Stories of the Prophets

Stories of the Prophets: Chapter on What Has Been Reported Regarding the Creation of Adam, peace be upon him. Mention of the Argument Between Adam and Moses, peace be upon them. Mention of the Hadiths Reported Regarding the Creation of Adam, peace be upon him. Mention of the Story of Adam's Two Sons: Cain and Abel. Mention of the Death of Adam and His Will to His Son Seth, peace be upon him. Mention of Idris, peace be upon him. Mention of Some Accounts of Noah Himself, peace be upon him. Mention of His Pilgrimage, peace be upon him. Mention of His Will to His Son, peace be upon him. Mention of the Prophet's, may God bless him and grant him peace, Passing by the Valley of Al-Hijr in the Land of Thamud in the Year of Tabuk. Mention of the Debate of Abraham, the Intimate Friend. Mention of the Migration of the Intimate Friend, peace be upon him, to the Land of Syria. Mention of the Birth of Ishmael, peace be upon him. Mention of the Migration of Abraham with His Son Ishmael and His Mother Hagar to the Mountains of Paran. Mention of the Birth of Isaac, peace be upon him. Mention of the Building of the Ancient House. Mention of the Praise of God and His Noble Messenger for His Servant and Intimate Friend Abraham. Mention of His Palace in Paradise. Mention of the Description of Abraham, peace be upon him. Mention of the Death of Abraham, the Intimate Friend, and What Was Said About His Age. Chapter on the Mention of the Offspring of Abraham, peace and blessings be upon him. Mention of Ishmael, peace be upon him. Mention of Isaac, Son of Abraham, the Noble Son of the Noble, peace and blessings be upon them ¹. Mention of What Occurred of Wondrous Matters in the Life of Israel. Chapter on the Mention of the Name of Those Who Were Destroyed En Masse. Mention of the Virtue of Jonah, peace be upon him. Mention of the Story of Moses, the Interlocutor, peace and blessings be upon him. Mention of Moses and Aaron Among the People in This Beautiful Manner; This Frightened Him, and He Saw a Matter That Overwhelmed Him and Blinded His Insight and His Sight, and There Was in Him Cunning, Deceit, and Fraud, and Eloquent Craftsmanship in Turning Away from the Path of God, So He Said, Addressing the Sorcerers in the Presence of the People: 'Have You Believed in Him Before I Permitted You?' i.e., Why Did You Not Consult Me Regarding What You Did of the Terrible Matter in the Presence of My Subjects? Then He Threatened, Warned, Flashed Lightning, and Thundered, and Lied, So He Was Far Removed, Saying: Mention of the Destruction of Pharaoh and His Hosts. Mention of Another Hadith with the Meaning of What Ibn Hibban Mentioned. Mention of the Hadith Known as the Hadith of the Trials. Mention of the Building of the Dome of Time. Chapter on the Mention of the Virtues of Moses, peace be upon him, His Characteristics, Attributes, and Death. Mention of His Pilgrimage to the Ancient House [and His Description ¹]. Mention of His Death, peace be upon him. Mention of the Prophethood of Joshua and His Undertaking the Affairs of the Children of Israel After Moses and Aaron, peace be upon them. Mention of the Stories of Al-Khidr and Elijah, peace be upon them. Chapter on the Mention of a Group of Prophets of the Children of Israel After Moses, peace be upon him. Then We Follow Them with the Mention of David and Solomon, peace be upon them. Ibn Jarir Said in His History: There Is No Disagreement Among the People of Knowledge of the Reports of the Past and the Affairs of the Ancients from Our Community and Others That the One Who Undertook the Affairs of the Children of Israel After Joshua Was Caleb Son of Jephunneh, i.e., One of the Companions of Moses, peace be upon him, and He Was the Husband of His Sister Miriam, and He Was One of the Two Men Who Feared God, and They Were Joshua and Caleb, and They Were the Two Who Said to the Children of Israel When They Shrank from Jihad: 'Enter Upon Them the Gate, for When You Enter It, You Will Be Victorious, and Put Your Trust in God If You Are Believers.' Mention of the Length of His Life and the Manner of His Death. Mention of His Death and How Long His Reign and Life Were. Chapter on the Mention of a Group of Prophets of the Children of Israel, peace be upon them. Mention of the Destruction of Jerusalem. Mention of Some Account of Daniel, peace be upon him. Mention of the Birth of the Servant and Messenger Jesus, Son of Mary, the Virgin, the Pure. Chapter on the Explanation That God, Exalted Is He, Is Free from Having a Son—Exalted Is He Above What the Wrongdoers Say, Greatly Exalted. Mention of the Origin of Jesus, Son of Mary, peace be upon them. Mention of the Story of the Table. Mention of the Raising of Jesus, peace be upon him, to Heaven. Mention of the Description of Jesus, peace be upon him, His Characteristics, and Virtues. Footnotes.

1. al-karīm ibn al-karīm : The noble son of the noble, a phrase used to describe Isaac as the son of Abraham, both considered noble prophets.

Stories of the Prophets

Source: https://shamela.ws/book/932 Date of extraction: 2026-06-17

The Introduction

In the name of Allah, the Most Gracious, the Most Merciful. Introduction Praise be to Allah, and blessings and peace be upon the Messenger of Allah. My success is only from Allah; in Him I trust and to Him I turn. To proceed: This is the book "Stories of the Prophets" by Imam Ibn Kathir, which I present to our Islamic nation, hoping that its publication in this verified form will facilitate benefit and present this aspect of our Islamic heritage in a form close to perfection, near to truth, precise in presentation, and purified of weak narrations and reports. This section is the part concerning the stories of the prophets from the book "Al-Bidaya wa al-Nihaya" ¹ by Ibn Kathir. I saw it as beneficial to publish it separately, after having previously published the section on the Prophetic Biography and the Virtues of the Messenger, having discerned from Ibn Kathir's words in his Tafsir ² and from biographical works that Ibn Kathir had an extended biography, and I deemed it likely that he included it in his book "Al-Bidaya," which he authored at the end of his life. I saw that the stories of the prophets are a topic worthy of being presented independently and receiving the same attention as the Prophetic Biography, since the history of prophethood consists of interconnected links that must be completed and whose image must be clear in minds to establish the human and historical truth, and to manifest the wisdom intended by the Noble Qur'an in its concern to present these stories in a prominent place aimed at clarifying the lesson, striking examples, summarizing the movement of human history, and explaining its Sunnah ³ through its presentation of the stories of the prophets. Ibn Kathir, in the stories of the prophets, had a praiseworthy effort and a wise methodology by which he was able to bring the Qur'anic image of the stories of the prophets closer and reflect the Islamic conception of the history of prophethood and the lives of the messengers. Before we speak about the book and its methodology, we will summarize the author and touch upon some of his biography. Ibn Kathir: ¹ He is Abu al-Fida' 'Imad al-Din Isma'il, son of 'Umar, son of Kathir, son of Daw', son of Kathir, son of Zar', al-Qurashi al-Shafi'i. His origin was from Basra, but he grew up in Damascus and was raised there. He was born in Majdal al-Qarya, a village in the district of the city of Busra, east of Damascus, in the year 700 or 701 AH. He died after losing his sight on Thursday, the 26th of Sha'ban, in the year 774 AH, at the age of seventy-four. His Upbringing: His father was the khatib ⁴ of his village, and four years after Ibn Kathir's birth, his father died. He was then raised by his brother, Shaykh 'Abd al-Wahhab. It was from this brother that Ibn Kathir received his early education. Then he moved to Damascus in 706 AH at the age of five. His Teachers: In his studies, Ibn Kathir was oriented toward fiqh ⁵, hadith ⁶, and the sciences of the Sunnah ⁷, as was the prevailing trend in his time. His teachers in this field were numerous. He studied fiqh under Shaykh Burhan al-Din Ibrahim ibn 'Abd al-Rahman al-Fazari, known as Ibn al-Firkah, who died in 729 AH. In Damascus, he heard from 'Isa ibn al-Mut'im, from Ahmad ibn Abi Talib al-Mu'ammar, known as Ibn al-Shahna, who died in 730 AH, from al-Qasim ibn 'Asakir, from Ibn al-Shirazi, from Ishaq ibn al-Amidi, and from Muhammad ibn Zarad. He closely followed Shaykh Jamal Yusuf ibn al-Mizzi al-Mizzi, author of "Tahdhib al-Kamal," who died in 742 AH. Ibn Kathir benefited from him, graduated under him, and married his daughter. He also read extensively under Shaykh al-Islam Taqi al-Din Ibn Taymiyya, who died in 728 AH, and he closely followed him, loved him, and was influenced by his opinions. Regarding this, Ibn al-'Imad said: "He had a special relationship with Ibn Taymiyya, defending him, following him in many of his views, and he issued fatwas ⁸ according to his opinion on the issue of divorce, and was tried and harmed because of that." Ibn Hajar said: "He studied under Ibn Taymiyya and was captivated by love for him, and was tried because of it." He also read under Shaykh al-Hafiz ⁹ and historian Shams al-Din al-Dhahabi, Muhammad ibn Ahmad ibn Qaymaz, who died in 748 AH. From Egypt, he received ijaza ¹⁰ from Abu Musa al-Qarafi, al-Husayni, Abu al-Fath al-Dabusi, 'Ali ibn 'Umar al-Wani, Musa al-Khatani, and others. Ibn Kathir assumed the position of shaykh of Umm al-Salih and al-Tankiziyya after his imam al-Dhahabi, as mentioned by al-Dhahabi in the draft of his "Tabaqat al-Huffaz" ¹¹. His Era: Ibn Kathir lived in the eighth century AH from its beginning to near its end, under the shadow of the Mamluk state, which extended its authority over Egypt and Syria. His era witnessed severe calamities, including attacks by the Franks and Tatars, frequent epidemics and famines, and the fluctuation of power among Mamluk amirs, some of whom would rebel against others. However, that period was dominated by scholarly activity, represented by the abundance of schools and the expansion of education and authorship. There were reasons for this, mentioned in history books, such as the competition among amirs, the endowment of waqfs ¹² for scholars and students, and the connection of Islamic regions with one another, among other things. This activity was confined to a narrow circle of adherence and imitation, so scholars focused on summarization, abridgment, or literal commentary and exposition. Similarly, education in general was directed toward the religious sciences and what was connected to them. Ibn Kathir's influence by the trends of his time appears in his focus on the sciences of the Qur'an, the Sunnah, and fiqh, or the religious sciences in general. In some of his works, there is abridgment of earlier books, integration of some into others, and commentary on them, as will become clear from examining his extant works. However, Ibn Kathir was a renewing imam in other aspects of his authorship. In tafsir, he was an imam and a school founder who shunned Isra'iliyyat ¹³ and weak reports, avoided philosophizing and imposing personal opinion on the Book of Allah, and preferred the method of interpreting the Qur'an by the Qur'an, then by hadith and athar ¹⁴. This aspect of renewal in him goes back to his connection with Ibn Taymiyya, his love for him, and his influence by his views. Ibn Kathir, like his teacher Ibn Taymiyya, was far from superstitions, careful to return to the Sunnah, and relied on verification and scrutiny through the scientific means he possessed, namely, criticism of chains of transmission and purification of reports. His Status and Scholars' Opinions of Him: Ibn Kathir held a high rank in fiqh, tafsir, hadith, and fatwa. Al-Dhahabi said of him: "The imam, mufti ¹⁵, muhaddith ¹⁶, and brilliant scholar; a faqih ¹⁷, mufassir ¹⁸, and narrator; he has useful works." Ibn Hajar said: "He was engaged in hadith, studying its texts and narrators. He had a great memory, was pleasant in conversation, and his works spread during his lifetime; people benefited from them after his death." Ibn Taghribirdi said: "He was constantly engaged in study, diligent, acquired knowledge, and wrote. He excelled in fiqh, tafsir, and hadith; he collected, authored, taught, narrated, and composed. He had vast knowledge in hadith, tafsir, fiqh, Arabic, and other fields. He issued fatwas and taught until he died." Ibn Kathir was known for his precision, thoroughness, and comprehensiveness. In his time, leadership in history, hadith, and tafsir culminated in him. Ibn Haji, one of his students, said: "He was the most memorizer of the texts of hadith and their narrators among those I met, and the most knowledgeable about their criticism, authenticity, and weakness. His peers and teachers acknowledged that. I never met him, despite my frequent visits to him, without benefiting from him." Ibn al-'Imad al-Hanbali describes him: "He had a great memory, rarely forgot, had good understanding, participated in Arabic, and composed poetry of moderate quality." Ibn Habib said: "He heard, collected, and authored; he delighted ears with fatwas and adorned them; he narrated and benefited; the papers of his fatwas flew to the lands; he was known for precision and verification." Ibn Hajar said: "He was not on the path of the muhaddithin in collecting high chains and distinguishing high from low, and similar aspects of their arts; rather, he was a muhaddith among the fuqaha'." However, al-Suyuti responded to Ibn Hajar's words by saying: "The foundation in the science of hadith is knowledge of the authentic and weak hadith, its defects, the differences in its chains, and its narrators in terms of jarh and ta'dil ¹⁹. As for high and low chains and the like, these are extras, not essential principles." His Poetry and Style: Ibn Kathir participated in Arabic and, as Ibn al-'Imad said, composed poetry of moderate quality. Only a little of his poetry is mentioned, such as his lines: "Days pass by us in succession, yet we are driven to our fates while the eye looks on. That youth which has passed will not return, nor will this gloomy gray hair disappear." In any case, he did not devote himself to poetry. His literary culture was good, considering he was a faqih, mufassir, and muhaddith. His style followed the requirements of his time, favoring saj' ²⁰ and a tendency toward embellishments. His style in tafsir is strong and consistent. His Books: Ibn Kathir engaged in authorship and composition. Most of his books are on hadith and its sciences. His works are few, and the most important are: 1. Tafsir al-Qur'an al-Karim. Al-Suyuti said: "Nothing like it has been authored in its pattern." It relies on tafsir by narration; he interprets the Qur'an by the Qur'an, then by well-known hadiths, which he presents with their chains, then criticizes the chains and judges them, then mentions the athar narrated from the Companions and the Followers. It is printed and well-known. 2. Al-Bidaya wa al-Nihaya in history.

It is also a well-known printed work, although its edition is neither reliable nor corrected. It is a precise reference that is still relied upon. Ibn Taghribirdi said of it: 'It is of the utmost quality.' 3. *Ikhtisār 'Ulūm al-Ḥadīth* by Ibn al-Ṣalāḥ. It is a beneficial book to which Ibn Kathīr added many benefits, arranged it, and abridged it. It is printed with annotations by the late Shaykh Aḥmad Shākir under the title *al-Bāʿith al-Ḥathīth*. 4. A summary of the book *al-Madkhal ilā Kitāb al-Sunan* by al-Bayhaqī, mentioned by him in the introduction to *Ikhtisār 'Ulūm al-Ḥadīth*. It is a manuscript. 5. A treatise on Jihād. Printed. 6. *al-Takmīl fī Maʿrifat al-Thiqāt wa al-Ḍuʿafāʾ wa al-Majāhīl*; he compiled in it the two books *Tahdhīb al-Kamāl* by al-Mizzī and *Mīzān al-Iʿtidāl* by al-Dhahabī, and added useful additions concerning al-Jarḥ wa al-Taʿdīl. It is a manuscript. 7. *al-Hudā wa al-Sunan fī Aḥādīth al-Masānīd wa al-Sunan*, known as *Jāmiʿ al-Masānīd*; he combined in it the Musnad of Aḥmad, al-Bazzār, Abū Yaʿlā, and Ibn Abī Shaybah with the six books: the two Ṣaḥīḥs and the four Sunan, and arranged it by chapters. It is a manuscript. 8. *Musnad al-Shaykhayn Abī Bakr wa ʿUmar*. In it—as Ibn Kathīr said ²¹—he mentions how Abū Bakr embraced Islam, cites his virtues and qualities, and follows that with the biography of al-Fārūq, may God be pleased with him, and cites what each of them narrated from the Prophet, may God bless him and grant him peace, of hadiths and what was narrated from them of reports, rulings, and fatwas, amounting to three volumes. It is a manuscript; we do not know its location! 9. *al-Sīra al-Nabawiyya*, both the long and short versions; he mentioned them in his commentary on Sūrat al-Aḥzāb, in the story of the Battle of the Trench ²². 10. *Ṭabaqāt al-Shāfiʿiyya*. A medium-sized volume, along with *Manāqib al-Shāfiʿī*. Manuscript. 11. *Takhrij Aḥādīth Adillat al-Tanbīh fī Fiqh al-Shāfiʿiyya*. 12. He also extracted the hadiths of *Mukhtaṣar Ibn al-Ḥājib*. 13. The book *al-Muqaddimāt*; he mentioned it in his abridgment of Ibn al-Ṣalāḥ's *Muqaddima* and referred to it. 14. Ibn Ḥajar mentioned that Ibn Kathīr began a commentary on al-Bukhārī but did not complete it. 15. He also wrote a large book on rulings (al-Aḥkām) which he did not complete, reaching only the section on Hajj. From these works known to us from Ibn Kathīr's legacy, his direction in his concern for the Sunnah and its sciences becomes apparent. The spirit of his era prevails in his abridgments and commentaries, and his innovation appears in his commentary on the Noble Qur'an and in his unique methodology in his unparalleled history, *al-Bidāya wa al-Nihāya*. The small portion of this imam's books that reached the people has been widely utilized, while a large portion remains, whose location is unknown and whose path to the people's hands is not known. It was incumbent upon us to give the books of this great imam the attention they deserve and to facilitate people's benefit from them, so that we may fulfill our duty towards our heritage and history, connect our past with our present, and not let the lamps of guidance be extinguished while our nation is most in need of the light they contain. *Qiṣaṣ al-Anbiyāʾ*: This book we present is the section on 'Stories of the Prophets' from *al-Bidāya wa al-Nihāya* by Ibn Kathīr. I chose to publish it in a critical edition due to its independence in subject matter and the need of the general public for it. The topic of the Stories of the Prophets has been one of the subjects that scholars have treated as independent works since the era of codification. The first to write an independent book on it was Muḥammad ibn Isḥāq ibn Yasār, who died in 150 AH; he authored his book *al-Mubtadaʾ* (or *al-Mabdaʾ*) and the Stories of the Prophets. Ibn Hishām neglected this section when he summarized Ibn Isḥāq's *Sīra*. Nothing remains of this book except quotations transmitted from it by al-Ṭabarī in his *History* and *Tafsīr*, and by al-Azraqī. Then Abū Rifāʿa ʿUmāra ibn Wathīma ibn Mūsā ibn al-Furāt al-Fārisī, who died in 289 AH, wrote his book *Badʾ al-Khalq wa Qiṣaṣ al-Anbiyāʾ*. The last part of it is found in the Vatican, 265 ²³. Opening general history books with the Stories of the Prophets and the Beginning of Creation became a standard practice since Abū Jaʿfar Muḥammad ibn Jarīr al-Ṭabarī, born in 234 AH in Ṭabaristān, composed his comprehensive history, covering world history from the Beginning of Creation to his time. After him, Abū al-Ḥasan ʿAlī ibn al-Ḥusayn al-Masʿūdī, who died in 345 AH, did so in his history *Murūj al-Dhahab*. This means that the topic of the Stories of the Prophets was a subject of interest for Muslim biographers and historians from the era of codification until the time of Ibn Kathīr. We must now examine Ibn Kathīr's methodology in the Stories of the Prophets to see what new contributions he made and what unique characteristics he possessed, which constitute a renewal in this aspect of history. This requires us to look at Ibn Kathīr's sources in the Stories of the Prophets and classify them according to his reliance upon them. The first thing that becomes clear to us is that Ibn Kathīr made the Noble Qur'an his primary source for the history of the prophets. He relied on its method, adhered to its reports, and affirmed that anything contradicting it from the sayings of the People of the Book is false and slanderous. That is the truth that every Muslim affirms. Ibn Kathīr begins each story of the prophets by collecting the relevant Qur'anic verses exhaustively from all chapters of the Qur'an, according to the order of the chapters. Then he turns to interpretation, extracting the evidences of the noble verses according to his well-known methodology: interpreting the Qur'an by the Qur'an, then by the Sunnah and tradition. After that, Ibn Kathīr collects the hadiths narrated concerning the Stories of the Prophets with their chains of transmission from the Ṣaḥīḥs and Musnads, and he does not fail to verify those hadiths and indicate their degree of authenticity. Then Ibn Kathīr turns to the narrations of historians and biographers, selecting from them what aligns with the truths of the Qur'an and Sunnah and the views of the exegetes. The most prominent of those from whom Ibn Kathīr transmits are: Muḥammad ibn Isḥāq in his book *al-Mubtadaʾ*, Ibn Jarīr in his *History* and *Tafsīr*, and Ibn ʿAsākir in his *History*. These narrations do not constitute the warp and weft of the book; rather, they support Islamic reports or elaborate on them when imagination tends to be exhaustive and to connect the links. Most of these narrations are transmitted from the scholars of the People of the Book, and Ibn Kathīr often comments that they are strange. Remaining among Ibn Kathīr's sources for the Stories of the Prophets are the reports of the People of the Book, derived from the Torah in their possession. Ibn Kathīr took a fair stance towards this source: he did not completely ignore it as long as there were those who looked to it and transmitted from it. So Ibn Kathīr referred to a small portion of the reports of the People of the Book, accompanied by an explanation of his opinion on them. He held that if the Torah contradicts the truth in our possession from the Book and the Sunnah, it is false and must be rejected. When he mentioned from the Torah that it was the serpent that led Eve to eat from the tree, and that it was one of the most beautiful and greatest forms, he followed it with his statement: 'This in this Torah in their possession is an error on their part, a distortion and a mistake in translation, for translating speech from one language to another is not easy for everyone, especially for those who hardly know the Arabic language well, nor do they have comprehensive knowledge to understand their own book. Therefore, many errors occurred in their translation of it, both in wording and meaning. The Great Qur'an indicates that they had clothing in His statement: "To remove from them their clothing to show them their private parts." So this does not contradict other statements.' ²⁴ Ibn Kathīr used to read the Torah and see the distortions in it, and he pointed that out in places in this book. He says about Cain: 'What I saw in the book in the possession of the People of the Book, which they claim is the Torah, is that God, Mighty and Majestic, postponed and delayed him, and that he settled in the land of Nod, east of Eden.' After mentioning the histories of the People of the Book about the descendants of Cain, he says: 'This is the content of their book explicitly. However, whether these histories are preserved in what was revealed from heaven is questionable, as more than one scholar has mentioned, criticizing them in that. The apparent is that they are interpolated into it, inserted by some of them by way of addition and interpretation, and they contain many errors.' ²⁵ In another place he says: 'How can this be abandoned and overlooked, and one turn to the sayings of the lying disbelievers among the People of the Book, who altered the revealed books of God, distorted them, interpreted them, and placed them in other than their proper contexts?' ²⁶ Thus, Ibn Kathīr placed the reports of the People of the Book in their correct position: he finds comfort in them when they agree with the truth in our possession, and he points out their distortion and falsehood when they contradict it. If there is no evidence for them in our reports and they could be true, he mentions them with reservation. We have been commanded neither to believe the People of the Book nor to disbelieve them.

From this, Ibn Kathir escaped the excesses of previous historians in narrating and relying on Isra'iliyyat ²⁷, preserving his radiant Islamic image and making his reader trust his sources and discern their value. If we wish to discern Ibn Kathir's characteristics in the stories of the prophets, the most important aspects that draw our attention are: (1) Comprehensive knowledge of reports and thoroughness in narrating them through their chains, making him the most complete reference in this genre. His later era, the 8th century, aided him in surveying the accumulated heritage. (2) Scholarly verification in presenting reports: he does not mention an opinion without its evidence, nor a narration without clarifying its authenticity or weakness. Although he was lenient in including some weak narrations, he absolved himself by judging them according to the principles of transmission. (3) Attention to the purposes of the Noble Qur'an in highlighting lessons and morals in these stories. Since Ibn Kathir was a proficient exegete, he could draw attention to many points of moral reflection in the verses about the prophets and made the presentation of their stories a means to establish many rulings and etiquettes. (4) Ibn Kathir addressed the doubts raised by many exegetes and those influenced by the People of the Book. With his exegetical skill and strength in argumentation, he clarified the truth and refuted many corrupt opinions inconsistent with the dignity of the prophets. He was successful in interpreting verses that sparked controversy and numerous opinions, such as his interpretation of Allah's words on the tongue of Lot: "These are my daughters; they are purer for you" ²⁸, and His words about Joseph: "And she certainly desired him, and he would have desired her" ²⁹, as well as his explanation of the Khalil's ³⁰ words: "Rather, this large one did it" ³¹, and his resolution of the argument between Moses and Adam ³², among others. This aspect was not addressed by any historian before; Ibn Kathir was driven to it by his imamate in exegesis and his concern for the guiding purposes of the stories of the prophets. Thus, we can say that Ibn Kathir's treatment of the stories of the prophets is novel in its methodology, as we perceive elements other than history, such as exegesis, hadith, moral lessons, guidance, and sometimes language and literature. Ibn Kathir blended these elements, giving precedence to the Qur'anic conception of the stories of the prophets. He is truly a faithful expression of the Islamic view on this subject, free from padding, affectation, and obsession with oddities, following a rational and scientific method, and shunning superstitions and falsehoods. This is why I consider publishing this book a necessity for both our era and our heritage. Method of Editing: I relied on two copies of "Al-Bidaya wa al-Nihaya" ³³: 1. The photographed copy from the Wali al-Din Library in Istanbul, preserved in the Egyptian National Library under number 1110 history. It is a good copy except for some omissions in certain places. It is referred to by the letter 'A'. 2. The printed copy from the Sa'ada Press in 1351 AH, which was collated with a copy preserved in the Ahmadiyya School in Aleppo. It is referred to by the letter 'T'. My effort was directed at correcting the original and comparing the two copies to extract the correct version. I found many omissions in the printed copy, which I noted in the footnotes, as well as widespread distortions that I corrected by referring to the manuscript and the sources from which Ibn Kathir quoted. I noted some of these errors in the page margins. After that, it was necessary to explain terms, record textual variants, identify some proper names, comment on unreliable narrations, and do whatever else was required to correct the book and present it in a form close to accuracy and correctness. I hope that in publishing this book among Ibn Kathir's works, I have fulfilled my duty toward our Islamic nation by making this authentic reference accessible for this important aspect of Islamic, indeed human, culture: the stories of the prophets, who are heroes of pure sacrifice and examples of human perfection whom humanity can look to in every age. Allah is the One asked to guide us in our affairs and to grant us His help and strength. He is the best Protector and the best Helper. Mustafa 'Abd al-Wahid Cairo, Safar 1388 AH / May 1968 CE

1. Al-Bidaya wa al-Nihaya : The Beginning and the End, a comprehensive Islamic history book by Ibn Kathir covering creation to the end of time.
2. Tafsir : Exegesis or commentary of the Qur'an.
3. Sunnah : The established practices and teachings of the Prophet Muhammad, often used to refer to divine laws or customs.
4. Khatib : The person who delivers the Friday sermon (khutbah) in a mosque.
5. Fiqh : Islamic jurisprudence, the human understanding of Sharia.
6. Hadith : The sayings, actions, and approvals of the Prophet Muhammad, transmitted through chains of narrators.
7. Sunnah : Here referring to the body of Islamic traditions based on the Prophet's example.
8. Fatwa : A legal opinion or ruling issued by a qualified Islamic scholar.
9. Hafiz : A title for a scholar who has memorized a vast number of hadiths, often 100,000 or more.
10. Ijaza : A license or authorization to transmit a text or teach a subject, granted by a qualified teacher.
11. Tabaqat al-Huffaz : Classes of Hadith Memorizers, a biographical work by al-Dhahabi categorizing hadith scholars by generation.
12. Waqf : An Islamic endowment of property or money for religious or charitable purposes.
13. Isra'iliyyat : Narrations and stories derived from Jewish and Christian sources, often incorporated into Islamic literature.
14. Athar : Narrations from the Companions or early Muslims, often used interchangeably with hadith but specifically referring to reports from the Salaf.
15. Mufti : A scholar qualified to issue fatwas.
16. Muhaddith : A scholar specializing in the study of hadith.
17. Faqih : A scholar of Islamic jurisprudence (fiqh).
18. Mufassir : A scholar of Qur'anic exegesis (tafsir).
19. Jarh wa Ta'dil : The science of criticizing and validating hadith narrators; jarh means discrediting, ta'dil means declaring trustworthy.
20. Saj' : Rhymed prose, a stylistic feature in Arabic literature.
21. Ibn Kathīr : Ismāʿīl ibn ʿUmar ibn Kathīr (d. 774 AH/1373 CE), a renowned Syrian historian, exegete, and scholar of hadith.
22. Battle of the Trench : Also known as the Battle of al-Aḥzāb, a defensive battle fought by the Muslims against the confederate tribes in 5 AH/627 CE.
23. Vatican 265 : A manuscript number in the Vatican Library.
24. Qur'an 7:27 : The verse: 'O children of Adam, let not Satan tempt you as he removed your parents from Paradise, stripping them of their clothing to show them their private parts.'
25. Nod : A land mentioned in the Bible (Genesis 4:16) where Cain settled after killing Abel.
26. People of the Book : A term used in the Qur'an for Jews and Christians, who are considered recipients of earlier revealed scriptures.
27. Isra'iliyyat : Narrations and traditions derived from Jewish and Christian sources, often incorporated into Islamic literature.
28. Qur'an 11:78 : Verse in which Lot offers his daughters to the men of Sodom to protect his guests.
29. Qur'an 12:24 : Verse describing the mutual desire between Joseph and Potiphar's wife, with Joseph refraining due to divine guidance.
30. Al-Khalil : Title meaning 'the Friend of Allah,' referring to the prophet Abraham.
31. Qur'an 21:63 : Abraham's statement when questioned about breaking the idols, attributing the act to the largest idol.
32. Hadith of Adam and Moses : A tradition where Adam and Moses argue about predestination and responsibility for sin.
33. Al-Bidaya wa al-Nihaya : Ibn Kathir's universal history, covering creation to the end of time.

Chapter on what has been reported concerning the creation of Adam, peace be upon him.

Chapter on what has been reported concerning the creation of Adam, peace be upon him. Allah Almighty said: "And [mention] when your Lord said to the angels, 'Indeed, I will make upon the earth a successive authority.' They said, 'Will You place upon it one who causes corruption therein and sheds blood, while we exalt You with praise and declare Your perfection?' He said, 'Indeed, I know that which you do not know.' And He taught Adam the names ¹ of all things; then He showed them to the angels and said, 'Inform Me of the names of these, if you are truthful.' They said, 'Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise.' He said, 'O Adam, inform them of their names.' And when he had informed them of their names, He said, 'Did I not tell you that I know the unseen [aspects] of the heavens and the earth? And I know what you reveal and what you have concealed.' And [mention] when We said to the angels, 'Prostrate to Adam,' and they prostrated, except Iblis ²; he refused and was arrogant and became of the disbelievers. And We said, 'O Adam, dwell, you and your wife, in Paradise, and eat therefrom in [ease and] abundance from wherever you will. But do not approach this tree, lest you be among the wrongdoers.' But Satan caused them to slip out of it and removed them from that [condition] in which they had been. And We said, 'Go down, [all of you], as enemies to one another, and you will have upon the earth a place of settlement and provision for a time.' Then Adam received from his Lord [some] words ³, and He accepted his repentance. Indeed, it is He who is the Accepting of Repentance, the Merciful. We said, 'Go down from it, all of you. And when guidance comes to you from Me, whoever follows My guidance – there will be no fear concerning them, nor will they grieve. And those who disbelieve and deny Our signs – those will be companions of the Fire; they will abide therein eternally.'" (1) And He Almighty said: "Indeed, the example of Jesus to Allah is like that of Adam. He created him from dust; then He said to him, 'Be,' and he was." (2) And He Almighty said: "O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women. And fear Allah, through whom you ask one another, and the wombs. Indeed Allah is ever, over you, an Observer." (3) As He said: "O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted." (2) And He Almighty said: "It is He who created you from one soul and created from it its mate that he might dwell in security with her..." the verse. (2) And He Almighty said: "And We have certainly created you, [O mankind], and given you [human] form. Then We said to the angels, 'Prostrate to Adam'; so they prostrated, except for Iblis. He was not of those who prostrated. [Allah] said, 'What prevented you from prostrating when I commanded you?' [Satan] said, 'I am better than him. You created me from fire and created him from clay.' [Allah] said, 'Descend from it; it is not for you to be arrogant therein. So get out; indeed, you are of the debased.' [Satan] said, 'Reprieve me until the Day they are resurrected.' [Allah] said, 'Indeed, you are of those reprieved.' [Satan] said, 'Because You have put me in error, I will surely sit in wait for them on Your straight path. Then I will come to them from before them and from behind them and on their right and on their left, and You will not find most of them grateful [to You].' [Allah] said, 'Get out of it, reproached and expelled. Whoever follows you among them – I will surely fill Hell with you, all together.' And [Allah said], 'O Adam, dwell, you and your wife, in Paradise and eat from wherever you will but do not approach this tree, lest you be among the wrongdoers.' But Satan whispered to them to make apparent to them that which was concealed from them of their private parts. He said, 'Your Lord did not forbid you this tree except that you become angels or become of the immortal.' And he swore [by Allah] to them, 'Indeed, I am to you from among the sincere advisors.' So he made them fall, through deception. And when they tasted the tree, their private parts became apparent to them, and they began to fasten together over themselves from the leaves of Paradise. And their Lord called to them, 'Did I not forbid you from that tree and tell you that Satan is to you a clear enemy?' They said, 'Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers.' [Allah] said, 'Go down, some of you enemies to others. And there will be for you on the earth a place of settlement and provision for a time.' He said, 'Therein you will live, and therein you will die, and from it you will be brought forth.'" (3) As He said in another verse: "From it We created you, and into it We will return you, and from it We will bring you out another time." (2) And He Almighty said: "And We did certainly create man out of clay from an altered black mud. And the jinn ⁴ We created before from scorching fire. And [mention] when your Lord said to the angels, 'Indeed, I am going to create a human being from clay from an altered black mud. So when I have proportioned him and breathed into him of My soul ⁵, then fall down to him in prostration.' So the angels prostrated, all of them entirely, except Iblis; he refused to be with those who prostrated. [Allah] said, 'O Iblis, what is [the matter] with you that you are not with those who prostrate?' He said, 'I am not one to prostrate to a human being whom You created from clay from an altered black mud.' [Allah] said, 'Then get out of it, for indeed, you are expelled. And indeed, upon you is the curse until the Day of Recompense.' He said, 'My Lord, then reprieve me until the Day they are resurrected.' [Allah] said, 'So indeed, you are of those reprieved until the Day of the time well-known.' [Satan] said, 'My Lord, because You have put me in error, I will surely make [disobedience] attractive to them on earth, and I will mislead them all, except, among them, Your chosen servants.' [Allah] said, 'This is a path [of return] to Me [that is] straight. Indeed, My servants – no authority will you have over them, except those who follow you of the deviators. And indeed, Hell is the promised place for them all. It has seven gates; for every gate is of them a portion designated.'" (3) And He Almighty said: "And [mention] when We said to the angels, 'Prostrate to Adam,' and they prostrated, except Iblis. He said, 'Should I prostrate to one whom You created from clay?' He said, 'Do You see this one whom You have honored above me? If You delay me until the Day of Resurrection, I will surely destroy his descendants, except for a few.' [Allah] said, 'Go, and whoever follows you among them – indeed, Hell is your recompense, an ample recompense. And incite whoever you can among them with your voice and assault them with your horses and foot soldiers and become a partner in their wealth and their children and promise them.' But Satan does not promise them except delusion. Indeed, My servants – no authority will you have over them. And sufficient is your Lord as Disposer of affairs." (4) And He Almighty said: "And [mention] when We said to the angels, 'Prostrate to Adam,' and they prostrated, except Iblis. He was of the jinn and departed from the command of his Lord. Then will you take him and his descendants as allies other than Me while they are to you enemies? Wretched it is for the wrongdoers as an exchange." (2) And He Almighty said: "And We had already taken a covenant from Adam before, but he forgot; and We found not in him determination. And [mention] when We said to the angels, 'Prostrate to Adam,' and they prostrated, except Iblis; he refused. So We said, 'O Adam, indeed this is an enemy to you and to your wife. Then let him not remove you from Paradise so that you would suffer. Indeed, it is [promised] for you that you will not be hungry therein or be unclothed. And indeed, you will not be thirsty therein or be hot from the sun.' Then Satan whispered to him; he said, 'O Adam, shall I direct you to the tree of eternity and a kingdom that will not deteriorate?' And they both ate of it, and their private parts became apparent to them, and they began to fasten together over themselves from the leaves of Paradise. And Adam disobeyed his Lord and erred. Then his Lord chose him and turned to him in forgiveness and guided [him]. [Allah] said, 'Go down from it, all of you, as enemies to one another. And if there should come to you guidance from Me – then whoever follows My guidance will neither go astray [in the world] nor suffer [in the Hereafter]. And whoever turns away from My remembrance – indeed, he will have a depressed [i.e., difficult] life, and We will gather him on the Day of Resurrection blind.' He will say, 'My Lord, why have you raised me blind while I was [once] seeing?' [Allah] will say, 'Thus did Our signs come to you, and you forgot them; and thus will you this day be forgotten.'" (3) And He Almighty said: "Say, 'It is an awesome tiding from which you turn away. I had no knowledge of the exalted assembly [of angels] when they were disputing [the creation of Adam]. It is not revealed to me except that I am a clear warner.' [Mention] when your Lord said to the angels, 'Indeed, I am going to create a human being from clay. So when I have proportioned him and breathed into him of My soul, then fall down to him in prostration.' So the angels prostrated, all of them entirely, except Iblis; he was arrogant and became of the disbelievers. [Allah] said, 'O Iblis, what prevented you from prostrating to that which I created with My hands? Were you arrogant [then], or were you [already] among the haughty?' He said, 'I am better than him. You created me from fire and created him from clay.' [Allah] said, 'Then get out of it, for indeed, you are expelled. And indeed, upon you is My curse until the Day of Recompense.'" (3)

Indeed, you are accursed. * And indeed, upon you is My curse until the Day of Recompense. * He said, "My Lord, then grant me respite until the Day they are resurrected." * He said, "Indeed, you are among those granted respite * Until the Day of the known time." * He said, "By Your might, I will surely mislead them all, * Except, among them, Your chosen servants." * He said, "Then the truth is, and the truth I speak, * I will surely fill Hell with you and with those among them who follow you, all together." * Say, "I do not ask you for it any reward, nor am I of the pretenders. * It is not but a reminder to the worlds. * And you will surely know its news after a time." (5) * * * So this is the mention of this story from various places in the Qur'an, and we have discussed all of that in the Tafsir (exegesis). Here, we will mention the substance of what these noble verses indicate, and what relates to them of the hadiths (prophetic traditions) reported on that from the Messenger of Allah, may Allah bless him and grant him peace, and with Allah is the aid sought. So the Exalted informed that He addressed the angels, saying to them: "Indeed, I am placing upon the earth a vicegerent (khalifah)." He informed them of what He intended to create of Adam and his progeny, who would succeed one another, as He said: "And He is the One who made you vicegerents (khala'if) of the earth" [and He said: "And makes you vicegerents (khulafa') of the earth"] (6). So He informed them of that by way of exalting the creation of Adam and his progeny, just as one informs of a great matter before its occurrence. So the angels said, inquiring by way of exploration and seeking knowledge of the aspect of wisdom, not by way of objection or belittlement (7) of the children of Adam or envy of them, as some ignorant exegetes might suppose: "Will You place upon it one who causes corruption therein and sheds blood?" It is said they knew that would occur from what they saw of those before Adam from the jinn and the sons of [jinn] (8). Qatadah said this. And Abdullah ibn Umar said: The jinn were before Adam by two thousand years, and they shed blood, so Allah sent to them an army of angels (9) who drove them to the islands of the seas. And from Ibn Abbas, similar to it. And from al-Hasan, they were inspired with that. And it is said: Because of what they saw in the Preserved Tablet (al-Lawh al-Mahfuz). So it is said that Harut and Marut showed it to them from an angel above them called as-Sijjil. This was narrated by Ibn Abi Hatim from Abu Ja'far al-Baqir. And it is said: Because they knew that the earth does not create from it except one who is generally of this disposition. "And we exalt You with praise and sanctify You," i.e., we worship You constantly, none of us disobeys You. So if the purpose of creating these is that they worship You, here we are, we do not cease night or day. "He said, 'Indeed, I know what you do not know,'" i.e., I know of the preponderant benefit in creating these what you do not know, i.e., there will come from them the prophets, the messengers, the truthful, the martyrs, [and the righteous (2)]. Then He showed them the honor of Adam, peace be upon him, in knowledge, saying: "And He taught Adam the names, all of them." Ibn Abbas said: They are these names by which people know each other: human, beast, land, plain, sea, mountain, camel, donkey, and similar things from the nations and others. And in a narration: He taught him the name of the plate, the pot, even the fart and the little fart. And Mujahid said: He taught him the name of every beast, every bird, and everything. And likewise said Sa'id ibn Jubayr [and Qatadah and others (10)]. And ar-Rabi' said: He taught him the names of the angels. And Abdur-Rahman ibn Zayd said: He taught him the names of his progeny. The correct view is that He taught him the names of all things and their actions, their large and small forms, as Ibn Abbas, may Allah be pleased with them both, indicated. Al-Bukhari mentioned here what he and Muslim narrated via Sa'id and Hisham from Qatadah, from Anas ibn Malik, from the Messenger of Allah, may Allah bless him and grant him peace, who said: "The believers will gather on the Day of Resurrection and say, 'If only we could seek intercession from our Lord.' So they will come to Adam and say, 'You are the father of mankind; Allah created you with His hand, made His angels prostrate to you, and taught you the names of everything.'" And he mentioned the rest of the hadith. "Then He presented them to the angels and said, 'Inform Me of the names of these, if you are truthful.'" Al-Hasan al-Basri said: When Allah intended to create Adam, the angels said, "Our Lord will not create a creation except that we are more knowledgeable than it." So they were tested with this. And that is His saying: "if you are truthful." And other things were said, as we have elaborated in the Tafsir. They said: "Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is the Knowing, the Wise," i.e., exalted are You that anyone should encompass anything of Your knowledge without Your teaching, as He said: "And they encompass not anything of His knowledge except what He wills." "He said, 'O Adam, inform them of their names.' And when he had informed them of their names, He said, 'Did I not tell you that I know the unseen of the heavens and the earth and I know what you reveal and what you have been concealing?'" i.e., I know the secret as I know the public. And it is said that what is meant by His saying: "I know what you reveal" is what they said: "Will You place upon it one who causes corruption therein," and by His saying: "and what you have been concealing" what is meant is this speech of Iblis when he secretly harbored pride and jealousy (11) against Adam, peace be upon him. This was said by Sa'id ibn Jubayr, Mujahid, as-Suddi, ad-Dahhak, and ath-Thawri, and it was chosen by Ibn Jarir. And Abu al-Aliyah, ar-Rabi', al-Hasan, and Qatadah said: "and what you have been concealing" is their saying: "Our Lord will not create a creation except that we are more knowledgeable than it and more honored by Him than it." And His saying: "And [mention] when We said to the angels, 'Prostrate to Adam,' and they prostrated, except Iblis; he refused and was arrogant." This is a great honor from Allah the Exalted to Adam when He created him with His hand and breathed into him of His spirit, as He said: "So when I have proportioned him and breathed into him of My spirit, then fall down to him in prostration." So these are four honors: His creating him with His noble hand, His breathing into him of His spirit, His commanding (12) the angels to prostrate to him, and His teaching him the names of things. For this reason, Moses the Interlocutor (al-Kalim) said to him when they met in the highest assembly and debated, as will come: "You are Adam, the father of mankind, whom Allah created with His hand, breathed into you of His spirit, made His angels prostrate to you, and taught you the names of everything." And likewise, the people of the gathering will say to him (13) on the Day of Resurrection, as has preceded, and as will come, if Allah the Exalted wills. And He said in another verse: "And We have certainly created you, then formed you, then said to the angels, 'Prostrate to Adam'; so they prostrated, except Iblis; he was not of those who prostrated. * He said, 'What prevented you from prostrating when I commanded you?' He said, 'I am better than him. You created me from fire and created him from clay.'" Al-Hasan al-Basri said: Iblis made an analogy (qasa), and he was the first to make an analogy. And Muhammad ibn Sirin said: The first to make an analogy was Iblis, and the sun and [the] (14) moon were not worshipped except through analogies. Both were narrated by Ibn Jarir. The meaning of this is that he looked at himself by way of analogy between himself and Adam, and he saw himself as nobler than Adam, so he refrained from prostrating to him, despite the command to him and all the angels to prostrate. And analogy, when it is opposed by a text, is invalid in consideration. Moreover, it is invalid in itself, for clay is more beneficial and better than fire, because clay contains solidity, forbearance, patience, and growth, while fire contains volatility, lightness, haste, and burning. Then Adam was honored by Allah creating him with His hand and breathing into him of His spirit, and for this reason He commanded the angels to prostrate to him, as He said: "And [mention] when your Lord said to the angels, 'Indeed, I am creating a human being from clay, from molded mud. * So when I have proportioned him and breathed into him of My spirit, then fall down to him in prostration.' * So the angels prostrated, all of them together, * Except Iblis; he refused to be with those who prostrated. * He said, 'O Iblis, what is with you that you are not with those who prostrated?' * He said, 'I am not one to prostrate to a human being whom You created from clay, from molded mud.' * He said, 'Then go out from it, for indeed, you are accursed. * And indeed, upon you is the curse until the Day of Recompense.'" He deserved this from Allah the Exalted because it entailed his belittling of Adam, his disdain for him, and his arrogance over him, in opposition to the divine command and in stubbornness against the truth in the text specifying Adam.

And he began to apologize with what would avail him nothing, and his apology was worse than his sin, as Allah Almighty said in Surah Subhan ⁶: "And [mention] when We said to the angels, 'Prostrate to Adam,' and they prostrated, except Iblis. He said, 'Should I prostrate to one You created from clay?' He said, 'Do You see this one whom You have honored above me? If You delay me until the Day of Resurrection, I will surely destroy his descendants, except for a few.' He said, 'Go, and whoever follows you among them – indeed, Hell is your recompense, an ample recompense. And incite [to senselessness] whoever you can among them with your voice and assault them with your horses and foot soldiers and become a partner in their wealth and their children and promise them.' But Satan does not promise them except delusion. Indeed, over My [believing] servants there is for you no authority. And sufficient is your Lord as Disposer of affairs." And He said in Surah al-Kahf ⁷: "And [mention] when We said to the angels, 'Prostrate to Adam,' and they prostrated, except Iblis. He was of the jinn and departed from the command of his Lord. Then will you take him and his descendants as allies other than Me?" That is, he departed from obedience to Allah deliberately, obstinately, and arrogantly, refusing to comply with His command. That was only because his nature and vile substance betrayed him when he most needed it, for he was created from fire, as He said, and as it came in Sahih Muslim ⁸ from Aisha from the Messenger of Allah, may Allah bless him and grant him peace, who said: "The angels were created from light, the jinn were created from a smokeless flame of fire, and Adam was created from what has been described to you." Al-Hasan al-Basri said: Iblis was never an angel for the blink of an eye. And Shahr ibn Hawshab said: He was of the jinn, and when they caused corruption on earth, Allah sent against them an army of angels who killed them and expelled them to the islands of the seas. Iblis was among those captured, and they took him with them to heaven, where he remained. When the angels were commanded to prostrate, Iblis refused. Ibn Mas'ud, Ibn Abbas, a group of Companions, Sa'id ibn al-Musayyab, and others said: Iblis was the chief of the angels in the lowest heaven. Ibn Abbas said: His name was Azazil, and in another narration from him: al-Harith. Al-Naqqash said: His kunya was Abu Kurdus. Ibn Abbas said: He was from a tribe of angels called al-jinn, and they were the treasurers of Paradise. He was among the noblest and most knowledgeable and worshipful of them, and he was one of those with four wings. Then Allah transformed him into an accursed devil. And He said in Surah Sad ⁹: "And [mention] when your Lord said to the angels, 'Indeed, I am going to create a human being from clay. So when I have proportioned him and breathed into him of My [created] soul, then fall down to him in prostration.' So the angels prostrated – all of them entirely – except Iblis; he was arrogant and became among the disbelievers. [Allah] said, 'O Iblis, what prevented you from prostrating to that which I created with My hands? Were you arrogant, or were you among the high ones?' He said, 'I am better than him. You created me from fire and created him from clay.' [Allah] said, 'Then get out of it, for indeed, you are accursed. And indeed, upon you is My curse until the Day of Recompense.' He said, 'My Lord, then give me respite until the Day they are resurrected.' [Allah] said, 'So indeed, you are of those given respite until the Day of the time well-known.' He said, 'By Your might, I will surely mislead them all, except Your chosen servants among them.' [Allah] said, 'Then the truth [is due], and the truth I say: I will surely fill Hell with you and whoever follows you among them all together.'" And He said in Surah al-A'raf ¹⁰: "He said, 'Because You have put me in error, I will surely sit in wait for them on Your straight path. Then I will come to them from before them and from behind them and on their right and on their left, and You will not find most of them grateful [to You].'" That is, because of Your causing me to err, I will surely lie in wait for them at every observation post, and I will come to them from every direction. So the fortunate one is he who opposes him, and the wretched one is he who follows him. Imam Ahmad said: Hashim ibn al-Qasim narrated to us, Abu Aqil – he is Abdullah ibn Aqil al-Thaqafi – narrated to us, Musa ibn al-Musayyab narrated to us, from Salim ibn Abi al-Ja'd, from Sabra ibn Abi al-Fakih, who said: I heard the Messenger of Allah, may Allah bless him and grant him peace, say: "Indeed, Satan sits in wait for the son of Adam at his paths," and he mentioned the hadith. The commentators have differed concerning the angels commanded to prostrate to Adam: Were they all the angels, as indicated by the generality of the verses? That is the view of the majority. Or are they specifically the angels of the earth? As narrated by Ibn Jarir via al-Dahhak from Ibn Abbas, but there is a break in the chain and the context contains something objectionable, although some later scholars have favored it. However, the most apparent from the contexts is the first view, and it is supported by the hadith: "And He made His angels prostrate to him," which is also general. And Allah knows best. And His statement to Iblis: "Descend from it" and "Get out of it" is evidence that he was in heaven and was commanded to descend from it and to leave the station and rank he had attained through his worship and his resemblance to the angels in obedience and worship. Then he was stripped of that due to his pride, envy, and opposition to his Lord, so he was brought down to the earth, blameworthy and expelled. And Allah commanded Adam, peace be upon him, to dwell in Paradise, he and his wife. He said: "And We said, 'O Adam, dwell, you and your wife, in Paradise and eat from it in ease wherever you wish. But do not approach this tree, lest you be among the wrongdoers.'" And He said in al-A'raf: "He said, 'Get out of it, blameworthy and expelled. Whoever follows you among them – I will surely fill Hell with you all.' And O Adam, dwell, you and your wife, in Paradise and eat from wherever you wish, but do not approach this tree, lest you be among the wrongdoers.'" And Allah Almighty said: "And [mention] when We said to the angels, 'Prostrate to Adam,' and they prostrated, except Iblis; he refused. So We said, 'O Adam, indeed this is an enemy to you and to your wife. Then let him not remove you from Paradise so that you would suffer. Indeed, it is [promised] for you that you will not be hungry therein or be unclothed. And that you will not be thirsty therein nor suffer from the heat.'" The context of these verses requires that the creation of Eve occurred before Adam entered Paradise, because of His saying: "And O Adam, dwell, you and your wife, in Paradise." This has been explicitly stated by Ishaq ibn Yasar, and it is apparent from these verses. However, al-Suddi narrated from Abu Salih and Abu Malik, from Ibn Abbas, and from Murra, from Ibn Mas'ud, and from some of the Companions, that they said: Iblis was expelled from Paradise, and Adam was made to dwell in Paradise. He walked in it alone, having no spouse to find comfort in. He slept a sleep, and when he awoke, there was a woman sitting at his head, whom Allah had created from his rib. He asked her, "What are you?" She said, "A woman." He said, "For what were you created?" She said, "That you might find comfort in me." The angels, observing to see how much knowledge he had, said to him, "What is her name, O Adam?" He said, "Eve." They said, "Why was she called Eve?" He said, "Because she was created from a living thing." And Muhammad ibn Ishaq mentioned from Ibn Abbas that she was created from his shortest left rib while he was asleep, and flesh was put in its place. The confirmation of this is in the saying of Allah Almighty: "O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women..." the verse. And in His saying: "It is He who created you from one soul and made from it its mate that he might find comfort in her. And when he covers her, she carries a light burden and continues with it..." the verse. We will discuss it later, Allah willing. And in the two Sahihs ¹¹, from the hadith of Za'ida, from Maysara al-Ashja'i, from Abu Hazim, from Abu Hurayra, from the Prophet, may Allah bless him and grant him peace, that he said: "Be good to women, for woman was created from a rib, and the most crooked part of the rib is its top. If you try to straighten it, you will break it, and if you leave it, it will remain crooked. So be good to women." The wording is from al-Bukhari.

And [indeed] the commentators differed regarding His statement, the Exalted: "And do not approach this tree." It was said it is the grapevine, and this was narrated from Ibn 'Abbas, Sa'id ibn Jubayr, al-Sha'bi, Ja'dah ibn Hubayrah, Muhammad ibn Qays, and al-Suddi in a narration from Ibn 'Abbas and Ibn Mas'ud and a group of the Companions. He said: And the Jews claim it is wheat, and this is narrated from Ibn 'Abbas, al-Hasan al-Basri, Wahb ibn Munabbih, 'Atiyyah al-'Awfi, Abu Malik, and Muharib ibn Dithar, and 'Abd al-Rahman ibn Abi Layla. Wahb said: And a grain of it is softer than foam and sweeter than honey. Al-Thawri narrated from Abu Husayn, from Abu Malik: "And do not approach this tree" — it is the date palm. Ibn Jurayj narrated from Mujahid: It is the fig tree, and this was also said by Qatadah and Ibn Jurayj. Abu al-'Aliyah said: It was a tree; whoever ate from it would defecate, and there should be no defecation in Paradise. This difference is minor, and Allah has left its mention and specification ambiguous. If there were any benefit for us in specifying it, He would have specified it for us as He does with other ambiguous matters in the Qur'an. However, the difference that they mentioned regarding whether this Garden ¹² into which Adam was admitted is in the heaven or on the earth is the difference that should be resolved and from which one should emerge. The majority hold that it is the one in the heaven, which is the Garden of Refuge ¹³, based on the apparent meaning of the verses and hadiths, such as His statement, the Exalted: "And We said, 'O Adam, dwell, you and your wife, in the Garden'" — and the definite article [al-] is not for generality nor for a previously mentioned specific one, but rather refers to a mentally established one, which is the legally established Garden of Refuge. And like the statement of Moses, peace be upon him, to Adam, peace be upon him: "Why did you bring us and yourself out of the Garden?" — the hadith, as will be discussed later. Muslim narrated in his Sahih from the hadith of Abu Malik al-Ashja'i — his name is Sa'd ibn Tariq — from Abu Hazim Salamah ibn Dinar, from Abu Hurayrah, and Abu Malik from Rib'i, from Hudhayfah, they said: The Messenger of Allah, may Allah bless him and grant him peace, said: "Allah will gather the people, and the believers will stand when the Garden is brought near for them. They will come to Adam and say: 'O our father, ask for the Garden to be opened for us.' He will say: 'Did not the sin of your father bring you out of the Garden?'" and he mentioned the hadith in its entirety. This contains a strong and clear indication that it is the Garden of Refuge, though it is not without some consideration. Others said: Rather, the Garden in which Adam was made to dwell was not the Garden of Eternity ¹⁴, because he was tasked therein not to eat from that tree, and because he slept in it and was brought out of it, and Iblis entered it upon him. This contradicts its being the Garden of Refuge. This view is narrated from Ubayy ibn Ka'b, 'Abdullah ibn 'Abbas, Wahb ibn Munabbih, and Sufyan ibn 'Uyaynah, and it was chosen by Ibn Qutaybah in al-Ma'arif, and by the judge Mundhir ibn Sa'id al-Balluti in his Tafsir, and he authored a separate work on it. It is also narrated from Abu Hanifah, the Imam, and his companions, may Allah have mercy on them. Abu 'Abdullah Muhammad ibn 'Umar al-Razi, Ibn Khatib al-Rayy, transmitted it in his Tafsir from Abu al-Qasim al-Balkhi and Abu Muslim al-Isfahani. Al-Qurtubi transmitted it in his Tafsir from the Mu'tazilah and Qadariyyah. This view is the text of the Torah in the hands of the People of the Book. Among those who narrated the difference on this issue are Abu Muhammad ibn Hazm in al-Milal wa al-Nihal, Abu Muhammad ibn 'Atiyyah in his Tafsir, and Abu 'Isa al-Rummani in his Tafsir, who narrated the first view from the majority. Abu al-Qasim al-Raghib and al-Qadi al-Mawardi said in his Tafsir: There is a difference of opinion regarding the Garden in which they were made to dwell — meaning Adam and Eve — on two views: one, that it is the Garden of Eternity; the second, that it is a Garden which Allah prepared for them and made an abode of trial, not the Garden of Eternity which He made an abode of recompense. Those who hold this view differ on two further views: one, that it is in the heaven, because He brought them down from it — this is the view of al-Hasan; the second, that it is on the earth, because He tested them in it by forbidding them the tree, not other fruits. This is the view of Ibn Yahya, and that was after He commanded Iblis to prostrate to Adam. Allah knows best what is correct. This is his statement. His statement includes the narration of three views, and his statement suggests that he is undecided on the issue. For this reason, Abu 'Abdullah al-Razi narrated in his Tafsir on this issue four views: these three that al-Mawardi mentioned, and the fourth is suspension of judgment. He narrated the view that it is in the heaven and not the Garden of Refuge from Abu 'Ali al-Jubba'i. The proponents of the second view raised a question that requires an answer. They said: There is no doubt that Allah, glorified and exalted, expelled Iblis when he refused to prostrate from the Divine Presence, and commanded him to leave it and descend from it. This command is not a legislative command that can be disobeyed, but rather a decree that cannot be opposed or prevented. Hence He said: "Get out of it, disgraced and expelled" ¹⁵. And He said: "Descend from it; it is not for you to be arrogant in it" ¹⁶. And He said: "Get out of it, for you are accursed" ¹⁷. The pronoun refers to the Garden, or the heaven, or the station. Whichever it is, it is known that he cannot, by decree, be in the place from which he was expelled and banished, neither permanently nor passing through. They said: And it is known from the apparent contexts of the Qur'an that he whispered to Adam and addressed him saying: "Shall I guide you to the tree of eternity and a kingdom that never decays?" ¹⁸ and by his saying: "Your Lord did not forbid you this tree except that you become angels or become of the immortal" ¹⁹. And he swore to them, "Indeed, I am to you from among the sincere advisors." So he brought them down by deception ²⁰ — the verse. This clearly indicates his being with them in their Garden. They were answered that it is not impossible for him to meet them in the Garden by passing through it, not by residing in it, and that he whispered to them while at the gate of the Garden or from beneath the heaven. These three [answers] are subject to consideration, and Allah knows best. Among the proofs of the proponents of this view is what 'Abdullah ibn al-Imam Ahmad narrated in al-Ziyadat from Hudbah ibn Khalid, from Hammad ibn Salamah, from Humayd, from al-Hasan al-Basri, from Yahya ibn Damrah al-Sa'di, from Ubayy ibn Ka'b, who said: When Adam was on his deathbed, he desired a bunch of grapes from the Garden. So his sons went to seek it for him. The angels met them and said: "Where are you going, O sons of Adam?" They said: "Our father desires a bunch of grapes from the Garden." They said to them: "Go back, for you have been sufficed." So they returned to him, and they took his soul, washed him, embalmed him, shrouded him, and Jibril prayed over him, with the angels behind him, and they buried him, and said: "This is your custom for your dead." The hadith will come with its chain and complete wording at the mention of the death of Adam, peace be upon him. They said: If it were not possible to reach the Garden in which Adam was, from which he desired the bunch, they would not have gone to seek it. This indicates that it is on the earth, not in the heaven. And Allah, the Exalted, knows best.

They said: The argument that the definite article in His words "And O Adam, dwell, you and your wife, in Paradise" [does not refer to a previously mentioned specific Paradise, so it is the mentally known ²¹] is valid, but it is what the context of the speech indicates. For Adam was created from the earth and it is not reported that he was raised to the sky, and he was created to be on the earth. With this the Lord informed the angels when He said: "Indeed, I will make upon the earth a vicegerent." They said: This is like His words: "Indeed, We have tried them as We tried the companions of the garden ²²" and the definite article is not for generality, and there is no previously mentioned verbal referent; rather it is for the mentally known referent which the context indicates, namely the orchard. They said: The mention of "descent" does not necessarily mean descending from the sky. Allah said: "It was said, 'O Noah, descend with peace from Us and blessings upon you and upon nations from those with you'" and he was only in the ship ²³ when it settled on al-Judi and the water receded from the face of the earth; he was commanded to descend to it, he and those with him, blessed upon him and upon them. And Allah said: "Descend to Egypt; indeed, you will have what you have asked" ²⁴. And He said: "And indeed, among them are those who descend out of fear of Allah" ²⁵. In the hadiths and the language there is much of this. They said: There is no impediment—rather it is what occurred—that the Paradise in which Adam was made to dwell was elevated above the rest of the earth's regions, having trees, fruits, shades, bliss, freshness, and joy, as Allah said: "Indeed, it is [promised] for you that you will not hunger therein nor be unclothed" ²⁶, meaning your inner self will not be humiliated by hunger nor your outer self by nakedness; "and that you will not thirst therein nor suffer from the heat of the sun" ²⁷, meaning your inner self will not be touched by the heat of thirst nor your outer self by the heat of the sun. For this reason He paired these with these, and these with these, because of the harmony between them. When what happened from him happened—his eating from the tree which he was forbidden—he was descended to the land of misery, toil, fatigue, trouble, striving, hardship, trial, testing, examination, and diversity of inhabitants in religion, morals, deeds, intentions, wills, words, and actions, as Allah said: "And for you on earth is a settlement and enjoyment for a time" ²⁸. This does not necessarily imply that they were in the sky, as He said: "And We said after him to the Children of Israel, 'Dwell in the land, and when the promise of the Hereafter comes, We will bring you forth in a crowd'" ²⁹, and it is known that they were in it and were not in the sky. They said: This statement is not based on the statement of those who deny the existence of Paradise and Hell [today] ³⁰; there is no necessary connection between them. For everyone who reports this statement from the Salaf and most of the Khalaf is among those who affirm the existence of Paradise and Hell today, as indicated by the verses and authentic hadiths. And Allah, glorified and exalted, knows best what is correct. * * * His words: "But Satan caused them to slip from it" ³¹, i.e., from Paradise, "and brought them out of that which they were in" ³², i.e., from bliss, freshness, and joy to the abode of toil, hardship, and trouble. That was by what he whispered to them and adorned in their hearts, as Allah said: "Then Satan whispered to them to make apparent to them that which was concealed from them of their private parts" ³³. And he said: "Your Lord did not forbid you this tree except that you become angels or become of the immortal" ³⁴, meaning: He only forbade you from eating this tree so that you would not become angels or become immortal; i.e., if you eat from it, you will become like that. "And he swore to them" ³⁵, i.e., he swore to them about that, "'Indeed, I am to you from among the sincere advisors'" ³⁶, as He said in another verse: "Then Satan whispered to him; he said, 'O Adam, shall I guide you to the tree of eternity and a kingdom that will not decay?'" ³⁷, i.e., shall I guide you to the tree which, if you eat from it, you will obtain eternity in what you are in of bliss, and continue in a kingdom that does not perish or end? This is deception, falsification, and reporting contrary to reality. The intended meaning is that His words "tree of eternity" ³⁸—which if you eat from it you will become eternal—may be the tree about which Imam Ahmad said: 'Abd al-Rahman ibn Mahdi narrated to us, Shu'bah narrated to us, from Abu al-Dahhak, I heard Abu Hurayrah say: The Messenger of Allah (peace be upon him) said: "Indeed, in Paradise there is a tree under whose shade a rider travels for a hundred years without crossing it; it is the tree of eternity." Similarly, it was also narrated by Ghandar and Hajjaj from Shu'bah, and Abu Dawud al-Tayalisi narrated it in his Musnad from Shu'bah as well. Ghandar said: I said to Shu'bah: Is it the tree of eternity? He said: It is not in it. Imam Ahmad alone narrated it. His words: "So he made them fall by deception. And when they tasted the tree, their private parts became apparent to them, and they began to fasten together over themselves from the leaves of Paradise" ³⁹, as He said in Ta-Ha: "So they ate from it, and their private parts became apparent to them, and they began to fasten together over themselves from the leaves of Paradise" ⁴⁰. Eve ate from the tree before Adam, and she was the one who incited him to eat it. Allah knows best. Based on this is understood the hadith narrated by al-Bukhari: Bishr ibn Muhammad narrated to us, 'Abdullah narrated to us, Ma'mar informed us, from Hammam ibn Munabbih, from Abu Hurayrah, from the Prophet (peace be upon him) similar to it: "Were it not for the Children of Israel, meat would not spoil; and were it not for Eve, no woman would betray her husband." He alone narrated it from this chain, and they both [al-Bukhari and Muslim] extracted it in the Sahihs from the hadith of 'Abd al-Razzaq, from Ma'mar, from Hammam, from Abu Hurayrah. Ahmad and Muslim also narrated it from Harun ibn Ma'ruf, from Abu Wahb, from 'Amr ibn al-Harith, from Abu Yunus, from Abu Hurayrah. In the Torah that is in the hands of the People of the Book, it is stated that the one who led Eve to eat from the tree was the serpent, which was of the most beautiful and greatest forms. Eve ate at its word and fed Adam (peace be upon him). There is no mention of Iblis in it. At that point, their eyes were opened and they knew they were naked, so they took fig leaves and made loincloths. In it, they were naked. Similarly, Wahb ibn Munabbih said: Their garment was light over his and her private parts. What is in this Torah that is in their hands is an error on their part, a distortion, and a mistake in translation. For transferring speech from one language to another is not easy for everyone, especially for those who hardly know the Arabic language well and do not have comprehensive knowledge to understand their book well. Therefore, many errors occurred in their translation of it, in wording and meaning. The Great Qur'an indicates that they had a garment in His words: "To remove from them their clothing to show them their private parts" ⁴¹. So this does not contradict other speech. Allah knows best. Ibn Abi Hatim said: 'Ali ibn al-Hasan ibn Askab narrated to us, 'Ali ibn 'Asim narrated to us, from Sa'id ibn Abi 'Arubah, from Qatadah, from al-Hasan, from Ubayy ibn Ka'b, who said: The Messenger of Allah (peace be upon him) said: "Indeed, Allah created Adam as a tall man with much hair on his head, like a tall palm tree. When he tasted the tree, his garment fell from him, and the first thing that appeared from him was his private part. When he looked at his private part, he began to run in Paradise. A tree caught his hair and he struggled with it. Then the Most Merciful, glorified, called out: 'O Adam, from Me do you flee?' When he heard the speech of the Most Merciful, he said: 'O Lord, no, but out of modesty.'" Al-Thawri said, from Ibn Abi Layla, from al-Minhal ibn 'Amr, from Sa'id ibn Jubayr, from Ibn 'Abbas: "And they began to fasten together over themselves from the leaves of Paradise" ⁴²—fig leaves.

This is a sound chain of transmission ⁴³ to him, and it seems to have been taken from the People of the Book ⁴⁴. The apparent meaning of the verse ⁴⁵ implies something more general than that, and even if we accept it, it does no harm. And God Almighty knows best. Al-Hafiz ⁴⁶ Ibn 'Asakir narrated via Muhammad ibn Ishaq, from al-Hasan ibn Dhakwan, from al-Hasan al-Basri, from Ubayy ibn Ka'b, who said: The Messenger of God, may God bless him and grant him peace, said: "Indeed, your father Adam was like a tall palm tree, sixty cubits tall, with abundant hair covering his private parts. When he committed the sin in Paradise, his private parts became exposed to him, and he left Paradise. A tree met him and seized him by his forelock. His Lord called out to him: 'Fleeing from Me, O Adam?' He said: 'Rather, out of shame before You ⁴⁷, O my Lord, for what I have done.'" Then he narrated it via Sa'id ibn Abi 'Aruba, from Qatada, from al-Hasan, from Yahya ibn Damra, from Ubayy ibn Ka'b, from the Prophet, may God bless him and grant him peace, similarly. This is more authentic, for al-Hasan did not meet Ubayy. Then he also cited it via Khaythama ibn Sulayman al-Attarabulsi, from Muhammad ibn 'Abd al-Wahhab Abu Mursafah al-'Asqalani, from Adam ibn Abi Iyas, from Sinan, from Qatada, from Anas, as a marfu' ⁴⁸ narration, similarly. "And their Lord called out to them: 'Did I not forbid you from that tree and tell you that Satan is a clear enemy to you?' They said: 'Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers.'" ⁴⁹ This is an admission and a return to repentance, humility, submission, and neediness towards Him, the Exalted, at that very moment. This secret never permeates any of his descendants except that its outcome leads to good in this world and the next. "He said: 'Descend, some of you as enemies to others. And on earth you will have a place of settlement and provision for a time.'" ⁵⁰ This is an address to Adam, Eve, and Iblis. It is said that the serpent was with them. They were commanded to descend from Paradise in a state of mutual enmity and warfare. Evidence for the mention of the serpent with them may be found in the hadith from the Messenger of God, may God bless him and grant him peace, that he ordered the killing of serpents and said: "We have not made peace with them since we fought them." And His saying in Surah Ta-Ha: "He said: 'Descend from it, both of you, together, some of you as enemies to others'" ⁵¹ is a command to Adam and Iblis, and Adam was followed by Eve, and Iblis by the serpent. It is also said that it is a command to them in the dual form, as in His saying, the Exalted: "And David and Solomon, when they gave judgment concerning the field, when the sheep of the people strayed into it, and We were witnesses to their judgment." ⁵² [The correct view is that since a judge only judges between two parties, a plaintiff and a defendant, He said: "And We were witnesses to their judgment."] As for the repetition of the descent in Surah al-Baqarah in His saying: "And We said: 'Descend, all of you, from it, some of you as enemies to others. And on earth you will have a place of settlement and provision for a time.' Then Adam received from his Lord words, and He relented toward him. Indeed, He is the Relenting, the Merciful. We said: 'Descend from it, all of you. And when guidance comes to you from Me, whoever follows My guidance, no fear shall come upon them, nor shall they grieve. But those who disbelieve and deny Our signs, they are the companions of the Fire, abiding therein eternally.'" ⁵³ Some commentators said: The first descent means descending from Paradise to the lowest heaven, and the second from the lowest heaven to the earth. This is weak because of His saying in the first: "We said: 'Descend, all of you, from it, some of you as enemies to others. And on earth you will have a place of settlement and provision for a time.'" This indicates that they were descended to the earth by the first descent. And God knows best. The correct view is that He repeated it verbally, even though it was one event, and attached a ruling to each instance. He attached to the first their mutual enmity, and to the second the condition that whoever follows His guidance, which He will send down to them thereafter, will be blessed, and whoever opposes it will be wretched. This style of speech has parallels in the Wise Quran. Al-Hafiz Ibn 'Asakir narrated from Mujahid who said: God commanded two angels to remove Adam and Eve from His proximity. Gabriel removed the crown from his head, and Michael removed the diadem from his brow. A branch caught hold of it, and Adam thought he had been hastened to punishment. He bowed his head, saying: "Pardon, pardon!" God said: "Fleeing from Me?" He said: "Rather, out of shame before You, my Master!" Al-Awza'i said, from Hassan—i.e., ibn 'Atiyya—that Adam remained in Paradise for a hundred years, and in another narration sixty years. He wept for Paradise for seventy years, for his sin for seventy years, and for his son when he was killed for forty years. Narrated by Ibn 'Asakir. Ibn Abi Hatim said: Abu Zur'a narrated to us, 'Uthman ibn Abi Shayba narrated to us, Jarir narrated to us, from Sa'id, from Ibn 'Abbas, who said: Adam, peace be upon him, was descended to a land called "Dahna" between Mecca and Ta'if. And from al-Hasan, he said: Adam was descended in India, Eve in Jeddah, Iblis in Dustamyan, a few miles from Basra, and the serpent was descended in Isfahan. Narrated by Ibn Abi Hatim as well. Al-Suddi said: Adam descended in India, and with him descended the Black Stone ⁵⁴ and a handful of the leaves of Paradise. He scattered them in India, and the fragrant trees grew there. And from Ibn 'Umar, he said: Adam descended on al-Safa, and Eve on al-Marwa. Narrated by Ibn Abi Hatim as well. 'Abd al-Razzaq said: Ma'mar said: 'Awf informed me, from Qasama ibn Zuhayr, from Abu Musa al-Ash'ari, who said: When God descended Adam from Paradise to the earth, He taught him the craft of everything. He provided him with the fruits of Paradise, so these fruits of yours are from the fruits of Paradise, except that these change while those do not change. Al-Hakim said in his Mustadrak: Abu Bakr ibn Baluwayh informed us, from Muhammad ibn Ahmad ibn al-Nadr, from Mu'awiya ibn 'Amr, from Za'ida, from 'Ammar ibn Abi Mu'awiya al-Bajali, from Sa'id ibn Jubayr, from Ibn 'Abbas, who said: Adam did not dwell in Paradise except between the afternoon prayer and sunset. Then he said: It is authentic according to the condition of the two shaykhs ⁵⁵, but they did not record it. In Sahih Muslim, from the hadith of al-Zuhri, from al-A'raj, from Abu Hurayra, who said: The Messenger of God, may God bless him and grant him peace, said: "The best day on which the sun has risen is Friday. On it Adam was created, on it he entered Paradise, and on it he was expelled from it." And in another authentic narration: "And on it the Hour will be established." Ahmad said: Muhammad ibn Mus'ab narrated to us, al-Awza'i narrated to us, from Abu 'Ammar, from 'Abdullah ibn Farrukh, from Abu Hurayra, from the Prophet, may God bless him and grant him peace, who said: "The best day on which the sun has risen is Friday. On it Adam was created, on it he entered Paradise, on it he was expelled from it, and on it the Hour will be established." According to the condition of Muslim.

As for the hadith narrated by Ibn 'Asakir via Abu al-Qasim al-Baghawi: Muhammad ibn Ja'far al-Warkani narrated to us, from Sa'id ibn Maysara, from Anas, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: 'Adam and Eve descended naked, both of them, with leaves of Paradise upon them. The heat afflicted them until Adam sat weeping and said to her: "O Eve, the heat has harmed me." He said: Then Gabriel came to him with cotton, and commanded her to spin and taught her, and commanded Adam to weave and taught him how to weave.' ⁵⁶ And he said: 'Adam had not had intercourse with his wife in Paradise, until they descended from it due to the sin that befell them ⁵⁷ by eating from the tree.' He said: 'Each of them used to sleep separately, one sleeping in the open plain and the other in another area, until Gabriel came to him and commanded him to go to his wife.' He said: 'And he taught him how to approach her. When he approached her, Gabriel came to him and said: "How did you find your wife?" He said: "Good."' This is a strange hadith, and its attribution to the Prophet is extremely rejected. It may be from the speech of some of the early Muslims. This Sa'id ibn Maysara is Abu 'Imran al-Bakri al-Basri. Al-Bukhari said about him: 'His hadith is rejected.' Ibn Hibban said: 'He narrates fabricated reports.' Ibn 'Adi said: 'His matter is obscure.' * * * And His statement: 'Then Adam received from his Lord words, and He relented toward him. Indeed, He is the Relenting, the Merciful.' [2:37] It is said they are his words: 'Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers.' [7:23] ⁵⁸ This has been narrated from Mujahid, Sa'id ibn Jubayr, Abu al-'Aliyah, al-Rabi' ibn Anas, al-Hasan, Qatada, Muhammad ibn Ka'b, Khalid ibn Ma'dan, 'Ata' al-Khurasani, and 'Abd al-Rahman ibn Zayd ibn Aslam. Ibn Abi Hatim said: 'Ali ibn al-Hasan ibn Askab narrated to us, from 'Ali ibn 'Asim, from Sa'id ibn Abi 'Aruba, from Qatada, from al-Hasan, from Ubayy ibn Ka'b, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "Adam, peace be upon him, said: 'Do You see, O my Lord, if I repent and return, will You bring me back to Paradise?' He said: 'Yes.'" That is His statement: 'Then Adam received from his Lord words, and He relented toward him.' This is strange from this chain, and there is a break in it. Ibn Abi Najih said, from Mujahid: The words are: 'O Allah, there is no god but You, glory be to You and praise. My Lord, I have wronged myself, so forgive me, for You are the Best of the merciful. O Allah, there is no god but You, glory be to You and praise. My Lord, I have wronged myself, so relent toward me, for You are the Relenting, the Merciful.' Al-Hakim narrated in his Mustadrak via Sa'id ibn Jubayr, from Ibn 'Abbas: 'Then Adam received from his Lord words, and He relented toward him.' He said: Adam said: 'O my Lord, did You not create me with Your hand?' It was said to him: 'Yes.' 'And breathe into me of Your spirit?' It was said to him: 'Yes.' 'And when I sneezed, You said: "May Allah have mercy on you," and Your mercy preceded Your wrath?' It was said to him: 'Yes.' 'And did You decree upon me that I would do this?' It was said to him: 'Yes.' He said: 'Do You see, if I repent, will You return me to Paradise?' He said: 'Yes.' Then al-Hakim said: 'Its chain is sound, but they did not record it.' Al-Hakim, al-Bayhaqi, and Ibn 'Asakir also narrated via 'Abd al-Rahman ibn Zayd ibn Aslam, from his father, from his grandfather, from 'Umar ibn al-Khattab, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: 'When Adam committed the sin, he said: "O Lord, I ask You by the right of Muhammad ⁵⁹ except that You forgive me." Allah said: "How did you know Muhammad when I have not yet created him?" He said: "O Lord, because when You created me with Your hand and breathed into me of Your spirit, I raised my head and saw written on the pillars of the Throne: 'There is no god but Allah, Muhammad is the Messenger of Allah.' So I knew that You did not add to Your name except the most beloved of creation to You." Allah said: "You have spoken truthfully, O Adam. He is indeed the most beloved of creation to Me. Since you have asked Me by his right, I have forgiven you. Were it not for Muhammad, I would not have created you."' Al-Bayhaqi said: 'This is unique to 'Abd al-Rahman ibn Zayd ibn Aslam from this chain, and he is weak.' And Allah knows best. This verse is like His statement, exalted: 'And Adam disobeyed his Lord and erred. Then his Lord chose him and relented toward him and guided him.' [20:121-122]

1. al-asmā' : The names of all things, signifying the knowledge and essence of created beings, which Adam was taught by Allah.
2. Iblīs : The proper name of Satan, a jinn who disobeyed Allah's command to prostrate to Adam out of arrogance.
3. kalimāt : Words of repentance taught to Adam by Allah, often interpreted as a specific supplication.
4. al-jānn : The father of the jinn, created from fire before Adam; also refers to the species of jinn.
5. rūḥī : My spirit; a special soul breathed into Adam by Allah, signifying honor and life.
6. Surah Subhan : Another name for Surah al-Isra' (Chapter 17 of the Quran).
7. Surah al-Kahf : Chapter 18 of the Quran, 'The Cave'.
8. Sahih Muslim : One of the six major hadith collections, compiled by Muslim ibn al-Hajjaj.
9. Surah Sad : Chapter 38 of the Quran.
10. Surah al-A'raf : Chapter 7 of the Quran, 'The Heights'.
11. the two Sahihs : Refers to Sahih al-Bukhari and Sahih Muslim, the two most authoritative hadith collections.
12. Jannah : Garden; often translated as Paradise, the abode of bliss in the afterlife.
13. Jannat al-Ma'wa : The Garden of Refuge; a name for Paradise, mentioned in the Qur'an (53:15).
14. Jannat al-Khuld : The Garden of Eternity; another name for Paradise, emphasizing its everlasting nature.
15. Qur'an 7:18 : Reference to the verse: 'He said, 'Get out of it, disgraced and expelled. ...'
16. Qur'an 7:13 : Reference to the verse: 'He said, 'Descend from it; it is not for you to be arrogant in it. ...'
17. Qur'an 15:34 : Reference to the verse: 'He said, 'Then get out of it, for you are accursed.'
18. Qur'an 20:120 : Reference to the verse: 'But Satan whispered to him, saying, 'O Adam, shall I guide you to the tree of eternity and a kingdom that never decays?'
19. Qur'an 7:20 : Reference to the verse: 'Then Satan whispered to them to make apparent to them that which was concealed from them of their private parts. He said, 'Your Lord did not forbid you this tree except that you become angels or become of the immortal.'
20. Qur'an 7:22 : Reference to the verse: 'So he brought them down by deception. ...'
21. al-ma'hūd al-dhihnī : The mentally known referent; a term in Arabic linguistics referring to a noun that is mentally present in the context but not previously mentioned verbally.
22. aṣḥāb al-jannah : The companions of the garden; refers to the story of the owners of a garden mentioned in Surah al-Qalam (68:17-33).
23. al-safīnah : The ship; referring to Noah's ark.
24. ihbiṭū miṣran : Descend to Egypt; from Surah al-Baqarah (2:61).
25. yahbiṭu min khashyati Allāh : Descend out of fear of Allah; from Surah al-Baqarah (2:74).
26. lā tajūʿu fīhā wa lā taʿrā : You will not hunger therein nor be unclothed; from Surah Ta-Ha (20:118).
27. lā taẓmaʾu fīhā wa lā taḍḥā : You will not thirst therein nor suffer from the heat of the sun; from Surah Ta-Ha (20:119).
28. mustaqarrun wa matāʿun ilā ḥīn : A settlement and enjoyment for a time; from Surah al-Baqarah (2:36).
29. uskunū al-arḍa : Dwell in the land; from Surah al-Isra (17:104).
30. al-yawm : Today; referring to the present existence of Paradise and Hell.
31. fa-azallahumā al-shayṭānu ʿanhā : But Satan caused them to slip from it; from Surah al-Baqarah (2:36).
32. fa-akhrajahumā mimmā kānā fīhi : And brought them out of that which they were in; from Surah al-Baqarah (2:36).
33. li-yubdiya lahumā mā wūriya ʿanhumā min sawʾātihimā : To make apparent to them that which was concealed from them of their private parts; from Surah al-A'raf (7:20).
34. mā nahākumā rabbukumā ʿan hādhihi al-shajarati illā an takūnā malakayni aw takūnā min al-khālidīn : Your Lord did not forbid you this tree except that you become angels or become of the immortal; from Surah al-A'raf (7:20).
35. wa qāsamahumā : And he swore to them; from Surah al-A'raf (7:21).
36. innī lakumā la-mina al-nāṣiḥīn : Indeed, I am to you from among the sincere advisors; from Surah al-A'raf (7:21).
37. shajarat al-khuldi wa mulkin lā yablā : The tree of eternity and a kingdom that will not decay; from Surah Ta-Ha (20:120).
38. shajarat al-khuld : Tree of eternity; a tree in Paradise mentioned in the hadith.
39. fa-dallāhumā bi-ghurūrin : So he made them fall by deception; from Surah al-A'raf (7:22).
40. fa-akalā minhā fa-badat lahumā sawʾātuhumā : So they ate from it, and their private parts became apparent to them; from Surah Ta-Ha (20:121).
41. yanziʿu ʿanhumā libāsahumā li-yuriyahumā sawʾātihimā : To remove from them their clothing to show them their private parts; from Surah al-A'raf (7:27).
42. wa ṭafiqā yakhṣifāni ʿalayhimā min waraqi al-jannah : And they began to fasten together over themselves from the leaves of Paradise; from Surah al-A'raf (7:22).
43. isnād : Chain of transmission of a hadith, verifying its authenticity.
44. Ahl al-Kitāb : People of the Book, referring to Jews and Christians.
45. āyah : Verse of the Quran.
46. al-Ḥāfiẓ : Title for a hadith scholar who has memorized a vast number of hadiths.
47. ḥayā’ : Shame or modesty, a key Islamic virtue.
48. marfū‘ : A hadith attributed directly to the Prophet Muhammad.
49. Qur’ān 7:22-23 : Reference to Quranic verses.
50. Qur’ān 2:36 : Reference to Quranic verse.
51. Qur’ān 20:123 : Reference to Quranic verse.
52. Qur’ān 21:78 : Reference to Quranic verse.
53. Qur’ān 2:38-39 : Reference to Quranic verses.
54. al-Ḥajar al-Aswad : The Black Stone, a sacred stone set into the Kaaba in Mecca.
55. al-Shaykhān : The two shaykhs, referring to the hadith scholars al-Bukhari and Muslim.
56. Ḥiyākah : Weaving; the craft of interlacing threads to make cloth.
57. Khaṭī'ah : Sin or error; here referring to Adam and Eve's act of eating from the forbidden tree.
58. Āyah : A verse of the Qur'an.
59. Ḥaqq Muḥammad : The right or due of Muhammad; a concept in some Islamic traditions where prophets intercede by the status of Muhammad.

The argument between Adam and Moses, peace be upon them both [1].

The Mention of the Argument between Adam and Moses, peace be upon them. Al-Bukhari said: Qutaybah narrated to us, from Ayyub ibn al-Najjar, from Yahya ibn Abi Kathir, from Abu Salamah, from Abu Hurayrah, from the Prophet, may Allah bless him and grant him peace, who said: "Moses argued with Adam, peace be upon them, and said to him: 'You are the one who caused people to be expelled from Paradise by your sin and made them wretched.' Adam said: 'O Moses, you are the one whom Allah chose with His messages and His speech ¹. Do you blame me for a matter that Allah decreed upon me before He created me, or predestined for me before He created me?' The Messenger of Allah, may Allah bless him and grant him peace, said: 'So Adam overcame Moses in argument.'" Muslim narrated it from 'Amr al-Naqid, and al-Nasa'i from Muhammad ibn 'Abdullah ibn Yazid, from Ayyub ibn al-Najjar. Abu Mas'ud al-Dimashqi said: They did not narrate from him in the two Sahihs other than this. Ahmad narrated it from 'Abd al-Razzaq, from Ma'mar, from Hammam, from Abu Hurayrah. Muslim narrated it from Muhammad ibn Rafi', from 'Abd al-Razzaq. Imam Ahmad said: Abu Kamil narrated to us, from Ibrahim, from Abu Shihab, from Humayd ibn 'Abd al-Rahman, from Abu Hurayrah, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "Adam and Moses argued. Moses said to him: 'Are you Adam, whose sin expelled you from Paradise?' Adam said to him: 'And you are Moses, whom Allah chose with His messages and His speech. Do you blame me for a matter that was decreed for me before I was created?' The Messenger of Allah, may Allah bless him and grant him peace, said: 'So Adam overcame Moses in argument' twice." I say: Al-Bukhari and Muslim narrated this hadith from al-Zuhri, from Humayd ibn 'Abd al-Rahman, from Abu Hurayrah, from the Prophet, may Allah bless him and grant him peace, similarly. Imam Ahmad said: Mu'awiyah ibn 'Amr narrated to us, from Za'idah, from al-A'mash, from Abu Salih, from Abu Hurayrah, from the Prophet, may Allah bless him and grant him peace, who said: "Adam and Moses argued. Moses said: 'O Adam, you are the one whom Allah created with His hand, and breathed into you of His spirit ². You led people astray and expelled them from Paradise.' Adam said: 'And you are Moses, whom Allah chose with His speech. Do you blame me for a deed I did, which Allah decreed upon me before He created the heavens and the earth?' He said: 'So Adam overcame Moses in argument.'" Al-Tirmidhi and al-Nasa'i both narrated it from Yahya ibn Habib ibn 'Adi, from Mu'ammar ibn Sulayman, from his father, from al-A'mash. Al-Tirmidhi said: It is strange from the hadith of Sulayman al-Taymi from al-A'mash. He said: Some narrated it from al-A'mash, from Abu Salih, from Abu Sa'id. I say: Thus al-Hafiz Abu Bakr al-Bazzar narrated it in his Musnad, from Muhammad ibn al-Muthanna, from Mu'adh ibn Asad, from al-Fadl ibn Musa, from al-A'mash, from Abu Salih, from Abu Sa'id. Al-Bazzar also narrated: 'Amr ibn 'Ali al-Fallas narrated to us, from Abu Mu'awiyah, from al-A'mash, from Abu Salih, from Abu Hurayrah or Abu Sa'id, from the Prophet, may Allah bless him and grant him peace, and mentioned similarly. Ahmad said: Sufyan narrated to us, from 'Amr, who heard Tawus, who heard Abu Hurayrah say: The Messenger of Allah, may Allah bless him and grant him peace, said: "Adam and Moses argued. Moses said: 'O Adam, you are our father. You disappointed us and expelled us from Paradise.' Adam said to him: 'O Moses, you are the one whom Allah chose with His speech'—and once he said 'with His message'—'and wrote for you with His hand. Do you blame me for a matter that Allah decreed for me forty years before He created me?' He said: 'Adam overcame Moses in argument, Adam overcame Moses in argument, Adam overcame Moses in argument.'" Thus al-Bukhari narrated it from 'Ali ibn al-Madini, from Sufyan, who said: We memorized it from 'Amr, from Tawus, who said: I heard Abu Hurayrah from the Prophet, may Allah bless him and grant him peace, who said: "Adam and Moses argued. Moses said: 'O Adam, you are our father. You disappointed us and expelled us from Paradise.' Adam said to him: 'O Moses, Allah chose you with His speech and wrote for you with His hand. Do you blame me for a matter that Allah decreed for me forty years before He created me?' So Adam overcame Moses in argument, so Adam overcame Moses in argument, so Adam overcame Moses in argument." Thus three times. Sufyan said: Abu al-Zinad narrated to us, from al-A'raj, from Abu Hurayrah, from the Prophet, may Allah bless him and grant him peace, similarly. The group except Ibn Majah narrated it from ten chains, from Sufyan ibn 'Uyaynah, from 'Amr ibn Dinar, from 'Abdullah ibn Tawus, from his father, from Abu Hurayrah, from the Prophet, may Allah bless him and grant him peace, similarly. Ahmad said: 'Abd al-Rahman narrated to us, from Hammad, from 'Ammar, from Abu Hurayrah, from the Prophet, may Allah bless him and grant him peace, who said: "Adam met Moses. He said: 'Are you Adam, whom Allah created with His hand, and to whom He made His angels prostrate, and whom He caused to dwell in Paradise, then you did what you did?' He said: 'You are Moses, to whom Allah spoke and chose with His message, and revealed the Torah to you. Am I more ancient or the Remembrance ³?' He said: 'Rather, the Remembrance.' So Adam overcame Moses in argument." Ahmad said: 'Affan narrated to us, from Hammad, from 'Ammar ibn Abi 'Ammar, from Abu Hurayrah, from the Prophet, may Allah bless him and grant him peace, and Humayd from al-Hasan, from a man—Hammad said: I think he is Jundub ibn 'Abdullah al-Bajali—from the Prophet, may Allah bless him and grant him peace, who said: "Adam met Moses" and mentioned its meaning. Ahmad alone narrated it from this chain. Ahmad said: Husayn narrated to us, from Jarir—he is ibn Hazim—from Muhammad—he is ibn Sirin—from Abu Hurayrah, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "Adam met Moses and said: 'Are you Adam, whom Allah created with His hand, and caused to dwell in His Paradise, and to whom He made His angels prostrate, then you did what you did?' Adam said to Moses: 'Are you the one to whom Allah spoke and revealed the Torah?' He said: 'Yes.' He said: 'Do you find it written upon me before I was created?' He said: 'Yes.' He said: 'So Adam overcame Moses in argument, so Adam overcame Moses in argument.'" Thus Hammad ibn Zayd narrated it from Ayyub and Hisham, from Muhammad ibn Sirin, from Abu Hurayrah, raising it. Thus 'Ali ibn 'Asim narrated it from Khalid and Hisham, from Muhammad ibn Sirin. This is according to their condition from these chains. Ibn Abi Hatim said: Yunus ibn 'Abd al-A'la narrated to us, from Ibn Wahb, from Anas ibn 'Iyad, from al-Harith ibn Abi Diyab, from Yazid ibn Hurmuz, who said: I heard Abu Hurayrah say: The Messenger of Allah, may Allah bless him and grant him peace, said: "Adam and Moses argued before their Lord, and Adam overcame Moses in argument. Moses said: 'You are the one whom Allah created with His hand, and breathed into you of His spirit, and to whom He made His angels prostrate, and whom He caused to dwell in His Paradise, then you brought people down to the earth by your sin?' Adam said: 'You are Moses, whom Allah chose with His message and His speech, and gave you the Tablets in which is an explanation of all things, and brought you near as a confidant. In how many years did you find Allah wrote the Torah?' Moses said: 'In forty years.' Adam said: 'Did you find in it: "And Adam disobeyed his Lord and erred" ⁴?' He said: 'Yes.' He said: 'Do you blame me for doing a deed that Allah decreed upon me to do forty years before He created me?' He said: The Messenger of Allah, may Allah bless him and grant him peace, said: 'So Adam overcame Moses in argument.'" Al-Harith said: 'Abd al-Rahman ibn Hurmuz narrated to me that, from Abu Hurayrah, from the Messenger of Allah, may Allah bless him and grant him peace.

Muslim also narrated it from Isḥāq ibn Mūsā al-Anṣārī, from Anas ibn ʿIyāḍ, from al-Ḥārith ibn ʿAbd al-Raḥmān ibn Abī Dhubāb, from Yazīd ibn Hurmuz and al-Aʿraj, both from Abū Hurayra, from the Prophet ﷺ, similar to it. Aḥmad said: ʿAbd al-Razzāq narrated to us, Maʿmar informed us, from al-Zuhrī, from Abū Salama, from Abū Hurayra, who said: The Messenger of Allah ﷺ said: "Adam and Moses argued. Moses said to Adam: 'O Adam, you are the one who caused your descendants to enter the Fire.' Adam said: 'O Moses, Allah chose you with His messages and His speech, and He revealed the Torah to you. Did you find that I was to be brought down?' He said: 'Yes.' Adam said: 'So Adam defeated him in argument.'" This is according to their conditions, but they did not narrate it from this chain. And in his statement "you caused your descendants to enter the Fire" there is something objectionable. These are the chains of this ḥadīth from Abū Hurayra. It was narrated from him by Ḥumayd ibn ʿAbd al-Raḥmān, Dhakwān Abū Ṣāliḥ al-Sammān, Ṭāwūs ibn Kaysān, ʿAbd al-Raḥmān ibn Hurmuz al-Aʿraj, ʿAmmār ibn Abī ʿAmmār, Muḥammad ibn Sīrīn, Hammām ibn Munabbih, Yazīd ibn Hurmuz, and Abū Salama ibn ʿAbd al-Raḥmān. * * * Al-Ḥāfiẓ Abū Yaʿlā al-Mawṣilī narrated it in his Musnad from the ḥadīth of the Commander of the Faithful ʿUmar ibn al-Khaṭṭāb, may Allah be pleased with him. He said: Al-Ḥārith ibn Miskīn al-Miṣrī narrated to us, ʿAbdullāh ibn Wahb narrated to us, Hishām ibn Saʿd informed me, from Zayd ibn Aslam, from his father, from ʿUmar ibn al-Khaṭṭāb, from the Prophet ﷺ, who said: "Moses, peace be upon him, said: 'O Lord, show us Adam who caused us and himself to be expelled from Paradise.' So He showed him Adam, peace be upon him. He said: 'Are you Adam?' Adam said: 'Yes.' He said: 'Are you the one into whom Allah breathed of His spirit, before whom He made His angels prostrate, and whom He taught all the names?' He said: 'Yes.' He said: 'What made you cause us and yourself to be expelled from Paradise?' Adam said to him: 'Who are you?' He said: 'I am Moses.' Adam said: 'Are you Moses, the son of the Children of Israel? Are you the one to whom Allah spoke from behind a veil, without sending a messenger from His creation between you and Him?' He said: 'Yes.' Adam said: 'Do you blame me for a matter that Allah, Mighty and Majestic, had already decreed before?' The Messenger of Allah ﷺ said: 'So Adam defeated Moses in argument, so Adam defeated Moses in argument.'" Abū Dāwūd narrated it from Aḥmad ibn Ṣāliḥ al-Miṣrī, from Ibn Wahb, with the same chain. Abū Yaʿlā said: Muḥammad ibn al-Muthannā narrated to us, ʿAbd al-Malik ibn al-Ṣabbāḥ al-Mismaʿī narrated to us, ʿImrān narrated to us, from al-Rudaynī, from Abū Mijlaz, from Yaḥyā ibn Yaʿmur, from Ibn ʿUmar, from ʿUmar—Abū Muḥammad said: I think he raised it—who said: "Adam and Moses met. Moses said to Adam: 'You are the father of mankind. Allah made you dwell in His Garden and made His angels prostrate to you.' Adam said: 'O Moses, do you not find it written against me?' He said: 'So Adam defeated Moses in argument, so Adam defeated Moses in argument.'" This chain is also acceptable. And Allah knows best. * * * People have differed in their approaches to this ḥadīth. Some of the Qadariyya ⁵ rejected it because it implies the affirmation of preordained decree. Some of the Jabriyya ⁶ used it as evidence, and it appears to them at first glance, since he said: "So Adam defeated Moses in argument" when he argued against him with the prior decree. The answer to this will come later. Others said: He only defeated him because Moses blamed him for a sin from which he had repented, and the one who repents from sin is like one who has no sin. It was said: He only defeated him because he was older and more ancient. It was said: Because he was his father. It was said: Because they were under two different laws. It was said: Because they were in the Barzakh ⁷ and obligation had ceased, as they claim. The correct view is that this ḥadīth has been narrated in many wordings, some of which are narrated by meaning, and there is consideration in it. The basis of most of them in the two Ṣaḥīḥs ⁸ and others is that Moses blamed him for causing himself and his descendants to be expelled from Paradise. Adam said to him: "I did not expel you; rather, the One who made expulsion contingent upon my eating from the tree expelled you. And the One who made that contingent, decreed it, and wrote it before I was created is Allah, Mighty and Majestic. So you blame me for a matter that is not attributed to me except that I was forbidden from eating from the tree and I ate from it. The fact that expulsion was contingent upon that is not my action. So I did not expel you or myself from Paradise; rather, this was from Allah's decree and action, and He has wisdom in that." Therefore, Adam defeated Moses in argument. Whoever denies this ḥadīth is obstinate, for it is mutawātir ⁹ from Abū Hurayra, may Allah be pleased with him, and his integrity, memory, and precision are sufficient. Moreover, it is narrated from other Companions as we have mentioned. Whoever interprets it with those interpretations mentioned earlier is far from the wording and meaning, and none among them has a stronger approach than the Jabriyya. What they said is subject to criticism in several ways: First: Moses, peace be upon him, would not blame someone for an act from which the doer had repented. Second: He himself killed a soul without being commanded to do so, and he asked Allah for forgiveness for that, saying: "My Lord, indeed I have wronged myself, so forgive me," and He forgave him ¹⁰. Third: If the answer to blame for a sin were the prior decree written upon the servant, this would open the door for everyone who is blamed for something they did to argue with the prior decree, thus closing the door of retribution and prescribed punishments. If decree were a valid argument, everyone would use it for any major or minor offense they committed, leading to terrible consequences. Therefore, some scholars said that Adam's argument was only a plea of decree concerning the calamity, not the sin. And Allah Almighty knows best.

1. kalāmih : Literally 'His speech'; refers to Allah speaking directly to Moses, a unique honor.
2. rūḥih : Literally 'His spirit'; refers to the soul breathed into Adam by Allah.
3. al-dhikr : Literally 'the Remembrance'; here it refers to the Preserved Tablet (al-Lawḥ al-Maḥfūẓ) where destinies are written.
4. wa-ʿaṣā ādamu rabbahū fa-ghawā : Quranic verse (20:121) meaning 'And Adam disobeyed his Lord and erred.'
5. Qadariyya : An early Islamic theological school that emphasized human free will and denied predestination.
6. Jabriyya : An early Islamic theological school that held that all human actions are predestined by God, denying free will.
7. Barzakh : The intermediate state or barrier between death and the Resurrection, where souls await the Day of Judgment.
8. the two Ṣaḥīḥs : Refers to the two most authoritative hadith collections: Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim.
9. mutawātir : A hadith narrated by so many chains of transmission that it is considered definitively authentic.
10. Quran 28:16 : Reference to the verse where Moses asks forgiveness for killing the Egyptian.

The mention of the hadiths concerning the creation of Adam, peace be upon him.

Mention of the hadiths concerning the creation of Adam, peace be upon him. Imam Ahmad said: Yahya and Muhammad ibn Ja‘far narrated to us, ‘Awf narrated to us, Qasamah ibn Zuhayr narrated to me, from Abu Musa, from the Prophet, may Allah bless him and grant him peace, who said: "Indeed, Allah created Adam from a handful taken from all of the earth. So the children of Adam came according to the earth: from them came the white, the red, the black, and between that; the wicked and the good; the easy and the difficult, and between that." He also narrated it from Hawdhah, from ‘Awf, from Qasamah ibn Zuhayr: I heard al-Ash‘ari say: The Messenger of Allah, may Allah bless him and grant him peace, said: "Indeed, Allah created Adam from a handful taken from all of the earth. So the children of Adam came according to the earth: from them came the white, the red, the black, and between that; the easy and the difficult, and between that; the wicked and the good, and between that." Similarly, Abu Dawud, al-Tirmidhi, and Ibn Hibban in his Sahih narrated it from the hadith of ‘Awf ibn Abi Jamila al-A‘rabi, from Qasamah ibn Zuhayr al-Mazini al-Basri, from Abu Musa ‘Abdullah ibn Qays al-Ash‘ari, from the Prophet, may Allah bless him and grant him peace, with a similar wording. Al-Tirmidhi said: It is hasan sahih. Al-Suddi mentioned from Abu Malik and Abu Salih, from Ibn ‘Abbas, and from Murrah, from Ibn Mas‘ud, and from some of the Companions of the Messenger of Allah, may Allah bless him and grant him peace, who said: Allah, mighty and majestic, sent Gabriel to the earth to bring Him some clay from it. The earth said: "I seek refuge in Allah from you, lest you diminish me or disfigure me." So he returned without taking any, and said: "My Lord, she sought refuge in You, so I granted her refuge." Then He sent Michael, and she sought refuge from him, so he granted her refuge, and returned saying the same as Gabriel. Then He sent the Angel of Death ¹, and she sought refuge from him. He said: "I too seek refuge in Allah from returning without executing His command." So he took from the face of the earth and mixed, and did not take from one place only; he took from white, red, and black soil. Therefore the children of Adam came out diverse. Then he ascended with it, and moistened the soil until it became sticky clay ². Al-lazib is that which sticks to itself. Then He said to the angels: "Indeed, I am going to create a human being from clay. So when I have proportioned him and breathed into him of My spirit, fall down to him in prostration." ³ So Allah created him with His hand, so that Iblis would not be arrogant toward him. He created him as a human, and he was a body of clay for forty years, of the duration of a Friday. The angels passed by him and were frightened by what they saw, and the most frightened of them was Iblis. He would pass by him and strike him, and the body would make a sound like pottery—a ringing sound. That is when He says: "From sounding clay like pottery." ⁴ And he would say: "You were created for a great matter." He entered through his mouth and exited from his rear, and said to the angels: "Do not fear this, for your Lord is Solid ⁵, and this is hollow. If I am given power over him, I will surely destroy him." When the time came that Allah, mighty and majestic, wished to breathe the spirit into him, He said to the angels: "When I have breathed into him of My spirit, prostrate to him." When He breathed the spirit into him, and the spirit entered his head, he sneezed. The angels said: "Say: Praise be to Allah." So he said: "Praise be to Allah." Allah said to him: "Your Lord has mercy on you." When the spirit entered his eyes, he looked at the fruits of Paradise. When the spirit entered his chest, he desired food. He jumped up before the spirit reached his feet, hastening to the fruits of Paradise. That is when Allah, exalted, says: "Man was created of haste." ⁶ So the angels prostrated, all of them together, except Iblis; he refused to be with those who prostrated. And he mentioned the rest of the story. Some of this context has supporting evidence from hadiths, although much of it is derived from Isra’iliyyat ⁷. Imam Ahmad said: ‘Abd al-Samad narrated to us, Hammad narrated to us, from Thabit, from Anas, that the Prophet, may Allah bless him and grant him peace, said: "When Allah created Adam, He left him as long as He wished to leave him. Iblis began to circle around him. When he saw that he was hollow, he knew that he was a creature who could not control himself." Ibn Hibban said in his Sahih: Al-Husayn ibn Sufyan narrated to us, Hudbah ibn Khalid narrated to us, Hammad ibn Salamah narrated to us, from Thabit, from Anas ibn Malik, that the Messenger of Allah, may Allah bless him and grant him peace, said: "When the spirit was breathed into Adam and reached his head, he sneezed and said: 'Praise be to Allah, Lord of the worlds.' So He, blessed and exalted, said to him: 'May Allah have mercy on you.'" Al-Hafiz Abu Bakr al-Bazzar said: Yahya ibn Muhammad ibn al-Sakan narrated to us, Habban ibn Hilal narrated to us, Mubarak ibn Fadalah narrated to us, from ‘Ubaydullah, from Habib, from Hafs—he is ibn ‘Asim ibn ‘Ubaydullah ibn ‘Umar ibn al-Khattab—from Abu Hurayrah, raising it to the Prophet: "When Allah created Adam, he sneezed and said: 'Praise be to Allah.' So his Lord said to him: 'Your Lord has mercy on you, O Adam.'" This chain is acceptable, and they did not record it. ‘Umar ibn ‘Abd al-‘Aziz said: When the angels were commanded to prostrate, the first among them to prostrate was Israfil ⁸. So Allah gave him that the Qur’an was written on his forehead. Ibn ‘Asakir narrated it. Al-Hafiz Abu Ya‘la said: ‘Uqbah ibn Mukram narrated to us, ‘Amr ibn Muhammad narrated to us, from Isma‘il ibn Rafi‘, from al-Maqburi, from Abu Hurayrah, that the Messenger of Allah, may Allah bless him and grant him peace, said: "Indeed, Allah created Adam from dust, then made him clay, then left him until he became stinking black mud ⁹; then Allah created and formed him, then left him until he became sounding clay like pottery. Iblis would pass by him and say: 'You have been created for a great matter.' Then Allah breathed into him of His spirit. The first thing that the spirit flowed into was his sight and his nostrils. He sneezed, and Allah inspired him with mercy, so Allah said: 'Your Lord has mercy on you.' Then Allah said: 'O Adam, go to this group and say to them, and see what they say.' So he came and greeted them, and they said: 'And upon you be peace, and the mercy of Allah and His blessings.' He said: 'O Adam, this is your greeting and the greeting of your descendants.' He said: 'O my Lord, what are my descendants?' He said: 'Choose from My hands, O Adam.' He said: 'I choose the right hand of my Lord, and both hands of my Lord are right.' So He spread out His palm, and there were those who would come from his descendants in the palm of the Most Merciful. There were men among them whose mouths were light, and there was a man whose light amazed Adam. He said: 'O my Lord, who is this?' He said: 'Your son David.' He said: 'O my Lord, how long have You made his lifespan?' He said: 'I have made it sixty years.' He said: 'O my Lord, complete it from my lifespan until his lifespan becomes one hundred years.' So He did that, and He was made witness to that. When Adam's lifespan came to an end, Allah sent the Angel of Death. Adam said: 'Are there not forty years left of my lifespan?' The angel said: 'Did you not give them to your son David?' So he denied that, and his descendants denied; and he forgot, so his descendants forgot!" Al-Hafiz Abu Bakr al-Bazzar, al-Tirmidhi, and al-Nasa’i in "The Day and Night" narrated it from the hadith of Safwan ibn ‘Isa, from al-Harith ibn ‘Abd al-Rahman ibn Abi Dhi’b, from Sa‘id al-Maqburi, from Abu Hurayrah, from the Prophet, may Allah bless him and grant him peace. Al-Tirmidhi said: [It is] a hasan gharib hadith from this chain. Al-Nasa’i said: This is a munkar hadith. Muhammad ibn ‘Ajlan narrated it from his father, from Abu Sa‘id al-Maqburi, from ‘Abdullah ibn Salam [his statement].

Al-Tirmidhi said: 'Abd ibn Humayd narrated to us, Abu Nu'aym narrated to us, Hisham ibn Sa'd narrated to us, from Zayd ibn Aslam, from Abu Salih, from Abu Hurayra, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "When Allah created Adam, He wiped his back, and every soul that He would create from his descendants until the Day of Resurrection fell from his back. He placed between the eyes of every one of them a gleam ¹⁰ of light. Then He presented them to Adam. Adam said: 'O Lord, who are these?' He said: 'These are your descendants.' He saw a man whose gleam between his eyes impressed him, so he said: 'O Lord, who is this?' He said: 'This is a man from the last of the nations from your descendants, called David.' He said: 'Lord, how long have You made his lifespan?' He said: 'Sixty years.' He said: 'O Lord, increase it from my lifespan by forty years.' When Adam's lifespan came to an end, the Angel of Death came to him. He said: 'Are there not forty years remaining of my lifespan?' He said: 'Did you not give them to your son David?' He said: So he denied, and his descendants denied; Adam forgot, and his descendants forgot; Adam erred, and his descendants erred." Then al-Tirmidhi said: This is hasan sahih ¹¹. It has been narrated from other paths from Abu Hurayra from the Prophet, may Allah bless him and grant him peace. Al-Hakim narrated it in his Mustadrak from the hadith of Abu Nu'aym al-Fadl ibn Dukayn, and he said: It is sahih according to the conditions of Muslim, but they did not record it. Ibn Abi Hatim narrated from the hadith of 'Abd al-Rahman ibn Zayd ibn Aslam, from his father, from 'Ata' ibn Yasar, from Abu Hurayra, raised to the Prophet, and he mentioned it, and in it: "Then He presented them to Adam and said: 'O Adam, these are your descendants.' And among them were the leprous, the blind, and various types of illnesses. Adam said: 'O Lord, why did You do this to my descendants?' He said: 'So that you may thank Me for My blessing.'" Then he mentioned the story of David. It will also come from the narration of Ibn 'Abbas. Imam Ahmad said in his Musnad: Al-Haytham ibn Kharija narrated to us, Abu al-Rabi' narrated to us, from Yunus ibn Maysara, from Abu Idris, from Abu al-Darda', from the Prophet, may Allah bless him and grant him peace, who said: "When Allah created Adam, He struck his right shoulder and brought forth a white offspring like pearls, and He struck his left shoulder and brought forth a black offspring like coals ¹². He said to those on His right: 'To Paradise, and I do not care.' And He said to those on His left shoulder: 'To the Fire, and I do not care.'" Ibn Abi al-Dunya said: Khalaf ibn Hisham narrated to us, al-Hakam ibn Sinan narrated to us, from Hawshab, from al-Hasan, who said: When Allah created Adam, He brought forth the people of Paradise from his right side, and He brought forth the people of the Fire from his left side. They were cast onto the face of the earth: among them the blind, the deaf, and the afflicted. Adam said: 'O Lord, why did You not make my children equal?' He said: 'O Adam, I wanted to be thanked.' Similarly, 'Abd al-Razzaq narrated from Ma'mar, from Qatada, from al-Hasan, similar to it. Abu Hatim and Ibn Hibban narrated in their Sahih: Muhammad ibn Ishaq ibn Khuzayma narrated to us, Muhammad ibn Bashshar narrated to us, Safwan ibn 'Isa narrated to us, al-Harith ibn 'Abd al-Rahman ibn Abi Dhi'b narrated to us, from Sa'id al-Maqburi, from Abu Hurayra, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "When Allah created Adam and breathed the spirit into him, he sneezed and said: 'Praise be to Allah.' So he praised Allah by Allah's permission. His Lord said to him: 'May your Lord have mercy on you, O Adam. Go to those angels, to a group of them sitting, and greet them.' He said: 'Peace be upon you.' They said: 'And upon you be peace and the mercy of Allah.' Then he returned to his Lord, who said: 'This is your greeting and the greeting of your children among themselves.' Allah, with His two hands clenched, said: 'Choose whichever you wish.' He said: 'I choose the right hand of my Lord, and both hands of my Lord are blessed right hands.' Then He spread them, and behold, in them were Adam and his descendants. He said: 'O Lord, who are these?' He said: 'These are your descendants.' And behold, every person among them had his lifespan written between his eyes. And among them was a man who was the most luminous of them—or among the most luminous—and only forty years were written for him. He said: 'O Lord, who is this?' He said: 'This is your son David.' Allah had written his lifespan as forty years. He said: 'O Lord, increase his lifespan.' He said: 'That is what is written for him.' He said: 'Then I have given him sixty years from my lifespan.' He said: 'You and that are alike. Dwell in Paradise.' So he dwelt in Paradise as long as Allah willed, then he descended from it. Adam used to count for himself. The Angel of Death came to him, and Adam said to him: 'You have hastened; one thousand years were written for me.' He said: 'Yes, but you gave sixty years of it to your son David.' So Adam denied, and his descendants denied; he forgot, and his descendants forgot. On that day, writing and witnesses were commanded." This is his wording. Al-Bukhari said: 'Abdullah ibn Muhammad narrated to us, 'Abd al-Razzaq narrated to us, from Ma'mar, from Hammam ibn Munabbih, from Abu Hurayra, from the Prophet, may Allah bless him and grant him peace, who said: "Allah created Adam, and his height was sixty cubits. Then He said: 'Go and greet those angels, and listen to what they reply, for that is your greeting and the greeting of your descendants.' He said: 'Peace be upon you.' They said: 'Peace be upon you and the mercy of Allah.' So they added 'and the mercy of Allah.' Everyone who enters Paradise will be in the form of Adam. The creation has continued to decrease until now." Al-Bukhari narrated it in the Book of Seeking Permission from Yahya ibn Ja'far, and Muslim from Muhammad ibn Rafi', both from 'Abd al-Razzaq. Imam Ahmad said: Rawh narrated to us, Hammad ibn Salama narrated to us, from 'Ali ibn Zayd, from Sa'id ibn al-Musayyab, from Abu Hurayra, that the Messenger of Allah, may Allah bless him and grant him peace, said: "Adam's height was sixty cubits, and his width was seven cubits." Ahmad alone narrated this. Imam Ahmad said: 'Affan narrated to us, Hammad ibn Salama narrated to us, from 'Ali ibn Zayd, from Yusuf ibn Mihran, from Ibn 'Abbas, who said: When the verse of debt ¹³ was revealed, the Messenger of Allah, may Allah bless him and grant him peace, said: "Indeed, the first to deny was Adam, indeed, the first to deny was Adam, indeed, the first to deny was Adam. When Allah created Adam, He wiped his back and brought forth from him what He would create until the Day of Resurrection. He began to present his descendants to him, and he saw among them a man who was radiant. He said: 'O Lord, who is this?' He said: 'This is your son David.' He said: 'O Lord, how long is his lifespan?' He said: 'Sixty years.' He said: 'O Lord, increase his lifespan.' He said: 'No, unless you increase it from your own lifespan.' Adam's lifespan was one thousand years, so he increased it by forty years. Allah wrote a document to that effect and made the angels witness it. When Adam was on his deathbed, the angels came to take his soul. He said: 'There remain forty years of my lifespan.' It was said to him: 'You gave them to your son David.' He said: 'I did not.' Allah produced the document, and the angels testified against him." Ahmad said: Aswad ibn 'Amir narrated to us, Hammad ibn Salama narrated to us, from 'Ali ibn Zayd, from Yusuf ibn Mihran, from Ibn 'Abbas, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "Indeed, the first to deny was Adam." He said it three times. "When Allah, Mighty and Majestic, created him, He wiped his back and brought forth his descendants and presented them to him. He saw among them a man who was radiant. He said: 'O Lord, increase his lifespan.' He said: 'No, unless you increase it from your own lifespan.' So he increased it by forty years from his lifespan. Allah, Exalted, wrote a document to that effect and made the angels witness it. When He wanted to take his soul, he said: 'There remain forty years of my term.' It was said to him: 'You gave them to your son David.'"

He said: So he denied. He said: Then Allah brought forth the book and established the evidence against him, and He completed for David a hundred years, and He completed for Adam his lifespan of a thousand years. Ahmad and 'Ali ibn Zayd are unique in narrating this, and there is oddness in his hadith. Al-Tabarani narrated it from 'Ali ibn 'Abd al-'Aziz, from Hajjaj ibn Minhal, from Hammad ibn Salamah, from 'Ali ibn Zayd, from Yusuf ibn Mihran, from Ibn 'Abbas and others. From al-Hasan, he said: When the verse of debt was revealed, the Messenger of Allah, may Allah bless him and grant him peace, said: "Indeed, the first to deny was Adam, three times," and he mentioned it. Imam Malik ibn Anas said in his Muwatta' from Zayd ibn Abi Unaysah, that 'Abd al-Hamid ibn 'Abd al-Rahman ibn Zayd ibn al-Khattab informed him from Muslim ibn Yasar al-Juhani that 'Umar ibn al-Khattab was asked about this verse: "And when your Lord took from the children of Adam, from their loins, their descendants and made them testify over themselves, 'Am I not your Lord?' They said, 'Yes'" ¹⁴ the verse. So 'Umar ibn al-Khattab said: I heard the Messenger of Allah, may Allah bless him and grant him peace, being asked about it, and he said: "Indeed, Allah created Adam, peace be upon him, then He wiped his back with His right hand and brought forth from him descendants. He said: 'I created these for Paradise, and with the deeds of the people of Paradise they will act.' Then He wiped his back and brought forth from him descendants. He said: 'I created these for the Fire, and with the deeds of the people of the Fire they will act.'" A man said: O Messenger of Allah, then what is the value of deeds? The Messenger of Allah, may Allah bless him and grant him peace, said: "When Allah creates a servant for Paradise, He employs him with the deeds of the people of Paradise until he dies upon a deed from the deeds of the people of Paradise, and thus He enters him into Paradise. And when Allah creates a servant for the Fire, He employs him with the deeds of the people of the Fire until he dies upon a deed from the deeds of the people of the Fire, and thus He enters him into the Fire." Thus narrated Imam Ahmad, Abu Dawud, al-Tirmidhi, al-Nasa'i, Ibn Jarir, Ibn Abi Hatim, and Abu Hatim ibn Hibban in his Sahih from various chains from Imam Malik. Al-Tirmidhi said: This is a hasan hadith, and Muslim ibn Yasar did not hear from 'Umar. Similarly said Abu Hatim and Abu Zur'ah; Abu Hatim added: Between them is Nu'aym ibn Rabi'ah. Abu Dawud narrated it from Muhammad ibn Musaffa, from Baqiyyah, from 'Umar ibn Juth'um, from Zayd ibn Abi Unaysah, from 'Abd al-Hamid ibn 'Abd al-Rahman ibn Zayd ibn al-Khattab, from Muslim ibn Yasar, from Nu'aym ibn Rabi'ah, who said: I was with 'Umar ibn al-Khattab when he was asked about this verse, and he mentioned the hadith. Al-Hafiz al-Daraqutni said: Abu Farwah Yazid ibn Sinan al-Rahawi followed 'Umar ibn Juth'um in narrating from Zayd ibn Abi Unaysah. He said: Their statement is more correct than the statement of Malik, may Allah have mercy on him. All these hadiths indicate that He, exalted, brought forth the descendants of Adam from his back like tiny ants, and divided them into two groups: the people of the right and the people of the left, and said: "These are for Paradise and I do not care, and these are for the Fire and I do not care." As for the taking of the covenant from them and their speaking to affirm monotheism, it has not come in the established hadiths. And the interpretation of the verse in Surat al-A'raf and its application to this is subject to consideration, as we have explained there and mentioned the hadiths and reports in detail with their chains and texts. Whoever wants to verify it should refer to it there. And Allah knows best. * * * As for the hadith narrated by Ahmad: Husayn ibn Muhammad narrated to us, Jarir ibn Hazim narrated to us, from Kulthum ibn Jabr, from Sa'id ibn Jubayr, from Ibn 'Abbas, from the Prophet, may Allah bless him and grant him peace, who said: "Indeed, Allah took the covenant from the back of Adam, peace be upon him, at Nu'man on the day of 'Arafah. He brought forth from his loins every descendant He had created, and scattered them before Him. Then He spoke to them directly: 'Am I not your Lord?' They said: 'Yes, we testify,' lest you say on the Day of Resurrection, 'Indeed, we were unaware of this,' or lest you say, 'Indeed, our fathers associated partners before us, and we were descendants after them. Will You then destroy us for what the falsifiers did?'" ¹⁵ This is with a good and strong chain according to the conditions of Muslim. Al-Nasa'i, Ibn Jarir, and al-Hakim in his Mustadrak narrated it from the hadith of Husayn ibn Muhammad al-Marwazi. Al-Hakim said: Its chain is sahih, but they did not include it, except that there is disagreement about it from Kulthum ibn Jabr; it is narrated from him as marfu' and mawquf. Similarly, it is narrated from Sa'id ibn Jubayr from Ibn 'Abbas as mawquf. Thus narrated al-'Awfi, al-Walibi, al-Dahhak, and Abu Jamrah from Ibn 'Abbas as his own statement. This is more frequent and more established, and Allah knows best. Thus it is narrated from 'Abdullah ibn 'Umar as mawquf and marfu', and the mawquf is more authentic. * * * Those who hold this view—that the covenant was taken from the descendants, and they are the majority—seek support from what Imam Ahmad narrated: Hajjaj narrated to us, Shu'bah narrated to me, from Abu 'Imran al-Jawni, from Anas ibn Malik, from the Prophet, may Allah bless him and grant him peace, who said: "It will be said to a man from the people of the Fire on the Day of Resurrection: 'If you had everything on earth, would you ransom yourself with it?' He will say: 'Yes.' Then He will say: 'I desired from you something easier than that. I took a covenant from you in the back of Adam that you should not associate anything with Me, but you refused except to associate partners with Me.'" Both [al-Bukhari and Muslim] extracted it from the hadith of Shu'bah. Abu Ja'far al-Razi said: From al-Rabi' ibn Anas, from Abu al-'Aliyah, from Ubayy ibn Ka'b, regarding the saying of Allah, exalted: "And when your Lord took from the children of Adam, from their loins, their descendants..." and the following verse. He said: He gathered them all for Him on that day, all that would come into existence from him until the Day of Resurrection. He created them, then formed them, then made them speak, and they spoke. He took the covenant and the pledge from them, and made them testify over themselves: "Am I not your Lord?" They said: "Yes..." the verse. He said: "Indeed, I call the seven heavens and the seven earths as witnesses over you, and I call your father Adam as a witness over you, lest you say on the Day of Resurrection: 'We did not know this.' Know that there is no god but Me, and no lord but Me. Do not associate anything with Me. I will send to you messengers to warn you of My covenant and My pledge, and I will send down to you My book." They said: "We testify that You are our Lord and our God; we have no lord other than You, and no god other than You." So they affirmed obedience to Him on that day. And He raised their father Adam, and he looked at them. He saw among them the rich and the poor, and those with beautiful forms and those less so. He said: "O Lord, if only You had made Your servants equal?" He said: "Indeed, I love to be thanked." And he saw among them the prophets like lamps with light upon them, and they were singled out with another covenant of messengership and prophethood. That is what Allah, exalted, says: "And when We took from the prophets their covenant, and from you, and from Noah, Abraham, Moses, and Jesus, son of Mary. And We took from them a solemn covenant" ³. And that is what He says: "So set your face to the religion, inclining to truth, the nature of Allah upon which He created mankind. No change is there in the creation of Allah" ⁴. And regarding that He said: "This is a warner from among the previous warners" ⁵. And regarding that He said: "And We did not find for most of them any covenant; indeed, We found most of them defiantly disobedient" ⁶. This was narrated by the imams: 'Abdullah ibn Ahmad, Ibn Abi Hatim, Ibn Jarir, and Ibn Mardawayh in their commentaries from the path of Abu Ja'far. And it is narrated from Mujahid, 'Ikrimah, Sa'id ibn Jubayr, al-Hasan al-Basri, Qatadah, al-Suddi, and many others from the scholars of the Salaf with narratives that agree with these hadiths.

It was previously mentioned that when Allah commanded the angels to prostrate to Adam, they all complied with the divine command, but Iblis refused to prostrate to him out of envy and enmity. So Allah expelled him, banished him, removed him from the divine presence, cast him out, and sent him down to the earth as an outcast, accursed, a devil, and stoned. Imam Ahmad narrated: Waki‘, Ya‘la, and Muhammad ibn ‘Ubayd ¹⁶ told us: al-A‘mash told us, from Abu Salih, from Abu Hurayra, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "When the son of Adam recites the prostration verse and prostrates, the devil withdraws weeping, saying: 'Woe to me! The son of Adam was commanded to prostrate, and he prostrated, so Paradise is for him; I was commanded to prostrate, but I disobeyed, so the Fire is for me.'" Muslim also narrated it from the hadith of Waki‘ and Abu Mu‘awiya from al-A‘mash. Then, when Allah settled Adam in the Garden in which He settled him—whether it was in heaven or on earth, according to the differing opinions mentioned earlier—he and his wife Eve, peace be upon them, dwelt there, eating freely from it wherever they wished. But when they ate from the tree which they were forbidden, they were stripped of the garments they had, and were sent down to the earth. We have already mentioned the differing opinions about the places of their descent. They also differed about the length of his stay in the Garden: some said it was part of a day of this world. We have already mentioned what Muslim narrated from Abu Hurayra, raised to the Prophet: "Adam was created in the last hour of the hours of Friday." And his hadith also mentioned: "On it—meaning Friday—Adam was created, and on it he was taken out of it." If the day on which he was created was the same day he was taken out—and we say that the six days are like these days—then he stayed for part of one of these days. But this requires consideration. If his expulsion was on a different day from his creation, or if we say that those days were of the measure of six thousand years, as narrated from Ibn ‘Abbas, Mujahid, and al-Dahhak, and as chosen by Ibn Jarir ¹⁷, then he stayed there for a long period. Ibn Jarir said: It is known that he was created in the last hour of Friday, and that hour is eighty-three years and four months. So he remained as shaped clay for forty years before the spirit was breathed into him, and he stayed in the Garden for forty-three years and four months before descending. And Allah knows best. ‘Abd al-Razzaq narrated from Hisham ibn Hassan, from Sawwar, the report of ‘Ata’ ibn Abi Rabah: that when he was sent down, his feet were on the earth and his head was in the sky, so Allah lowered him to sixty cubits. Something similar was narrated from Ibn ‘Abbas. But this requires consideration, because of the previously mentioned hadith, whose authenticity is agreed upon, from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said: "Allah created Adam, and his height was sixty cubits. Then creation has continued to decrease until now." This implies that he was created like that, no taller than sixty cubits, and that his descendants have continued to decrease in stature until now. Ibn Jarir mentioned from Ibn ‘Abbas: Allah said: "O Adam, I have a sanctuary ¹⁸ opposite My Throne. Go and build for Me a house in it, and circumambulate it as My angels circumambulate My Throne." And Allah sent an angel to him who showed him its location and taught him the rites. It was mentioned that every step Adam took became a place of worship thereafter. Also from him: The first food Adam ate on earth was that Gabriel brought him seven grains of wheat. He said: "What is this?" Gabriel said: "This is from the tree which you were forbidden and from which you ate." Adam said: "What shall I do with this?" Gabriel said: "Sow it in the earth." So he sowed it. Each grain weighed more than one hundred thousand [units]. It grew, and he harvested it, then threshed it, then winnowed it, then ground it, then kneaded it, then baked it, and ate it after great effort, toil, and hardship. That is the meaning of His saying: "So let him not drive you both out of the Garden, so that you would be miserable" ¹⁹. Their first clothing was from sheep's wool: they sheared it, then spun it. Adam wove for himself a cloak, and for Eve a shift and a head-covering. They differed: Were any children born to them in the Garden? Some said: They had no children except on earth. Others said: They did have children there, and Cain and his sister were among those born there. And Allah knows best. They mentioned that for every pregnancy, a male and female were born to him, and he was commanded to marry each son to the sister of his brother who was born with him, and the other to the other sister, and so on. A sister was not lawful for her own brother with whom she was born.

1. Malak al-Mawt : The Angel of Death, known as Azrael in Islamic tradition, responsible for taking souls at death.
2. Tin laazib : Sticky or cohesive clay; refers to the clay that clings together, used in the creation of Adam.
3. Sajidīn : Prostrating; the command for angels to prostrate to Adam as a sign of honor and respect, not worship.
4. Salsāl kal-fakhkhār : Sounding clay like pottery; refers to dry, ringing clay, as mentioned in Qur'an 55:14.
5. Samad : Eternal, absolute, self-sufficient; a divine attribute meaning that Allah is without need and all depend on Him.
6. Khuliqa al-insānu min ‘ajal : Man was created of haste; a Qur'anic reference (21:37) indicating human impatience and haste.
7. Isrā’īliyyāt : Narrations and stories derived from Jewish and Christian sources, often used in Islamic exegesis but not necessarily authentic.
8. Isrāfīl : The angel tasked with blowing the Trumpet on the Day of Resurrection; one of the four archangels in Islam.
9. Ḥama’ masnūn : Stinking black mud; refers to the stage of creation before Adam was formed, as mentioned in Qur'an 15:26.
10. wabīṣ : A gleam or radiance of light, often used to describe a luminous mark or brightness.
11. ḥasan ṣaḥīḥ : A classification of hadith meaning 'good and authentic,' indicating a reliable tradition.
12. ḥamam : Black coals or embers; used metaphorically to describe a dark appearance.
13. āyat al-dayn : The 'verse of debt' from the Quran (2:282), which emphasizes the importance of documentation and witnesses in financial transactions.
14. آيَةُ الدَّيْنِ : The 'verse of debt' refers to Quran 2:282, the longest verse in the Quran, which deals with recording debts.
15. نُعْمَان : Nu'man is a place near 'Arafat, where the covenant was taken according to this hadith.
16. Muhammad ibn ‘Ubayd : A narrator in the chain of transmission; the text says 'Muhammad, the two sons of ‘Ubayd' (Muhammad and Ya‘la).
17. Ibn Jarir : Abu Ja‘far Muhammad ibn Jarir al-Tabari (d. 310 AH/923 CE), renowned historian and Quran commentator.
18. haram : A sacred precinct or sanctuary; here referring to the Kaaba in Mecca.
19. fa-tashqa : Quran 20:117; meaning 'so that you would be miserable' or 'so that you would be wretched.'

The story of the two sons of Adam: Cain and Abel [1].

The mention of the story of Adam's two sons: Cain and Abel. Allah Almighty said: "And recite to them the story of Adam's two sons in truth, when they offered an offering ¹ and it was accepted from one of them and not accepted from the other. [The latter] said, 'I will surely kill you.' [The former] said, 'Allah only accepts from the righteous ². If you stretch your hand against me to kill me, I shall not stretch my hand against you to kill you. Indeed, I fear Allah, Lord of the worlds. Indeed, I want you to bear my sin and your sin ³ and thus be among the companions of the Fire. And that is the recompense of the wrongdoers.' And his soul permitted to him the murder of his brother, so he killed him and became among the losers. Then Allah sent a crow scratching in the earth to show him how to hide the nakedness ⁴ of his brother. He said, 'O woe to me! Have I failed to be like this crow and hide the nakedness of my brother?' And he became among the regretful." We have already discussed this story in Surah al-Ma'idah in the Tafsir ⁵ sufficiently. Praise be to Allah. Here we will mention a summary of what the leading scholars of the Salaf ⁶ mentioned regarding that. Al-Suddi reported from Abu Malik and Abu Salih, from Ibn Abbas, and from Murrah, from Ibn Mas'ud, and from some of the Companions, that Adam used to marry the male of each belly to the female of another ⁷, and that Abel wanted to marry Cain's sister, while Cain was older than Abel and Abel's sister was more beautiful. So Cain wanted to keep her for himself over his brother. Adam, peace be upon him, ordered him to marry her to him, but he refused. So Adam commanded them both to offer an offering. Adam went to perform Hajj to Mecca, and he asked the heavens to protect his sons, but they refused; likewise the earths and the mountains refused. So Cain accepted to undertake that protection. When Adam left, they both offered their offerings. Abel offered a fat lamb, as he was a shepherd, while Cain offered a bundle of the worst of his crops. Then a fire came down and consumed Abel's offering but left Cain's. So Cain became angry and said, "I will surely kill you so that you do not marry my sister." Abel replied, "Allah only accepts from the righteous." It is also narrated from Ibn Abbas through other chains, and from Abdullah ibn Amr. Abdullah ibn Amr said, "By Allah, the slain one was the stronger of the two men, but his scrupulousness ⁸ prevented him from stretching his hand against him." Abu Ja'far al-Baqir mentioned that Adam was directly involved in their offering, and the acceptance was from Abel but not from Cain. So Cain said to Adam, "It was accepted from him only because you prayed for him and did not pray for me." And he threatened his brother privately. One night, Abel was late in returning from grazing, so Adam sent his brother Cain to see what delayed him. When he went, he found him. He said to him, "It was accepted from you and not from me." Abel replied, "Allah only accepts from the righteous." At that, Cain became angry and struck him with a piece of iron he had, killing him. It is also said that he killed him with a rock he threw at his head while he was asleep, crushing it. And it is said that he strangled him severely and bit him like a beast until he died. And Allah knows best. His statement to him when he threatened him with murder: "If you stretch your hand against me to kill me, I shall not stretch my hand against you to kill you. Indeed, I fear Allah, Lord of the worlds" indicates good character, fear of Allah Almighty, and scrupulousness in not reciprocating the evil his brother intended for him. For this reason, it is established in the two Sahihs ⁹ from the Messenger of Allah, peace and blessings be upon him, that he said: "When two Muslims meet with their swords, both the killer and the killed are in the Fire." They said, "O Messenger of Allah, this is the killer, but what about the killed?" He said, "Indeed, he was eager to kill his companion." His statement: "Indeed, I want you to bear my sin and your sin and thus be among the companions of the Fire. And that is the recompense of the wrongdoers" means: I want to refrain from fighting you, even though I am stronger and more powerful, since you have resolved on what you have resolved, so that you bear my sin and your sin, i.e., you bear the sin of killing me along with your previous sins before that. This was said by Mujahid, al-Suddi, Ibn Jarir, and others. It does not mean that the sins of the slain are transferred to the killer merely by his being killed, as some people have imagined. For Ibn Jarir reported consensus to the contrary. As for the hadith that some ignorant people attribute to the Prophet, peace and blessings be upon him, that he said, "The killer leaves no sin upon the slain," it has no basis and is not known in any book of hadith with a sound, good, or even weak chain. However, it may happen on the Day of Resurrection in some cases that the slain will demand justice from the killer, and the killer's good deeds will not suffice for this injustice, so some of the slain's evil deeds will be transferred to the killer, as established in the authentic hadith regarding all injustices. And murder is among the greatest of them. And Allah knows best. We have elaborated on all this in the Tafsir. Praise be to Allah. Imam Ahmad, Abu Dawud, and al-Tirmidhi narrated from Sa'd ibn Abi Waqqas that he said during the trial of Uthman ibn Affan: "I bear witness that the Messenger of Allah, peace and blessings be upon him, said: 'There will be a trial; the one sitting during it is better than the one standing, the one standing is better than the one walking, and the one walking is better than the one running.' He said, 'What if he enters my house and stretches his hand to kill me?' He said, 'Be like the son of Adam.'" Ibn Mardawayh narrated it from Hudhayfah ibn al-Yaman as marfu' ¹⁰, and he said: "Be like the better of Adam's two sons." Muslim and the authors of the Sunan except al-Nasa'i narrated something similar from Abu Dharr. As for the other, Imam Ahmad said: Abu Mu'awiyah and Waki' narrated to us, they said: al-A'mash narrated to us from Abdullah ibn Murrah, from Masruq, from Ibn Mas'ud, that the Messenger of Allah, peace and blessings be upon him, said: "No soul is killed unjustly but that a share of its blood is upon the first son of Adam, because he was the first to institute murder." This was narrated by the group except Abu Dawud from the hadith of al-A'mash. Similarly, it is narrated from Abdullah ibn Amr ibn al-As and Ibrahim al-Nakha'i that they said the same. On Mount Qasiyun, north of Damascus, there is a cave called the Cave of Blood, famous as the place where Cain killed his brother Abel. This is something they received from the People of the Book. Allah knows best about its authenticity. Al-Hafiz Ibn Asakir mentioned in the biography of Ahmad ibn Kathir—whom he said was among the righteous—that he saw the Prophet, peace and blessings be upon him, Abu Bakr, Umar, and Abel, and that he asked Abel to swear that this was his blood, and he swore to him. He mentioned that he asked Allah Almighty to make this place one where supplications are answered, and He answered him. The Messenger of Allah, peace and blessings be upon him, confirmed him in that and said that he, Abu Bakr, and Umar visit this place every Thursday. This is a dream; even if it were authentic from Ahmad ibn Kathir, no legal ruling can be based on it. And Allah knows best. His statement: "Then Allah sent a crow scratching in the earth to show him how to hide the nakedness of his brother. He said, 'O woe to me! Have I failed to be like this crow and hide the nakedness of my brother?' And he became among the regretful." Some mentioned that after killing him, he carried him on his back for a year. Others said he carried him for a hundred years! He remained like that until Allah sent two crows.

Al-Suddī, with his chain of transmission from the Companions, said: [There were] two brothers. They fought, and one of them killed the other. When he killed him, he set about digging a hole in the ground for him, then threw him in, buried him, and covered him up. When he saw that [the raven] did that, he said, 'Woe to me! Have I failed to be like this raven, so that I might cover my brother's nakedness ¹¹?' So he did as the raven had done, and covered and buried him. The historians and biographers mention that Adam grieved intensely for his son Abel, and that he composed poetry on that occasion. According to what Ibn Jarīr reported from Ibn Ḥumayd, his words were: 'The lands and those upon them have changed; the face of the earth is dusty and ugly. Everything of color and taste has changed; the cheerful, beautiful face has become scarce.' Adam was answered: 'O father of Cain ¹², both have been killed; the living has become like the slaughtered dead. And he came with a [false] report ¹³ from which he had been in fear, and came with it shouting.' This poetry is questionable. It may be that Adam, peace be upon him, spoke words of grief in his own language, and someone later composed this from them. There are various opinions about this, and God knows best. Mujāhid mentioned that Cain was punished swiftly on the day he killed his brother: his leg was tied to his thigh, and his face was turned toward the sun wherever it moved, as a punishment and hastening of [retribution for] his sin, transgression, and envy of his brother from both parents. It has come in a ḥadīth from the Messenger of God, may God bless him and grant him peace, that he said: 'There is no sin more deserving that God hasten its punishment in this world, along with what He stores up for its doer in the Hereafter, than transgression and severing of family ties.' What I have seen in the book that is in the hands of the People of the Book ¹⁴, which they claim is the Torah, is that God, mighty and majestic, granted him respite and delayed [punishment], and that he dwelt in the land of Nod ¹⁵, east of Eden, which they call Qatnīn ¹⁶. And to him was born Enoch ¹⁷; to Enoch, Irad ¹⁸; to Irad, Mehujael ¹⁹; to Mehujael, Methushael ²⁰; and to Methushael, Lamech ²¹. This [Lamech] married two women: Adah ²² and Zillah ²³. Adah bore a son named Jabal ²⁴; he was the first to dwell in tents and possess livestock. She also bore Jubal ²⁵; he was the first to take up [playing] the lute and the flute ²⁶. Zillah bore a son named Tubal-Cain ²⁷; he was the first to work copper and iron, and a daughter named Naamah ²⁸. It also [states] in it that Adam approached his wife, and she bore a son and named him Seth ²⁹, saying, 'Because he has been given to me as a replacement for Abel, whom Cain killed.' To Seth was born Enosh ³⁰. They said: Adam was one hundred and thirty years old when Seth was born to him, and he lived after that eight hundred years. Seth was one hundred and five years old when Enosh was born to him, and he lived after that eight hundred and seven years. And to him were born sons and daughters besides Enosh. To Enosh was born Kenan ³¹ when he was ninety years old, and he lived after that eight hundred and fifteen years, and to him were born sons and daughters. When Kenan was seventy years old, Mahalalel ³² was born to him, and he lived after that eight hundred and forty years, and to him were born sons and daughters. When Mahalalel was sixty-five years old, Jared ³³ was born to him, and he lived after that eight hundred and thirty years, and to him were born sons and daughters. When Jared was one hundred and sixty-two years old, Enoch ³⁴ was born to him, and he lived after that eight hundred years, and to him were born sons and daughters. When Enoch was sixty-five years old, Methuselah ³⁵ was born to him, and he lived after that eight hundred years, and to him were born sons and daughters. When Methuselah was one hundred and eighty-seven years old, Lamech ³⁶ was born to him, and he lived after that seven hundred and eighty-two years, and to him were born sons and daughters. When Lamech was one hundred and eighty-two years old, Noah ³⁷ was born to him, and he lived after that five hundred and ninety-five years, and to him were born sons and daughters. When Noah was five hundred years old, sons were born to him: Shem, Ham, and Japheth ³⁸. This is the explicit content of their book. However, the preservation of these chronologies in what was revealed from heaven is questionable, as more than one scholar has mentioned, criticizing them in this regard. The apparent [truth] is that they are interpolated into it, inserted by some of them by way of addition and interpretation. There is much error in them, as we shall mention in their proper places, God willing. Imam Abū Jaʿfar ibn Jarīr mentioned in his History, on the authority of some [scholars], that Eve bore Adam forty children in twenty pregnancies. Ibn Isḥāq named them. God knows best. It is also said [she bore] one hundred and twenty pregnancies, each with a male and a female, the first of whom were Cain and his sister Qalīmā ³⁹, and the last of whom were ʿAbd al-Mughīth ⁴⁰ and his sister Umm al-Mughīth ⁴¹. Then people spread out after that, multiplied, extended throughout the earth, and increased, as God said: 'O mankind, fear your Lord, who created you from one soul and created from it its mate and dispersed from both of them many men and women' ⁴². The historians have mentioned that Adam, peace be upon him, did not die until he saw from his offspring, his children and grandchildren, four hundred thousand souls. God knows best. He said: 'It is He who created you from one soul and made from it its mate that he might dwell with her. And when he covered her, she bore a light burden and passed on with it. But when she became heavy, they called upon God, their Lord: "If You give us a righteous [child], we will surely be among the grateful." Yet when He gave them a righteous [child], they ascribed partners to Him in what He had given them. Exalted is God above what they associate [with Him]' ⁴³. This is a notification first by mentioning Adam, then it digresses to the species, as in His saying: 'And indeed We created man from an extract of clay. Then We placed him as a drop in a secure resting place' ⁴⁴. And He said: 'And indeed We have adorned the nearest heaven with lamps and made them missiles for the devils' ⁴⁵. It is known that the missiles for the devils are not the very lamps of the heaven; rather, it digresses from their particular [entities] to their genus. As for the ḥadīth narrated by Imam Aḥmad: ʿAbd al-Ṣamad narrated to us, ʿUmar ibn Ibrāhīm narrated to us, Qatādah narrated to us from al-Ḥasan, from Samurah, from the Prophet, may God bless him and grant him peace, who said: 'When Eve gave birth, Iblīs ⁴⁶ went around her—and no child of hers used to live—so he said: "Name him ʿAbd al-Ḥārith ⁴⁷, for he will live." So she named him ʿAbd al-Ḥārith, and he lived. That was from the inspiration and command of Satan.' Thus it was narrated by al-Tirmidhī, Ibn Jarīr, Ibn Abī Ḥātim, and Ibn Mardawayh in their exegeses at this verse, and al-Ḥākim extracted it in his Mustadrak, all from the ḥadīth of ʿAbd al-Ṣamad ibn ʿAbd al-Wārith. Al-Ḥākim said: 'Its chain is sound, but they did not [include] it.' Al-Tirmidhī said: 'It is ḥasan gharīb ⁴⁸; we know it only from the ḥadīth of ʿUmar ibn Ibrāhīm.' Some narrated it from ʿAbd al-Ṣamad without raising it [to the Prophet]. This is a defect that impugns the ḥadīth: that it was narrated as a saying of the Companion [only], and this is more likely. The apparent [truth] is that it was taken from the Isrāʾīliyyāt ⁴⁹. Thus it was narrated as a saying of Ibn ʿAbbās. The apparent [truth] is that this was taken from Kaʿb al-Aḥbār ⁵⁰ and his like. God knows best. Al-Ḥasan al-Baṣrī interpreted these verses differently from this. If he had known of a marfūʿ ⁵¹ [ḥadīth] from Samurah, he would not have turned away from it to something else. God knows best. Moreover, God created Adam and Eve to be the origin of mankind and to spread from them many men and women. How could it be that Eve's children did not live, as mentioned in this ḥadīth, if it is preserved? The assumption, indeed the certainty, is that raising it to the Prophet, may God bless him and grant him peace, is a mistake. The correct [view] is that it is a saying of a Companion. God knows best.

We have discussed this in our book of Tafsir ⁵², and praise be to Allah. Then Adam and Eve were more God-fearing than what is mentioned about them in this regard; for Adam is the father of mankind, whom Allah created with His Hand, breathed into him of His Spirit, commanded the angels to prostrate to him, taught him the names of all things, and made him dwell in His Garden. Ibn Hibban narrated in his Sahih ⁵³ from Abu Dharr who said: I said, "O Messenger of Allah, how many prophets are there?" He said: "One hundred twenty-four thousand." I said: "O Messenger of Allah, how many messengers among them?" He said: "Three hundred thirteen, a great multitude." I said: "O Messenger of Allah, who was the first of them?" He said: "Adam." I said: "O Messenger of Allah, was he a prophet sent?" He said: "Yes, Allah created him with His Hand, then breathed into him of His Spirit, then fashioned him directly." Al-Tabarani said: Ibrahim ibn Na'ilah al-Asbahani narrated to us, from Shayban ibn Farrukh, from Nafi' ibn Hurmuz, from 'Ata' ibn Abi Rabah, from Ibn 'Abbas who said: The Messenger of Allah (peace be upon him) said: "Shall I inform you of the best of the angels? Jibril. The best of the prophets? Adam. The best of the days? Friday. The best of the months? Ramadan. The best of the nights? Laylat al-Qadr ⁵⁴. The best of women? Maryam bint 'Imran." This chain is weak, for Nafi' Abu Hurmuz was declared a liar by Ibn Ma'in, and was weakened by Ahmad, Abu Zur'ah, Abu Hatim, Ibn Hibban, and others. And Allah knows best. Ka'b al-Ahbar said: No one in Paradise has a beard except Adam; his beard is black down to his navel. And no one is addressed by his kunya ⁵⁵ in Paradise except Adam; his kunya in this world is Abu al-Bashar ⁵⁶, and in Paradise it is Abu Muhammad. Ibn 'Adi narrated via the path of Shaykh ibn Abi Khalid, from Hammad ibn Salamah, from 'Amr ibn Dinar, from Jabir ibn 'Abdullah, raised to the Prophet: "The people of Paradise will be called by their names except Adam, for he will be addressed by his kunya, Abu Muhammad." Ibn 'Adi also narrated it from the hadith of 'Ali ibn Abi Talib, and it is weak from every aspect. And Allah knows best. In the hadith of the Isra' ⁵⁷ in the Two Sahihs ⁵⁸: When the Messenger of Allah (peace be upon him) passed by Adam while he was in the lowest heaven, he said to him: "Welcome to the righteous son and the righteous prophet." He said: "And behold, on his right were dark shapes and on his left were dark shapes. When he looked to his right, he laughed, and when he looked to his left, he wept." I said: "O Jibril, what is this?" He said: "This is Adam, and these are the souls of his children. When he looks toward the people of the right—the people of Paradise—he laughs, and when he looks toward the people of the left—the people of the Fire—he weeps." This is the meaning of the hadith. Abu Bakr al-Bazzar said: Muhammad ibn al-Muthanna narrated to us, from Yazid ibn Harun, from Hisham ibn Hassan, from al-Hasan who said: "The intellect of Adam was like the intellect of all his children combined." Some scholars said regarding his statement (peace be upon him): "I passed by Yusuf, and behold, he had been given half of beauty." They said: Its meaning is that he had half the beauty of Adam (peace be upon him). This is appropriate, for Allah created Adam and formed him with His noble Hand, and breathed into him of His Spirit, so He would only create the most beautiful of forms. We have narrated from 'Abdullah ibn 'Umar, also as a mawquf ⁵⁹ and marfu' ⁶⁰: When Allah created Paradise, the angels said: "O our Lord, make this for us, for You have created the world for the children of Adam to eat and drink therein." Allah said: "By My Might and Majesty, I will not make the righteous of the offspring of those I created with My Hands like those to whom I said 'Be' and they were." The hadith narrated in the Two Sahihs and others via multiple chains: The Messenger of Allah (peace be upon him) said: "Indeed, Allah created Adam in His image." The scholars have discussed this hadith and mentioned many approaches to it, which is not the place to elaborate. And Allah knows best.

1. qurban : An offering or sacrifice presented to Allah to seek His acceptance.
2. muttaqin : Those who are mindful of Allah, righteous, and pious.
3. ithm : Sin or wrongdoing; here it refers to the burden of sin.
4. saw'ah : Nakedness or private parts; here it refers to the dead body.
5. Tafsir : Exegesis or commentary on the Quran.
6. Salaf : The early generations of Muslims, including the Companions and their followers.
7. batin : A generation or lineage; here it refers to the practice of marrying siblings from different pregnancies.
8. taharruj : Scrupulousness or religious caution to avoid sin.
9. Sahihayn : The two authentic hadith collections of al-Bukhari and Muslim.
10. marfu' : A hadith attributed directly to the Prophet Muhammad.
11. saw'ah : Literally 'nakedness' or 'shame'; here refers to the corpse of his brother, which he was ashamed to leave exposed.
12. Abā Qābīl : A poetic address to Adam as 'father of Cain'.
13. bishārah : Literally 'good news' or 'report'; here it refers to the false report Cain gave to Adam about Abel's death.
14. Ahl al-Kitāb : People of the Book, i.e., Jews and Christians.
15. Nūd : The land of Nod, mentioned in Genesis 4:16.
16. Qatnīn : An Arabic transliteration of a name; possibly a variant of 'Kenan' or a place name.
17. Khanūkh : Enoch, son of Cain (Genesis 4:17).
18. ʿIrd : Irad, son of Enoch (Genesis 4:18).
19. Maḥwāʾīl : Mehujael, son of Irad (Genesis 4:18).
20. Mattūshīl : Methushael, son of Mehujael (Genesis 4:18).
21. Lāmak : Lamech, son of Methushael (Genesis 4:18).
22. ʿAddā : Adah, one of Lamech's wives (Genesis 4:19).
23. Ṣalā : Zillah, the other wife of Lamech (Genesis 4:19).
24. Abul : Jabal, son of Lamech and Adah (Genesis 4:20).
25. Nūbil : Jubal, son of Lamech and Adah (Genesis 4:21).
26. al-wanaj wa al-ṣunḥ : Musical instruments; 'wanaj' may refer to a lute or harp, and 'ṣunḥ' to a flute or pipe.
27. Tūbalqīn : Tubal-Cain, son of Lamech and Zillah (Genesis 4:22).
28. Nuʿmā : Naamah, daughter of Lamech and Zillah (Genesis 4:22).
29. Shīth : Seth, third son of Adam and Eve (Genesis 4:25).
30. Anūsh : Enosh, son of Seth (Genesis 5:6).
31. Qaynān : Kenan, son of Enosh (Genesis 5:9).
32. Mahlāyīl : Mahalalel, son of Kenan (Genesis 5:12).
33. Yard : Jared, son of Mahalalel (Genesis 5:15).
34. Khanūkh : Enoch, son of Jared (Genesis 5:18).
35. Mattūshalakh : Methuselah, son of Enoch (Genesis 5:21).
36. Lāmak : Lamech, son of Methuselah (Genesis 5:25).
37. Nūḥ : Noah, son of Lamech (Genesis 5:29).
38. Sām, Ḥām, Yāfith : Shem, Ham, and Japheth, sons of Noah (Genesis 5:32).
39. Qalīmā : Name of Cain's twin sister according to Islamic tradition.
40. ʿAbd al-Mughīth : Name of Adam's last son according to some traditions.
41. Umm al-Mughīth : Name of the twin sister of ʿAbd al-Mughīth.
42. Qur'an 4:1 : Reference to the Qur'anic verse.
43. Qur'an 7:189-190 : Reference to the Qur'anic verses.
44. Qur'an 23:12-13 : Reference to the Qur'anic verses.
45. Qur'an 67:5 : Reference to the Qur'anic verse.
46. Iblīs : The personal name of Satan in Islamic tradition.
47. ʿAbd al-Ḥārith : Literally 'servant of the cultivator'; a name suggested by Iblis.
48. ḥasan gharīb : A classification in ḥadīth terminology: 'good but strange', meaning it has a sound chain but is unique in its wording.
49. Isrāʾīliyyāt : Narrations from Jewish and Christian sources that were incorporated into Islamic tradition.
50. Kaʿb al-Aḥbār : A Jewish convert to Islam known for transmitting Isra'iliyyat.
51. marfūʿ : A ḥadīth attributed directly to the Prophet Muhammad.
52. Tafsir : Exegesis or commentary on the Quran.
53. Sahih : Authentic hadith collection, here referring to Sahih Ibn Hibban.
54. Laylat al-Qadr : The Night of Decree, a blessed night in Ramadan when the Quran was first revealed.
55. kunya : A teknonym, an honorific name beginning with 'Abu' (father of) or 'Umm' (mother of).
56. Abu al-Bashar : Father of Mankind, a title for Adam.
57. Isra' : The Night Journey of the Prophet Muhammad from Mecca to Jerusalem.
58. Two Sahihs : Sahih al-Bukhari and Sahih Muslim, the two most authentic hadith collections.
59. mawquf : A hadith attributed to a Companion, not the Prophet.
60. marfu' : A hadith attributed to the Prophet Muhammad.

Mention of the death of Adam and his testament to his son Seth, peace be upon them.

Mention of the death of Adam and his bequest to his son Seth, peace be upon them. The meaning of Seth is 'gift of God,' and they named him thus because they were granted him after Abel was killed. Abu Dharr narrated in his hadith from the Messenger of God, may God bless him and grant him peace: 'God revealed one hundred scrolls and four scriptures; to Seth He revealed fifty scrolls.' Muhammad ibn Ishaq said: When death approached Adam, he made a covenant with his son Seth, taught him the hours of the night and day, and taught him the acts of worship for those hours, and informed him of the occurrence of the Flood thereafter. He said: It is said that all the lineages of the children of Adam today trace back to Seth, while the rest of Adam's children besides him have perished and become extinct. And God knows best. When Adam, peace be upon him, died—and that was on a Friday—the angels came with embalming fluid and a shroud from God Almighty from Paradise, and they offered condolences to his son and executor Seth, peace be upon him. Ibn Ishaq said: The sun and moon were eclipsed for seven days and nights. Abdullah ibn al-Imam Ahmad said: Hudba ibn Khalid narrated to us, Hammad ibn Salama narrated to us, from Humaid, from al-Hasan, from Yahya—he is ibn Damra al-Sa'di—who said: I saw an old man in Medina speaking, and I asked about him; they said: This is Ubayy ibn Ka'b. He said: When death approached Adam, he said to his sons: 'O my sons, I desire some of the fruits of Paradise.' He said: So they went to seek them for him, and the angels met them with his shroud and embalming fluid, and with them were axes, spades, and baskets. They said to them: 'O sons of Adam, what do you want and what do you seek? Or what do you want and where do you seek?' They said: 'Our father is sick and desires some of the fruits of Paradise.' They said to them: 'Return, for your father's matter has been concluded.' So they came back, and when Eve saw them, she recognized them and clung to Adam. He said: 'Away from me, for I have been afflicted only because of you. Leave me alone with the angels of my Lord, Almighty and Glorious.' So they took him, washed him, shrouded him, embalmed him, dug a grave for him, made a niche ¹, prayed over him, then placed him in his grave, and covered him with earth. Then they said: 'O sons of Adam, this is your tradition.' The chain of transmission is authentic to him. Ibn Asakir narrated via Shayban ibn Farrukh, from Muhammad ibn Ziyad, from Maymun ibn Mihran, from Ibn Abbas, that the Messenger of God, may God bless him and grant him peace, said: 'The angels said the takbir ² over Adam four times, Abu Bakr said the takbir over Fatima four times, Umar said the takbir over Abu Bakr four times, and Suhayb said the takbir over Umar four times.' Ibn Asakir said: Others narrated it from Maymun, who said from Ibn Umar. They differed regarding the place of his burial: the well-known view is that he was buried at the mountain on which he was sent down in India, and it was also said at Mount Abu Qubays in Mecca. It is said that Noah, peace be upon him, at the time of the Flood, carried him and Eve in a coffin and buried them in Jerusalem. This was related by Ibn Jarir. Ibn Asakir narrated from some of them that he said: His head is near the mosque of Abraham and his feet near the Rock of Jerusalem. Eve died one year after him. They differed regarding the length of his life, peace be upon him: We have previously mentioned in the hadith from Ibn Abbas and Abu Hurayra, raised to the Prophet, that his lifespan was recorded in the Preserved Tablet as one thousand years. This is not contradicted by what is in the Torah, that he lived nine hundred and thirty years, because their statement is questionable and rejected when it contradicts the truth that we possess, which is preserved from the infallible one. Moreover, their statement can be reconciled with what is in the hadith; for what is in the Torah, if preserved, is interpreted as the duration of his stay on earth after the descent, which is nine hundred and thirty solar years, which in lunar years is nine hundred and fifty-seven years, and to that is added forty-three years for his stay in Paradise before the descent, as mentioned by Ibn Jarir and others, making the total one thousand years. Ata al-Khurasani said: When Adam died, all creatures wept for him for seven days, narrated by Ibn Asakir. When Adam, peace be upon him, died, his son Seth, peace be upon him, took charge of affairs after him, and he was a prophet according to the text of the hadith narrated by Ibn Hibban in his Sahih, from Abu Dharr, raised to the Prophet, that fifty scrolls were revealed to him. When his death approached, he bequeathed to his son Anush ³, who took charge after him, then after him his son Qinan ⁴, then after him his son Mahla'il—and he is the one whom the non-Arabs among the Persians claim ruled the seven climes, and that he was the first to cut trees and build cities and great fortresses, and that he built the city of Babylon and the city of Susa the Further, and that he overcame Iblis and his troops and dispersed them from the earth to its edges and mountain passes, and that he killed many of the rebellious jinn and ghouls, and he had a great crown, and he used to address the people, and his reign lasted forty years. When he died, his son Yird took charge after him. When death approached him, he bequeathed to his son Khanukh, who is Idris, peace be upon him, according to the well-known view.

1. لحد : A niche or side cavity in the grave where the body is placed, as opposed to a simple trench (shaqq).
2. تكبير : The act of saying 'Allahu Akbar' (God is Greatest), used in funeral prayers and other rituals.
3. أنوش : Anush, the son of Seth, considered a prophet in Islamic tradition.
4. قينن : Qinan (or Kenan), the son of Anush, a patriarch mentioned in genealogies.

Mention of Idris, peace be upon him [1].

The mention of Idris, peace be upon him. Allah Almighty said: "And mention in the Book Idris; indeed, he was a truthful prophet ¹ and We raised him to a high station ²." So Idris, peace be upon him, Allah praised him and described him with prophethood and truthfulness, and he is Enoch. He is in the lineage of the Messenger of Allah, may Allah bless him and grant him peace, as mentioned by more than one genealogist. He was the first of the children of Adam to be given prophethood after Adam and Seth, peace be upon them. Ibn Ishaq mentioned that he was the first to write with a pen, and he lived three hundred and eight years of Adam's life. A group of people said that he is the one referred to in the hadith of Mu'awiya ibn al-Hakam al-Sulami when he asked the Messenger of Allah, may Allah bless him and grant him peace, about divination by drawing lines in the sand, and he said: "There was a prophet who used to draw lines; whoever's line matches his, then that is it." Many scholars of exegesis and jurisprudence claim that he was the first to speak about that, and they call him Hermes of the Hermeses, and they fabricate many lies against him, just as they lied against other prophets, scholars, sages, and saints. His saying: "And We raised him to a high station" is as established in the two Sahihs in the hadith of the Night Journey: that the Messenger of Allah, may Allah bless him and grant him peace, passed by him while he was in the fourth heaven. Ibn Jarir narrated from Yunus from 'Abd al-A'la from Ibn Wahb from Jarir ibn Hazim from al-A'mash from Shimr ibn 'Atiyya from Hilal ibn Yasaf who said: Ibn 'Abbas asked Ka'b while I was present and said to him: What is the meaning of Allah's saying to Idris: "And We raised him to a high station"? Ka'b said: As for Idris, Allah revealed to him: 'I will raise for you every day the equivalent of all the deeds of the children of Adam'—perhaps from the people of his time—so he wanted to increase his deeds. So a friend of his from the angels came to him and said: Allah has revealed to me such and such, so speak to the Angel of Death ³ so that I may increase my deeds. So he carried him between his wings and ascended with him to the heaven. When he was in the fourth heaven, the Angel of Death met him descending, and Idris spoke to the Angel of Death about what he had spoken to him. He said: Where is Idris? He said: He is here on my back. The Angel of Death said: Oh, what a wonder! I was sent and it was said to me: Take the soul of Idris in the fourth heaven, and I kept saying: How can I take his soul in the fourth heaven when he is on earth? So he took his soul there. That is the meaning of Allah's saying: "And We raised him to a high station." Ibn Abi Hatim narrated it in his commentary. In his narration, he said to that angel: Ask the Angel of Death for me how much of my life remains. So he asked him while he was with him: How much of his life remains? He said: I do not know until I look. So he looked and said: You ask me about a man whose life remains only the blink of an eye. Then the angel looked under his wing at Idris, and behold, his soul had been taken without him realizing. This is from the Isra'iliyyat ⁴, and there is some objection in it. Ibn Abi Najih's statement from Mujahid regarding His saying: "And We raised him to a high station" he said: Idris was raised and did not die, just as Jesus was raised. If he meant that he has not died until now, then there is consideration in this; but if he meant that he was raised alive to heaven and then his soul was taken there, then it does not contradict what was mentioned from Ka'b al-Ahbar. And Allah knows best. Al-'Awfi said from Ibn 'Abbas regarding His saying: "And We raised him to a high station": He was raised to the sixth heaven and died there. Similarly said al-Dahhak. The agreed-upon hadith that he is in the fourth heaven is more authentic, and it is the saying of Mujahid and others. Al-Hasan al-Basri said: "And We raised him to a high station" he said: To Paradise. And some said: He was raised during the lifetime of his father Yared ibn Mahla'il. And Allah knows best. Some have claimed that Idris was not before Noah but rather in the time of the Children of Israel. Al-Bukhari said: It is mentioned from Ibn Mas'ud and Ibn 'Abbas that Elijah is Idris, and they sought support in that from what came in the hadith of al-Zuhri from Anas regarding the Night Journey: that when he passed by him, peace be upon him, he said to him: "Welcome to the righteous brother and righteous prophet," and he did not say as Adam and Abraham said: "Welcome to the righteous prophet and righteous son." They said: If he were in his lineage, he would have said to him as they said to him. But this is not necessarily indicative, because the narrator may not have memorized it well, or perhaps he said it out of humility and modesty, and he did not stand in the position of fatherhood as Adam, the father of mankind, and Abraham, who is the Friend of the Merciful and the greatest of the Messengers of Strong Will after Muhammad, stood. May the blessings of Allah be upon them all. The story of Noah, peace be upon him. He is Noah son of Lamech son of Methuselah son of Enoch—who is Idris—son of Yared son of Mahla'il son of Kenan son of Enosh son of Seth son of Adam, the father of mankind, peace be upon him. His birth was one hundred and twenty-six years after the death of Adam, according to what Ibn Jarir and others mentioned. According to the earlier chronology of the People of the Book, between the birth of Noah and the death of Adam there were one hundred and forty-six years, and between them were ten centuries, as al-Hafiz Abu Hatim ibn Hibban said in his Sahih: Muhammad ibn 'Umar ibn Yusuf narrated to us, Muhammad ibn 'Abd al-Malik ibn Zanjawayh narrated to us, Abu Tawba narrated to us, Mu'awiya ibn Sallam narrated to us from his brother Zayd ibn Sallam, I heard Abu Sallam, I heard Abu Umama: A man said: O Messenger of Allah, was Adam a prophet? He said: Yes, a speaker. He said: How much time was between him and Noah? He said: Ten centuries. I say: This is according to the conditions of Muslim, but he did not record it. In Sahih al-Bukhari from Ibn 'Abbas, he said: Between Adam and Noah were ten centuries, all of them upon Islam. If by "century" is meant one hundred years—as is commonly understood by many people—then between them is inevitably a thousand years. But this does not negate that it could be more, considering what Ibn 'Abbas restricted with "Islam," since there may have been other later centuries that were not upon Islam. However, the hadith of Abu Umama indicates the limitation to ten centuries, and Ibn 'Abbas added that all of them were upon Islam. This refutes the claim of some historians and others from the People of the Book that Cain and his sons worshipped fire. And Allah knows best. If by "century" is meant a generation of people, as in His saying: "And how many generations have We destroyed after Noah" and His saying: "Then We produced after them another generation" and He said: "And many generations between that" and He said: "And how many generations have We destroyed before them" and like his saying, peace be upon him: "The best of generations is my generation..." the hadith, then the generation before Noah lived for long ages. So on this basis, between Adam and Noah there would be thousands of years. And Allah knows best. In summary, Noah, peace be upon him, was sent by Allah Almighty when idols and false gods were worshipped, and people embarked on misguidance and disbelief. So Allah sent him as a mercy to the servants, and he was the first messenger sent to the people of the earth, as the people of the standing will say on the Day of Resurrection. His people were called Banu Rasib, according to what Ibn Jubayr and others mentioned. They differed regarding his age on the day he was sent. It was said he was fifty years old, said three hundred and fifty years, and said four hundred and eighty years—narrated by Ibn Jarir, attributing the third to Ibn 'Abbas.

And Allah has mentioned his story, and what transpired with his people, and the punishment He sent down upon those who disbelieved in him through the flood, and how He saved him and the companions of the ship, in more than one place in His Mighty Book; thus in al-A‘rāf, Yūnus, Hūd, al-Anbiyā’, al-Mu’minūn, al-Shu‘arā’, al-‘Ankabūt, al-Ṣāffāt, and Iqtarabat, and He revealed therein a complete surah. So He said in Sūrat al-A‘rāf: "Indeed, We sent Noah to his people, and he said, 'O my people, worship Allah; you have no god other than Him. Indeed, I fear for you the punishment of a tremendous Day.' The eminent among his people said, 'Indeed, we see you in clear error.' He said, 'O my people, there is no error in me, but I am a messenger from the Lord of the worlds. I convey to you the messages of my Lord and advise you, and I know from Allah what you do not know. Do you wonder that a reminder has come to you from your Lord through a man from among you, that he may warn you and that you may fear Allah and perhaps receive mercy?' But they denied him, so We saved him and those with him in the ark, and We drowned those who denied Our signs. Indeed, they were a blind people." (5) And the Exalted said in Sūrat Yūnus: "And recite to them the news of Noah, when he said to his people, 'O my people, if my station and my reminding you of the signs of Allah have become burdensome upon you, then I have relied upon Allah. So resolve upon your plan and [call upon] your partners, then let not your plan be obscure to you. Then carry it out upon me and give me no respite. But if you turn away, I have not asked you for any reward. My reward is only from Allah, and I have been commanded to be of the Muslims.' But they denied him, so We saved him and those with him in the ark, and We made them successors, and We drowned those who denied Our signs. So see how was the end of those who were warned." (6) And the Exalted said in Sūrat Hūd: "And indeed, We sent Noah to his people, [saying], 'Indeed, I am to you a clear warner, that you worship none but Allah. Indeed, I fear for you the punishment of a painful day.' But the eminent among his people who disbelieved said, 'We see you only as a man like ourselves, and we see that none follow you except those who are the lowest of us, [and they follow you] without reflection. And we do not see in you any merit over us; rather, we think you are liars.' He said, 'O my people, have you considered: if I am upon clear evidence from my Lord, and He has granted me mercy from Himself, but it has been made obscure to you, should we force it upon you while you are averse to it? And O my people, I do not ask you for wealth for it; my reward is only from Allah. And I am not one to drive away those who have believed. Indeed, they will meet their Lord, but I see you are a people who are ignorant. And O my people, who would help me against Allah if I drove them away? Then will you not be reminded? And I do not say to you that I have the treasures of Allah, nor do I know the unseen, nor do I say that I am an angel. Nor do I say of those whom your eyes despise that Allah will never grant them any good. Allah knows best what is within their souls. Indeed, I would then be among the wrongdoers.' They said, 'O Noah, you have disputed with us and made the dispute with us lengthy. So bring us what you threaten us with, if you are of the truthful.' He said, 'Allah will only bring it to you if He wills, and you will not cause [Him] to fail. And my advice will not benefit you if I intend to advise you, if Allah intends to lead you astray. He is your Lord, and to Him you will be returned.' Or do they say, 'He has invented it'? Say, 'If I have invented it, then upon me is my crime, and I am innocent of what you commit.' And it was revealed to Noah that none of your people will believe except those who have already believed. So do not be distressed by what they have been doing. And construct the ship under Our observation and Our inspiration, and do not address Me concerning those who have wronged; indeed, they are to be drowned. And he constructed the ship, and whenever an assembly of his people passed by him, they mocked him. He said, 'If you mock us, then indeed, we mock you as you mock. And you will know who will come to him a punishment that will disgrace him and upon whom will descend an enduring punishment.' Until when Our command came and the oven overflowed, We said, 'Load upon it two of every kind, and your family, except those against whom the word has already gone forth, and those who have believed.' And none believed with him except a few. And he said, 'Embark therein; in the name of Allah is its course and its anchorage. Indeed, my Lord is Forgiving and Merciful.' And it sailed with them through waves like mountains, and Noah called to his son, who was in isolation, 'O my son, embark with us and be not with the disbelievers.' He said, 'I will take refuge on a mountain that will protect me from the water.' He said, 'There is no protector today from the command of Allah, except for whom He has mercy.' And the waves came between them, and he was among the drowned. And it was said, 'O earth, swallow your water, and O sky, withhold [your rain].' And the water subsided, and the matter was accomplished, and it settled upon [Mount] Judi. And it was said, 'Away with the wrongdoing people.' And Noah called to his Lord and said, 'My Lord, indeed my son is of my family, and indeed Your promise is true, and You are the most just of judges.' He said, 'O Noah, indeed he is not of your family; indeed, he is [one of] unrighteous conduct. So do not ask Me for that of which you have no knowledge. Indeed, I advise you, lest you be among the ignorant.' He said, 'My Lord, I seek refuge in You from asking You that of which I have no knowledge. And unless You forgive me and have mercy upon me, I will be among the losers.' It was said, 'O Noah, descend with peace from Us and blessings upon you and upon nations [descending] from those with you. And [other] nations We will grant enjoyment, then there will touch them from Us a painful punishment.' That is from the news of the unseen which We reveal to you. You knew it not, nor did your people, before this. So be patient; indeed, the [best] outcome is for the righteous." (7) And the Exalted said in Sūrat al-Anbiyā': "And [mention] Noah, when he called out before, and We responded to him and saved him and his family from the great distress. And We aided him against the people who denied Our signs. Indeed, they were a people of evil, so We drowned them all." (8) And the Exalted said in Sūrat Qad Aflaḥa al-Mu’minūn: "And indeed, We sent Noah to his people, and he said, 'O my people, worship Allah; you have no god other than Him. Then will you not fear Him?' But the eminent among his people who disbelieved said, 'This is not but a man like yourselves who wishes to gain superiority over you. And if Allah had willed, He would have sent down angels. We have not heard of this among our forefathers. He is not but a man possessed with madness, so wait concerning him for a time.' He said, 'My Lord, support me because they have denied me.' So We inspired him, 'Construct the ship under Our observation and Our inspiration. Then when Our command comes and the oven overflows, put into it two of every kind and your family, except those against whom the word has already gone forth among them. And do not address Me concerning those who have wronged; indeed, they are to be drowned. And when you and those with you have settled upon the ship, say, "Praise be to Allah, who has saved us from the wrongdoing people." And say, "My Lord, cause me to land at a blessed landing place, for You are the best of those who bring to land." Indeed, in that are signs, and indeed, We are ever testing [Our servants].'" (9) And the Exalted said in Sūrat al-Shu‘arā’: "The people of Noah denied the messengers. When their brother Noah said to them, 'Will you not fear Allah? Indeed, I am to you a trustworthy messenger. So fear Allah and obey me. And I do not ask you for any reward for it; my reward is only from the Lord of the worlds. So fear Allah and obey me.' They said, 'Should we believe you while the lowest follow you?' He said, 'And what knowledge do I have of what they used to do? Their account is only upon my Lord, if you could perceive. And I am not one to drive away the believers. I am only a clear warner.' They said, 'If you do not desist, O Noah, you will surely be among those who are stoned.' He said, 'My Lord, indeed my people have denied me. So judge between me and them with a decisive judgment, and save me and those with me of the believers.' So We saved him and those with him in the laden ship. Then afterward We drowned the remaining. Indeed, in that is a sign, but most of them were not believers. And indeed, your Lord—He is the Exalted in Might, the Merciful." (10) And the Exalted said in Sūrat al-‘Ankabūt: "And indeed, We sent Noah to his people, and he remained among them a thousand years minus fifty years, and the flood seized them while they were wrongdoers. So We saved him and the companions of the ship, and We made it a sign for the worlds."

And He, exalted, said in Surah As-Saffat: "And Noah had certainly called upon Us, and We are the best of responders. And We saved him and his family from the great distress. And We made his descendants the survivors. And We left for him [a mention] among later generations: 'Peace be upon Noah among the worlds.' Indeed, We thus reward the doers of good. Indeed, he was of Our believing servants. Then We drowned the others." ⁵ And He, exalted, said in Surah Iqtarabat: "The people of Noah denied before them, and they denied Our servant and said, 'A madman,' and he was repelled. So he called upon his Lord, 'Indeed, I am overcome, so help [me].' Then We opened the gates of the sky with pouring rain. And We caused the earth to gush forth springs, so the waters met for a matter already destined. And We carried him upon a [vessel] of planks and nails. Sailing under Our observation as reward for he who had been denied. And We left it as a sign, so is there any who will remember? Then how [terrible] was My punishment and warning! And We have certainly made the Qur'an easy to remember, so is there any who will remember?" ⁶ And He, exalted, said: "In the name of Allah, the Entirely Merciful, the Especially Merciful. Indeed, We sent Noah to his people, [saying], 'Warn your people before there comes to them a painful punishment.' He said, 'O my people, indeed I am to you a clear warner. [Worship Allah, fear Him and obey me. He will forgive you of your sins and delay you for a specified term. Indeed, the term of Allah, when it comes, will not be delayed, if you only knew.' He said, 'My Lord, indeed I invited my people night and day, but my invitation only increased them in flight. And indeed, every time I invited them that You may forgive them, they put their fingers in their ears and covered themselves with their garments and persisted and were arrogant with [great] arrogance. Then I invited them publicly. Then I announced to them and [also] confided to them secretly. And said, 'Ask forgiveness of your Lord. Indeed, He is ever a Forgiver. He will send [rain from] the sky upon you in continuing showers. And give you increase in wealth and children and provide for you gardens and provide for you rivers. What is [the matter] with you that you do not attribute to Allah [due] grandeur? While He has created you in stages. Do you not see how Allah has created the seven heavens in layers? And made the moon therein a light and made the sun a lamp? And Allah has caused you to grow from the earth a [progressive] growth. Then He will return you into it and extract you [another] extraction. And Allah has made for you the earth an expanse. That you may follow therein roads of valleys.' Noah said, 'My Lord, indeed they have disobeyed me and followed him whose wealth and children will not increase him except in loss. And they conspired a great conspiracy. And said, 'Never leave your gods and never leave Wadd or Suwa' or Yaghuth and Ya'uq and Nasr.' And they have led many astray. And [O Allah], do not increase the wrongdoers except in error.' Because of their sins they were drowned and put into the Fire, and they found not for themselves besides Allah any helpers. And Noah said, 'My Lord, do not leave upon the earth from among the disbelievers any inhabitant. Indeed, if You leave them, they will mislead Your servants and not beget except [every] wicked disbeliever. My Lord, forgive me and my parents and whoever enters my house a believer and the believing men and believing women. And do not increase the wrongdoers except in destruction.'" ⁷ And we have spoken on each of these places in the Tafsir ⁸. And we will mention the content of the story collected from these scattered places and from what the hadiths and traditions indicate. And his mention also occurs in scattered places of the Qur'an containing praise of him and blame of those who opposed him. So He, exalted, said in Surah An-Nisa: "Indeed, We have revealed to you, as We revealed to Noah and the prophets after him. And We revealed to Abraham, Ishmael, Isaac, Jacob, the Descendants, Jesus, Job, Jonah, Aaron, and Solomon, and to David We gave the Zabur ⁹. [We sent] messengers as bringers of good tidings and warners so that mankind will have no argument against Allah after the messengers. And ever is Allah Exalted in Might and Wise." ¹⁰ And He said in Surah Al-An'am: "And that was Our [conclusive] argument which We gave Abraham against his people. We raise by degrees whom We will. Indeed, your Lord is Wise and Knowing. And We gave to him Isaac and Jacob, all [of them] We guided. And Noah We guided before; and among his descendants, David, Solomon, Job, Joseph, Moses, and Aaron. Thus do We reward the doers of good. And Zechariah, John, Jesus, and Elias—all were of the righteous. And Ishmael, Elisha, Jonah, and Lot—and all [of them] We preferred over the worlds. And [some] among their fathers and their descendants and their brothers—and We chose them and guided them to a straight path." ¹¹ And his story preceded in Al-A'raf ¹². And He said in Surah Bara'ah: "Has there not reached them the news of those before them—the people of Noah and 'Aad and Thamud and the people of Abraham and the companions of Madyan and the overturned cities? Their messengers came to them with clear proofs. And Allah would not have wronged them, but they were wronging themselves." ¹³ And his story preceded in Yunus and Hud. And He said in Surah Ibrahim: "Has there not reached you the news of those before you—the people of Noah and 'Aad and Thamud and those after them? No one knows them but Allah. Their messengers came to them with clear proofs, but they put their hands in their mouths and said, 'Indeed, we disbelieve in that with which you have been sent, and indeed we are, about that to which you invite us, in disquieting doubt.'" ¹⁴ And He said in Surah Subhan: "O descendants of those We carried with Noah. Indeed, he was a grateful servant." ¹⁵ And He also said therein: "And how many generations have We destroyed after Noah? And sufficient is your Lord, concerning the sins of His servants, as Aware and Seeing." ¹⁶ And his story preceded in Al-Anbiya', Al-Mu'minun, Ash-Shu'ara', and Al-Ankabut. And He said in Surah Al-Ahzab: "And [mention] when We took from the prophets their covenant and from you and from Noah and Abraham and Moses and Jesus, the son of Mary; and We took from them a solemn covenant." ¹⁷ And He said in Surah Sad: "The people of Noah denied before them, and 'Aad and Pharaoh, the owner of stakes ¹⁸. And Thamud and the people of Lot and the companions of the thicket—those are the factions. Each [of them] denied the messengers, so My penalty was justified." ¹⁹ And He said in Surah Ghafir: "The people of Noah denied before them and the factions after them, and every nation intended [a plot] for their messenger to seize him, and they disputed by [using] falsehood to invalidate thereby the truth. So I seized them, and how [terrible] was My penalty. And thus has the word of your Lord come into effect upon those who disbelieved that they are companions of the Fire." ²⁰ And He said in Surah Ash-Shura: "He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, and what We enjoined upon Abraham and Moses and Jesus: to establish the religion and not be divided therein. Difficult for those who associate others with Allah is that to which you invite them. Allah chooses for Himself whom He wills and guides to Himself whoever turns back [to Him]." ²¹ And He, exalted, said in Surah Qaf: "The people of Noah denied before them, and the companions of Ar-Rass ²² and Thamud. And 'Aad and Pharaoh and the brothers of Lot. And the companions of the thicket and the people of Tubba'. Each denied the messengers, so My threat was justified." ²³ And He said in Adh-Dhariyat: "And [the people of] Noah before—indeed, they were a defiantly disobedient people." ²⁴ And He said in An-Najm: "And [the people of] Noah before—indeed, they were most unjust and most tyrannical." ²⁵ And his story preceded in Surah Iqtarabat as-Sa'ah. And He, exalted, said in Surah Al-Hadid: "And We have already sent Noah and Abraham and placed in their descendants prophethood and scripture; and among them is he who is guided, but many of them are defiantly disobedient." ²⁶ And He, exalted, said in Surah At-Tahrim: "Allah presents an example of those who disbelieved: the wife of Noah and the wife of Lot. They were under two of Our righteous servants, but they betrayed them, so they did not avail them against Allah at all, and it was said, 'Enter the Fire with those who enter.'" ²⁷ * * * As for the content of what occurred between him and his people, taken from the Book, the Sunnah, and the traditions, we have already mentioned from Ibn 'Abbas that between Adam and Noah there were ten centuries, all of them upon Islam. Al-Bukhari narrated it. And we mentioned that the meaning of "century" is a generation or a period, as previously discussed. Then after those righteous centuries, events occurred that necessitated that the people of that time ended up worshiping idols. The cause of that was what Al-Bukhari narrated from the hadith of Ibn Jurayj from 'Ata' from Ibn 'Abbas regarding the interpretation of His statement: "And they said, 'Never leave your gods and never leave Wadd or Suwa' or Yaghuth and Ya'uq and Nasr.'" ²⁸

ودا ولا سواعا ولا يغوث ويعوق ونسرا (١٧) " قال: هذه أسماء رجال صالحين من قوم نوح، فلما هلكوا أوحى الشيطان إلى قومهم أن انصبوا إلى مجالسهم التي كانوا يجلسون فيها أنصابا وسموها بأسمائهم، ففعلوا فلم تعبد، حتى إذا هلك أولئك وانتسخ (٣) العلم عبدت. قال ابن عباس: وصارت هذه الأوثان التي كانت في قوم نوح في العرب بعد. وهكذا قال عكرمة والضحاك وقتادة ومحمد بن إسحاق. وقال ابن جرير في تفسيره: حدثنا ابن حميد، حدثنا مهران، عن سفيان، عن موسى، عن محمد بن قيس قال: كانوا قوما صالحين بين آدم ونوح، وكان لهم أتباع (١٨) يقتدون بهم، فلما ماتوا قال أصحابهم الذين كانوا يقتدون بهم: لو صورناهم كان أشوق لنا إلى العبادة إذا ذكرناهم، فصوروهم. فلما ماتوا وجاء آخرون دب إليهم إبليس فقال: إنما كانوا يعبدونهم وبهم يسقون المطر. فعبدوهم. وروى ابن أبي حاتم عن عروة ابن الزبير أنه قال: ود ويغوث ويعوق وسواع ونسر، أولا د آدم، وكان " ود " أكبرهم وأبرهم به. قال ابن أبي حاتم: حدثنا أحمد بن منصور، حدثنا الحسن بن موسى ; حدثنا يعقوب عن أبي المطهر، قال: ذكروا عند أبي جعفر - هو الباقر - وهو قائم يصلي يزيد بن المهلب، قال فلما انفتل من صلاته قال: ذكرتم يزيد بن المهلب، أما إنه قتل في أول أرض عبد فيها غير الله تعالى. قال ذكر ودا قال: كان رجلا صالحا (١٩) ، وكان محببا في قومه، فلما مات عكفوا حول قبره في أرض بابل وجزعوا عليه، فلما رأى إبليس جزعهم عليه تشبه في صورة إنسان ثم قال: إني أرى جزعكم على هذا الرجل، فهل لكم أن أصور لكم مثله فيكون في ناديكم فتذكرونه به؟ قالوا نعم. فصور لهم مثله، قال: فوضعوه (٣) في ناديهم وجعلوا يذكرونه. فلما رأى ما بهم من ذكره قال: هل لكم أجعل في منزل كل واحد. منكم تمثالا مثله ليكون له في بيته فتذكرونه؟ قالوا نعم. قال: فمثل لكل أهل بيت تمثالا مثله، فأقبلوا فجعلوا يذكرونه به. قال: وأدرك أبناؤهم فجعلوا يرون ما يصنعون به. قال: وتناسلوا ودرس أمر ذكرهم إياه حتى اتخذوه إلها يعبدونه من دون الله أولاد أولادهم، فكان أول ما عبد غير الله " ود " الصنم الذي سموه ودا. ومقتضى هذا السياق أن كل صنم من هذه عبده طائفة من الناس. وقد ذكر أنه لما تطاولت العهود والأزمان، جعلوا تلك الصور تماثيل مجسدة ليكون أثبت لها (٢٠) ، ثم عبدت بعد ذلك من دون الله عزوجل. ولهم في عبادتها مسالك كثيرة جدا قد ذكرناها في مواضعها من كتابنا التفسير. ولله الحمد والمنة. وقد ثبت في الصحيحين عن رسول الله صلى الله عليه وسلم: أنه لما ذكرت عنده أم سلمة وأم حبيبة، تلك الكنيسة التي رأينها بأرض الحبشة، ويقال لها مارية، وذكرتا من حسنها وتصاوير فيها قال: " أولئك إذا مات فيهم الرجل الصالح بنوا على قبره مسجدا، ثم صوروا فيه تلك الصورة، أولئك شرار الخلق عند الله عزوجل " . * * * والمقصود أن الفساد لما انتشر في الأرض وعم البلاء بعبادة الأصنام فيها، بعث الله عبده ورسوله نوحا عليه السلام، يدعو إلى عبادة الله وحده لا شريك له، وينهى عن عبادة ما سواه. فكان أول رسول بعثه الله إلى أهل الأرض، كما ثبت في الصحيحين من حديث أبي حيان، عن أبي زرعة بن عمرو بن جرير، عن أبي هريرة عن النبي صلى الله عليه وسلم في حديث الشفاعة، قال: " فيأتون آدم فيقولون: يا آدم أنت أبو البشر، خلقك الله بيده، ونفخ فيك من روحه، وأمر الملائكة فسجدوا لك وأسكنك الجنة، ألا تشفع لنا إلى ربك؟ ألا ترى ما نحن فيه وما بلغنا؟ فيقول: ربي [قد (٢١) ] غضب غضبا شديدا لم يغضب قبله مثله ولا يغضب بعده مثله، ونهاني عن شجرة فعصيت، نفسي نفسي. اذهبوا إلى غيري، اذهبوا إلى نوح. فيأتون نوحا فيقولون: يا نوح، أنت أول الرسل إلى أهل الأرض، وسماك الله عبدا شكورا، ألا ترى إلى ما نحن فيه؟ ألا ترى إلى ما بلغنا؟ ألا تشفع لنا إلى ربك عزوجل؟ فيقول: ربي قد غضب اليوم غضبا لم يغضب قبله مثله ولا يغضب بعده مثله، نفسي ينفسى " وذكر تمام الحديث بطوله كما أورده البخاري في قصة نوح. فلما بعث الله نوحا عليه السلام، دعاهم إلى إفراد عبادة الله وحده لا شريك له، وألا يعبدوا معه صنما ولا تمثالا ولا طوغوتا وأن يعترفوا بوحدانيته، وأنه لا إله غيره ولا رب سواه، كما أمر الله تعالى من بعده من الرسل الذين هم كلهم من ذريته، كما قال تعالى: " وجعلنا ذريته هم الباقين (٢٢) " . وقال فيه وفي إبراهيم " وجعلنا في ذريتهما النبوة والكتاب " أي كل نبي من بعد نوح فمن ذريته. وكذلك إبراهيم. قال الله تعالى: " ولقد بعثنا في كل أمة رسولا أن اعبدوا الله واجتنبوا الطاغوت " وقال تعالى: " واسأل من أرسنا قبلك من رسلنا، أجعلنا من دون الرحمن آلهة يعبدون " وقال تعالى: " وما أرسلنا من قبلك من رسول إلا نوحي إليه أنه لا إله إلا أنا فاعبدون " ولهذا قال نوح لقومه: " اعبدوا الله ما لكم من إله غيره، إني أخاف عليكم عذاب يوم عظيم " وقال: ألا تعبدوا إلا الله إني أخاف عليكم عذاب يوم اليم " وقال: " يا قوم اعبدوا الله ما لكم من إله غيره أفلا تتقون " وقال: " يا قوم إني لكم نذير مبين * أن اعبدوا الله واتقوه وأطيعون " إلى: " وقد خلقكم أطوارا " الآيات الكريمات فذكر أنهم دعاهم إلى الله بأنواع الدعوة في الليل والنهار، والسر والإجهار، بالترغيب تارة والترهيب أخرى، وكل هذا لم ينجح فيهم، بل استمر أكثرهم على الضلالة والطغيان وعبادة الأصنام والأوثان. ونصبوا له العداوة في كل وقت وأوان، وتنقصوه وتنقصوا من آمن به، وتوعدهم بالرجم والإخراج، ونالوا منهم وبالغوا في أمرهم. " قال الملأ من قومه " أي السادة الكبراء منهم: " إنا لنراك في ضلال مبين ". " قال يا قوم ليس بي ضلالة ولكني رسول من رب العالمين " أي لست كما تزعمون من أني ضال، بل على الهدى المستقيم رسول من رب العالمين، أي الذى يقول لشئ كن فيكون " أبلغكم رسالات ربي وأنصح لكم وأعلم من الله ما لا تعلمون ". وهذا شأن الرسول أن يكون بليغا، أي فصيحا ناصحا، أعلم الناس بالله عزوجل. وقالوا له فيما قالوا: " ما نراك إلا بشرا مثلنا، وما نراك اتبعك إلا الذين هم أراذلنا بادي الرأي، وما نرى لكم علينا من فضل بل نظنكم كاذبين ". تعجبوا أن يكون بشرا رسولا، وتنقصوا من اتبعه ورأوهم أراذلهم. وقد قيل إنهم كانوا من أفناد الناس وهم ضعفاؤهم، كما قال هرقل: وهم أتباع الرسل، وما ذاك إلا لانه لامانع لهم من اتباع الحق."Wadd, nor Suwa', nor Yaghuth, nor Ya'uq, nor Nasr" (17). He said: These are the names of righteous men from the people of Noah. When they died, Satan inspired their people to set up monuments at their gathering places where they used to sit, and to name them after them. They did so, but they were not worshipped until those people died and knowledge was effaced; then they were worshipped. Ibn 'Abbas said: These idols that were among the people of Noah later appeared among the Arabs. Similarly said 'Ikrimah, al-Dahhak, Qatadah, and Muhammad ibn Ishaq. Ibn Jarir said in his commentary: Ibn Humayd narrated to us, from Mihran, from Sufyan, from Musa, from Muhammad ibn Qays, who said: They were righteous people between Adam and Noah, and they had followers who emulated them. When they died, their companions who used to emulate them said: If we make images of them, it would make us more eager for worship when we remember them. So they made images of them. When those companions died and others came, Iblis (Satan) insinuated to them, saying: They only used to worship them, and through them they were given rain. So they worshipped them. Ibn Abi Hatim narrated from 'Urwah ibn al-Zubayr that he said: Wadd, Yaghuth, Ya'uq, Suwa', and Nasr were the children of Adam, and Wadd was the eldest and most pious among them. Ibn Abi Hatim said: Ahmad ibn Mansur narrated to us, from al-Hasan ibn Musa, from Ya'qub, from Abu al-Mutahhar, who said: They mentioned Yazid ibn al-Muhallab in the presence of Abu Ja'far (al-Baqir) while he was standing in prayer. When he finished his prayer, he said: You mentioned Yazid ibn al-Muhallab. Indeed, he was killed in the first land where other than Allah was worshipped. He mentioned Wadd and said: He was a righteous man, beloved among his people. When he died, they gathered around his grave in the land of Babylon and grieved intensely for him. When Iblis saw their grief for him, he disguised himself in the form of a man and said: I see your grief for this man. Shall I make an image of him for you to place in your gathering place so that you may remember him? They said: Yes. So he made an image of him for them. He said: They placed it in their gathering place and began to remember him. When he saw how much they remembered him, he said: Shall I make for each of you a similar image in your home so that he may be in your house and you may remember him? They said: Yes. So he made a similar image for every household, and they began to remember him through it. He said: Their children grew up and saw what they did with it. He said: They multiplied, and the matter of their remembrance of him faded until their grandchildren took him as a god to be worshipped besides Allah. Thus, the first thing worshipped besides Allah was "Wadd," the idol they named Wadd. The implication of this context is that each of these idols was worshipped by a group of people. It has been mentioned that when long periods and ages passed, they made those images into solid statues to make them more permanent, and then they were worshipped besides Allah, the Mighty and Majestic. They had many ways of worshipping them, which we have mentioned in their places in our book of Tafsir (Qur'anic commentary). To Allah belongs all praise and favor. It is established in the two Sahihs (al-Bukhari and Muslim) from the Messenger of Allah, may Allah bless him and grant him peace, that when Umm Salamah and Umm Habibah mentioned to him the church they had seen in the land of Abyssinia, called Mariyah, and described its beauty and the images in it, he said: "Those people, when a righteous man died among them, they built a place of worship over his grave and then placed those images in it. They are the worst of creation in the sight of Allah, the Mighty and Majestic." * * * The point is that when corruption spread throughout the earth and the calamity of idol worship became widespread, Allah sent His servant and Messenger Noah, peace be upon him, to call to the worship of Allah alone, without any partner, and to forbid the worship of anything else. He was the first messenger Allah sent to the people of the earth, as established in the two Sahihs from the hadith of Abu Hayyan, from Abu Zur'ah ibn 'Amr ibn Jarir, from Abu Hurayrah, from the Prophet, may Allah bless him and grant him peace, in the hadith of intercession. He said: "They will come to Adam and say: 'O Adam, you are the father of mankind; Allah created you with His hand, breathed into you of His spirit, commanded the angels to prostrate to you, and made you dwell in Paradise. Will you not intercede for us with your Lord? Do you not see what we are in and what has befallen us?' He will say: 'My Lord has become intensely angry, an anger like which He has never been angry before and will never be angry after. He forbade me the tree, and I disobeyed. Myself, myself! Go to someone else; go to Noah.' They will come to Noah and say: 'O Noah, you are the first of the messengers to the people of the earth, and Allah called you a grateful servant. Do you not see what we are in? Do you not see what has befallen us? Will you not intercede for us with your Lord, the Mighty and Majestic?' He will say: 'My Lord has become angry today, an anger like which He has never been angry before and will never be angry after. Myself, myself!'" And he mentioned the rest of the hadith in full, as al-Bukhari recorded in the story of Noah. When Allah sent Noah, peace be upon him, he called them to single out the worship of Allah alone, without any partner, and not to worship with Him any idol, statue, or taghut (false deity), and to acknowledge His oneness, that there is no god but Him and no lord besides Him, just as Allah commanded the messengers after him, all of whom were from his descendants, as Allah said: "And We made his descendants the survivors" (22). And He said concerning him and Abraham: "And We placed in their descendants prophethood and the Book," meaning every prophet after Noah is from his descendants. Likewise, Abraham. Allah said: "And We certainly sent into every nation a messenger, [saying], 'Worship Allah and avoid taghut.'" And He said: "And ask those We sent before you of Our messengers: Did We ever appoint gods to be worshipped besides the Most Merciful?" And He said: "And We sent not before you any messenger except We revealed to him that there is no deity except Me, so worship Me." For this reason, Noah said to his people: "Worship Allah; you have no deity other than Him. Indeed, I fear for you the punishment of a tremendous Day." And he said: "That you not worship except Allah. Indeed, I fear for you the punishment of a painful Day." And he said: "O my people, worship Allah; you have no deity other than Him. Will you not then fear Him?" And he said: "O my people, indeed I am to you a clear warner, [saying], 'Worship Allah, fear Him, and obey me,'" up to: "And He created you in stages," the noble verses. It is mentioned that he called them to Allah with various types of invitation, night and day, secretly and openly, sometimes with encouragement and sometimes with warning. Yet all of this did not succeed with them; rather, most of them persisted in misguidance, transgression, and the worship of idols and statues. They set up enmity against him at every time and occasion, disparaged him and those who believed in him, threatened them with stoning and expulsion, and inflicted harm upon them, going to extremes in their treatment of them. "The eminent among his people said," meaning the leaders and nobles among them: "Indeed, we see you in clear error." He said: "O my people, there is no error in me, but I am a messenger from the Lord of the worlds," meaning I am not as you claim, that I am in error; rather, I am upon straight guidance, a messenger from the Lord of the worlds, He who says to a thing, "Be," and it is. "I convey to you the messages of my Lord and advise you, and I know from Allah what you do not know." This is the nature of the messenger: to be eloquent, sincere, and the most knowledgeable of people about Allah, the Mighty and Majestic. They said to him, among what they said: "We see you only as a human like us, and we see that only the lowest of us follow you, without reflection. And we do not see that you have any superiority over us; rather, we think you are liars." They were astonished that a human could be a messenger, and they disparaged those who followed him, considering them their lowliest. It has been said that they were the weak and insignificant among the people, as Heraclius said: They are the followers of the messengers. This is only because they have no obstacle preventing them from following the truth.

And their saying, "At first sight ²⁹," meaning that as soon as you called them, they responded to you without reflection or deliberation. This very thing for which they reproached them is precisely what they are praised for, may Allah be pleased with them: for the manifest truth does not require deliberation, thought, or reflection; rather, it must be followed and submitted to whenever it appears. For this reason, the Messenger of Allah, peace and blessings be upon him, said in praise of al-Siddiq ³⁰: "I never called anyone to Islam without him showing hesitation, except Abu Bakr, for he did not waver." For this reason, his pledge of allegiance on the day of al-Saqifah ³¹ was also swift, without reflection or deliberation, because his superiority over others was clear and evident to the Companions, may Allah be pleased with them. For this reason, the Messenger of Allah, peace and blessings be upon him, when he wanted to write the document in which he intended to specify his succession, but then left it, said: "Allah and the believers refuse except Abu Bakr, may Allah be pleased with him." And the saying of the disbelievers of Noah's people to him and to those who believed with him: "And we do not see for you any superiority over us" ³² meaning that no clear matter has appeared from you after your being characterized by faith, nor any doubt upon us; "rather, we think you are liars. He said: O my people, have you considered if I am upon a clear proof from my Lord, and He has given me mercy from Himself, but it has been obscured from you, shall we compel you to it while you are averse to it?" ³³ This is a gentleness in addressing them and kindness in calling them to the truth, as Allah Almighty said: "And speak to him with gentle speech, that perhaps he may be reminded or fear" ³⁴ and Allah Almighty said: "Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best" ³⁵. This is from that. He says to them: "Have you considered if I am upon a clear proof from my Lord, and He has given me mercy from Himself" meaning prophethood and the message, "but it has been obscured from you" meaning you did not understand it nor were guided to it, "shall we compel you to it" meaning shall we force you to it and coerce you? "while you are averse to it" meaning I have no stratagem with you in this state. "And O my people, I do not ask you for any wealth for it; my reward is only from Allah" ³⁶ meaning I do not desire from you any recompense for conveying to you what benefits you in your worldly life and your Hereafter; I seek that only from Allah, whose reward is better for me and more lasting than what you would give me. And His saying: "And I am not one to drive away those who have believed; indeed, they will meet their Lord, but I see that you are a people who are ignorant" ³⁷ as if they asked him to remove these from him, and they promised to gather with him if he did that, but he refused them that and said: "Indeed, they will meet their Lord" meaning I fear if I drive them away, will you not remember? For this reason, when the disbelievers of Quraysh asked the Messenger of Allah, peace and blessings be upon him, to drive away from him the weak believers, such as 'Ammar, Suhayb, Bilal, Khabbab, and their like, Allah forbade him from that, as we have explained in the chapters of al-An'am and al-Kahf. "And I do not say to you that I have the treasures of Allah, nor do I know the unseen, nor do I say that I am an angel" ³⁸ meaning I am but a servant and messenger; I know not of Allah's knowledge except what He has taught me, nor am I able except to what He has empowered me, nor do I possess for myself benefit or harm except what Allah wills. "And I do not say to those whom your eyes despise" meaning among his followers, "that Allah will never bestow any good upon them; Allah knows best what is within their souls; indeed, I would then be among the wrongdoers" ³⁹ meaning I do not testify against them that they have no good with Allah on the Day of Resurrection; Allah knows them best and will recompense them for what is in their souls: if good, then good; if evil, then evil, as they said in other places: "Shall we believe you while the lowest follow you? He said: And what knowledge do I have of what they used to do? Their account is only upon my Lord, if you could perceive. And I am not one to drive away the believers. I am only a clear warner." ⁴⁰ And the time and argument between him and them became prolonged, as Allah Almighty said: "And he remained among them a thousand years minus fifty years, and the flood seized them while they were wrongdoers" ⁴¹ meaning despite this long period, only a few of them believed in him. And whenever a generation passed away, they would instruct those after them not to believe in him, to fight him, and to oppose him. And when a child reached maturity and understood his speech, the father would privately instruct him never to believe in Noah as long as he lived and forever as long as he remained. Their natures refused faith and following the truth; therefore He said: "And they will not beget except every wicked disbeliever" ⁴². For this reason: "They said: O Noah, you have argued with us and increased the argument with us; so bring us what you threaten us with, if you are of the truthful. He said: Allah will bring it to you if He wills, and you will not cause failure" ⁴³ meaning only Allah Almighty is capable of that, for He is the One whom nothing escapes and no matter troubles Him; rather, He is the One who says to a thing "Be," and it is. "And my advice will not benefit you if I intend to advise you, if Allah intends to lead you astray; He is your Lord, and to Him you will return" ⁴⁴ meaning whoever Allah intends to try, no one can guide him; He guides whom He wills and leads astray whom He wills; He does what He wills; He is the Almighty, the Wise, the All-Knowing of who deserves guidance and who deserves misguidance; to Him belongs the perfect wisdom and the conclusive proof. "And it was revealed to Noah that none of your people will believe except those who have already believed" ⁴⁵ as consolation for what they had done to him; "so do not be distressed by what they used to do" ⁴⁶ This is a comfort for Noah, peace be upon him, regarding his people: that none of them will believe except those who have already believed, meaning do not let what happened grieve you, for victory is near and the matter is wondrous. "And construct the ship under Our observation and Our inspiration, and do not address Me concerning those who have wronged; indeed, they are to be drowned" ⁴⁷. That is because when Noah, peace be upon him, despaired of their reform and success, and saw that there was no good in them, and they had reached the point of harming him, opposing him, and denying him in every way, by deed and word, he supplicated against them with a supplication of anger from Allah upon them, and Allah answered his supplication and granted his request. Allah Almighty said: "And Noah had called upon Us, and We are the best to respond. And We saved him and his family from the great distress" ⁴⁸. And Allah Almighty said: "And Noah, when he called before, and We responded to him and saved him and his family from the great distress" ⁴⁹. And Allah Almighty said: "He said: My Lord, indeed my people have denied me. So judge between me and them with a decisive judgment, and save me and those with me of the believers" ⁵⁰. And Allah Almighty said: "So he called upon his Lord: I am overcome, so help me" ⁵¹. And Allah Almighty said: "He said: My Lord, help me because they have denied me" ⁵². And Allah Almighty said: "Because of their sins they were drowned and made to enter a fire, and they found not for themselves besides Allah any helpers" ⁵³. And Noah said: "My Lord, do not leave upon the earth from among the disbelievers any inhabitant. Indeed, if You leave them, they will mislead Your servants and will not beget except every wicked disbeliever" ⁵⁴. So their sins accumulated upon them: their disbelief, their wickedness, and the supplication of their prophet against them. At that point, Allah Almighty commanded him to construct the ship, which was the great vessel that had no precedent before and no equal after. And Allah Almighty informed him that when His command came and His punishment, which cannot be repelled from the criminal people, descended upon them, he should not intercede for them nor appeal to Him; for perhaps mercy for his people might overcome him at the sight of the descending punishment, for news is not like direct observation. Therefore He said: "And do not address Me concerning those who have wronged; indeed, they are to be drowned." "And he constructed the ship, and whenever an assembly of his people passed by him, they mocked him" ⁵⁵ meaning they ridiculed him, deeming unlikely the occurrence of what he threatened them with. "He said: If you mock us, then indeed we mock you as you mock" ⁵⁶ meaning we are the ones who mock you and wonder at you for persisting in your disbelief and obstinacy, which necessitates the descent of punishment upon you and its befalling you.

So you will come to know who will receive a humiliating punishment and upon whom will descend an everlasting punishment." ⁵⁷ Their nature in this world was gross disbelief and extreme obstinacy, and likewise in the Hereafter they will also deny that any messenger came to them. As al-Bukhari narrated: Musa ibn Isma'il told us, 'Abd al-Wahid ibn Ziyad told us, al-A'mash told us, from Abu Salih, from Abu Sa'id, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "Noah, peace be upon him, will come with his community, and Allah, Mighty and Majestic, will say: 'Did you convey [the message]?' He will say: 'Yes, O my Lord.' Then He will say to his community: 'Did he convey to you?' They will say: 'No, no prophet came to us.' Then He will say to Noah: 'Who will testify for you?' He will say: 'Muhammad and his community.' So they will testify that he indeed conveyed." And that is His statement: "And thus We have made you a middle community ⁵⁸ that you may be witnesses over the people, and the Messenger may be a witness over you" (Qur'an 2:143). And "middle" means just. So this community testifies based on the testimony of their truthful and confirmed Prophet that Allah sent Noah with the truth, revealed the truth to him, commanded him with it, and that he conveyed it to his community in the most complete and perfect manner, leaving nothing that would benefit them in their religion without commanding them to do it, and nothing that would harm them without forbidding them from it and warning them against it. Such is the case with all messengers, to the extent that he warned his people about the False Messiah ⁵⁹, even though his emergence was not expected in their time, out of concern, compassion, and mercy for them. As al-Bukhari narrated: 'Abdan told us, 'Abdullah told us, from Yunus, from al-Zuhri, who said: Salim said that Ibn 'Umar said: The Messenger of Allah, may Allah bless him and grant him peace, stood among the people, praised Allah as He deserves, then mentioned the False Messiah and said: "I warn you against him, and there is no prophet who did not warn his people about him. Noah warned his people about him, and I say to you about him something that no prophet said to his people: Know that he is one-eyed, and Allah is not one-eyed." This hadith is also in the two Sahihs ⁶⁰ from the narration of Shayban ibn 'Abd al-Rahman, from Yahya ibn Abi Kathir, from Abu Salama ibn 'Abd al-Rahman, from Abu Hurayra, from the Prophet, may Allah bless him and grant him peace, who said: "Shall I not tell you about the False Messiah something that no prophet told his people? He is one-eyed, and he will bring with him a likeness of Paradise and Hell; what he calls Paradise is actually Hell. And I warn you as Noah warned his people about him." This is the wording of al-Bukhari. Some of the early scholars ⁶¹ said: When Allah answered his prayer, He commanded him to plant trees to make the ark from them. So he planted them and waited a hundred years, then he cut them and built the ark over another hundred years. It was also said forty years. And Allah knows best. Muhammad ibn Ishaq said, from al-Thawri: It was made of teak wood; it was also said of pine, which is the text of the Torah. Al-Thawri said: He was commanded to make its length eighty cubits, to coat its exterior and interior with tar, and to make its prow ⁶² curved to cut through the water. Qatada said: Its length was three hundred cubits and its width fifty cubits. This is what is in the Torah as I have seen. Al-Hasan al-Basri said: Six hundred cubits in length and three hundred in width. From Ibn 'Abbas: One thousand two hundred cubits in length and six hundred in width. It was also said its length was two thousand cubits and its width one hundred cubits. They all said: Its height was thirty cubits, and it had three decks, each ten cubits high: the lower for beasts and wild animals, the middle for humans, and the upper for birds. Its door was in its side, and it had a cover above it that closed over it. Allah Almighty said: "He said: 'My Lord, help me because they have denied me.' So We inspired him: 'Build the ark under Our eyes and Our inspiration ⁶³.'" That is, by Our command to you, and under Our sight as you build it, and Our watching over that, to guide you to what is correct in its construction. "When Our command comes and the oven boils over ⁶⁴, take into it two of every kind, a pair, and your family, except those against whom the word has already gone forth. And do not address Me concerning those who have wronged; indeed, they are to be drowned" (Qur'an 23:26-27). So He commanded him with His great and lofty command that when His command comes and His severity descends, he should take into this ark two of every kind, a pair, of animals and all other living creatures, edible and otherwise, for the preservation of their species, and he should take his family, i.e., his household, except those against whom the word has already gone forth, i.e., except those who were disbelievers, for the decree that cannot be rejected had already been passed against them, and the descending severity that cannot be repelled was incumbent upon them. And He commanded him not to plead with Him concerning them when what they were to suffer of great torment befell them, which the Doer of whatever He wills had decreed for them, as we have explained before. The majority ⁶⁵ interpret "oven" as the face of the earth, meaning the earth gushed forth from all its sides until even the ovens, which are places for fire, gushed forth. From Ibn 'Abbas: The oven is a spring in India. From al-Sha'bi: In Kufa. From Qatada: In the Jazira ⁶⁶. 'Ali ibn Abi Talib said: What is meant by "oven" is the splitting of dawn and the illumination of daybreak, i.e., its shining and brightness, meaning at that time take into it two of every kind. This is a strange opinion. His statement: "Until when Our command came and the oven boiled over, We said: 'Take into it two of every kind, a pair, and your family, except those against whom the word has already gone forth, and those who believe. And none believed with him except a few'" (Qur'an 11:40). This is a command that when punishment befalls them, he should take into it two of every kind, a pair. In the scripture of the People of the Book ⁶⁷, it is said that he was commanded to take seven pairs of everything edible, and two pairs, male and female, of what is not edible. This differs from the apparent meaning of His statement in our true Book: "two" if we take it as the object; but if we take it as an emphasis for "a pair" and the object is omitted, then there is no contradiction. And Allah knows best. Some mentioned—and it is narrated from Ibn 'Abbas—that the first bird to enter was the swallow ⁶⁸, and the last animal to enter was the donkey. And Iblis ⁶⁹ entered clinging to the donkey's tail. Ibn Abi Hatim said: My father told us, 'Abdullah ibn Salih told us, al-Layth told me, Hisham ibn Sa'd told me, from Zayd ibn Aslam, from his father, that the Messenger of Allah, may Allah bless him and grant him peace, said: "When Noah took into the ark two of every kind, a pair, his companions said: 'How can we be at ease? Or how can the livestock be at ease when the lion is with us?' So Allah inflicted fever upon the lion, and that was the first fever to descend on earth. Then they complained about the mouse, saying: 'This little creature spoils our food and belongings.' So Allah inspired the lion to sneeze, and the cat came out of it, and the mouse hid from it." This is a mursal ⁷⁰ hadith. His statement: "and your family, except those against whom the word has already gone forth" means those against whom the effective decree was answered among those who disbelieved, and among them was his son "Yam" ⁷¹ who drowned, as will be explained. "And those who believe" means take into it those who believe in you from your community. Allah Almighty said: "And none believed with him except a few" (Qur'an 11:40). This is despite the long period and stay among them, and his earnest calling them night and day with various types of speech and kinds of gentleness, and sometimes threats and warnings, and sometimes encouragement and warning. The scholars differed regarding the number of those who were with him in the ark. From Ibn 'Abbas: They were eighty people including their women. From Ka'b al-Ahbar: They were seventy-two people. It was also said they were ten.

And it was said that they were only Noah, his three sons, and his four concubines, along with the wife of "Yam" (يام)— the one who withdrew and isolated himself, and took a path away from the way of salvation, and thus did not remain upright when he deviated. This saying contradicts the apparent meaning of the verse; rather, the verse is explicit that a group of those who believed in him, besides his own family, rode with him, as He said: "And save me and those with me among the believers." And it was said that they were seven. As for the wife of Noah—she was the mother of all his children: they are Ham, Sam, Yafith, Yam (whom the People of the Book call Canaan, and he is the one who drowned), and 'Abir—she died before the Flood. And it was said that she drowned with those who drowned, and she was among those against whom the word was decreed due to her disbelief. According to the People of the Book, she was in the Ark; so it is possible that she disbelieved after that, or that she was given respite until the Day of Resurrection. The first view is the apparent one, due to His saying: "And leave not upon the earth any dweller from among the disbelievers." * * * Allah the Exalted said: "And when you have embarked, you and those with you, upon the ship, say, 'Praise be to Allah who has saved us from the wrongdoing people.' And say, 'My Lord, cause me to land at a blessed landing place, and You are the best of those who bring to land.'" He commanded him to praise his Lord for what He had made subservient to him of this ship, by which He saved him and brought about a separation between him and his people, and comforted his eyes regarding those who opposed and denied him, as Allah the Exalted said: "And He who created all the pairs, and made for you from the ships and the cattle that which you ride, so that you may settle yourselves upon their backs and then remember the favor of your Lord when you have settled upon them, and say, 'Exalted is He who has subjected this to us, and we were not able to do it. And indeed, to our Lord we will return.'" Thus, one is commanded to supplicate at the beginning of matters: that they be upon goodness and blessing, and that their outcome be praiseworthy, as Allah the Exalted said to His Messenger, may Allah bless him and grant him peace, when he emigrated: "And say, 'My Lord, cause me to enter a goodly entrance and to exit a goodly exit, and grant me from Yourself a supporting authority.'" And Noah, peace be upon him, complied with this instruction and said: "Embark therein; in the name of Allah is its course and its anchorage. Indeed, my Lord is Forgiving and Merciful"—meaning, at the beginning of its sailing and its end. "Indeed, my Lord is Forgiving and Merciful"—meaning, and He is also Possessor of a painful punishment, while being Forgiving and Merciful; His might is not repelled from the criminal people, as He inflicted upon the inhabitants of the earth who disbelieved in Him and worshipped other than Him. Allah the Exalted said: "And it sailed with them through waves like mountains." That is because Allah the Exalted sent from the sky a rain the likes of which the earth had never known before nor would it rain after; it was like the mouths of water-skins. And He commanded the earth, and it gushed forth from all its valleys and all its regions. As Allah the Exalted said: "So he called upon his Lord, 'Indeed, I am overcome, so help me.' So We opened the gates of the sky with water pouring forth, and We caused the earth to burst with springs, and the waters met for a matter already decreed. And We carried him upon a vessel of planks and nails (dusur)." And "dusur" (دسر) means nails. "Sailing under Our eyes"—meaning, under Our protection, guardianship, care, and observation—"as a reward for him who had been denied." Ibn Jarir and others mentioned that the Flood occurred on the thirteenth of the month of Ab in the Coptic calendar. And Allah the Exalted said: "Indeed, when the water overflowed, We carried you in the sailing ship (al-jāriyah)"—meaning the ship—"that We might make it for you a reminder, and that an attentive ear might retain it." A group of commentators said: The water rose above the highest mountain on earth by fifteen cubits, which is what the People of the Book hold. And it was said: eighty cubits. And it covered all the earth, its length and breadth, its plains and its rugged terrain, its mountains, deserts, and sands. There remained not on the face of the earth a single living creature that blinked an eye, neither small nor great. Imam Malik narrated from Zayd ibn Aslam: The people of that time had filled the plains and the mountains. And 'Abd al-Rahman ibn Zayd ibn Aslam said: There was no spot on earth that did not have an owner and a possessor. Both were narrated by Ibn Abi Hatim. "And Noah called to his son, and he was apart (fī maʿzil): 'O my son, embark with us and be not with the disbelievers.' He said, 'I will take refuge on a mountain that will protect me from the water.' He said, 'There is no protector today from the command of Allah, except for whom He has mercy.' And the waves came between them, and he was among the drowned." This son is "Yam" (يام), the brother of Sam, Ham, and Yafith. And it was said his name was Canaan. He was a disbeliever who did a deed that was not righteous, and he opposed his father in his religion and his way, so he perished with those who perished. This, while strangers in lineage were saved with his father, because they were in agreement in religion and way. "And it was said, 'O earth, swallow your water, and O sky, withhold (aqlʿī).' And the water subsided (ghīḍa), and the matter was accomplished (quḍiya al-amr), and it settled upon [Mount] Judi. And it was said, 'Away with the wrongdoing people.'" That is, when He had finished with the inhabitants of the earth, and there remained not on it anyone who worshipped other than Allah, Mighty and Majestic, Allah commanded the earth to swallow its water, and commanded the sky to withhold—i.e., to cease from rain. "And the water subsided" (ghīḍa al-māʾ)—i.e., it decreased from what it had been. "And the matter was accomplished" (quḍiya al-amr)—i.e., what had been decreed in His knowledge and predestination befell them: His infliction upon them of what He inflicted. "And it was said, 'Away with the wrongdoing people'"—i.e., it was proclaimed over them by the tongue of divine power: "Away with them from mercy and forgiveness." As Allah the Exalted said: "So they denied him, and We saved him and those with him in the ship, and We drowned those who denied Our signs. Indeed, they were a blind people." And Allah the Exalted said: "So they denied him, and We saved him and those with him in the ship, and We made them successors, and We drowned those who denied Our signs. So see how was the end of those who were warned." And Allah the Exalted said: "And We helped him against the people who denied Our signs. Indeed, they were an evil people, so We drowned them all together." And Allah the Exalted said: "So We saved him and those with him in the laden ship. Then afterward We drowned the remaining ones. Indeed in that is a sign, but most of them were not believers. And indeed, your Lord—He is the Exalted in Might, the Wise." And Allah the Exalted said: "So We saved him and the companions of the ship, and We made it a sign for the worlds." And Allah the Exalted said: "Then We drowned the others." And He said: "And We have left it as a sign, so is there any who will remember? And how [terrible] was My punishment and warning! And We have certainly made the Qur'an easy to remember, so is there any who will remember?" And Allah the Exalted said: "Because of their sins they were drowned and made to enter a fire, and they found not for themselves besides Allah any helpers. And Noah said, 'My Lord, leave not upon the earth any dweller from among the disbelievers. Indeed, if You leave them, they will mislead Your servants and will not beget except [every] wicked disbeliever.'" And Allah the Exalted—to Him be praise and favor—answered his supplication, so not a single one of them remained that blinked an eye. The two Imams, Abu Ja'far ibn Jarir and Abu Muhammad ibn Abi Hatim, narrated in their exegeses via Ya'qub ibn Muhammad al-Zuhri, from Qayid, the freed slave of 'Abdullah ibn Abi Rafi', that Ibrahim ibn 'Abd al-Rahman ibn Abi Rabi'ah informed him that 'A'ishah, the Mother of the Believers, informed him that the Messenger of Allah, may Allah bless him and grant him peace, said: "If Allah were to have mercy on anyone from the people of Noah, He would have had mercy on the mother of the child!" The Messenger of Allah, may Allah bless him and grant him peace, said: "Noah, peace be upon him, remained among his people for a thousand years—meaning, less fifty years—and he planted trees for a hundred years, and they grew great and spread in every direction. Then he cut them down and made them into a ship. And they would pass by him and mock him, saying, 'You are making a ship on land—how will it sail?' He said, 'You will soon know.' When he had finished, and the water gushed forth and filled the streets, the mother of the child feared for him, and she loved him intensely. So she took him out to the mountain until she reached a third of it. When the water reached her, she took him out until she stood upon the mountain. When the water reached her neck, she raised him with her hands, and they both drowned. So if Allah were to have mercy on any of them, He would have had mercy on the mother of the child!" This is a strange hadith. And a similar story has been narrated from Ka'b al-Ahbar, Mujahid, and others. It is more likely that this hadith is a stop (mawqūf) received from the likes of Ka'b al-Ahbar.

And Allah knows best. * * * The intended meaning is that Allah did not leave a single house of the disbelievers ⁷². So how can some commentators claim that 'Uj ibn 'Unuq ⁷³ — also called Ibn 'Inaq — existed from before Noah until the time of Moses? They say he was a disbelieving, rebellious, tyrannical, and stubborn giant. They claim he was illegitimate, born from adultery between his mother, a daughter of Adam, and that he would catch fish from the depths of the sea with his height and roast them in the sun, and that he would say to Noah while he was in the ark: "What is this bowl of yours?" mocking him. They mention that his height was three thousand three hundred and thirty-three and a third cubits, and other such nonsense that, were it not recorded in many books of exegesis and other histories and chronicles ⁷⁴, we would not have mentioned them due to their absurdity and weakness. Moreover, they contradict reason and transmitted tradition. As for reason: How could it be permissible that Allah drowned Noah's son for his disbelief, while his father was the prophet of the nation and leader of the believers, yet He did not destroy 'Uj ibn 'Unuq — also called 'Anaq — who was more unjust and tyrannical according to what they mention? How could Allah not have mercy on any of them, not even the mother of the infant or the infant, yet leave this pretender ⁷⁵, this stubborn, wicked, severe disbeliever, this rebellious devil, according to what they claim? As for transmitted tradition: Allah Almighty said: "Then We drowned the others" ⁷⁶, and He said: "My Lord, leave not upon the earth any dweller from among the disbelievers" ⁷⁷. Furthermore, this height they mention contradicts what is in the Two Sahihs ⁷⁸ from the Prophet, peace and blessings be upon him, that he said: "Indeed, Allah created Adam with a height of sixty cubits, then creation has continued to decrease until now." This is the text of the truthful, confirmed, infallible one who does not speak from desire; "It is but a revelation revealed" ⁷⁹ — that creation has continued to decrease until now, meaning people have continued to decrease in height from Adam until the day he informed of that, and so on until the Day of Resurrection. This implies that no one from the offspring of Adam has ever been taller than him. So how can this be abandoned and forgotten, and instead one turns to the sayings of lying disbelievers from the People of the Book, who altered Allah's revealed books, distorted them, interpreted them incorrectly, and placed them in other than their proper contexts? What do you think of what they independently transmit or are entrusted with, while they are treacherous and liars — upon them be the curses of Allah until the Day of Resurrection ⁸⁰? I do not think this report about 'Uj ibn 'Anaq is anything but a fabrication by some of their heretics and wicked ones who were enemies of the prophets. And Allah knows best. * * * Then Allah Almighty mentioned Noah's plea to his Lord concerning his son, and his question to Him about his drowning, as a request for clarification and exploration. The nature of the question: You promised me the salvation of my family with me, and he is among them, yet he drowned? So he was answered that he is not of your family, i.e., those whom you were promised salvation. That is, We said to you: "And your family, except those against whom the word has already gone forth among them" ⁸¹, so this one was among those against whom the word had already gone forth that he would drown due to his disbelief. Therefore, destiny led him to separate from the company of the believers, and he drowned with his party, the people of disbelief and transgression. Then Allah Almighty said: "It was said, 'O Noah, descend with peace from Us and blessings upon you and upon nations [descending] from those with you. And [other] nations We will grant enjoyment; then there will touch them from Us a painful punishment'" ⁸². This is a command to Noah, peace be upon him, when the water had receded from the face of the earth and it became possible to walk upon it and settle on it, to descend from the ark, which had settled after its great voyage on the back of Mount Judi ⁸³, a well-known mountain in the land of al-Jazira ⁸⁴, "with peace from Us and blessings," i.e., descend safely and blessed upon you and upon nations from those who will be born later, i.e., from your children. For Allah did not grant any of the believers who were with him offspring or descendants except Noah, peace be upon him. Allah Almighty said: "And We made his descendants the survivors" ⁸⁵. So everyone on the face of the earth today from all races of the children of Adam traces their lineage to the three sons of Noah: Shem, Ham, and Japheth. Imam Ahmad narrated: 'Abd al-Wahhab narrated to us from Sa'id from Qatada from al-Hasan from Samura that the Prophet, peace and blessings be upon him, said: "Shem is the father of the Arabs, Ham is the father of the Abyssinians, and Japheth is the father of the Romans." At-Tirmidhi narrated it from Bishr ibn Mu'adh al-'Aqadi from Yazid ibn Zuray' from Sa'id ibn Abi 'Aruba from Qatada from al-Hasan from Samura as a marfu' ⁸⁶ report similar to it. Shaykh Abu 'Umar ibn 'Abd al-Barr said: It has also been narrated from 'Imran ibn Husayn from the Prophet, peace and blessings be upon him, similarly. He said: The Romans here refer to the early Romans, who are the Greeks tracing their lineage to Rum ibn Liti ibn Yunam ibn Japheth ibn Noah, peace be upon him. Then it was narrated from the hadith of Isma'il ibn 'Ayyash from Yahya ibn Sa'id from Sa'id ibn al-Musayyab that he said: The children of Noah are three: Shem, Japheth, and Ham. Each of these three had children. Shem's children: the Arabs, Persians, and Romans. Japheth's children: the Turks, Slavs, Gog and Magog. Ham's children: the Copts, Sudanese, and Berbers. I say: Al-Hafiz Abu Bakr al-Bazzar said in his Musnad: Ibrahim ibn Hani' and Ahmad ibn Husayn ibn 'Abbad Abu al-'Abbas narrated to us, both said: Muhammad ibn Yazid ibn Sinan ar-Rahawi narrated to us, my father narrated to me from Yahya ibn Sa'id from Sa'id ibn al-Musayyab from Abu Hurayra who said: The Messenger of Allah, peace and blessings be upon him, said: "Children were born to Noah: Shem, Ham, and Japheth. Shem gave birth to the Arabs, Persians, and Romans, and goodness is in them. Japheth gave birth to Gog and Magog, the Turks, and the Slavs, and there is no goodness in them. Ham gave birth to the Copts, Berbers, and Sudanese." Then he said: We do not know it to be narrated as marfu' except through this chain. It is unique to Muhammad ibn Yazid ibn Sinan from his father, and a group of scholars narrated from him and tolerated his hadith. Others narrated it from Yahya ibn Sa'id as mursal ⁸⁷ and did not attribute it to the Prophet, but rather made it a saying of Sa'id. I say: What Abu 'Umar mentioned is the preserved version as a saying of Sa'id. Similarly, it was narrated from Wahb ibn Munabbih. And Allah knows best. Yazid ibn Sinan Abu Farwa ar-Rahawi is very weak and not reliable. It has been said that Noah, peace be upon him, only had these three sons after the flood; before the ark he had Canaan, who drowned, and 'Abir, who died before the flood. The correct view is that the three sons were with him in the ark, along with their wives and their mother, and this is the text of the Torah. It has been mentioned that Ham had intercourse with his wife in the ark, so Noah prayed against him that his seed would be disfigured, and a black child was born to him, namely Canaan son of Ham, the ancestor of the Sudanese. It is also said that he saw his father sleeping with his private parts exposed and did not cover them, while his brothers covered them, so Noah prayed against him that his seed would be changed and that his children would be slaves to his brothers ⁸⁸. Imam Abu Ja'far ibn Jarir narrated through the chain of 'Ali ibn Zayd ibn Jud'an from Yusuf ibn Mihran from Ibn 'Abbas that he said: The disciples said to Jesus son of Mary: "If only you could send us a man who witnessed the ark to tell us about it." He said: So he took them until he came to a mound of dust, took a handful of that dust in his hand, and said: "Do you know what this is?" They said: "Allah and His Messenger know best." He said: "This is the heel of Ham son of Noah."

Il dit : Et il frappa la dune de sable avec son bâton et dit : « Lève-toi, par la permission d’Allah. » Et voilà qu’il se tenait debout, secouant la poussière de sa tête, les cheveux blanchis. Alors Jésus (que la paix soit sur lui) lui dit : « Est-ce ainsi que tu as péri ? » Il répondit : « Non, mais je suis mort alors que j’étais jeune ; cependant, j’ai cru que c’était l’Heure (du Jugement), et c’est pour cela que j’ai blanchi. » Il dit : « Raconte-nous au sujet de l’arche de Noé. » Il dit : « Sa longueur était de mille coudées et deux cents coudées, et sa largeur de six cents coudées. Elle comportait trois étages : un étage pour les animaux domestiques et les bêtes sauvages, un étage pour les humains, et un étage pour les oiseaux. Lorsque le fumier des animaux devint abondant, Allah (Puissant et Majestueux) révéla à Noé (que la paix soit sur lui) : « Frotte la queue de l’éléphant. » Il la frotta, et il en tomba un porc et une truie, qui se mirent à s’attaquer au fumier. Et lorsque la souris apparut, rongeant l’arche pour la percer, Allah (Puissant et Majestueux) révéla à Noé (que la paix soit sur lui) : « Frappe entre les deux yeux du lion. » Alors sortirent de ses narines un chat et une chatte, qui se mirent à s’attaquer à la souris. » Jésus lui dit : « Comment Noé (que la paix soit sur lui) sut-il que la terre avait été submergée ? » Il dit : « Il envoya le corbeau pour lui apporter la nouvelle, mais celui-ci trouva une charogne et s’y posa. Alors (Noé) invoqua contre lui la peur, et c’est pour cela qu’il ne s’habitue pas aux maisons. » Il dit : « Puis il envoya la colombe, et elle revint avec une feuille d’olivier dans son bec et de la boue sur ses pattes. Il sut alors que la terre avait été submergée. Il lui ceignit la verdure qu’elle a au cou, et invoqua pour elle afin qu’elle soit dans l’intimité et la sécurité. C’est pour cela qu’elle s’habitue aux maisons. » Il dit : « Alors ils dirent : « Ô Messager d’Allah, ne l’emmènerions-nous pas auprès de nos familles, pour qu’il s’asseye avec nous et nous raconte ? » Il dit : « Comment vous suivrait celui qui n’a aucune subsistance ? » Il dit : « Alors il lui dit : « Retourne, par la permission d’Allah. » Et il redevint poussière. » Ce récit est très étrange (46). Et ‘Alba’ ibn Aḥmar a rapporté d’après ‘Ikrima, d’après Ibn ‘Abbās, qui a dit : « Il y avait avec Noé dans l’arche quatre-vingts hommes avec leurs familles, et ils restèrent dans l’arche cent cinquante jours. Allah dirigea l’arche vers La Mecque, et elle tourna autour de la Maison (la Kaaba) pendant quarante jours, puis Il la dirigea vers le mont Joudi, où elle s’arrêta. Alors Noé (que la paix soit sur lui) envoya le corbeau pour lui apporter des nouvelles de la terre. Il partit, se posa sur des charognes et tarda à revenir. Il envoya alors la colombe, qui lui apporta une feuille d’olivier et souilla ses pattes de boue. Noé sut que l’eau avait baissé, et il descendit au pied du mont Joudi, construisit un village et le nomma « Quatre-vingts ». Un jour, ils se retrouvèrent avec leurs langues confondues en quatre-vingts langues, dont l’arabe. Certains ne comprenaient pas la parole des autres, et Noé (que la paix soit sur lui) leur servait d’interprète. » Qatāda et d’autres ont dit : « Ils embarquèrent dans l’arche le dixième jour du mois de Rajab (47), naviguèrent cent cinquante jours, et l’arche s’arrêta avec eux sur le mont Joudi pendant un mois. Leur sortie de l’arche eut lieu le jour de ‘Āshūrā’ du mois de Muḥarram. » Ibn Jarīr a rapporté un récit remontant au Prophète (que la prière et la paix d’Allah soient sur lui) qui concorde avec cela, et qu’ils jeûnèrent ce jour-là. L’imam Aḥmad a dit : Abū Ja‘far nous a raconté, d’après ‘Abd aṣ-Ṣamad ibn Ḥabīb al-Azdī, d’après son père Ḥabīb ibn ‘Abdillāh, d’après Shibl, d’après Abū Hurayra, qui a dit : « Le Prophète (que la prière et la paix d’Allah soient sur lui) passa près de certains Juifs qui jeûnaient le jour de ‘Āshūrā’. Il dit : « Quel est ce jeûne ? » Ils répondirent : « C’est le jour où Allah sauva Moïse et les Enfants d’Israël de la noyade, et où Pharaon fut noyé. C’est aussi le jour où l’arche s’arrêta sur le mont Joudi. Noé et Moïse (que la paix soit sur eux) le jeûnèrent en action de grâce à Allah (Puissant et Majestueux). » Le Prophète (que la prière et la paix d’Allah soient sur lui) dit alors : « Je suis plus en droit de suivre Moïse et plus en droit de jeûner ce jour. » Et il dit à ses Compagnons : « Que celui d’entre vous qui a commencé la journée en jeûnant achève son jeûne, et que celui d’entre vous qui a pris quelque chose de sa famille achève le reste de sa journée (en s’abstenant). » » Ce hadith a un témoin dans le Ṣaḥīḥ (recueil authentique) sous une autre forme, et l’élément surprenant est la mention de Noé également. Et Allah sait mieux. Quant à ce que mentionnent beaucoup d’ignorants, à savoir qu’ils mangèrent des surplus de leurs provisions, et des graines qu’ils avaient emportées avec eux, qu’ils moulurent les graines ce jour-là, et qu’ils se mirent du collyre (al-ithmid) pour renforcer leur vue après qu’elle se fut affaiblie à cause de la lumière après avoir été dans l’obscurité de l’arche — tout cela, rien n’est authentique. On ne rapporte à ce sujet que des récits interrompus (munqaṭi‘a) issus des Enfants d’Israël, sur lesquels on ne peut se fier ni prendre pour modèle. Et Allah sait mieux. Muḥammad ibn Isḥāq a dit : « Lorsqu’Allah voulut faire cesser ce déluge, Il envoya un vent sur la face de la terre, l’eau s’apaisa, les sources de la terre furent bouchées, et l’eau se mit à diminuer, à baisser et à se retirer. L’arrêt de l’arche [sur le mont Joudi (48)] eut lieu, selon ce que prétendent les gens de la Torah, au septième mois, le dix-septième jour de celui-ci. Et le premier jour du dixième mois, les sommets des montagnes furent visibles. Quarante jours après cela, Noé ouvrit la lucarne qu’il avait faite dans l’arche, puis envoya le corbeau pour voir ce qu’il en était de l’eau, mais il ne revint pas vers lui. Il envoya alors la colombe, et elle revint vers lui sans trouver de lieu où poser ses pattes. Il tendit la main vers la colombe, la prit et la fit entrer. Puis sept jours passèrent, et il l’envoya de nouveau pour voir ce qu’il en était de l’eau, mais elle ne revint pas. Elle revint le soir, avec une feuille d’olivier dans son bec. Noé sut alors que l’eau avait diminué sur la face de la terre. Puis il attendit sept jours, et l’envoya de nouveau, mais elle ne revint pas vers lui. Noé sut alors que la terre était apparue. Lorsque l’année fut accomplie entre le moment où Allah envoya le déluge et celui où Noé envoya la colombe, et qu’entra un jour du premier mois de la deuxième année, la face de la terre apparut, la terre ferme se montra, et Noé découvrit le toit de l’arche. » Ce qu’a mentionné Ibn Isḥāq est exactement le contenu du récit de la Torah qui est entre les mains des Gens du Livre. Ibn Isḥāq a dit : « Et au deuxième mois de la deuxième année, le vingt-sixième jour de celui-ci, il fut dit : « Ô Noé, descends avec une paix de Notre part et des bénédictions sur toi et sur des communautés issues de ceux qui sont avec toi. Et il y aura des communautés auxquelles Nous accorderons la jouissance, puis un châtiment douloureux de Notre part les atteindra. » » Et selon ce qu’ont mentionné les Gens du Livre, Allah parla à Noé en lui disant : « Sors de l’arche, toi, ta femme, tes fils et les femmes de tes fils avec toi, ainsi que tous les animaux qui sont avec toi. Qu’ils croissent et se multiplient sur la terre. » Ils sortirent donc, et Noé construisit un autel pour Allah (Puissant et Majestueux). Il prit de tous les animaux purs et de tous les oiseaux purs, et les immola en offrande à Allah (Puissant et Majestueux). Allah fit alliance avec lui pour ne plus jamais ramener le déluge sur les habitants de la terre. Et Il établit comme mémorial de Son alliance avec lui l’arc qui est dans la nuée, c’est-à-dire l’arc-en-ciel, dont il est rapporté…

1. ṣiddīq : A truthful prophet; one who is extremely truthful and confirms the truth.
2. rafa'nāhu makānan 'aliyyan : We raised him to a high station; interpreted as being raised to the fourth heaven or to Paradise.
3. Malak al-Mawt : The Angel of Death, who takes souls at the time of death.
4. Isrā'īliyyāt : Narrations originating from Jewish sources, often used in Islamic exegesis but not necessarily authentic.
5. Surah As-Saffat : Chapter 37 of the Qur'an, verses 75-82.
6. Surah Iqtarabat : Chapter 54 of the Qur'an, verses 9-17, also known as Surah Al-Qamar.
7. Surah Nuh : Chapter 71 of the Qur'an, verses 1-28.
8. Tafsir : Exegesis or commentary on the Qur'an.
9. Zabur : The Psalms, scripture revealed to Prophet David.
10. Surah An-Nisa : Chapter 4 of the Qur'an, verses 163-165.
11. Surah Al-An'am : Chapter 6 of the Qur'an, verses 83-87.
12. Al-A'raf : Chapter 7 of the Qur'an, where the story of Noah is mentioned in verses 59-64.
13. Surah Bara'ah : Chapter 9 of the Qur'an, verse 70, also known as Surah At-Tawbah.
14. Surah Ibrahim : Chapter 14 of the Qur'an, verse 9.
15. Surah Subhan : Chapter 17 of the Qur'an, verse 3, also known as Surah Al-Isra.
16. Surah Subhan : Chapter 17 of the Qur'an, verse 17.
17. Surah Al-Ahzab : Chapter 33 of the Qur'an, verse 7.
18. Pharaoh, the owner of stakes : A reference to Pharaoh's use of stakes for torture or his firm rule.
19. Surah Sad : Chapter 38 of the Qur'an, verses 12-14.
20. Surah Ghafir : Chapter 40 of the Qur'an, verses 5-6.
21. Surah Ash-Shura : Chapter 42 of the Qur'an, verse 13.
22. Ar-Rass : A well or a place; the people of Ar-Rass are a disbelieving nation mentioned in the Qur'an.
23. Surah Qaf : Chapter 50 of the Qur'an, verses 12-14.
24. Adh-Dhariyat : Chapter 51 of the Qur'an, verse 46.
25. An-Najm : Chapter 53 of the Qur'an, verse 52.
26. Surah Al-Hadid : Chapter 57 of the Qur'an, verse 26.
27. Surah At-Tahrim : Chapter 66 of the Qur'an, verse 10.
28. Wadd, Suwa', Yaghuth, Ya'uq, Nasr : Names of idols worshipped by the people of Noah, originally names of righteous men who were later deified.
29. bādiya al-ra'y : Literally 'at the beginning of opinion' or 'at first sight', meaning without deep reflection or deliberation.
30. al-Ṣiddīq : Title of Abu Bakr, meaning 'the Truthful' or 'the Verifier', given by the Prophet Muhammad for his immediate and unwavering faith.
31. al-Saqīfah : The covered courtyard of the Banu Sa'ida tribe in Medina where the Companions gathered after the Prophet's death to elect a caliph, resulting in the pledge of allegiance to Abu Bakr.
32. Qur'an 11:27 : Reference to the verse where the disbelievers of Noah's people say they see no superiority in the believers.
33. Qur'an 11:28 : Noah's response to his people, asking if they would compel them to accept the truth if it is from Allah.
34. Qur'an 20:44 : Allah's command to Moses and Aaron to speak gently to Pharaoh.
35. Qur'an 16:125 : Allah's instruction to invite to His way with wisdom and good instruction.
36. Qur'an 11:29 : Noah's statement that he does not ask for wealth for his message.
37. Qur'an 11:29 : Noah's refusal to drive away the believers.
38. Qur'an 11:31 : Noah's denial of possessing treasures, knowledge of the unseen, or being an angel.
39. Qur'an 11:31 : Noah's statement that he does not judge the believers' ultimate fate.
40. Qur'an 26:111-115 : Similar exchange between Noah and his people in another surah.
41. Qur'an 29:14 : The duration of Noah's mission among his people.
42. Qur'an 71:27 : Noah's supplication that disbelievers will only produce wicked offspring.
43. Qur'an 11:32-33 : The people's challenge to Noah to bring the punishment.
44. Qur'an 11:34 : Noah's statement that his advice is useless if Allah wills to lead them astray.
45. Qur'an 11:36 : Revelation to Noah that only those who already believed will believe.
46. Qur'an 11:36 : Command not to be distressed by their actions.
47. Qur'an 11:37 : Command to build the ark under Allah's observation and not to intercede for the wrongdoers.
48. Qur'an 37:75-76 : Allah's response to Noah's call.
49. Qur'an 21:76 : Another reference to Allah's response to Noah.
50. Qur'an 26:117-118 : Noah's prayer for judgment and salvation.
51. Qur'an 54:10 : Noah's cry for help.
52. Qur'an 23:26 : Noah's plea for support against his deniers.
53. Qur'an 71:25 : The consequence of their sins: drowning and entry into fire.
54. Qur'an 71:26-27 : Noah's supplication to destroy the disbelievers.
55. Qur'an 11:38 : The people's mockery of Noah as he built the ark.
56. Qur'an 11:38 : Noah's response to their mockery.
57. عَذَابٌ مُقيم : A lasting or permanent punishment, often referring to the punishment of the Hereafter.
58. أُمَّةً وَسَطًا : A middle or just community, interpreted as a balanced and fair nation that serves as witnesses over humanity.
59. المَسِيحَ الدَّجَّالَ : The False Messiah, a figure in Islamic eschatology who will appear before the Day of Judgment, spreading corruption.
60. الصَّحِيحَيْنِ : The two authentic hadith collections: Sahih al-Bukhari and Sahih Muslim.
61. عُلَمَاءِ السَّلَفِ : The early Muslim scholars, particularly from the first three generations of Islam.
62. جُؤْجُؤًا : The prow or front part of a ship; here, the curved front designed to cut through water.
63. بأعيننا ووحينا : Under Our sight and Our inspiration; meaning under Allah's protection and guidance.
64. فَارَ التَّنُّورُ : The oven boiled over; a sign for the start of the flood, interpreted variously as water gushing from the earth or the dawn breaking.
65. الْجُمْهُورِ : The majority of scholars or the general consensus of interpreters.
66. الْجَزِيرَةِ : The Jazira region, historically referring to Upper Mesopotamia (modern-day northern Iraq and eastern Syria).
67. أَهْلِ الْكِتَابِ : People of the Book, referring to Jews and Christians who possess revealed scriptures.
68. الدُّرَّةُ : A type of bird; often translated as 'swallow' or 'dove' in this context.
69. إِبْلِيسُ : The name of Satan in Islam, the chief of the jinn who refused to bow to Adam.
70. مُرْسَلٌ : A type of hadith where the chain of narration is missing the Companion, going directly from a Successor to the Prophet.
71. يَامٌ : The name of Noah's son who drowned in the flood, mentioned in Islamic tradition.
72. diyār : Literally 'house' or 'dwelling'; idiomatically means 'a single soul' or 'anyone'.
73. ‘Uj ibn ‘Unuq : A legendary giant mentioned in some Islamic traditions, often considered a mythical figure.
74. ayyām al-nās : Literally 'the days of the people'; refers to historical chronicles or accounts of past nations.
75. da‘ī : One who claims a false lineage; an impostor or pretender.
76. Qur’an 37:82 : Reference to the drowning of the disbelievers in the story of Noah.
77. Qur’an 71:26 : Noah's prayer against the disbelievers.
78. Ṣaḥīḥayn : The two most authentic hadith collections: Sahih al-Bukhari and Sahih Muslim.
79. Qur’an 53:3-4 : Referring to the Prophet Muhammad's speech as divine revelation.
80. la‘anāt Allāh al-tābi‘a ilā yawm al-qiyāma : A phrase meaning 'the curses of Allah following until the Day of Resurrection'.
81. Qur’an 11:40 : Part of the verse about Noah's ark.
82. Qur’an 11:48 : The verse commanding Noah to descend from the ark.
83. Jabal al-Jūdī : A mountain identified as the resting place of Noah's ark, traditionally located in the region of al-Jazira (Upper Mesopotamia).
84. al-Jazīra : The region between the Tigris and Euphrates rivers, corresponding to northern Mesopotamia.
85. Qur’an 37:77 : Verse stating that Noah's descendants were the survivors.
86. marfū‘ : A hadith attributed directly to the Prophet Muhammad.
87. mursal : A hadith where a Successor (Tabi‘i) narrates directly from the Prophet, omitting the Companion.
88. ‘abīdan li-ikhwatih : Slaves to his brothers; refers to the curse that Ham's descendants would be servants to those of Shem and Japheth.

Mention of some accounts of Noah himself, peace be upon him.

Ibn Abbas said that he was saved from drowning. Some of them said: In this is an indication that it is a bow without a string, meaning that this cloud will not produce a flood like the first time. A group of ignorant Persians and Indians denied the occurrence of the flood, while others among them acknowledged it and said: It was only in the land of Babylon and did not reach us. They said: We have continuously inherited the kingdom from one great to another, from the time of Kayumars ¹—whom they call Adam—until our own time. This was said by those who said it among the heretical Magians ², worshippers of fire and followers of Satan. This is sophistry ³ on their part, a heinous disbelief, profound ignorance, a denial of sensory evidence, and a rejection of the Lord of the earth and the heavens. The people of religions who transmit from the messengers of the Merciful have unanimously agreed, along with what has been recurrently transmitted among people throughout all ages, on the occurrence of the flood, and that it encompassed all lands, and that Allah did not spare any of the disbelieving servants, in response to the prayer of His supported and infallible prophet, and in execution of what had been decreed in the irrevocable destiny. Mention of some reports about Noah himself, peace be upon him. Allah Almighty said: "Indeed, he was a grateful servant." ⁴ It is said: He used to praise Allah for his food, drink, clothing, and all his affairs. Imam Ahmad said: Abu Usamah narrated to us, Zakariyya ibn Abi Za'idah narrated to us, from Sa'id ibn Abi Burdah, from Anas ibn Malik, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "Indeed, Allah is pleased with a servant who eats a meal and praises Him for it, or drinks a drink and praises Him for it." Similarly, Muslim, al-Tirmidhi, and al-Nasa'i narrated it from the hadith of [Abu] Usamah. The apparent meaning is that "grateful" is one who performs all acts of obedience—heartfelt, verbal, and practical—for gratitude ⁵ encompasses all these, as the poet said: "Three things from me have benefited you: my hand, my tongue, and the hidden conscience." Mention of his fasting, peace be upon him. Ibn Majah said: Chapter on the fasting of Noah, peace be upon him: Sahl ibn Abi Sahl narrated to us, Sa'id ibn Abi Maryam narrated to us, from Ibn Lahi'ah, from Ja'far ibn Rabi'ah, from Abu Firas, that he heard 'Abdullah ibn 'Amr say: I heard the Messenger of Allah, may Allah bless him and grant him peace, say: "Noah fasted all the time except for the day of Fitr and the day of Adha." Thus Ibn Majah narrated it via 'Abdullah ibn Lahi'ah with his chain and wording. Al-Tabarani said: Abu al-Zinba' Rawh ibn Faraj narrated to us, 'Umar ibn Khalid al-Harrani narrated to us, Ibn Lahi'ah narrated to us, from Abu Qatadah, from Yazid ibn Rabah Abu Firas, that he heard 'Abdullah ibn 'Amr say: I heard the Messenger of Allah, may Allah bless him and grant him peace, say: "Noah fasted all the time except for the day of Fitr and Adha; David fasted half the time; Abraham fasted three days every month; he fasted all the time and broke his fast all the time."

1. Kayumars : A legendary first king in Persian mythology, equated by some with Adam.
2. Magians : Zoroastrian priests; here used pejoratively for Zoroastrians.
3. sophistry : A fallacious argument, especially one used to deceive.
4. grateful servant : Quran 17:3, referring to Noah.
5. gratitude : Shukr in Arabic, encompassing thankfulness through heart, tongue, and actions.

He mentioned his proof [1], peace be upon him.

Mention of his pilgrimage, peace be upon him. Al-Hafiz Abu Ya'la said: Sufyan ibn Waki' narrated to us, from his father, from Zam'a ¹ - he is Ibn Abi Salih - from Salama ibn Dihran, from 'Ikrima, from Ibn 'Abbas, who said: The Messenger of Allah, may Allah bless him and grant him peace, performed the pilgrimage. When he reached the valley of 'Usfan, he said: "O Abu Bakr, which valley is this?" He said: "This is the valley of 'Usfan." He said: "Noah, Hud, and Ibrahim passed through this valley on reddish camels ² with halters of palm fiber, their lower garments being 'aba' cloaks and their upper garments being striped wraps ³, performing the pilgrimage to the Ancient House." This is a strange narration. Mention of his will to his son, peace be upon him. Imam Ahmad said: Sulayman ibn Harb narrated to us, from Hammad ibn Zayd, from al-Saq'ab ibn Zuhayr, from Zayd ibn Aslam - Hammad said: I think it is from 'Ata' ibn Yasar, from 'Abdullah ibn 'Amr, who said: We were with the Messenger of Allah, may Allah bless him and grant him peace, when a man from the desert came, wearing a silk-lined cloak ⁴ buttoned with brocade. He said: "Indeed, this companion of yours has lowered every horseman son of a horseman" - or he said: "intends to lower every horseman son of a horseman, and raise every shepherd son of a shepherd." He said: So the Messenger of Allah, may Allah bless him and grant him peace, took hold of the edges of his cloak and said: "Do I not see upon you the clothing of one who does not understand?" Then he said: "Indeed, the Prophet of Allah, Noah, peace be upon him, when death approached, said to his son: 'I will relate to you a will ⁵; I command you with two things and forbid you from two things: I command you with 'La ilaha illa Allah' ⁶, for if the seven heavens and the seven earths were placed on one scale and 'La ilaha illa Allah' on the other, it would outweigh them. And if the seven heavens and the seven earths were a closed ring ⁷, 'La ilaha illa Allah' would break them apart, and 'Subhan Allah wa bihamdihi' ⁸. For by it is the prayer of everything, and by it the creation is provided for. And I forbid you from shirk ⁹ and pride.'" He said: I said - or it was said - "O Messenger of Allah, this shirk we know, but what about pride? Is it that one of us has two fine sandals with two fine straps?" He said: "No." He said: "Is it that one of us has a garment he wears?" He said: "No." He said: "Is it that one of us has a mount he rides?" He said: "No." He said: "Is it that one of us has companions who sit with him?" He said: "No." I said - or it was said - "O Messenger of Allah, then what is pride?" He said: "Rejecting the truth and belittling people ¹⁰." This chain is authentic, but they did not record it. Abu al-Qasim al-Tabarani narrated it from the hadith of 'Abd al-Rahim ibn Sulayman, from Muhammad ibn Ishaq, from 'Amr ibn Dinar, from 'Abdullah ibn 'Amr, that the Messenger of Allah, may Allah bless him and grant him peace, said: "In the will of Noah to his son was: 'I advise you with two qualities and forbid you from two qualities,'" and he mentioned similar. Abu Bakr al-Bazzar narrated it from Ibrahim ibn Sa'id, from Abu Mu'awiya al-Darir, from Muhammad ibn Ishaq, from 'Amr ibn Dinar, from 'Abdullah ibn 'Umar ibn al-Khattab, from the Prophet, may Allah bless him and grant him peace, similarly. And the apparent is that it is from 'Abdullah ibn 'Amr ibn al-'As, as Ahmad and al-Tabarani narrated. And Allah knows best. The People of the Book claim that Noah, peace be upon him, when he boarded the ark ¹¹, was six hundred years old. And we have previously mentioned from Ibn 'Abbas similar, and he added: And he lived after that three hundred and fifty years. In this statement there is consideration. Then if it is not possible to reconcile between it and the indication of the Qur'an, it is pure error. For the Qur'an implies that Noah remained among his people after the mission and before the flood one thousand years less fifty years, then the flood took them while they were wrongdoers. Then Allah knows best how long he lived after that. If what was mentioned from Ibn 'Abbas is preserved - that he was sent at four hundred and eighty years, and that he lived after the flood three hundred and fifty years - then he would have lived one thousand seven hundred and eighty years. As for his grave, peace be upon him: Ibn Jarir and al-Azraqi narrated from 'Abd al-Rahman ibn Sabit or another of the Followers, as a mursal ¹², that the grave of Noah, peace be upon him, is in the Sacred Mosque. And this is stronger and more established than what many later scholars mention, that it is in a town in the Biqa' ¹³ known today as Kark Nuh ¹⁴, and there is a mosque built there because of that, as mentioned. And Allah knows best. The story of Hud, peace be upon him. He is Hud ibn Shalikh ibn Arfakhshad ibn Sam ibn Nuh, peace be upon him. And it is said that Hud is 'Abir ibn Shalikh ibn Arfakhshad ibn Sam ibn Nuh. And it is said: Hud ibn 'Abdullah ibn Rabah al-Jarud ibn 'Ad ibn 'Aws ibn Iram ibn Sam ibn Nuh, peace be upon him. Mentioned by Ibn Jarir. He was from a tribe called 'Ad ibn 'Aws ibn Sam ibn Nuh. They were Arabs who lived in al-Ahqaf ¹⁵ - which are sand mountains - and they were in Yemen between Oman and Hadramawt, in a land overlooking the sea called al-Shihr, and the name of their valley was Mughith. They often lived in tents with large pillars, as Allah Almighty said: "Have you not seen how your Lord dealt with 'Ad, Iram of the pillars" ¹⁶ meaning 'Ad Iram, and they are the first 'Ad. As for the second 'Ad, it is later, as will be explained in its place. As for the first 'Ad, they are 'Ad "Iram of the pillars, the like of which were not created in the lands" ¹⁷ meaning the like of the tribe, and it was said the like of the pillars. The correct is the first, as we explained in the Tafsir ¹⁸. And as for the claim that "Iram" is a city that roams the earth, sometimes in Syria, sometimes in Yemen, sometimes in the Hijaz, and sometimes elsewhere, it is far-fetched, and he said what has no evidence, no proof to rely on, and no basis to lean upon. In the Sahih of Ibn Hibban from Abu Dharr in his long hadith mentioning the prophets and messengers, he said: "Among them are four from the Arabs: Hud, Salih, Shu'ayb, and your Prophet, O Abu Dharr." And it is said that Hud, peace be upon him, was the first to speak Arabic. Wahb ibn Munabbih claimed that his father was the first to speak it. Others said: The first to speak it was Noah. And it was said: Adam, and that is more likely. And other opinions. And Allah knows best. The Arabs who were before Ishmael, peace be upon him, are called the 'Ariba Arabs ¹⁹, and they are many tribes: among them 'Ad, Thamud, Jurhum, Tasm, Jadis, Amim, Madyan, 'Amaliq, 'Abil, Jasim, Qahtan, Banu Yaqtan, and others. As for the Musta'riba Arabs ²⁰, they are from the descendants of Ishmael ibn Ibrahim al-Khalil. Ishmael ibn Ibrahim, peace be upon them, was the first to speak eloquent and fluent Arabic, and he had taken the speech of the Arabs from Jurhum who settled with his mother Hagar in the Haram ²¹, as will be explained in its place, Allah willing. But Allah made him speak it with utmost eloquence and clarity. And likewise the Messenger of Allah, may Allah bless him and grant him peace, used to speak it. The point is that 'Ad - and they are the first 'Ad - were the first to worship idols after the flood. Their idols were three: Sada, Samuda, and Hira. So Allah sent among them their brother Hud, peace be upon him, and he called them to Allah, as Allah Almighty said after mentioning the people of Noah and what happened to them in Surat al-A'raf: "And to 'Ad [We sent] their brother Hud. He said: 'O my people, worship Allah; you have no god other than Him. Will you not then fear Him?' The eminent ones who disbelieved among his people said: 'Indeed, we see you in foolishness, and indeed, we think you are among the liars.'"

We surely think you are among the liars. He said, 'O my people, there is no foolishness in me, but I am a messenger from the Lord of the worlds. I convey to you the messages of my Lord, and I am to you a trustworthy advisor. Do you wonder that a reminder has come to you from your Lord through a man from among you to warn you? And remember when He made you successors after the people of Noah and increased you in stature abundantly. So remember the favors of Allah that you may succeed.' They said, 'Have you come to us that we should worship Allah alone and forsake what our fathers used to worship? Then bring us what you promise us, if you are among the truthful.' He said, 'There has already fallen upon you from your Lord abomination and anger. Do you dispute with me concerning names you have named, you and your fathers, for which Allah has sent down no authority? Then wait; indeed, I am with you among those who wait.' So We saved him and those with him by mercy from Us, and We cut the roots of those who denied Our signs, and they were not believers. (6)" And the Exalted said after mentioning the story of Noah in Surah Hud: "And to 'Aad [We sent] their brother Hud. He said, 'O my people, worship Allah; you have no god other than Him. You are but inventors [of falsehood]. O my people, I ask not of you any reward for it; my reward is only from the One who created me. Then will you not reason? And O my people, ask forgiveness of your Lord and then repent to Him; He will send upon you rain in abundance and increase you in strength [added] to your strength. And do not turn away as criminals.' They said, 'O Hud, you have not brought us clear evidence, and we are not going to leave our gods for your statement, and we are not believers in you. We only say that some of our gods have afflicted you with evil.' He said, 'Indeed, I call Allah to witness, and bear witness that I am free from whatever you associate [with Him] besides Him. So plot against me all together; then do not give me respite. Indeed, I have relied upon Allah, my Lord and your Lord. There is no creature but He holds it by its forelock. Indeed, my Lord is on a straight path. But if you turn away, then I have conveyed to you that with which I was sent to you, and my Lord will give succession to a people other than you; and you will not harm Him at all. Indeed, my Lord is, over all things, Guardian.' And when Our command came, We saved Hud and those who believed with him by mercy from Us, and We saved them from a severe punishment. And that was 'Aad; they denied the signs of their Lord and disobeyed His messengers and followed the command of every obstinate tyrant. And they were followed in this world with a curse, and on the Day of Resurrection. Unquestionably, 'Aad denied their Lord; so away with 'Aad, the people of Hud. (7)" And the Exalted said in Surah "Certainly the believers have succeeded" after the story of the people of Noah: "Then We produced after them a generation of others. And We sent among them a messenger from themselves, [saying], 'Worship Allah; you have no god other than Him; then will you not fear Him?' And the eminent among his people who disbelieved and denied the meeting of the Hereafter and whom We had given luxury in the worldly life said, 'This is not but a man like yourselves; he eats of what you eat and drinks of what you drink. And if you obey a man like yourselves, indeed, you would then be losers. Does he promise you that when you have died and become dust and bones that you will be brought forth? How far, how far is that which you are promised. Life is not but our worldly life; we die and live, and we will not be resurrected. He is not but a man who has invented a lie about Allah, and we will not believe him.' He said, 'My Lord, support me because they have denied me.' [Allah] said, 'After a little, they will surely become regretful.' So the shriek seized them in truth, and We made them as rubbish. So away with the wrongdoing people. (8)" And the Exalted said in Surah Ash-Shu'ara also after the story of the people of Noah: "'Aad denied the messengers. When their brother Hud said to them, 'Will you not fear Allah? Indeed, I am to you a trustworthy messenger. So fear Allah and obey me. And I ask not of you any reward for it; my reward is only from the Lord of the worlds. Do you build on every high place a sign, amusing yourselves? And take for yourselves palaces that you might abide eternally? And when you strike, you strike as tyrants. So fear Allah and obey me. And fear He who provided you with what you know; provided you with grazing livestock and children and gardens and springs. Indeed, I fear for you the punishment of a tremendous day.' They said, 'It is all the same to us whether you admonish or are not of the admonishers. This is not but the custom of the former peoples, and we are not to be punished.' So they denied him, and We destroyed them. Indeed in that is a sign, but most of them were not believers. And indeed, your Lord is the Exalted in Might, the Merciful. (9)" And the Exalted said in Surah Ha Meem As-Sajdah: "As for 'Aad, they were arrogant in the land without right and said, 'Who is greater than us in strength?' Did they not consider that Allah who created them was greater than them in strength? But they were rejecting Our signs. So We sent upon them a screaming wind during ill-fated days to make them taste the punishment of disgrace in the worldly life; but the punishment of the Hereafter is more disgracing, and they will not be helped. (2)" And the Exalted said in Surah Al-Ahqaf: "And mention the brother of 'Aad, when he warned his people in [the region of] Al-Ahqaf, and warners had already passed before him and after him, [saying], 'Worship not except Allah. Indeed, I fear for you the punishment of a tremendous day.' They said, 'Have you come to turn us away from our gods? Then bring us what you promise us, if you should be of the truthful.' He said, 'Knowledge [of its time] is only with Allah, and I convey to you that with which I was sent; but I see you [to be] a people behaving ignorantly.' And when they saw it as a cloud approaching their valleys, they said, 'This is a cloud bringing us rain.' Rather, it is that for which you were impatient: a wind, within it a painful punishment, destroying everything by command of its Lord. And they became such that nothing was seen except their dwellings. Thus do We recompense the criminal people. (10)" And the Exalted said in Adh-Dhariyat: "And in 'Aad [was a sign] when We sent against them the barren wind. It left nothing of what it came upon but made it like disintegrated ruins." And the Exalted said in An-Najm: "And that He destroyed the first 'Aad, and Thamud, and He did not spare [them], and the people of Noah before them; indeed, they were most unjust and most tyrannical. And the overturned cities He overthrew, and there covered them what covered them. So which of the favors of your Lord do you doubt?" And the Exalted said in Surah Iqtarabat: "'Aad denied; how [severe] were My punishment and My warnings? Indeed, We sent upon them a screaming wind on a day of continuous misfortune, plucking the people as if they were trunks of uprooted palm trees. And how [severe] were My punishment and My warnings? And We have certainly made the Quran easy for remembrance, so is there any who will remember?" And He said in Al-Haqqah: "And as for 'Aad, they were destroyed by a screaming, violent wind, which He imposed upon them for seven nights and eight days in succession, so you would see the people therein fallen as if they were hollow trunks of palm trees. Then do you see any remnant of them?" And He said in Surah Al-Fajr: "Have you not considered how your Lord dealt with 'Aad, [the city of] Iram ²² with lofty pillars, the like of which had not been created in the land, and with Thamud, who carved out the rocks in the valley, and with Pharaoh, the owner of stakes ²³, who transgressed in the lands and increased therein corruption. So your Lord poured upon them a scourge of punishment. Indeed, your Lord is ever watchful." We have discussed each of these stories in their places in our book of Tafsir. And to Allah is all praise and gratitude. The mention of 'Aad also occurs in Surah Bara'ah, Ibrahim, Al-Furqan, Al-Ankabut, Surah Sad, and Surah Qaf. * * * Let us now mention the content of the story collected from these contexts, along with additional reports. We have already stated that they were the first nations to worship idols after the Flood. This is clear in His statement to them: "And remember when He made you successors after the people of Noah and increased you in stature abundantly," meaning He made them the strongest of their time in physique, strength, and might. And He said in Al-Mu'minun: "Then We produced after them a generation of others," and they are the people of Hud, according to the correct view. Others claimed they were Thamud, because of His statement: "So the shriek seized them in truth, and We made them as rubbish." They said: The people of Salih were those destroyed by the shriek, while 'Aad were destroyed by a screaming, violent wind. But what they said does not preclude the combination of the shriek and the violent wind upon them, as will come in the story of the people of Madyan, the companions of the thicket ²⁴, where multiple types of punishment were combined. Moreover, there is no dispute that 'Aad existed before Thamud.

The intended meaning is that ʿĀd were harsh disbelievers, rebellious in their worship of idols. So Allah sent among them a man from themselves, calling them to Allah and to single Him out in worship and sincerity. But they denied him, opposed him, and belittled him. So Allah seized them with the seizure of an Almighty, All-Powerful. When he commanded them to worship Allah, encouraged them to obey Him and seek His forgiveness, and promised them the good of this world and the Hereafter for that, and warned them against opposing that with the punishment of this world and the Hereafter, "The eminent among his people who disbelieved said, 'Indeed, we see you in foolishness'" ²⁵ — meaning that this matter to which you call us is foolishness compared to what we are upon of worshipping these idols from which we hope for victory and provision. Moreover, we think that you are lying in your claim that Allah sent you. "He said, 'O my people, there is no foolishness in me, but I am a messenger from the Lord of the worlds'" — meaning the matter is not as you think nor as you believe. "I convey to you the messages of my Lord, and I am to you a trustworthy advisor." Conveyance necessitates truthfulness in the origin of the conveyed message, and no addition or omission, and it necessitates delivering it with eloquent, concise, comprehensive, and precise wording, with no ambiguity, discrepancy, or confusion. And along with this conveyance in this manner, he is utmost in advising his people, showing compassion for them, and eager for their guidance. He seeks no reward from them nor asks for any payment; rather, he is sincere to Allah Almighty in calling to Him and advising His creation. He seeks his reward only from the One who sent him, for all the good of this world and the Hereafter is in His hands and His command. Therefore, he said: "O my people, I ask of you no reward for it; my reward is only from the One who created me. Then will you not reason?" — meaning, do you not have intellect with which to distinguish and understand that I am calling you to the manifest truth, which your innate natures ²⁶ upon which you were created testify to? It is the religion of truth with which Allah sent Noah and destroyed those who opposed him from among creation. Here I am calling you to it and I ask no reward from you for it; rather, I seek that from Allah, the Possessor of harm and benefit. Therefore, the believer of Yā Sīn said: "Follow those who ask no reward of you and who are rightly guided. And why should I not worship He who created me and to whom you will be returned?" ²⁷ And the people of Hūd said to him: "O Hūd, you have not brought us clear evidence, and we are not going to leave our gods on your say-so, nor are we believers in you. We only say that some of our gods have afflicted you with evil" ²⁸ — they say: You have not brought us a miracle that testifies to the truth of what you have brought, and we are not those who abandon the worship of our idols merely because of your statement, without any proof you have established or evidence you have set forth. We think only that you are mad in what you claim. And in our view, this has only befallen you because some of our gods became angry with you and afflicted your mind, so madness befell you because of that. This is their saying: "We only say that some of our gods have afflicted you with evil." "He said, 'Indeed, I call Allah to witness, and bear witness that I am free from what you associate [with Him] besides Him. So plot against me all together; then do not give me respite.'" ²⁹ This is a challenge from him to them, a disavowal of their gods, and a belittlement of them, showing that they benefit nothing nor harm, and that they are inanimate, their judgment is that of an object, and their action is that of an object. If they were as you claim — that they give victory, benefit, and harm — then here I am free from them, not caring about them. "So plot against me, then do not give me respite" — all of you, with all that you can reach and are capable of, and do not delay me for a single hour or the blink of an eye, for I do not care about you, nor do I think about you, nor do I look at you. "Indeed, I have relied upon Allah, my Lord and your Lord. There is no creature but He holds it by its forelock. Indeed, my Lord is on a straight path" ³⁰ — meaning I rely on Allah and am strengthened by Him, and I trust in His presence, which does not let down those who seek refuge in it and lean on it. So I do not care about any creature other than Him. I rely only on Him and worship only Him. This alone is a conclusive proof that Hūd is the servant of Allah and His messenger, and that they are in ignorance and misguidance in worshipping other than Allah, because they could not reach him with any harm nor afflict him with any disliked thing. Thus, it proves his truthfulness in what he brought them, and the falsehood of what they were upon and the corruption of what they went to. This same proof was used by Noah, peace be upon him, before him in his saying: "O my people, if my stay [with you] and my reminding [you] of the signs of Allah has become burdensome to you, then I have relied upon Allah. So resolve upon your plan and [call] your partners. Then let not your plan be obscure to you. Then carry it out upon me and do not give me respite." ³¹ Likewise, the Friend [Ibrāhīm], peace be upon him, said: "And I do not fear what you associate with Him except that my Lord should will something. My Lord encompasses all things in knowledge. Then will you not remember? And how should I fear what you associate while you do not fear that you have associated with Allah that for which He has not sent down to you any authority? So which of the two parties is more deserving of security, if you should know? Those who believe and do not mix their belief with injustice — those will have security, and they are rightly guided. And that is Our argument which We gave to Ibrāhīm against his people. We raise in degrees whom We will. Indeed, your Lord is Wise and Knowing." ³² "And the eminent among his people who disbelieved and denied the meeting of the Hereafter and whom We had given luxury in the worldly life said, 'This is not but a man like yourselves. He eats of that from which you eat and drinks of that from which you drink. And if you obey a man like yourselves, indeed, you would then be losers. Does he promise you that when you have died and become dust and bones that you will be brought forth?'" ³³ They deemed it far-fetched that Allah would send a human messenger. This doubt has been advanced by many ignorant disbelievers, past and present, as Allah Almighty said: "Has it been a wonder to mankind that We inspired a man among them, 'Warn mankind'?" ³⁴ And He said: "And nothing prevented the people from believing when guidance came to them except that they said, 'Has Allah sent a human messenger?' Say, 'If there were upon the earth angels walking securely, We would have sent down to them from the heaven an angel as a messenger.'" ³⁵ Therefore, Hūd, peace be upon him, said to them: "Do you wonder that there has come to you a reminder from your Lord through a man from among you to warn you?" — meaning this is not strange, for Allah knows best where to place His message. And His saying: "Does he promise you that when you have died and become dust and bones that you will be brought forth? How far, how far is that which you are promised. There is not but our worldly life; we die and live, and we will not be resurrected. He is not but a man who has invented a lie about Allah, and we will not believe him. He said, 'My Lord, support me because they have denied me.'" ³⁶ They deemed the promise far-fetched and denied the resurrection of bodies after they become dust and bones, saying: "How far, how far" — meaning far, far is this promise. "There is not but our worldly life; we die and live, and we will not be resurrected" — meaning a group dies and another lives. This is the belief of the materialists ³⁷, as some ignorant heretics say: "Wombs expel and earth consumes." As for the cyclicalists ³⁸, they are those who believe that they return to this world every thirty-six thousand years. All of this is falsehood, disbelief, ignorance, misguidance, invalid statements, and corrupt fantasy without proof or evidence, which attracts the minds of the wicked disbelievers among the children of Adam who do not reason nor are guided, as Allah Almighty said: "And so that the hearts of those who do not believe in the Hereafter may incline to it and that they may be pleased with it and that they may commit what they are committing." ³⁹ And he said to them in his admonition: "Do you build on every high place a sign, amusing yourselves? And take for yourselves palaces, that you might abide eternally?" ⁴⁰

He says to them: "Do you build on every high place a great, magnificent structure like palaces and the like, playing with its construction because you have no need for it? That is only because they used to dwell in tents, as Allah Almighty said: 'Have you not seen how your Lord dealt with 'Aad ⁴¹ - Iram ⁴² of the pillars ⁴³, the like of which was not created in the lands?' So 'Aad of Iram are the first 'Aad who used to dwell in the pillars that support the tents. And whoever claims that 'Iram' is a city of gold and silver that moves about the lands has erred and made a mistake, and said something without evidence. And His saying: 'And you take for yourselves fortresses ⁴⁴' - it is said they are palaces, and it is said they are pigeon towers, and it is said they are reservoirs for water - 'that you might live forever' ⁴⁵, i.e., hoping that you will live long lives in this abode. 'And when you strike, you strike tyrannically ⁴⁶. So fear Allah and obey me. And fear Him who has provided you with what you know - provided you with cattle and children, and gardens and springs. Indeed, I fear for you the punishment of a mighty Day.' And they said to him, among what they said: 'Have you come to us that we should worship Allah alone and forsake what our fathers used to worship? Then bring us what you promise us, if you are of the truthful' ⁴⁷ - i.e., have you come to us to worship Allah alone, and to oppose our fathers and forefathers and what they were upon? So if you are truthful in what you have brought, then bring us what you promise us of punishment and chastisement, for we do not believe in you nor follow you nor trust you. Just as they said: 'It is all the same to us whether you admonish or are not among the admonishers. This is nothing but the creation ⁴⁸ of the ancients, and we are not to be punished.' As for the reading with fatha ⁴⁹ on the kha', what is meant is the fabrication of the ancients, i.e., this which you have brought is nothing but a fabrication from you, taken from the books of the ancients. This is how more than one of the Companions and Successors interpreted it. As for the reading with damma ⁵⁰ on the kha' and lam - what is meant is the religion; i.e., this religion which we are upon is nothing but the religion of the ancients ⁵¹, the fathers and grandfathers from the forefathers, and we will not turn away from it nor change, and we will continue to hold fast to it. Both readings, the first and the second, are consistent with their saying: 'And we are not to be punished.' He said: 'There has fallen upon you from your Lord abomination ⁵² and anger. Do you argue with me about names you have named, you and your fathers, for which Allah has sent down no authority? Then wait; indeed, I am with you among those who wait' ⁵³ - i.e., you have deserved, by this statement, abomination and anger from Allah. Do you oppose the worship of Allah alone, with no partner, by worshiping idols that you have carved and named gods from your own selves? You and your fathers have agreed upon them, for which Allah has sent down no authority - i.e., He has sent down no proof or evidence for what you have gone to. And since you have refused to accept the truth and persisted in falsehood, and it is all the same to you whether I forbid you from what you are in or not, then wait now for Allah's punishment that will befall you, and His might that cannot be repelled, and His chastisement that cannot be turned away. * * * And Allah Almighty said: 'He said: My Lord, help me because they have denied me. He said: After a little while they will become regretful. So the blast ⁵⁴ seized them in truth, and We made them as scum ⁵⁵. So away with the wrongdoing people.' And Allah Almighty said: 'They said: Have you come to us to turn us away from our gods? Then bring us what you promise us, if you are of the truthful. He said: Knowledge is only with Allah, and I convey to you that with which I was sent; but I see you are a people who are ignorant. So when they saw it as a cloud ⁵⁶ advancing toward their valleys, they said: This is a cloud bringing us rain. Rather, it is that for which you were impatient: a wind, wherein is a painful punishment, destroying everything by command of its Lord. And they became such that nothing was seen except their dwellings. Thus do We recompense the criminal people.' And Allah Almighty has mentioned the story of their destruction in more than one verse, as previously mentioned in summary and detail, such as His saying: 'So We saved him and those with him by mercy from Us, and We cut the root of those who denied Our signs, and they were not believers.' And His saying: 'And when Our command came, We saved Hud and those who believed with him by mercy from Us, and We saved them from a severe punishment. And that was 'Aad; they denied the signs of their Lord and disobeyed His messengers and followed the command of every obstinate tyrant. And they were followed in this world with a curse, and on the Day of Resurrection. Unquestionably, 'Aad denied their Lord; so away with 'Aad, the people of Hud.' And His saying: 'So the blast seized them in truth, and We made them as scum. So away with the wrongdoing people.' And Allah Almighty said: 'So they denied him, and We destroyed them. Indeed in that is a sign, but most of them were not believers. And indeed, your Lord - He is the Exalted in Might, the Merciful.' As for the detail of their destruction, it is as Allah Almighty said: 'So when they saw it as a cloud advancing toward their valleys, they said: This is a cloud bringing us rain. Rather, it is that for which you were impatient: a wind, wherein is a painful punishment.' [This was the first thing that began their punishment: they were in drought and famine, so they sought rain, and they saw a cloud in the sky and thought it was a rain of mercy, but it was a rain of punishment. That is why Allah Almighty said: 'Rather, it is that for which you were impatient,' i.e., of the occurrence of punishment.] And it is their saying: 'Then bring us what you promise us, if you are of the truthful.' And a similar verse is in al-A'raf. And the commentators and others have mentioned here the report narrated by Imam Muhammad ibn Ishaq ibn Yasar ⁵⁷, who said: When they refused except disbelief in Allah Almighty, the rain was withheld from them for three years, until that distressed them. He said: And the people, when a matter distressed them in that time and they sought relief from Allah from it, they would only seek it at His Sanctuary ⁵⁸ and the place of His House. And it was well-known among the people of that time, and the Amalekites ⁵⁹ were residing there, and they were from the progeny of 'Imliq ibn Lawidh ibn Sam ibn Nuh, and their leader at that time was a man called Mu'awiya ibn Bakr, and his mother was from the people of 'Aad, named Jahlada bint al-Khaybari. He said: So 'Aad sent a delegation of nearly seventy men to seek rain for them at the Sanctuary. They passed by Mu'awiya ibn Bakr on the outskirts of Mecca, and they stayed with him for a month, drinking wine and being entertained by the two singing girls ⁶⁰, two slave-girls of Mu'awiya. And they had reached him in a month. When their stay with him became long, and he felt compassion for his people, and was too shy to order them to leave, he composed poetry hinting to them to leave, and ordered the two singing girls to sing it to them. He said: "O Qayl ⁶¹, woe to you, arise and speak gently; perhaps Allah will send us a cloud to water the land of 'Aad. Indeed, 'Aad have become unable to speak clearly from severe thirst. So we do not hope for the old man nor the youth. And their women were once in good state, but now their women have become widows. And the wild beasts come to them openly and do not fear an 'Aadi's arrows. And you are here in what you desire, your day and your night complete. So cursed be your delegation among delegations, and may they not receive greeting and peace." He said: At that, the people became aware of what they had come for, so they rose and went to the Sanctuary and prayed for their people. Their supplicant, who was Qayl ibn 'Anz, prayed, and Allah created three clouds: white, red, and black. Then a caller called from the sky: 'Choose for yourself or for your people from these clouds.' He said: 'I choose the black cloud, for it is the most abundant in water.' So a caller called: 'You have chosen a cinder-like ash ⁶² that will not leave anyone of 'Aad, neither father nor child, except it will make them like dry grass, except the Banu al-Luwadhiyya al-Hamda ⁶³.' He said: They were a clan of 'Aad who were residing in Mecca, and what befell their people did not befall them. He said: And those who remained of their lineages and descendants are the later 'Aad.

He said: And Allah drove the black cloud which Qayl ibn 'Anz had chosen, with the punishment it contained, towards 'Ad, until it emerged upon them from a valley called al-Mughith. When they saw it, they rejoiced and said, "This is a cloud bringing us rain." But Allah Almighty says: "Nay, it is that which you sought to hasten—a wind wherein is a painful punishment, destroying everything by the command of its Lord" ⁶⁴—meaning, it destroyed everything it was commanded to. The first to perceive what was in it and recognize that it was a wind, according to what they mention, was a woman of 'Ad called Mahd. When she discerned what was in it, she screamed and then fell unconscious. When she recovered, they said, "What did you see, O Mahd?" She said, "I saw a wind containing something like fire, with men before it driving it." So Allah subjected it to them for seven nights and eight days, consecutive ⁶⁵—and "consecutive" means continuous. It left no one of 'Ad alive. He said: And Hud, peace be upon him, according to what was related to me, withdrew into an enclosure with the believers who were with him. Nothing afflicted them except what softened the skin and delighted the souls, while it [the wind] carried the people of 'Ad between heaven and earth and pelted them with stones. He mentioned the rest of the story. Imam Ahmad narrated a hadith in his Musnad similar to this story. He said: Zayd ibn al-Hubab narrated to us, Abu al-Mundhir Salam ibn Sulayman al-Nahwi narrated to me, 'Asim ibn Abi al-Najud narrated to us, from Abu Wa'il, from al-Harith—who is Ibn Hassan, and it is said Ibn Yazid al-Bakri—who said: I set out to complain about al-'Ala' ibn al-Hadrami to the Messenger of Allah, may Allah bless him and grant him peace. I passed by al-Rabadha, and there was an old woman of Banu Tamim stranded there. She said to me, "O servant of Allah, I have a need for the Messenger of Allah, may Allah bless him and grant him peace. Will you convey me to him?" So I carried her and came to Medina. The mosque was crowded with people, and there was a black banner fluttering, and Bilal was girded with a sword before the Messenger of Allah, may Allah bless him and grant him peace. I said, "What is the matter with the people?" They said, "He intends to send 'Amr ibn al-'As on an expedition." So I sat down. He entered his house—or his dwelling—and I sought permission to enter, and he granted it. I entered and greeted him. He said, "Has anything happened between you and Banu Tamim?" I said, "Yes. We had the upper hand over them. I passed by an old woman of Banu Tamim stranded there, and she asked me to carry her to you. She is at the door." So he permitted her, and she entered. I said, "O Messenger of Allah, if you see fit to place a barrier between us and Banu Tamim, then make it al-Dahna' ⁶⁶, for it was ours." The old woman became angry and sat up straight, saying, "O Messenger of Allah, then where will your refugee flee?" I said, "Indeed, my situation is like what the first one said: 'A goat carried its own death.' I carried this woman without knowing she would be an opponent against me. I seek refuge with Allah and His Messenger from being like the envoy of 'Ad." He said, "Indeed! And what is the envoy of 'Ad?"—though he knew the story better than I, but he wanted to hear it from me. I said: 'Ad suffered a drought, so they sent an envoy called Qayl. He passed by Mu'awiya ibn Bakr and stayed with him for a month, drinking wine while two slave girls called al-Jaradatayn sang to him. When the month passed, he went to the mountains of Tihama and said, "O Allah, You know that I have not come to a sick person to treat him, nor to a captive to ransom him. O Allah, give 'Ad what You used to give them." Then black clouds passed by him, and he was called: "Choose from them." He pointed to a black cloud, and it was called: "Take it as utterly desolate ashes, leaving no one of 'Ad alive." He said: It reached me that only as much wind as flows through this ring of mine was sent upon them until they perished." Abu Wa'il said: And he spoke the truth. When a man or woman sent an envoy, they would say, "Do not be like the envoy of 'Ad." Thus it was narrated by al-Tirmidhi from 'Abd ibn Humayd, from Zayd ibn al-Hubab. Al-Nasa'i narrated it from the hadith of Salam Abu al-Mundhir, from 'Asim ibn Bahdalah, and through his chain Ibn Majah narrated it. Thus more than one commentator, like Ibn Jarir and others, presented this hadith and this story in the interpretation of this story. This context may refer to the destruction of the later 'Ad, for what Ibn Ishaq and others mentioned includes a mention of Mecca, which was not built until after Abraham the Friend, when he settled Hagar and his son Ishmael there, and Jurhum settled with them, as will come. The first 'Ad was before the Friend. This story mentions Mu'awiya ibn Bakr and his poetry, which is from a later period than the time of the first 'Ad and does not resemble the speech of the ancients. It also mentions that in that cloud there were sparks of fire, whereas the first 'Ad were destroyed by a bitter cold wind. Ibn Mas'ud, Ibn 'Abbas, and several leading Successors said: It is the cold and violent wind. "He subjected it to them for seven nights and eight days, consecutive" ⁶⁷—meaning complete and successive. It is said its first was Friday, and it is said Wednesday. "So you would see the people lying dead in it as if they were hollow trunks of palm trees" ⁶⁸—He likened them to trunks of palm trees without heads, because the wind would come to one of them, lift him up into the air, then drop him headfirst, smashing his head, leaving a corpse without a head, as He said: "Indeed, We sent upon them a screaming wind on a day of continuous misfortune" ⁶⁹—meaning a day of misfortune for them, its punishment continuous upon them. "Plucking out the people as if they were trunks of uprooted palm trees" ⁷⁰. Whoever says that the day of continuous misfortune is Wednesday and considers it inauspicious because of this understanding has erred and contradicted the Qur'an, for He said in another verse: "So We sent upon them a screaming wind in days of misfortune" ⁷¹. It is known that they were eight consecutive days. If they were inauspicious in themselves, then all seven days included in them would be ill-omened, which no one says. Rather, the meaning is "in days of misfortune"—i.e., upon them. And Allah Almighty said: "And in 'Ad, when We sent upon them the barren wind" ⁷²—i.e., which produces no good, for a single wind does not raise clouds or pollinate trees; rather, it is barren, having no good outcome. Therefore He said: "It left nothing it came upon but made it like decayed bones" ⁷³—i.e., like something worn out and perished, completely useless. It is established in the two Sahihs from the hadith of Shu'ba, from al-Hakam, from Mujahid, from Ibn 'Abbas, from the Messenger of Allah, may Allah bless him and grant him peace, that he said: "I was aided by the east wind, and 'Ad was destroyed by the west wind." As for His saying: "And mention the brother of 'Ad when he warned his people in al-Ahqaf, and warners had passed away before him and after him, [saying], 'Worship none but Allah. Indeed, I fear for you the punishment of a mighty day'" ⁷⁴—the apparent meaning is that this 'Ad is the first 'Ad, for its context resembles that of the people of Hud, who are the first. It is possible that those mentioned in this story are the second 'Ad, as indicated by what we mentioned and what will come from the hadith of 'A'isha, may Allah be pleased with her. As for His saying: "When they saw it as a cloud approaching their valleys, they said, 'This is a cloud bringing us rain'" ⁷⁵—when 'Ad saw this cloud, which was rising in the sky like a cloud, they thought it was a rain cloud, but it was a cloud of punishment. They considered it mercy, but it was punishment. They hoped for good from it, but they obtained the utmost evil. Allah Almighty said: "Nay, it is that which you sought to hasten" ⁷⁶—meaning the punishment, then He explained it by His saying: "A wind wherein is a painful punishment."

Painful ⁷⁷. It is possible that this punishment was what afflicted them: the violent, bitterly cold, and fiercely descending wind ⁷⁸ that continued upon them for seven nights and eight days, leaving none of them alive. Rather, it pursued them, even entering the caves and hollows of the mountains, wrapping them up, casting them out, and destroying them. It also demolished their fortified houses and lofty palaces. Just as they had boasted of their strength and power, saying, "Who is stronger than us?" ⁷⁹, God sent upon them what was stronger and more powerful than them: the barren wind ⁸⁰. It is also possible that this wind eventually raised a cloud, which those who remained among them thought was a cloud of mercy and relief. But God sent it upon them as sparks and fire, as mentioned by several scholars. This is similar to what befell the people of the Shade ⁸¹ from Madyan, combining for them the cold wind and the punishment of fire—the most severe form of punishment through diverse and contradictory elements—along with the blast mentioned in Surah Al-Mu'minun ⁸². And God knows best. Ibn Abi Hatim said: My father narrated to us, from Muhammad ibn Yahya ibn al-Darīs, from Ibn Fudayl, from Muslim, from Mujahid, from Ibn 'Umar, who said: The Messenger of God (peace be upon him) said: "God did not open upon 'Ad from the wind with which they were destroyed except the amount of a signet ring ⁸³. It passed by the desert dwellers, carrying them and their livestock and wealth between heaven and earth. When the settled people of 'Ad saw the wind and what was in it, they said, 'This is a cloud bringing us rain.' Then it dropped the desert dwellers and their livestock upon the settled people." Al-Tabarani also narrated from 'Abdan ibn Ahmad, from Isma'il ibn Zakariyya al-Kufi, from Abu Malik, from Muslim al-Mula'i, from Mujahid and Sa'id ibn Jubayr, from Ibn 'Abbas, who said: The Messenger of God (peace be upon him) said: "God did not open upon 'Ad from the wind except the amount of a signet ring. Then it was sent upon them from the desert to the settled areas. When the settled people saw it, they said, 'This is a cloud bringing us rain, coming towards our valleys.' The desert dwellers were in it, and the desert dwellers were cast upon the settled people until they perished." He said: It raged against its reservoirs ⁸⁴ until it came out through the cracks of the doors. I say: Others said: It came out without measure. The point is that this hadith, in its marfu' form ⁸⁵, is subject to scrutiny. There is disagreement regarding Muslim al-Mula'i, and there is some confusion in it. And God knows best. The apparent meaning of the verse is that they saw a cloud, as understood linguistically, and as indicated by the hadith of al-Harith ibn Hassan al-Bakri, if we consider it an interpretation of this story. Even clearer is what Muslim narrated in his Sahih: Abu Bakr al-Tahir narrated to us, from Ibn Wahb, who said: I heard Ibn Jurayj narrating from 'Ata' ibn Abi Rabah, from 'A'isha (may God be pleased with her), who said: When the wind blew strongly, the Messenger of God (peace be upon him) would say: "O God, I ask You for its good, the good of what is in it, and the good of what it is sent with; and I seek refuge in You from its evil, the evil of what is in it, and the evil of what it is sent with." She said: "And when the sky became cloudy, his color changed, and he would go out and come in, and go back and forth. When it rained, he would be relieved. 'A'isha recognized this and asked him, and he said: 'Perhaps, O 'A'isha, it is as the people of 'Ad said: "When they saw it as a cloud approaching their valleys, they said: This is a cloud bringing us rain."' Al-Tirmidhi, al-Nasa'i, and Ibn Majah also narrated it from Ibn Jurayj. Another chain: Imam Ahmad said: Harun ibn Ma'ruf narrated to us, from 'Abdullah ibn Wahb, from 'Amr ibn al-Harith, that Abu al-Nadr narrated to him from Sulayman ibn Yasar, from 'A'isha, who said: I never saw the Messenger of God (peace be upon him) laughing fully so that I could see his uvula ⁸⁶; he only used to smile. She said: When he saw a cloud or wind, that was recognized on his face. She said: O Messenger of God, when people see a cloud, they rejoice, hoping for rain, but I see that when you see it, dislike appears on your face. He said: "O 'A'isha, what gives me security that it might contain punishment? The people of Nuh were punished by the wind, and a people saw the punishment and said: 'This is a cloud bringing us rain.'" This hadith is almost explicit in the distinction between the two stories, as we indicated earlier. Thus, the story mentioned in Surah al-Ahqaf ⁸⁷ is about the second 'Ad, while the other contexts in the Qur'an are about the first 'Ad. And God knows best. Similarly, Muslim narrated it from Harun ibn Ma'ruf, and al-Bukhari and Abu Dawud also narrated it from Ibn Wahb. We have already mentioned the pilgrimage of Hud (peace be upon him) when discussing the pilgrimage of Nuh (peace be upon him). It is narrated from the Commander of the Faithful, 'Ali ibn Abi Talib, that he described the grave of Hud (peace be upon him) in the land of Yemen. Others mentioned that it is in Damascus, and in its mosque there is a place in the qibla wall that some people claim is the grave of Hud (peace be upon him). And God knows best. The story of Salih (peace be upon him), the prophet of Thamud. They are a well-known tribe, called Thamud after their ancestor Thamud, the brother of Jadīs, both sons of 'Athir ibn Iram ibn Sam ibn Nuh. They were Arabs of the 'Ariba ⁸⁸, dwelling in al-Hijr ⁸⁹ between the Hijaz and Tabuk. The Messenger of God (peace be upon him) passed by it on his way to Tabuk with the Muslims. They came after the people of 'Ad, and they worshipped idols like them. So God sent among them a man from them, 'Abdullah and His messenger: Salih ibn 'Ubayd ibn Masih ibn 'Ubayd ibn Hadir ibn Thamud ibn 'Athir ibn Iram ibn Nuh. He called them to worship God alone, without any partner, and to abandon idols and rivals, and not to associate anything with Him. A group of them believed, but the majority disbelieved, and they harmed him with words and deeds, and intended to kill him. They also killed the she-camel ⁹⁰ which God had made a proof against them. So God seized them with a mighty and powerful seizure, as He said in Surah al-A'raf: "And to Thamud [We sent] their brother Salih. He said: O my people, worship God; you have no god other than Him. There has come to you clear evidence from your Lord. This is the she-camel of God [sent] as a sign for you. So leave her to eat within God's land and do not touch her with harm, lest there seize you a painful punishment. And remember when He made you successors after 'Ad and settled you in the land, [so] you take for yourselves palaces from its plains and carve from the mountains homes. Then remember the favors of God and do not commit abuse on the earth, spreading corruption. Said the eminent ones who were arrogant among his people to those who were oppressed—to those who believed among them: Do you know that Salih is sent from his Lord? They said: Indeed we, in that with which he was sent, are believers. Said those who were arrogant: Indeed we, in that which you have believed, are disbelievers. So they hamstrung the she-camel and defied the command of their Lord and said: O Salih, bring us what you promise us, if you are of the messengers. So the earthquake seized them, and they became within their home [corpses] fallen prone. And he turned away from them and said: O my people, I had certainly conveyed to you the message of my Lord and advised you, but you do not like advisors." ⁹¹

And the Most High said in Surah Hud: "And to Thamud [We sent] their brother Salih. He said, 'O my people, worship Allah; you have no deity other than Him. He has produced you from the earth and settled you in it, so ask forgiveness of Him and then repent to Him. Indeed, my Lord is near and responsive.' They said, 'O Salih, you were among us a man of promise before this. Do you forbid us to worship what our fathers worshipped? And indeed we are, concerning that to which you invite us, in disquieting doubt.' He said, 'O my people, have you considered: if I am upon clear evidence from my Lord and He has given me mercy from Himself, who would protect me from Allah if I disobey Him? So you would not increase me except in loss. And O my people, this is the she-camel of Allah [sent] to you as a sign. So leave her to eat within Allah's land and do not touch her with harm, lest there seize you a near punishment.' But they hamstrung her, so he said, 'Enjoy yourselves in your homes for three days. That is a promise not to be denied.' So when Our command came, We saved Salih and those who believed with him, by mercy from Us, and from the disgrace of that day. Indeed, your Lord is the Powerful, the Exalted in Might. And the shriek seized those who had wronged, and they became within their homes [fallen] prone. As if they had never prospered therein. Unquestionably, Thamud denied their Lord; so away with Thamud." (43) And the Most High said in Surah Al-Hijr: "And certainly did the companions of Al-Hijr deny the messengers. And We gave them Our signs, but from them they were turning away. And they used to carve from the mountains houses, feeling secure. But the shriek seized them at early morning. And what they used to earn did not avail them." (2) And He, Exalted and Glorious, said in Surah Subhan: "And nothing prevents Us from sending signs except that the former peoples denied them. And We gave Thamud the she-camel as a visible sign, but they wronged her. And We send not signs except as a warning." (3) And the Most High said in Surah Ash-Shu'ara: "Thamud denied the messengers. When their brother Salih said to them, 'Will you not fear Allah? Indeed, I am to you a trustworthy messenger. So fear Allah and obey me. And I do not ask you for it any payment. My payment is only from the Lord of the worlds. Will you be left secure in what is here? Within gardens and springs. And crops and palm trees with tender spathes. And you carve out of the mountains houses with skill. So fear Allah and obey me. And do not obey the command of the transgressors. Who cause corruption in the land and do not reform.' They said, 'You are only of those affected by magic. You are but a man like us, so bring a sign, if you should be of the truthful.' He said, 'This is a she-camel; for her is a drink, and for you is a drink on a known day. And do not touch her with harm, lest there seize you a punishment of a great day.' But they hamstrung her, and so they became regretful. Then the punishment seized them. Indeed in that is a sign, but most of them were not to be believers. And indeed, your Lord is the Exalted in Might, the Merciful." (4) And the Most High said in Surah An-Naml: "And We had sent to Thamud their brother Salih, [saying], 'Worship Allah,' and at once they were two parties contending. He said, 'O my people, why do you hasten to evil before good? Why do you not seek forgiveness of Allah that you may receive mercy?' They said, 'We consider you and those with you as a bad omen.' He said, 'Your omen is with Allah. Rather, you are a people being tested.' And there were in the city nine family heads who caused corruption in the land and did not reform. They said, 'Swear to one another by Allah that we will attack him and his family by night. Then we will say to his protector, "We did not witness the destruction of his family, and indeed we are truthful."' And they planned a plan, and We planned a plan, while they perceived not. Then look how was the end of their plan – that We destroyed them and their people, all together. So those are their houses, fallen down because they wronged. Indeed in that is a sign for a people who know. And We saved those who believed and used to fear Allah." (44) And the Most High said in Surah Ha Mim As-Sajdah: "And as for Thamud, We guided them, but they preferred blindness over guidance, so the thunderbolt of humiliating punishment seized them for what they used to earn. And We saved those who believed and used to fear Allah." (2) And the Most High said in Surah Iqtarabat: "Thamud denied the warnings. And they said, 'Should we follow a single human being among us? Indeed, we would then be in error and madness. Has the message been sent down upon him from among us? Rather, he is an insolent liar.' They will know tomorrow who is the insolent liar. Indeed, We are sending the she-camel as a trial for them. So watch them and be patient. And inform them that the water is shared between them, each drink attended [by turn]. But they called their companion, and he took [a knife] and hamstrung [her]. And how [terrible] was My punishment and [My] warning. Indeed, We sent upon them one shriek, and they became like the dry twigs of a corral maker. And We have certainly made the Qur'an easy for remembrance, so is there any who will remember?" (3) And the Most High said: "Thamud denied [their prophet] in their transgression. When the most wretched of them was sent forth. And the messenger of Allah [Salih] said to them, '[Do not harm] the she-camel of Allah or [prevent her from] her drink.' But they denied him and hamstrung her. So their Lord brought down upon them destruction for their sin and made it level [upon them]. And He does not fear the consequence thereof." (45) And frequently Allah pairs in His Book the mention of 'Ad and Thamud, as in Surah Bara'ah, Ibrahim, Al-Furqan, Surah Sad, Surah Qaf, An-Najm, and Al-Fajr. And it is said that the People of the Book do not know the news of these two nations, and they have no mention in their book, the Torah. But in the Qur'an there is what indicates that Moses informed about them, as the Most High said in Surah Ibrahim: "And Moses said, 'If you should disbelieve, you and whoever is on the earth entirely, indeed Allah is Free of need and Praiseworthy. Has there not come to you the news of those before you: the people of Noah, 'Ad, and Thamud? And those after them – none knows them but Allah. Their messengers came to them with clear proofs.'" (3) The verse. The apparent meaning is that this is part of Moses' speech to his people. But since these two nations were of the Arabs, they did not preserve their news well, nor did they care to preserve it, even though their news was famous in the time of Moses, peace be upon him. And we have discussed all of this in the Tafsir in detail. And to Allah is all praise and favor. * * * And the intended purpose now is to mention their story and what happened concerning their affair, and how Allah saved His prophet Salih, peace be upon him, and those who believed in him, and how He cut off the last remnant of the people who wronged through their disbelief, obstinacy, and opposition to their messenger, peace be upon him. [And we have previously mentioned that they were Arabs, and they came after 'Ad and did not take heed from what happened to them. For this reason, their prophet, peace be upon him, said to them]: "Worship Allah; you have no deity other than Him. There has come to you clear evidence from your Lord. This is the she-camel of Allah [sent] to you as a sign. So leave her to eat within Allah's land and do not touch her with harm, lest there seize you a painful punishment. And remember when He made you successors after 'Ad and settled you in the land, [so that] you take for yourselves palaces from its plains and carve out from the mountains houses. So remember the favors of Allah and do not commit abuse on the earth, spreading corruption." That is, He only made you successors after them so that you might take heed from what happened to them and act contrary to their deeds. And He permitted to you this land, building palaces on its plains, "and you carve out from the mountains houses with skill" – that is, skilled in their construction, perfection, and solidity. So meet the favor of Allah with gratitude and righteous deeds, and worship of Him alone, with no partner, and beware of opposing Him and turning away from obedience to Him, for the consequence of that is evil. For this reason, he admonished them with his saying: "Will you be left secure in what is here? Within gardens and springs. And crops and palm trees with tender spathes" – that is, abundant, plentiful, beautiful, splendid, and ripe. "And you carve out of the mountains houses with skill. So fear Allah and obey me. And do not obey the command of the transgressors. Who cause corruption in the land and do not reform." And he also said to them: "O my people, worship Allah; you have no deity other than Him. He has produced you from the earth and settled you in it" – that is, He is the One who created you, brought you forth from the earth, and made you its inhabitants, meaning He gave it to you with what it contains of crops and fruits. So He is the Creator, the Provider, and He alone deserves worship, not [any] other than Him.

So seek His forgiveness, then turn to Him in repentance ⁹². That is, desist from what you are in and turn to His worship, for He accepts from you and pardons you. Indeed, my Lord is near and responsive ⁹³. They said: O Salih, you were among us one in whom we had hope before this ⁹⁴. That is, we hoped that your intellect was complete before this statement, which is your calling us to the exclusivity of worship and abandoning what we used to worship of rivals, and turning away from the religion of our fathers and forefathers. Therefore they said: Do you forbid us to worship what our fathers worship? And indeed we are in disquieting doubt about what you call us to. He said: O my people, have you considered if I am upon a clear proof from my Lord and He has granted me mercy from Him, then who will protect me from Allah if I disobey Him? So you increase me not except in loss ⁹⁵. This is a gentleness from him towards them in expression, softness of demeanor, and good approach in calling them to good. That is, what is your opinion if the matter is as I say to you and call you to? What is your excuse before Allah? And what will save you in His presence while you ask me to abandon calling you to His obedience? And I cannot do this because it is obligatory upon me, and if I abandoned it, none of you or others could protect me from Him or help me. So I will continue to call you to Allah alone, with no partner, until Allah judges between me and you. And they also said to him: You are only among the musahharin ⁹⁶. That is, among the bewitched, meaning one who is bewitched and does not know what he says in his call to us to the exclusivity of worship for Allah alone and the abandonment of other rivals. This is the view of the majority, that musahharin means bewitched. And it is said: among the musahharin, i.e., those who have a lung (sahr) ⁹⁷, as if they say: you are only a human who has a lung. The first is more apparent because of their saying after this: You are only a human like us, and their saying: Then bring a sign if you are among the truthful. They asked him to bring a miracle indicating the truth of what he brought them. He said: This is a she-camel; for her is a drink, and for you is a drink on a known day. And do not touch her with harm, lest a great punishment seize you ⁹⁸. As He said: There has come to you a clear proof from your Lord; this is the she-camel of Allah for you as a sign; so leave her to eat in Allah's land and do not touch her with harm, lest a painful punishment seize you. And He said: And We gave Thamud the she-camel as a visible sign, but they wronged her. The commentators have mentioned that Thamud gathered one day in their assembly, and the messenger of Allah, Salih, came to them and called them to Allah, reminded them, warned them, exhorted them, and commanded them. They said to him: If you bring out for us from this rock—and they pointed to a rock there—a she-camel of such and such description, and they mentioned descriptions, specifying them and being difficult. And that it be a ten-month pregnant, tall, of such and such description. So the prophet Salih, peace be upon him, said to them: Do you think that if I answer you to what you have asked in the manner you have requested, will you believe in what I have brought you and affirm me in what I have been sent with? They said: Yes. So he took their covenants and pledges on that. Then he went to his place of prayer and prayed to Allah, Mighty and Majestic, as much as was decreed for him, then he called upon his Lord, Mighty and Majestic, to answer them in what they had asked. So Allah, Mighty and Majestic, commanded that rock to split open into a great ten-month pregnant she-camel, in the manner requested or the description they had described. When they saw it thus, they witnessed a tremendous matter and sight, a dazzling power, a decisive proof, and a brilliant evidence. Many of them believed, but most of them persisted in their disbelief, misguidance, and obstinacy. Therefore He said: But they wronged her, i.e., they denied her and did not follow the truth because of her, meaning most of them. The leader of those who believed was Junda' ibn 'Amr ibn Muhallat ibn Labid ibn Jawwas. He was among their chiefs. And the rest of the nobles embraced Islam, but Dhu'ab ibn 'Amr ibn Labid and al-Hubab, the keeper of their idols, and Rabab ibn Sa'r ibn Julmas prevented them. Junda' called his cousin Shihab ibn Khalifah, who was among their nobles, and he intended to embrace Islam, but those ones forbade him. A man among the Muslims named Mihrash ibn Ghanamah ibn al-Dhumayl, may Allah have mercy on him, said concerning that: And a group of the family of 'Amr called Shihab to the religion of the prophet, the mighty of Thamud all together, so he intended to respond, and if he had responded, Salih would have become mighty among us, and they would not have equated their companion Dhu'ab. But the misled ones of the family of Hajar turned away after their guidance like flies. Therefore Salih, peace be upon him, said to them: This is the she-camel of Allah—He attributed it to Allah, Exalted and High, as an attribution of honor and veneration, like His saying: the House of Allah and the servant of Allah—for you as a sign. So leave her to eat in Allah's land and do not touch her with harm, lest a near punishment seize you. So it was agreed that this she-camel would remain among them, grazing wherever she wished in their land, and coming to the water every other day. When she came to the water, she would drink the water of the well on that day, and they would store their need of water on that day for the next day. It is said that they would drink from her milk sufficient for them. Therefore He said: For her is a drink, and for you is a drink on a known day. Therefore He said: Indeed, We are sending the she-camel as a trial for them, i.e., a test for them, whether they will believe in her or disbelieve. And Allah knows what they do. So watch them, i.e., wait for what will happen from their affair, and be patient, i.e., endure their harm, for the news will come to you clearly. And inform them that the water is divided between them; each drink is attended. When this situation became prolonged for them, their evil ones gathered and agreed to hamstring this she-camel to be rid of her and so that their water would be available to them, and Satan beautified their deeds for them. Allah said: So they hamstrung the she-camel and rebelled against the command of their Lord, and said: O Salih, bring us what you promise us if you are among the messengers. The one who undertook to kill her among them was their leader: Qudar ibn Salif ibn Junda'. He was red, blue-eyed, and reddish. It is said that he was the son of an adulteress, born on the bed of Salif, and he was the son of a man named Sayban. His deed was with the agreement of all of them, so the deed was attributed to all of them. Ibn Jarir and other scholars of tafsir mentioned that two women of Thamud—one named Saduq bint al-Muhayya ibn Zuhayr ibn al-Mukhtar. She was of noble lineage and wealth, and she was married to a man from Aslam but separated from him. She called a cousin of hers named Misra' ibn Mahraj ibn al-Muhayya and offered herself to him if he hamstrung the she-camel. The other was 'Unayzah bint Ghanim ibn Mujliz, known as Umm Ghanamah. She was an old disbelieving woman with daughters from her husband Dhu'ab ibn 'Amr, one of the chiefs. She offered her four daughters to Qudar ibn Salif if he hamstrung the she-camel, so he could have whichever of her daughters he wished. So these two young men volunteered to hamstring her and incited their people to that. Seven others responded to them, making nine. They are those mentioned in His saying: And there were in the city nine persons who spread corruption in the land and did not reform. They incited the rest of the tribe and made hamstringing her seem good to them, so they responded to them and obeyed them in that. So they went out to lie in wait for the she-camel. When she returned from her watering, Misra' lay in ambush for her and shot her with an arrow that pierced the bone of her leg. The women came out, urging the tribe to kill her, and they uncovered their faces to entice them. Qudar ibn Salif rushed and struck her with the sword, cutting her hamstring, and she fell to the ground.

She bellowed a single great bellow, warning her young, then he stabbed her in the chest and slaughtered her. Her young one—her foal—departed, ascended a fortified mountain, and bellowed three times ⁹⁹. 'Abd al-Razzaq narrated from Ma'mar, from one who heard al-Hasan say: 'O Lord, where is my mother?' Then he entered a rock and disappeared into it. It is said: Rather, they followed him and also hamstrung him. Allah the Exalted said: 'Then they called their companion, and he took [the sword] and hamstrung [her]. So how [terrible] was My punishment and [My] warning!' ¹⁰⁰ And Allah the Exalted said: 'When the most wretched of them arose. And the messenger of Allah [Salih] said to them, "[Do not harm] the she-camel of Allah and [do not prevent] her drink." ' i.e., beware of her. 'But they denied him and hamstrung her. So their Lord destroyed them for their sin and leveled [the punishment] upon all. And He does not fear its consequence.' ¹⁰¹ Imam Ahmad said: 'Abdullah ibn Numayr narrated to us, Hisham—Abu 'Urwa—narrated to us, from his father, from 'Abdullah ibn Zam'a, who said: The Messenger of Allah, peace and blessings be upon him, gave a sermon and mentioned the she-camel and the one who hamstrung her, and said: "When the most wretched of them arose: a bold, mighty, and protected man among his people arose for her, like Abu Zam'a." ' ¹⁰² Both [al-Bukhari and Muslim] narrated it from the hadith of Hisham. 'Ārim: i.e., bold. 'Azīz: i.e., a chief. Manī': i.e., obeyed among his people. Muhammad ibn Ishaq said: Yazid ibn Muhammad ibn Khuthaym narrated to me, from Muhammad ibn Ka'b, from Muhammad ibn Khuthaym ibn Yazid, from 'Ammar ibn Yasir, who said: The Messenger of Allah, peace and blessings be upon him, said to 'Ali: 'Shall I inform you of the most wretched of people?' He said: 'Yes.' He said: 'Two men: the red one of Thamud who hamstrung the she-camel, and the one who will strike you, O 'Ali, on this'—meaning his head—'until this becomes wet'—meaning his beard. ¹⁰³ Ibn Abi Hatim narrated it. And the Exalted said: 'So they hamstrung the she-camel and rebelled against the command of their Lord, and said, "O Salih, bring us what you threaten us with, if you are of the messengers." ' ¹⁰⁴ Thus in this speech of theirs they combined grievous disbelief in several ways: Among them: that they opposed Allah and His Messenger by committing the strongly prohibited act of hamstringing the she-camel, which Allah had made a sign for them. And among them: that they hastened the occurrence of punishment upon themselves, thus deserving it from two aspects: one being the condition upon them in His saying: 'And do not touch her with harm, lest a near punishment seize you' ¹⁰⁵; and in another verse 'a great punishment' ¹⁰⁶; and in another 'a painful punishment' ¹⁰⁷; and all are true. The second: their hastening for that. And among them: that they denied the messenger whose prophethood and truthfulness had been established by conclusive proof, while they knew that with certain knowledge, but disbelief, misguidance, and obstinacy drove them to deem the truth and the occurrence of punishment upon them unlikely. Allah the Exalted said: 'So they hamstrung her, and he said, "Enjoy yourselves in your homes for three days. That is a promise not to be denied." ' ¹⁰⁸ And they mentioned that when they hamstrung the she-camel, the first to attack her was Qudar ibn Salif, may Allah curse him. He hamstrung her, and she fell to the ground, then they rushed upon her with their swords, cutting her up. When her young one—her foal—saw that, it fled from them, ascended the highest part of the mountain there, and bellowed three times. Thus Salih said to them: 'Enjoy yourselves in your homes for three days' i.e., besides that day. But they did not believe him either in this sure promise. Rather, when evening came, they intended to kill him and wanted—as they claimed—to join him with the she-camel. 'They said, "Swear to one another by Allah that we will attack him and his family by night." ' i.e., we will raid him in his home with his family and kill him, then we will deny his killing and disclaim it if his guardians seek his blood. Hence they said: 'Then we will surely say to his guardian, "We did not witness the destruction of his family, and indeed we are truthful." ' ¹⁰⁹ Allah the Exalted said: 'And they planned a plan, and We planned a plan, while they perceived not. Then see how was the end of their plan: that We destroyed them and their people all together. So those are their houses, fallen down because they wronged. Indeed in that is a sign for a people who know. And We saved those who believed and used to fear Allah.' ¹¹⁰ That is because Allah the Exalted sent upon those men who intended to kill Salih stones that crushed them, destroying them beforehand and in advance before their people. And Thamud awoke on Thursday—the first day of the respite—with their faces yellow, as Salih, peace be upon him, had warned them. When evening came, they all called out: 'Indeed one day of the term has passed.' Then they awoke on the second day of the respite—Friday—with their faces red. When evening came, they called out: 'Indeed two days of the term have passed.' Then they awoke on the third day of the enjoyment—Saturday—with their faces black. When evening came, they called out: 'Indeed the term has passed.' Then on the morning of Sunday, they embalmed themselves, prepared, and sat waiting for what punishment, calamity, and vengeance would befall them, not knowing how it would be done to them nor from which direction the punishment would come. When the sun rose, a shout came to them from the sky above them, and an earthquake from below them. Then the spirits departed, the souls perished, movements ceased, voices fell silent, and realities were realized. So they became in their homes fallen dead, corpses without souls or movement. They said: None of them remained except a crippled girl named Kalba bint al-Salq—also called al-Dhari'a—who was severe in disbelief and enmity toward Salih, peace be upon him. When she saw the punishment, her legs were released, and she stood up running as fast as possible. She came to a tribe of Arabs, informed them of what she saw and what had befallen her people, and asked them for water. When she drank, she died. Allah the Exalted said: 'As if they had never prospered therein.' i.e., they had not lived there in abundance, provision, and prosperity. 'Unquestionably, Thamud denied their Lord; then away with Thamud.' ¹¹¹ i.e., the tongue of destiny proclaimed this. Imam Ahmad said: 'Abd al-Razzaq narrated to us, Ma'mar narrated to us, 'Abdullah ibn 'Uthaym ibn Khuthaym narrated to us, from Abu al-Zubayr, from Jabir, who said: When the Messenger of Allah, peace and blessings be upon him, passed by al-Hijr, he said: 'Do not ask for signs, for the people of Salih asked for them. And it—meaning the she-camel—used to come from this pass and go from this pass. They disobeyed the command of their Lord and hamstrung her. She used to drink their water one day, and they would drink her milk one day. So they hamstrung her, and a shout seized them by which Allah silenced everyone beneath the canopy of heaven among them except one man who was in the sanctuary of Allah.' They said: 'Who is that, O Messenger of Allah?' He said: 'He is Abu Righal. When he left the sanctuary, what befell his people befell him.' ¹¹² This hadith meets the criteria of Muslim but is not in any of the six books. And Allah the Exalted knows best. 'Abd al-Razzaq also said: Ma'mar said: Isma'il ibn Umayya informed me that the Prophet, peace and blessings be upon him, passed by the grave of Abu Righal and said: 'Do you know who this is?' They said: 'Allah and His Messenger know best.' He said: 'This is the grave of Abu Righal, a man from Thamud. He was in the sanctuary of Allah, so the sanctuary of Allah protected him from Allah's punishment. When he left, what befell his people befell him, and he was buried here. A branch of gold was buried with him.' So the people dismounted and rushed upon it with their swords, dug for it, and extracted the branch. ¹¹³ 'Abd al-Razzaq said: Ma'mar said: al-Zuhri said: Abu Righal is the father of Thaqif. This is mursal ¹¹⁴ from this chain.

It has also come through another chain, connected, as Muhammad ibn Ishaq mentioned in the Sirah, from Isma'il ibn Umayyah, from Bujayr ibn Abi Bujayr, who said: I heard 'Abdullah ibn 'Umar say: I heard the Messenger of Allah, may Allah bless him and grant him peace, when we went out with him to Ta'if, and we passed by a grave, he said: "This is the grave of Abu Righal, and he is the father of Thaqif. He was from Thamud, and he was in this Sanctuary ¹¹⁵ protected by it. When he left it, the punishment that struck his people struck him in this place, and he was buried here. The sign of that is that a branch of gold was buried with him; if you dig him up, you will find it with him." So the people rushed and extracted the branch from him. Thus Abu Dawud narrated it via Muhammad ibn Ishaq. Our teacher, the Hafiz ¹¹⁶ Abu al-Hajjaj al-Mizzi, may Allah have mercy on him, said: This is a good, rare hadith. I say: This Bujayr ibn Abi Bujayr is unique in narrating it, and he is known only through this hadith, and no one narrated from him except Isma'il ibn Umayyah. Our teacher said: It is possible that he erred in raising it ¹¹⁷, and it might be from the speech of 'Abdullah ibn 'Amr from his two scrolls ¹¹⁸. And Allah knows best. I say: However, in the preceding mursal ¹¹⁹ and in the hadith of Jabir there is a witness for it. And Allah knows best. * * * And His statement, Exalted is He: "So he turned away from them and said: 'O my people, I have conveyed to you the message of my Lord and advised you, but you do not like the advisors'" ¹²⁰ is an informing about Salih, peace be upon him, that he addressed his people after their destruction, and he had begun to depart from their settlement to another, saying to them: "O my people, I have conveyed to you the message of my Lord and advised you," i.e., I strove in your guidance with all that was possible for me, and I was eager for that with my words, deeds, and intention. "But you do not like the advisors," i.e., your natures did not accept the truth nor desire it, so for this reason you have come to what you are in of painful punishment, continuous for you, everlasting, and I have no stratagem for you nor any means to defend you. What was incumbent upon me of conveying the message and advising you, I have done and expended for you, but Allah does what He wills. Thus the Prophet, may Allah bless him and grant him peace, addressed the people of the well of Badr after three nights: He stood over them, having mounted his riding beast, and ordered departure at the end of the night, and said: "O people of the well, have you found what your Lord promised you to be true? For I have found what my Lord promised me to be true." And he said to them among what he said: "Evil kinsmen of the Prophet were you to your Prophet. You denied me while the people believed me, you expelled me while the people gave me refuge, you fought me while the people helped me. So evil kinsmen of the Prophet were you to your Prophet." 'Umar said to him: "O Messenger of Allah, do you address people who have become corpses?" He said: "By Him in whose hand is my soul, you are not more hearing of what I say than they, but they cannot answer." It is said that Salih, peace be upon him, moved to the Sanctuary of Allah ¹²¹ and stayed there until he died. Imam Ahmad said: Waki' narrated to us, from Zam'ah ibn Salih, from Salamah ibn Wahram, from 'Ikrimah, from Ibn 'Abbas, who said: When the Prophet, may Allah bless him and grant him peace, passed by the valley of 'Usfan ¹²² during his Hajj, he said: "O Abu Bakr, which valley is this?" He said:

1. Zam'a : Zam'a ibn Abi Salih, a narrator of hadith.
2. bakrayn : Dual of bakr, meaning young camels or riding camels.
3. al-nimar : Striped garments, possibly from Yemen.
4. jubbah sayhan : A cloak or garment made of silk or fine material.
5. wasiyya : A will or testament, often containing religious advice.
6. La ilaha illa Allah : The Islamic declaration of faith: 'There is no god but Allah.'
7. halqah mubhamah : A closed ring, symbolizing something tightly bound or sealed.
8. Subhan Allah wa bihamdihi : Glory be to Allah and praise be to Him.
9. shirk : Associating partners with Allah; polytheism.
10. safah al-haqq wa ghamt al-nas : Rejecting the truth and belittling people.
11. safina : The ark of Noah.
12. mursal : A hadith where a Successor narrates directly from the Prophet without mentioning the Companion.
13. al-Biqa' : The Beqaa Valley in Lebanon.
14. Kark Nuh : A town in the Beqaa Valley, traditionally associated with Noah's tomb.
15. al-Ahqaf : Sand dunes or curved sand hills; a region in southern Arabia.
16. Iram dhat al-'imad : Iram of the pillars; a reference to the ancient tribe of 'Ad.
17. allati lam yukhlaq mithluha fi al-bilad : The like of which were not created in the lands.
18. Tafsir : Exegesis or commentary on the Qur'an.
19. al-'Arab al-'Ariba : The pure or original Arabs, believed to be the descendants of Qahtan.
20. al-Musta'riba : Arabized Arabs, descendants of Ishmael.
21. al-Haram : The sacred precinct in Mecca.
22. Iram : A reference to the ancient city of Iram, often identified with the 'Ad people, known for its grandeur.
23. stakes : Refers to the pyramids or structures used by Pharaoh for torture and execution.
24. companions of the thicket : Refers to the people of Shu'ayb, who were destroyed by a combination of punishments including a cloud of fire.
25. سفاهة : Foolishness or light-mindedness; here it implies a lack of reason or wisdom in the view of the disbelievers.
26. فطرة : The innate disposition or natural inclination towards monotheism and goodness, as created by Allah.
27. يس : Yā Sīn; a chapter (sūrah) of the Qur'an, often referred to as the heart of the Qur'an.
28. هود : Hūd; a prophet sent to the people of ʿĀd, mentioned in the Qur'an.
29. فكيدوني : A challenge meaning 'plot against me' or 'scheme against me'.
30. صراط مستقيم : A straight path; here it refers to Allah's way of justice and righteousness.
31. نوح : Noah; a prophet sent to his people before the flood.
32. إبراهيم : Ibrāhīm (Abraham); a prophet and friend of Allah, known for his monotheistic stance.
33. الآخرة : The Hereafter; the afterlife including resurrection, judgment, heaven, and hell.
34. أنذر : To warn; a key function of prophets to alert people to divine punishment.
35. ملك : Angel; a celestial being created from light, often serving as messengers.
36. رب : Lord; a title for Allah, emphasizing His sovereignty and care.
37. دهرية : Materialists or atheists who believe only in the material world and deny the afterlife.
38. دورية : Cyclicalists; those who believe in the cyclical return of souls to this world.
39. الآخرة : The Hereafter; the afterlife including resurrection, judgment, heaven, and hell.
40. ريع : A high place or prominent location; here it refers to building monuments for show.
41. عَاد : The ancient tribe of 'Aad, to whom the prophet Hud was sent.
42. إِرَم : Iram, a name for the ancient 'Aad tribe or a legendary city; here interpreted as the first 'Aad.
43. ذَاتِ الْعِمَادِ : Literally 'of the pillars,' referring to tent poles or tall buildings.
44. مَصَانِع : Fortresses, palaces, or reservoirs; plural of 'masna'.'
45. لَعَلَّكُمْ تَخْلُدُونَ : That you might live forever; a phrase indicating hope for immortality.
46. جَبَّارِينَ : Tyrannically; as tyrants or oppressors.
47. فَأْتِنَا بِمَا تَعِدُنَا : Then bring us what you promise us; a challenge to bring punishment.
48. خَلْقُ الْأَوَّلِينَ : Creation of the ancients; or with different voweling, 'religion of the ancients.'
49. فَتْحَة : The vowel 'a' (fatha) on the letter kha', yielding 'khalq' (creation/fabrication).
50. ضَمَّة : The vowel 'u' (damma) on the letters kha' and lam, yielding 'khuluq' (religion/character).
51. دِينُ الْأَوَّلِينَ : Religion of the ancients; the traditional faith of their forefathers.
52. رِجْس : Abomination; filth or punishment from Allah.
53. فَانْتَظِرُوا إِنِّي مَعَكُمْ مِنَ الْمُنْتَظِرِينَ : Then wait; indeed, I am with you among those who wait; a threat of impending punishment.
54. الصَّيْحَة : The blast; a powerful cry or shout that destroyed them.
55. غُثَاء : Scum; dry, worthless debris like chaff.
56. عَارِض : A cloud; specifically a cloud appearing on the horizon.
57. مُحَمَّدُ بْنُ إِسْحَاقَ بْنِ يَسَار : Muhammad ibn Ishaq, an early Islamic historian and biographer of the Prophet.
58. الْحَرَم : The Sanctuary; the sacred precinct of Mecca.
59. الْعَمَالِيق : The Amalekites; an ancient people, descendants of 'Imliq.
60. الْجَرَادَتَان : The two singing girls; literally 'the two locusts,' a nickname for two slave-girls.
61. قَيْل : Qayl; a title or name, possibly meaning 'chief' or 'speaker.'
62. رَمَاد رِمْدَد : Cinder-like ash; a destructive wind that reduces everything to ashes.
63. بَنِي اللَّوْذِيَّةِ الْهَمَدَا : Banu al-Luwadhiyya al-Hamda; a clan of 'Aad that was spared because they were in Mecca.
64. رِيحٌ فِيهَا عَذَابٌ أَلِيمٌ : Qur'anic phrase from Surah al-Ahqaf 46:24, referring to the wind of punishment sent upon 'Ad.
65. حسوما : Consecutive, continuous; also interpreted as complete or unceasing.
66. الدهناء : A desert region in Arabia, used as a boundary.
67. سَبْعَ لَيَالٍ وَثَمَانِيَةَ أَيَّامٍ حُسُومًا : Qur'anic phrase from Surah al-Haqqah 69:7, describing the duration of the punishment upon 'Ad.
68. فَتَرَى الْقَوْمَ فِيهَا صَرْعَى كَأَنَّهُمْ أَعْجَازُ نَخْلٍ خَاوِيَةٍ : Qur'anic verse from Surah al-Haqqah 69:7, likening the dead to hollow palm trunks.
69. رِيحًا صَرْصَرًا فِي يَوْمِ نَحْسٍ مُسْتَمِرٍّ : Qur'anic phrase from Surah al-Qamar 54:19, describing the wind as screaming and the day as of continuous misfortune.
70. تَنْزِعُ النَّاسَ كَأَنَّهُمْ أَعْجَازُ نَخْلٍ مُنْقَعِرٍ : Qur'anic phrase from Surah al-Qamar 54:20, describing the wind uprooting people like palm trunks.
71. فِي أَيَّامٍ نَحِسَاتٍ : Qur'anic phrase from Surah Fussilat 41:16, meaning 'in days of misfortune' for them.
72. الرِّيحَ الْعَقِيمَ : Qur'anic phrase from Surah al-Dhariyat 51:41, meaning the barren wind that produces no good.
73. مَا تَذَرُ مِنْ شَيْءٍ أَتَتْ عَلَيْهِ إِلَّا جَعَلَتْهُ كَالرَّمِيمِ : Qur'anic verse from Surah al-Dhariyat 51:42, describing the wind's destructive effect.
74. وَاذْكُرْ أَخَا عَادٍ إِذْ أَنْذَرَ قَوْمَهُ بِالْأَحْقَافِ : Qur'anic verse from Surah al-Ahqaf 46:21, referring to Hud warning his people.
75. فَلَمَّا رَأَوْهُ عَارِضًا مُسْتَقْبِلَ أَوْدِيَتِهِمْ قَالُوا هَذَا عَارِضٌ مُمْطِرُنَا : Qur'anic verse from Surah al-Ahqaf 46:24, describing the 'Adites' mistaken belief that the cloud was rain-bearing.
76. بَلْ هُوَ مَا اسْتَعْجَلْتُمْ بِهِ : Qur'anic phrase from Surah al-Ahqaf 46:24, meaning 'Nay, it is that which you sought to hasten.'
77. أَلِيم : Painful; a term describing severe torment.
78. الرّيح الصرصر العاتية الْبَارِدَة الشَّدِيدَة الهبوط : The violent, bitterly cold, and fiercely descending wind; a description of the wind that destroyed 'Ad.
79. مَن أَشَدُّ مِنَّا قُوَّةً : Who is stronger than us?; a boastful statement by the people of 'Ad.
80. الرِّيحُ الْعَقِيمُ : The barren wind; a wind that brings no benefit, only destruction.
81. أَصْحَابَ الظُّلَّةِ : The people of the Shade; a reference to the people of Madyan who were punished by a cloud of fire.
82. سُورَة قد أَفْلَح الْمُؤْمِنُونَ : Surah al-Mu'minun (The Believers); a chapter of the Qur'an.
83. مِثْلَ مَوْضِعِ الْخَاتَمِ : The amount of a signet ring; a metaphor for a small opening.
84. حزانها : Its reservoirs; referring to the wind's containment.
85. مَرْفُوع : Marfu'; a hadith attributed directly to the Prophet Muhammad.
86. لَهَوَاتِهِ : His uvula; a part of the throat, indicating full laughter.
87. سُورَةِ الْأَحْقَافِ : Surah al-Ahqaf (The Sand Dunes); a chapter of the Qur'an.
88. الْعَارِبَةِ : Al-'Ariba; the original, pure Arabs.
89. الْحِجْرَ : Al-Hijr; a region between Hijaz and Tabuk, also known as Mada'in Salih.
90. النَّاقَةَ : The she-camel; a miraculous camel sent as a sign to Thamud.
91. الرَّجْفَةُ : The earthquake; the punishment that destroyed Thamud.
92. tawbah : Repentance; turning back to God with sincere regret and resolve to abandon sin.
93. Qarīb Mujīb : Near and Responsive; attributes of God indicating His closeness to His servants and His answering of supplications.
94. marjūw : One in whom hope is placed; here, the people of Thamud had hoped Salih would be reasonable before his call to monotheism.
95. takhsīr : Loss; here meaning that the people's response only increases Salih in loss, i.e., they offer no benefit.
96. musahharīn : Those bewitched; from sihr (sorcery). The people accused Salih of being under a spell.
97. sahr : Lung; an alternative interpretation of musahharīn as 'those who have a lung,' i.e., ordinary humans.
98. ʿadhāb ʿaẓīm : Great punishment; the divine retribution threatened for harming the she-camel.
99. رَغَا : To bellow (of a camel).
100. فَعَقَرَ : He hamstrung (the she-camel); a specific act of slaughter by cutting the hamstring tendons.
101. نَاقَة الله وسقياها : The she-camel of Allah and her drink; a reference to the miraculous she-camel sent to Thamud and her designated day for drinking.
102. أَخْرَجَاهُ : Both (al-Bukhari and Muslim) narrated it.
103. أُحَيْمِرُ ثَمُودَ : The red one of Thamud; a reference to the most wretched person who hamstrung the she-camel.
104. فَعَقَرُوا النَّاقَةَ : So they hamstrung the she-camel.
105. عَذَاب قريب : A near punishment.
106. عَظِيمٌ : Great (punishment).
107. أَلِيمٌ : Painful (punishment).
108. تَمَتَّعُوا فِي دَارِكُمْ ثَلَاثَةَ أَيَّام : Enjoy yourselves in your homes for three days; the respite given to Thamud before destruction.
109. تَقَاسَمُوا بِاللَّه لنبيتنه وَأَهله : They swore by Allah to attack him and his family by night.
110. دَمَّرْنَاهُمْ : We destroyed them utterly.
111. أَلَا إِنَّ ثَمُودَ كَفَرُوا رَبَّهُمْ أَلَا بعدا لثمود : Unquestionably, Thamud denied their Lord; then away with Thamud.
112. أَبُو رِغَالٍ : Abu Righal; a man from Thamud who was spared temporarily due to being in the sanctuary (Haram) but was later punished.
113. غُصْنٌ مِنْ ذَهَبٍ : A branch of gold; buried with Abu Righal.
114. مُرْسَلٌ : A hadith with a missing link in the chain of transmission, typically a Successor narrating directly from the Prophet.
115. al-Haram : The sacred sanctuary of Mecca, a place of safety and inviolability.
116. Hafiz : A title for a hadith scholar who has memorized a vast number of hadiths and their chains of transmission.
117. raf' : Raising a hadith to the Prophet, i.e., attributing it directly to him as a marfu' hadith.
118. zamiltayhi : Two scrolls or books that 'Abdullah ibn 'Amr ibn al-'As wrote containing knowledge from the Prophet.
119. mursal : A hadith where the Companion is omitted and the Successor narrates directly from the Prophet.
120. Quran 7:93 : The verse from Surah al-A'raf.
121. Haram Allah : The sacred sanctuary of Mecca.
122. Wadi 'Usfan : A valley near Mecca on the way to Medina.

He mentioned the passing of the Prophet, peace and blessings be upon him, by Wadi al-Hijr…

He mentioned the passing of the Prophet, peace and blessings be upon him, by Wadi al-Hijr [1] in the land of Thamud [2] during the year of Tabuk [3].

Wadi 'Usfan ¹. He said: "Hud and Salih, peace be upon them, passed through it with camels whose nose-ropes were made of palm fiber, their cloaks were blue, and their mantles were striped, reciting the talbiyah ² and performing pilgrimage to the Ancient House ³." Its chain of transmission is good (hasan). It has already been mentioned in the story of Nuh, peace be upon him, from the narration of al-Tabarani, and it includes Nuh, Hud, and Ibrahim. Mention of the Prophet's, peace and blessings be upon him, passing through Wadi al-Hijr ⁴ in the land of Thamud during the year of Tabuk. Imam Ahmad said: 'Abd al-Samad narrated to us, from Sakhr ibn Juwayriyah, from Nafi', from Ibn 'Umar, who said: When the Messenger of Allah, peace and blessings be upon him, camped with the people at Tabuk, he camped with them at al-Hijr near the houses of Thamud. The people drew water from the wells from which Thamud used to drink, and they kneaded dough from it and set up cooking pots. The Messenger of Allah ordered them to pour out the pots and feed the dough to the camels. Then he set out with them until he camped at the well from which the she-camel used to drink, and he forbade them from entering upon the people who had been punished. He said: "I fear that you may be afflicted with what afflicted them, so do not enter upon them." Ahmad also said: 'Affan narrated to us, from 'Abd al-'Aziz ibn Muslim, from 'Abdullah ibn Dinar, from 'Abdullah ibn 'Umar, who said: The Messenger of Allah, peace and blessings be upon him, said while at al-Hijr: "Do not enter upon these people who are being punished unless you are weeping. If you are not weeping, then do not enter upon them, lest you be afflicted with what afflicted them." It is reported in the two Sahihs ⁵ from multiple chains. In some narrations: When he, peace be upon him, passed by their dwellings, he covered his head and urged his mount to go faster, and forbade entering their dwellings unless you are weeping. In another narration: "If you do not weep, then pretend to weep, out of fear that you may be afflicted with what afflicted them." May the blessings and peace of Allah be upon him. Imam Ahmad said: Yazid ibn Harun narrated to us, from al-Mas'udi, from Isma'il ibn Awsat, from Muhammad ibn Abi Kabshah al-Ansari, from his father (whose name was 'Amr ibn Sa'd, and it is said 'Amir ibn Sa'd), may Allah be pleased with him, who said: During the expedition of Tabuk, the people rushed to the people of al-Hijr to enter upon them. This reached the Messenger of Allah, peace and blessings be upon him, and he called out among the people: "The prayer is gathering." He said: I came to the Prophet, peace and blessings be upon him, while he was holding his camel and saying: "Why do you enter upon a people upon whom Allah is angry?" A man called out: We are amazed by them, O Messenger of Allah! He said: "Shall I not inform you of something more amazing? A man from among yourselves who informs you of what was before you and what will be after you. So be upright and steadfast, for Allah does not care about your punishment at all, and a people will come who will not defend themselves at all." Its chain of transmission is good (hasan), but they did not record it. * * * It has been mentioned that the people of Salih had long lifespans, and they built houses of mud brick, but they would decay before the death of any one of them, so they carved houses for themselves in the mountains. They mentioned that when Salih, peace be upon him, was asked for a sign, Allah brought forth the she-camel from the rock, and he commanded them concerning it and the foal that was in its womb, and warned them of Allah's punishment if they harmed it, and informed them that they would hamstring it and that would be the cause of their destruction. He described to them the one who would hamstring it: that he would be red, blue-eyed, and reddish-blond. So they sent midwives throughout the land to kill any newborn with these characteristics, and they continued this for a long time. One generation passed away and another came. In a later age, a chief among them sought the hand of the daughter of another chief for his son, and he married her, and between them was born the hamstringer of the she-camel, Qudar ibn Salif. The midwives were unable to kill him due to the nobility of his parents and grandparents among them, so he grew up quickly, maturing in a week as others do in a month, until he became an obeyed leader among them. His soul prompted him to hamstring the she-camel, and eight of their nobles followed him; these were the nine who intended to kill Salih, peace be upon him. When what happened regarding the hamstringing of the she-camel occurred, and this reached Salih, peace be upon him, he came to them weeping over her, and they met him apologizing, saying: "This was not done by our elders; it was only done by these youths among us." It is said that he ordered them to try to catch her foal and treat it well as compensation for her. They went after it, but it climbed a mountain there, and as they ascended after it, the mountain rose higher until birds could not reach it, and the foal wept until its tears flowed. Then it faced Salih, peace be upon him, and bellowed three times. At that, Salih said: "Enjoy yourselves in your homes for three days; that is a promise not to be belied." And he informed them that on the next day their faces would become yellow, then red on the second, and on the third day black. On the fourth day, a shout came upon them containing the sound of every thunderbolt, and it seized them, and they became lifeless in their homes. There is some consideration and contradiction in this account with the apparent meaning of the Qur'an concerning their affair and story, as we have previously mentioned. And Allah, glorified and exalted, knows best what is correct. The story of Ibrahim al-Khalil ⁶. He is Ibrahim ibn Tarikh ⁷ (250) ibn Nahor (148) ibn Sarugh (230) ibn Ra'u (239) ibn Faligh (439) ibn 'Abir (464) ibn Shalih (433) ibn Arfakhshad (438) ibn Sam (600) ibn Nuh, peace be upon him. This is the text of the People of the Book ⁸ in their book, and I have indicated their ages under their names in Indian numerals as they mentioned them, and we have already discussed the age of Nuh, peace be upon him, which suffices from repeating it. Al-Hafiz Ibn 'Asakir narrated in his biography of Ibrahim al-Khalil from his History, from Ishaq ibn Bishr al-Kahili, the author of the book al-Mubtada', that the name of Ibrahim's mother was "Umaylah." Then he reported from him a long story about his birth. Al-Kalbi said: Her name was "Buna" bint Karbita ibn Kurthi, from the descendants of Arfakhshad ibn Sam ibn Nuh. Ibn 'Asakir narrated from multiple chains from 'Ikrimah that he said: Ibrahim, peace be upon him, was known as "Abu al-Dhayfan" ⁹. They said: When Tarikh was seventy-five years old, Ibrahim, peace be upon him, was born to him, as well as Nahor and Haran. And to Haran was born Lut. According to them, Ibrahim, peace be upon him, was the middle one, and Haran died during his father's lifetime in the land where he was born, which is the land of the Chaldeans, meaning the land of Babylon. This is the correct and well-known view among the scholars of biographies, histories, and reports, and al-Hafiz Ibn 'Asakir affirmed this after narrating via Hisham ibn 'Ammar, from al-Walid, from Sa'id ibn 'Abd al-'Aziz, from Makhul, from Ibn 'Abbas, who said: Ibrahim was born in the Ghutah of Damascus, in a village called Barzah, on a mountain called Qasiyun. Then he said: The correct view is that he was born in Babylon. This place is attributed to him only because he prayed there when he came to help Lut, peace be upon him. They said: Ibrahim married Sarah, and Nahor married Milcah, the daughter of Haran, meaning his brother's daughter. They said: Sarah was barren and did not bear children. They said: Tarikh set out with his son Ibrahim, his wife Sarah, and his grandson Lut ibn Haran, and left the land of the Chaldeans for the land of the Canaanites. They settled in Harran, and Tarikh died there at the age of two hundred and fifty years.

This indicates that he was not born in Harran, but rather his birthplace was in the land of the Chaldeans, which is the land of Babylon and its environs. Then they set out heading for the land of the Canaanites, which is the region of Bayt al-Maqdis ¹⁰. So they settled in Harran, which was the land of the Kashdanians ¹¹ at that time, and likewise the land of al-Jazira ¹² and al-Sham ¹³ as well. They used to worship the seven planets. Those who built the city of Damascus followed this religion, facing the North Pole and worshipping the seven planets with various deeds and sayings. For this reason, at each of the seven ancient gates of Damascus there was a temple dedicated to one of these planets, and they would hold festivals and offer sacrifices for them. Similarly, the people of Harran worshipped the planets and idols, and everyone on the face of the earth were disbelievers, except for Ibrahim al-Khalil ¹⁴, his wife, and his nephew Lut, peace be upon them. It was al-Khalil, peace be upon him, through whom Allah removed those evils and abolished that misguidance. For Allah, glorified and exalted, granted him his sound judgment in his youth, and sent him as a messenger and took him as a close friend ¹⁵ in his older age. Allah the Exalted said: "And indeed We gave Ibrahim his sound judgment before, and We were fully aware of him" (Quran 21:51). That is, he was worthy of that. And the Exalted said: "And [mention] Ibrahim when he said to his people, 'Worship Allah and fear Him; that is best for you, if you only knew. You only worship, besides Allah, idols, and you invent falsehood. Indeed, those you worship besides Allah do not possess for you [the power of] provision. So seek from Allah provision and worship Him and be grateful to Him. To Him you will be returned. And if you deny [the message], then nations before you have denied. And upon the messenger is only clear notification. Have they not seen how Allah begins creation and then repeats it? Indeed, that is easy for Allah. Say, 'Travel through the land and observe how He began creation. Then Allah will produce the final creation. Indeed, Allah is over all things competent.' He punishes whom He wills and shows mercy to whom He wills, and to Him you will be returned. And you are not causing failure [to Allah] on the earth or in the heaven. And you have not besides Allah any protector or helper. And those who disbelieve in the verses of Allah and the meeting with Him - those have despaired of My mercy, and they will have a painful punishment.' So the answer of his people was not except that they said, 'Kill him or burn him.' But Allah saved him from the fire. Indeed, in that are signs for a people who believe. And he said, 'You have only taken, besides Allah, idols as [a bond of] affection among you in the life of the world. Then on the Day of Resurrection you will deny one another and curse one another, and your refuge will be the Fire, and you will have no helpers.' So Lut believed in him. And [Ibrahim] said, 'Indeed, I am emigrating to my Lord. Indeed, He is the Exalted in Might, the Wise.' And We gave him Isaac and Jacob, and placed in his descendants prophethood and scripture. And We gave him his reward in this world, and indeed, in the Hereafter he is among the righteous" (Quran 29:16-27). Then the Exalted mentioned his debate with his father and his people, as we will mention, if Allah the Exalted wills. * * * His first call was to his father, and his father was among those who worshipped idols, because he was the most deserving of sincere advice, as the Exalted said: "And mention in the Book [the story of] Ibrahim. Indeed, he was a man of truth and a prophet. When he said to his father, 'O my father, why do you worship that which does not hear and does not see and does not benefit you at all? O my father, indeed there has come to me of knowledge that which has not come to you, so follow me; I will guide you to a straight path. O my father, do not worship Satan. Indeed, Satan has ever been disobedient to the Most Merciful. O my father, indeed I fear that there will touch you a punishment from the Most Merciful so you would be to Satan a companion [in Hellfire].' [His father] said, 'Are you turning away from my gods, O Ibrahim? If you do not desist, I will surely stone you. So leave me for a long time.' [Ibrahim] said, 'Peace be upon you. I will ask forgiveness for you from my Lord. Indeed, He is ever gracious to me. And I will leave you and those you invoke besides Allah and will invoke my Lord. I expect that I will not be in invocation to my Lord unhappy'" (Quran 19:41-48). Thus the Exalted mentioned what transpired between him and his father of dialogue and argument, and how he called his father to the truth with the gentlest expression and the finest indication. He explained to him the falsehood of what he was upon of worshipping idols that do not hear the prayer of their worshipper nor see his place, so how could they benefit him in any way or do him any good in terms of provision or victory? Then he said to him, alerting him to what Allah had given him of guidance and beneficial knowledge, even though he was younger than his father: "O my father, indeed there has come to me of knowledge that which has not come to you, so follow me; I will guide you to a straight path" (Quran 19:43), i.e., a straight, clear, easy, and upright path that leads you to good in this world and the Hereafter. When he presented this guidance to him and offered this sincere advice to him, he did not accept it from him nor take it from him. Rather, he threatened him and warned him, saying: "Are you turning away from my gods, O Ibrahim? If you do not desist, I will surely stone you" (Quran 19:46). It is said with words and it is said with deeds. "So leave me for a long time" (Quran 19:46), i.e., cut me off and prolong your abandonment of me. At that point, Ibrahim said to him: "Peace be upon you" (Quran 19:47), i.e., no harm will reach you from me, nor will any injury befall you from me; rather, you are safe from my side. And he added goodness, saying: "I will ask forgiveness for you from my Lord. Indeed, He is ever gracious to me" (Quran 19:47). Ibn Abbas and others said: i.e., kind, meaning in that He guided me to worship Him and to be sincere to Him. Therefore, he said: "And I will leave you and those you invoke besides Allah and will invoke my Lord. I expect that I will not be in invocation to my Lord unhappy" (Quran 19:48). Ibrahim, peace be upon him, did ask forgiveness for him as he had promised in his supplications. But when it became clear to him that he was an enemy of Allah, he disassociated himself from him, as the Exalted said: "And the request of forgiveness of Ibrahim for his father was only because of a promise he had made to him. But when it became clear to him that he was an enemy of Allah, he disassociated himself from him. Indeed, Ibrahim was compassionate and forbearing" (Quran 9:114). Al-Bukhari said: Isma'il ibn 'Abdullah narrated to us, my brother 'Abd al-Hamid narrated to me, from Ibn Abi Dhi'b, from Sa'id al-Maqburi, from Abu Hurayra, from the Prophet, peace and blessings be upon him, who said: "Ibrahim will meet his father Azar on the Day of Resurrection, and on the face of Azar there will be dust and grime. Ibrahim will say to him: 'Did I not tell you not to disobey me?' His father will say: 'Today I will not disobey you.' Ibrahim will say: 'O Lord, You promised me that You would not disgrace me on the Day they are resurrected. What disgrace is greater than my father being the farthest [from mercy]?' Allah will say: 'I have forbidden Paradise to the disbelievers.' Then it will be said: 'O Ibrahim, what is beneath your feet?' He will look and see a blood-stained hyena ¹⁶. It will be seized by its legs and thrown into the Fire." Thus he narrated it in the story of Ibrahim alone. And in the Tafsir ¹⁷, he said: Ibrahim ibn Tahman narrated from Ibn Abi Dhi'b, from Sa'id al-Maqburi, from his father, from Abu Hurayra. Likewise, al-Nasa'i narrated it from Ahmad ibn Hafs ibn 'Abdullah, from his father, from Ibrahim ibn Tahman. Al-Bazzar also narrated it from the hadith of Hammad ibn Salama, from Ayyub, from Muhammad ibn Sirin, from Abu Hurayra, from the Prophet, peace and blessings be upon him, similarly, and in its context there is some oddity. He also narrated it from the hadith of Qatada, from 'Uqba ibn 'Abd al-Ghafir, from Abu Sa'id, from the Prophet, peace and blessings be upon him, similarly. And the Exalted said: "And [mention] when Ibrahim said to his father Azar, 'Do you take idols as deities? Indeed, I see you and your people in manifest error'" (Quran 6:74). This indicates that the name of Ibrahim's father was Azar. The majority of genealogists, including Ibn Abbas, hold that his father's name was Tarah. The People of the Book say Tarakh with a khā'. It is said that he was nicknamed after an idol he worshipped named Azar. Ibn Jarir said: The correct view is that his name was Azar.

And perhaps he has two proper names, or one of them is a nickname and the other a proper name. This is what he said, and it is possible. And Allah knows best. * * * Then Allah Almighty said: "And thus We showed Abraham the kingdom of the heavens and the earth, that he might be of those who are certain. When the night covered him, he saw a star and said, 'This is my Lord.' But when it set, he said, 'I do not love those that set.' When he saw the moon rising, he said, 'This is my Lord.' But when it set, he said, 'Unless my Lord guides me, I will surely be among the people who go astray.' When he saw the sun rising, he said, 'This is my Lord; this is greater.' But when it set, he said, 'O my people, indeed I am free from what you associate [with Allah]. Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah.' And his people argued with him. He said, 'Do you argue with me concerning Allah while He has guided me? And I fear not what you associate with Him except that my Lord should will something. My Lord encompasses all things in knowledge. Then will you not remember? And how should I fear what you associate while you do not fear that you have associated with Allah that for which He has not sent down to you any authority? So which of the two parties is more deserving of security, if you should know? Those who believe and do not mix their belief with injustice—those will have security, and they are [rightly] guided.' And that was Our argument which We gave Abraham against his people. We raise in degrees whom We will. Indeed, your Lord is Wise, Knowing." ¹⁸ This is a station of debate with his people, and an explanation to them that these observed celestial bodies—the luminous stars—are not fit for divinity, nor should they be worshipped along with Allah Almighty, because they are created, governed, made, administered, and subjugated; they rise at one time and set at another, disappearing from this world. But the Lord Almighty, nothing is absent from Him, and no secret is hidden from Him. Rather, He is the Eternal, the Everlasting without cessation. There is no god but Him, and no lord other than Him. So he first explained to them the unsuitability of the stars for that ¹⁹. It is said that it was Venus. Then he progressed from them to the moon, which is more luminous and more splendid in beauty. Then he progressed to the sun, which is the most intense of the observed celestial bodies in light, radiance, and brilliance. He showed that they are subjugated, directed, determined, and governed, as Allah Almighty said: "And of His signs are the night and the day and the sun and the moon. Do not prostrate to the sun or to the moon, but prostrate to Allah, who created them, if it should be Him that you worship." ²⁰ Therefore he said: "When he saw the sun rising" i.e., appearing, "he said, 'This is my Lord; this is greater.' But when it set, he said, 'O my people, indeed I am free from what you associate [with Allah]. Indeed, I have turned my face toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah.'" "And his people argued with him. He said, 'Do you argue with me concerning Allah while He has guided me? And I fear not what you associate with Him except that my Lord should will something.'" That is, I do not care about these gods that you worship besides Allah, for they benefit nothing, nor hear, nor comprehend. Rather, they are governed and subjugated like the stars and the like, or made, carved, and fashioned. And it appears that this admonition concerning the stars was for the people of Harran, for they used to worship them. This refutes the claim of those who assert that he said this when he came out of the cave when he was young, as mentioned by Ibn Ishaq and others, which is based on Israelite reports that are not trustworthy, especially when they contradict the truth. * * * As for the people of Babylon, they used to worship idols, and it was they whom he debated regarding their worship, broke their idols, humiliated them, and demonstrated their falsehood, as Allah Almighty said: "And he said, 'You have only taken, besides Allah, idols as [a bond of] affection among you in the life of the world. Then on the Day of Resurrection you will deny one another and curse one another, and your abode will be the Fire, and you will have no helpers.'" And He said in Surah Al-Anbiya: "And We had certainly given Abraham his sound judgment before, and We were of him well-knowing. When he said to his father and his people, 'What are these statues to which you are devoted?' They said, 'We found our fathers worshippers of them.' He said, 'You have certainly been, you and your fathers, in manifest error.' They said, 'Have you come to us with truth, or are you of those who jest?' He said, '[No], rather, your Lord is the Lord of the heavens and the earth who created them, and I am, to that, of those who testify. And by Allah, I will surely plan against your idols after you have turned your backs.' So he made them into fragments, except a large one of them, that they might return to it. They said, 'Who has done this to our gods? Indeed, he is of the wrongdoers.' They said, 'We heard a young man mentioning them who is called Abraham.' They said, 'Then bring him before the eyes of the people that they may testify.' They said, 'Have you done this to our gods, O Abraham?' He said, 'Rather, this large one did it. So ask them, if they should speak.' So they returned to themselves and said, 'Indeed, you are the wrongdoers.' Then they were turned back upon their heads, [saying], 'You have certainly known that these do not speak.' He said, 'Then do you worship instead of Allah that which does not benefit you at all nor harm you? Fie upon you and upon what you worship instead of Allah. Then will you not use reason?' They said, 'Burn him and support your gods, if you are to act.' We said, 'O fire, be coolness and safety upon Abraham.' And they intended for him harm, but We made them the greatest losers." ²¹ And He said in Surah Ash-Shu'ara: "And recite to them the news of Abraham, when he said to his father and his people, 'What do you worship?' They said, 'We worship idols and remain to them devoted.' He said, 'Do they hear you when you supplicate? Or do they benefit you, or do they harm?' They said, 'But we found our fathers doing thus.' He said, 'Then have you considered what you have been worshipping, you and your ancient fathers? Indeed, they are enemies to me, except the Lord of the worlds, who created me, and He guides me, and who feeds me and gives me drink, and when I am ill, He cures me, and who will cause me to die and then bring me to life, and who I aspire that He will forgive me my sin on the Day of Recompense. My Lord, grant me wisdom and join me with the righteous.'" ¹⁹ And Allah Almighty said in Surah As-Saffat: "And indeed, among his kind was Abraham, when he came to his Lord with a sound heart. When he said to his father and his people, 'What do you worship? Is it falsehood [as] gods other than Allah you desire? Then what is your opinion about the Lord of the worlds?' And he cast a look at the stars and said, 'Indeed, I am [about to be] ill.' So they turned away from him, departing. Then he turned to their gods and said, 'Do you not eat? What is [the matter] with you that you do not speak?' Then he turned upon them, striking with his right hand. And they came toward him hastening. He said, 'Do you worship that which you [yourselves] carve, while Allah created you and that which you do?' They said, 'Build for him a structure and throw him into the blazing fire.' And they intended for him a plot, but We made them the most debased." ²² Allah Almighty informs about Abraham, His friend, peace be upon him, that he denounced his people's worship of idols, belittled them, diminished them, and disparaged them. He said: "What are these statues to which you are devoted?" i.e., devoted to them and submissive to them. They said: "We found our fathers worshippers of them." Their only argument was the practice of their fathers and forefathers and what they were upon of worshipping rivals. He said: "You have certainly been, you and your fathers, in manifest error," as Allah Almighty said: "When he said to his father and his people, 'What do you worship? Is it falsehood [as] gods other than Allah you desire? Then what is your opinion about the Lord of the worlds?'" Qatada said: "What is your opinion of Him that He will do to you when you meet Him while you have worshipped other than Him?" And he said to them: "Do they hear you when you supplicate? Or do they benefit you, or do they harm?" They said: "But we found our fathers doing thus." They conceded to him that they do not hear a supplicant, nor benefit, nor harm anything; rather, what drove them to worship them was following their predecessors and those like them in error from the ignorant fathers. Therefore he said to them: "Then have you considered what you have been worshipping, you and your ancient fathers? Indeed, they are enemies to me, except the Lord of the worlds."

This is a decisive proof of the falsity of the divinity of what they claimed of idols; because he disassociated himself from them and disparaged them. Had they been able to harm, they would have harmed him, or had they been able to effect, they would have effected upon him. "They said: 'Have you come to us with the truth, or are you of those who jest?'" And they say: "This speech that you say to us, disparaging our gods with it, and thereby impugning our fathers—do you say it ¹⁷ in truth and earnest, or in jest?" He said: "Nay, your Lord is the Lord of the heavens and the earth, Who created them, and I am of those who bear witness to that." Meaning: Rather, I say that to you in earnest and truth. Your God is only Allah, there is no god but Him, your Lord and the Lord of everything, the Creator of the heavens and the earth, who created them without a preceding model. So He alone is worthy of worship, with no partner, and I am of those who bear witness to that. And His saying: "And by Allah, I will surely plot against your idols after you have turned your backs"—He swore that he would plot against these idols that they worshipped after they had turned their backs and gone to their festival. It is said: He said this secretly to himself. Ibn Mas'ud said: Some of them heard him. They had a festival to which they went once every year ²³ to the outskirts of the town. His father invited him to attend it, but he said: "I am sick." As Allah Almighty said: "Then he cast a glance at the stars, and said: 'Indeed, I am sick.'" He spoke ambiguously to them until he achieved his purpose of humiliating their idols and supporting the true religion of Allah, and the falsity of what they were upon of worshipping idols that deserved to be broken and humiliated to the utmost degree. When they went out to their festival and he remained in their town, "he turned to their gods"—i.e., he went to them quickly and secretly. He found them in a great hall, and they had placed before them various kinds of food as offerings to them. He said to them by way of mockery and contempt: "Will you not eat? What is the matter with you that you do not speak? Then he turned upon them, striking with his right hand"—because it is stronger, more violent, quicker, and more overpowering. So he broke them with an axe in his hand, as Allah Almighty said: "So he made them into fragments"—i.e., pieces, he broke them all "except a large one of them, that they might return to it." It is said: He placed the axe in the hand of the large one, indicating that it was jealous that these small ones were worshipped along with it! When they returned from their festival and found what had befallen their objects of worship, "they said: 'Who has done this to our gods? Indeed, he is of the wrongdoers.'" This is a clear proof for them, if they had understood: what had befallen their gods that they worshipped. Had they been gods, they would have defended themselves against anyone who intended them harm. But out of their ignorance, lack of intellect, abundance of misguidance, and corruption, they said: "Who has done this to our gods? Indeed, he is of the wrongdoers." "They said: 'We heard a young man mentioning them, who is called Ibrahim'"—i.e., mentioning them with fault, disparagement, and contempt. So he is the one who stood against them and broke them. According to Ibn Mas'ud's statement, i.e., mentioning them by his saying: "And by Allah, I will surely plot against your idols after you have turned your backs." "They said: 'Then bring him before the eyes of the people, that they may witness'"—i.e., in the great assembly, before the witnesses, that they may witness his statement and hear his speech, and see what befalls him of retribution. This was the greatest of the intentions of the Friend (peace be upon him): that all the people would gather, and he would establish the proof against all the idol worshippers of the falsity of what they were upon, just as Moses (peace be upon him) said to Pharaoh: "Your appointment is the day of the festival, and that the people be gathered at forenoon." When they gathered and brought him as they had said, "they said: 'Is it you who did this to our gods, O Ibrahim?' He said: 'Rather, this large one of them did it.'" It is said: Its meaning is: It is what compelled me to break them. He spoke ambiguously to them in his statement: "So ask them, if they can speak." He intended by this statement that they would hasten to say that these cannot speak, and thus admit that they are inanimate like other inanimate objects. "So they turned to themselves and said: 'Indeed, you are the wrongdoers'"—i.e., they turned back to blame themselves, saying: "Indeed, you are the wrongdoers." i.e., in leaving them without a guardian or protector. "Then they were turned upside down upon their heads." Al-Suddi said: i.e., then they returned to their sedition. So on this interpretation, his statement: "Indeed, you are the wrongdoers" means in worshipping them. Qatada said: A bad confusion overtook the people. i.e., they lowered their heads, then said: "You have certainly known that these do not speak"—i.e., you know, O Ibrahim, that these do not speak, so how do you command us to ask them! At that point, the Friend (peace be upon him) said to them: "Do you then worship besides Allah that which does not benefit you at all nor harm you? Fie upon you and upon what you worship besides Allah! Do you not then understand?" As He said: "Then they turned to him, hastening." Mujahid said: They were hurrying. He said: "Do you worship what you carve?" i.e., how can you worship idols that you yourselves carve from wood and stone, and shape and form as you wish, "while Allah created you and what you do?" Whether "what" is a verbal noun or means "that which," the import of the speech is that you are created, and these idols are created. So how can a created being worship a created being like itself? For your worship of them is not more appropriate than their worship of you. This is false, so the other is false by necessity, since worship is not valid nor obligatory ¹⁸ except for the Creator alone, with no partner. "They said: 'Build for him a structure and cast him into the blazing fire.' So they intended to plot against him, but We made them the lowest." They turned away from argument and debate when they were confounded and overcome, and they had no proof or doubt left, to using their power and authority, to support what they were upon of their folly and tyranny. But the Lord (majestic is His glory) plotted against them, and exalted His word, His religion, and His proof. As Allah Almighty said: "They said: 'Burn him and support your gods, if you are to act.' We said: 'O fire, be coolness and safety upon Ibrahim.' And they intended to plot against him, but We made them the greatest losers." That is, they began to gather firewood from all possible places, and they spent a period gathering for him, so much so that if a woman among them fell ill, she would vow that if she recovered, she would carry firewood for the burning of Ibrahim. Then they took a great pit ²³ and placed that firewood in it, and ignited the fire. It blazed, flared up, and burned fiercely, with sparks never seen before. Then they placed Ibrahim (peace be upon him) in the pan of a catapult ²³ made for them by a man from the Kurds called "Hayzan," who was the first to make catapults. Allah caused the earth to swallow him, and he is sinking in it until the Day of Resurrection. Then they began to bind and shackle him, while he said: "There is no god but You, glory be to You, [Lord of the worlds ¹⁹]; to You is praise and to You is the dominion; there is no partner with You." When the Friend (peace be upon him) was placed in the pan of the catapult, bound and shackled, then they cast him from it into the fire, he said: "Sufficient for us is Allah, and He is the best Disposer of affairs." As al-Bukhari narrated from Ibn 'Abbas that he said: "Sufficient for us is Allah, and He is the best Disposer of affairs." Ibrahim said it when he was cast into the fire, and Muhammad said it when it was said to him: "Indeed, the people have gathered against you, so fear them." But it increased them in faith, and they said: "Sufficient for us is Allah, and He is the best Disposer of affairs." So they returned with favor from Allah and bounty, no harm having touched them. Abu Ya'la said: Abu Hisham al-Rifa'i narrated to us, Ishaq ibn Sulayman narrated to us, from Abu Ja'far al-Razi, from 'Asim ibn Abi al-Najud, from Abu Salih, from Abu Hurayra, who said: The Prophet (peace be upon him) said: "When Ibrahim was cast into the fire, he said: 'O Allah, You are One in heaven, and I am one on earth, worshipping You!'"

Some of the Salaf ²⁴ mentioned that Gabriel appeared to him in the air and said: 'O Ibrahim, do you have any need?' He replied: 'As for you, no!' It is narrated from Ibn Abbas and Sa'id ibn Jubayr that he said: 'The angel of rain kept saying: When will I be commanded to send rain? But the command of Allah was faster.' "We said: O fire, be coolness and peace upon Ibrahim." Ali ibn Abi Talib said: 'That is, do not harm him.' Ibn Abbas and Abu al-Aliyah said: 'Had Allah not said: "and peace upon Ibrahim," its cold would have harmed Ibrahim.' Ka'b al-Ahbar said: 'The people of the earth did not benefit from fire that day, and it burned nothing of him except his bonds.' Al-Dahhak said: 'It is narrated that Gabriel, peace be upon him, was with him wiping the sweat from his face; nothing of it touched him except that.' Al-Suddi said: 'With him also was the angel of shade, and Ibrahim, peace be upon him, was in the middle of a pit ²⁵ with fire around him, while he was in a green garden, and the people were looking at him, unable to reach him, nor could he come out to them.' From Abu Hurayra, he said: 'The best word spoken by Ibrahim's father was when he saw his son in that state and said: What an excellent Lord is your Lord, O Ibrahim!' Ibn Asakir narrated from Ikrimah that Ibrahim's mother looked at her son, peace be upon him, and called out: 'O my son, I want to come to you, so pray to Allah to save me from the heat of the fire around you.' He said: 'Yes.' So she came to him, nothing of the fire's heat touching her, and when she reached him, she embraced him, kissed him, and then returned. From al-Minhal ibn Amr, he said: 'I was informed that Ibrahim stayed there for either forty or fifty days, and he said: I never had more pleasant days and nights than those I spent there, and I wished that my entire life and existence were like that time.' May Allah's blessings and peace be upon him. So they wanted to triumph but were defeated, they wanted to rise but were humbled, they wanted to prevail but were overcome. Allah Almighty said: "And they intended for him harm, but We made them the greatest losers" ²⁶, and in another verse "the lowest" ²⁷. So they attained loss and lowliness in this world. As for the Hereafter, their fire will not be coolness or peace for them, nor will they receive greeting or peace therein; rather it is as He said: "Indeed, it is evil as a settlement and a residence" ²⁸. Al-Bukhari said: 'Abdullah ibn Musa—or Ibn Sallam from him—informed us: Ibn Jurayj informed us, from Abd al-Hamid ibn Jubayr, from Sa'id ibn al-Musayyab, from Umm Sharik, that the Messenger of Allah, may Allah bless him and grant him peace, ordered the killing of the gecko ²⁹ and said: "It used to blow ³⁰ on Ibrahim." Muslim narrated it from Ibn Jurayj's hadith. Al-Nasa'i and Ibn Majah also narrated it from the hadith of Sufyan ibn Uyaynah, both from Abd al-Hamid ibn Jubayr ibn Shaybah. Ahmad said: Muhammad ibn Bakr narrated to us: Ibn Jurayj narrated to us: 'Abdullah ibn Abd al-Rahman ibn Abi Umayyah informed me that Nafi', the freed slave of Ibn Umar, informed him that Aisha informed him that the Messenger of Allah, may Allah bless him and grant him peace, said: "Kill the gecko, for it used to blow the fire on Ibrahim." He said: So Aisha used to kill them. Ahmad said: Isma'il narrated to us: Ayyub narrated to us from Nafi' that a woman entered upon Aisha and saw a spear set up. She said: 'What is this spear?' She replied: 'We kill geckos with it.' Then she narrated from the Messenger of Allah, may Allah bless him and grant him peace: 'When Ibrahim was thrown into the fire, all the animals tried to extinguish it for him except the gecko, which kept blowing on it.' Ahmad alone narrated it through these two chains. Ahmad said: Affan narrated to us: Jarir narrated to us: Nafi' narrated to us: Sumama, the freed slave of al-Fakih ibn al-Mughira, narrated to me, saying: I entered upon Aisha and saw a spear placed in her house. I said: 'O Mother of the Believers, what do you do with this spear?' She said: 'This is for these geckos; we kill them with it, for the Messenger of Allah, may Allah bless him and grant him peace, told us: "When Ibrahim was thrown into the fire, there was no creature on earth that did not try to extinguish the fire for him, except the gecko, which blew on it." So the Messenger of Allah, may Allah bless him and grant him peace, ordered us to kill it.' Ibn Majah narrated it from Abu Bakr ibn Abi Shaybah from Yunus ibn Muhammad from Jarir ibn Hazim.

1. Wadi 'Usfan : A valley near Mecca, mentioned in early Islamic traditions as a place where prophets passed.
2. talbiyah : The ritual chant recited by pilgrims during the Hajj or 'Umrah, beginning with 'Labbayk Allahumma labbayk'.
3. al-Bayt al-'Atiq : The Ancient House, a reference to the Kaaba in Mecca, considered the first house of worship built for Allah.
4. Wadi al-Hijr : The valley of al-Hijr, also known as Mada'in Salih, the archaeological site of the Thamud people.
5. the two Sahihs : The two most authentic hadith collections: Sahih al-Bukhari and Sahih Muslim.
6. al-Khalil : The Intimate Friend, a title of Prophet Ibrahim, meaning the friend of Allah.
7. Tarikh : The biblical Terah, father of Prophet Ibrahim.
8. People of the Book : A term referring to Jews and Christians, who possess revealed scriptures.
9. Abu al-Dhayfan : Father of guests, a nickname of Prophet Ibrahim, known for his hospitality.
10. Bayt al-Maqdis : Jerusalem, the holy city in Islam.
11. Kashdanians : A term for the Chaldeans, an ancient Semitic people of Mesopotamia.
12. al-Jazira : The region of Upper Mesopotamia, between the Tigris and Euphrates rivers.
13. al-Sham : Greater Syria, including modern Syria, Lebanon, Jordan, and Palestine.
14. al-Khalil : The close friend (of Allah), a title of Prophet Ibrahim (Abraham).
15. close friend : Arabic 'khalil', meaning an intimate friend; Ibrahim is known as Khalilullah (Friend of Allah).
16. blood-stained hyena : In the hadith, a hyena (or similar animal) appears as a substitute for Ibrahim's father, indicating his transformation.
17. Tafsir : Exegesis or commentary on the Quran.
18. al-yamīn : The right hand; symbolizing strength or oath.
19. al-kawākib : Stars; celestial bodies, often referring to planets in this context.
20. al-āfila : Setting; the act of a celestial body disappearing below the horizon.
21. al-jahīm : Blazing fire; a term for Hell or a large fire.
22. al-asfalīn : The most debased; the lowest in rank.
23. عِيدٍ : Festival; a religious celebration.
24. Salaf : Pious predecessors, early generations of Muslims.
25. mil al-jawba : Middle of a pit or hollow.
26. al-akhsarin : The greatest losers (Quran 21:70).
27. al-safilin : The lowest (Quran 21:70 variant reading).
28. Innahā sā'at mustaqarran wa muqāmā : Indeed, it is evil as a settlement and a residence (Quran 25:66).
29. al-wazagh : Gecko or house lizard.
30. yanfukh : Blow (to fan the fire).

Mention of the debate of Ibrahim al-Khalil [1]

Mention of the debate of Ibrahim al-Khalil ¹ with the one who wanted to dispute the Great and Majestic regarding the garment of majesty and the cloak of pride, claiming lordship while being one of the weak servants. Allah the Exalted said: "Have you not considered the one who argued with Ibrahim about his Lord because Allah had given him kingship? When Ibrahim said, 'My Lord is the One who gives life and causes death,' he said, 'I give life and cause death.' Ibrahim said, 'Indeed, Allah brings the sun from the east, so bring it from the west.' So the disbeliever was confounded, and Allah does not guide the wrongdoing people." ² He, the Exalted, mentions the debate of His Khalil with this tyrannical, rebellious king who claimed lordship for himself. The Khalil, peace be upon him, refuted his argument, showed his great ignorance and lack of intellect, silenced him with proof, and clarified the path of truth for him. The commentators and others from the scholars of lineage and reports said: This king was the king of Babylon, and his name was Nimrod ³ bin Canaan bin Cush bin Shem bin Noah. This was said by Mujahid. Others said: Nimrod bin Falih bin Eber bin Salah bin Arpachshad bin Shem bin Noah. Mujahid and others said: He was one of the kings of the world, for indeed, as they mentioned, four people ruled the world: two believers and two disbelievers. The believers were Dhul-Qarnayn ⁴ and Sulayman ⁵; the disbelievers were Nimrod and Nebuchadnezzar ⁶. They mentioned that this Nimrod continued in his kingship for four hundred years. He was tyrannical, oppressive, arrogant, and rebellious, preferring the life of this world. When Ibrahim al-Khalil called him to worship Allah alone, without any partner, ignorance, misguidance, and long hopes led him to deny the Creator. So he debated Ibrahim al-Khalil about that and claimed lordship for himself. When the Khalil said: "My Lord is the One who gives life and causes death," he said: "I give life and cause death." Qatadah, al-Suddi, and Muhammad ibn Ishaq said: He meant that when two men are brought to him who are condemned to death, if he orders the execution of one and pardons the other, it is as if he has given life to this one and caused the death of the other. This is not a valid counter-argument to the Khalil; rather, it is speech outside the context of debate. It is neither a refutation nor a counter-argument; it is pure sophistry, and in reality, it is a defeat. For the Khalil had used the occurrence of these observed phenomena—the giving of life and death to animals—as evidence for the existence of the Creator, the Agent upon whom they must depend, since they cannot exist by themselves. There must be an Agent for these observed events: their creation, subjugation, the movement of these celestial bodies, winds, clouds, rain, and the creation of these animals that are seen, and then their death. That is why Ibrahim said: "My Lord is the One who gives life and causes death." So the statement of this ignorant king, "I give life and cause death," if he meant that he is the agent of these observed phenomena, then he was obstinate and stubborn. If he meant what Qatadah, al-Suddi, and Muhammad ibn Ishaq mentioned, then he said nothing relevant to the Khalil's words, for he neither refuted a premise nor countered the evidence. Since the defeat of this king in the debate might be hidden from many people, including those who are limited and others, he mentioned another evidence that clarified the existence of the Creator and the falsehood of what Nimrod claimed, and his defeat openly: "He said: 'Indeed, Allah brings the sun from the east, so bring it from the west.'" That is, this sun is subjugated every day, rising from the east as its Creator, Controller, and Subduer has subjugated it—He is the One besides whom there is no god, the Creator of everything. If you are as you claim, that you give life and cause death, then bring this sun from the west. For the One who gives life and causes death is the One who does whatever He wills, cannot be prevented or overcome; rather, He has subdued everything and everything is submissive to Him. If you are as you claim, then do this. If you do not do it, then you are not as you claim. And you know, and everyone knows, that you are unable to do any of this; rather, you are weaker and more insignificant than to create a mosquito or to defend yourself against it. Thus, he showed his misguidance, ignorance, and falsehood in what he claimed, and the invalidity of what he pursued and boasted about before the ignorant of his people. He had no words left to answer the Khalil; rather, he was defeated and fell silent. Therefore, He said: "So the disbeliever was confounded, and Allah does not guide the wrongdoing people." Al-Suddi mentioned that this debate took place between Ibrahim and Nimrod on the day he came out of the fire, and he had not met him before that day. So this debate occurred between them. Abd al-Razzaq narrated from Ma'mar, from Zayd ibn Aslam, that Nimrod had food, and people would come to him for provisions. Ibrahim came among those who came for provisions, and he had not met him before except on that day. So this debate occurred between them. Ibrahim was not given food as the people were; rather, he left without any food. When he approached his family, he took a handful of dust and filled his two saddlebags with it, saying: "I will occupy my family when I arrive to them." When he arrived, he set down his load and came, reclined, and slept. His wife Sarah went to the two saddlebags and found them full of good food. She made food from it. When Ibrahim woke up, he found what they had prepared. He said: "Where did you get this?" She said: "From what you brought." So he knew that it was provision that Allah, the Mighty and Majestic, had provided them. Zayd ibn Aslam said: Allah sent to that tyrannical king an angel commanding him to believe in Allah, but he refused. Then He called him a second time, and he refused. Then He called him a third time, and he refused, and said: "Gather your hosts, and I will gather my hosts." So Nimrod gathered his army at sunrise. Allah sent upon them mosquitoes such that they could not see the sun, and He gave them power over them. They ate their flesh and blood, leaving them as bare bones. One of them entered the king's nostril and remained in his nostril for four hundred years! Allah the Exalted tormented him with it. He would strike his head with hammers throughout that entire period until Allah, the Mighty and Majestic, destroyed him by it.

1. al-Khalil : The intimate friend (of Allah); a title of Prophet Ibrahim (Abraham).
2. Quran 2:258 : The verse from the Quran recounting the debate between Ibrahim and Nimrod.
3. Nimrod : A tyrannical king of Babylon who claimed divinity and debated Prophet Ibrahim.
4. Dhul-Qarnayn : A righteous king mentioned in the Quran, often identified with Alexander the Great or Cyrus the Great.
5. Sulayman : Prophet Solomon, son of David, known for his wisdom and kingdom.
6. Nebuchadnezzar : A Babylonian king who destroyed Jerusalem and exiled the Jews; considered a tyrant.

He mentioned the migration of al-Khalil [1], peace be upon him, to the Levant [2].

Mention of the migration of al-Khalil ¹, peace be upon him, to the land of al-Sham ², his entry into the Egyptian lands, and his settlement in the Holy Land. Allah said: "So Lot believed in him. And [Abraham] said, 'Indeed, I am emigrating to my Lord. Indeed, He is the Exalted in Might, the Wise.' * And We gave him Isaac and Jacob, and placed in his descendants prophethood and scripture. And We gave him his reward in this world, and indeed, in the Hereafter he is among the righteous." ³ And the Exalted said: "And We delivered him and Lot to the land which We had blessed for the worlds. * And We gave him Isaac and Jacob as an additional gift, and each [of them] We made righteous. * And We made them leaders guiding by Our command. And We inspired to them the doing of good deeds, establishment of prayer, and giving of zakah ⁴; and they were worshippers of Us." ⁵ When he emigrated from his people for the sake of Allah, and migrated from among them, while his wife was barren and bore no children, and he had no offspring, but only his nephew Lot, the son of Haran ⁶ the son of Azar ⁷, Allah the Exalted thereafter granted him righteous children, and placed in his descendants prophethood and scripture. So every prophet sent after him is from his descendants, and every scripture sent down from heaven to any prophet after him is upon one of his progeny and offspring—a robe of honor from Allah and a favor to him, when he left his land, his family, and his relatives, and migrated to a land where he could worship his Lord, the Mighty and Majestic, and call the creation to Him. The land he intended for migration was the land of al-Sham, which is that concerning which Allah the Mighty and Majestic said: "To the land which We had blessed for the worlds." This was stated by Ubayy ibn Ka'b ⁸, Abu al-'Aliyah ⁹, Qatadah ¹⁰, and others. Al-'Awfi ¹¹ narrated from Ibn 'Abbas ¹² his saying: "To the land which We had blessed for the worlds" means Mecca. Have you not heard His saying: "Indeed, the first House [of worship] established for mankind was that at Bakkah ¹³—blessed and a guidance for the worlds"? And Ka'b al-Ahbar ¹⁴ claimed that it was Harran ¹⁵. We have previously mentioned, from the transmission of the People of the Book, that he left the land of Babylon ¹⁶, he and his nephew Lot, his brother Nahor ¹⁷, Abraham's wife Sarah, and his brother's wife "Milcah" ¹⁸, and they settled in Harran. There Tarah ¹⁹, Abraham's father, died. Al-Suddi ²⁰ said: Abraham and Lot set out toward al-Sham, and Abraham met Sarah—she was the daughter of the king of Harran—and she had criticized her people regarding their religion, so he married her on the condition that he would not change her. This was narrated by Ibn Jarir ²¹ and it is strange. The well-known [view] is that she was the daughter of his uncle Haran, after whom Harran is named. Whoever claims that she was the daughter of his brother Haran, the sister of Lot, as al-Suhayli ²² narrated from al-Qutaybi ²³ and al-Naqqash ²⁴, has gone far astray and spoken without knowledge. And whoever claims that marrying one's brother's daughter was lawful at that time has no proof for that. Even if it were assumed that this was lawful at some time—as is transmitted from the Rabbis ²⁵ of the Jews—the prophets do not engage in it. And Allah knows best. Then the well-known [view] is that when Abraham, peace be upon him, migrated from Babylon, he left with Sarah, emigrating from his land as previously mentioned. And Allah knows best. The People of the Book mentioned that when he arrived in al-Sham, Allah revealed to him: "I will make this land for your descendants after you." So Abraham built an altar for Allah in gratitude for this blessing, and pitched his tent east of Bayt al-Maqdis ²⁶. Then he set out traveling to al-Tayman ²⁷, and there was a famine, i.e., drought, hardship, and high prices, so they journeyed to Egypt. They mentioned the story of Sarah with its king, and that Abraham said to her: "Say that I am his sister." They mentioned that the king gave her Hagar ²⁸ as a servant. Then he expelled them from it, and they returned to the land of al-Tayman, meaning the land of Bayt al-Maqdis and its surroundings, and with him were animals, slaves, and wealth. Al-Bukhari ²⁹ said: Muhammad ibn Mahbub narrated to us, Hammad ibn Zayd narrated to us, from Ayyub ³⁰, from Muhammad ³¹, from Abu Hurayrah ³², who said: Abraham did not lie except three lies: two of them concerning Allah: his saying, "Indeed, I am sick," and his saying, "Rather, this largest of them did it." And he said: One day while he and Sarah were [traveling], he came upon a tyrant among the tyrants. It was said to him: There is a man here with a woman who is one of the most beautiful of people. So he sent for him and asked him about her. He said: Who is this? He said: My sister. Then he came to Sarah and said: O Sarah, there is no believer on the face of the earth except me and you. This [man] asked me, and I told him that you are my sister, so do not belie me. So he sent for her. When she entered upon him, he reached out to take her with his hand, but he was seized. He said: Pray to Allah for me, and I will not harm you. So she prayed to Allah, and he was released. Then he reached for her a second time, similarly or more severely, and said: Pray to Allah for me, and I will not harm you. So she prayed, and he was released. Then he called one of his chamberlains and said: You have not brought me a human; you have brought me a devil. So he gave her Hagar as a servant. She came to him while he was standing in prayer, and he gestured with his hand: "What happened?" She said: Allah has foiled the plot of the disbeliever—or the wicked—and he gave Hagar as a servant. Abu Hurayrah said: That is your mother, O sons of the water of heaven ³³. This is unique from this chain as a mawquf ³⁴ narration. Al-Hafiz ³⁵ Abu Bakr al-Bazzar ³⁶ narrated it from 'Amr ibn 'Ali al-Fallas ³⁷, from 'Abd al-Wahhab al-Thaqafi ³⁸, from Hisham ibn Hassan ³⁹, from Muhammad ibn Sirin ⁴⁰, from Abu Hurayrah, from the Prophet, may Allah bless him and grant him peace, who said: "Indeed, Abraham never lied except three lies, all of them concerning Allah: his saying, 'Indeed, I am sick,' his saying, 'Rather, this largest of them did it,' and while he was traveling in the land of a tyrant among the tyrants, he alighted at a place. The tyrant was told: A man has alighted here with a woman who is one of the most beautiful of people. So he sent for him and asked him about her. He said: She is my sister. When he returned to her, he said: This [man] asked me about you, and I said you are my sister. Today there is no Muslim except me and you, and you are my sister, so do not belie me before him. So she was taken away. When he reached out to take her, he was seized. He said: Pray to Allah for me, and I will not harm you. So she prayed for him, and he was released. Then he reached out to take her, and he was seized similarly or more severely. He said: Pray to Allah for me, and I will not harm you. So she prayed, and he was released. This happened three times. Then he called his lowest servant and said: You have not brought me a human; you have brought me a devil. Take her out and give her Hagar. So she came while Abraham was standing in prayer. When he sensed her, he turned and said: 'What happened?' She said: Allah sufficed against the plot of the oppressor, and he gave me Hagar as a servant." Both [al-Bukhari and Muslim] extracted it from the hadith of Hisham. Then al-Bazzar said: It is not known that anyone narrated it as marfu' ⁴¹ from Muhammad from Abu Hurayrah except Hisham. Others narrated it as mawquf. Imam Ahmad ⁴² said: 'Ali ibn Hafs narrated to us, from Warqa' ⁴³—he is Abu 'Umar al-Yashkuri—from Abu al-Zinad ⁴⁴, from al-A'raj ⁴⁵, from Abu Hurayrah, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "Abraham did not lie except three lies: his saying when he was invited to their gods, 'Indeed, I am sick'; his saying, 'Rather, this largest of them did it'; and his saying to Sarah, 'She is my sister.'" He said: Abraham entered a village in which there was a king among the kings or a tyrant among the tyrants. It was said: Abraham entered tonight with a woman who is one of the most beautiful of people. He said: So the king or the tyrant sent to him: "Who is this with you?" He said: My sister. [He said: "Then send her to me."] He said: So he sent her to him, and said: Do not belie my statement, for I have told him that you are my sister. There is no believer on the earth except me and you. When she entered upon him, he stood up to her. She began to perform wudu ⁴⁶ and pray, saying: O Allah, if You know that I have believed in You and in Your messenger, and have guarded my chastity except for my husband, then do not let this disbeliever overpower me. He said: Then he was suffocated until he kicked with his foot.

Abu al-Zinad said: Abu Salama ibn Abd al-Rahman narrated from Abu Hurayra that she (Sarah) said: "O Allah, if he dies, they will say she killed him." He said: "So he (the king) was released." [He said: "Then he (the king) approached her." He said: "So she stood to perform ablution (wudu') and pray, saying: 'O Allah, if You know that I have believed in You and in Your Messenger, and have guarded my private parts except for my husband, then do not give the disbeliever power over me.'" He said: "So he (the king) was overcome until he kicked with his foot (in a seizure)."] Abu al-Zinad said: And Abu Salama said from Abu Hurayra that she said: "O Allah, if he dies, they will say she killed him." He said: "So he was released." He said: "Then on the third or fourth (time) he said: 'You have sent me nothing but a devil. Return her to Ibrahim and give her Hajar.'" He said: "So she returned and said to Ibrahim: 'Do you know that Allah has repelled the plot of the disbelievers and has given me a maidservant to serve?'" Ahmad (ibn Hanbal) alone narrated it through this chain, and it meets the conditions of the Sahih (authentic collections). Al-Bukhari narrated it in abridged form from Abu al-Yaman, from Shu'ayb ibn Abi Hamza, from Abu al-Zinad, from al-A'raj, from Abu Hurayra, from the Prophet (peace be upon him). Ibn Abi Hatim said: My father narrated to us: Sufyan narrated to us, from Ali ibn Zayd ibn Jud'an, from Abu Nadra, from Abu Sa'id, who said: The Messenger of Allah (peace be upon him) said concerning the three words of Ibrahim that he spoke: "There was not a single word among them except that he used it to defend the religion of Allah. He said: 'I am sick,' and he said: 'Rather, this their chief did it,' and he said to the king when he desired his wife: 'She is my sister.'" His statement in the hadith: "She is my sister" means "in the religion of Allah." And his statement to her: "There is no believer on the face of the earth other than me and you" means "no believing couple other than me and you." It must be interpreted this way because Lot was with them, and he was a prophet (peace be upon him). His statement to her when she returned to him: "Mahyam?" means "What is the news?" She said: "Indeed, Allah has repelled the plot of the disbelievers." In another narration: "the wicked one" — meaning the king — "and has given me a maidservant." From the time she was taken to the king, Ibrahim (peace be upon him) stood in prayer to Allah (mighty and majestic), asking Him to protect his family and to repel the harm of this one who sought evil against his family. And she did the same. When the enemy of Allah sought to attain something from her, she stood for her ablution (wudu') and prayer, and supplicated to Allah (mighty and majestic) with the great supplication mentioned earlier. For this reason, Allah (exalted) said: "And seek help through patience and prayer" (Quran 2:45). So Allah protected her and preserved her for the sake of the protection of His servant, Messenger, Beloved, and Friend (khalil) Ibrahim (peace be upon him). Some scholars have held the view of the prophethood of three women: Sarah, the mother of Moses, and Mary (peace be upon them). The majority view, however, is that they were truthful and righteous women (siddiqat), may Allah be pleased with them and grant them His pleasure. I have seen in some traditions that Allah (mighty and majestic) lifted the veil between Ibrahim (peace be upon him) and her, so he never ceased to see her from the time she left him until she returned to him. He was witnessing her while she was with the king and how Allah protected her from him, so that this would be more pleasing to his heart, more comforting to his eye, and greater for his tranquility. For he loved her intensely, due to her faith, her kinship to him, and her radiant beauty. It is said that there was no woman after Eve up to her time more beautiful than her. May Allah be pleased with her. To Allah be praise and gratitude. Some historians have mentioned that this Pharaoh of Egypt was the brother of al-Dahhak, the king famous for tyranny, and he was his brother's governor over Egypt. It is said his name was Sinan ibn Alwan ibn Ubayd ibn Uwayj ibn Amlaq ibn Lawadh ibn Sam ibn Nuh. Ibn Hisham mentioned in *al-Tijan* that the one who desired her was Amr ibn Imri' al-Qays ibn Maylun ibn Saba', and he was the ruler of Egypt. This was transmitted by al-Suhayli. And Allah knows best. Then the Friend (al-Khalil) (peace be upon him) returned from the land of Egypt to the land of al-Yaman (the Yemen), which is the Holy Land where he had been, along with livestock, slaves, and abundant wealth. Hajar the Copt, the Egyptian, accompanied them. Then Lot (peace be upon him) migrated with his abundant wealth, by the command of the Friend (al-Khalil) regarding that, to the land of al-Ghawr, known as Ghawr Zughar. He settled in the city of Sodom, which was the mother of those lands at that time. Its people were evil, disbelieving, and wicked. Allah (exalted) revealed to Ibrahim the Friend, commanding him to extend his gaze and look north, south, east, and west, and gave him glad tidings that this entire land would be given to him and his descendants until the end of time, and that He would multiply his offspring until they became as numerous as the dust of the earth. This glad tiding was connected to this community (ummah); indeed, it was not completed nor was it greater than in this Muhammadan community. This is supported by the statement of the Messenger of Allah (peace be upon him): "Indeed, Allah folded the earth for me, and I saw its east and its west, and the dominion of my community will reach what was folded for me of it." Then a group of tyrants overpowered Lot (peace be upon him), captured him, took his wealth, and drove away his livestock. When the news reached Ibrahim the Friend, he marched against them with three hundred and eighteen men, rescued Lot (peace be upon him), recovered his wealth, killed many of the enemies of Allah and His Messenger, defeated them, and pursued them until he reached the northern part of Damascus and camped outside it near Barzah. I think that Maqam Ibrahim (the Station of Ibrahim) was so named because it was the standing place of the Friend's army. And Allah knows best. Then he returned, supported and victorious, to his land. The kings of the land of Jerusalem (Bayt al-Maqdis) came out to meet him, honoring, respecting, and humbling themselves before him. And he settled in his land. May the blessings and peace of Allah be upon him.

1. al-Khalil : The intimate friend (of Allah), a title of Prophet Abraham.
2. al-Sham : Greater Syria, including modern Syria, Lebanon, Jordan, and Palestine.
3. Quran 29:26-27 : Reference to the Quranic verses.
4. zakah : Obligatory almsgiving, one of the Five Pillars of Islam.
5. Quran 21:71-73 : Reference to the Quranic verses.
6. Haran : The brother of Abraham, father of Lot.
7. Azar : The father of Abraham, also known as Terah in the Bible.
8. Ubayy ibn Ka'b : A prominent Companion of the Prophet Muhammad, known for his knowledge of the Quran.
9. Abu al-'Aliyah : A Tabi'i (successor of the Companions) and Quranic exegete.
10. Qatadah : A famous Tabi'i and exegete of the Quran.
11. al-'Awfi : A narrator of hadith, known for his transmissions from Ibn 'Abbas.
12. Ibn 'Abbas : A cousin of the Prophet Muhammad and a renowned Quranic commentator.
13. Bakkah : An ancient name for Mecca.
14. Ka'b al-Ahbar : A Jewish convert to Islam, known for his knowledge of Biblical traditions.
15. Harran : An ancient city in modern-day Turkey, associated with Abraham.
16. Babylon : Ancient city in Mesopotamia, in modern Iraq.
17. Nahor : The brother of Abraham, according to Biblical tradition.
18. Milcah : The wife of Nahor, Abraham's brother.
19. Tarah : The father of Abraham, also known as Terah.
20. al-Suddi : A Quranic exegete and narrator of hadith.
21. Ibn Jarir : Abu Ja'far Muhammad ibn Jarir al-Tabari, a famous historian and Quranic commentator.
22. al-Suhayli : A scholar of hadith and biography of the Prophet.
23. al-Qutaybi : Ibn Qutaybah, a renowned scholar of hadith and language.
24. al-Naqqash : A Quranic commentator and scholar.
25. Rabbis : Jewish religious scholars and teachers.
26. Bayt al-Maqdis : Jerusalem, the Holy House (referring to the Al-Aqsa Mosque or the city).
27. al-Tayman : The south, likely referring to the region of Palestine.
28. Hagar : The maidservant of Sarah, who became the mother of Ishmael.
29. Al-Bukhari : Muhammad ibn Isma'il al-Bukhari, compiler of the Sahih al-Bukhari hadith collection.
30. Ayyub : Ayyub al-Sakhtiyani, a prominent Tabi'i and hadith narrator.
31. Muhammad : Muhammad ibn Sirin, a famous Tabi'i and dream interpreter.
32. Abu Hurayrah : A Companion of the Prophet known for narrating many hadiths.
33. sons of the water of heaven : A phrase meaning Arabs, as they are descendants of Ishmael, son of Abraham and Hagar.
34. mawquf : A hadith that is attributed to a Companion, not to the Prophet.
35. al-Hafiz : A title for a hadith scholar who has memorized a vast number of hadiths.
36. Abu Bakr al-Bazzar : A hadith scholar and compiler of the Musnad al-Bazzar.
37. 'Amr ibn 'Ali al-Fallas : A hadith narrator and scholar.
38. 'Abd al-Wahhab al-Thaqafi : A hadith narrator from Basra.
39. Hisham ibn Hassan : A hadith narrator and scholar.
40. Muhammad ibn Sirin : A famous Tabi'i and scholar of dream interpretation.
41. marfu' : A hadith attributed directly to the Prophet Muhammad.
42. Imam Ahmad : Ahmad ibn Hanbal, founder of the Hanbali school of jurisprudence.
43. Warqa' : Warqa' ibn 'Umar al-Yashkuri, a hadith narrator.
44. Abu al-Zinad : A hadith narrator and scholar from Medina.
45. al-A'raj : Abd al-Rahman ibn Hurmuz al-A'raj, a hadith narrator.
46. wudu : Ritual ablution performed before prayer.

The mention of the birth of Ishmael, peace be upon him [1].

The mention of the birth of Ishmael, peace be upon him, from Hagar. The People of the Book said that Abraham, peace be upon him, asked God for righteous offspring, and God gave him glad tidings of that. When Abraham had been in the land of Jerusalem for twenty years, Sarah said to Abraham, peace be upon him: 'My Lord has deprived me of a child, so go in to this maidservant of mine, perhaps God will grant me a child from her.' When she gave her to him, Abraham, peace be upon him, went in to her, and when he went in to her, she became pregnant from him. They said: When she became pregnant, her spirit rose and she became arrogant towards her mistress, so Sarah became jealous of her ¹ and complained of that to Abraham. He said to her: 'Do with her as you wish.' Hagar became afraid and fled, and she settled by a spring there. An angel from among the angels said to her: 'Fear not, for God will make good come from this boy you carry.' ² And he commanded her to return and gave her glad tidings that she would give birth to a son and name him Ishmael, and he would be a wild man among people, his hand against everyone, and everyone's hand against him, and he would possess all the lands of his brothers. So she thanked God, Exalted and Glorified, for that. ³ This glad tiding was only fulfilled in his descendant Muhammad, may God's blessings and peace be upon him; for it was through him ⁴ that the Arabs became supreme and ruled all lands, east and west, and God granted them beneficial knowledge and righteous deeds such as no nation before them had been given. That was only due to the honor of their Messenger over all other messengers, the blessing of his message, the grace of his mission, ⁵ and his perfection in what he brought, and the universality of his sending to all people on earth. When Hagar returned, she gave birth to Ishmael, peace be upon him. They said: She gave birth to him when Abraham was eighty-six years old, thirteen years before the birth of Isaac. When Ishmael was born, God revealed to Abraham, giving him glad tidings of Isaac from Sarah, so he prostrated to God and said to him: 'I have answered you concerning Ishmael and I have blessed him and will make him fruitful and multiply him exceedingly; ⁶ he will be the father of twelve princes, and I will make him a great nation.' ⁷ This is also a glad tiding concerning this great nation, and these twelve princes are the twelve rightly-guided caliphs ⁸ foretold in the hadith of 'Abd al-Malik ibn 'Umayr, from Jabir ibn Samura, from the Prophet, may God bless him and grant him peace, who said: 'There will be twelve commanders.' Then he said a word I did not understand, so I asked my father what he said. He said: 'All of them from Quraysh.' ⁹ Both [Bukhari and Muslim] recorded it in the Sahihs. In another narration: 'This matter will remain established,' and in another: 'mighty, until there are twelve caliphs, all of them from Quraysh.' Among them are the four Imams: ¹⁰ Abu Bakr, 'Umar, 'Uthman, and 'Ali; among them is also 'Umar ibn 'Abd al-'Aziz; and among them are some of the Banu al-'Abbas. The meaning is not that they will be twelve in succession, but rather they must exist. It does not refer to the twelve imams believed in by the Rafidah, ¹¹ the first of whom is 'Ali ibn Abi Talib and the last of whom is the awaited one in the cellar of Samarra ¹² —he is Muhammad ibn al-Hasan al-'Askari, as they claim—for among those there was none more beneficial than 'Ali and his son al-Hasan ibn 'Ali, when he abandoned fighting and handed over authority to Mu'awiya, extinguished the fire of discord, and calmed the turmoil of war ¹³ among the Muslims. The rest were among the subjects, having no authority over the nation in any matter. As for what they believe about the cellar of Samarra, that is a delusion in minds, a raving in souls, with no reality, no substance, and no trace. The point is that when Hagar, peace be upon her, gave birth to Ishmael, Sarah's jealousy of her intensified, and she asked the Friend [Abraham] to remove her from her sight. So he took her and her child and journeyed with them until he placed them where Mecca is today. It is said that her child was then a suckling infant. When he left them there and turned his back on them, Hagar stood up and clung to his garment, saying: 'O Abraham, where are you going, leaving us here with nothing to suffice us?' He did not answer her. When she persisted with him and he did not answer, she said to him: 'Did God command you to do this?' He said: 'Yes.' She said: 'Then He will not neglect us!' Sheikh Abu Muhammad ibn Abi Zayd, may God have mercy on him, mentioned in the book al-Nawadir that Sarah became angry with Hagar and swore that she would cut off three of her limbs. So the Friend commanded her to pierce her ears and to circumcise her, ¹⁴ and thus her oath was fulfilled. Al-Suhayli said: She was the first woman to be circumcised, the first to have her ears pierced, and the first to lengthen her train.

1. Sārah : Sarah, the wife of Abraham, peace be upon him.
2. ghulām : Boy; here referring to the child Ishmael.
3. shakarat : She thanked; expressing gratitude to God.
4. alladhī bihī : Through whom; referring to Prophet Muhammad.
5. sifāratihī : His mission; the office of messenger.
6. kathīran jiddan : Exceedingly; very much.
7. shuʿb ʿaẓīm : A great nation; a large people.
8. al-khulafāʾ al-rāshidūn : The rightly-guided caliphs; the first four caliphs of Islam.
9. Quraysh : The Quraysh tribe; the tribe of Prophet Muhammad.
10. al-aʾimmah : The imams; leaders of the Muslim community.
11. al-Rāfiḍah : A term for Shia groups who reject the first three caliphs.
12. sirdāb Sāmarrā : The cellar of Samarra; a place where Shia believe the twelfth imam is hidden.
13. raḥā al-ḥarb : The millstone of war; meaning the turmoil of conflict.
14. takhfiḍahā : To circumcise her; female circumcision.

The mention of Abraham's migration with his son Ishmael and his mother Hagar to the…

The mention of Abraham's migration with his son Ishmael and his mother Hagar to the mountains of Paran [1].

The account of Abraham's migration with his son Ishmael and his mother Hagar to the mountains of Paran, which is the land of Mecca, and his building of the Ancient House ¹. Al-Bukhari said: 'Abdullah ibn Muhammad—he is Abu Bakr ibn Abi Shaybah—narrated to us: 'Abd al-Razzaq narrated to us, from Ma'mar, from Ayyub al-Sakhtiyani and Kathir ibn Kathir ibn al-Muttalib ibn Abi Wada'ah, one of them adding to the other, from Sa'id ibn Jubayr, from Ibn 'Abbas, who said: The first women to wear a girdle was the mother of Ishmael; she wore a girdle to hide her tracks from Sarah. Then Abraham brought her and her son Ishmael while she was nursing him, until he placed them near the House, beside a tree above Zamzam ² in the upper part of the Mosque. At that time there was no one in Mecca, nor was there any water. So he placed them there, and placed with them a leather bag containing dates and a water skin containing water. Then Abraham turned away and left. The mother of Ishmael followed him and said: 'O Abraham, where are you going, leaving us in this valley where there is no one to keep company and nothing?' She said that to him repeatedly, but he would not turn to her. Then she said to him: 'Has Allah commanded you to do this?' He said: 'Yes.' She said: 'Then He will not let us be lost.' Then she returned. Abraham went on until, when he reached the mountain pass where they could not see him, he faced the House, raised his hands, and made these supplications: 'Our Lord, I have settled some of my offspring in a valley without cultivation, by Your Sacred House, our Lord, that they may establish prayer. So make hearts among the people incline toward them and provide them with fruits that they may be grateful.' ³ The mother of Ishmael continued nursing Ishmael and drinking from that water until, when the water in the skin was exhausted, she became thirsty and her son became thirsty. She began looking at him writhing—or he said: thrashing—so she left, disliking to look at him. She found al-Safa ⁴ to be the nearest mountain in the land adjacent to her, so she stood upon it, then faced the valley looking to see if she could see anyone, but she saw no one. She descended from al-Safa until, when she reached the bottom of the valley, she lifted the hem of her garment and then ran with the effort of a person exhausted until she crossed the valley. Then she came to al-Marwah ⁵ and stood upon it, looking to see if she could see anyone, but she saw no one. She did that seven times. Ibn 'Abbas said: The Prophet, may Allah bless him and grant him peace, said: 'That is why people run between them.' When she reached al-Marwah, she heard a voice and said: 'Hush!'—meaning to herself. Then she listened and heard it again, so she said: 'You have made me hear; if you have relief [to offer].' And behold, there was an angel at the location of Zamzam, and he dug with his heel—or he said: with his wing—until water appeared. She began to pool it and said with her hand like this, and she began to scoop water into her water skin while it gushed forth after she scooped. Ibn 'Abbas said: The Prophet, may Allah bless him and grant him peace, said: 'May Allah have mercy on the mother of Ishmael! If she had left Zamzam—or he said: if she had not scooped the water—Zamzam would have been a flowing spring.' He said: So she drank and nursed her child. The angel said to her: 'Do not fear being lost, for here is a House of Allah ⁶ that this boy and his father will build, and Allah does not let His people be lost.' The House was elevated from the ground like a mound; torrents would come and flow to its right and left. It remained so until a caravan from Jurhum ⁷—or a household from Jurhum—passed by them, coming from the way of Kada' ⁸, and they camped in the lower part of Mecca. They saw a bird circling, and said: 'This bird must be circling over water; we know this valley and there is no water in it.' So they sent one or two scouts, and behold, they found water. They returned and informed them of the water, so they came. He said: The mother of Ishmael was by the water. They said: 'Will you allow us to camp with you?' She said: 'Yes, but you have no right to the water.' They said: 'Yes.' 'Abdullah ibn 'Abbas said: The Prophet, may Allah bless him and grant him peace, said: 'That found the mother of Ishmael, and she loved human company.' So they camped and sent for their families, and they camped with them until there were households of them there. The boy grew up and learned Arabic from them, and they admired and were impressed by him as he grew. When he reached maturity, they married him to a woman from among them. The mother of Ishmael died. Then Abraham came after Ishmael had married, to check on his dependents, but he did not find Ishmael. He asked his wife about him, and she said: 'He has gone out to seek provision for us.' Then he asked her about their livelihood and condition, and she said: 'We are in hardship and severity,' and she complained to him. He said: 'When your husband comes, convey my greetings to him and tell him to change the threshold of his door.' When Ishmael came, as if he sensed something, he said: 'Has anyone come to you?' She said: 'Yes, an old man of such-and-such description came to us, asked about you, and I told him. He asked me how our life was, and I told him we were in hardship and severity.' He said: 'Did he advise you anything?' She said: 'Yes, he told me to convey his greetings to you and to tell you to change the threshold of your door.' He said: 'That was my father, and he has commanded me to separate from you. Go back to your family.' So he divorced her and married another woman from among them. Abraham stayed away from them as long as Allah willed. Then he came to them later and did not find him. He entered upon his wife and asked about him. She said: 'He has gone out to seek provision for us.' He said: 'How are you?' and asked about their livelihood and condition. She said: 'We are well and in abundance,' and she praised Allah, Mighty and Majestic. He said: 'What is your food?' She said: 'Meat.' He said: 'What is your drink?' She said: 'Water.' He said: 'O Allah, bless them in meat and water.' The Prophet, may Allah bless him and grant him peace, said: 'They had no grain that day, and if they had had grain, he would have supplicated for them in it.' He said: 'So these two [meat and water] do not agree with anyone outside Mecca.' He said: 'When your husband comes, convey my greetings to him and tell him to make firm the threshold of his door.' When Ishmael came, he said: 'Has anyone come to you?' She said: 'Yes, an old man of handsome appearance came to us'—and she praised him—'he asked about you, and I told him. He asked me how our life was, and I told him we were well.' He said: 'Did he advise you anything?' She said: 'Yes, he conveys his greetings to you and commands you to make firm the threshold of your door.' He said: 'That was my father, and you are the threshold; he has commanded me to keep you.' Then he stayed away from them as long as Allah willed. Then he came after that while Ishmael was sharpening his arrows under a tree near Zamzam. When he saw him, he stood up to him, and they did as a father does with his son and a son with his father. Then he said: 'O Ishmael, Allah has commanded me to do something.' He said: 'Do what your Lord has commanded you.' He said: 'Will you help me?' He said: 'I will help you.' He said: 'Allah has commanded me to build a house here,' and he pointed to a hillock higher than its surroundings. He said: 'So at that they raised the foundations of the House. Ishmael would bring stones and Abraham would build, until when the building became high, he brought this stone ⁹ and placed it for him. He stood upon it while building, and Ishmael handed him the stones, and they were saying: 'Our Lord, accept from us; indeed You are the All-Hearing, the All-Knowing.' ¹⁰ He said: 'They continued building until they went around the House, saying: 'Our Lord, accept from us; indeed You are the All-Hearing, the All-Knowing.' Then he said: 'Abdullah ibn Muhammad narrated to us: Abu 'Amir 'Abd al-Malik ibn 'Amr narrated to us: Ibrahim ibn Nafi' narrated to us, from Kathir ibn Kathir, from Sa'id ibn Jubayr, from Ibn 'Abbas, who said: When there occurred between Abraham and his family what occurred, he left with Ishmael and the mother of Ishmael, and with them was a water skin containing water.' And he mentioned the rest of it similar to what preceded. This hadith is from the speech of Ibn 'Abbas, interspersed with some parts raised [to the Prophet], and in some parts there is strangeness, and it seems to be from what Ibn 'Abbas received from the Isra'iliyyat ¹¹. In it, Ishmael was an infant at that time.

According to the People of the Torah ¹², God commanded Abraham to circumcise his son Ishmael and all the male slaves and others with him, so he circumcised them. This was after he had passed ninety-nine years of age, so Ishmael was thirteen years old at that time. This was an act of obedience to God's command concerning his household, indicating that he did it as an obligation. For this reason, the correct view among scholars is that it is obligatory for men, as established in its proper place. It is confirmed in the hadith narrated by al-Bukhari: Qutayba ibn Sa'id told us, Mughira ibn 'Abd al-Rahman al-Qurashi told us, from Abu al-Zinad, from al-A'raj, from Abu Hurayra, who said: The Prophet, peace and blessings be upon him, said: "Abraham the Prophet, peace be upon him, circumcised himself when he was eighty years old, with a qadum ¹³." 'Abd al-Rahman ibn Ishaq followed him from Abu al-Zinad, and 'Ajlan followed him from Abu Hurayra, and Muhammad ibn 'Amr narrated it from Abu Salama, from Abu Hurayra. Muslim also narrated it from Qutayba in the same way. In some versions: "Abraham circumcised himself after he had reached eighty years, and he circumcised with a qadum." Al-qadum is the tool, and it is said it is a place. This wording does not contradict the addition beyond eighty. And God knows best, because of the hadith that will come when mentioning his death, from Abu Hurayra from the Messenger of God, peace and blessings be upon him, that he said: "Abraham circumcised himself when he was one hundred and twenty years old, and he lived after that eighty years." Narrated by Ibn Hibban in his Sahih. In this context, there is no mention of the story of the sacrifice and that it was Ishmael, nor does it mention that Abraham, peace be upon him, visited them only three times: the first after Ishmael married after Hagar's death, and how he left them from the time the child was young—as mentioned—until his marriage without looking into their condition, even though it is mentioned that the earth was folded for him. It is said that he used to ride al-Buraq ¹⁴ when he traveled to them, so how could he fail to check on their condition while they were in extreme necessity and dire need? It seems that some of this narrative is taken from the Isra'iliyyat ¹⁵ and embellished with some marfu' ¹⁶ reports, and it does not mention the story of the sacrifice. We have indicated that the sacrificed one is Ishmael, according to the correct view, in Surah al-Saffat ¹⁷. (M - 14 Qisas al-Anbiya') The story of the sacrifice: God Almighty said: "And he said, 'Indeed, I am going to my Lord; He will guide me. My Lord, grant me [a child] from among the righteous.' So We gave him good tidings of a forbearing boy. And when he reached with him [the age of] exertion, he said, 'O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.' He said, 'O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast.' And when they had both submitted and he put him down upon his forehead, We called to him, 'O Abraham, You have fulfilled the vision.' Indeed, We thus reward the doers of good. Indeed, this was the clear trial. And We ransomed him with a great sacrifice, and We left for him [favorable mention] among later generations: 'Peace upon Abraham.' Thus do We reward the doers of good. Indeed, he was of Our believing servants. And We gave him good tidings of Isaac, a prophet from among the righteous. And We blessed him and Isaac. And among their descendants are some who do good and some who clearly wrong themselves." ¹⁸ God mentions about His friend Abraham that when he emigrated from the land of his people, he asked his Lord to grant him a righteous child, so God gave him good tidings of a forbearing boy, and he is Ishmael, peace be upon him, because he was the first child born to him, when Abraham was eighty-six years old. This is undisputed among the people of the religions, for he was his firstborn and his eldest. His saying: "And when he reached with him [the age of] exertion" means he grew up and began to strive in his affairs like his father. Mujahid said: "And when he reached with him [the age of] exertion" means he grew up, traveled, and was able to do what his father did of exertion and work. When this happened, Abraham, peace be upon him, saw in a dream that he was commanded to sacrifice this son of his. In the hadith from Ibn 'Abbas, raised to the Prophet: "The dreams of the prophets are revelation." 'Ubayd ibn 'Umayr also said this. This was a test from God Almighty for His friend, that he should sacrifice this precious son who came to him in old age, after he had advanced in years, and after he had been commanded to settle him and his mother in a barren land, a valley with no sound, no company, no cultivation, and no livestock. He obeyed God's command in that, leaving them there trusting in God and relying on Him, so God made for them a way out and provided for them from where they did not expect. Then, after all this, when he was commanded to sacrifice this son of his, whom he had singled out by his Lord's command, his firstborn and only son, he answered his Lord, obeyed His command, and hastened to obey Him. Then he presented that to his son to make his heart more at ease and to make it easier for him than taking him by force and slaughtering him by compulsion: "He said, 'O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.'" The forbearing boy hastened to please his father, the friend Abraham, and said: "O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast." This answer is the utmost in correctness and obedience to the parent and to the Lord of the servants. God Almighty said: "And when they had both submitted and he put him down upon his forehead." It is said: "they both submitted" means they both surrendered to God's command and resolved to do it. And it is said: this is from the advanced and delayed, and the meaning is: "he put him down upon his forehead" i.e., he threw him on his face. It is said he intended to slaughter him from the back of his neck so that he would not see him during the slaughter, as stated by Ibn 'Abbas, Mujahid, Sa'id ibn Jubayr, Qatada, and al-Dahhak. And it is said: rather, he laid him down as the sacrificial animals are laid down, with the side of his forehead touching the ground. "And they both submitted" means Abraham said the name of God and said the takbir ¹⁹, and the child testified to death. Al-Suddi and others said: He passed the knife over his throat, but it cut nothing. It is said that a sheet of copper was placed between it and his throat. And God knows best. At that point, a call came from God Almighty: "O Abraham, You have fulfilled the vision," i.e., the purpose of your test and obedience has been achieved, and your hastening to your Lord's command, and your offering your son as a sacrifice, just as you offered your body to the fire, and just as your wealth is spent on guests! Therefore, God said: "Indeed, this was the clear trial," i.e., the evident test. And His saying: "And We ransomed him with a great sacrifice" means We made as a ransom for the sacrifice of his son what God facilitated for him as a substitute. The well-known view of the majority is that it was a white, large-eyed, horned ram, which he saw tied to a lote tree in Thabir ²⁰. Al-Thawri said, from 'Abdullah ibn 'Uthman ibn Khuthaym, from Sa'id ibn Jubayr, from Ibn 'Abbas, who said: A ram that had grazed in Paradise for forty autumns. Sa'id ibn Jubayr said: It was grazing in Paradise until Thabir split open for it, and it had a red tuft of wool. From Ibn 'Abbas: A ram descended upon him from Thabir, large-eyed, horned, bleating, and he slaughtered it. It is the ram that the son of Adam offered and it was accepted from him. Narrated by Ibn Abi Hatim. Mujahid said: He slaughtered it at Mina. 'Ubayd ibn 'Umayr said: He slaughtered it at the Maqam ²¹. As for what is narrated from Ibn 'Abbas that it was a mountain goat, and from al-Hasan that it was a mountain goat called Jarir, it is hardly authentic from them. Moreover, most of the reports here are taken from the Isra'iliyyat. The Quran suffices for what happened of the great matter and the brilliant test, and that it was ransomed with a great sacrifice. It has been reported in the hadith that it was a ram.

Imam Ahmad said: Sufyan narrated to us, from Mansur, from his maternal uncle Nafi', from Safiyyah bint Shaybah, who said: A woman from Banu Sulaym who had delivered most of the people of our house told me: The Messenger of Allah ﷺ sent for 'Uthman ibn Talhah. And she said once: She asked 'Uthman: Why did the Messenger of Allah ﷺ call you? He said: The Messenger of Allah ﷺ said to me: "When I entered the House ²², I saw the two horns of the ram, and I forgot to tell you to cover them. So cover them, for it is not fitting that there should be anything in the House that distracts the worshiper." Sufyan said: The two horns of the ram remained hanging in the House until the House burned down and they were consumed. Similarly, it is narrated from Ibn 'Abbas that the head of the ram remained hanging near the spout of the Ka'bah, having dried up. This alone is evidence that the sacrificed one was Ishmael, because he was the one who resided in Mecca, and we do not know that Isaac ever came there in his childhood. And Allah knows best. This is the apparent meaning of the Qur'an; indeed, it is as if it is a clear text that the sacrificed one is Ishmael, because He mentioned the story of the sacrifice ²³, then said after it: "And We gave him glad tidings of Isaac, a prophet from among the righteous." Whoever makes it a circumstantial clause has strained, and his basis is only Isra'iliyyat ²⁴. Their book contains distortion, especially here, definitively and unavoidably, for according to them, Allah commanded Abraham to sacrifice his only son ²⁵. In some copies of the Arabic version, it says "his firstborn Isaac," so the word "Isaac" here is an interpolation, a lie, and a fabrication, because he was neither the only son nor the firstborn; that was Ishmael. What drove them to this was envy of the Arabs, for Ishmael is the father of the Arabs who inhabit the Hijaz, from whom is the Messenger of Allah ﷺ, while Isaac is the father of Jacob—who is Israel—to whom they trace their lineage. So they wanted to draw this honor to themselves, so they distorted the words of Allah and added to them, and they are a people of slander, and they did not acknowledge that grace is in the hand of Allah; He gives it to whom He wills. A large group of the Salaf ²⁶ and others have said that it was Isaac, but they took it—and Allah knows best—from Ka'b al-Ahbar ²⁷ or from the scriptures of the People of the Book. There is no authentic hadith from the Infallible ²⁸ on this matter that would make us abandon the apparent meaning of the Mighty Book, nor is this understood from the Qur'an; rather, what is understood—indeed, what is expressed, indeed, what is the clear text upon reflection—is that it is Ishmael. How excellent is the argument used by Ibn Ka'b al-Qurazi that it was Ishmael and not Isaac, based on His words: "So We gave him glad tidings of Isaac, and after Isaac, Jacob." He said: How can the glad tidings of Isaac be given, and that Jacob would be born to him, and then he is commanded to sacrifice Isaac while he is young, before Jacob is born to him? This cannot be, because it contradicts the previous glad tidings. And Allah knows best. Al-Suhayli objected to this argument, the gist of which is that His words "So We gave her glad tidings of Isaac" is a complete sentence, and His words "and after Isaac, Jacob" is another sentence not within the scope of the glad tidings. He said: Because it is not grammatically permissible for it to be in the genitive unless the preposition is repeated; one cannot say "I passed by Zayd and after him 'Amr" without saying "and after him by 'Amr." He said: So His words "and after Isaac, Jacob" are in the accusative due to an implied verb, the estimation being "and We gave Isaac Jacob." There is consideration in what he said. He favored that it was Isaac, and argued with His words: "And when he reached with him the age of striving." He said: Ishmael was not with him; rather, in his childhood, he and his mother were in the mountains of Mecca, so how could he reach with him the age of striving? This also has consideration, because it is narrated that the Khalil ²⁹ would often go riding the Buraq ³⁰ to Mecca to check on his son and then return. And Allah Almighty knows best. So the one who narrated the opinion that it was Isaac is Ka'b al-Ahbar. It is also narrated from 'Umar, al-'Abbas, 'Ali, Ibn Mas'ud, Masruq, 'Ikrimah, Sa'id ibn Jubayr, Mujahid, 'Ata', al-Sha'bi, Muqatil, 'Ubayd ibn 'Umayr, Abu Maymuna, Zayd ibn Aslam, 'Abdullah ibn Shaqiq, al-Zuhri, al-Qasim, Ibn Abi Barzah, Makhul, 'Uthman ibn Hadir, al-Suddi, al-Hasan, Qatadah, Abu al-Hudhayl, and Ibn Sabit. This is the choice of Ibn Jarir, and this is surprising from him, and it is one of two narrations from Ibn 'Abbas. But the correct view from him—and from most of these—is that it is Ishmael, peace be upon him. Mujahid, Sa'id, al-Sha'bi, Yusuf ibn Mihran, 'Ata', and others narrated from Ibn 'Abbas: It is Ishmael, peace be upon him. Ibn Jarir said: Yunus narrated to me; Ibn Wahb informed us; 'Amr ibn Qays told me, from 'Ata' ibn Abi Rabah, from Ibn 'Abbas, that he said: The ransomed one is Ishmael, and the Jews claim it is Isaac, and the Jews lied. 'Abdullah ibn al-Imam Ahmad said from his father: It is Ishmael. Ibn Abi Hatim said: I asked my father about the sacrificed one, and he said: The correct view is that it is Ishmael, peace be upon him. Ibn Abi Hatim said: It is narrated from 'Ali, Ibn 'Umar, Abu Hurayrah, Abu al-Tufayl, Sa'id ibn al-Musayyab, Sa'id ibn Jubayr, al-Hasan, Mujahid, al-Sha'bi, Muhammad ibn Ka'b, Abu Ja'far Muhammad ibn 'Ali, and Abu Salih that they said: The sacrificed one is Ishmael, peace be upon him. Al-Baghawi also narrated it from al-Rabi' ibn Anas, al-Kalbi, and Abu 'Amr ibn al-'Ala'. I say: It is also narrated from Mu'awiyah, and it came from him that a man said to the Messenger of Allah ﷺ: "O son of the two sacrificed ones," and the Messenger of Allah ﷺ laughed. This was the view of 'Umar ibn 'Abd al-'Aziz and Muhammad ibn Ishaq ibn Yasar. Al-Hasan al-Basri used to say: There is no doubt about this. Muhammad ibn Ishaq said, from Buraydah, from Sufyan ibn Farwah al-Aslami, from Muhammad ibn Ka'b, that he told them that he mentioned this to 'Umar ibn 'Abd al-'Aziz when he was caliph and he was with him in Syria—meaning his argument based on His words after the infallibility ³¹: "So We gave her glad tidings of Isaac, and after Isaac, Jacob"—and 'Umar said to him: This is something I had not considered, and I see it as you say. Then he sent for a man who was with him in Syria, who had been a Jew and then embraced Islam and his Islam was good, and he was considered one of their scholars. He said: 'Umar ibn 'Abd al-'Aziz asked him: Which of Abraham's two sons was commanded to be sacrificed? He said: Ishmael, by Allah, O Commander of the Faithful, and the Jews know that, but they envy you, the Arabs, that your father should be the one concerning whom Allah's command came and the virtue that Allah mentioned of his patience for what he was commanded. So they deny that and claim it was Isaac, because Isaac is their father. We have discussed this issue thoroughly with its proofs and traditions in our book of Tafsir. And to Allah belongs all praise and grace.

1. al-Bayt al-'Atiq : The Ancient House, a name for the Kaaba in Mecca, signifying its antiquity and freedom from human alteration.
2. Zamzam : The sacred well in Mecca, believed to have miraculously appeared for Hagar and Ishmael.
3. Qur'an 14:37 : Abraham's supplication as recorded in the Quran.
4. al-Safa : A small hill near the Kaaba, one of the two hills between which pilgrims run during the Hajj and Umrah.
5. al-Marwah : The other hill near the Kaaba, completing the pair with al-Safa.
6. Bayt Allah : House of Allah, referring to the Kaaba.
7. Jurhum : An ancient Arab tribe that settled in Mecca and from whom Ishmael learned Arabic.
8. Kada' : A road or pass in Mecca.
9. al-Hajar : The Stone, likely referring to the Maqam Ibrahim (Station of Abraham) or the Black Stone.
10. Qur'an 2:127 : The verse recited by Abraham and Ishmael while building the Kaaba.
11. Isra'iliyyat : Narrations derived from Jewish or Christian sources, often used in early Islamic exegesis.
12. Ahl al-Tawrah : People of the Torah; refers to Jews who follow the Torah.
13. qadum : A tool used for circumcision; also said to be a place name.
14. al-Buraq : A mythical steed that transported prophets, especially associated with the Night Journey of Muhammad.
15. Isra'iliyyat : Narrations and traditions originating from Jewish and Christian sources, often incorporated into Islamic literature.
16. marfu' : A hadith attributed directly to the Prophet Muhammad.
17. Surah al-Saffat : Chapter 37 of the Quran, which includes the story of Abraham and the sacrifice.
18. Quran 37:99-113 : The verses recounting Abraham's prayer for a son, the command to sacrifice, and the ransom.
19. takbir : The phrase 'Allahu Akbar' (God is the Greatest), recited during Islamic rituals.
20. Thabir : A mountain near Mina, associated with the sacrifice of Abraham.
21. Maqam : The Station of Abraham, a sacred site in Mecca near the Kaaba.
22. al-Bayt : The House, referring to the Ka'bah in Mecca.
23. al-Dhabih : The sacrifice; refers to the story of Abraham being commanded to sacrifice his son.
24. Isra'iliyyat : Narrations and traditions originating from Jewish sources, often considered unreliable in Islamic scholarship.
25. Wahiduhu : His only son; in the biblical account, Isaac is called the only son, but in Islamic tradition, Ishmael was the firstborn.
26. Salaf : The early generations of Muslims, including the Companions and their successors.
27. Ka'b al-Ahbar : A Jewish convert to Islam known for narrating Isra'iliyyat traditions.
28. al-Ma'sum : The Infallible; refers to the Prophet Muhammad, who is considered protected from error in conveying revelation.
29. al-Khalil : The Friend; a title of the Prophet Abraham, meaning the intimate friend of Allah.
30. al-Buraq : A mythical steed that transported prophets, particularly associated with the Prophet Muhammad's Night Journey.
31. al-'Ismah : Infallibility; here referring to the verse after the mention of the sacrifice, indicating divine protection.

The mention of the birth of Isaac, peace be upon him [1].

The mention of the birth of Isaac, peace be upon him. God Almighty said: "And We gave him good tidings of Isaac, a prophet from among the righteous. And We blessed him and Isaac. And among their descendants are some who do good and some who clearly wrong themselves." ¹ The good tidings of him were given by the angels to Abraham and Sarah when they passed by them on their way to the cities of Lot's people, to destroy them for their disbelief and immorality, as will be explained in its place, God willing. God Almighty said: "And indeed Our messengers came to Abraham with good tidings. They said, 'Peace.' He said, 'Peace.' And he did not tarry until he brought a roasted calf. When he saw their hands not reaching it, he was wary of them and conceived a fear of them. They said, 'Fear not. We are sent to the people of Lot.' And his wife was standing, and she laughed. So We gave her good tidings of Isaac and after Isaac, Jacob. She said, 'Oh, woe to me! Shall I give birth while I am an old woman and this is my husband, an old man? Indeed, this is an amazing thing.' They said, 'Do you marvel at the command of God? The mercy of God and His blessings be upon you, O people of the house. Indeed, He is Praiseworthy, Glorious.'" ² And He said: "And inform them about the guests of Abraham, when they entered upon him and said, 'Peace.' He said, 'Indeed, we are afraid of you.' They said, 'Fear not. We give you good tidings of a learned boy.' He said, 'Do you give me good tidings though old age has touched me? Then of what do you give me good tidings?' They said, 'We give you good tidings in truth, so be not of those who despair.' He said, 'And who despairs of the mercy of his Lord except those who are astray?'" ³ And He said: "Has there come to you the story of the honored guests of Abraham? When they entered upon him and said, 'Peace.' He said, 'Peace, a people unknown.' Then he went to his family and brought a fat calf. And he placed it before them, saying, 'Will you not eat?' And he conceived a fear of them. They said, 'Fear not,' and gave him good tidings of a learned boy. Then his wife came forward with a cry, and struck her face and said, 'An old barren woman!' They said, 'Thus says your Lord. Indeed, He is the Wise, the Knowing.'" ⁴ God mentions that the angels—and they were three: Gabriel, Michael, and Israfil—when they came to the Friend ⁵, he initially thought they were guests. He treated them as guests and roasted a fat calf from the best of his cattle. When he brought it near them and offered it, he saw that they had no inclination to eat at all, because the angels have no need for food. So Abraham "was wary of them and conceived a fear of them. They said, 'Fear not. We are sent to the people of Lot,'" i.e., to destroy them. At that, Sarah rejoiced, angered for God against them. She was standing at the heads of the guests, as was the custom of the Arabs and others. When she laughed in joy at that, God said: "So We gave her good tidings of Isaac and after Isaac, Jacob." That is, the angels gave her good tidings of that. "Then his wife came forward with a cry" i.e., with a shriek, "and struck her face" as women do when amazed, and said: "Oh, woe to me! Shall I give birth while I am an old woman and this is my husband, an old man?" i.e., how can someone like me give birth when I am old and also barren, and this is my husband, an old man? She marveled at the occurrence of a child in such a state. Therefore she said: "Indeed, this is an amazing thing." They said: "Do you marvel at the command of God? The mercy of God and His blessings be upon you, O people of the house. Indeed, He is Praiseworthy, Glorious." Likewise, Abraham, peace be upon him, marveled in joy at this good tiding, confirming it and rejoicing in it. "He said, 'Do you give me good tidings though old age has touched me? Then of what do you give me good tidings?' They said, 'We give you good tidings in truth, so be not of those who despair.'" They confirmed the news with this good tiding and established it with him. So they gave them both good tidings "of a learned boy," and he is Isaac, the brother of Ishmael. A learned boy, suitable for his station and patience. Thus his Lord described him as truthful in promise and patient. And in the other verse: "So We gave her good tidings of Isaac and after Isaac, Jacob." This is among the proofs used by Muhammad ibn Ka'b al-Qurazi and others that the sacrificed one is Ishmael, and that Isaac could not have been commanded to be sacrificed after the good tiding of his existence and the existence of his son Jacob, derived from "aqib" ⁶, after him. According to the People of the Book ⁷, he brought with the roasted calf—which is grilled—a loaf from Mecca containing three measures, clarified butter, and milk. And according to them, they ate. This is a pure error. It is said that they thought they were eating while the food dissipated in the air. According to them, God said to Abraham: "As for Sarah your wife, her name shall not be called Sarai, but her name shall be Sarah. And I will bless her and give you a son from her, and I will bless him, and he shall become peoples, and kings of peoples shall come from him." Then Abraham fell on his face—meaning prostrating—and laughed, saying to himself: "Shall a son be born to me after a hundred years? Or shall Sarah give birth when she is ninety years old?" And Abraham said to God: "Oh, that Ishmael might live before You!" God said to Abraham: "Indeed, your wife Sarah shall bear you a son, and you shall call his name Isaac. I will establish My covenant with him as an everlasting covenant for his descendants after him. And as for Ishmael, I have heard you; behold, I have blessed him and will make him fruitful and multiply him greatly. He shall father twelve princes, and I will make him into a great nation." We have discussed this previously. And God knows best. So His saying: "So We gave her good tidings of Isaac and after Isaac, Jacob" is evidence that she would enjoy the existence of her son Isaac, and then after him his son Jacob would be born, i.e., born during their lifetimes to delight their eyes with him as they were delighted with their son. If this were not intended, there would be no benefit in mentioning Jacob and specifying him over the rest of Isaac's descendants. And when he was specifically mentioned, it indicates that they would enjoy him and rejoice in his son as they rejoiced in the birth of his father before him. And God said: "And We gave him Isaac and Jacob; each We guided." ⁸ And He said: "So when he withdrew from them and what they worshipped besides God, We gave him Isaac and Jacob." ⁹ This, God willing, is clear and strong. It is supported by what is established in the two Sahihs ¹⁰ from the hadith of Sulayman ibn Mihran al-A'mash, from Ibrahim ibn Yazid al-Taymi, from his father, from Abu Dharr, who said: I said, "O Messenger of God, which mosque was placed first?" He said, "The Sacred Mosque ¹¹." I said, "Then which?" He said, "The Aqsa Mosque ¹²." I said, "How long between them?" He said, "Forty years." I said, "Then which?" He said, "Then wherever the prayer time finds you, pray, for all of it is a mosque." According to the People of the Book, Jacob, peace be upon him, is the one who founded the Aqsa Mosque, which is the mosque of Ilya ¹³, Bayt al-Maqdis ¹⁴, may God honor it. This is plausible. It is supported by what we mentioned from the hadith. Thus, the building of Jacob, peace be upon him—who is Israel—was after the building of the Friend and his son Ishmael of the Sacred Mosque by exactly forty years. Their building of that was after the existence of Isaac, because when Abraham, peace be upon him, prayed, he said in his supplication, as God said: "And when Abraham said, 'My Lord, make this city secure and keep me and my sons away from worshipping idols. My Lord, indeed they have led astray many among the people. So whoever follows me—indeed, he is of me. And whoever disobeys me—indeed, You are Forgiving and Merciful. Our Lord, I have settled some of my descendants in a valley without cultivation, near Your Sacred House, our Lord, that they may establish prayer. So make hearts among the people incline toward them and provide them with fruits that they may be grateful. Our Lord, indeed You know what we conceal and what we declare. And nothing is hidden from God on the earth or in the heaven. Praise be to God, who has granted me in old age Ishmael and Isaac. Indeed, my Lord is the Hearer of supplication. My Lord, make me an establisher of prayer, and [many] from my descendants. Our Lord, and accept my supplication. Our Lord, forgive me and my parents and the believers on the Day the account is established.'" ¹⁵ And what has come in the hadith that Solomon son of David, peace be upon them, when he built...

The Holy House ¹⁶ asked Allah for three things, as we mentioned when discussing His saying: 'My Lord, forgive me and grant me a kingdom such as none will be after me' ¹⁷, and as we will mention in his story. The intended meaning of that—and Allah knows best—is that he rebuilt it, as previously mentioned that between them ¹⁸ there were forty years. No one has said that between Solomon and Abraham there were forty years except Ibn Hibban in his classifications and categories. This statement has not been agreed upon nor was it preceded.

1. Surah al-Saffat 37:112-113 : Quranic verses about the birth of Isaac.
2. Surah Hud 11:69-73 : Quranic account of angels visiting Abraham and giving glad tidings of Isaac and Jacob.
3. Surah al-Hijr 15:51-56 : Another Quranic account of the same event.
4. Surah al-Dhariyat 51:24-30 : Yet another Quranic account of the angels' visit.
5. al-Khalil : The Friend of God, a title for Prophet Abraham.
6. al-'aqib : Arabic word meaning 'heel' or 'successor'; Jacob's name is derived from it, meaning 'he who follows'.
7. Ahl al-Kitab : People of the Book, referring to Jews and Christians.
8. Surah al-An'am 6:84 : Quranic verse mentioning Isaac and Jacob.
9. Surah Maryam 19:49 : Another verse mentioning Isaac and Jacob.
10. al-Sahihayn : The two authentic hadith collections of al-Bukhari and Muslim.
11. al-Masjid al-Haram : The Sacred Mosque in Mecca.
12. al-Masjid al-Aqsa : The Farthest Mosque in Jerusalem.
13. Ilya : Arabic name for Jerusalem (Aelia Capitolina).
14. Bayt al-Maqdis : The Holy House, referring to Jerusalem.
15. Surah Ibrahim 14:35-41 : Abraham's supplication mentioning Ishmael and Isaac.
16. Bayt al-Muqaddas : The Holy House, referring to the Temple in Jerusalem, also known as Bayt al-Maqdis.
17. Rabbi ighfir li wa hab li mulkan la yanbaghi li ahadin min ba'di : Quranic verse 38:35, where Solomon asks for a unique kingdom.
18. baynahuma : Between them, referring to the period between the construction by Solomon and the earlier foundation by Abraham.

He mentioned the construction of the Ancient House [1].

Mention of the construction of the Ancient House ¹ Allah the Exalted said: "And [mention] when We designated for Abraham the site of the House, [saying], 'Do not associate anything with Me and purify My House for those who perform Tawaf ² and those who stand [in prayer] and those who bow and prostrate. And proclaim to the people the Hajj [pilgrimage]; they will come to you on foot and on every lean camel; they will come from every distant pass.'" (Quran 22:26-27) And He said: "Indeed, the first House [of worship] established for mankind was that at Bakkah ³ - blessed and a guidance for the worlds. In it are clear signs [such as] the standing place of Abraham. And whoever enters it shall be safe. And [due] to Allah from the people is a pilgrimage to the House - for whoever is able to find thereto a way. But whoever disbelieves - then indeed, Allah is free from need of the worlds." (Quran 3:96-97) And He said: "And [mention] when Abraham was tried by his Lord with commands and he fulfilled them. [Allah] said, 'Indeed, I will make you a leader for the people.' [Abraham] said, 'And of my descendants?' [Allah] said, 'My covenant does not include the wrongdoers.' And [mention] when We made the House a place of return for the people and [a place of] security. And take, [O believers], from the standing place of Abraham a place of prayer. And We charged Abraham and Ishmael, [saying], 'Purify My House for those who perform Tawaf and those who are staying [there] for worship and those who bow and prostrate.' And [mention] when Abraham said, 'My Lord, make this a secure city and provide its people with fruits - whoever of them believes in Allah and the Last Day.' [Allah] said, 'And whoever disbelieves - I will grant him enjoyment for a little; then I will force him to the punishment of the Fire, and wretched is the destination.' And [mention] when Abraham was raising the foundations of the House and [with him] Ishmael, [saying], 'Our Lord, accept [this] from us. Indeed You are the Hearing, the Knowing. Our Lord, and make us Muslims [in submission] to You and from our descendants a Muslim nation [in submission] to You. And show us our rites and accept our repentance. Indeed, You are the Accepting of repentance, the Merciful. Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are the Exalted in Might, the Wise.'" (Quran 2:124-129) He, the Exalted, mentions about His servant, messenger, chosen one, and intimate friend, the Imam of the Hanifs ⁴ and father of the prophets, Abraham, peace be upon him, that he built the Ancient House, which is the first mosque established for all people, wherein they worship Allah. And Allah designated its place for him, i.e., guided him to it and directed him to it. We have narrated from the Commander of the Faithful, Ali ibn Abi Talib, and others that he was guided to it by revelation from Allah, the Mighty and Majestic. We have mentioned in the description of the creation of the heavens that the Kaaba ⁵ is aligned with the Frequented House ⁶, such that if it fell, it would fall upon it, and likewise the places of worship in the seven heavens. As some of the Salaf ⁷ said: In every heaven there is a house in which the inhabitants of that heaven worship Allah, and it is for them like the Kaaba is for the people of the earth. So Allah the Exalted commanded Abraham, peace be upon him, to build for Him a house that would be for the people of the earth like those places of worship are for the angels of the heavens. And Allah guided him to the site of the House, prepared for him, designated for that purpose since the creation of the heavens and the earth, as established in the two Sahihs ⁸: "Indeed, this land was made sacred by Allah on the day He created the heavens and the earth, so it is sacred by the sanctity of Allah until the Day of Resurrection." No authentic report from an infallible source has come that the House was built before the Friend [of Allah], peace be upon him. Those who cling to His saying, "the site of the House" in this regard, it is neither strong nor apparent, because what is meant is its place decreed in Allah's knowledge, established in His decree, its location venerated by the prophets from the time of Adam until the time of Abraham. We have mentioned that Adam set up a dome over it, and that the angels said to him: "We have performed Tawaf around this House before you," and that the ark circled it for forty days or so. But all these reports are from the Children of Israel. We have established that they are neither to be believed nor disbelieved, so they are not to be used as evidence. However, if the truth rejects them, they are rejected. And Allah said: "Indeed, the first House [of worship] established for mankind was that at Bakkah - blessed and a guidance for the worlds." That is, the first house placed for all people for blessing and guidance is the House at Bakkah. It was said: the location of the Kaaba. "In it are clear signs" i.e., evidence that it is the building of the Friend, the father of the prophets after him and the Imam of the Hanifs among his descendants, who follow him and adhere to his Sunnah ⁹. Therefore He said: "the standing place of Abraham," i.e., the stone upon which he stood when the building rose above his height, so his son placed this well-known stone for him to stand on when the building became high and the courtyard large, as mentioned in the long hadith of Ibn Abbas. This stone was attached to the wall of the Kaaba from ancient times until the days of Umar ibn al-Khattab, may Allah be pleased with him, who moved it back a little from the House so that those praying near it would not disturb the Tawaf of those circumambulating the House. Umar ibn al-Khattab, may Allah be pleased with him, followed in this, for indeed his Lord had agreed with him in several matters: among them was his saying to the Messenger of Allah, peace and blessings be upon him: "If only we could take the standing place of Abraham as a place of prayer," so Allah revealed: "And take, [O believers], from the standing place of Abraham a place of prayer." The traces of the Friend's feet remained on the rock until the beginning of Islam. Abu Talib said in his famous Lamiyyah poem: "And by Thawr ¹⁰ and him who fixed Thabir ¹¹ in its place, And the one who ascends to climb in Hira ¹² and descends, And by the House, the truth of the House in the valley of Mecca, And by Allah, indeed Allah is not heedless, And by the Black Stone when they wipe it, When they surround it in the forenoon and the evenings, And the footprint of Abraham on the rock, moist, On his two feet, barefoot, not shod." Meaning that his noble foot sank into the rock, becoming the size of his bare foot, not shod. Therefore, the Exalted said: "And [mention] when Abraham was raising the foundations of the House and [with him] Ishmael," [i.e., while they were saying]: "Our Lord, accept [this] from us. Indeed You are the Hearing, the Knowing." They were in the utmost sincerity and obedience to Allah, the Mighty and Majestic, asking Allah, the Hearing, the Knowing, to accept from them this great act of obedience and praiseworthy effort: "Our Lord, and make us Muslims [in submission] to You and from our descendants a Muslim nation [in submission] to You. And show us our rites and accept our repentance. Indeed, You are the Accepting of repentance, the Merciful." * * * The point is that the Friend built the noblest of mosques in the noblest of lands, in a valley without cultivation, and prayed for its people for blessing and that they be provided with fruits, despite the scarcity of water and the absence of trees, crops, and fruits, and that He make it a sacred sanctuary and an assured security. So Allah responded to him—praise be to Him—granted his request, answered his prayer, and gave him what he sought. Thus He said: "Have they not seen that We have made [Mecca] a secure sanctuary, while people are taken away from all around them?" (Quran 29:67) And He said: "Have We not established for them a secure sanctuary to which are brought fruits of all kinds as provision from Us?" (Quran 28:57) And he asked Allah to send among them a messenger from themselves, i.e., of their own kind, speaking their eloquent, persuasive, and sincere language, so that both worldly and religious blessings might be completed for them—the happiness of this life and the Hereafter. Allah answered his prayer: He sent among them a messenger—and what a messenger! He sealed with him His prophets and messengers, completed for him a religion such as He had not given to anyone before him, and made his call universal to all people of the earth, despite their different races, languages, and characteristics, in all regions, cities, and times until the Day of Resurrection. This was one of his unique distinctions among all the prophets, due to his own nobility, the perfection of his message, the honor of his birthplace, the eloquence of his language, his complete compassion for his community, his kindness and mercy, his noble lineage, his great birth, and the purity of his origin and destination.

For this reason, Abraham the Friend ¹³, peace be upon him, who built the Ka'ba for the people of the earth, deserved that his station, rank, and place in the heavenly mansions and the highest degrees should be at the Frequented House ¹⁴, which is the Ka'ba of the inhabitants of the seventh heaven, blessed and approved, which is entered daily by seventy thousand angels who worship therein and then never return to it until the Day of Resurrection and Reckoning. We have already mentioned in the commentary on Surah al-Baqarah the description of his building of the House ¹⁵, and the reports and traditions that have come down concerning that, which are sufficient. Whoever wishes may consult that. And praise be to Allah. Among these reports is what al-Suddi said: When Allah commanded Abraham and Ishmael to build the House, they did not know its location, until Allah sent a wind called al-Khajuj, which had two wings and a head in the form of a serpent, and it swept away for them the area around the Ka'ba from the foundation of the first House, and they followed it with pickaxes, digging until they laid the foundation. That is when Allah says: "And when We assigned to Abraham the place of the House" [Quran 22:26]. When they reached the foundations and built the corner, Abraham said to Ishmael: "My son, find me a good stone to place here." He said: "Father, I am lazy and tired." He said: "I will take care of that." So he went, and Gabriel brought him the Black Stone ¹⁶ from India; it was a white sapphire like a white stone ¹⁷. Adam had brought it down from Paradise, and it turned black from the sins of mankind. Then Ishmael came with a stone and found it at the corner. He said: "Father, who brought this to you?" He said: "One who is more active than you brought it." So they built, while praying to Allah: "Our Lord, accept from us; indeed You are the Hearing, the Knowing" [Quran 2:127]. Ibn Abi Hatim mentioned that he built it from five mountains, and that Dhul-Qarnayn ¹⁸, who was the king of the earth at that time, passed by them while they were building it and said: "Who commanded you to do this?" Abraham said: "Allah commanded us." He said: "How do I know that what you say is true?" Then five rams testified that Allah had commanded him, so he believed and affirmed. Al-Azraqi mentioned that he circumambulated the House with the Friend. The Ka'ba remained on the building of the Friend for a long time. Then after that, Quraysh built it, but they shortened it from the foundations of Abraham on the north side, towards Syria, as it is today. In the two Sahihs ¹⁹, from the hadith of Malik, from Ibn Shihab, from Salim: that Abdullah ibn Muhammad ibn Abi Bakr informed from Ibn Umar, from Aisha: that the Messenger of Allah, may Allah bless him and grant him peace, said: "Did you not see that when your people built the Ka'ba, they fell short of the foundations of Abraham?" I said: "O Messenger of Allah, will you not restore it to the foundations of Abraham?" He said: "Were it not for the recentness of your people's [unbelief], I would have done so." ²⁰ In another narration: "Were it not that your people have recently left the Jahiliyyah ²¹, or he said: unbelief, I would have spent the treasure of the Ka'ba in the way of Allah, and I would have made its door at ground level, and I would have included the Hijr ²² within it." Ibn al-Zubayr, may Allah have mercy on him, built it during his time according to what the Messenger of Allah, may Allah bless him and grant him peace, had indicated, as his maternal aunt Aisha, the Mother of the Believers, had informed him from him. When al-Hajjaj killed him in the year 73 AH, he wrote to Abd al-Malik ibn Marwan, the caliph at that time, and they thought that Ibn al-Zubayr had done that on his own initiative. So he ordered it to be restored to its previous state. They demolished the northern wall and removed the Hijr from it, then they sealed the wall and filled the stones inside the Ka'ba. They raised its eastern door and completely blocked the western one, as is seen to this day. Then when they learned that Ibn al-Zubayr had only done this because Aisha, the Mother of the Believers, had informed him, they regretted what they had done and wished they had left him to carry out that task. Then in the time of al-Mahdi ibn al-Mansur, he consulted Imam Malik ibn Anas about restoring it to the form in which Ibn al-Zubayr had built it. He said to him: "I fear that kings would make it a plaything"—meaning that every time a king came, he would build it according to his own desire. So the matter settled on what it is today.

1. al-Bayt al-ʿAtīq : The Ancient House, a name for the Kaaba in Mecca, referring to its ancient origin and freedom from being owned or controlled by any human.
2. Ṭawāf : Circumambulation; the act of walking around the Kaaba seven times in a counterclockwise direction, a ritual of Hajj and Umrah.
3. Bakkah : An ancient name for Mecca, often considered synonymous with it, possibly referring to the valley in which the Kaaba is located.
4. Ḥanīf : A monotheist inclined to the pure, primordial faith of Abraham, free from idolatry and deviation.
5. Kaʿba : The cube-shaped building in Mecca, the holiest site in Islam, towards which Muslims pray.
6. al-Bayt al-Maʿmūr : The Frequented House; a celestial counterpart of the Kaaba located in the seventh heaven, where angels perform Tawaf.
7. Salaf : The pious predecessors, referring to the early generations of Muslims, including the Companions and their followers.
8. Ṣaḥīḥayn : The two authentic hadith collections of al-Bukhari and Muslim.
9. Sunnah : The prophetic tradition; the teachings, practices, and approvals of the Prophet Muhammad.
10. Thawr : Mount Thawr, a mountain near Mecca, known for the cave where the Prophet Muhammad and Abu Bakr hid during the Hijra.
11. Thabīr : A mountain in Mecca, one of the sacred mountains.
12. Ḥirāʾ : Mount Hira, the cave where the Prophet Muhammad received the first revelation.
13. al-Khalil : The Friend (of Allah), a title of Prophet Abraham.
14. al-Bayt al-Ma'mur : The Frequented House, a celestial counterpart of the Ka'ba located in the seventh heaven, where angels worship.
15. the House : Refers to the Ka'ba in Mecca.
16. al-Hajar al-Aswad : The Black Stone, a sacred stone set into the eastern corner of the Ka'ba.
17. al-thaghama : A type of white stone or plant; here meaning a white stone.
18. Dhul-Qarnayn : The Two-Horned One, a righteous king mentioned in the Quran, often identified with Alexander the Great or Cyrus the Great.
19. al-Sahihayn : The two authentic hadith collections of al-Bukhari and Muslim.
20. unbelief : The Arabic word is 'kufr', meaning disbelief or ingratitude.
21. Jahiliyyah : The pre-Islamic period of ignorance and polytheism.
22. al-Hijr : A semicircular area adjacent to the Ka'ba, also known as Hatim, originally part of the Ka'ba.

Mention of the praise of Allah and His noble Messenger for His servant and intimate…

Mention of the praise of Allah and His noble Messenger for His servant and intimate friend Ibrahim [1].

Mention of the praise of Allah and His noble Messenger for His servant and friend Ibrahim. Allah Almighty said: "And [mention] when Ibrahim was tried by his Lord with words [i.e., commands] and he fulfilled them. [Allah] said, 'Indeed, I will make you a leader for the people.' [Ibrahim] said, 'And of my descendants?' [Allah] said, 'My covenant does not include the wrongdoers.'" ¹ When he fulfilled what his Lord commanded him of great obligations, He made him a leader for the people to follow and to be guided by his way. He asked Allah that this leadership ² be connected through him, remain in his lineage, and be eternal in his progeny. So his request was answered and granted, and the leadership was handed over to him with its reins, but the wrongdoers were excluded from attaining it, and it was reserved for the knowledgeable and righteous among his descendants. As Allah said: "And We gave him Isaac and Jacob, and placed in his descendants prophethood and scripture. And We gave him his reward in this world, and indeed, in the Hereafter he is among the righteous." ³ And Allah said: "And We gave him Isaac and Jacob, each of whom We guided. And Noah We guided before; and among his descendants, David, Solomon, Job, Joseph, Moses, and Aaron. Thus do We reward the doers of good. And Zechariah, John, Jesus, and Elias—all were of the righteous. And Ishmael, Elisha, Jonah, and Lot—and all [of them] We preferred over the worlds. And [some] among their fathers, their descendants, and their brothers—and We chose them and guided them to a straight path." ⁴ The pronoun in His statement "and among his descendants" refers to Ibrahim according to the well-known view, and Lot, although he was his nephew, is included in the term "descendants" by way of predominance. This is what led the other commentator to say that the pronoun refers to Noah, as we mentioned in his story. And Allah knows best. And Allah said: "And We sent Noah and Ibrahim and placed in their descendants prophethood and scripture." ⁵ So every scripture sent down from heaven to a prophet after Ibrahim the Friend is from his descendants and followers. This is a noble garment that cannot be matched and a lofty rank that cannot be rivaled. That is because two great male sons were born to him: Ishmael from Hagar, then Isaac from Sarah, and to him was born Jacob—who is Israel—to whom all their tribes trace their lineage. Prophethood was among them, and they multiplied greatly, such that no one knows their number except the One who sent them and distinguished them with message and prophethood, until they were sealed with Jesus son of Mary from the Children of Israel. As for Ishmael, peace be upon him, from him came the Arabs, with all their various tribes, as we will explain later, Allah willing. And from his progeny no prophet appeared except the final seal of all prophets and their master, the pride of the children of Adam in this world and the Hereafter: Muhammad ibn Abdullah ibn Abdul-Muttalib ibn Hashim al-Qurashi, the Meccan then Medinan. May Allah's blessings and peace be upon him. Thus from this noble branch and lofty twig came only this brilliant jewel, this shining pearl, this exquisite centerpiece of the necklace—he is the master by whom the people of the gathering will boast, and whom the first and last will envy on the Day of Resurrection. It is established in Sahih Muslim, as we will cite, that he said: "I will stand in a station where all of creation will envy, even Ibrahim." So he praised Ibrahim, his father, with great praise in this context, and his words indicate that he is the best of creation after him in the sight of the Creator, in this worldly life and on the Day when the shin is uncovered. Al-Bukhari said: 'Uthman ibn Abi Shayba narrated to us, Jarir narrated to us, from Mansur, from al-Minhāl, from Sa'id ibn Jubayr, from Ibn 'Abbas, who said: The Messenger of Allah, may Allah bless him and grant him peace, used to seek refuge for al-Hasan and al-Husayn and say: "Your father [Ibrahim] used to seek refuge with them for Ishmael and Isaac: 'I seek refuge in the perfect words of Allah from every devil and every poisonous creature and from every evil eye.'" The people of the Sunan also narrated it from the hadith of Mansur. And Allah said: "And [mention] when Ibrahim said, 'My Lord, show me how You give life to the dead.' [Allah] said, 'Have you not believed?' He said, 'Yes, but [I ask] only that my heart may be satisfied.' [Allah] said, 'Take four birds and incline them to yourself. Then [after slaughtering them] put on each mountain a portion of them; then call them—they will come to you in haste. And know that Allah is Exalted in Might and Wise.'" ⁶ The commentators have mentioned reasons for this question, which we have elaborated in the Tafsir and established with the fullest explanation. The conclusion is that Allah answered his request and commanded him to take four birds. They differed on their identity, but the purpose is achieved in any case. He commanded him to tear their flesh and feathers, mix them together, then divide them into portions and place a portion on each mountain. He did as commanded. Then he was commanded to call them by the permission of their Lord. When he called them, each limb flew to its mate, and each feather joined its sister, until the body of each bird was assembled as it had been, while he witnessed the power of the One who says to a thing "Be," and it is. They came to him in haste, so that it would be clearer and more evident for him to witness than if they had come flying. It is said that he was commanded to hold their heads in his hand, and each bird came and placed its head [on its body], and it was reattached as before. So there is no god but Allah. Ibrahim, peace be upon him, already knew with certain knowledge that Allah has power to give life to the dead, a knowledge that admits no contradiction, but he wished to witness it with his own eyes, to ascend from the knowledge of certainty to the eye of certainty. So Allah answered his request and granted him the utmost of his desire. And Allah said: "O People of the Scripture, why do you argue about Ibrahim while the Torah and the Gospel were not revealed until after him? Then will you not reason? Here you are—those who have argued about that of which you have [some] knowledge, but why do you argue about that of which you have no knowledge? And Allah knows, while you know not. Ibrahim was neither a Jew nor a Christian, but he was a hanif ⁷ Muslim, and he was not of the polytheists. Indeed, the most worthy of Ibrahim among the people are those who followed him [in submission to Allah] and this prophet [Muhammad] and those who believe [in his message]. And Allah is the Protector of the believers." ⁸ Allah Almighty rebukes the People of the Scripture, both Jews and Christians, for each group's claim that the Friend [Ibrahim] followed their religion and path. Allah absolves him of them and shows their great ignorance and lack of reason in His words: "While the Torah and the Gospel were not revealed until after him?" That is, how could he be upon your religion when your laws were prescribed only long after him? Therefore He said: "Then will you not reason?" until He said: "Ibrahim was neither a Jew nor a Christian, but he was a hanif Muslim, and he was not of the polytheists." Thus He made clear that he was upon the hanif religion of Allah, which is the inclination to sincerity and the deliberate turning away from falsehood to the truth, which is contrary to Judaism, Christianity, and polytheism.

As He, the Exalted, said: "And who would turn away from the religion of Abraham except one who fools himself? And We chose him in this world, and indeed in the Hereafter he will be among the righteous. When his Lord said to him, 'Submit,' he said, 'I have submitted to the Lord of the worlds.' And Abraham enjoined upon his sons and [also] Jacob, 'O my sons, indeed Allah has chosen for you this religion, so do not die except while you are Muslims.' Or were you witnesses when death approached Jacob, when he said to his sons, 'What will you worship after me?' They said, 'We will worship your God and the God of your fathers, Abraham and Ishmael and Isaac, one God, and we are Muslims to Him.' That was a nation that has passed away. For them is what they earned, and for you is what you have earned, and you will not be asked about what they used to do. And they say, 'Be Jews or Christians, you will be guided.' Say, 'Rather, [we follow] the religion of Abraham, inclining toward truth, and he was not of the polytheists.' Say, 'We believe in Allah and what has been revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and the Descendants, and what was given to Moses and Jesus and what was given to the prophets from their Lord. We make no distinction between any of them, and we are Muslims to Him.' So if they believe in the same as you believe in, then they have been guided. But if they turn away, then they are in dissension, and Allah will suffice you against them. And He is the Hearing, the Knowing. The dye of Allah. And who is better than Allah in dye? And we are worshippers of Him. Say, 'Do you argue with us about Allah while He is our Lord and your Lord? For us are our deeds, and for you are your deeds. And we are sincere to Him.' Or do you say that Abraham, Ishmael, Isaac, Jacob, and the Descendants were Jews or Christians? Say, 'Are you more knowing or is Allah?' And who is more unjust than one who conceals a testimony he has from Allah? And Allah is not unaware of what you do. That was a nation that has passed away. For them is what they earned, and for you is what you have earned, and you will not be asked about what they used to do." [2:130-141] Thus Allah, the Mighty and Majestic, declared His Friend ⁹, peace be upon him, free from being a Jew or a Christian, and made clear that he was only a hanif ¹⁰, a Muslim, and he was not of the polytheists. Therefore, He, the Exalted, said: "Indeed, the most worthy of Abraham among the people are those who followed him" [3:68] — meaning those who were upon his religion from his followers in his time, and those who adhered to his religion after them. "And this Prophet" — meaning Muhammad, may Allah bless him and grant him peace. For Allah legislated for him the hanif religion which He had legislated for the Friend, and Allah, the Exalted, perfected it for him, and gave him what no prophet or messenger before him had been given, as He, the Exalted, said: "Say, 'Indeed, my Lord has guided me to a straight path, a right religion, the religion of Abraham, hanif, and he was not of the polytheists.' Say, 'Indeed, my prayer, my rites, my life and my death are for Allah, Lord of the worlds. No partner has He. And this I have been commanded, and I am the first of the Muslims.'" [6:161-163] And He, the Exalted, said: "Indeed, Abraham was a nation ¹¹, devoutly obedient to Allah, hanif, and he was not of the polytheists. [He was] grateful for His favors. He chose him and guided him to a straight path. And We gave him good in this world, and indeed in the Hereafter he will be among the righteous. Then We revealed to you, [O Muhammad], to follow the religion of Abraham, hanif, and he was not of the polytheists." [16:120-123] Al-Bukhari said: Ibrahim ibn Musa narrated to us, Hisham narrated to us, from Ma'mar, from Ayyub, from 'Ikrimah, from Ibn 'Abbas, that when the Prophet, may Allah bless him and grant him peace, saw the images in the House ¹², he did not enter until he ordered them to be erased. And he saw Abraham and Ishmael with divination arrows ¹³ in their hands, and he said: "May Allah fight them! By Allah, they never sought decision by divination arrows at all!" Muslim did not narrate it. In some wordings of al-Bukhari: "May Allah fight them! They knew that our elder ¹⁴ never sought decision by them at all." His saying: "a nation" means a model, an imam, guided, calling to good, one who is followed in it. "Devoutly obedient to Allah" means humble to Him in all his states, movements, and stillness. "Hanif" means sincere, with insight. "And he was not of the polytheists. [He was] grateful for His favors" means he fulfilled gratitude to his Lord with all his limbs, his heart, tongue, and deeds. "He chose him" means Allah selected him for Himself and chose him for His message. And He took him as a friend ¹⁵, and gathered for him the good of this world and the Hereafter. And He, the Exalted, said: "And who is better in religion than one who submits his face to Allah while being a doer of good and follows the religion of Abraham, hanif? And Allah took Abraham as a friend." [4:125] He, the Exalted, encourages following Abraham, peace be upon him, because he was upon the upright religion and the straight path, and he fulfilled all that his Lord commanded him. And He, the Exalted, praised him for that, saying: "And Abraham who fulfilled [his obligations]" [53:37]. Therefore, Allah took him as a friend, and friendship ¹⁶ is the ultimate love, as some said: "You have permeated the path of my soul, and thus the friend is called friend." And likewise, the Seal of the Prophets and the Master of the Messengers, Muhammad, may Allah's blessings and peace be upon him, attained this rank, as established in the two Sahihs ¹⁷ and others from the hadith of Jundab al-Bajali, 'Abdullah ibn 'Amr, and Ibn Mas'ud from the Messenger of Allah, may Allah bless him and grant him peace, that he said: "O people, indeed Allah has taken me as a friend." And he also said at the end of a sermon he delivered: "O people, if I were to take anyone from the people of the earth as a friend, I would take Abu Bakr as a friend, but your companion is the friend of Allah." They both ¹⁸ narrated it from the hadith of Abu Sa'id. And it is also established from the hadith of 'Abdullah ibn al-Zubayr, Ibn 'Abbas, and Ibn Mas'ud. Al-Bukhari narrated in his Sahih: Sulayman ibn Harb narrated to us, Shu'bah narrated to us, from Habib ibn Abi Thabit, from Sa'id ibn Jubayr, from 'Amr ibn Maymun, who said: When Mu'adh came to Yemen, he led them in the dawn prayer and recited: "And Allah took Abraham as a friend." A man from the people said: "The eye of Abraham's mother is delighted!" And Ibn Mardawayh narrated: 'Abd al-Rahim ibn Muhammad ibn Muslim narrated to us, Isma'il ibn Ahmad ibn Usayd narrated to us, Ibrahim ibn Ya'qub al-Juzjani narrated to us in Mecca, 'Abdullah al-Hanafi narrated to us, Zam'ah ibn Salih narrated to us, from Salamah ibn Wahram, from 'Ikrimah, from Ibn 'Abbas, who said: Some people from the companions of the Messenger of Allah, may Allah bless him and grant him peace, sat waiting for him. He came out until when he drew near them, he heard them discussing, and he heard their conversation. Some of them were saying: "It is amazing that Allah has taken a friend from His creation! So Abraham is His friend." Another said: "What is more amazing than that Allah spoke to Moses directly?" Another said: "Jesus is the Spirit of Allah and His Word." Another said: "Adam, Allah chose him." So he came out to them, greeted them, and said: "I have heard your words and your amazement that Abraham is the friend of Allah, and it is so; Moses is the one spoken to by Allah, and it is so; Jesus is His Spirit and His Word, and it is so; Adam, Allah chose him, and it is so. But indeed, I am the beloved of Allah, and I do not boast. Indeed, I am the first intercessor and the first whose intercession is accepted, and I do not boast. And I am the first to move the ring of the gate of Paradise, and Allah will open it and admit me, and with me are the poor believers. And I am the most honored of the first and the last on the Day of Resurrection, and I do not boast." This is a strange hadith from this chain, and it has supporting evidence from other chains. And Allah knows best. Al-Hakim narrated in his Mustadrak from the hadith of Qatadah, from 'Ikrimah, from Ibn 'Abbas, who said: "Do you deny that friendship is for Abraham? And speech for Moses? And vision for Muhammad? May Allah's blessings and peace be upon them all."

Ibn Abi Hatim said: My father narrated to us, Mahmud ibn Khalid al-Sulami narrated to us, al-Walid narrated to us, from Ishaq ibn Yasar, who said: When Allah took Ibrahim as a Khalil ¹⁹, He cast awe into his heart, so that the beating of his heart could be heard from a distance, just as the beating of a bird's wings is heard in the air. 'Ubayd ibn 'Umayr said: Ibrahim, peace be upon him, used to host guests. One day he went out seeking someone to host, but found no one. So he returned to his home and found a man standing there. He said: O servant of Allah, what made you enter my house without my permission? He said: I entered it with the permission of its Lord. He said: And who are you? He said: I am the Angel of Death. My Lord sent me to a servant from among His servants, to give him glad tidings that Allah has taken him as a Khalil. He said: Who is it? By Allah, if you tell me who it is, even if he were in the farthest land, I would go to him, and then I would not leave his neighborhood until death separates us. He said: That servant is you. He said: Me? He said: Yes. He said: For what reason did my Lord take me as a Khalil? He said: Because you give to people and do not ask them. Narrated by Ibn Abi Hatim. Allah the Exalted has mentioned him frequently in the Qur'an in many places, praising and commending him. It is said that he is mentioned in thirty-five places, fifteen of which are in Surat al-Baqarah alone. He is one of the five Ul al-'Azm ²⁰, whose names are specifically mentioned among all the prophets in the verses of al-Ahzab and al-Shura. They are His saying: "And [mention] when We took from the prophets their covenant, and from you, and from Noah, and Abraham, and Moses, and Jesus, the son of Mary; and We took from them a solemn covenant" ²¹, and His saying: "He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, and what We enjoined upon Abraham, Moses, and Jesus: to establish the religion and not be divided therein" ²². Then he is the most honorable of the Ul al-'Azm after Muhammad, may Allah bless him and grant him peace. It is he whom the Prophet, peace be upon him, found in the seventh heaven, leaning his back against al-Bayt al-Ma'mur ²³, which is entered daily by seventy thousand angels, and they never return to it thereafter. What occurred in the hadith of Sharik ibn Abi Namir from Anas in the hadith of al-Isra' ²⁴, that Ibrahim was in the sixth heaven and Musa in the seventh, is among the criticisms against Sharik in this hadith. The correct version is the first. Ahmad said: Muhammad ibn Bishr narrated to us, Muhammad ibn 'Amr narrated to us, Abu Salama narrated to us, from Abu Hurayra, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "Indeed, the noble, son of the noble, son of the noble, son of the noble is Yusuf ibn Ya'qub ibn Ishaq ibn Ibrahim, the Khalil of the Most Merciful." Ahmad alone narrated it. Furthermore, among the indications that Ibrahim is superior to Musa is the hadith in which he said: "And I have deferred the third [prayer] for a Day when all of creation will turn to me, even Ibrahim." Muslim narrated it from the hadith of Ubayy ibn Ka'b, may Allah be pleased with him. This is the Maqam Mahmud ²⁵ about which he, may Allah's blessings and peace be upon him, informed, saying: "I am the master of the children of Adam on the Day of Resurrection, and I do not boast." Then he mentioned the people's seeking intercession through Adam, then through Noah, then through Ibrahim, then through Musa, then through 'Isa, and all of them decline until they come to Muhammad, may Allah bless him and grant him peace, and he says: "I am for it, I am for it," the complete hadith. Al-Bukhari said: 'Ali ibn 'Abdullah narrated to us, Yahya ibn Sa'id narrated to us, 'Ubaydullah narrated to us, Sa'id narrated to me from his father, from Abu Hurayra, who said: It was said: O Messenger of Allah, who is the most honorable of people? He said: "The most honorable of them is the most pious of them." They said: It is not about this we ask you. He said: "Then the most honorable of people is Yusuf, the Prophet of Allah, son of the Prophet of Allah, son of the Prophet of Allah, son of the Khalil of Allah." They said: It is not about this we ask you. He said: "Then is it about the mines of the Arabs you ask me?" They said: Yes. He said: "The best of them in the Jahiliyya ²⁶ are the best of them in Islam, when they acquire understanding." Thus al-Bukhari narrated it in other places, and Muslim and al-Nasa'i from various chains from Yahya ibn Sa'id al-Qattan, from 'Ubaydullah—who is Ibn 'Umar—al-'Umari. Then al-Bukhari said: Abu Usama and Mu'tamir said from 'Ubaydullah, from Sa'id, from Abu Hurayra, from the Prophet, may Allah bless him and grant him peace. I say: He has also attributed it in another place from their hadith, and from the hadith of 'Abda ibn Sulayman. Al-Nasa'i from the hadith of Muhammad ibn Bishr, all four from 'Ubaydullah ibn 'Umar, from Sa'id, from Abu Hurayra, from the Prophet, may Allah bless him and grant him peace, and they did not mention his father. Ahmad said: Muhammad ibn Bishr narrated to us, Muhammad ibn 'Amr narrated to us, Abu Salama narrated to us, from Abu Hurayra, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "Indeed, the noble, son of the noble, son of the noble, son of the noble is Yusuf ibn Ya'qub ibn Ishaq ibn Ibrahim, the Khalil of Allah." Ahmad alone narrated it. Al-Bukhari said: 'Abda narrated to us, 'Abd al-Samad ibn 'Abd al-Rahman narrated to us, from his father, from Ibn 'Umar, from the Prophet, may Allah bless him and grant him peace, who said: "The noble, son of the noble, son of the noble, son of the noble is Yusuf ibn Ya'qub ibn Ishaq ibn Ibrahim." He alone narrated it from the chain of 'Abd al-Rahman ibn 'Abdullah ibn Dinar, from his father, from Ibn 'Umar. As for the hadith narrated by Imam Ahmad: Yahya narrated to us, from Sufyan, Mughira ibn al-Nu'man narrated to me, from Sa'id ibn Jubayr, from Ibn 'Abbas, from the Prophet, may Allah bless him and grant him peace: "The people will be gathered naked and uncircumcised, and the first to be clothed is Ibrahim, peace be upon him." Then he recited: "As We began the first creation, We will repeat it." ²⁷ Both [al-Bukhari and Muslim] extracted it in the two Sahihs from the hadith of Sufyan al-Thawri and Shu'ba ibn al-Hajjaj, both from Mughira ibn al-Nu'man al-Nakha'i al-Kufi, from Sa'id ibn Jubayr, from Ibn 'Abbas. This specific virtue does not imply superiority in relation to what is established for the possessor of the Maqam Mahmud, which the first and last will envy. As for the other hadith, Imam Ahmad said: Waki' and Abu Nu'aym narrated to us, Sufyan—al-Thawri—narrated to us, from Mukhtar ibn Mukhtar ibn Fulful, from Anas ibn Malik, who said: A man said to the Prophet, may Allah bless him and grant him peace: O best of creation. He said: "That is Ibrahim." Muslim narrated it from the hadith of al-Thawri, 'Abdullah ibn Idris, 'Ali ibn Mushir, and Muhammad ibn Fudayl, all four from al-Mukhtar ibn Fulful. Al-Tirmidhi said: Hasan Sahih. This is from the category of humility and modesty towards his father al-Khalil, peace be upon him, just as he said: "Do not prefer me over the prophets." And he said: "Do not prefer me over Musa, for the people will be struck unconscious on the Day of Resurrection, and I will be the first to recover, and I will find Musa holding onto a pillar of the Throne, and I do not know whether he recovered before me or was recompensed for the unconsciousness of the Mount." ²⁸ All this does not contradict what is established through multiple chains from him, may Allah's blessings and peace be upon him, that he is the master of the children of Adam on the Day of Resurrection. Similarly, the hadith of Ubayy ibn Ka'b in Sahih Muslim: "And I have deferred the third [prayer] for a Day when all of creation will turn to me, even Ibrahim."

Since Abraham, peace be upon him, was the most excellent of the messengers and the resolute ²⁹ after Muhammad, may the prayers and peace of God be upon them all, the one praying is commanded to say in his tashahhud ³⁰ what is established in the two Sahihs ³¹ from the hadith of Ka'b ibn 'Ujrah and others. He said: We said, 'O Messenger of God, we know how to greet you, but how do we invoke blessings upon you?' He said: 'Say: O God, bless Muhammad and the family of Muhammad ³² as You blessed Abraham and the family of Abraham; and send grace upon Muhammad and the family of Muhammad as You sent grace upon Abraham and the family of Abraham; indeed, You are Praiseworthy, Glorious.' And God Almighty said: 'And Abraham who fulfilled [his duty]' ³³. They said: He fulfilled all that he was commanded and carried out all the qualities of faith and its branches, and the observance of a great matter did not distract him from attending to the benefit of a small matter, nor did the carrying out of great benefits make him forget the small ones. 'Abd al-Razzaq said: Ma'mar informed us, from Ibn Tawus, from his father, from Ibn 'Abbas regarding His statement: 'And when his Lord tested Abraham with words, and he fulfilled them' ³⁴. He said: God tested him with purification: five concerning the head and five concerning the body. Concerning the head: trimming the mustache, rinsing the mouth, using the siwak ³⁵, snuffing water, and parting the hair. Concerning the body: trimming the nails, shaving the pubic hair, circumcision, plucking the armpit hair, and washing the traces of feces and urine with water. Ibn Abi Hatim narrated it. He said: And it was narrated from Sa'id ibn al-Musayyab, Mujahid, al-Sha'bi, al-Nakha'i, Abu Salih, and Abu al-Jald similar to that. I say: In the two Sahihs, from Abu Hurayra, from the Prophet, may God bless him and grant him peace, he said: 'The fitra ³⁶ is five: circumcision, shaving the pubic hair, trimming the mustache, trimming the nails, and plucking the armpit hair.' And in Sahih Muslim and the authors of the Sunan ³⁷, from the hadith of Waki', from Zakariyya ibn Abi Za'ida, from Mus'ab ibn Shayba al-'Abdari al-Makki al-Hajabi, from Talq ibn Habib al-'Anzi, from 'Abdullah ibn al-Zubayr, from 'A'isha, she said: The Messenger of God, may God bless him and grant him peace, said: 'Ten are from the fitra: trimming the mustache, letting the beard grow, using the siwak, snuffing water, trimming the nails, washing the knuckles, plucking the armpit hair, shaving the pubic hair, and using water [for cleansing]' meaning istinja' ³⁸. And it will come in the mention of the length of his life and the discussion on circumcision. The intended point is that he, peace and blessings be upon him, was not distracted by performing sincerity for God Almighty and the humility of great worship from observing the benefit of his body, giving each limb what it deserves of improvement and beautification, and removing what disfigures it, such as excess hair or nail, or the presence of tartar or dirt. This is part of His statement, glorifying him greatly: 'And Abraham who fulfilled [his duty].'

1. إِمَامًا : Imam: a leader, model, or guide in religious matters.
2. الْإِمَامَةُ : Imamate: leadership, especially in religious and spiritual matters.
3. النُّبُوَّةَ وَالْكِتَابَ : Prophethood and Scripture: the gift of being a prophet and receiving a revealed book.
4. الْعَالَمِينَ : The worlds: all of creation, including humans, jinn, and angels.
5. النُّبُوَّة وَالْكتاب : Prophethood and Scripture: same as note 3.
6. فَصُرْهُنَّ : Incline them to yourself: a command to cut and mix the birds' parts.
7. حَنِيفًا : Hanif: one who inclines away from falsehood to the true monotheistic faith.
8. الْحَنِيفِ : Al-Hanif: the upright, monotheistic religion of Ibrahim.
9. khalīl : Intimate friend; a term used for Abraham indicating a special closeness to Allah.
10. ḥanīf : One who inclines away from polytheism and follows the pure monotheistic faith.
11. umma : Here meaning a leader or model to be followed, not a nation.
12. al-Bayt : The Kaaba in Mecca.
13. azlām : Divination arrows used by pre-Islamic Arabs for seeking decisions.
14. shaykhunā : Our elder; referring to Abraham.
15. khalīl : Intimate friend; a term used for Abraham indicating a special closeness to Allah.
16. khulla : The state of being an intimate friend; the highest degree of love.
17. Ṣaḥīḥayn : The two authentic hadith collections of al-Bukhari and Muslim.
18. akhrājāhu : They both narrated it; referring to al-Bukhari and Muslim.
19. Khalil : Intimate friend; a term used in Islamic tradition for Prophet Abraham, signifying a special closeness to God.
20. Ul al-'Azm : The five major prophets (Noah, Abraham, Moses, Jesus, Muhammad) who are considered to have the highest rank and firm resolve.
21. Qur'an 33:7 : Reference to the verse in Surah al-Ahzab mentioning the covenant with the prophets.
22. Qur'an 42:13 : Reference to the verse in Surah al-Shura mentioning the religious ordinances enjoined upon the prophets.
23. al-Bayt al-Ma'mur : The Much-Frequented House; a celestial counterpart of the Kaaba in the seventh heaven, visited by angels.
24. al-Isra' : The Night Journey of Prophet Muhammad from Mecca to Jerusalem and his ascension to heaven.
25. Maqam Mahmud : The Praiseworthy Station; a rank of intercession granted to Prophet Muhammad on the Day of Resurrection.
26. Jahiliyya : The pre-Islamic period of ignorance, characterized by polytheism and moral darkness.
27. Qur'an 21:104 : Reference to the verse about the Day of Resurrection when creation will be repeated.
28. Mount : Refers to Mount Sinai (al-Tur), where Prophet Moses received revelation and was struck unconscious.
29. Ulu al-'Azm : The resolute messengers, a rank of the highest prophets who showed firmness and patience.
30. Tashahhud : The testimony of faith recited during the sitting position in prayer.
31. Sahihayn : The two authentic hadith collections of al-Bukhari and Muslim.
32. Al Muhammad : The family of Muhammad, including his relatives and followers.
33. Wa Ibrahima alladhi waffa : Quran 53:37, referring to Abraham who fulfilled his duties completely.
34. Wa idh ibtala Ibrahima rabbuhu bi kalimatin fa atammahunna : Quran 2:124, when God tested Abraham with commands and he fulfilled them.
35. Siwak : A teeth-cleaning twig made from the Salvadora persica tree.
36. Fitra : The innate disposition or natural state of purity, including practices of cleanliness.
37. Sunan : The collections of hadith by Abu Dawud, al-Tirmidhi, al-Nasa'i, and Ibn Majah.
38. Istinja' : Cleansing oneself with water after using the toilet.

He mentioned his palace in Paradise [1].

Mention of His Palace in Paradise Al-Hafiz Abu Bakr al-Bazzar said: Ahmad ibn Sinan al-Qattan al-Wasiti and Muhammad ibn Musa al-Qattan narrated to us, both saying: Yazid ibn Harun narrated to us, Hammad ibn Salamah narrated to us, from Simak, from Ikrimah, from Abu Hurayrah, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "Indeed, in Paradise there is a palace—I think he said: of pearl—with no crack and no weakness; Allah has prepared it as a lodging for His intimate friend ¹ Ibrahim, peace be upon him." Al-Bazzar said: And Ahmad ibn Jamil al-Marwazi narrated to us, al-Nadr ibn Shumayl narrated to us, Hammad ibn Salamah narrated to us, from Simak, from Ikrimah, from Abu Hurayrah, from the Prophet, may Allah bless him and grant him peace, similarly. Then he said: This hadith is not known to have been narrated from Hammad ibn Salamah with an elevated chain ² except by Yazid ibn Harun and al-Nadr ibn Shumayl; others narrate it as a stopped narration ³. I say: Were it not for this defect, it would be on the conditions of the authentic [hadith]. But they did not include it [in their collections]. Mention of the Description of Ibrahim, peace be upon him Imam Ahmad said: Yunus and Hujayn narrated to us, both saying: Al-Layth narrated to us, from Abu al-Zubayr, from Jabir, from the Messenger of Allah, may Allah bless him and grant him peace, that he said: "The prophets were presented to me, and behold, Moses was a sturdy man, as if he were from the men of Shanu'ah ⁴; and I saw Jesus, son of Mary, and behold, the closest person I have seen in resemblance to him is 'Urwah ibn Mas'ud; and I saw Ibrahim, and behold, the closest person I have seen in resemblance to him is Dihyah ⁵." Imam Ahmad alone narrated it through this chain and with this wording. And Ahmad said: Aswad ibn 'Amir narrated to us, Isra'il narrated to us, from 'Uthman—meaning ibn al-Mughirah—from Mujahid, from Ibn 'Abbas, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "I saw Jesus, son of Mary, and Moses, and Ibrahim. As for Jesus, he was ruddy, curly-haired, broad-chested; as for Moses, he was dark-skinned and large-bodied." They said to him: And Ibrahim? He said: "Look at your companion," meaning himself. And al-Bukhari said: Banan ibn 'Amr narrated to us, al-Nadr narrated to us, Ibn 'Awn informed us, from Mujahid, that he heard Ibn 'Abbas, and they mentioned to him the Dajjal ⁶ and that between his eyes is written 'Kafir' or 'K F R', so he said: I did not hear that, but he said: The Prophet, may Allah bless him and grant him peace, said: "As for Ibrahim, look at your companion; as for Moses, he was curly-haired, dark-skinned, riding a red camel with a halter made of palm fiber ⁷, as if I am looking at him descending into the valley." And al-Bukhari and Muslim also narrated it from Muhammad ibn al-Muthanna, from Ibn Abi 'Adi, from 'Abdullah ibn 'Awn, with the same chain. And thus al-Bukhari also narrated it in the Book of Hajj and in the Book of Clothing, and Muslim, all from Muhammad ibn al-Muthanna, from Ibn Abi 'Adi, from 'Abdullah ibn 'Awn, with the same chain.

1. khalīl : Intimate friend; a title given to Prophet Ibrahim (Abraham) due to his exceptional love and closeness to Allah.
2. marfū‘ : Elevated chain; a hadith attributed directly to the Prophet Muhammad, with a chain of narrators reaching him.
3. mawqūf : Stopped narration; a hadith attributed to a Companion, not directly to the Prophet.
4. Shanū‘ah : A tribe in Yemen known for its sturdy and strong men.
5. Dihyah : Dihyah al-Kalbi, a handsome Companion of the Prophet Muhammad.
6. Dajjāl : The Antichrist; a false messiah who will appear before the Day of Judgment.
7. khulbah : Palm fiber; used for making ropes and halters.

Mention of the death of Ibrahim al-Khalil [1] and what was said about his age.

Mention of the death of Ibrahim al-Khalil ¹ and what was said about his age. Ibn Jarir mentioned in his history that his birth was during the time of Nimrod ² ibn Kan'an, who is said to be the famous king al-Dahhak ³, who is said to have ruled for a thousand years, and was extremely tyrannical and unjust. Some mentioned that he was from the Banu Rasib ⁴, to whom Nuh (peace be upon him) was sent, and that he was at that time the king of the world. They mentioned that a star appeared that dimmed the light of the sun and the moon, terrifying the people of that time, and Nimrod was frightened. He gathered the priests and astrologers and asked them about it. They said: "A child will be born among your subjects, through whom your kingdom will be destroyed." So he ordered that men be prevented from women, and that newborns from that time be killed. The birth of Ibrahim al-Khalil occurred at that time, but Allah Almighty protected him and preserved him from the plots of the wicked. He grew up brilliantly, and Allah made him grow well, until what happened happened. His birth was in Sus ⁵, and it was said in Babylon, and it was said in al-Sawad ⁶ in the region of Kutha ⁷. It was reported from Ibn Abbas that he was born in Barzah ⁸, east of Damascus. When Allah destroyed Nimrod at his hands, he migrated to Harran ⁹, then to the land of al-Sham ¹⁰, and settled in the land of Iliya ¹¹ as we mentioned. Ishmael and Isaac were born to him. Sarah died before him in the village of Hebron ¹² in the land of Canaan, at the age of one hundred and twenty-seven years, according to the People of the Book ¹³. Ibrahim (peace be upon him) grieved for her and eulogized her, may Allah have mercy on her. He bought a cave from a man of the Hittites ¹⁴ named Ephron ¹⁵ son of Zohar for four hundred shekels ¹⁶, and buried Sarah there. They said: Then Ibrahim arranged a marriage for his son Isaac, marrying him to Rebekah ¹⁷, daughter of Bethuel ¹⁸ son of Nahor ¹⁹ son of Terah ²⁰. He sent his servant to bring her from her land, along with her nurse and her maids, on camels. They said: Then Ibrahim (peace be upon him) married Keturah ²¹, and she bore him: Zimran ²², Jokshan ²³, Medan ²⁴, Midian ²⁵, Ishbak ²⁶, and Shuah ²⁷. They mentioned what each of these sons of Keturah begot. Ibn Asakir ²⁸ reported from several of the Salaf ²⁹, from the reports of the People of the Book, many accounts about the coming of the Angel of Death ³⁰ to Ibrahim (peace be upon him). Allah knows best about their authenticity. It has been said that he died suddenly, as did Dawud and Sulayman (peace be upon them). But what the People of the Book and others mentioned contradicts that. They said: Then Ibrahim (peace be upon him) fell ill and died at the age of one hundred and seventy-five, and it was said one hundred and ninety-five years. He was buried in the aforementioned cave in Hebron of the Hittites, next to his wife Sarah, in the field of Ephron the Hittite. His burial was undertaken by Ishmael and Isaac (peace and blessings of Allah be upon them all). There is evidence indicating that he lived two hundred years, as Ibn al-Kalbi ³¹ said. Abu Hatim ibn Hibban ³² said in his Sahih ³³: Al-Mufaddal ibn Muhammad al-Jundi ³⁴ informed us in Mecca, from Ali ibn Ziyad al-Lakhmi ³⁵, from Abu Qurrah ³⁶, from Ibn Jurayj ³⁷, from Yahya ibn Sa'id ³⁸, from Sa'id ibn al-Musayyab ³⁹, from Abu Hurayrah ⁴⁰, that the Prophet (peace and blessings be upon him) said: "Ibrahim was circumcised with a qadum ⁴¹ when he was one hundred and twenty years old, and he lived after that eighty years." Al-Hafiz Ibn Asakir reported it through the chain of Ikrimah ibn Ibrahim ⁴² and Ja'far ibn Awn al-Amri ⁴³, from Yahya ibn Sa'id, from Sa'id, from Abu Hurayrah, as a mawquf ⁴⁴ narration. Then Ibn Hibban said: Mention of the report that refutes the claim that raising this report (to the Prophet) is a mistake: Muhammad ibn Abdullah ibn al-Junayd ⁴⁵ informed us, from Qutaybah ibn Sa'id ⁴⁶, from al-Layth ⁴⁷, from Ibn Ajlan ⁴⁸, from his father, from Abu Hurayrah, from the Prophet (peace and blessings be upon him) who said: "Ibrahim was circumcised when he reached one hundred and twenty years, and he lived after that eighty years, and he was circumcised with a qadum." Al-Hafiz Ibn Asakir reported it through the chain of Yahya ibn Sa'id, from Ibn Ajlan, from his father, from Abu Hurayrah, from the Prophet (peace and blessings be upon him). Then Ibn Hibban reported from Abd al-Razzaq ⁴⁹ that he said: Al-Qadum is the name of a village. I say: What is in the Sahih ⁵⁰ is that he was circumcised when he was eighty years old. In another narration, he was eighty years old, and neither mentions what he lived after that. Allah knows best. Muhammad ibn Isma'il al-Hani al-Wasiti ⁵¹ added in the tafsir ⁵² of Waki' ⁵³ from him, regarding what he mentioned of additions: Abu Mu'awiyah ⁵⁴ narrated to us, from Yahya ibn Sa'id, from Sa'id ibn al-Musayyab, from Abu Hurayrah, who said: Ibrahim was the first to wear trousers, the first to part his hair, the first to shave his pubic hair, the first to be circumcised with a qadum when he was one hundred and twenty years old, and he lived after that eighty years, the first to host guests, and the first to have gray hair. Thus it is narrated as mawquf. It is more likely to be marfu' ⁵⁵, contrary to Ibn Hibban. Allah knows best. Malik ⁵⁶ said, from Yahya ibn Sa'id ibn al-Musayyab: Ibrahim was the first to host guests, the first to trim his mustache, and the first to see gray hair. He said: "O Lord, what is this?" Allah said: "Dignity." He said: "O Lord, increase me in dignity." Others added: And the first to trim his mustache, the first to shave his pubic hair, and the first to wear trousers. His grave, the grave of his son Isaac, and the grave of his grandson Jacob are in the sanctuary ⁵⁷ built by Sulayman ibn Dawud (peace be upon him) in the town of Hebron, which is the town known today as al-Khalil ⁵⁸. This has been received by tawatur ⁵⁹, generation after generation, from the time of the Children of Israel to our own time, that his grave is indeed in the sanctuary. As for its exact location within it, there is no authentic report from an infallible source. Therefore, that place should be respected and honored, and it should be venerated and treated with reverence, lest it be that the grave of al-Khalil or one of his prophetic sons (peace be upon them) lies beneath it. Ibn Asakir reported with his chain to Wahb ibn Munabbih ⁶⁰ who said: At the grave of Ibrahim al-Khalil, an inscription was found on a stone, created (by Allah): "The ignorant are distracted by their hopes; he whose term comes dies. And whoever approaches his death, his stratagems avail him not. How can one remain last, when his predecessor has died? A man is accompanied in the grave only by his deeds." Mention of the children of Ibrahim al-Khalil: The first born to him was Ishmael from Hagar ⁶¹ the Copt ⁶² of Egypt. Then Isaac was born to him from Sarah, the daughter of al-Khalil's uncle. Then after her, he married Keturah, daughter of Yaqtan ⁶³ the Canaanite, and she bore him six: Midian, Zimran, Serah ⁶⁴, Jokshan, Nashaq ⁶⁵, and the sixth was not named. Then after her, he married Hajun ⁶⁶, daughter of Amin ⁶⁷, and she bore him five: Kaysan ⁶⁸, Suraj ⁶⁹, Amim ⁷⁰, Lotan ⁷¹, and Nafas ⁷². Thus mentioned Abu al-Qasim al-Suhayli ⁷³ in his book "al-Ta'rif wa'l-I'lam" ⁷⁴. The story of Lut (peace be upon him): Among the great events that occurred during the life of Ibrahim al-Khalil is the story of the people of Lut (peace be upon him) and the comprehensive punishment that befell them. That is because Lut ibn Haran ⁷⁵ ibn Tarakh - who is Azar ⁷⁶ as previously mentioned - and Lut was the nephew of Ibrahim al-Khalil. Ibrahim, Haran, and Nahor were brothers, as we have mentioned. It is said that this Haran built Harran. This is weak because it contradicts what is in the hands of the People of the Book. Allah Almighty knows best.

And Lot had moved away from the encampment of his uncle al-Khalil ⁷⁷, peace be upon them, by his command and permission, and he settled in the city of Sodom in the land of the Ghawr of Zughar ⁷⁸. And it was the mother of that region, having land, farms, and villages attached to it. Its people were among the most depraved, disbelieving, and evil-hearted of people, with the worst inner nature and conduct. They would cut off the road ⁷⁹ and commit evil in their assemblies, and they did not forbid one another from the evil they did; evil indeed was what they did. They innovated an abomination that no one among the children of Adam had preceded them in, namely, approaching males from among the worlds and abandoning what God had created of women for His righteous servants. So Lot called them to worship God Almighty alone, with no partner, and forbade them from engaging in these forbidden acts, abominable obscenities, and repugnant deeds. But they persisted in their error and tyranny, and continued in their depravity and disbelief. So God inflicted upon them a punishment that could not be repelled, which they had never imagined or reckoned, and made them an example for the worlds and a lesson for the intelligent among the learned. For this reason, God Almighty mentioned their story in many places in His clear Book. He said in Surat al-A'raf: "And [We sent] Lot, when he said to his people, 'Do you commit such abomination as no one in the worlds has ever done before you? Indeed, you approach men with desire instead of women. Rather, you are a transgressing people.' And the answer of his people was only that they said, 'Expel the family of Lot from your city; indeed, they are people who keep themselves pure.' So We saved him and his family, except his wife; she was of those who remained behind. And We rained upon them a rain [of stones]; then see how was the end of the criminals." ⁸⁰ And He said in Surat Hud: "And certainly did Our messengers come to Abraham with good tidings; they said, 'Peace.' He said, 'Peace,' and did not delay in bringing [them] a roasted calf. But when he saw their hands not reaching for it, he was suspicious of them and felt from them apprehension. They said, 'Fear not; indeed, we have been sent to the people of Lot.' And his wife was standing, and she laughed. So We gave her good tidings of Isaac and after Isaac, Jacob. She said, 'O woe to me! Shall I give birth while I am an old woman and this my husband is an old man? Indeed, this is an amazing thing.' They said, 'Are you amazed at the decree of God? The mercy of God and His blessings be upon you, O people of the house. Indeed, He is Praiseworthy, Glorious.' And when the fear had left Abraham and the good tidings had come to him, he began to argue with Us concerning the people of Lot. Indeed, Abraham was forbearing, grieving, and returning [to God]. [We said], 'O Abraham, turn away from this; indeed, the command of your Lord has come, and indeed, there will come to them a punishment that cannot be repelled.' And when Our messengers came to Lot, he was distressed for them and felt straitened because of them, and said, 'This is a distressful day.' And his people came rushing toward him, and before they had been committing evil deeds. He said, 'O my people, these are my daughters; they are purer for you. So fear God and do not disgrace me concerning my guests. Is there not among you a right-minded man?' They said, 'You have already known that we have no right to your daughters, and indeed, you know what we want.' He said, 'If only I had against you some power or could take refuge in a strong support.' They said, 'O Lot, indeed we are messengers of your Lord; they will never reach you. So set out with your family during a portion of the night and let none of you look back—except your wife; indeed, she will be struck by that which strikes them. Indeed, their appointment is the morning. Is not the morning near?' And when Our command came, We made the highest part [of the city] its lowest and rained upon them stones of baked clay, layered, marked from your Lord. And it is not from the wrongdoers far away." ⁸¹ And He said in Surat al-Hijr: "And inform them about the guests of Abraham, when they entered upon him and said, 'Peace.' He said, 'Indeed, we are fearful of you.' They said, 'Fear not; indeed, we give you good tidings of a learned boy.' He said, 'Have you given me good tidings although old age has touched me? Then of what do you inform me?' They said, 'We have given you good tidings in truth, so do not be of the despairing.' He said, 'And who despairs of the mercy of his Lord except the astray?' He said, 'Then what is your business, O messengers?' They said, 'Indeed, we have been sent to a people of criminals, except the family of Lot; indeed, we will save them all, except his wife; We have decreed that she will be of those who remain behind.' And when the messengers came to the family of Lot, he said, 'Indeed, you are people unknown.' They said, 'Rather, we have come to you with that which they were doubting, and we have come to you with the truth, and indeed, we are truthful. So set out with your family during a portion of the night and follow behind them, and let not anyone among you look back, and go where you are commanded.' And We conveyed to him that decree: that the roots of these [people] will be cut off in the morning. And the people of the city came rejoicing. He said, 'Indeed, these are my guests, so do not shame me. And fear God and do not disgrace me.' They said, 'Have we not forbidden you from [protecting] anyone?' He said, 'These are my daughters, if you would be doers [of lawful marriage].' By your life, indeed, they were in their intoxication wandering blindly. So the shriek seized them at sunrise. And We made the highest part [of the city] its lowest and rained upon them stones of baked clay. Indeed, in that are signs for those who discern. And indeed, it is on a road still remaining. Indeed, in that is a sign for the believers." ⁸² And He said in Surat al-Shu'ara': "The people of Lot denied the messengers. When their brother Lot said to them, 'Will you not fear God? Indeed, I am to you a trustworthy messenger. So fear God and obey me. And I do not ask you for it any payment; my payment is only from the Lord of the worlds. Do you approach males among the worlds and leave what your Lord has created for you of your wives? Rather, you are a transgressing people.' They said, 'If you do not desist, O Lot, you will surely be of those who are expelled.' He said, 'Indeed, I am, of your deed, one of the haters. My Lord, save me and my family from [the consequence of] what they do.' So We saved him and his family, all, except an old woman among those who remained behind. Then We destroyed the others. And We rained upon them a rain [of stones]; and evil was the rain of those who were warned. Indeed, in that is a sign, but most of them were not believers. And indeed, your Lord—He is the Exalted in Might, the Merciful." ⁸³ And He said in Surat al-Naml: "And [We sent] Lot, when he said to his people, 'Do you commit such abomination while you see [one another]? Do you indeed approach men with desire instead of women? Rather, you are a people who are ignorant.' But the answer of his people was only that they said, 'Expel the family of Lot from your city; indeed, they are people who keep themselves pure.' So We saved him and his family, except his wife; We destined her to be of those who remained behind. And We rained upon them a rain [of stones]; and evil was the rain of those who were warned." ⁸⁴ And He said in Surat al-Ankabut: "And [We sent] Lot, when he said to his people, 'Indeed, you commit such abomination as no one in the worlds has ever done before you. Do you indeed approach men and cut off the road and commit evil in your assemblies?' But the answer of his people was only that they said, 'Bring us the punishment of God, if you are of the truthful.' He said, 'My Lord, support me against the people of corruption.' And when Our messengers came to Abraham with the good tidings, they said, 'Indeed, we will destroy the people of that city; indeed, its people have been wrongdoers.' He said, 'Indeed, within it is Lot.' They said, 'We are more knowing of who is within it. We will surely save him and his family, except his wife; she will be of those who remain behind.' And when Our messengers came to Lot, he was distressed for them and felt straitened because of them. And they said, 'Fear not nor grieve; indeed, we will save you and your family, except your wife; she will be of those who remain behind. Indeed, we will bring down on the people of this city a punishment from the sky because they have been defiantly disobedient.' And We have left thereof a clear sign for a people who use reason." ⁸⁵ And He said in Surat al-Saffat: "And indeed, Lot was among the messengers. When We saved him and his family, all, except an old woman among those who remained behind. Then We destroyed the others. And indeed, you pass by them in the morning and at night; so will you not use reason?" ⁸⁶ And He said in Surat al-Dhariyat, after the story of the guests of Abraham and their giving him good tidings of a learned boy: "He said, 'Then what is your business, O messengers?' They said, 'Indeed, we have been sent to a people of criminals.'" ⁸⁷

a people who are criminals, so that We may send down upon them stones of clay, marked by your Lord for the transgressors. So We brought out whoever was in it of the believers. And We found not therein other than a house of Muslims. And We left therein a sign for those who fear the painful punishment. ¹³ And He said in Surah al-Qamar: "The people of Lot denied the warnings. Indeed, We sent upon them a storm of stones, except the family of Lot; We saved them before dawn. As a favor from Us; thus do We reward those who give thanks. And he had warned them of Our assault, but they disputed the warnings. And they had sought to seduce his guests, so We blinded their eyes: 'Taste My punishment and warnings.' And there came upon them by morning a punishment that settled. 'Taste My punishment and warnings.' And We have certainly made the Quran easy for remembrance, so is there any who will remember?" ⁸⁸ We have spoken about these stories in their places in these surahs in the commentary. And Allah has mentioned Lot and his people in other places in the Quran; their mention has preceded with Noah, 'Ad, and Thamud. And the purpose now is to present what happened to them, and what Allah inflicted upon them, collected from the verses and reports. And Allah is the one sought for help. That is, when Lot, peace be upon him, called them to worship Allah alone, with no partner, and forbade them from committing what Allah mentioned about them of abominations, they did not respond to him and did not believe in him, not even a single man among them, and they did not abandon what they were forbidden. Rather, they persisted in their state and did not desist from their error and misguidance, and they intended to expel their messenger from among them. And the only response they had to his address—since they had no understanding—was to say: "Expel the family of Lot from your city; indeed, they are people who keep themselves pure." So they made the ultimate praise a blame that necessitated expulsion! Nothing drove them to this statement but obstinacy and stubbornness. So Allah purified him and his family except his wife, and brought them out of it in the best manner, and left them in their dwelling place forever, but after turning it into a stinking sea with waves, yet in reality it was a blazing fire and scorching heat, and its water was salty and bitter. And this was their response only when he forbade them from committing the great calamity and the major abomination, which no one among the people of the world had preceded them in. Therefore, they became an example in it and a lesson for those who come after. And besides that, they used to cut the road, betray the companion, and commit in their gathering—which was their meeting place and place of conversation and night talk—every kind of evil in words and deeds. It is even said that they used to break wind in their gatherings and were not ashamed before their companions, and sometimes they would commit the great act in assemblies without being ashamed, and they would not heed the admonition of any admonisher or the advice of any wise person. And in this and other matters, they were like cattle, rather even more astray, and they did not desist from what they were upon in the present, nor did they regret what had passed, nor did they seek to change in the future. So Allah seized them with a severe seizure. And they said to him, among what they said: "Bring us the punishment of Allah, if you are of the truthful." So they asked him to bring about what he had warned them of, the painful punishment and the great calamity. So at that, their noble prophet supplicated against them, asking the Lord of the worlds and the God of the messengers to grant him victory over the corrupt people. So Allah became jealous for his jealousy and angry for his anger; He answered his supplication, granted his request, and sent His noble messengers and great angels. They passed by al-Khalil Ibrahim and gave him glad tidings of a knowledgeable boy, and informed him of what they had come for, the great matter and the immense calamity: "He said, 'Then what is your business, O messengers?' They said, 'Indeed, we have been sent to a people who are criminals, to send down upon them stones of clay, marked by your Lord for the transgressors.'" And He said: "And when Our messengers came to Ibrahim with the glad tidings, they said, 'Indeed, we are going to destroy the people of this city; indeed, its people have been wrongdoers.' He said, 'Indeed, within it is Lot.' They said, 'We are more knowing of who is within it. We will surely save him and his family, except his wife; she is to be of those who remain behind.'" And Allah Almighty said: "And when the fear had left Ibrahim and the glad tidings had come to him, he began to argue with Us concerning the people of Lot." That is because he hoped that they would respond or repent, submit, desist, and return. Therefore, Allah said: "Indeed, Ibrahim was forbearing, supplicating, and repentant. O Ibrahim, turn away from this; indeed, the command of your Lord has come, and indeed, there will come to them a punishment that cannot be repelled." That is, turn away from this and speak about something else, for their matter has been decreed, and their punishment, destruction, and ruin have become inevitable. "Indeed, the command of your Lord has come," meaning He has commanded it, and His command cannot be rejected, His assault cannot be repelled, and there is no reverser of His judgment. "And indeed, there will come to them a punishment that cannot be repelled." Sa'id ibn Jubayr, al-Suddi, Qatada, and Muhammad ibn Ishaq mentioned that Ibrahim, peace be upon him, began to say: "Will you destroy a city in which there are three hundred believers?" They said, "No." He said: "Two hundred believers?" They said, "No." He said: "Forty believers?" They said, "No." He said: "Fourteen believers?" They said, "No." Ibn Ishaq said: Until he said: "What do you think if there is one believer in it?" They said, "No." "He said, 'Indeed, within it is Lot.' They said, 'We are more knowing of who is within it.'" The verse. And according to the People of the Book, he said: "O Lord, will You destroy them while there are fifty righteous men among them?" Allah said: "I will not destroy them while there are fifty righteous among them." Then he lowered it to ten, and Allah said: "I will not destroy them while there are ten righteous among them." Allah Almighty said: "And when Our messengers came to Lot, he was distressed for them and felt straitened for them and said, 'This is a difficult day.'" The commentators said: When the angels departed from Ibrahim—and they were Jibril, Mika'il, and Israfil—they proceeded until they came to the land of Sodom, in the form of handsome young men, as a test from Allah Almighty for the people of Lot and to establish the proof against them. They sought hospitality from Lot, peace be upon him, and that was at sunset. He feared that if he did not host them, someone else would host them, and he thought they were human beings. "He was distressed for them and felt straitened for them and said, 'This is a difficult day.'" Ibn 'Abbas, Mujahid, Qatada, and Muhammad ibn Ishaq said: severe in its trial. That is because he knew of his struggle that night to protect them, as he used to do with others. And they had imposed upon him that he should not host anyone, but he saw those whom he could not avoid. Qatada mentioned that they came to him while he was working on his land, and they sought hospitality. He felt shy of them and went ahead of them, and he began to hint in his speech, hoping they would turn away from this village and stay elsewhere. He said to them, among what he said: "By Allah, O people, I do not know on the face of the earth any people more wicked than these." Then he walked a little, then repeated that to them until he had repeated it four times. He said: And they had been commanded not to destroy them until their prophet had testified against them with that. Al-Suddi said: The angels left Ibrahim heading toward the village of Lot. They came to it at midday. When they reached the river of Sodom, they met the daughter of Lot drawing water for her family. He had two daughters: the elder named Ritha and the younger named Zugharta. They said to her: "O girl, is there a place to stay?" She said: "Yes, stay where you are and do not enter until I come to you," out of compassion for them from her people. So she came to her father and said: "O father, there are young men at the gate of the city; I have never seen faces more handsome than theirs. Do not let your people take them and disgrace them." And his people had forbidden him to host anyone. [They said: "Leave us, we will host the men."]

So he brought them, and no one knew except the people of the household. Then his wife went out and informed her people, saying: "In the house of Lot there are men whose faces I have never seen the like of." Then his people came to him, rushing towards him. And His statement: "And before that they used to commit evil deeds" — meaning this, along with what had previously passed of their great, immense, and numerous sins. "He said: 'O my people, these are my daughters; they are purer for you.'" He guided them to consort with their own women, who are his daughters in a legal sense, because the Prophet is to the community like a father, as is established in the hadith, and as Allah the Exalted said: "The Prophet is more worthy of the believers than themselves, and his wives are their mothers." And in the statement of some of the Companions and the Salaf: He is a father to them. This is like His statement: "Do you approach males among the worlds, and leave what your Lord has created for you of your wives? Nay, you are a transgressing people." This is what was affirmed by Mujahid, Sa'id ibn Jubayr, al-Rabi' ibn Anas, Qatadah, al-Suddi, and Muhammad ibn Ishaq, and it is correct. The other opinion is an error, taken from the People of the Book, and it was distorted for them, just as they erred in their statement that the angels were two, and that they dined with him. The People of the Book have greatly confused this story. And His statement: "So fear Allah and do not disgrace me concerning my guests. Is there not among you a single right-minded man?" — He forbade them from engaging in what was not fitting of abomination, and it was a testimony against them that there was not among them a man with any restraint or goodness, but rather all were foolish, wicked, strong, disbelieving, and stupid. This was part of what the angels wanted to hear from him before they asked him about it. So his people — upon them be the curse of Allah, the Praiseworthy, the Glorious — answered their prophet regarding what he commanded them of the right course, saying: "You already know that we have no right to your daughters, and indeed you know what we want." They said — upon them be the curses of Allah — "You know, O Lot, that we have no desire for our women, and you indeed know our intent and purpose." They confronted their noble messenger with this ugly speech, and they did not fear the might of the Almighty, Possessor of painful punishment. Therefore, he, peace be upon him, said: "If only I had power against you, or could take refuge in a strong support." He wished that he had power over them, or a support and a clan to aid him against them, so that he might inflict upon them what they deserved of punishment for this address. Al-Zuhri reported from Sa'id ibn al-Musayyab and Abu Salamah, from Abu Hurayrah, raised to the Prophet: "We are more deserving of doubt than Ibrahim, and may Allah have mercy on Lot; he indeed took refuge in a strong support. And if I had stayed in prison as long as Yusuf stayed, I would have answered the caller." And Abu al-Zinad narrated it from al-A'raj, from Abu Hurayrah. And Muhammad ibn 'Amr ibn 'Alqamah said, from Abu Salamah, from Abu Hurayrah, that the Messenger of Allah, may Allah bless him and grant him peace, said: "May Allah's mercy be upon Lot; he indeed took refuge in a strong support — meaning Allah, Mighty and Majestic — and Allah did not send any prophet after him except among a prosperous people." And Allah the Exalted said: "And the people of the city came rejoicing. He said: 'Indeed, these are my guests, so do not disgrace me. And fear Allah and do not humiliate me.' They said: 'Did we not forbid you from [entertaining] anyone?' He said: 'These are my daughters, if you must do something.'" So he commanded them to approach their women, and warned them against persisting in their way and their evil deeds. Yet they did not desist or refrain; rather, whenever he forbade them, they intensified their efforts to obtain these guests and were eager, not knowing what destiny had decreed for them, what they were heading towards, and what they would encounter by the morning of that night. Therefore, Allah the Exalted said, swearing by the life of His Prophet Muhammad, may Allah's blessings and peace be upon him: "By your life, indeed they were wandering blindly in their intoxication." And Allah the Exalted said: "And indeed, We warned them of Our assault, but they disputed the warnings. And indeed, they sought to seduce his guests, so We blinded their eyes: 'Taste My punishment and warnings.' And indeed, an enduring punishment greeted them at morning." The commentators and others mentioned that Allah's prophet Lot, peace be upon him, began to prevent his people from entering and to resist them while the door was locked, and they were trying to open it and enter, while he was admonishing and forbidding them from behind the door, but they only increased in persistence and importunity. When the matter became difficult and the situation grew hard, he said what he said: "If only I had power against you, or could take refuge in a strong support," I would inflict punishment upon you. The angels said: "O Lot, indeed we are messengers of your Lord; they will not reach you." And they mentioned that Gabriel, peace be upon him, went out to them and struck their faces with a flap of his wing, and their eyes were blinded, until it is said that they were completely obliterated, leaving no socket, eye, or trace. So they returned, groping along the walls, threatening the messenger of the Most Merciful, saying: "Tomorrow, we will have a matter with him!" Allah the Exalted said: "And indeed, they sought to seduce his guests, so We blinded their eyes: 'Taste My punishment and warnings.' And indeed, an enduring punishment greeted them at morning." That was because the angels had previously instructed Lot, peace be upon him, commanding him to set out with his family at the end of the night, "and let not any of you turn back" — meaning when hearing the sound of punishment when it befell his people. And they commanded him to be at the rear of them, like a rearguard. And His statement: "except your wife" — according to the reading with accusative case — may be an exception from His statement: "So set out with your family," as if He said: "except your wife, so do not take her." And it may be from His statement: "and let not any of you turn back, except your wife," meaning she will turn back, and what befalls them will befall her. This possibility is strengthened by the reading with nominative case, but the first is more apparent in meaning. And Allah knows best. Al-Suhayli said: The name of Lot's wife was "Wahilah," and the name of Noah's wife was "Waghilah." And they said to him, giving him glad tidings of the destruction of these rebellious, defiant, cursed counterparts and similars, whom Allah made a precedent for every treacherous, suspicious one: "Indeed, their appointment is the morning. Is not the morning near?" When Lot, peace be upon him, went out with his family — they were his two daughters — not a single man among them followed him. It is said that his wife went out with him. Allah knows best. When they had left their land and the sun had risen — it was at its sunrise — there came to them from Allah's command what cannot be repelled, and from severe affliction what cannot be warded off. According to the People of the Book, the angels commanded him to ascend to the mountain peak there, but he considered it far and asked them to go to a nearby village. They said: "Go, for we will wait for you until you reach it and settle in it, then we will inflict punishment upon them." They mentioned that he went to the village of "Su'ar," which people call "Ghawr Zughar." When the sun rose, punishment descended upon them. Allah the Exalted said: "So when Our command came, We made the highest part of it the lowest, and We rained upon them stones of baked clay, piled up, marked from your Lord, and it is not far from the wrongdoers." They said: Gabriel lifted them with the tip of his wing from their foundations — and they were seven cities — with all the peoples in them. They said they were four hundred souls, and it was said four thousand souls, along with the animals with them, and the lands, places, and workplaces that accompanied those cities. He raised them all until they reached the clouds of the sky, so that the angels heard the sounds of their roosters and the barking of their dogs. Then he turned them over upon them, making their highest part their lowest. Mujahid said: The first part of them to fall were their battlements. "And We rained upon them stones of baked clay."

And al-Sijjīl ⁸⁹ is a Persian word that has been Arabized. It means the strong, solid, and powerful. "Manḍūd" ⁹⁰ means following one another in their descent upon them from the sky. "Musawwamah" ⁹¹ means marked, with the name of its owner written on each stone, the one upon whom it descends and crushes his brain, as He said: "Musawwamah ⁹² with your Lord for the transgressors" and as Allah Almighty said: "And We rained upon them a rain, and evil was the rain of those who were warned." And Allah Almighty said: "And the overturned city He hurled down, and covered it with what covered it. So which of the favors of your Lord would you deny?" ⁹³ meaning He turned it upside down, its high part becoming its low part, and covered it with a rain of stones from Sijjīl, consecutive, marked, inscribed on each stone the name of its owner upon whom it fell, among those present among them in their town, and those absent from it among travelers, emigrants, and those who were away from it. It is said that Lot's wife remained with her people, and it is said that she went out with her husband and his two daughters, but when she heard the shout and the fall of the town, she turned to her people and disobeyed the command of her Lord, both earlier and later, and said, "O my people!" ⁹⁴ Then a stone fell upon her and crushed her brain and joined her to her people, since she was upon their religion, and she was a spy for them against whoever was with Lot among the guests. As Allah Almighty said: "Allah sets forth an example for those who disbelieve: the wife of Noah and the wife of Lot. They were under two righteous servants of Our servants, but they betrayed them, so they availed them not against Allah at all, and it was said, 'Enter the Fire with those who enter.'" ⁹⁵ meaning they betrayed them in religion and did not follow them in it. It does not mean that they were guilty of immorality—far be it from that! For Allah would never allow the wife of a prophet to commit adultery, as Ibn Abbas and others from the early and later scholars said: No wife of a prophet ever committed adultery. Whoever says otherwise has made a grave error. Allah Almighty said in the story of the slander, when He revealed the innocence of the Mother of the Believers, Aisha bint al-Siddiq, the wife of the Messenger of Allah, may Allah bless him and grant him peace, when the people of the slander said what they said, and Allah reproached the believers, rebuked, warned, exhorted, and cautioned, He said among what He said: "When you received it with your tongues and said with your mouths that of which you had no knowledge and thought it was insignificant while it was, with Allah, great. And why, when you heard it, did you not say, 'It is not for us to speak of this. Exalted are You! This is a great slander'?" ⁹⁶ meaning, exalted are You that the wife of Your Prophet should be in such a state. And His saying here: "And it [the punishment] is not far from the wrongdoers" ⁹⁷ means this punishment is not far from those who resemble them in their deed. For this reason, some scholars held that the sodomite should be stoned, whether he is married or not. Al-Shafi'i, Ahmad ibn Hanbal, and a large group of imams stated this. They also argued with what Imam Ahmad and the authors of the Sunan narrated from the hadith of Amr ibn Abi Amr, from Ikrimah, from Ibn Abbas, that the Messenger of Allah, may Allah bless him and grant him peace, said: "Whoever you find doing the deed of the people of Lot, kill the doer and the one to whom it is done." Abu Hanifa held that the sodomite should be thrown from a high place ⁹⁸ and followed with stones, as was done with the people of Lot, due to His saying: "And it is not far from the wrongdoers." And Allah made in place of those towns a stinking lake, whose water is not beneficial, nor the surrounding lands adjacent to its precincts, due to their foulness and baseness, so it became a lesson, an example, a warning, and a sign of Allah's power, majesty, and might in His vengeance against those who disobeyed His command, denied His messengers, followed their desires, and disobeyed their Lord, and a proof of His mercy to His believing servants in saving them from destruction and bringing them out from darkness to light, as Allah Almighty said: "Indeed in that is a sign, but most of them were not believers. And indeed, your Lord is the Exalted in Might, the Merciful." And Allah Almighty said: "So the shout seized them at sunrise. And We made the high part of it the low part and rained upon them stones of baked clay. Indeed in that are signs for those who discern. And indeed, they [the cities] are on a road still remaining. Indeed in that is a sign for the believers." ⁹⁹ meaning for those who look with the eye of insight and discernment at them, how Allah changed those lands and their people, and how He made them, after they were inhabited and flourishing, destroyed and desolate. As narrated by al-Tirmidhi and others in a marfu' hadith: "Beware of the insight of the believer, for he looks with the light of Allah." Then he recited: "Indeed in that are signs for those who discern." And His saying: "And indeed, they [the cities] are on a road still remaining" means on a clear, traveled path until now. As He said: "And indeed, you pass by them in the morning and at night; will you not then reason?" And Allah Almighty said: "And We have left it as a clear sign for a people who understand." And Allah Almighty said: "So We brought out whoever was in it of the believers. And We found not within it other than a house of Muslims. And We left therein a sign for those who fear the painful punishment." meaning We left it as a lesson and warning for those who fear the punishment of the Hereafter, fear the Most Merciful in the unseen, fear the standing before their Lord, and restrain the soul from desire, so they abstain from Allah's prohibitions, leave His disobedience, and fear resembling the people of Lot. Whoever imitates a people is one of them, even if not in every respect, then in some respects. As some said: "If you are not the very people of Lot, then the people of Lot are not far from you." So the intelligent, discerning, fearful of his Lord obeys what Allah commands him, accepts what the Messenger of Allah guides him to, of coming to what he was created for, from lawful wives and slave girls of beauty, and avoids following every rebellious devil, lest the threat be realized upon him and he enter into His saying: "And it is not far from the wrongdoers."

And He said in Surah Hud, after the story of the people of Lot as well: "And to Madyan [We sent] their brother Shu'ayb. He said, 'O my people, worship Allah; you have no god other than Him. And do not decrease the measure and the balance. Indeed, I see you in prosperity, but indeed I fear for you the punishment of an encompassing day. * And O my people, give full measure and weight in justice, and do not deprive the people of their due, and do not commit abuse on the earth, spreading corruption. * What remains of Allah ¹⁰⁰ is better for you, if you are believers. And I am not a guardian over you.' * They said, 'O Shu'ayb, does your prayer command you that we should leave what our fathers worship or that we should not do with our wealth what we please? Indeed, you are the forbearing, the discerning!' * He said, 'O my people, have you considered: if I am upon clear evidence from my Lord and He has provided me with a good provision from Him? And I do not intend to differ from you in that which I have forbidden you; I only intend reform as much as I am able. And my success is not but through Allah. Upon Him I have relied, and to Him I return. * And O my people, let not your dissension with me cause you to be struck by something similar to what struck the people of Noah or the people of Hud or the people of Salih. And the people of Lot are not from you far away. * And ask forgiveness of your Lord and then repent to Him. Indeed, my Lord is Merciful and Affectionate.' * They said, 'O Shu'ayb, we do not understand much of what you say, and indeed we see you among us as weak. And if not for your family, we would have stoned you. And you are not respected among us.' * He said, 'O my people, is my family more honored by you than Allah? And you have taken Him behind you, turning your backs. Indeed, my Lord encompasses what you do. * And O my people, work according to your position; indeed, I am working. You are going to know who will come to him a punishment that disgraces him and who is a liar. And watch; indeed, I am with you a watcher.' * And when Our command came, We saved Shu'ayb and those who believed with him by mercy from Us. And the shriek ¹⁰¹ seized those who had wronged, and they became within their homes [fallen] dead. * As if they had never prospered there. Then away with Madyan as was removed Thamud." (38) And He said in Al-Hijr, after the story of the people of Lot as well: "And indeed, the companions of the thicket ¹⁰² were wrongdoers. * So We took vengeance on them, and indeed, both [cities] are on a clear highway." (2) And He, exalted, said in Ash-Shu'ara', after their story: "The companions of the thicket denied the messengers. * When Shu'ayb said to them, 'Will you not fear Allah? * Indeed, I am to you a trustworthy messenger. * So fear Allah and obey me. * And I do not ask you for it any payment. My payment is only from the Lord of the worlds. * Give full measure and do not be among those who cause loss. * And weigh with the straight balance. * And do not deprive the people of their due and do not commit abuse on the earth, spreading corruption. * And fear He who created you and the former generations.' * They said, 'You are only of those affected by magic. * You are but a man like us, and indeed, we think you are among the liars. * So cause to fall upon us fragments of the sky, if you are of the truthful.' * He said, 'My Lord is most knowing of what you do.' * And they denied him, so the punishment of the day of the overshadowing cloud seized them. Indeed, it was the punishment of a great day. * Indeed in that is a sign, but most of them were not to be believers. * And indeed, your Lord - He is the Exalted in Might, the Merciful." (3) *** The people of Madyan were an Arab people who lived in their city "Madyan," which is near (4) the land of Mu'an ¹⁰³, on the borders of Syria, adjacent to the region of the Hijaz, close to the lake of the people of Lot, and they were shortly after them. And Madyan is a tribe known by them (39) and they are from the descendants of Madyan ¹⁰⁴ son of Midian ¹⁰⁵ son of Ibrahim ¹⁰⁶ al-Khalil ¹⁰⁷. And Shu'ayb, their prophet, is the son of Mikayil (40) son of Yashjan, as mentioned by Ibn Ishaq. He said: And he is called in Syriac Yatrun, but there is some doubt about this. And it is said: Shu'ayb son of Yashkur son of Lawi ¹⁰⁸ son of Ya'qub ¹⁰⁹. And it is said: Shu'ayb son of Nuwayb son of 'Ayfa (41) son of Madyan son of Ibrahim. And it is said: Shu'ayb son of Sayfur son of 'Ayfa son of Thabit son of Madyan son of Ibrahim. And other genealogies are also mentioned. Ibn 'Asakir said: And it is said his grandmother, and it is said his mother, was the daughter of Lot. And he was among those who believed in Ibrahim and migrated with him and entered Damascus with him. And from Wahb ibn Munabbih that he said: Shu'ayb and Malgham were among those who believed in Ibrahim on the day he was thrown into the fire, and they migrated with him to Syria, and he married them to the two daughters of Lot, peace be upon him. Ibn Qutaybah mentioned this. But all of this is questionable. And Allah knows best. And Abu 'Umar ibn 'Abd al-Barr mentioned in al-Isti'ab ¹¹⁰ in the biography of Salamah ibn Sa'd (42) al-'Anazi: That he came to the Messenger of Allah, may Allah bless him and grant him peace, and embraced Islam and traced his lineage to 'Anazah, and he said: "What an excellent tribe is 'Anazah: they are sought after (43) but victorious, the clan (44) of Shu'ayb and the in-laws (7) of Musa ¹¹¹." If this is authentic, it would indicate that Shu'ayb was the father-in-law (45) of Musa and that he was from a tribe of the pure Arabs called 'Anazah, not that they are from 'Anazah son of Asad son of Rabi'ah son of Nizar son of Ma'add son of 'Adnan, for these came long after him. And Allah knows best. And in the hadith of Abu Dharr, which is in the Sahih of Ibn Hibban, mentioning the prophets and messengers, he said: "Four are from the Arabs: Hud, Salih, Shu'ayb, and your prophet, O Abu Dharr." And some of the Salaf ¹¹² used to call Shu'ayb the orator of the prophets, meaning for his eloquence, the loftiness of his expression, and his eloquence in calling his people to believe in his message. And it was narrated by Ibn Ishaq ibn Bishr from Juwaybir and Muqatil, from al-Dahhak, from Ibn 'Abbas, who said: When the Messenger of Allah, may Allah bless him and grant him peace, mentioned Shu'ayb, he would say: "That is the orator of the prophets." And the people of Madyan were disbelievers who cut off the road, terrorized passersby, and worshipped the thicket ¹¹³, which is a tree of the thicket around which there was a dense grove. And they were among the worst of people in dealings: they cheated in measure and weight, giving short measure and weight, taking more than due and giving less. So Allah sent among them a man from them, the Messenger of Allah Shu'ayb, peace be upon him, who called them to worship Allah alone, with no partner, and forbade them from engaging in these evil practices of depriving people of their due and terrorizing them on their paths and roads. Some of them believed, but most disbelieved, until Allah brought down upon them severe punishment. And He is the Protector, the Praiseworthy. As Allah said: "And to Madyan [We sent] their brother Shu'ayb. He said, 'O my people, worship Allah; you have no god other than Him. There has come to you clear evidence from your Lord'" meaning a clear proof and argument, a decisive demonstration of the truth of what I have brought you and that He has sent me, and that is the miracles that Allah performed at his hands, the details of which have not been transmitted to us (46), although this wording indicates them in general. "So give full measure and weight in justice and do not deprive the people of their due and do not cause corruption on the earth after its reformation." He commanded them to justice and forbade them from injustice, and warned them against the opposite, saying: "That is better for you, if you are believers. * And do not sit on every path" [i.e., road (47)] "threatening" i.e., threatening people by taking their wealth through tolls and otherwise, and terrorizing the roads. Al-Suddi said in his commentary from the Companions: "And do not sit on every path threatening" that they used to take tithes from the wealth of passersby. And Ishaq ibn Bishr said from Juwaybir, from al-Dahhak, from Ibn 'Abbas: They were a tyrannical, oppressive people who sat on the road, depriving people, meaning they took tithes from them. And they were the first to institute that. "And you turn away from the path of Allah those who believe in Him, seeking to make it crooked" He forbade them from cutting off the physical worldly road and the spiritual religious path. "And remember when you were few and He multiplied you, and see how was the end of the corrupters." He reminded them of Allah's blessing upon them in multiplying them after scarcity, and warned them of Allah's punishment if (48) they opposed what He guided them to and directed them to.

As He said to them in another story: "And do not give short measure and weight. I see you in prosperity, but I fear for you the punishment of an encompassing day." ¹¹⁴ That is, do not persist in what you are doing and continue in it ¹¹⁵, lest Allah destroy the blessing of what is in your hands, and impoverish you, and take away that by which He enriches you. This is in addition to the punishment of the Hereafter. Whoever is subjected to both has indeed incurred a losing bargain! So He first forbade them from engaging in what is unbecoming of fraud, and warned them of the removal of Allah's blessing upon them in this world, and His painful punishment in the Hereafter, and rebuked them most severely. Then He said to them, commanding after having been forbidding: "And O my people, give full measure and weight in justice, and do not deprive the people of their due, and do not commit abuse on the earth, spreading corruption. The remainder of Allah is better for you, if you are believers. And I am not a guardian over you." ¹¹⁶ Ibn Abbas and al-Hasan al-Basri said: "The remainder of Allah is better for you" means Allah's provision is better for you than taking people's wealth. Ibn Jarir said: What remains for you of profit after fulfilling measure and weight is better for you than taking people's wealth by fraud. He said: This has been narrated from Ibn Abbas. What he said and narrated is good, and it is similar to His statement: "Say, 'Not equal are the evil and the good, even though the abundance of evil may impress you.'" ¹¹⁷ That is, a little of the lawful is better for you than much of the unlawful, for the lawful is blessed even if little, and the unlawful is diminished even if much. As Allah said: "Allah destroys interest and gives increase for charities." ¹¹⁸ And the Messenger of Allah, peace and blessings be upon him, said: "Indeed, usury, even if it increases, its end is to decrease." Narrated by Ahmad. That is, to scarcity. And the Messenger of Allah, peace and blessings be upon him, said: "The two parties to a transaction have the option as long as they have not separated. If they are truthful and clear, their transaction will be blessed. If they conceal and lie, the blessing of their transaction will be destroyed." ¹¹⁹ The point is that lawful profit is blessed even if little, while unlawful profit is of no avail even if much. Therefore, Allah's prophet Shu'ayb said: "The remainder of Allah is better for you, if you are believers." And His saying: "And I am not a guardian over you" ¹²⁰ means: Do what I command you seeking the face of Allah and hoping for His reward, not for me or others to see you. They said: "O Shu'ayb, does your prayer command you that we should leave what our fathers worship, or that we should not do with our wealth what we wish? Indeed, you are the forbearing, the right-minded!" ¹²¹ They say this by way of mockery, belittlement, and derision: Is this prayer of yours that you perform commanding you to restrict us so that we worship only your God, and leave what our forefathers and earlier ancestors worshipped? Or that we should only deal in the manner you approve, and leave the transactions you reject even if we are pleased with them? "Indeed, you are the forbearing, the right-minded!" Ibn Abbas, Maymun ibn Mihran, Ibn Jurayj, Zayd ibn Aslam, and Ibn Jarir said: The enemies of Allah say this by way of mockery. He said: "O my people, have you considered: if I am upon a clear proof from my Lord, and He has provided me with a good provision from Him, and I do not wish to oppose you by that which I forbid you from? I only intend reform as much as I am able. And my success is only through Allah. Upon Him I rely, and to Him I turn." ¹²² This is a gentleness with them in expression, and a call to the truth with the clearest indication. He says to them: "Have you considered, O deniers, if I am upon a clear proof from my Lord" meaning upon a clear matter from Allah that He has sent me to you, "and He has provided me with a good provision from Him" meaning prophethood and messengership, meaning and He has blinded you from recognizing it, so what stratagem do I have with you? This is similar to what was mentioned from Noah, peace be upon him, that he said to his people likewise. And His saying: "And I do not wish to oppose you by that which I forbid you from" ¹²³ means I do not command you with something unless I am the first to do it, and if I forbid you from something, I am the first to abandon it. This is the praiseworthy and great characteristic, while its opposite is the rejected and blameworthy one, as was the case with the scholars of the Children of Israel in their later times and their ignorant preachers. Allah said: "Do you enjoin righteousness upon people while you forget yourselves, while you recite the Scripture? Then will you not reason?" ¹²⁴ And we mentioned there in the Sahih ¹²⁵ from the Messenger of Allah, peace and blessings be upon him, that he said: "A man will be brought and thrown into the Fire, and his intestines will spill out of his belly, and he will go around with them as a donkey goes around its millstone. The people of the Fire will gather around him and say: 'O so-and-so, what is the matter with you? Did you not used to enjoin good and forbid evil?' He will say: 'Yes, I used to enjoin good but not do it, and forbid evil but do it.'" This is the description of those who oppose the prophets among the wicked and the wretched. As for the noble masters and the intelligent scholars who fear their Lord in the unseen, their state is as Allah's prophet Shu'ayb said: "And I do not wish to oppose you by that which I forbid you from. I only intend reform as much as I am able." That is, I only intend in all my affairs reform in deeds and words with my utmost effort and capacity. "And my success is only through Allah. Upon Him I rely, and to Him I turn." That is, upon Him I rely in all matters, and to Him is my return and destination in all my affairs. This is a station of encouragement. Then he moved to a type of intimidation and said: "And O my people, let not your dissension from me cause you to be struck by something similar to what struck the people of Noah or the people of Hud or the people of Salih. And the people of Lot are not far from you." ¹²⁶ That is, let not your opposition to me and your hatred of what I have brought you cause you to persist in your error, ignorance, and opposition, so that Allah inflicts upon you punishment and chastisement similar to what He inflicted upon your counterparts and likes among the people of Noah, the people of Hud, and the people of Salih, the deniers and opposers. And His saying: "And the people of Lot are not far from you" means, it is said: in time, i.e., the covenant is not old, as you have heard what He inflicted upon them for their disbelief and insolence. And it is said: meaning they are not far from you in location and place. And it is said: in attributes and reprehensible deeds, such as banditry and taking people's wealth openly and secretly by various tricks and ambiguities. Combining these sayings is possible, for they were not far from them in time, place, or attributes. Then he mixed intimidation with encouragement and said: "And ask forgiveness of your Lord, then repent to Him. Indeed, my Lord is Merciful and Loving." ¹²⁷ That is, desist from what you are in, and repent to your Lord, the Merciful, the Loving, for whoever repents to Him, He accepts his repentance. Indeed, He is Merciful to His servants, more merciful than a mother to her child, and "Loving" meaning He loves His servant after repentance, even from great destructive sins. They said: "O Shu'ayb, we do not understand much of what you say, and indeed we see you among us as weak." ¹²⁸ It is narrated from Ibn Abbas, Sa'id ibn Jubayr, and al-Thawri that they said: He was blind. And it has been narrated in a marfu' ¹²⁹ hadith that he wept from love of Allah until he became blind, so Allah restored his sight and said: "O Shu'ayb, do you weep out of fear of the Fire or out of longing for Paradise?" He said: "Rather, out of love for You. When I look at You, I do not care what is done with me." So Allah revealed to him: "Congratulations to you, O Shu'ayb, for meeting Me. Therefore, I have made Moses son of Imran, My interlocutor, serve you."

Al-Wahidi narrated it from Abu al-Fath Muhammad ibn 'Ali al-Kufi, from 'Ali ibn al-Hasan ibn Bandar, from 'Abdullah Muhammad ibn Ishaq al-Ramli, from Hisham ibn 'Ammar, from Isma'il ibn 'Abbas, from Yahya ibn Sa'id, from Shaddad ibn Aws ¹³⁰ from the Prophet (peace be upon him) similarly. It is extremely strange (gharib jiddan), and al-Khatib al-Baghdadi declared it weak. * * * Their saying: "And were it not for your clan, we would have stoned you, and you are not mighty among us" — this is from their intense disbelief and heinous obstinacy, when they said: "We do not understand much of what you say," meaning we do not comprehend it nor grasp it, because we do not love it nor desire it, and we have no aspiration towards it nor inclination to it. It is like what the disbelievers of Quraysh said to the Messenger of Allah (peace be upon him): "And they say: 'Our hearts are in coverings from that to which you call us, and in our ears is deafness, and between us and you is a veil, so work; indeed, we are working.'" And their saying: "Indeed, we see you among us as weak" — meaning oppressed and forsaken. "And were it not for your clan" — meaning your tribe and kinsfolk among us — "we would have stoned you, and you are not mighty among us." "He said: 'O my people, is my clan mightier to you than Allah?'" [meaning: do you fear my tribe and kinsfolk and spare me because of them, and do you not fear the punishment of Allah? And do you not spare me because I am the Messenger of Allah? So my clan has become mightier to you than Allah] "and you have taken Him behind your backs" [meaning: you have put Allah's side behind your backs]. "Indeed, my Lord encompasses what you do" — meaning He is knowledgeable of what you do and what you make, encompassing all of that, and He will recompense you for it on the Day you are returned to Him. "And O my people, work according to your position; indeed, I am working. You will come to know who will receive a punishment that disgraces him and who is a liar. And watch; indeed, I am with you a watcher." This is a command of severe threat and firm warning, that they should continue on their way, path, and manner, for you will come to know who will have the final abode, and upon whom destruction and ruin will descend: "Who will receive a punishment that disgraces him" — meaning in this worldly life — "and upon whom will descend an enduring punishment" — meaning in the Hereafter — "and who is a liar" — meaning from me and from you regarding what he informed, gave glad tidings, and warned. "And watch; indeed, I am with you a watcher" — this is like His saying: "And if a party of you believed in that with which I was sent, and a party did not believe, then be patient until Allah judges between us, and He is the best of judges." * * * "The eminent ones who were arrogant among his people said: 'We will surely drive you out, O Shu'ayb, and those who have believed with you from our town, or you must return to our religion.' He said: 'Even if we were unwilling? We would have invented against Allah a lie if we returned to your religion after Allah had saved us from it. And it is not for us to return to it unless Allah, our Lord, wills. Our Lord encompasses all things in knowledge. Upon Allah we have relied. Our Lord, decide between us and our people in truth, and You are the best of deciders.'" They sought, as they claimed, to turn back those who believed among them to their religion, so Shu'ayb stood up to argue on behalf of his people and said: "Even if we were unwilling?" [meaning] these people will not return to you willingly; they would only return to you, if they returned, out of necessity, compelled. That is because when the radiance of faith mixes with hearts, no one detests it, nor does anyone apostatize from it, nor can anyone escape it. Therefore he said: "We would have invented against Allah a lie if we returned to your religion after Allah had saved us from it. And it is not for us to return to it unless Allah, our Lord, wills. Our Lord encompasses all things in knowledge. Upon Allah we have relied" — meaning He suffices us, and He is the Protector for us, and to Him is our refuge in all our affairs. Then he sought victory against his people and sought help from his Lord against them in hastening what they deserved, saying: "Our Lord, decide between us and our people in truth, and You are the best of deciders" — meaning the best of judges. So he supplicated against them, and Allah does not reject the supplication of His messengers when they seek victory against those who denied and disbelieved in Him and opposed His messenger. Yet with this, they persisted in what they were engaged in and clad with: "And the eminent ones who disbelieved among his people said: 'If you follow Shu'ayb, indeed, you would then be losers.'" Allah Almighty said: "So the earthquake seized them, and they became within their homes [fallen] kneeling." He mentioned in Surat al-A'raf that they were seized by a tremor (rajfa), meaning their earth trembled with them and was shaken with a severe shaking that extinguished their souls from their bodies, and made the living beings of their land like its inanimate objects, and their corpses became kneeling (jathiya) — no souls in them, no movements in them, and no senses for them. Allah gathered upon them types of punishments, kinds of afflictions, and forms of calamities, because of the ugly attributes they possessed. Allah sent upon them a severe tremor that stilled movements, a great blast that silenced voices, and a canopy from which He sent sparks of fire from all its sides and directions. But He Almighty informed about them in each sura according to what suits its context and matches its arrangement. In the context of the story of al-A'raf, they terrified the Prophet of Allah and his companions, and threatened them with expulsion from their town or they would return to their religion. So He Almighty said: "So the earthquake seized them, and they became within their homes [fallen] kneeling" — thus He countered the terror (irjaf) with the tremor (rajfa), and the intimidation with fear, and this is suitable for this context and related to what preceded it. As for Surat Hud: He mentioned that they were seized by the blast (sayha), so they became within their homes kneeling ¹³¹. That is because they said to the Prophet of Allah mockingly, derisively, and disparagingly: "Does your prayer command you that we should leave what our fathers worship or that we should do with our wealth what we wish? Indeed, you are the forbearing, the right-minded!" So it was fitting to mention the blast, which is like a rebuke for engaging in this ugly speech with which they confronted this noble, trustworthy, eloquent messenger. So a blast came to them that silenced them [along with a tremor that stilled them]. As for Surat al-Shu'ara': He mentioned that the punishment of the Day of the Canopy seized them, and that was a response to what they sought, approximating what they desired. For they said: "You are but of those bewitched. And you are but a man like us, and indeed we think you are among the liars. So cause a piece of the sky to fall upon us, if you are of the truthful." He said: "My Lord knows best what you do." Allah Almighty, the All-Hearing, All-Knowing, said: "So they denied him, and the punishment of the Day of the Canopy seized them. Indeed, it was the punishment of a great day." And whoever among the commentators [like Qatada] and others claims that the Companions of the Thicket (ashab al-ayka) are another nation other than the people of Madyan, his statement is weak. Their only evidence is two things: one is that He said: "The companions of the thicket denied the messengers. When Shu'ayb said to them" and He did not say "their brother" as He said: "And to Madyan [We sent] their brother Shu'ayb." The second: that He mentioned their punishment as the Day of the Canopy, and in those others He mentioned the tremor or the blast. The answer to the first: that He did not mention brotherhood after His saying: "The companions of the thicket denied the messengers" because He described them as worshippers of the thicket, so mentioning brotherhood here is not appropriate. And when He attributed them to the tribe, it was fitting to mention Shu'ayb as their brother. This distinction is among the precious, subtle, rare, and noble points. As for their argument with the Day of the Canopy: if it were a proof by itself that these are another nation, then let the enumeration of vengeance by the tremor and the blast be a proof that they are two other nations. And this is not said by anyone who understands anything of this matter.

As for the hadith that al-Hafiz Ibn 'Asakir recorded in his biography of Prophet Shu'ayb, peace be upon him, via Muhammad ibn 'Uthman ibn Abi Shaybah, from his father, from Mu'awiyah ibn Hisham, from Hisham ibn Sa'd, from Shafiq ibn Abi Hilal, from Rabi'ah ibn Sayf, from 'Abdullah ibn 'Amr, raised to the Prophet: "Indeed, the people of Madyan and the companions of al-Aykah ¹³² are two nations to whom Allah sent Shu'ayb the Prophet, peace be upon him." This is a strange hadith. Among its narrators are those who have been criticized. It is more likely that it is from the speech of 'Abdullah ibn 'Amr, from what he acquired on the day of Yarmuk from those two saddlebags ¹³³ of the reports of the Children of Israel. And Allah knows best. (2) Then Allah mentioned about the people of al-Aykah the same blame He mentioned about the people of Madyan regarding fraud in the measure and balance, indicating that they are one nation, destroyed by various types of punishment. And He mentioned in each context what is appropriate for the address. His saying: "So the punishment of the day of darkness seized them; indeed it was the punishment of a great day" ¹³⁴. They mentioned that they were struck by intense heat, and Allah stilled the blowing of the wind from them for seven days, so neither water nor shade benefited them, nor entering into underground chambers. So they fled from their dwellings to the desert, and a cloud shaded them; they gathered under it to seek shade from its shadow. When they were all assembled under it, Allah sent it upon them, showering them with sparks and flames, and the earth quaked beneath them, and a cry came to them from the sky, which extinguished their souls and ruined their bodies. "So they became in their dwellings fallen dead. Those who had denied Shu'ayb became as if they had never lived there. Those who denied Shu'ayb were the losers." And Allah saved Shu'ayb and those with him who believed, as Allah Almighty said—and He is the most truthful of speakers: "And when Our command came, We saved Shu'ayb and those who believed with him by mercy from Us, and the cry seized those who had wronged, so they became in their dwellings fallen dead. As if they had never lived there. Away with Madyan, just as Thamud was done away with!" And Allah Almighty said: "And the chiefs who disbelieved among his people said, 'If you follow Shu'ayb, indeed you would then be losers.' So the earthquake seized them, and they became in their dwellings fallen dead. Those who had denied Shu'ayb became as if they had never lived there. Those who denied Shu'ayb were the losers." This is in response to their saying: "If you follow Shu'ayb, indeed you would then be losers." Then Allah Almighty mentioned about their prophet that he lamented them to themselves, rebuking, reproaching, and reprimanding them, saying: "So he turned away from them and said, 'O my people, I had certainly conveyed to you the messages of my Lord and advised you, so how could I grieve for a disbelieving people?'" That is, he turned away from them, leaving their dwellings after their destruction, saying: "O my people, I had certainly conveyed to you the messages of my Lord and advised you." That is, I have fulfilled what was obligatory upon me of complete conveyance and perfect advice, and I strove for your guidance with all that I could and could attain, but that did not benefit you, because Allah does not guide those whom He leads astray, and they have no helpers. So I do not grieve after this for you, because you would not accept advice nor fear the Day of Exposure. Therefore He said: "So how could I grieve" [i.e., be sad] "for a disbelieving people" [i.e., those who do not accept the truth, nor return to it, nor pay attention to it]. So there befell them the might of Allah, which cannot be repelled, nor prevented, nor resisted; there is no escape for anyone whom it is intended for, nor any refuge from it. Al-Hafiz Ibn 'Asakir mentioned in his History from Ibn 'Abbas that Shu'ayb, peace be upon him, was after Yusuf, peace be upon him. And from Wahb ibn Munabbih that Shu'ayb, peace be upon him, died in Makkah along with those believers who were with him, and their graves are west of the Ka'bah, between Dar al-Nadwah ¹³⁵ and Dar Bani Sahm ¹³⁶.

1. al-Khalil : The intimate friend (of Allah), a title of Prophet Ibrahim.
2. Nimrod : A powerful and tyrannical king mentioned in Islamic and biblical traditions as a contemporary of Ibrahim.
3. al-Dahhak : A legendary king in Persian mythology, often identified with Nimrod in some Islamic sources.
4. Banu Rasib : A tribe mentioned in some traditions as the people to whom Prophet Nuh was sent.
5. Sus : A city in Khuzestan, Iran, identified with ancient Susa.
6. al-Sawad : The fertile agricultural region of southern Iraq.
7. Kutha : An ancient city in Iraq, near Babylon.
8. Barzah : A village near Damascus, Syria.
9. Harran : An ancient city in southeastern Turkey, associated with Prophet Ibrahim.
10. al-Sham : The region of Greater Syria, including modern Syria, Lebanon, Jordan, and Palestine.
11. Iliya : An ancient name for Jerusalem.
12. Hebron : A city in the West Bank, known as al-Khalil in Arabic, site of the Cave of the Patriarchs.
13. People of the Book : Jews and Christians, who possess revealed scriptures.
14. Hittites : An ancient people mentioned in the Bible, living in Canaan.
15. Ephron : The Hittite from whom Ibrahim bought the cave of Machpelah.
16. shekels : A unit of weight or currency in the ancient Near East.
17. Rebekah : The wife of Prophet Isaac, mother of Jacob and Esau.
18. Bethuel : The father of Rebekah, son of Nahor.
19. Nahor : The brother of Ibrahim, grandfather of Rebekah.
20. Terah : The father of Ibrahim, Nahor, and Haran.
21. Keturah : The wife of Ibrahim after Sarah's death, mother of six sons.
22. Zimran : Son of Ibrahim and Keturah.
23. Jokshan : Son of Ibrahim and Keturah.
24. Medan : Son of Ibrahim and Keturah.
25. Midian : Son of Ibrahim and Keturah, ancestor of the Midianites.
26. Ishbak : Son of Ibrahim and Keturah.
27. Shuah : Son of Ibrahim and Keturah.
28. Ibn Asakir : A renowned 12th-century Syrian historian and hadith scholar.
29. Salaf : The early generations of Muslims, including the Companions and their followers.
30. Angel of Death : The angel responsible for taking souls at death, known as Azrael in Islamic tradition.
31. Ibn al-Kalbi : An early Muslim historian and genealogist (d. 819 CE).
32. Ibn Hibban : A famous hadith scholar and author of a Sahih collection (d. 965 CE).
33. Sahih : A collection of authentic hadiths.
34. al-Mufaddal ibn Muhammad al-Jundi : A hadith transmitter from Mecca.
35. Ali ibn Ziyad al-Lakhmi : A hadith transmitter.
36. Abu Qurrah : A hadith transmitter.
37. Ibn Jurayj : A prominent early Muslim scholar and hadith compiler (d. 767 CE).
38. Yahya ibn Sa'id : A Medinan hadith scholar (d. 761 CE).
39. Sa'id ibn al-Musayyab : A prominent Tabi'i and jurist in Medina (d. 715 CE).
40. Abu Hurayrah : A companion of the Prophet Muhammad, known for narrating many hadiths.
41. qadum : A tool or place name; here interpreted as a place or an instrument used for circumcision.
42. Ikrimah ibn Ibrahim : A hadith transmitter.
43. Ja'far ibn Awn al-Amri : A hadith transmitter.
44. mawquf : A hadith attributed to a Companion, not to the Prophet.
45. Muhammad ibn Abdullah ibn al-Junayd : A hadith transmitter.
46. Qutaybah ibn Sa'id : A famous hadith scholar (d. 854 CE).
47. al-Layth : Al-Layth ibn Sa'd, a prominent Egyptian scholar (d. 791 CE).
48. Ibn Ajlan : Muhammad ibn Ajlan, a Medinan hadith transmitter.
49. Abd al-Razzaq : Abd al-Razzaq al-San'ani, a Yemeni hadith scholar (d. 827 CE).
50. Sahih : Refers to Sahih al-Bukhari or Sahih Muslim, the most authentic hadith collections.
51. Muhammad ibn Isma'il al-Hani al-Wasiti : A hadith transmitter from Wasit, Iraq.
52. tafsir : Quranic exegesis.
53. Waki' : Waki' ibn al-Jarrah, a famous hadith scholar (d. 812 CE).
54. Abu Mu'awiyah : Muhammad ibn Khazim al-Darir, a hadith transmitter.
55. marfu' : A hadith attributed directly to the Prophet Muhammad.
56. Malik : Malik ibn Anas, founder of the Maliki school of law (d. 795 CE).
57. sanctuary : The Haram al-Ibrahimi, the Cave of the Patriarchs in Hebron.
58. al-Khalil : The Arabic name for Hebron, meaning 'the friend' (of Allah).
59. tawatur : A transmission of knowledge by a large number of narrators, making it certain.
60. Wahb ibn Munabbih : A Yemeni scholar of Jewish origin, known for Isra'iliyyat (d. 728 CE).
61. Hagar : The mother of Ishmael, an Egyptian maidservant of Sarah.
62. Copt : An Egyptian Christian, but here referring to her Egyptian origin.
63. Yaqtan : A name mentioned in genealogies, possibly Joktan in the Bible.
64. Serah : A son of Keturah, possibly a variant of Shuah or another name.
65. Nashaq : A son of Keturah, possibly a variant of Ishbak.
66. Hajun : A wife of Ibrahim after Keturah, according to some sources.
67. Amin : The father of Hajun, otherwise unknown.
68. Kaysan : A son of Ibrahim and Hajun.
69. Suraj : A son of Ibrahim and Hajun.
70. Amim : A son of Ibrahim and Hajun.
71. Lotan : A son of Ibrahim and Hajun.
72. Nafas : A son of Ibrahim and Hajun.
73. Abu al-Qasim al-Suhayli : A 12th-century Andalusian scholar and author (d. 1185 CE).
74. al-Ta'rif wa'l-I'lam : A book by al-Suhayli on prophetic biography and genealogy.
75. Haran : The brother of Ibrahim, father of Lut.
76. Azar : The name of Ibrahim's father in Islamic tradition, identified with Terah in the Bible.
77. al-Khalil : A title of Prophet Abraham, meaning 'the friend [of God]'.
78. Ghawr of Zughar : A low-lying region near the Dead Sea; Zughar is a town associated with the area.
79. cut off the road : Refers to banditry and highway robbery.
80. Surat al-A'raf : Quran 7:80-84.
81. Surat Hud : Quran 11:69-83.
82. Surat al-Hijr : Quran 15:51-77.
83. Surat al-Shu'ara' : Quran 26:160-175.
84. Surat al-Naml : Quran 27:54-58.
85. Surat al-Ankabut : Quran 29:28-35.
86. Surat al-Saffat : Quran 37:133-138.
87. Surat al-Dhariyat : Quran 51:31-32.
88. shafaqah : Compassion or mercy, here referring to the daughter's concern for the angels' safety.
89. السِّجِّيل : Baked clay stones; a Persian word Arabized, referring to stones of hardened clay used in the punishment of the people of Lot.
90. مَنْضُود : Arranged in layers or following one another; describing the stones raining down consecutively.
91. مُسَوَّمَة : Marked or stamped; each stone had the name of its intended victim inscribed on it.
92. مُسَوَّمَةً عِنْدَ رَبِّكَ : Marked with your Lord; a Qur'anic phrase (Q. 51:34) indicating the stones were designated by Allah for the transgressors.
93. وَالْمُؤْتَفِكَةَ أَهْوَى... : Reference to Q. 53:53-55, describing the destruction of the overturned cities of Lot's people.
94. وَاقَوْمَاه : An exclamation meaning 'O my people!' uttered by Lot's wife as she turned back.
95. ضَرَبَ اللَّهُ مَثَلًا... : Q. 66:10, where Allah cites the wives of Noah and Lot as examples of disbelief despite being married to prophets.
96. إِذْ تَلَقَّوْنَهُ... : Q. 24:15-16, part of the verses regarding the slander against Aisha, condemning the believers for spreading false accusations.
97. وَمَا هِيَ مِنَ الظَّالِمِينَ بِبَعِيد : Q. 11:83, meaning the punishment is not far from those who commit similar sins.
98. جبل : A high place or mountain; in the context of punishment for sodomy, the offender is thrown from a height.
99. فَأَخَذَتْهُمُ الصَّيْحَةُ... : Q. 15:73-77, describing the destruction of Lot's people and the signs left for those who discern.
100. baqiyyat Allah : Literally 'the remainder of Allah'; interpreted as what remains after fulfilling obligations, or lawful provision, or the reward of Allah.
101. al-sayhah : The shriek or blast; a severe punishment, often a loud cry or earthquake.
102. ashab al-aykah : Companions of the thicket; refers to the people of Shu'ayb, who worshipped a tree called al-Aykah.
103. Mu'an : A place in the region of Syria, near the border of the Hijaz.
104. Madyan : The son of Midyan, son of Ibrahim; the eponymous ancestor of the tribe of Madyan.
105. Midian : Son of Ibrahim (Abraham) by his wife Keturah; the biblical Midian.
106. Ibrahim : The prophet Abraham, peace be upon him.
107. al-Khalil : The intimate friend (of Allah); a title of Ibrahim.
108. Lawi : Levi, son of Ya'qub (Jacob).
109. Ya'qub : The prophet Jacob, peace be upon him.
110. al-Isti'ab : A biographical work by Ibn 'Abd al-Barr on the Companions of the Prophet.
111. Musa : The prophet Moses, peace be upon him.
112. Salaf : The early generations of Muslims, including the Companions and their successors.
113. al-aykah : A thicket or a tree; the object of worship of the people of Shu'ayb.
114. يَوْم مُحِيط : An encompassing day: a day that surrounds and encompasses everything, referring to the Day of Judgment.
115. فَيَمْحَقَ اللَّهُ [بَرَكَةَ] : Allah destroys the blessing: Allah removes or annihilates the blessing from something.
116. بَقِيَّةُ اللَّهِ : The remainder of Allah: what remains after fulfilling obligations, or Allah's provision; interpreted as lawful profit or sustenance.
117. الْخَبِيثُ وَالطَّيِّبُ : The evil and the good: the unlawful and the lawful.
118. يَمْحَقُ اللَّهُ الرِّبَا وَيُرْبِي الصَّدَقَاتِ : Allah destroys interest and gives increase for charities: a Quranic verse (2:276) meaning that usury leads to loss while charity leads to growth.
119. الْبَيِّعَانِ بِالْخِيَارِ : The two parties to a transaction have the option: a hadith about the right to cancel a sale before parting.
120. وَمَا أَنا عَلَيْكُم بحفيظ : And I am not a guardian over you: meaning I am not a keeper or watcher over your deeds; I only advise.
121. الْحَلِيم الرشيد : The forbearing, the right-minded: a sarcastic compliment meaning 'you are patient and guided' but used mockingly.
122. بَيِّنَةٍ مِنْ رَبِّي : A clear proof from my Lord: clear evidence or a manifest sign from God.
123. وَمَا أُرِيد أَن أخالفكم إِلَى مَا أَنَّهَا كم عَنْهُ : I do not wish to oppose you by that which I forbid you from: meaning I do not forbid you from something while doing it myself.
124. أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنْسَوْنَ أَنفسكُم : Do you enjoin righteousness upon people while you forget yourselves: Quranic verse (2:44) criticizing hypocrisy.
125. الصَّحِيحِ : Al-Sahih: refers to Sahih al-Bukhari or Sahih Muslim, the authentic hadith collections.
126. شِقَاقِي : My dissension: opposition or hostility towards me.
127. رَحِيم ودود : Merciful and Loving: two of Allah's names, emphasizing His mercy and love for His servants.
128. ضَعِيفا : Weak: interpreted as physically weak or blind; also may imply lacking supporters.
129. مَرْفُوعٍ : Marfu': a hadith attributed directly to the Prophet Muhammad, peace be upon him.
130. Shaddād ibn Aws : A companion of the Prophet Muhammad, known for his piety and narrations.
131. jāthimīn : Kneeling or fallen down dead, motionless.
132. al-Aykah : A thicket or wooded area; the people of al-Aykah are often identified with the people of Madyan or a separate nation to whom Shu'ayb was sent.
133. al-zamilatayn : Two saddlebags or bundles of books that 'Abdullah ibn 'Amr acquired at the Battle of Yarmuk, containing Israelite traditions.
134. Quran 26:189 : Reference to the punishment of the people of Shu'ayb, described as the 'day of the shadow' or 'day of darkness'.
135. Dar al-Nadwah : The assembly house of the Quraysh in Makkah, near the Ka'bah.
136. Dar Bani Sahm : The house of the Banu Sahm clan of Quraysh in Makkah.

Chapter on the mention of the progeny of Ibrahim, peace and blessings be upon him [1]

Chapter on the mention of the progeny of Ibrahim, peace and blessings be upon him. We have already presented his story with his people, what happened with them, and what his affair culminated in, peace, blessings, salutation, and honor be upon him. And we mentioned what occurred in his time of the story of the people of Lot, and we followed that with the story of Madyan, the people of Shu'ayb, peace be upon him, because it is paired with it in the Book of Allah, Mighty and Majestic, in multiple places. So the Exalted mentioned after the story of the people of Lot, the story of Madyan, and they are the companions of the thicket ¹ according to the correct view, as we have previously stated. So we mentioned it following it, emulating the Mighty Qur'an. Now we will begin discussing the details of the progeny of Ibrahim, peace be upon him, because Allah placed prophethood and the Book among his progeny. So every prophet sent after him is from his descendants.

1. al-Aykah : The thicket or wooded area; a name for the people of Shu'ayb, often identified with Madyan.

He mentioned Ishmael, peace be upon him.

The mention of Ishmael, peace be upon him. The Friend ¹ had sons as we mentioned, but the most famous of them are the two great prophetic brothers, the two messengers, the elder and more eminent of them being the one who was the intended sacrifice according to the correct view: Ishmael, the firstborn of Abraham the Friend from Hagar the Copt, the Egyptian, peace be upon her, from the great and majestic. And whoever says that the intended sacrifice was Isaac, he has only received that from the transmitters of the Children of Israel who altered, distorted, and misinterpreted the Torah and the Gospel, contradicting what is in their hands from revelation in this matter. For Abraham was commanded to sacrifice his firstborn son, and in one narration, his only son. Whichever it was, it is Ishmael by textual evidence. For in the text of their Book: Ishmael was born when Abraham was eighty-six years old. Isaac was only born after one hundred years of the Friend's life had passed. So Ishmael is undoubtedly the firstborn, and he is the only son in form and meaning in every case. As for form, he was his only son for more than thirteen years. As for being only in meaning, he is the one with whom his father emigrated, along with his mother Hagar, while he was a small infant—according to what is said—and he placed them in the valleys of the mountains of Paran ², which are the mountains around Mecca, an excellent resting place, and left them there with little provision and water, trusting in God and relying on Him. So God Almighty surrounded them with His care and sufficiency, and He is the best Reckoner, Sufficer, Trustee, and Guarantor. This is the only son in form and meaning. But where is the one who perceives this secret? And where is the one who attains this station? For the meaning is grasped and encompassed only by every intelligent and noble person! God Almighty praised him and described him with forbearance ³, patience, truthfulness in promise, and observance of prayer, and commanding his family to pray to protect them from punishment, along with his call to worship the Lord of lords. God Almighty said: "So We gave him good tidings of a forbearing boy. And when he reached with him the age of striving, he said, 'O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.' He said, 'O my father, do as you are commanded. You will find me, if Allah wills, of the patient.'" ⁴ So he obeyed his father in what he called him to, and promised him that he would be patient, and he fulfilled that and was patient. And He said: "And mention in the Book, Ishmael. Indeed, he was true to his promise, and he was a messenger and a prophet. And he used to enjoin on his people prayer and zakah and was pleasing to his Lord." ⁵ And He said: "And mention Our servants Abraham, Isaac and Jacob, those of strength and vision. Indeed, We purified them with a pure quality: remembrance of the [final] abode. And indeed they are with Us among the chosen and the best. And mention Ishmael and Elisha and Dhul-Kifl, and all are among the best." ⁶ And He said: "And [mention] Ishmael and Idris and Dhul-Kifl; all were of the patient. And We admitted them into Our mercy; indeed, they were of the righteous." ⁷ And He said: "Indeed, We have revealed to you as We revealed to Noah and the prophets after him. And We revealed to Abraham, Ishmael, Isaac, Jacob, the Descendants..." ⁸ And He said: "Say, 'We have believed in Allah and what has been revealed to us and what has been revealed to Abraham and Ishmael and Isaac and Jacob and the Descendants...'" ⁹ And its counterpart in another surah. And He said: "Or do you say that Abraham and Ishmael and Isaac and Jacob and the Descendants were Jews or Christians? Say, 'Are you more knowing or is Allah?'" ¹⁰ So God mentioned about him every beautiful attribute, made him His prophet and messenger, absolved him of everything that the ignorant attributed to him, and commanded His believing servants to believe in what was revealed to him. The scholars of genealogy and history mentioned that he was the first to ride horses; before that they were wild, so he tamed them and rode them. Sa'id ibn Yahya al-Umawi said in his Maghazi: A shaykh from Quraysh narrated to us, from 'Abd al-Malik ibn 'Abd al-'Aziz, from 'Abdullah ibn 'Umar, that the Messenger of God, may God bless him and grant him peace, said: "Take horses and keep them, for they are the inheritance of your father Ishmael." And these Arabian horses were wild, so he made a supplication that was given to him, and they responded to him. And he was the first to speak eloquent and fluent Arabic. He learned it from the pure Arabs ¹¹ who had settled among them in Mecca from Jurhum, the Amalekites, and the people of Yemen, from the earlier nations of Arabs before the Friend. Al-Umawi said: 'Ali ibn al-Mughira narrated to us, from Abu 'Ubayda, from Masma' ibn Malik, from Muhammad ibn 'Ali ibn al-Husayn, from his fathers, from the Prophet, may God bless him and grant him peace, that he said: "The first whose tongue was opened with clear Arabic was Ishmael, when he was fourteen years old." Yunus said to him: "You have spoken the truth, O Abu Sayyar ¹²; thus Abu Jurayy narrated to me." We have already mentioned that when he grew up, he married a woman from the Amalekites, and his father commanded him to separate from her, so he separated from her. Al-Umawi said: She was 'Amara bint Sa'd ibn Usama ibn Akil al-'Amaliqi. Then he married another, and his father commanded him to keep her, so he kept her. She was al-Sayyida bint Mudad ibn 'Amr al-Jurhumi. It is said that this was a third wife. She bore him twelve male children. Muhammad ibn Ishaq, may God have mercy on him, named them: Nabit, Qaydhar, Azbal, Misha', Masma', Mash, Dusa, Arrar, Yatur, Nabash, Tayma, and Qaydhuma. Thus the People of the Book mentioned them in their Book. According to them, these are the twelve great ones who were foretold, whose mention preceded. But they lied in their interpretation of that. Ishmael, peace be upon him, was a messenger to the people of that region and its surroundings, from the tribes of Jurhum, the Amalekites, and the people of Yemen. May God's blessings and peace be upon him. When death approached him, he bequeathed to his brother Isaac, and married his daughter "Nasama" to his nephew "al-'Is" ¹³ son of Isaac. She bore him the Romans, who are called the Sons of the Yellow ¹⁴ because of a yellowness in al-'Is. She also bore him the Greeks, according to one opinion. From the descendants of al-'Is are the Spaniards, it is said from both. Ibn Jarir, may God have mercy on him, remained silent. The Prophet of God, Ishmael, was buried in al-Hijr ¹⁵ with his mother Hagar. He was one hundred and thirty-seven years old when he died. It is narrated from 'Umar ibn 'Abd al-'Aziz that he said: Ishmael, peace be upon him, complained to his Lord, Mighty and Majestic, about the heat of Mecca. So God revealed to him: "I will open for you a door to Paradise at the place where you will be buried. Its breeze will flow over you until the Day of Resurrection." The Arabs of the Hijaz all trace their lineage to his two sons: Nabit and Qaydhar.

1. al-Khalil : The Friend of God, a title for Abraham.
2. Faran : Biblical Paran, identified with the mountains around Mecca.
3. hilm : Forbearance, clemency, or gentleness.
4. Quran 37:101-102 : Surah al-Saffat.
5. Quran 19:54-55 : Surah Maryam.
6. Quran 38:45-48 : Surah Sad.
7. Quran 21:85-86 : Surah al-Anbiya'.
8. Quran 4:163 : Surah al-Nisa'.
9. Quran 2:136 : Surah al-Baqarah.
10. Quran 2:140 : Surah al-Baqarah.
11. al-'Arab al-'Ariba : The pure or original Arabs, as opposed to Arabized Arabs.
12. Abu Sayyar : A nickname for the narrator, possibly meaning 'father of the traveler'.
13. al-'Is : Esau, the son of Isaac.
14. Banu al-Asfar : The Sons of the Yellow, a term for the Byzantines or Romans.
15. al-Hijr : The stone enclosure near the Kaaba in Mecca, also known as the Hijr Ismail.

Ishaq ibn Ibrahim al-Karim ibn al-Karim, peace and blessings be upon them both [1].

Ishaaq ibn Ibrahim, the noble son of the noble, peace and blessings be upon them ¹. We have already mentioned that he was born when his father was one hundred years old, fourteen years after his brother Isma'il. His mother Sarah was ninety years old when she was given the good news of him. Allah the Exalted said: "And We gave him good tidings of Ishaaq, a prophet from among the righteous. And We blessed him and Ishaaq; and among their descendants are some who do good and some who clearly wrong themselves." Allah the Exalted has praised him in many verses of His Mighty Book. We have already mentioned in the hadith of Abu Hurayrah from the Messenger of Allah, peace and blessings be upon him: "The noble son of the noble, son of the noble, son of the noble is Yusuf ibn Ya'qub ibn Ishaaq ibn Ibrahim." The People of the Book mention that when Ishaaq married Rifqa ², the daughter of Betuel, during his father's lifetime, he was forty years old, and she was barren. He prayed to Allah for her, and she became pregnant and gave birth to twin boys: the first was named 'Eesu ³, whom the Arabs call 'al-'Ees', and he is the father of the Romans. The second came out holding his brother's heel, so they named him Ya'qub, and he is Isra'il, from whom the Children of Isra'il descend. They said: Ishaaq loved 'Eesu more than Ya'qub because he was his firstborn. Their mother Rifqa loved Ya'qub more because he was the younger. They said: When Ishaaq grew old and his eyesight weakened, he desired food from his son al-'Ees and ordered him to go hunt game and cook it for him, so that he might bless him and pray for him. Al-'Ees was a hunter, so he went to seek that. But Rifqa ordered her son Ya'qub to slaughter two kids from the best of his goats and prepare food from them as his father desired, and bring it to him before his brother, so that he would pray for him. She stood up and dressed him in his brother's clothes, and placed on his arms and neck some of the skin of the kids, because al-'Ees was hairy-bodied while Ya'qub was not. When he brought it and presented it to him, he said: "Who are you?" He said: "Your son." He embraced him and felt him, and began saying: "As for the voice, it is the voice of Ya'qub, but as for the feel and the clothes, it is al-'Ees." When he ate and finished, he prayed for him that he would be the greatest of his brothers in rank, and that his word would be over them and over the nations after him, and that his provision and offspring would be abundant. When he left his presence, his brother al-'Ees came with what his father had ordered him, and presented it to him. He said to him: "What is this, my son?" He said: "This is the food you desired." He said: "Did you not bring it to me before now, and I ate from it and prayed for you?" He said: "No, by Allah." And he knew that his brother had preceded him in that, and he felt great resentment against him. They mentioned that he threatened to kill him when their father died, and he asked his father to pray for him with another prayer, that his descendants would be given the vexation of the earth, and that their provisions and fruits would be abundant. When their mother heard what al-'Ees was threatening his brother Ya'qub with, she ordered her son Ya'qub to go to her brother Laban ⁴ in the land of Haran, and to stay with him until his brother's anger subsided, and to marry one of his daughters. She told her husband Ishaaq to order him to do that, to advise him, and to pray for him, and he did. So Ya'qub, peace be upon him, left them at the end of that day. Evening overtook him in a place, and he slept there. He took a stone and placed it under his head and slept. In that sleep, he saw a ladder set up from heaven to earth, and angels ascending and descending in it, and the Lord, Blessed and Exalted, spoke to him and said: "I will bless you and multiply your descendants, and I will give you this land and your offspring after you." When he awoke from his sleep, he rejoiced at what he had seen, and he vowed to Allah that if he returned safely to his family, he would build in that place a place of worship for Allah, Mighty and Majestic, and that all that He provided him with, a tenth would be for Allah. Then he took that stone and anointed it with oil to recognize it, and he named that place 'Bayt Il' ⁵, meaning 'House of Allah'. It is the site of Bayt al-Maqdis ⁶ today, which Ya'qub later built, as will come. They said: When Ya'qub arrived at his uncle's in the land of Haran, he had two daughters: the elder was named 'Laya' and the younger 'Raheel' ⁷, and she was the more beautiful and lovely of them. He agreed to that on condition that he tend his sheep for seven years. When the period had passed, his uncle Laban prepared food and gathered people, and brought to him at night his elder daughter Laya, who was weak-eyed and ugly in appearance. When morning came, Ya'qub saw that it was Laya. He said to his uncle: "Why did you deceive me? I only asked you for Raheel." He said: "It is not our custom to marry off the younger before the elder. If you desire her sister, work another seven years and I will marry her to you." So he worked seven years and brought her to him along with her sister. That was permissible in their religion, then it was abrogated in the law of the Torah. This alone is sufficient evidence for the occurrence of abrogation, because the action of Ya'qub, peace be upon him, indicates the permissibility and lawfulness of this, as he was infallible. Laban gave each of his daughters a maidservant: he gave Laya a maidservant named Zulfa, and he gave Raheel a maidservant named Bilha. Allah the Exalted compensated for Laya's weakness by granting her children. The first she bore to Ya'qub was Rubil, then Sham'un, then Lawi, then Yahudha. At that, Raheel became jealous, as she was not conceiving. She gave her maidservant Bilha to Ya'qub, and he had relations with her, and she became pregnant and bore him a son whom she named Dan. She became pregnant again and bore another son whom she named Niftali. Then Laya gave her maidservant Zulfa to Ya'qub, peace be upon him, and she bore him Jad and Asheer, two male children. Then Laya became pregnant again and bore a fifth son, whom she named Aysakhar ⁸. Then she became pregnant and bore a sixth son, whom she named Zabilun. Then she became pregnant and bore a daughter whom she named Dinar ⁹, so she had seven children from Ya'qub. Then Raheel prayed to Allah the Exalted and asked Him to grant her a son from Ya'qub. Allah heard her call and answered her prayer, and she became pregnant from the Prophet of Allah, Ya'qub, and bore him a great, noble, handsome, and beautiful son, whom she named Yusuf. All this while they were residing in the land of Haran, and he tended his uncle's sheep for six more years after marrying the two daughters, so his stay totaled twenty years. Ya'qub asked his uncle Laban to let him go to his family. His uncle said: "I have been blessed because of you, so ask me for whatever you wish of my wealth." He said: "Give me every lamb born this year from your sheep that is speckled, and every lamb that is mottled white and black, and every white-spotted goat, and every white-headed goat." He said: "Yes." So his sons took out from their father's sheep all the goats that had these characteristics, so that no lamb would be born with these traits. They drove them a three-day journey away from their father's sheep. They said: Ya'qub, peace be upon him, took fresh white rods of poplar and almond, and peeled them in stripes, and placed them in the watering troughs where the sheep drank, so that the sheep would see them and be frightened, and their young would stir in their wombs, and their lambs would be colored accordingly. This is a miraculous occurrence and falls under the category of extraordinary signs. So Ya'qub, peace be upon him, acquired many sheep, cattle, and slaves, and the attitude of his uncle and his sons changed towards him, as if they were resentful of him.

And Allah Most High revealed to Jacob to return to the land of his father and his people, and promised him that He would be with him. So he presented this to his family, and they answered him, hastening to obey him. So he set out with his family and his wealth, and Rachel stole her father's idols. When they had passed beyond and departed from their land, Laban and his people caught up with them. When Laban met Jacob, he reproached him for leaving without his knowledge, saying: "Why did you not inform me, so that I could send you off with joy, with tambourines and drums, and so that I could bid farewell to my daughters and their children? And why did you take my idols with you?" Jacob had no knowledge of his idols, so he denied that they had taken any idols. Then he entered the tents of his daughters and their maidservants to search, but he found nothing. Rachel had placed them in the camel's saddle, and she was sitting on it. She did not get up, excusing herself that she was menstruating. So he could not find them. Then they made a covenant on a hill there called Gilead, that he would not mistreat his daughters, nor marry others besides them, and that neither Laban nor Jacob would cross this hill into the other's land. They prepared a meal, and the people ate with them, and each bade farewell to the other. And they parted, each returning to his own land. When Jacob approached the land of Seir, the angels met him, giving him glad tidings of his arrival ¹⁰. Jacob sent messengers to his brother Esau, to be gentle and humble toward him. The messengers returned and told Jacob that Esau was coming to meet him with four hundred men. Jacob was afraid of that, and he called upon Allah Almighty, prayed to Him, supplicated, humbled himself before Him, and reminded Him of His covenant and promise that He had made to him. He asked Him to restrain the evil of his brother Esau from him. He prepared a great gift for his brother: two hundred she-goats, twenty he-goats [and two hundred ewes, twenty rams, thirty milch camels ¹¹, forty cows, ten bulls ¹², twenty she-donkeys, and ten donkeys. He commanded his servants to drive each of these kinds separately. And let there be a space between each herd. When Esau meets them and asks the first, "To whom do you belong, and to whom are these with you?" let him say, "To your servant Jacob; he has sent this as a gift to my lord Esau." And let the next one say likewise [and the one after that ¹³], and each of them shall say, "And he is coming behind us." Jacob stayed behind with his two wives, his two maidservants, and his eleven sons, two nights after all the others, and he traveled during those two nights and hid during the day. At dawn of the second night, an angel from among the angels appeared to him in the form of a man. Jacob thought he was a man, so he approached him [Jacob ¹⁴] to wrestle and contend with him. Jacob prevailed over him, as it appeared, except that the angel touched his hip, and Jacob became lame. When dawn broke, the angel said to him, "What is your name?" He said, "Jacob." He said, "You shall no longer be called Jacob, but Israel." Jacob said to him, "Who are you? What is your name?" But he departed from him. Then he knew that he was an angel from among the angels. Jacob arose, limping on his leg. Therefore, the Children of Israel do not eat the sinew of the thigh! Jacob lifted his eyes and saw his brother Esau approaching with four hundred men. So he went ahead of his family. When he saw his brother Esau, he bowed down to him seven times. This was their greeting in that time, and it was lawful for them, just as the angels prostrated to Adam as a greeting ¹⁵, and as Joseph's brothers and his parents prostrated to him, as will come. When Esau saw him, he came forward, embraced him, kissed him, and wept. Esau lifted his eyes and saw the women and children, and said, "Who are these with you?" He said, "These are the ones whom Allah has given to your servant." Then the two maidservants and their children drew near and prostrated to him. Leah and her children drew near and prostrated to him. Rachel and her son Joseph drew near and fell prostrate to him. He offered him to accept his gift, and he insisted, so he accepted it. Esau returned and went ahead of him, and Jacob followed with his family and the livestock, cattle, and servants, heading toward the mountains of Seir. When he passed by Succoth, he built a house for himself, and there he made booths for his livestock. Then he passed by the village of Shechem, near Jerusalem, and camped before the village ¹⁶. He bought the field of Shechem son of Hamor for a hundred lambs, pitched his tent there, and built an altar there, calling it "El, the God of Israel." Allah commanded him to build it so that He might manifest Himself to him there. It is the Temple Mount today, which Solomon son of David later rebuilt, peace be upon them. It is the place of the Rock, which he had previously anointed with oil, as we mentioned earlier. The People of the Book mention here the story of Dinah, daughter of Jacob by Leah, and what happened with Shechem son of Hamor, who overpowered her and brought her into his house, then asked for her hand from her father and brothers. Her brothers said, "Only if all of you become circumcised, then we will intermarry with you and you with us, for we do not intermarry with uncircumcised people." They agreed to that, and all of them were circumcised. On the third day, when their pain from the circumcision was severe, the sons of Jacob fell upon them and killed them all, and they killed Shechem and his father Hamor for the evil they had done to them, in addition to their disbelief and the idols they worshipped. Therefore, the sons of Jacob killed them and took their possessions as spoils. Then Rachel conceived and gave birth to a son, Benjamin. However, she suffered severely in labor ¹⁷ and died soon after. Jacob buried her in Ephrath. That is Bethlehem, and Jacob set up a stone over her grave. Those stones are known as Rachel's tomb to this day. Jacob's male children were twelve men. From Leah: Reuben, Simeon, Levi, Judah, Issachar ¹¹, and Zebulun. From Rachel: Joseph and Benjamin. From Rachel's maidservant: Dan and Naphtali. From Leah's maidservant: Gad ¹⁴ and Asher, peace be upon them. Jacob came to his father Isaac and stayed with him in the village of Hebron, in the land of Canaan, where Abraham used to live. Then Isaac fell ill and died at the age of one hundred and eighty years. His two sons, Esau and Jacob, buried him with his father Abraham the Friend in the cave that he had purchased ¹³, as we have mentioned earlier.

1. al-ṣalātu wa al-taslīm : A formula of blessing and peace invoked upon prophets, meaning 'prayers and peace be upon them'.
2. Rifqa : Biblical Rebekah, wife of Isaac and mother of Jacob and Esau.
3. 'Eesu : Biblical Esau, the elder twin son of Isaac and Rebekah.
4. Laban : Biblical Laban, brother of Rebekah and father of Leah and Rachel.
5. Bayt Il : Hebrew 'Bethel', meaning 'House of God'; the place where Jacob had his dream of the ladder.
6. Bayt al-Maqdis : Arabic for 'Jerusalem' or 'the Holy House', referring to the Temple Mount or the city of Jerusalem.
7. Laya...Raheel : Biblical Leah and Rachel, the two wives of Jacob.
8. Aysakhar : Biblical Issachar, the fifth son of Jacob and Leah.
9. Dinar : Biblical Dinah, the daughter of Jacob and Leah.
10. bil-qudūm : Of his arrival; the angels gave him glad tidings of his safe arrival.
11. liqḥa : A milch camel, a female camel that is milked.
12. thīrān : Bulls; plural of thawr.
13. ishtarāha : He purchased it; referring to the cave of Machpelah.
14. Jad : Gad, one of the sons of Jacob.
15. taḥiyya : A greeting; the prostration was a form of greeting, not worship.
16. qabla : Before; meaning he camped in front of the village.
17. bihi : With him; referring to Benjamin.

Mention of the wondrous events that occurred in the life of Israel [1].

Mention of the wondrous events that occurred in the life of Israel. Among these is the story of Joseph, son of Rachel, concerning whose affair and the matter of his command, Allah, the Mighty and Sublime, revealed a surah from the Mighty Qur’an, so that one may ponder the wisdoms, admonitions, etiquettes, and wise command contained therein. I seek refuge with Allah from the accursed Satan. "In the name of Allah, the Most Gracious, the Most Merciful. * Alif, Lam, Ra. These are the verses of the Clear Book. * Indeed, We have sent it down as an Arabic Qur’an that you might understand. * We relate to you the best of stories by what We have revealed to you of this Qur’an, although you were, before it, among the heedless." We have spoken about the disjointed letters at the beginning of the interpretation of Surat Al-Baqarah. So whoever desires its verification, let him look there. And we have spoken about this surah exhaustively in its place in the interpretation. And we will mention here some excerpts from that, in a manner of brevity and conciseness. The sum of the statement in this context is that He, the Exalted, praises His Mighty Book, which He sent down upon His servant and noble Messenger, in a fluent, clear, evident, and manifest Arabic tongue, which every intelligent and pure-minded person understands. Thus, it is the most noble Book sent down from heaven, sent down by the most noble of angels upon the most noble of creation, in the most noble of times and places, in the most eloquent language and clearest exposition. If the context concerns past or future reports, it mentions the best and clearest of them, manifests the truth concerning what people have differed over, and crushes falsehood, exposing it and refuting it. If it concerns commands and prohibitions, then it is the most just of laws, the clearest of paths, the most evident in judgment, and the most just in ruling. Thus, it is as Allah, the Exalted, said: "And the word of your Lord has been fulfilled in truth and in justice." Meaning truth in reports, and justice in commands and prohibitions. For this reason, Allah, the Exalted, said: "We relate to you the best of stories by what We have revealed to you of this Qur’an, although you were, before it, among the heedless." That is, in relation to what was revealed to you in it. As Allah, the Exalted, said: "And thus We have revealed to you an inspiration of Our command. You did not know what the Book is nor faith, but We have made it a light by which We guide whom We will of Our servants. And indeed, you guide to a straight path. * The path of Allah, to whom belongs whatever is in the heavens and whatever is on the earth. Unquestionably, to Allah do all matters return." And Allah, the Exalted, said: "Thus We relate to you from the news of what has preceded. And We have certainly given you from Us a reminder. * Whoever turns away from it will bear on the Day of Resurrection a burden. * Abiding eternally therein, and evil it is for them on the Day of Resurrection as a load." Meaning, whoever turns away from this Qur’an and follows other books, then this threat will befall him. As it is stated in the hadith narrated in the Musnad and by At-Tirmidhi from the Commander of the Faithful, Ali, raised and stopped: "Whoever seeks guidance from other than it, Allah will lead him astray." And Imam Ahmad said: Suraij bin An-Nu'man narrated to us, Hisham narrated to us, Khalid informed us from Ash-Sha'bi, from Jabir: That Umar bin Al-Khattab came to the Prophet, peace and blessings be upon him, with a book he had obtained from some of the People of the Book, and he read it to the Prophet, peace and blessings be upon him. He said: He became angry and said: "Are you confused about it, O son of Al-Khattab? By the One in Whose hand is my soul, I have brought it to you white and pure. Do not ask them about anything, for they may inform you of a truth which you then deny, or of a falsehood which you then believe. By the One in Whose hand is my soul, if Moses were alive, he would have no choice but to follow me." Its chain is authentic. And Ahmad narrated it from another path from Umar, and in it: "So the Messenger of Allah, peace and blessings be upon him, said: 'By the One in Whose hand is my soul, if Moses were to become among you, and then you followed him and abandoned me, you would go astray. Indeed, you are my portion from the nations, and I am your portion from the prophets.'" And I have presented the paths of this hadith and its wordings at the beginning of Surat Yusuf. And in some of them: That the Messenger of Allah, peace and blessings be upon him, addressed the people and said in his sermon: "O people, I have been given the comprehensive words and their conclusions, and it has been summarized for me concisely. I have brought it to you white and pure, so do not be confused, and let not the confused ones delude you." Then he ordered that scroll to be erased letter by letter. "When Joseph said to his father, 'O my father, indeed I have seen eleven stars and the sun and the moon; I saw them prostrating to me.' * He said, 'O my son, do not relate your vision to your brothers, lest they contrive against you a plan. Indeed, Satan is to man a manifest enemy. * And thus will your Lord choose you and teach you the interpretation of narratives and complete His favor upon you and upon the family of Jacob, as He completed it upon your fathers before, Abraham and Isaac. Indeed, your Lord is Knowing and Wise.'" We have previously mentioned that Jacob had twelve male sons, and we named them, and to them are attributed all the tribes of the Children of Israel. And the most noble, most exalted, and greatest of them was Joseph, peace be upon him. A group of scholars have held that there was no prophet among them other than him, and the rest of his brothers were not inspired. The apparent meaning of what is mentioned of their actions and statements in this story supports this view. And whoever argues for their prophethood by His statement: "Say, 'We believe in Allah and what has been revealed to us and what was revealed to Abraham, Ishmael, Isaac, Jacob, and the tribes'" and claims that these are the tribes, then his argument is not strong, because what is meant by "the tribes" are the peoples of the Children of Israel and the prophets among them upon whom revelation descended from heaven. And Allah knows best. What supports that Joseph, peace be upon him, was the one singled out among his brothers for messengership and prophethood is that he is the only one of his brothers explicitly named. This indicates what we have mentioned. And this is supported by what Imam Ahmad said: Abdus-Samad narrated to us, Abdur-Rahman narrated to us, from Abdullah bin Dinar, from his father, from Ibn Umar, that the Messenger of Allah, peace and blessings be upon him, said: "The noble, son of the noble, son of the noble, son of the noble: Joseph, son of Jacob, son of Isaac, son of Abraham." Al-Bukhari alone narrated it. He narrated it from Abdullah bin Muhammad and Abda, from Abdus-Samad bin Abdul-Warith, with it. And we have mentioned its paths in the story of Abraham, which suffices from repeating it here. And to Allah is praise and gratitude. The commentators and others said: Joseph, peace be upon him, saw while he was young, before puberty, as if eleven stars, which are an indication to the rest of his brothers, and the sun and the moon, which are an expression for his parents, had prostrated to him. This alarmed him. When he awoke, he related it to his father. His father knew that he would attain a high station and great elevation in this world and the Hereafter, such that his parents and brothers would submit to him in it. So he ordered him to conceal it and not to relate it to his brothers, lest they envy him, seek calamities for him, and contrive against him with various types of plots and deceit. This indicates what we have mentioned. For this reason, it is reported in some traditions: "Seek help in fulfilling your needs by concealing them, for indeed, every possessor of a blessing is envied." And according to the People of the Book, he related it to his father and his brothers together. This is an error on their part. "And thus will your Lord choose you" i.e., just as He showed you this great vision, so if you conceal it, "your Lord will choose you," i.e., He will single you out with various kinds of kindness and mercy, "and teach you the interpretation of narratives," i.e., He will make you understand meanings of speech and interpretation of dreams that no one else understands. "And complete His favor upon you," i.e., by revelation to you, "and upon the family of Jacob," i.e., because of you, and through you, the good of this world and the Hereafter will be attained for them.

Just as He perfected it upon your forefathers before, Abraham and Isaac ¹. That is, He bestows upon you and favors you with prophethood, just as He gave it to your father Jacob, your grandfather Isaac, and your great-grandfather Abraham the Friend ². Indeed, your Lord is All-Knowing, All-Wise ³, as He said: "Allah knows best where to place His message." Therefore, when the Messenger of Allah (peace be upon him) was asked, "Who is the most noble of people?" he said: "Joseph, the prophet of Allah, son of the prophet of Allah, son of the prophet of Allah, son of the Friend of Allah." Ibn Jarir, Ibn Abi Hatim in their commentaries, and Abu Ya'la and al-Bazzar in their Musnads narrated from al-Hakam ibn Zuhayr (whom the scholars have declared weak) from al-Suddi from 'Abd al-Rahman ibn Sabit from Jabir who said: A man from the Jews named Bustanah al-Yahudi came to the Prophet (peace be upon him) and said: "O Muhammad, tell me about the stars that Joseph saw prostrating to him; what are their names?" The Prophet (peace be upon him) remained silent and did not answer him. Then Gabriel (peace be upon him) came down with their names. So the Messenger of Allah sent for him and said: "Will you believe if I tell you their names?" He said: "Yes." He said: "They are Jaryan, al-Tariq, al-Dhayyal, Dhu al-Kutfan, Qabis, Waththab, 'Amudan ⁴, al-Faylaq, al-Musbih, al-Daruh, Dhu al-Far', al-Diya', and al-Nur." The Jew said: "Yes, by Allah, these are their names." According to Abu Ya'la: When he recounted them to his father, he said: "This is a scattered matter that Allah will gather together; the sun is his father and the moon is his mother." * * * "Indeed, in Joseph and his brothers are signs for those who ask. When they said, 'Joseph and his brother are more beloved to our father than we, while we are a group. Indeed, our father is in clear error. Kill Joseph or cast him to some land; the face of your father will be free for you, and after that you will be a righteous people.' A speaker among them said, 'Do not kill Joseph, but throw him into the bottom of the well; some caravan will pick him up, if you are to do something.'" Allah Almighty draws attention to what is in this story of signs, wisdom, lessons, proofs, and clear evidences. Then He mentioned the envy of Joseph's brothers for him because of their father's love for him and his brother (meaning his full brother Benjamin) more than them, while they were a group, i.e., a company. They said: "We are more deserving of love than these two. Indeed, our father is in clear error," i.e., by preferring his love for them over us. Then they consulted among themselves about killing Joseph or banishing him to a land from which he would not return, so that the face of their father would be free for them, i.e., so that his love would be exclusively for them and focused on them, and they intended to repent after that. When they agreed upon that and concurred, "A speaker among them said" – Mujahid said: He was Shamm'un; al-Suddi said: He was Judah; Qatadah and Muhammad ibn Ishaq said: He was their eldest, Reuben – "Do not kill Joseph, but throw him into the bottom of the well; some caravan will pick him up," i.e., passing travelers, "if you are to do something," i.e., if you must do something, let it be this that I say to you, for it is closer than killing him or exiling and banishing him. So they agreed on this opinion. Then at that point, "They said, 'O our father, why do you not trust us with Joseph, and indeed we are his well-wishers? Send him with us tomorrow to enjoy himself and play, and indeed we will be his protectors.' He said, 'Indeed, it saddens me that you should take him, and I fear that the wolf may eat him while you are heedless of him.' They said, 'If the wolf eats him while we are a group, then indeed we would be losers.'" They asked their father to send their brother Joseph with them, and they showed him that they wanted him to graze with them and to play and relax, while they had intended for him what Allah knew well. The old man (upon him be the best of prayers and peace from Allah) answered them: "O my sons, it is hard for me to part with him for an hour of the day, and besides, I fear that you may become occupied with your play and what you are doing, and the wolf may come and eat him, and he cannot defend himself due to his small size and your heedlessness of him." "They said, 'If the wolf eats him while we are a group, then indeed we would be losers,'" i.e., if the wolf attacks him and eats him from among us, or we become heedless of him until this happens while we are a group, then indeed we would be losers, i.e., incapable and ruined. According to the People of the Book, he sent him after them to follow them, but he lost his way until a man guided him to them. This is also from their error and mistake in distortion; for Jacob (peace be upon him) was more protective of him than to send him with them, so how could he send him alone? When they took him and agreed to put him in the bottom of the well, "And We inspired to him, 'You will surely inform them of this affair of theirs while they do not perceive.' And they came to their father at evening time, weeping. They said, 'O our father, indeed we went racing and left Joseph with our belongings, and the wolf ate him. But you will not believe us, even if we were truthful.' And they brought upon his shirt false blood. He said, 'Rather, your souls have enticed you to something, so patience is beautiful. And Allah is the one sought for help against what you describe.'" They kept at their father until he sent him with them. No sooner had they disappeared from his sight than they began to revile and insult him in word and deed, and they agreed to throw him into the bottom of the well, i.e., into its depths upon its rock, which is the rock in the middle on which the water-drawer stands, and the one who descends to fill the buckets when the water is low, while the one who pulls them up with the rope is called the water-hauler. When they threw him in, Allah inspired him: "There will surely be relief and a way out from this distress you are in, and you will certainly inform your brothers of this deed of theirs in a situation where you are honored and they are in need of you, fearing you, while they do not perceive." Mujahid and Qatadah said: "While they do not perceive" means they do not perceive Allah's inspiration to him of that. Ibn 'Abbas said: "While they do not perceive" means you will certainly inform them of this affair of theirs in a state where they do not recognize you. Ibn Jarir narrated it from him. When they placed him in it and returned from him, they took his shirt and smeared it with some blood, and returned to their father at evening time, weeping, i.e., over their brother. Hence, some of the Salaf said: "Do not be deceived by the weeping of the one who claims to be wronged; for many a wrongdoer weeps!" And he mentioned the weeping of Joseph's brothers when they came to their father at evening time, weeping, i.e., in the darkness of night, so that their treachery would be more passable, not their excuse. "They said, 'O our father, indeed we went racing and left Joseph with our belongings,'" i.e., our clothes, "'and the wolf ate him,'" i.e., in our absence from him during our race. And their saying, "'But you will not believe us, even if we were truthful,'" i.e., you will not believe us in what we have told you about the wolf eating him, even if we were not accused by you. So how can you, when you suspect us in this? For you feared that the wolf would eat him, and we guaranteed you that he would not eat him because of our large number around him, so we have become untrustworthy in your eyes. So you are excused in not believing us in this situation. "And they brought upon his shirt false blood," i.e., fabricated and forged, because they took a young goat, slaughtered it, took some of its blood, and placed it on his shirt to make him believe that the wolf had eaten him. They said: And they forgot to tear it; and the flaw of lying is forgetfulness! When signs of suspicion appeared on them, their deed did not convince their father; for he understood their enmity towards him and their envy of him for his love for him more than them, due to what he perceived in him of majesty and awe that were upon him in his childhood, because of what Allah intended to distinguish him with of prophethood. And when they sought to take him, as soon as they took him, they destroyed him and hid him from his sight, and they came while they were pretending to weep, and they were conspiring together.

And for this reason he said: "Nay, but your souls have enticed you to something, so [I will observe] beautiful patience. And Allah is the one sought for help against that which you describe." ⁵ According to the People of the Book, Reuben suggested putting him in the well so that he could take him out without their knowledge and return him to his father, but they distracted him and sold him to the caravan. When Reuben came at the end of the day to bring Joseph out, he did not find him. He cried out and tore his clothes. Those others took a goat, slaughtered it, and smeared Joseph's tunic with its blood. When Jacob learned of this, he tore his clothes, put on a black loincloth, and grieved for his son for many days. This weakness comes from their error in expression and depiction. * * * "And there came a caravan, and they sent their water-drawer, and he let down his bucket. He said: 'Good news! This is a boy.' And they concealed him as merchandise, and Allah is Knowing of what they do. And they sold him for a reduced price—a few dirhams—and they were, concerning him, of those who had no desire. And the one who bought him from Egypt said to his wife: 'Make his residence comfortable. Perhaps he will benefit us, or we will take him as a son.' And thus We established Joseph in the land, and We taught him the interpretation of events ⁶. And Allah is predominant over His affair, but most of the people do not know. And when he reached his maturity, We gave him judgment and knowledge. And thus We reward the doers of good." Allah Almighty relates the story of Joseph when he was placed in the well: that he remained waiting for Allah's relief and kindness to him. Then a caravan came, i.e., travelers. The People of the Book said: Their merchandise was pistachios, pine nuts, and pistachio mastic ⁷, heading to the land of Egypt from Syria. They sent one of them to draw water from that well. When one of them let down his bucket, Joseph clung to it. When that man saw him, he said: "Good news! This is a boy." And they concealed him as merchandise, i.e., they gave the impression that he was a boy among their goods. "And Allah is Knowing of what they do," i.e., He knows what his brothers conspired upon and what those who found him concealed—that he was their merchandise. Despite this, Allah Almighty did not change it, because of the great wisdom, the prior decree, and the mercy for the people of Egypt through what Allah would bring about at the hands of this boy who entered it in the form of a captive slave. Then after this, He would entrust him with the reins of affairs, and Allah would benefit them through him in their worldly and religious affairs in a way that cannot be limited or described. When Joseph's brothers sensed that the caravan had taken him, they claimed their rights and said: "This is our slave who ran away from us." So they bought him from them for a reduced price, i.e., a small, insignificant amount. It is said it was counterfeit. "A few dirhams, and they were, concerning him, of those who had no desire." Ibn Mas'ud, Ibn 'Abbas, Nawf al-Bikali ⁸, al-Suddi, Qatada, and 'Atiyya al-'Awfi said: They sold him for twenty dirhams, which they divided into two dirhams each. Mujahid said: Twenty-two dirhams. 'Ikrima and Muhammad ibn Ishaq said: Forty dirhams. And Allah knows best. "And the one who bought him from Egypt said to his wife: 'Make his residence comfortable [i.e., be good to him]. Perhaps he will benefit us, or we will take him as a son.'" This is from Allah's kindness, mercy, and beneficence to him, by which He intended to prepare him for what He would give him of the good of this world and the Hereafter. They said: The one who bought him from Egypt was its 'Aziz ⁹, who was its vizier, to whom the treasuries were entrusted. Ibn Ishaq said: His name was Itfir ibn Ruhayb. He said: The king of Egypt at that time was al-Rayyan ibn al-Walid, a man from the 'Amaliq ¹⁰. He said: The name of the 'Aziz's wife was Ra'il bint Ra'ayil. Others said: Her name was Zulaykha, and it appears that this was her nickname. It was also said: Fika bint Yanus, narrated by al-Tha'labi from Ibn Hisham al-Rifa'i. Muhammad ibn Ishaq said, from Muhammad ibn al-Sa'ib, from Abu Salih, from Ibn 'Abbas: The name of the one who sold him in Egypt—i.e., the one who brought him there—was Malik ibn Dhu'r ibn Nuwayb ibn 'Afqa ibn Midyan ibn Ibrahim. Allah knows best. Ibn Ishaq said, from Abu 'Ubayda, from Ibn Mas'ud, who said: The most perceptive of people are three: the 'Aziz of Egypt when he said to his wife: "Make his residence comfortable"; the woman who said to her father concerning Moses: "O my father, hire him. Indeed, the best one you can hire is the strong and trustworthy" ¹¹; and Abu Bakr al-Siddiq when he appointed 'Umar ibn al-Khattab as his successor, may Allah be pleased with them both. Then it was said: The 'Aziz bought him for twenty dinars. It was also said: For his weight in musk, his weight in silk, and his weight in silver. Allah knows best. His statement: "And thus We established Joseph in the land" means: Just as We facilitated this 'Aziz and his wife to be good to him and take care of him, We established him in the land of Egypt. "And We taught him the interpretation of events," i.e., understanding them, and the interpretation of dreams is part of that. "And Allah is predominant over His affair," i.e., when He wills something, He facilitates causes and matters that servants cannot perceive. Therefore, Allah Almighty said: "But most of the people do not know." "And when he reached his maturity, We gave him judgment and knowledge. And thus We reward the doers of good." This indicates that all this occurred before he reached maturity, which is the age of forty, at which Allah reveals to His servants the prophets, peace be upon them from the Lord of the worlds. They differed concerning the age that is maturity: Malik, Rabi'a, Zayd ibn Aslam, and al-Sha'bi said: It is puberty. Sa'id ibn Jubayr said: Eighteen years. Al-Dahhak said: Twenty years. 'Ikrima said: Twenty-five years. Al-Suddi said: Thirty years. Ibn 'Abbas, Mujahid, and Qatada said: Thirty-three years. Al-Hasan said: Forty years, and this is supported by His statement: "Until, when he reaches maturity and reaches forty years" ¹². * * * "And she, in whose house he was, sought to seduce him from his soul, and she locked the doors and said: 'Come to me!' He said: 'I seek refuge in Allah! Indeed, he is my master, who has made my residence comfortable. Indeed, the wrongdoers will not succeed.' And she certainly desired him, and he would have desired her, had it not been that he saw the proof of his Lord. Thus, that We might turn away from him evil and immorality. Indeed, he was of Our chosen servants. And they raced to the door, and she tore his shirt from the back, and they found her master at the door. She said: 'What is the recompense of one who intended evil for your wife except that he be imprisoned or a painful punishment?' He said: 'It was she who sought to seduce me from my soul.' And a witness from her family testified: 'If his shirt is torn from the front, then she has told the truth, and he is of the liars. But if his shirt is torn from the back, then she has lied, and he is of the truthful.' So when he saw his shirt torn from the back, he said: 'Indeed, it is of your [women's] plot. Indeed, your plot is great. Joseph, turn away from this. And ask forgiveness for your sin. Indeed, you were of the sinners.'" Allah Almighty mentions what happened regarding the seduction of the 'Aziz's wife of Joseph, peace be upon him, from his soul, and her request from him what was not befitting his state and station, while she was at the peak of beauty, wealth, status, and youth. How she locked the doors upon herself and him, prepared herself for him, adorned herself, wore her best and most splendid clothes, and she was, despite all this, the wife of the vizier. Ibn Ishaq said: And she was the niece of [the king] al-Rayyan ibn al-Walid, the ruler of Egypt.

All of this, despite the fact that Joseph (peace be upon him) was a youth of exquisite beauty and radiance, yet he was a prophet from the lineage of prophets, so his Lord protected him from lewdness and safeguarded him from the wiles of women. Thus, he is the master of the noble masters, the seven pious ones mentioned in the two Sahihs (collections of authentic hadith) on the authority of the Seal of the Prophets (peace and blessings be upon him from the Lord of the earth and heaven), in his statement: "Seven whom Allah will shade in His shade on the Day when there is no shade but His shade: a just ruler, a man who remembers Allah in solitude and his eyes overflow (with tears), a man whose heart is attached to the mosque when he leaves it until he returns to it, two men who love each other for Allah's sake, meeting and parting upon that, a man who gives charity and conceals it so that his left hand does not know what his right hand spends, a youth who grows up in the worship of Allah, and a man whom a woman of rank and beauty invites (to sin) and he says, 'Indeed, I fear Allah.'" The intended point is that she invited him to herself and was most eager for that, so he said: "I seek refuge in Allah! Indeed, he is my lord" meaning her husband, the master of the house, my master "who has made my residence good" i.e., he has treated me well and honored my stay with him. "Indeed, the wrongdoers will not succeed." And we have spoken about the statement of the Exalted: "And she certainly desired him, and he would have desired her [if it were not that he saw the proof of his Lord]" with what is sufficient and convincing in the interpretation. Most of the statements of the commentators here are derived from the books of the People of the Book, so turning away from them is more appropriate for us. What must be believed is that Allah the Exalted protected him, absolved him, purified him from lewdness, guarded him from it, and preserved him from it. For this reason, the Exalted said: "Thus it was, that We might turn away from him evil and lewdness. Indeed, he was of Our chosen servants." "And they raced to the door" i.e., he fled from her, seeking the door to exit, fleeing from her, and she followed in his footsteps. "And they found" i.e., they encountered "her master" i.e., her husband at the door. So she hastened to speak and incited him against him, saying: "What is the recompense of one who intends evil for your wife except that he be imprisoned or a painful punishment?" She accused him, while she was the one accused, and she vindicated her honor and declared her innocence. For this reason, Joseph (peace be upon him) said: "It was she who sought to seduce me." He needed to speak the truth when necessary. "And a witness from her family testified." It is said he was an infant in the cradle. This was stated by Ibn Abbas, and it is narrated from Abu Hurairah, Hilal ibn Yasaf, Al-Hasan al-Basri, Sa'id ibn Jubayr, and Al-Dahhak. Ibn Jarir chose this view and narrated a marfu' hadith (attributed to the Prophet) from Ibn Abbas, though others considered it mawquf (stopped at Ibn Abbas). It is also said he was a man close to "Qutayfir," her husband, and it is said he was close to her. Among those who said he was a man are: Ibn Abbas, Ikrimah, Mujahid, Al-Hasan, Qatadah, Al-Suddi, Muhammad ibn Ishaq, and Zayd ibn Aslam. So he said: "If his shirt is torn from the front, then she has told the truth, and he is of the liars" i.e., because he would have sought to seduce her, and she resisted him until the front of his shirt was torn. "But if his shirt is torn from the back, then she has lied, and he is of the truthful" i.e., because he would have fled from her, and she followed him and grabbed him, so his shirt was torn for that reason. And so it was. For this reason, the Exalted said: "So when he saw his shirt torn from the back, he said, 'Indeed, it is of your (women's) plot. Indeed, your plot is great.'" i.e., this that has happened is from your cunning; you sought to seduce him, then you falsely accused him. Then her husband turned away from this matter and said: "Joseph, turn away from this" i.e., do not mention it to anyone, for concealing such matters is more fitting and better. And he commanded her to seek forgiveness for her sin that had issued from her and to repent to her Lord, for when a servant repents to Allah, Allah accepts his repentance. The people of Egypt, though they worshipped idols, knew that the One who forgives sins and takes account of them is Allah alone, with no partner in that. For this reason, her husband said to her, excusing her in some ways, because she had seen something for which she could not bear the like, except that he (Joseph) was chaste, pure, of honorable reputation, and sound in character: "Ask forgiveness for your sin. Indeed, you were of the sinful." * * * "And women in the city said, 'The wife of al-'Aziz seeks to seduce her young slave. Indeed, love for him has penetrated her heart. Indeed, we see her in clear error.' So when she heard of their scheming, she sent for them and prepared for them a banquet, and gave each one of them a knife, and said, 'Come out before them.' And when they saw him, they exalted him and cut their hands, and said, 'Far be it from Allah! This is not a human. This is none but a noble angel.' She said, 'That is the one about whom you blamed me. And I certainly sought to seduce him, but he firmly refused. And if he does not do what I command him, he will surely be imprisoned and will be of those debased.' He said, 'My Lord, prison is more beloved to me than that to which they invite me. And if You do not turn away their plot from me, I might incline toward them and be among the ignorant.' So his Lord responded to him and turned away their plot from him. Indeed, He is the Hearing, the Knowing." The Exalted mentions what occurred from the women of the city—the wives of the princes and daughters of the nobles—in their criticism of the wife of al-'Aziz and their blame of her, and their condemnation of her for seeking to seduce her young slave and her intense love for him, while he was not worthy of this, because he was a slave from among the slaves and not of a station befitting this. For this reason, they said: "Indeed, we see her in clear error" i.e., in placing a thing in other than its proper place. "So when she heard of their scheming" i.e., their condemnation of her, their belittling of her, and their pointing to her with blame and reproach for loving her slave and being infatuated with her young man—they outwardly expressed blame while she was excusable in the matter itself. For this reason, she wished to present her excuse before them and to clarify that this young man was not as they had assumed, nor of the kind they had in mind. So she sent for them, gathered them in her house, prepared a banquet befitting them, and among that, she brought something to be cut with knives, such as citrons and the like, and gave each one of them a knife. She had prepared Joseph (peace be upon him), dressed him in the finest clothes while he was in the prime of youth, and commanded him to come out before them in this state. So he came out, and he was undoubtedly more beautiful than the full moon. "And when they saw him, they exalted him" i.e., they magnified him, revered him, and were awed by him. They had not thought that such a one could exist among the children of Adam. His beauty overwhelmed them until they became heedless of themselves, and they began to cut their hands with those knives, unaware of the wounds, and said: "Far be it from Allah! This is not a human. This is none but a noble angel." It has come in the hadith of the Isra' (Night Journey): "I passed by Joseph, and behold, he had been given half of beauty." Al-Suhayli and other scholars said: Its meaning is that he was half the beauty of Adam (peace be upon him), because Allah the Exalted created Adam with His hand and breathed into him of His spirit, so he was at the utmost limit of human beauty. For this reason, the people of Paradise enter Paradise with the stature of Adam and his beauty. Joseph was half the beauty of Adam. There was no one more beautiful than the two of them between them, just as there was no female after Eve more resembling her than Sarah, the wife of al-Khalil (Abraham, peace be upon him). Ibn Mas'ud said: The face of Joseph was like lightning, and when a woman came to him for a need, he would cover his face. Others said: He was usually veiled so that people would not see him. For this reason, when the excuse of the wife of al-'Aziz became clear in her love for this mentioned quality, and what happened to them and from them occurred—the cutting of their hands with the wounds of the knives, and what overcame them of awe and astonishment at seeing and beholding him.

She said, "That is he about whom you blamed me." Then she praised him for his complete chastity (ʿiffa), saying, "And I certainly sought to seduce him, but he firmly refused" (istaʿṣama), meaning he abstained. "And if he does not do what I command him, he will surely be imprisoned and will be among the debased." (1) Ṭ: excuse. (2) Ṭ: with infallibility (ʿiṣma). (*) The rest of the women had urged him to listen and obey his mistress, but he refused most vehemently and withdrew, for he was of the progeny of the prophets. He supplicated, saying in his prayer to the Lord of the Worlds: "My Lord, prison is more beloved to me than that to which they invite me. And if You do not turn away their plot from me, I might incline toward them and be among the ignorant." He meant: if You entrust me to myself, I have nothing from myself but incapacity and weakness, and I possess no benefit or harm for myself except what Allah wills. Thus, I am weak unless You strengthen me, protect me, guard me, and encompass me with Your might and power. For this reason, Allah the Exalted said: "So his Lord responded to him and turned away their plot from him. Indeed, He is the All-Hearing, the All-Knowing. Then it appeared to them after they had seen the signs that they should imprison him for a time. And there entered the prison with him two young men. One of them said, 'Indeed, I saw myself pressing wine.' The other said, 'Indeed, I saw myself carrying bread upon my head, from which the birds were eating. Inform us of its interpretation; indeed, we see you among the doers of good.' He said, 'No food will come to you as your provision except that I will inform you of its interpretation before it comes to you. That is from what my Lord has taught me. Indeed, I have abandoned the religion of a people who do not believe in Allah and who, in the Hereafter, are disbelievers. And I have followed the religion of my fathers, Abraham, Isaac, and Jacob. It is not for us to associate anything with Allah. That is from the favor of Allah upon us and upon the people, but most of the people are not grateful. O two companions of the prison, are separate lords better or Allah, the One, the Prevailing? You worship not besides Him except names which you have named, you and your fathers, for which Allah has sent down no authority. The decision is only for Allah. He has commanded that you worship not except Him. That is the correct religion, but most of the people do not know. O two companions of the prison, as for one of you, he will give drink to his master of wine; and as for the other, he will be crucified, and the birds will eat from his head. The matter has been decreed about which you both inquire.'" Allah the Exalted mentions that the Aziz and his wife—it appeared to them, i.e., it became evident in their opinion (34) after they knew of Joseph's innocence, to imprison him for a time, so that this would reduce people's talk about that affair and be more commendable for her matter, and to make it appear that he had sought to seduce her and was imprisoned because of it. So they imprisoned him unjustly and tyrannically. This was among what Allah had decreed for him, and part of what He protected him with, for it distanced him from their company and association. From this, some Sufis derived what al-Shafi'i narrated from them: that part of infallibility (ʿiṣma) is that you do not find! Allah said: "And there entered the prison with him two young men." It is said: one of them was the king's cupbearer, whose name, it is said, was "Nabwa," and the other was his baker, i.e., the one in charge of his food, whom the Turks call "al-Jāshankīr," and his name, it is said, was "Mijlath." The king had suspected them in some matter and imprisoned them. When they saw Joseph in the prison, they were impressed by his demeanor (35), guidance, character, way, speech, action, abundant worship of his Lord, and kindness to creation. Each of them saw a dream befitting him. The commentators said: they saw them in one night. As for the cupbearer, he saw as if three branches of a vine (36) had leafed and ripened into clusters of grapes; he took them, pressed them into the king's cup, and gave it to him to drink. The baker saw on his head three baskets of bread, with birds of prey eating (37) from the top basket. They recounted them to him and asked him to interpret them for them, saying: "Indeed, we see you among the doers of good." So he informed them that he was knowledgeable in their interpretation and well-versed in their matter, and said: "No food will come to you as your provision except that I will inform you of its interpretation before it comes to you." It is said: its meaning is, whatever dream you see, I will interpret it for you before it occurs, and it will be as I say. It is also said: its meaning is, I will inform you of what food will come to you, sweet or sour, before it arrives, as Jesus said: "And I inform you of what you eat and what you store in your houses." He said to them: this is from Allah's teaching to me, because I believe in Him, affirm His oneness, and follow the religion of my noble fathers: Abraham the Friend, Isaac, and Jacob. "It is not for us to associate anything with Allah. That is from the favor of Allah upon us"—i.e., by guiding us to this—"and upon the people"—i.e., by commanding us to call them to it, guide them, and direct them to it. It is ingrained in their innate nature and implanted in their constitution, "but most of the people are not grateful." Then he called them to monotheism, condemned the worship of anything other than Allah Almighty, belittled the idols, disparaged them, and weakened their matter, saying: "O two companions of the prison, are separate lords better or Allah, the One, the Prevailing? You worship not besides Him except names which you have named, you and your fathers, for which Allah has sent down no authority. The decision is only for Allah" [i.e., the Disposer of His creation, the Doer of what He wills, who guides whom He wills and misguides whom He wills (38)] "He has commanded that you worship not except Him" [i.e., Him alone, without partner (1)] and "That is the correct religion" i.e., the upright and straight path, "but most of the people do not know." i.e., they are not guided to it despite its clarity and manifestness. His call to them in this state was of utmost perfection, because their souls revered him and were inclined to accept what he said, so it was fitting that he call them to what was more beneficial for them than what they had asked about and sought from him. Then, when he had fulfilled what was incumbent upon him and guided them to what he guided them to, he said: "O two companions of the prison, as for one of you, he will give drink to his master of wine" [they said: he is the cupbearer (39)] "and as for the other, he will be crucified, and the birds will eat from his head" [they said: he is the baker (1)] "The matter has been decreed about which you both inquire" i.e., this will inevitably occur, and its occurrence is certain in every case. For this reason, it is mentioned in the hadith: "The dream is on the leg of a bird as long as it is not interpreted; when it is interpreted, it occurs." [It has been narrated from Ibn Mas'ud, Mujahid, and Abd al-Rahman ibn Zayd ibn Aslam that they said: when they saw nothing, he said to them: "The matter has been decreed about which you both inquire (41)."] "And he said to the one whom he thought would be saved of them, 'Mention me to your master.' But Satan made him forget to mention it to his master, so he remained in the prison for several years." Allah the Exalted informs that Joseph said to the one whom he thought would be saved of them—the cupbearer—"Mention me to your master," meaning mention my situation and what I am suffering in prison without guilt to the king. This indicates the permissibility of pursuing means, and that does not contradict trust in the Lord of lords. His statement: "But Satan made him forget to mention it to his master" i.e., Satan caused the saved one of them to forget to mention what Joseph, peace be upon him, had instructed him. This was said by Mujahid, Muhammad ibn Ishaq, and others. It is correct, and it is the explicit text of the People of the Book. "So he remained"—Joseph—"in the prison for several years." "Several" (biḍʿ) means between three and nine; it is also said up to seven; also said up to five; also said less than ten—these are narrated by al-Tha'labi. It is said: biḍʿ nashwa (several women) and biḍʿatu rijāl (several men). Al-Farra' forbade using biḍʿ for less than ten. He said: rather, one says "nayyif" (a few more). Allah the Exalted said: "So he remained in the prison for several years" [and Allah the Exalted said: "in several years (43)"]. This refutes his statement. Al-Farra' said: it is said biḍʿata ʿashar (several tens) and biḍʿatun wa ʿishrūn (several and twenty) up to ninety, and it is not said biḍʿ wa mi'a (several and a hundred) or biḍʿ wa alf (several and a thousand).

Al-Jawhari disagreed regarding what exceeds *biḍ‘ata ‘ashara* (a number between three and ten plus ten), forbidding that one say *biḍ‘atun wa ‘ishrūna* (a number between three and ten and twenty) up to *tis‘īna* (ninety). In *al-Ṣaḥīḥ*: "Faith has *biḍ‘* (a number between three and ten) and sixty branches," and in another narration, "and seventy branches, the highest of which is the statement 'There is no god but Allah,' and the lowest of which is removing harm from the path." And whoever says that the pronoun in His statement: "So Satan caused him to forget the mention of his Lord" refers to Joseph, what he said is weak, even if it has been narrated from Ibn ‘Abbās and ‘Ikrimah. The *ḥadīth* that Ibn Jarīr narrated in this context is weak from every aspect. Ibrāhīm ibn Yazīd al-Khūrī al-Makkī is unique in its chain, and he is abandoned (matrūk). The *mursal* (disconnected) narration of al-Ḥasan and Qatādah is not accepted, and here it is even less so, by the first and most appropriate way. And Allah knows best. As for the statement of Ibn Ḥibbān in his *Ṣaḥīḥ*, when mentioning the reason for which Joseph remained in prison as long as he did: "Al-Faḍl ibn al-Ḥubāb al-Jumaḥī informed us, [Musaddad ibn Musarhad narrated to us, Khālid ibn ‘Abdullāh narrated to us, Muḥammad ibn ‘Amr narrated to us, from Abū Salamah, from Abū Hurayrah, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: 'May Allah have mercy on Joseph. Were it not for the word he said: "Remember me before your lord," he would not have remained in prison as long as he did. And may Allah have mercy on Lot. He indeed sought refuge in a strong pillar when he said to his people: "If only I had against you some power or could take refuge in a strong pillar." He said: So Allah did not send a prophet after him except among a wealthy group of his people.'" Indeed, it is a *munkar* (rejected) *ḥadīth* from this chain. Muḥammad ibn ‘Amr ibn ‘Alqamah has things that are unique to him, and in them is *nakārah* (objectionableness). And this wording is among the most objectionable and severe of them. What is in *al-Ṣaḥīḥayn* (the two authentic collections) testifies to its error. And Allah knows best. * * * "And the king said, 'Indeed, I see seven fat cows being eaten by seven lean ones, and seven green ears of grain and others dry. O eminent ones, give me a ruling concerning my vision, if you can interpret visions.' They said, 'Confused dreams, and we are not knowledgeable in the interpretation of dreams.' And the one who was saved from the two [prisoners] and remembered after a time said, 'I will inform you of its interpretation, so send me forth. Joseph, O truthful one, give us a ruling concerning seven fat cows being eaten by seven lean ones, and seven green ears of grain and others dry, that I may return to the people so that they may know.' He said, 'You will sow for seven years consecutively; and what you harvest, leave in its ear, except a little from which you will eat. Then there will come after that seven hard years which will consume what you have stored for them, except a little from which you will preserve. Then there will come after that a year in which the people will be given rain and in which they will press [grapes and olives].'" This was among the reasons for Joseph's, peace be upon him, release from prison in a manner of honor and respect. That is because the king of Egypt—who was al-Rayyān ibn al-Walīd ibn Tharwān ibn Arāshah ibn Fārān ibn ‘Amr ibn ‘Imliq ibn Lāwadh ibn Sām ibn Nūḥ—saw this vision. The People of the Book said: He saw as if he was on the bank of a river, and as if seven fat cows came out of it and began grazing in a meadow there. Then seven lean, weak cows came out of that river, grazed with them, then turned on them and ate them. He woke up terrified. Then he slept and saw seven green ears of grain on a single stalk, and seven other dry, thin ones that ate them. He woke up terrified. When he recounted it to his council and his people, there was none among them who could interpret it well. Rather, "They said, 'Confused dreams,'" i.e., mixed dreams of the night, perhaps they have no interpretation. Moreover, we have no expertise in that. Therefore, they said, "And we are not knowledgeable in the interpretation of dreams." At that point, the one who was saved from the two [prisoners], whom Joseph had instructed to remember him before his lord, but he forgot until this time, remembered. That was by the decree of Allah, Mighty and Majestic, and His wisdom lies in that. When he heard the king's vision and saw the people's inability to interpret it, he remembered Joseph's matter and what he had instructed him regarding remembrance. Therefore, Allah the Exalted said: "And the one who was saved from the two [prisoners] said and remembered," i.e., he recalled, "after a time," i.e., after a period of time, which was *biḍ‘* (a number between three and ten) years. Some recited, as narrated from Ibn ‘Abbās, ‘Ikrimah, and al-Ḍaḥḥāk: "wa-dakkara ba‘da amahin," i.e., after forgetfulness. Mujāhid recited it as "ba‘da amhin," with a silent mīm, which also means forgetfulness. It is said: *amiha al-rajulu ya’mahu amahan wa-amhan*, when he forgot. The poet said: "I forgot, though I used not to forget a story; thus does time play with minds." So he said to his people and the king: "I will inform you of its interpretation, so send me forth," i.e., send me to Joseph. He came to him and said: "Joseph, O truthful one, give us a ruling concerning seven fat cows being eaten by seven lean ones, and seven green ears of grain and others dry, that I may return to the people so that they may know." According to the People of the Book: When the cupbearer mentioned him to the king, he summoned him to his presence and recounted what he had seen, and he interpreted it for him. This is an error. The correct account is what Allah narrated in His Book, the Qur’an, not what these ignorant bulls have distorted with their fabrications and nonsense. So Joseph, peace be upon him, offered the knowledge he had without delay or condition, and did not request a quick release. Rather, he answered what they asked, and interpreted for them what the king's dream indicated: the occurrence of seven years of plenty followed by seven years of drought. "Then there will come after that a year in which the people will be given rain," meaning rain, abundance, and prosperity will come to them, "and in which they will press," meaning what they press from sugarcane, grapes, olives, sesame, and others. Thus, he interpreted for them, guided them to good, and directed them to what they should rely on in both their times of plenty and drought, and what they should do: storing the grains of the years of plenty in their ears during the first seven, except what is set aside for eating, and reducing sowing during the years of drought in the second seven, since it is most likely that the seed from the field will not return. This indicates complete knowledge, complete opinion, and understanding. * * * "And the king said, 'Bring him to me.' When the messenger came to him, he said, 'Return to your lord and ask him what is the case of the women who cut their hands. Indeed, my Lord is Knowing of their plan.' He said, 'What was your affair when you sought to seduce Joseph from himself?' They said, 'Perish the thought! We know no evil of him.' The wife of the al-‘Azīz said, 'Now the truth has become clear. I sought to seduce him from himself, and indeed, he is of the truthful. That is so he may know that I did not betray him in [his] absence, and that Allah does not guide the plan of the treacherous. And I do not acquit myself. Indeed, the soul is ever inclined to evil, except those upon whom my Lord has mercy. Indeed, my Lord is Forgiving, Merciful.'" When the king became fully aware of the completeness of Joseph's, peace and blessings be upon him, knowledge, the perfection of his intellect, his sound opinion, and his understanding, he ordered him to be brought to his presence to be among his close associates. When the messenger came to him with that, he wished not to leave until it became clear to everyone that he had been imprisoned unjustly and wrongfully, and that he was innocent of what they had falsely attributed to him. "He said, 'Return to your lord,'" meaning the king, "'and ask him what is the case of the women who cut their hands. Indeed, my Lord is Knowing of their plan.'" It is said its meaning is: Indeed, my master al-‘Azīz knows of my innocence from what was attributed to me. So command the king to ask them: How was my intense resistance when they sought to seduce me and urged me toward that which is neither right nor sound? When they were asked about that, they confessed to what had occurred and to his praiseworthy conduct, and "They said, 'Perish the thought! We know no evil of him.'" At that point, "The wife of al-‘Azīz," who was Zulaykhā, said: "Now the truth has become clear," i.e., it has appeared, become evident, and manifest, and the truth is most worthy of being followed. "I sought to seduce him from himself, and indeed, he is of the truthful," i.e., in what he says, and that he is innocent, and that he did not seek to seduce me, and that he was imprisoned unjustly, wrongfully, falsely, and slanderously.

And His saying: "That is so that he may know that I did not betray him in his absence, and that Allah does not guide the plot of the betrayers." It is said that this is from the speech of Joseph, meaning: I only sought to verify this so that the Aziz ¹³ would know that I did not betray him in his absence. And it is said that it is the completion of the speech of Zulaykha ¹⁴, meaning: I only confessed to this so that my husband would know that I did not betray him in reality, and that it was only solicitation without the act of immorality occurring. This latter view is supported by a large group of later imams and others. Ibn Jarir and Ibn Abi Hatim only narrated the first view. "And I do not absolve my soul; indeed the soul is ever inclined to evil, except those upon whom my Lord has mercy. Indeed, my Lord is Forgiving, Merciful." It is said that this is from the speech of Joseph, and it is said from the speech of Zulaykha, and it is based on the two previous views. Its being from the completion of Zulaykha's speech is more apparent, more appropriate, and stronger. And Allah knows best. * * * "And the king said, 'Bring him to me; I will appoint him exclusively for myself.' And when he spoke to him, he said, 'Indeed, you are today established and trustworthy.' He said, 'Appoint me over the storehouses of the land; indeed, I am a knowledgeable guardian.' And thus We established Joseph in the land, to settle therein wherever he willed. We bestow Our mercy upon whom We will, and We do not waste the reward of the doers of good. And the reward of the Hereafter is better for those who believe and are righteous." When the king saw his innocence and the purity of his reputation from what they had alleged against him, he said, "Bring him to me; I will appoint him exclusively for myself," meaning I will make him one of my close associates, one of the great ones of my state, and one of the distinguished members of my retinue. When he spoke to him and heard his words and saw his condition, he said, "Indeed, you are today established and trustworthy," meaning possessing status and trustworthiness. He said, "Appoint me over the storehouses of the land; indeed, I am a knowledgeable guardian." He asked to be put in charge of the granaries, due to the expected shortage after the seven years of plenty, so that he could manage them in a way pleasing to Allah regarding His creation, by being cautious and kind to them. He informed the king that he was a guardian, meaning strong in preserving what was under his care, trustworthy, and knowledgeable in managing affairs and the interests of the granaries. This indicates the permissibility of seeking a position of authority for one who knows himself to be trustworthy and competent. According to the People of the Book, Pharaoh greatly honored Joseph, peace be upon him, gave him authority over all the land of Egypt, put his ring on him, clothed him in silk and gold, mounted him on his second chariot, and it was proclaimed before him: "You are lord and ruler." He said to him: "I am not greater than you except by the throne." They said: Joseph was then thirty years old, and he married him to a woman of great status. Al-Tha'labi narrated that he dismissed Qitfir ¹⁵ from his office and appointed Joseph to it. It is also said that when he died, he married him to his wife Zulaykha, and he found her a virgin because her husband did not approach women, and she bore Joseph two sons: Ephraim and Manasseh. He said: The kingdom of Egypt was firmly established for Joseph, and he dealt justly with them, so both men and women loved him. It is narrated that Joseph was thirty years old when he entered upon the king, and the king addressed him in seventy languages, and in each he answered him in that language, which amazed him despite his youth. Allah knows best. Allah Almighty said: "And thus We established Joseph in the land, to settle therein wherever he willed," meaning after imprisonment, hardship, and confinement, he became free to move about in the land of Egypt, "to settle therein wherever he willed," meaning wherever he wished he could dwell, honored, envied, and respected. "We bestow Our mercy upon whom We will, and We do not waste the reward of the doers of good." All of this is from Allah's recompense and reward for the believer, in addition to what is stored for him in the Hereafter of abundant good and beautiful reward. Therefore, He said: "And the reward of the Hereafter is better for those who believe and are righteous." It is said that Qitfir, Zulaykha's husband, had died, so the king appointed Joseph in his place and married him to his wife Zulaykha, and he became a righteous minister. Muhammad ibn Ishaq mentioned that the ruler of Egypt, al-Walid ibn al-Rayyan, embraced Islam at the hands of Joseph, peace be upon him. Allah knows best. Some have said: "Beyond the narrow strait of fear lies the vast expanse of security; the first thing rejoiced at is the ultimate sorrow. So do not despair, for Allah gave Joseph His treasures after deliverance from prison." * * * "And Joseph's brothers came and entered upon him, and he recognized them, but they were unaware of him. And when he had furnished them with their provisions, he said, 'Bring me a brother of yours from your father. Do you not see that I give full measure and that I am the best of hosts? But if you do not bring him to me, then no measure will be given to you from me, nor will you approach me.' They said, 'We will try to persuade his father, and indeed we will do it.' And he said to his servants, 'Put their merchandise into their saddlebags so that they may recognize it when they return to their families, so that they may return.'" Allah Almighty informs about the arrival of Joseph's brothers, peace be upon him, to the land of Egypt to procure food, after the years of drought had come and spread over all people and lands. Joseph, peace be upon him, was at that time the ruler over the affairs of Egypt, both religious and worldly. When they entered upon him, he recognized them, but they did not recognize him, because it did not occur to them what Joseph had become of status and greatness. Therefore, he recognized them while they were unaware of him. According to the People of the Book, when they came to him, they prostrated to him, and he recognized them. He wanted not to be recognized, so he spoke harshly to them and said, "You are spies; you have come to take the good of my land." They said, "Allah forbid! We have only come to procure food for our people due to the hardship and hunger that has befallen us. We are sons of one father from Canaan, and we are twelve men; one of us has gone, and our youngest is with our father." He said, "I must verify your story." According to them, he imprisoned them for three days, then released them, and detained Simeon with him until they brought the other brother. There is some doubt about some of this. Allah Almighty said: "And when he had furnished them with their provisions," meaning he gave them the usual amount of food, each man a camel-load, without increasing it. He said, "Bring me a brother of yours from your father." He had asked them about their situation and how many they were. They said, "We were twelve men; one has gone, and his full brother remains with our father." He said, "When you come next year, bring him with you. Do you not see that I give full measure and that I am the best of hosts?" meaning I have treated you well and hosted you generously, thus encouraging them to bring him. Then he threatened them if they did not bring him, saying, "But if you do not bring him to me, then no measure will be given to you from me, nor will you approach me," meaning I will not give you any food, and I will not let you near me at all, contrary to what he had first given them. So he exerted effort to bring him with them, to satisfy his longing for him, through encouragement and intimidation. They said, "We will try to persuade his father," meaning we will strive to bring him with us and to bring him to you by every possible means. "And indeed we will do it," meaning we are capable of achieving that. Then he ordered his servants to put their merchandise, which was what they had brought to exchange for food, into their saddlebags without their knowledge, "so that they may recognize it when they return to their families, so that they may return." It is said that he intended for them to return it when they found it in their land; and it is said he feared they might not have anything to return with a second time; and it is said he was reluctant to take compensation from them for the food. The commentators have differed regarding their merchandise, and their views will be mentioned later. According to the People of the Book, it was bags of silver, which is more likely. And Allah knows best.

So when they returned to their father, they said, 'O our father, the measure has been denied to us, so send with us our brother that we may obtain measure; and indeed we will be his protectors.' He said, 'Should I entrust you with him except as I entrusted you with his brother before? But Allah is the best guardian, and He is the Most Merciful of the merciful.' And when they opened their baggage, they found their merchandise returned to them. They said, 'O our father, what more could we desire? This is our merchandise returned to us. And we will bring provisions for our family and protect our brother, and increase the measure of a camel's load. That is an easy measure.' He said, 'I will not send him with you until you give me a solemn pledge by Allah that you will surely bring him back to me, unless you are completely surrounded.' And when they gave him their pledge, he said, 'Allah is Witness over what we say.' And he said, 'O my sons, do not enter from one gate but enter from different gates. And I cannot avail you against Allah at all. The decision is only for Allah. Upon Him I rely, and upon Him let the reliant rely.' And when they entered from where their father had commanded them, it did not avail them against Allah at all, except a need within the soul of Jacob which he satisfied. And indeed, he was a possessor of knowledge because of what We had taught him, but most of the people do not know. He, exalted be He, mentions what happened after their return to their father, and their saying to him: 'The measure has been denied to us' meaning after this year of ours, if you do not send our brother with us. For if you send him with us, it will not be denied to us. And when they opened their baggage and found their merchandise returned to them, they said: 'O our father, what more could we desire?' i.e., what do we want when our merchandise has been returned to us? 'And we will bring provisions for our family' i.e., we will bring them what will sustain them for their year and their stay, 'and protect our brother, and increase' because of him 'the measure of a camel's load.' Allah, exalted be He, said: 'That is an easy measure' i.e., in exchange for the loss of his other son. And Jacob, peace be upon him, was most protective of his son Benjamin, because he sensed in him the scent of his brother and found solace in him, and was compensated through him. Therefore he said: 'I will not send him with you until you give me a solemn pledge by Allah that you will surely bring him back to me, unless you are completely surrounded' i.e., unless you are all overcome and unable to bring him. 'And when they gave him their pledge, he said, "Allah is Witness over what we say."' He strengthened the pledges and confirmed the covenants, and took precautions for himself regarding his son, but no caution avails against fate! Were it not for his need and the need of his people for provisions, he would not have sent the precious son, but decrees have their rulings, and the Lord, exalted be He, decrees what He wills and chooses what He desires, and judges what He wills, and He is the Wise, the Knowing. Then he commanded them not to enter the city from one gate, but to enter from different gates. It is said: He intended that no one should afflict them with the evil eye, because they were handsome in form and beautiful in appearance. This was said by Ibn Abbas, Mujahid, Muhammad ibn Ka'b, Qatada, al-Suddi, and al-Dahhak. And it is said: He intended that they should disperse so that they might find news of Joseph or hear something about him. This was said by Ibrahim al-Nakha'i. The first is more apparent. Therefore he said: 'And I cannot avail you against Allah at all.' And Allah, exalted be He, said: 'And when they entered from where their father had commanded them, it did not avail them against Allah at all, except a need within the soul of Jacob which he satisfied. And indeed, he was a possessor of knowledge because of what We had taught him, but most of the people do not know.' And according to the People of the Book, he sent with them a gift to the Aziz ¹⁶ of pistachios, almonds, pine nuts, pistachio nuts, and honey, and they took the first dirhams and another commodity. 'So when they entered upon Joseph, he took his brother to himself; he said, "Indeed, I am your brother, so do not despair over what they used to do." And when he had furnished them with their provisions, he put the drinking cup into the bag of his brother. Then a caller called out, "O caravan, indeed you are thieves." They said, while approaching them, "What is it you are missing?" They said, "We are missing the measure of the king. And for whoever produces it is a camel's load, and I am responsible for it." They said, "By Allah, you have certainly known that we did not come to cause corruption in the land, and we have not been thieves." They said, "Then what should be the penalty for it if you should be liars?" They said, "Its penalty is that he in whose bag it is found - he himself will be its penalty. Thus do we punish the wrongdoers." So he began with their bags before the bag of his brother; then he extracted it from the bag of his brother. Thus did We plan for Joseph. He could not have taken his brother under the law of the king except that Allah willed. We raise in degrees whom We will, and over every possessor of knowledge is one [more] knowing. They said, "If he steals, a brother of his has stolen before." But Joseph kept it within himself and did not reveal it to them. He said, "You are worse in position, and Allah is most knowing of what you describe." They said, "O Aziz, indeed he has a father [who is] an old man, so take one of us in his place. Indeed, we see you as one of the doers of good." He said, "[I seek] refuge in Allah [from] that we take except him with whom we found our possession. Indeed, we would then be unjust."' He, exalted be He, mentions what happened when they entered with their brother Benjamin to his full brother Joseph, and his taking him aside, and informing him secretly that he was his brother, and commanding him to conceal that from them. And he consoled him for what they had done to him. Then he devised a plan to take him from them and keep him with him without them. So he commanded his servants to place his drinking cup, which he used to drink from and with which he measured food for the people, secretly into Benjamin's baggage. Then he informed them that they had stolen the king's measure, and promised them a reward for its return, a camel's load, and the caller guaranteed it for them. So they turned to those who accused them of that and rebuked them and denounced what they said to them: 'They said, "By Allah, you have certainly known that we did not come to cause corruption in the land, and we have not been thieves."' They said: You know that we are contrary to what you have accused us of regarding theft. 'They said, "Then what should be the penalty for it if you should be liars?" They said, "Its penalty is that he in whose bag it is found - he himself will be its penalty. Thus do we punish the wrongdoers."' And this was their law: that the thief was given to the one from whom he stole. Therefore they said: 'Thus do we punish the wrongdoers.' Allah, exalted be He, said: 'So he began with their bags before the bag of his brother; then he extracted it from the bag of his brother' to make it more remote from suspicion and more effective in the plan. Then Allah, exalted be He, said: 'Thus did We plan for Joseph. He could not have taken his brother under the law of the king' i.e., had they not acknowledged that the penalty was that he in whose bag it was found would be the penalty, Joseph would not have been able to take him from them under the policy of the king of Egypt, 'except that Allah willed. We raise in degrees whom We will' i.e., in knowledge, 'and over every possessor of knowledge is one [more] knowing.' This is because Joseph was more knowledgeable than them, more complete in opinion, and stronger in resolve and prudence. He only did what he did by Allah's command, because a great benefit would result from this matter afterward: the arrival of his father and his people to him and their coming to him. So when they witnessed the extraction of the cup from Benjamin's load, 'They said, "If he steals, a brother of his has stolen before."' meaning Joseph. It is said that he had stolen an idol of his maternal grandfather and broke it. And it is said that his aunt had attached a belt that belonged to Isaac between his clothes when he was young, and then they extracted it from his clothes while he was unaware of what she had done. She only intended that he should be with her and in her care because of her love for him. And it is said that he used to take food from the house and give it to the poor. And other things were said.

Thus: "They said, 'If he steals, a brother of his has stolen before.' But Joseph kept it secret within himself and did not disclose it to them. He said, 'You are in a worse situation, and God knows best what you describe.'" He answered them secretly, not openly, out of forbearance, generosity, pardon, and forgiveness. So they approached him with gentleness and compassion, saying: "O 'Aziz, he has an aged father; so take one of us in his place. Indeed, we see you as one of the doers of good." He said, "God forbid that we should take anyone except him with whom we found our property. Indeed, we would then be unjust." That is, if we release the accused and take the innocent, we would not do that nor permit it; we only take the one with whom we found our property. According to the People of the Book, Joseph made himself known to them at that time. This is one of their errors, as they did not understand it properly ¹⁷. "So when they despaired of him, they secluded themselves in private consultation. The eldest of them said, 'Do you not know that your father has taken from you a solemn oath by God, and before that you failed in your duty with Joseph? Therefore, I will not leave this land until my father permits me or God judges for me, and He is the best of judges. Return to your father and say, "O our father, indeed your son has stolen, and we did not testify except to what we knew, and we were not guardians of the unseen. Ask the town in which we were and the caravan in which we approached, and indeed we are truthful." He said, "Rather, your souls have enticed you to something, so patience is beautiful. Perhaps God will bring them all to me. Indeed, He is the Knowing, the Wise." And he turned away from them and said, "O my sorrow for Joseph," and his eyes became white from grief, and he was suppressing his anger. They said, "By God, you will not cease remembering Joseph until you become ill or die." He said, "I only complain of my suffering and grief to God, and I know from God what you do not know. O my sons, go and inquire about Joseph and his brother and do not despair of the relief of God. Indeed, no one despairs of the relief of God except the disbelieving people."' God Almighty informs about them: when they despaired of taking him from him, they secluded themselves, whispering among themselves. Their eldest, who was Reuben, said: "Do you not know that your father has taken from you a solemn oath by God, that you would bring him to me unless you are surrounded? You have broken his covenant and failed in your duty with him as you failed with his brother Joseph before. So I have no face to meet him. Therefore, I will not leave this land until my father permits me to come to him, or God judges for me by enabling me to return my brother to my father, and He is the best of judges." "Return to your father and say, 'O our father, indeed your son has stolen.'" That is, inform him of what you witnessed in apparent observation. "And we did not testify except to what we knew, and we were not guardians of the unseen. Ask the town in which we were and the caravan in which we approached." That is, this news that we have told you—that they took our brother because he stole—is a matter that became famous in Egypt and known to the caravan with which we were there. "And indeed we are truthful." He said, "Rather, your souls have enticed you to something, so patience is beautiful." That is, the matter is not as you mentioned; he did not steal, for that is not his nature or character. Rather, "your souls have enticed you to something, so patience is beautiful." Ibn Ishaq and others said: Since their failure regarding Benjamin was consequent upon their action regarding Joseph, he said to them what he said. This is as some of the Salaf said: Indeed, one of the punishments of a bad deed is another bad deed after it! Then he said: "Perhaps God will bring them all to me," meaning Joseph, Benjamin, and Reuben. "Indeed, He is the Knowing" of my condition and what I am suffering from the separation of loved ones, "the Wise" in what He decrees and does; He has perfect wisdom and conclusive proof. "And he turned away from them," i.e., he turned his face away from his sons, "and said, 'O my sorrow for Joseph.'" His new grief reminded him of the old grief, stirring what was latent, as some said: "Move your heart wherever you wish in love; love is only for the first beloved." Another said: "My companion blamed me at the graves for weeping, for the shedding of flowing tears. He said, 'Do you weep for every grave you see? For a grave lying between the sandy hill and the mounds?' I said to him, 'Indeed, grief begets grief, so leave me; this is all the grave of Malik.'" His saying: "And his eyes became white from grief" means from excessive weeping. "And he was suppressing his anger" i.e., he was filled with grief, sorrow, and longing for Joseph. When his sons saw what he was suffering from anguish and the pain of separation, they said to him out of mercy, compassion, and concern: "By God, you will not cease remembering Joseph until you become ill or die." They said: You will not stop remembering him until your body wastes away and your strength weakens; it would be better for you to be gentle with yourself. He said: "I only complain of my suffering and grief to God, and I know from God what you do not know." He said to his sons: I do not complain to you or to anyone else about what I am in; I only complain to God Almighty. And I know that God will grant me relief and a way out of what I am in. And I know that Joseph's dream must come true, and that I and you will prostrate to him as he saw. Therefore, he said: "And I know from God what you do not know." Then he said to them, urging them to seek Joseph and his brother and to investigate their matter: "O my sons, go and inquire about Joseph and his brother and do not despair of the relief of God. Indeed, no one despairs of the relief of God except the disbelieving people." That is, do not despair of relief after hardship, for no one despairs of God's relief, His deliverance, and the way out He decrees in difficulties except the disbelieving people. * * * "So when they entered upon him, they said, 'O 'Aziz, adversity has touched us and our family, and we have come with scant merchandise, so give us full measure and be charitable to us. Indeed, God rewards the charitable.' He said, 'Do you know what you did with Joseph and his brother when you were ignorant?' They said, 'Are you indeed Joseph?' He said, 'I am Joseph, and this is my brother. God has conferred favor upon us. Indeed, whoever fears God and is patient, then indeed God does not waste the reward of the doers of good.' They said, 'By God, God has preferred you over us, and we were indeed sinners.' He said, 'No blame upon you today. May God forgive you, and He is the Most Merciful of the merciful. Go with this shirt of mine and cast it over my father's face; he will become seeing. And bring me all your family.'" God Almighty informs about the return of Joseph's brothers to him, their coming to him, and their desire for what he had of provisions, and their request for charity by returning their brother Benjamin to them: "So when they entered upon him, they said, 'O 'Aziz, adversity has touched us and our family,'" meaning from drought, hardship, and many dependents, "and we have come with scant merchandise," i.e., weak goods, the like of which is not accepted from us unless you overlook. It was said: they were poor-quality dirhams; some said: few; some said: pine nuts, pistachio nuts, and the like. Ibn 'Abbas said: they were worn-out sacks, ropes, and the like. "So give us full measure and be charitable to us. Indeed, God rewards the charitable." It was said: by accepting it, as al-Suddi said. It was also said: by returning our brother to us, as Ibn Jurayj said. Sufyan ibn 'Uyaynah said: Charity was forbidden for our Prophet Muhammad, peace be upon him, citing this verse. Ibn Jarir narrated it.

When he saw their condition and the weak possessions they had brought, with nothing else left, he made himself known to them and showed compassion, saying to them, by the command of his Lord and their Lord, having uncovered his noble forehead and the state they would recognize: 'Do you know what you did with Joseph and his brother when you were ignorant?' They said, in utter amazement, having come to him many times without knowing he was him: 'Are you indeed Joseph?' He said: 'I am Joseph, and this is my brother.' God has been gracious to us. Indeed, whoever fears God and is patient, then God does not waste the reward of the doers of good.' They said: 'By God, God has preferred you over us, and we were indeed sinners.' He said: 'No blame upon you today. May God forgive you, and He is the Most Merciful of the merciful.' Then he ordered them to take his shirt and place it over their father's face, and he would regain his sight. Then he ordered them to bring all their families to Egypt. When the caravan departed, their father said: 'Indeed, I find the scent of Joseph, if you do not think me senile.' They said: 'By God, you are still in your old error.' Then when the bearer of good tidings came, he cast it over his face, and he returned to sight. He said: 'Did I not tell you that I know from God what you do not know?' They said: 'O our father, ask forgiveness for us of our sins; indeed, we were sinners.' He said: 'I will ask forgiveness for you from my Lord. Indeed, He is the Forgiving, the Merciful.' When they entered upon Joseph, he took his parents to himself and said: 'Enter Egypt, if God wills, in safety.' And he raised his parents upon the throne, and they fell down before him in prostration. He said: 'O my father, this is the interpretation of my vision from before; my Lord has made it reality. And He was good to me when He took me out of prison and brought you from the desert after Satan had incited between me and my brothers. Indeed, my Lord is subtle in what He wills. He is the Knowing, the Wise. My Lord, You have given me [something] of sovereignty and taught me of the interpretation of dreams. Creator of the heavens and earth, You are my protector in this world and the Hereafter. Cause me to die a Muslim and join me with the righteous.'

When they entered upon Joseph, he took his parents to himself ¹⁸ and said, 'Enter Egypt, if Allah wills, in safety.' It is said that this is a case of forward and backward arrangement; the interpretation is: He said, 'Enter Egypt,' and he took his parents to himself. Ibn Jarir weakened this, and he is excused. It is also said that he met them and took them in at the tent encampment, then when they approached the gate of Egypt, he said, 'Enter Egypt, if Allah wills, in safety.' This was said by al-Suddi. And if it were said that the matter does not need this either, and that his saying 'Enter' implies 'dwell in Egypt' or 'reside there,' 'if Allah wills, in safety,' it would also be correct and fine. According to the People of the Book, when Jacob reached the land of Goshen—which is the land of Bilbeis—Joseph went out to meet him. Jacob had sent his son Judah ahead of him as a herald of his arrival. According to them, the king granted them the land of Goshen to dwell in, and they and their children and livestock settled there. A group of commentators mentioned that when the arrival of the Prophet of Allah, Jacob—who is Israel—drew near, Joseph wanted to go out to meet him, so the king and his troops rode with him, as a service to Joseph and to honor the Prophet of Allah, Israel. And he prayed for the king, and Allah removed the remaining years of drought from the people of Egypt by the blessing of his arrival among them. Allah knows best. The total number of those who came with Jacob from his sons and their children—according to what Abu Ishaq al-Sabi'i reported from Abu 'Ubayda from Ibn Mas'ud—was sixty-three persons. Musa ibn 'Ubayda reported from Muhammad ibn Ka'b from 'Abdullah ibn Shaddad that they were eighty-three persons. Abu Ishaq reported from Masruq that they entered while they were three hundred and ninety persons. They said: And they left with Moses while they were more than six hundred thousand fighters. In the text of the People of the Book, they were seventy souls, and they named them. Allah Almighty said: 'And he raised his parents upon the throne.' It is said that his mother had died, as is the case with the scholars of the Torah. Some commentators said: Allah revived her. Others said: Rather, she was his aunt Leah, and the aunt is in the position of the mother. Ibn Jarir and others said: Rather, the apparent meaning of the Qur'an requires that his mother was still alive at that time, so the transmission of the People of the Book that contradicts it is not relied upon. This is strong, and Allah knows best. He raised them upon the throne, i.e., he seated them with him on his couch, 'and they fell down before him prostrating' ¹⁹, i.e., the parents and the eleven brothers prostrated to him, as a sign of honor and veneration. This was permissible for them, and it continued to be practiced in all laws until it was forbidden in our religion. 'And he said, O my father, this is the interpretation of my vision of old' ²⁰, i.e., this is the fulfillment of what I related to you: my seeing eleven stars, the sun, and the moon prostrating to me, when you commanded me to conceal it and promised me what you promised at that time. 'My Lord has made it true. And He was good to me when He took me out of prison' ²¹, i.e., after distress and hardship, He made me a ruler with authority in the land of Egypt wherever I wished. 'And brought you from the desert' ²², i.e., the wilderness. They were dwelling in the land of the Arabs from the land of al-Khayl. 'After Satan had sown discord between me and my brothers' ²³, i.e., regarding what they did to me in the past, which has been mentioned. Then he said: 'Indeed, my Lord is subtle in what He wills' ²⁴, i.e., when He wills something, He prepares its means, facilitates and eases them in ways that servants cannot perceive, but He determines and facilitates them by His subtle design and great power. 'Indeed, He is the Knowing, the Wise' ²⁵, i.e., knowing all things, wise in His creation, legislation, and decree. According to the People of the Book, Joseph sold the people of Egypt and others the food that was under his authority for all their wealth: gold, silver, real estate, furnishings, and everything they owned, until he sold them their own selves, and they became slaves. Then he released their land and freed their necks on the condition that they work, and one-fifth of what they produced from their crops and fruits would be for the king. This became the custom of the people of Egypt after him. Al-Tha'labi narrated that he would not eat his fill during those years, so as not to forget the hungry, and that he only ate one meal at midday. He said: Thus, he was followed in this.

1. إِبْرَاهِيم وَإِسْحَق : Abraham and Isaac, patriarchs in the Islamic tradition, revered as prophets.
2. الْخَلِيل : Al-Khalil, 'the Friend', a title of Prophet Abraham, indicating his close relationship with God.
3. عَلِيمٌ حَكِيم : All-Knowing and All-Wise, two attributes of God emphasizing His perfect knowledge and wisdom.
4. عَمُودَان : Dual form of 'amud (pillar), possibly referring to two stars or celestial bodies.
5. sawwalat lakum anfusukum amran : Literally 'your souls enticed you to something,' meaning they made the act seem appealing or justified.
6. ta'wil al-ahadith : Interpretation of events or dreams; a technical term in Quranic exegesis and Sufism for understanding the inner meaning of narratives.
7. al-fustuq wa al-sanawbar wa al-butm : Pistachios, pine nuts, and pistachio mastic (or terebinth); types of nuts or resin.
8. Nawf al-Bikali : A tabi'i (follower of the Companions) known for his knowledge of biblical stories (Isra'iliyyat).
9. 'Aziz : Title meaning 'the mighty' or 'the powerful,' used for a high-ranking official in Egypt, often translated as 'vizier' or 'governor.'
10. 'Amaliq : The Amalekites, an ancient people mentioned in the Bible and Islamic tradition, often associated with pre-Islamic Arabia and Egypt.
11. al-qawiyy al-amin : The strong and trustworthy; a phrase from the Quran (28:26) describing the ideal employee.
12. hatta idha balagha ashuddahu wa balagha arba'ina sanah : Quran 46:15, referring to the age of forty as the peak of maturity and the time of prophetic revelation.
13. al-ʿAzīz : Title of the Egyptian official, often translated as 'the mighty one' or 'the governor'.
14. Zulaykhā : Name of the wife of al-ʿAzīz, who attempted to seduce Joseph.
15. Qiṭfīr : Name of the husband of Zulaykha, also known as Potiphar.
16. Aziz : Title meaning 'the Mighty' or 'the Honored', used for the high-ranking official in Egypt, often identified as Potiphar in the biblical narrative.
17. ghalitu fihi wa lam yafhamuhu jayyidan : They erred in it and did not understand it well; refers to the biblical account of Joseph revealing himself earlier.
18. āwā ilayhi abawayhi : He took his parents to himself, meaning he embraced them and brought them close.
19. sujūdan : Prostration as a gesture of honor and respect, permissible in previous laws but abrogated in Islam.
20. ta'wīl ru'yāya : Interpretation or fulfillment of the dream Joseph had as a child.
21. akhrajanī min al-sijn : Took me out of prison; refers to Joseph's release from imprisonment.
22. al-badw : The desert or wilderness; here referring to the nomadic region where Jacob's family lived.
23. nazagha al-shayṭānu : Satan sowed discord; refers to the jealousy and plot of Joseph's brothers.
24. laṭīfun limā yashā'u : Subtle in what He wills; Allah's gentle and precise management of affairs.
25. al-'alīmu al-ḥakīmu : The All-Knowing, the All-Wise; two of Allah's attributes.

Mention of the wondrous events that occurred in the life of Israel [1].

The kings in that regard. I said: And indeed, the Commander of the Faithful, 'Umar ibn al-Khattab, may Allah be pleased with him, did not fill his belly during the Year of the Ashes ¹ until the drought ended and abundance came. Al-Shafi'i said: A Bedouin man said to 'Umar after the Year of the Ashes had passed: "Indeed, you have emerged from it, and you are the son of a free woman!" Then, when Joseph, peace be upon him, saw that his blessing was complete and his family was reunited, he recognized that this abode is not one of permanent settlement, and that everything in it and upon it is perishable, and that after completion there is only decline. So at that moment, he praised his Lord as He deserves, acknowledged His immense favor and grace, and asked of Him—and He is the best of those who are asked—that He cause him to die, i.e., at the time of his death, upon Islam, and that He join him with His righteous servants. This is similar to what is said in supplication: "O Allah, cause us to live as Muslims and cause us to die as Muslims," meaning at the time You cause us to die. It is also possible that he asked for this at the time of his death ², just as the Prophet, may Allah bless him and grant him peace, asked at the time of his death to be raised to the Highest Assembly ³ and the righteous companions among the prophets and messengers, as he said: "O Allah, with the Highest Companion" three times. Then he passed away. It is also possible that Joseph, peace be upon him, asked for death upon Islam while he was in good health and safety, and that this was permissible in their religion and law, as is narrated from Ibn 'Abbas that he said: "No prophet ever wished for death before Joseph." As for our law, it is forbidden to pray for death except in times of trials, as in the hadith of Mu'adh in the supplication narrated by Ahmad: "And when You intend to try a people, then cause us to die unto You without being tried." And in another hadith: "O son of Adam, death is better for you than trial." And Mary, peace be upon her, said: "Oh, would that I had died before this and been a thing forgotten, completely forgotten." And 'Ali ibn Abi Talib wished for death when matters became grave, trials became great, fighting intensified, and talk and gossip increased. And al-Bukhari ⁴, the author of the Sahih, wished for that when his situation became severe and he encountered terrors from his opponents. As for times of ease, al-Bukhari and Muslim narrated in their Sahihs from Anas ibn Malik that the Messenger of Allah, may Allah bless him and grant him peace, said: "Let none of you wish for death due to a harm that has befallen him. If he is a doer of good, perhaps he may increase [in good], and if he is an evildoer, perhaps he may seek to make amends. But let him say: 'O Allah, keep me alive as long as life is good for me, and cause me to die when death is good for me.'" The "harm" here refers to what afflicts a servant in his body, such as illness and the like, not in his religion. It appears that the Prophet of Allah, Joseph, peace be upon him, asked for that either at the time of his death or if that was to be the case. Ibn Ishaq narrated from the People of the Book that Jacob resided in the land of Egypt with Joseph for seventeen years, then he died, peace be upon him. He had instructed Joseph, peace be upon him, to bury him near his forefathers Abraham and Isaac. Al-Suddi said: So he embalmed him and sent him to the land of Syria, and buried him in the cave ⁵ near his father Isaac and his grandfather al-Khalil ⁶, peace be upon them. According to the People of the Book, Jacob's age when he entered Egypt was one hundred and thirty years. And according to them, he resided in the land of Egypt for seventeen years. Yet they say: So his total age was one hundred and forty years. This is the text of their book, and it is an error: either in the copy, or from them, or they omitted the fraction, though it is not their custom to do so in matters greater than this, so how could they use this method here? And Allah Almighty said [in His Mighty Book]: "Or were you witnesses when death approached Jacob, when he said to his sons, 'What will you worship after me?' They said, 'We will worship your God and the God of your fathers, Abraham, Ishmael, and Isaac—one God, and we are Muslims to Him'" ⁷. He was instructing his sons about sincerity, which is the religion of Islam that Allah sent the prophets with, peace be upon them. The People of the Book mentioned that he instructed his sons one by one, told them what would happen to them, and gave Judah glad tidings of a great prophet from his descendants whom the peoples would obey, and he is Jesus son of Mary. And Allah knows best. They mentioned that when Jacob died, the people of Egypt mourned him for seventy days, and Joseph ordered the physicians to embalm him with perfume, and he remained in that state for forty days. Then Joseph sought permission from the king of Egypt to go out with his father to bury him among his family, and he permitted him. The nobles and elders of Egypt went out with him. When they reached Hebron, they buried him in the cave that Abraham al-Khalil had purchased from Ephron son of Zohar the Hittite, and they held a mourning period for him of seven days. They said: Then they returned to their land, and Joseph's brothers consoled Joseph over their father, and they showed tenderness to him, so he honored them and gave them a good return. They then settled in the land of Egypt. Then death approached Joseph, peace be upon him, and he instructed that his body be carried with them when they left Egypt and be buried with his forefathers. So they embalmed him and placed him in a coffin, and he remained in Egypt until Moses, peace be upon him, took him out and buried him with his forefathers, as will come. They said: He died at the age of one hundred and ten years. This is their text as I have seen it and as Ibn Jarir also narrated. Mubarak ibn Fadala said, on the authority of al-Hasan: Joseph was thrown into the well when he was seventeen years old, he was absent from his father for eighty years, he lived after that for twenty-three years, and he died at the age of one hundred and twenty years. Someone else said: He instructed his brother Judah, peace be upon him. The Story of Job, peace be upon him. Ibn Ishaq said: He was a man from the Romans. He is Job son of Maws ⁸ son of Rizah ⁹ son of al-'Ays ¹⁰ son of Isaac son of Abraham al-Khalil. Someone else said: He is Job son of Maws son of Ra'wil ¹¹ son of al-'Ays son of Isaac son of Jacob. And other genealogies have been mentioned. Ibn 'Asakir narrated that his mother was the daughter of Lot, peace be upon him. It was also said that his father was among those who believed in Abraham, peace be upon him, on the day he was thrown into the fire and it did not burn him. The first is the more famous, because he is from the descendants of Abraham, as we established regarding the verse: "And of his descendants, David and Solomon and Job and Joseph and Moses and Aaron" ¹²—that the correct view is that the pronoun refers to Abraham, not Noah, peace be upon them. He is among the prophets explicitly mentioned as receiving revelation in Surat al-Nisa' in the verse: "Indeed, We have revealed to you as We revealed to Noah and the prophets after him. And We revealed to Abraham, Ishmael, Isaac, Jacob, the Tribes, Jesus, and Job" ¹³. So the correct view is that he is from the progeny of al-'Ays son of Isaac. His wife: it is said her name was "Liya" ¹⁴ daughter of Jacob; it is also said Rahma ¹⁵ daughter of Afrathim ¹⁶; and it is said [Liya] daughter of Mansa ¹⁷ son of Joseph son of Jacob. This last is more famous, so we mention it here. Then we will turn to mention the prophets of the Children of Israel after mentioning his story, if Allah wills. In Him is trust and upon Him is reliance.

Allah the Exalted said: "And [mention] Job, when he called to his Lord, 'Indeed, adversity has touched me, and You are the Most Merciful of the merciful.' So We responded to him and removed what afflicted him of adversity. And We gave him back his family and the like thereof with them as a mercy from Us and a reminder for the worshippers ¹²." And He said in Surah Sad: "And remember Our servant Job, when he called to his Lord, 'Indeed, Satan has touched me with hardship and torment.' [So he was told], 'Strike [the ground] with your foot; this is a [spring for] a cool bath and drink.' And We gave him back his family and the like thereof with them as a mercy from Us and a reminder for those of understanding. And [We said], 'Take in your hand a bunch [of grass] and strike with it and do not break your oath.' Indeed, We found him patient. An excellent servant! Indeed, he was one who repeatedly turned back [to Allah]." Ibn Asakir narrated via al-Kalbi that he said: The first prophet sent was Idris, then Noah, then Abraham, then Ishmael, then Isaac, then Jacob, then Joseph, then Lot, then Hud, then Salih, then Shu'ayb, then Moses and Aaron, then Elijah, then Elisha, then 'Urfi ¹⁸ ibn Suwaylakh ibn Afrathim ibn Yusuf ibn Ya'qub, then Jonah ibn Matta from the tribe of Ya'qub, then Job ibn Zarah ibn Amus ibn Lifraz ibn al-'Is ibn Ishaq ibn Ibrahim. There is some consideration in this order: for Hud and Salih, the well-known view is that they were after Noah, and it is said after Abraham. And Allah knows best ¹⁹. The scholars of exegesis, history, and others said: Job was a man of abundant wealth of all kinds and types: livestock, slaves, cattle, and vast lands in the land of Thaniyya in the region of Hawran. Ibn Asakir narrated that all of it belonged to him. He had many children and family. All of that was taken from him, and he was afflicted in his body with various types of affliction ²⁰, and no limb remained sound except his heart and tongue, with which he remembered Allah, the Mighty and Majestic. Throughout all of this, he was patient, seeking reward, remembering Allah night and day, morning and evening. His illness lasted so long that his companions shunned him, his intimates became wary of him, he was expelled from his town and thrown onto a dunghill outside it, and people cut off from him. No one remained to care for him except his wife, who preserved his rights and remembered his past kindness and compassion towards her. She would go to him, tend to his affairs, help him with his needs, and manage his welfare. Her situation became weak and her wealth diminished until she served people for wages to feed him and meet his needs. May Allah be pleased with her and grant her pleasure. She was patient with him through what befell them both: the loss of wealth and children, and her own affliction of losing her husband, financial hardship, and serving people after having enjoyed happiness, blessings, service, and honor. Indeed, we belong to Allah and to Him we shall return! It is established in the Sahih that the Messenger of Allah, peace and blessings be upon him, said: "The people most severely tested are the prophets, then the righteous, then the next best, then the next best" ²¹. And he said: "A man is tested according to his religion; if his religion is firm, his trial is increased." All of this only increased Job, peace be upon him, in patience, seeking reward, praise, and gratitude. So much so that his patience became proverbial, and the types of afflictions that befell him also became proverbial. It has been narrated from Wahb ibn Munabbih and others among the scholars of the Children of Israel a long story about Job, concerning how his wealth and children were lost and how he was afflicted in his body. Allah knows best about its authenticity. Mujahid said: Job, peace be upon him, was the first to be afflicted with smallpox. They differed regarding the duration of his trial. Wahb claimed he was tried for three years, no more, no less. Anas said: He was tried for seven years and some months, and he was thrown onto a dunghill of the Children of Israel, with animals crawling over his body until Allah relieved him, gave him a great reward, and praised him well. Humaid said: He remained in his trial for eighteen years. Al-Suddi said: His flesh fell off until only bone and sinew remained. His wife would bring ashes and spread them under him. When this became prolonged for her, she said: "O Job, if only you would call upon your Lord to relieve you." He said: "I lived seventy years in health; is it too little for Allah that I should be patient for Him for seventy years?" She was distressed by this speech, and she used to serve people for wages and feed Job, peace be upon him. Then people stopped employing her, knowing she was Job's wife, fearing that some of his affliction might befall them or that they might be contaminated by mixing with him. When she could find no one to employ her, she went and sold one of her braids to some noblewomen for abundant good food, and brought it to Job. He said: "Where did you get this?" and disapproved of it. She said: "I served people for it." The next day, she could not find anyone, so she sold the other braid for food and brought it to him. He again disapproved and swore he would not eat it until she told him where she got the food. She uncovered her head from her veil, and when he saw her head shaved, he said in his supplication: "[My Lord], indeed, adversity has touched me, and You are the Most Merciful of the merciful." Ibn Abi Hatim ²² said: My father narrated to us, Abu Salamah narrated to us, Jarir ibn Hazim narrated to us, from Abdullah ibn Ubayd ibn Umayr, who said: Job had two brothers. One day they came but could not approach him because of his smell, so they stood at a distance. One said to the other: "If Allah knew any good in Job, He would not have afflicted him with this." Job was distressed by their words as he had never been distressed by anything before. He said: "O Allah, if You know that I never spent a night full while knowing of a hungry person, then testify for me." And it was testified from heaven while they were listening. Then he said: "O Allah, if You know that I never had two shirts while knowing of a naked person, then testify for me." And it was testified from heaven while they were listening. Then he said: "O Allah, by Your might," and he fell prostrate, saying: "O Allah, by Your might, I will never raise my head until You remove [this affliction] from me." He did not raise his head until it was removed from him. Ibn Abi Hatim and Ibn Jarir both narrated: Yunus ibn Abd al-A'la narrated to us, Ibn Wahb informed us, Nafi' ibn Yazid informed me, from 'Uqayl, from al-Zuhri, from Anas ibn Malik, that the Prophet, peace and blessings be upon him, said: "Indeed, Allah's prophet Job remained in his affliction for eighteen years, and both near and far rejected him, except for two of his brothers who were among his closest brothers. They would go to him morning and evening. One said to the other: 'By Allah, Job has committed a sin that no one in the worlds has committed.' His companion said: 'What is that?' He said: 'For eighteen years, his Lord has not had mercy on him to remove what is afflicting him.' When they went to him, the man could not restrain himself until he mentioned that to him. Job said: 'I do not know what you are saying, except that Allah, the Mighty and Majestic, knows that I used to pass by two men who were disputing and they would mention Allah, and I would return to my home and expiate for them, disliking that Allah be mentioned except in truth.' He said: 'He would go out for his need, and when he finished, his wife would take his hand until he returned. One day she was late for him, so Allah revealed to Job in his place: "Strike [the ground] with your foot; this is a [spring for] a cool bath and drink." She was delayed, so she went out to look for him, and he came towards her, Allah having removed his affliction, and he was in the best condition. When she saw him, she said: 'O, may Allah bless you! Have you seen Allah's prophet, the one who was afflicted? By Allah, if I had seen him like that, I would not have seen a man more resembling him than you when he was healthy.'"

He said: "Then I am He." He had two threshing floors ²³: one for wheat and one for barley. So Allah sent two clouds: when one was over the wheat threshing floor, it poured gold into it until it overflowed, and the other poured silver into the barley threshing floor until it overflowed. This is the wording of Ibn Jarir, and it was narrated in full by Ibn Hibban in his Sahih from Muhammad ibn al-Hasan ibn Qutaybah, from Harmalah, from Ibn Wahb, with this chain. This is extremely strange as a marfu' ²⁴ narration; it is more likely to be mawquf ²⁵. Ibn Abi Hatim said: My father narrated to us: Ibn Isma'il narrated to us: Hammad narrated to us: 'Ali ibn Zayd informed us, from Yusuf ibn Mihran, from Ibn 'Abbas, who said: "Allah clothed him with a garment from Paradise, and Ayyub moved aside and sat in a corner. Then his wife came and did not recognize him. She said: 'O servant of Allah, where has this afflicted man who was here gone? Perhaps the dogs or wolves have taken him.' She spoke to him for a while, and he said: 'Woe to you, I am Ayyub!' She said: 'Are you mocking me, O servant of Allah?' He said: 'Woe to you, I am Ayyub; Allah has restored my body to me.'" Ibn 'Abbas said: "And Allah returned to him his wealth and his children exactly as they were, and the like of them with them." Wahb ibn Munabbih said: "Allah revealed to him: 'I have returned to you your family and your wealth and the like of them with them. So bathe with this water, for in it is your healing, and offer a sacrifice for your companions, and ask forgiveness for them, for they have disobeyed Me concerning you.'" Narrated by Ibn Abi Hatim. Ibn Abi Hatim said: Abu Zur'ah narrated to us: 'Amr ibn Marzuq narrated to us: Hammam narrated to us, from Qatadah, from al-Nadr ibn Anas, from Bashir ibn Nahik, from Abu Hurayrah, from the Prophet (peace be upon him), who said: "When Allah cured Ayyub (peace be upon him), He rained upon him locusts of gold. He began to take them in his hand and put them in his garment. It was said to him: 'O Ayyub, are you not satisfied?' He said: 'O Lord, who can be satisfied with Your mercy?'" This was also narrated by Imam Ahmad from Abu Dawud al-Tayalisi and 'Abd al-Samad from Hammam from Qatadah. Ibn Hibban narrated it in his Sahih from 'Abdullah ibn Muhammad al-Azdi, from Ishaq ibn Rahawayh, from 'Abd al-Samad. None of the authors of the six books ²⁶ recorded it, but it meets the conditions of authenticity. And Allah knows best. Imam Ahmad said: Sufyan narrated to us, from Abu al-Zinad, from al-A'raj, from Abu Hurayrah: "A swarm of locusts of gold was sent upon Ayyub, and he began to gather them in his garment. It was said: 'O Ayyub, did We not give you enough?' He said: 'O Lord, who can dispense with Your bounty?'" This is mawquf. It has also been narrated from Abu Hurayrah through another chain as marfu'. Imam Ahmad said: 'Abd al-Razzaq narrated to us: Ma'mar narrated to us, from Hammam ibn Munabbih, who said: This is what Abu Hurayrah narrated to us: The Messenger of Allah (peace be upon him) said: "While Ayyub was bathing naked, a swarm of locusts of gold fell upon him. Ayyub began to scoop them up into his garment. His Lord, the Mighty and Majestic, called him: 'O Ayyub, did I not make you independent of what you see?' He said: 'Yes, O Lord, but I have no independence from Your blessing.'" Al-Bukhari narrated it from the hadith of 'Abd al-Razzaq. His saying: "Stamp with your foot" ²⁷ means: strike the ground with your foot. He obeyed what he was commanded. So Allah caused a spring of cool water to gush forth for him, and he was commanded to bathe in it and drink from it. Allah removed from him the pain, harm, sickness, and disease that had been in his body, outwardly and inwardly. After all that, Allah gave him outward and inward health, complete beauty, and abundant wealth, until He poured upon him wealth in abundance, a great rain of locusts of gold. And Allah restored his family to him, as He said: "And We gave him back his family and the like of them with them" ²⁸. It is said that Allah revived them exactly as they were, and it is said that He rewarded him for those who had passed and compensated him in this world with others, and will gather them all together in the Hereafter. His saying: "a mercy from Us" ²⁹ means: We removed his hardship and uncovered the harm that was upon him, out of mercy, compassion, and kindness from Us. "And a reminder for the worshippers" ³⁰ means: a lesson for those who are afflicted in their body, wealth, or children, that they have an example in the Prophet of Allah, Ayyub, when Allah afflicted him with something greater than that, and he was patient and sought reward until Allah relieved him. Whoever understands from this that his wife's name is "Rahmah" from this verse has gone far astray and made a deep error. Al-Dahhak said, from Ibn 'Abbas: "Allah restored her youth and increased her, until she bore him twenty-six male children. Ayyub lived after that for seventy years in the land of Rum ³¹ upon the religion of Hanifiyyah ³². Then they changed the religion of Ibrahim after him." His saying: "And take in your hand a bundle [of grass] and strike with it, and do not break your oath" ³³. This is a concession from Allah to His servant and messenger Ayyub (peace be upon him) regarding his oath to strike his wife one hundred lashes. It is said that his oath was because she sold her braids ³⁴, and it is said because Satan appeared to her in the form of a physician prescribing a remedy for Ayyub, so she came and told him, and he recognized that it was Satan, so he swore to strike her one hundred lashes. When Allah cured him, He gave him the ruling to take a bundle (dighth) ³⁵, which is like a cluster that combines the stalks, and strike her with it once, and this would be considered equivalent to striking with one hundred lashes, fulfilling his oath without breaking it. This is a relief and a way out for those who fear Allah and obey Him, especially concerning his patient, hopeful, enduring, truthful, righteous, and guided wife, may Allah be pleased with her. Therefore, Allah followed the concession with the reason: "Indeed, We found him patient. An excellent servant! Indeed, he was ever turning in repentance" ³⁶. Many jurists have applied this concession in the chapter of oaths and vows, while others have expanded it, even writing a book of legal stratagems ³⁷ for release from oaths, prefacing it with this noble verse and including many strange and marvelous things. We will mention some of that in the Book of Rulings, when we reach it, if Allah wills. Ibn Jarir and other historians have mentioned that when Ayyub (peace be upon him) died, he was ninety-three years old. It is also said that he lived longer than that. Layth narrated from Mujahid, meaning: "Allah will argue on the Day of Resurrection with Sulayman (peace be upon him) as an example for the rich, with Yusuf (peace be upon him) as an example for the slaves, and with Ayyub (peace be upon him) as an example for the afflicted." Narrated by Ibn 'Asakir with similar meaning. He bequeathed to his son "Hawmal", and after him his son "Bishr" ibn Ayyub took charge, whom many people claim is "Dhu al-Kifl" ³⁸. Allah knows best. This son died, and he was a prophet according to their claim, and he lived seventy-five years. Let us mention here the story of Dhu al-Kifl, since some say he was the son of Ayyub (peace be upon them). Story of Dhu al-Kifl, whom some claim was the son of Ayyub. Allah said after the story of Ayyub in Surah al-Anbiya': "And [mention] Isma'il and Idris and Dhu al-Kifl; all were of the patient. And We admitted them into Our mercy. Indeed, they were of the righteous" ³⁹.

And He, exalted, said after the story of Job also in Surah Sad: "And remember Our servants Abraham, Isaac, and Jacob, those of strength and vision ⁴⁰. Indeed, We purified them with a pure quality: the remembrance of the abode ⁴¹. And indeed they are, with Us, among the chosen and the best. And remember Ishmael, Elisha, and Dhul-Kifl ⁴², and all are among the best." So the apparent meaning from His mention in the Mighty Qur'an with praise of him, coupled with these noble prophets, is that he was a prophet, upon him be the prayers and peace of his Lord. And this is the well-known view. Others have claimed that he was not a prophet, but rather a righteous man and a just judge ⁴³. Ibn Jarir ⁴⁴ remained undecided about that, and God knows best. Ibn Jarir and Abu Najih ⁴⁵ reported from Mujahid ⁴⁶ that he was not a prophet, but rather a righteous man. He had guaranteed for his people to suffice them in their affairs and judge between them with justice, and he did so, so he was called Dhul-Kifl ⁴⁷. Ibn Jarir and Ibn Abi Hatim ⁴⁸ reported via Dawud ibn Abi Hind ⁴⁹ from Mujahid that he said: When Elisha grew old, he said: "If only I could appoint a successor over the people to work among them during my lifetime, so that I might see how he works." So he gathered the people and said: "Who will accept from me three conditions, and I will appoint him as my successor: he fasts during the day, stands in prayer at night, and does not become angry." He said: Then a man whom the eye would despise stood up and said: "I will." He said: "You will fast during the day, stand in prayer at night, and not become angry?" He said: "Yes." He said: So he turned him away that day, and said the same the next day, and the people remained silent, and that man stood up and said: "I will," so he appointed him as his successor. He said: Then Iblis ⁵⁰ said to the devils: "Go to so-and-so," but they could not overcome him. So he said: "Leave him to me." So he came to him in the form of an old, poor man, and came to him when he had taken his resting place for the midday nap, for he only slept that one nap during the day and night. He knocked on the door, and he said: "Who is this?" He said: "An old, oppressed man." He said: So he got up and opened the door, and he began to tell him his story, saying: "There is a dispute between me and my people, and they have wronged me and done such and such to me," and he kept prolonging it until the time for the afternoon prayer came and the nap was lost. He said: "When I go out, I will take your right for you." So he left and went out, and he was in his assembly, and he kept looking to see if he could see the old man, but he did not see him. So he got up to follow him. The next day, he was judging between the people and waiting for him, but he did not see him. When he returned for his nap and took his resting place, he came and knocked on the door. He said: "Who is this?" He said: "The old, oppressed man." He opened for him and said: "Did I not tell you that when I sit, come to me?" He said: "They are the worst of people; when they know you are sitting, they say we will give you your right, but when you get up, they deny me." He said: "Go, and when I go out, come to me." He said: So he lost his nap, and went out and kept waiting for him but did not see him, and sleep became difficult for him. So he said to one of his family: "Do not let anyone approach this door until I sleep, for sleep has become difficult for me." When that hour came, he came, and the man said to him: "Go back, go back." He said: "I came to him yesterday and mentioned my matter to him." He said: "No, by God, he ordered us not to let anyone approach him." When he could not, he looked and saw a window in the house, so he climbed through it, and there he was in the house, and he was knocking on the door from inside. He said: So the man woke up and said: "O so-and-so, did I not order you?" He said: "As for from my side, by God, you were not approached; look from where you were approached." He said: So he got up to the door, and there it was locked as he had locked it, and there was the man with him in the house, so he recognized him. He said: "Enemy of God?" He said: "Yes, you have exhausted me in everything, so I did all you see to make you angry." So God named him Dhul-Kifl, because he guaranteed a matter and fulfilled it. Ibn Abi Hatim also reported from Ibn Abbas ⁵¹ something close to this context, and similarly it is reported from Abdullah ibn al-Harith ⁵², Muhammad ibn Qays ⁵³, Ibn Hujayra al-Akbar ⁵⁴, and others among the Salaf ⁵⁵ similar to this. Ibn Abi Hatim said: My father narrated to us, Abu al-Jamahir ⁵⁶ narrated to us, Sa'id ibn Bashir ⁵⁷ narrated to us, Qatada ⁵⁸ narrated to us from Kinana ibn al-Akhnas ⁵⁹, who said: I heard al-Ash'ari—meaning Abu Musa ⁶⁰, may God be pleased with him—while he was on this pulpit saying: "Dhul-Kifl was not a prophet, but he was a righteous man who prayed one hundred prayers every day, and Dhul-Kifl guaranteed for him after him, and he prayed one hundred prayers every day, so he was called Dhul-Kifl." Ibn Jarir reported it via Abd al-Razzaq ⁶¹ from Ma'mar ⁶² from Qatada, who said: Abu Musa al-Ash'ari said... and he mentioned it as disconnected ⁶³. As for the hadith narrated by Imam Ahmad ⁶⁴: Asbat ibn Muhammad ⁶⁵ narrated to us, al-A'mash ⁶⁶ narrated to us from Abdullah ibn Abdullah ⁶⁷ from Sa'd, the freed slave of Talha ⁶⁸, from Ibn Umar ⁶⁹ who said: I heard from the Messenger of God, may God bless him and grant him peace, a hadith that if I had only heard it once or twice—until he counted seven times—I would not have narrated it, but I have heard it more than that. He said: "There was a man called al-Kifl ⁷⁰ from the Children of Israel who did not refrain from any sin he committed. A woman came to him, and he gave her sixty dinars to have intercourse with her. When he sat with her as a man sits with his wife, she trembled and wept. He said to her: 'What makes you weep? Have I forced you?' She said: 'No, but this is an act I have never done, and need compelled me to it.' He said: 'You do this and have never done it before?' Then he got down and said: 'Take the dinars and go.' Then he said: 'By God, al-Kifl will never disobey God again.' So he died that very night, and in the morning it was written on his door: 'God has forgiven al-Kifl.'" At-Tirmidhi ⁷¹ narrated it from the hadith of al-A'mash and said it is hasan ⁷², and he mentioned that some narrated it and stopped it at Ibn Umar. So it is a very strange hadith, and its chain has some issues, for this Sa'd—Abu Hatim ⁷³ said: I do not know him except through one hadith. Ibn Hibban ⁷⁴ declared him trustworthy, and only this Abdullah ibn Abdullah al-Razi ⁷⁵ narrated from him. God knows best. And if it is preserved, it is not about Dhul-Kifl; rather, the wording of the hadith is "al-Kifl" without the possessive construction, so he is another man besides the one mentioned in the Qur'an. God, exalted, knows best.

1. عام الرمادة : Year of the Ashes: a severe drought that occurred during the caliphate of 'Umar ibn al-Khattab, so named because the land turned to ashes.
2. عليه السلام : Peace be upon him: a formula of respect used after mentioning prophets.
3. الملأ الأعلى : The Highest Assembly: refers to the angels and righteous souls in the highest heaven.
4. البخاري : Al-Bukhari: Muhammad ibn Isma'il al-Bukhari, the renowned hadith scholar and compiler of Sahih al-Bukhari.
5. المغارة : The cave: the Cave of Machpelah in Hebron, where the patriarchs are buried.
6. الخليل : Al-Khalil: 'the Friend,' a title of the prophet Abraham.
7. البقرة 133 : Quran 2:133: 'Or were you witnesses when death approached Jacob...'
8. موص : Maws: a name in Job's genealogy, possibly a variant of 'Moses' or another figure.
9. رزاح : Rizah: a name in Job's genealogy.
10. العيص : Al-'Ays: a name in Job's genealogy, identified as a son of Isaac.
11. رعويل : Ra'wil: a name in Job's genealogy, possibly a variant of 'Reuel'.
12. الأنعام 84 : Quran 6:84: 'And of his descendants, David and Solomon and Job and Joseph and Moses and Aaron...'
13. النساء 163 : Quran 4:163: 'Indeed, We have revealed to you as We revealed to Noah and the prophets after him...'
14. ليا : Liya: a name, possibly Leah, daughter of Jacob.
15. رحمة : Rahma: a name meaning 'mercy'.
16. أفراثيم : Afrathim: a name, possibly Ephraim.
17. منسا : Mansa: a name, possibly Manasseh.
18. ʿUrfī : A prophet mentioned in some traditions; his identity is uncertain.
19. Allāhu aʿlam : Arabic phrase meaning 'Allah knows best,' used to acknowledge uncertainty.
20. balāʾ : Trial or affliction, often sent by Allah to test faith.
21. al-amthal fa-l-amthal : Meaning 'the next best, then the next best,' indicating a hierarchy of righteousness.
22. Ibn Abī Ḥātim : A renowned Islamic scholar and traditionist (d. 938 CE).
23. andar : A threshing floor, a place where grain is threshed and stored.
24. marfu' : A hadith attributed to the Prophet Muhammad (peace be upon him) with a chain of transmission going back to him.
25. mawquf : A hadith attributed to a Companion of the Prophet, not to the Prophet himself.
26. six books : The six canonical hadith collections: Sahih al-Bukhari, Sahih Muslim, Sunan Abu Dawud, Sunan al-Tirmidhi, Sunan al-Nasa'i, and Sunan Ibn Majah.
27. Stamp with your foot : Reference to Quran 38:42, where Ayyub is commanded to strike the ground with his foot to bring forth a spring.
28. And We gave him back his family and the like of them with them : Quran 38:43.
29. a mercy from Us : Quran 38:43.
30. And a reminder for the worshippers : Quran 38:43.
31. Rum : The Byzantine or Roman Empire, often referring to Anatolia or the eastern Mediterranean region.
32. Hanifiyyah : The pure monotheistic religion of Abraham, often synonymous with Islam.
33. And take in your hand a bundle [of grass] and strike with it, and do not break your oath : Quran 38:44.
34. sold her braids : A tradition that Ayyub's wife sold her hair to provide for him, leading to his oath.
35. dighth : A bundle or handful of thin stalks or grass, used to fulfill an oath of striking without causing harm.
36. Indeed, We found him patient. An excellent servant! Indeed, he was ever turning in repentance : Quran 38:44.
37. legal stratagems : Legal devices or loopholes used to circumvent oaths or obligations while technically fulfilling them.
38. Dhu al-Kifl : A prophet mentioned in the Quran (21:85-86, 38:48), often identified with Ezekiel or a son of Ayyub.
39. And [mention] Isma'il and Idris and Dhu al-Kifl; all were of the patient. And We admitted them into Our mercy. Indeed, they were of the righteous : Quran 21:85-86.
40. أُولِي الْأَيْدِي وَالْأَبْصَارِ : Literally 'possessors of hands and eyesight'; interpreted as strength in worship and insight in religion.
41. ذِكْرَى الدَّارِ : Remembrance of the Hereafter; their devotion to the afterlife.
42. ذَا الْكِفْلِ : Dhul-Kifl; a prophet or righteous man mentioned in the Qur'an. The name means 'possessor of a portion' or 'the one who guaranteed'.
43. حَكَمًا مُقْسِطًا : A just judge; one who rules with equity.
44. ابْنُ جَرِيرٍ : Ibn Jarir al-Tabari (d. 310 AH/923 CE), renowned historian and Qur'an commentator.
45. أَبُو نَجِيحٍ : Abu Najih; a transmitter of hadith, possibly Yasar or another.
46. مُجَاهِدٌ : Mujahid ibn Jabr (d. 104 AH/722 CE), a prominent early Qur'an exegete and student of Ibn Abbas.
47. ذَا الْكِفْلِ : Dhul-Kifl; meaning 'the one who guaranteed' because he guaranteed to fulfill a task.
48. ابْنُ أَبِي حَاتِمٍ : Ibn Abi Hatim al-Razi (d. 327 AH/938 CE), a hadith scholar and author of a famous tafsir.
49. دَاوُدَ بْنِ أَبِي هِنْدٍ : Dawud ibn Abi Hind (d. 139 AH/756 CE), a reliable hadith transmitter.
50. إِبْلِيسُ : Iblis; the personal name of Satan in Islam, the chief of the devils.
51. ابْنِ عَبَّاسٍ : Abdullah ibn Abbas (d. 68 AH/687 CE), cousin of the Prophet and foremost early Qur'an commentator.
52. عَبْدِ اللَّهِ بْنِ الْحَارِثِ : Abdullah ibn al-Harith; a Tabi'i (successor) and narrator of hadith.
53. مُحَمَّدِ بْنِ قَيْسٍ : Muhammad ibn Qays; a Tabi'i narrator, possibly Muhammad ibn Qays al-Asadi.
54. ابْنِ حُجَيْرَةَ الْأَكْبَرِ : Ibn Hujayra al-Akbar; a Tabi'i from Egypt, known for piety.
55. السَّلَفِ : The Salaf; the early generations of Muslims, including the Companions and their successors.
56. أَبُوالْجَمَاهِرِ : Abu al-Jamahir; a hadith narrator, possibly Muhammad ibn al-Jamahir al-Dimashqi.
57. سَعِيدُ بْنُ بَشِيرٍ : Sa'id ibn Bashir; a hadith transmitter, considered weak by some scholars.
58. قَتَادَةُ : Qatada ibn Di'ama (d. 117 AH/735 CE), a famous Tabi'i and exegete.
59. كِنَانَةَ بْنِ الْأَخْنَسِ : Kinana ibn al-Akhnas; a Tabi'i narrator.
60. أَبُو مُوسَى : Abu Musa al-Ash'ari (d. 44 AH/664 CE), a Companion of the Prophet and governor of Basra and Kufa.
61. عَبْدِ الرَّزَّاقِ : Abd al-Razzaq ibn Hammam al-San'ani (d. 211 AH/826 CE), a hadith scholar and author of a famous Musannaf.
62. مَعْمَرٍ : Ma'mar ibn Rashid (d. 153 AH/770 CE), a hadith scholar and student of Qatada.
63. مُنْقَطِعًا : Munqati'; a hadith with a broken chain, missing a link between the narrator and the Prophet.
64. الْإِمَامُ أَحْمَدُ : Imam Ahmad ibn Hanbal (d. 241 AH/855 CE), founder of the Hanbali school and compiler of the Musnad.
65. أَسْبَاطُ بْنُ مُحَمَّدٍ : Asbat ibn Muhammad al-Qurashi (d. 200 AH/815 CE), a hadith narrator.
66. الْأَعْمَشُ : Al-A'mash (Sulayman ibn Mihran) (d. 148 AH/765 CE), a famous hadith scholar and reciter.
67. عَبْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ : Abdullah ibn Abdullah al-Razi; a hadith narrator, possibly Abu Ja'far al-Razi.
68. سَعْدٍ مَوْلَى طَلْحَةَ : Sa'd, the freed slave of Talha; a narrator from Ibn Umar.
69. ابْنِ عُمَرَ : Abdullah ibn Umar (d. 73 AH/693 CE), a Companion and son of the second Caliph Umar.
70. الْكِفْلُ : Al-Kifl; a man from the Children of Israel, distinct from Dhul-Kifl in the Qur'an.
71. التِّرْمِذِيُّ : At-Tirmidhi (d. 279 AH/892 CE), a hadith scholar and compiler of the Jami'.
72. حَسَنٌ : Hasan; a hadith classification meaning 'good' in authenticity, between sahih (sound) and da'if (weak).
73. أَبُو حَاتِمٍ : Abu Hatim al-Razi (d. 277 AH/890 CE), a hadith critic and scholar.
74. ابْنُ حِبَّانَ : Ibn Hibban al-Busti (d. 354 AH/965 CE), a hadith scholar and author of a Sahih.
75. عَبْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ الرَّازِيِّ : Abdullah ibn Abdullah al-Razi; a narrator from Sa'd, the freed slave of Talha.

Chapter on the mention of those who were destroyed collectively [1].

Chapter on the mention of the name of those who were destroyed by a general destruction. And that was before the revelation of the Torah, as evidenced by His statement, the Exalted: "And We certainly gave Moses the Scripture after We had destroyed the earlier generations" ¹ the verse. As narrated by Ibn Jarir, Ibn Abi Hatim, and al-Bazzar from the hadith of 'Awf al-A'rabi from Abu Nadra from Abu Sa'id al-Khudri who said: Allah did not destroy any people with a punishment from the heaven or the earth, after the Torah was sent down upon the face of the earth, except the village that was transformed into apes. Do you not see that Allah, the Exalted, says: "And We certainly gave Moses the Scripture after We had destroyed the earlier generations." And al-Bazzar raised it [to the Prophet] in one of his narrations. But the more likely, and Allah knows best, is that it is a saying of a Companion ². Thus it indicates that every nation destroyed by a general destruction was before Moses, peace be upon him. Among them: the People of al-Rass ³. Allah, the Exalted, says in Surah al-Furqan: "And 'Aad and Thamud and the People of al-Rass and many generations between them. And for each We presented examples, and each We destroyed utterly." And He, the Exalted, says in Surah Qaf: "Before them the people of Noah denied, and the People of al-Rass and Thamud, and 'Aad and Pharaoh and the brothers of Lot, and the Companions of the Thicket ⁴ and the people of Tubba'. Each denied the messengers, so My threat was fulfilled." This context and the one before it indicate that they were destroyed, annihilated, and utterly ruined, which is destruction. And this refutes the choice of Ibn Jarir that they are the People of the Ditch ⁵ mentioned in Surah al-Buruj, because those, according to Ibn Ishaq and a group, were after the Messiah, peace be upon him. And there is also some consideration in that. And Ibn Jarir narrated that Ibn 'Abbas said: The People of al-Rass were the inhabitants of a village from the villages of Thamud. And the great memorizer Abu al-Qasim Ibn 'Asakir mentioned at the beginning of his History, when mentioning the building of Damascus, from the History of Abu al-Qasim 'Abdullah ibn 'Abdullah ibn Jurdad and others, that the People of al-Rass were in Hadur ⁶. So Allah sent to them a prophet named Hanzalah ibn Safwan, but they denied him and killed him. Then 'Aad ibn 'Aws ibn Iram ibn Sam ibn Nuh and his children departed from al-Rass and settled in al-Ahqaf ⁷. And Allah destroyed the People of al-Rass, and they spread throughout all of Yemen, and also spread throughout the entire earth. Until Jayrun ibn Sa'd ibn 'Aad ibn 'Aws ibn Iram ibn Sam ibn Nuh settled in Damascus and built its city, and named it Jayrun, and it is Iram of the Pillars ⁸. And there are no stone pillars in any place more than in Damascus. So Allah sent Hud ibn 'Abdullah ibn Rabah ibn Khalid ibn al-Hulud ibn 'Aad to 'Aad, meaning the children of 'Aad in al-Ahqaf, but they denied him, so Allah, the Mighty and Majestic, destroyed them. Thus this implies that the People of al-Rass were before 'Aad by long ages. So Allah knows best. And Ibn Abi Hatim narrated from Abu Bakr ibn Abi 'Asim, from his father, from Shabib ibn Bishr, from 'Ikrimah, from Ibn 'Abbas who said: al-Rass is a well in Azerbaijan. And al-Thawri said from Abu Bakr from 'Ikrimah: al-Rass is a well in which they buried their prophet, i.e., they buried him in it. Ibn Jurayj said: 'Ikrimah said: The People of al-Rass were in Falj ⁹, and they are the People of Ya-Sin ¹⁰. And Qatadah said: Falj is a village of al-Yamamah. I say: If they were the People of Ya-Sin, as 'Ikrimah claimed, then they were destroyed by a general destruction. Allah, the Exalted, says in their story: "It was but one shout, and behold, they were extinguished." And their story will come after these. And if they were others, which is the apparent, then they were also destroyed and ruined. In any case, it contradicts what Ibn Jarir mentioned. And Abu Bakr Muhammad ibn al-Hasan al-Naqqash mentioned: The People of al-Rass had a well that provided them with water and sufficed all their land, and they had a just king of good conduct. When he died, they grieved intensely. After some days, Satan appeared to them in his form and said: "I did not die, but I hid from you to see your actions." So they rejoiced greatly, and he ordered a screen to be placed between them and him, and informed them that he would never die. So most of them believed in him, were seduced by him, and worshipped him. So Allah sent a prophet among them, who informed them that this was Satan speaking to them from behind the screen, and forbade them from worshipping him, and commanded them to worship Allah alone, with no partner. Al-Suhayli said: He was inspired in his sleep, and his name was Hanzalah ibn Safwan. They attacked him, killed him, and threw him into the well. Then its water dried up, and they became thirsty after having been watered, their trees withered, their fruits ceased, and their homes became ruined. And they exchanged intimacy for desolation, and unity for separation, and they perished to the last one. Jinn and wild beasts inhabited their dwellings, and nothing is heard in their regions except the whistling of jinn, the roaring of lions, and the sound of hyenas. As for what was narrated—I mean by Ibn Jarir—from Muhammad ibn Humayd from Salamah from Ibn Ishaq from Muhammad ibn Ka'b al-Qurazi who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "Indeed, the first of people to enter Paradise on the Day of Resurrection is the black slave." And that is because Allah, the Exalted, sent a prophet to the people of a village, and none of its people believed in him except that black slave. Then the people of the village attacked the prophet, dug a well for him, threw him into it, and sealed it with a heavy stone. He said: That slave would go and gather firewood on his back, then bring his firewood, sell it, and buy food and drink with it. Then he would come to that well, lift that rock—and Allah helped him with it—and lower down to him his food and drink, then return it as it was. He said: He continued like that for as long as Allah willed. Then one day he went to gather firewood as he used to do, collected his firewood, tied his bundle, and finished it. When he wanted to carry it, he felt drowsy, so he lay down and slept. Then Allah caused him to sleep for seven years. Then he woke up, stretched, turned to his other side, lay down, and Allah caused him to sleep for another seven years. Then he woke up, carried his bundle, thinking he had only slept for an hour of the day. He came to the village, sold his bundle, then bought food and drink as he used to do. Then he went to the pit, to its place where it was, and searched for it but did not find it. And his people had had a change of heart about it, so they had taken him out, believed in him, and affirmed him. He said: Their prophet would ask them about that black slave, what he did, and they would say, "We do not know," until Allah took the prophet, peace be upon him. Then the black slave woke from his sleep after that. So the Messenger of Allah, may Allah bless him and grant him peace, said: "Indeed, that black slave is the first to enter Paradise." This is a mursal ¹¹ hadith, and its like is subject to consideration. Perhaps the elaboration of his story is from the speech of Muhammad ibn Ka'b al-Qurazi. And Allah knows best. Then Ibn Jarir himself refuted it, saying: It is not permissible to consider these as the People of al-Rass mentioned in the Qur'an, because Allah informed about the People of al-Rass that He destroyed them, while these had a change of heart and believed in their prophet. Unless some events occurred and they believed in the prophet after the destruction of their forefathers. And Allah knows best. Then he chose that they are the People of the Ditch, but this is weak, due to what preceded, and because in the story of the People of the Ditch they were threatened with punishment in the Hereafter if they did not repent, and their destruction was not mentioned, while the destruction of the People of al-Rass was explicitly stated. And Allah, the Exalted, knows best.

The story of the people of Ya-Sin ¹² (13): the inhabitants of the village, the people of Ya-Sin. Allah the Exalted said: "And strike for them a parable of the inhabitants of the village, when the messengers came to them. When We sent to them two, they denied them both, so We strengthened them with a third, and they said, 'Indeed, we are messengers to you.' They said, 'You are only men like us, and the Most Merciful has not revealed anything. You are only lying.' They said, 'Our Lord knows that we are indeed messengers to you. And we are not responsible except for clear notification.' They said, 'Indeed, we consider you a bad omen. If you do not desist, we will surely stone you, and there will surely touch you from us a painful punishment.' They said, 'Your omen is with yourselves. Is it because you are reminded? Rather, you are a transgressing people.' And there came from the farthest end of the city a man running. He said, 'O my people, follow the messengers. Follow those who do not ask of you any reward, and they are rightly guided. And why should I not worship He who created me and to whom you will be returned? Should I take besides Him [other] deities? If the Most Merciful intends for me harm, their intercession will not avail me anything, nor can they save me. Indeed, I would then be in manifest error. Indeed, I have believed in your Lord, so listen to me.' It was said, 'Enter Paradise.' He said, 'I wish my people could know of how my Lord has forgiven me and placed me among the honored.' And We did not send down upon his people after him any soldiers from the heaven, nor would We have sent them down. It was not but one shout, and suddenly they were extinguished." ¹³ It is well-known from many of the Salaf ¹⁴ and Khalaf ¹⁵ that this village is Antioch. This was narrated by Ibn Ishaq from what was conveyed to him from Ibn Abbas and Ka'b al-Ahbar ¹⁶ and Wahb ibn Munabbih, and likewise narrated from Burayda ibn al-Khusayb, Ikrima, Qatada, al-Zuhri, and others. Ibn Ishaq said, from what was conveyed to him from Ibn Abbas, Ka'b, and Wahb, that they said: They had a king named Antikhos ibn Antikhos, who worshipped idols. So Allah sent to him three messengers: Sadiq, Masduq, and Shalum, but they denied them. This is apparent: they were messengers from Allah, the Mighty and Majestic. Qatada claimed that they were messengers from the Messiah. Likewise, Ibn Jarir said, from Wahb, from Ibn Sulayman, from Shu'ayb al-Juba'i: The names of the first two messengers ¹⁷ were Sham'un and Yuhanna, and the name of the third was Boulos, and the village was Antioch. This opinion is very weak, because when the Messiah sent three of the disciples to the people of Antioch, they were the first city to believe in the Messiah at that time. For this reason, it was one of the four cities where the patriarchs of the Christians reside: Antioch, Jerusalem, Alexandria, and Rome, then later Constantinople. And they were not destroyed. But the people of this village mentioned in the Qur'an were destroyed, as He said at the end of their story after they killed the friend of the messengers: "It was not but one shout, and suddenly they were extinguished." However, if the three messengers mentioned in the Qur'an were sent to the people of Antioch in ancient times, and they denied them and Allah destroyed them, then the city was rebuilt, and when in the time of the Messiah they believed in his messengers sent to them, this is not impossible. And Allah knows best. As for the opinion that this story mentioned in the Qur'an is the story of the disciples of the Messiah, it is weak for what has preceded, and because the apparent context of the Qur'an requires that these messengers were from Allah. Allah the Exalted said: "And strike for them a parable" meaning for your people, O Muhammad, "the inhabitants of the village" meaning the city, "when the messengers came to them. When We sent to them two, they denied them both, so We strengthened them with a third" meaning We supported them with a third ¹⁸ in the message, "and they said, 'Indeed, we are messengers to you.'" So they replied to them that they were only men like them, just as the disbelieving nations said to their messengers, deeming it unlikely that Allah would send a human prophet. So they answered them that Allah knows that they are His messengers to them, and if they had lied about Him, He would have punished them and taken severe vengeance. "And we are not responsible except for clear notification" meaning we are only to convey to you what we have been sent with, and Allah is the One who guides whom He wills and misguides whom He wills. "They said, 'Indeed, we consider you a bad omen'" meaning we see ill omens from what you have brought us. "If you do not desist, we will surely stone you" [some said] verbally, and some said physically. The first is supported by His saying: "and there will surely touch you from us a painful punishment" threatening them with killing and humiliation. "They said, 'Your omen is with yourselves'" meaning it is returned to you. "Is it because you are reminded?" meaning because we reminded you of guidance and called you to it, you threaten us with killing and humiliation? "Rather, you are a transgressing people" meaning you do not accept the truth nor desire it. And His saying: "And there came from the farthest end of the city a man running" meaning to support the messengers and manifest faith in them. "He said, 'O my people, follow the messengers. Follow those who do not ask of you any reward, and they are rightly guided'" meaning they call you to pure truth without any fee or payment. Then he called them to worship Allah alone without partner, and forbade them from worshipping anything else that benefits nothing in this world or the Hereafter. "Indeed, I would then be in manifest error" meaning if I abandon the worship of Allah and worship others along with Him. Then he said, addressing the messengers: "Indeed, I have believed in your Lord, so listen to me." It is said: "Listen to my statement and bear witness for me with it before your Lord." And it is said: "Listen, O my people, to my faith in the messengers of Allah openly." At that point, they killed him. It is said: by stoning, or by biting, or they rushed upon him all at once and killed him. Ibn Ishaq narrated from some of his companions from Ibn Mas'ud that he said: They trampled him with their feet until his intestines came out. Al-Thawri narrated from 'Asim al-Ahwal from Abu Mijlaz that the name of this man was Habib ibn Mura. Then it was said: He was a carpenter, or a weaver ¹⁹, or a cobbler, or a fuller, or he used to worship in a cave there. Allah knows best. From Ibn 'Abbas: Habib al-Najjar ²⁰ had leprosy that had spread in him, and he was very charitable, and his people killed him. For this reason, Allah said: "It was said, 'Enter Paradise'" meaning when his people killed him, Allah admitted him to Paradise. When he saw the splendor and joy therein, he said: "I wish my people could know of how my Lord has forgiven me and placed me among the honored" meaning so that they might believe in what I believed, and thus attain what I attained. Ibn 'Abbas said: He advised his people in his life with his saying: "O my people, follow the messengers" and after his death [in his saying] "I wish my people could know..." [narrated by Ibn Abi Hatim]. Likewise, Qatada said: The believer only meets as a sincere advisor, not as a deceiver. When he saw what he saw of Allah's honor, he said: "I wish my people could know..." He wished, by Allah, that his people would know what he witnessed of Allah's honor and what he was experiencing. Qatada said: So, by Allah, Allah did not blame his people after his killing: "It was not but one shout, and suddenly they were extinguished." And His saying: "And We did not send down upon his people after him any soldiers from the heaven, nor would We have sent them down" meaning We did not need, in taking vengeance upon them, to send down soldiers from heaven upon them. This is the meaning of what Ibn Ishaq narrated from some of his companions from Ibn Mas'ud. Mujahid and Qatada said: And He did not send down upon them soldiers, meaning another message ²¹. Ibn Jarir said: The first is more appropriate. I say: And stronger. For this reason He said: "nor would We have sent them down" meaning We did not need ²² in taking vengeance to do this when they denied Our messengers and killed Our ally. "It was not but one shout, and suddenly they were extinguished." The commentators said: Allah sent to them Jibril, peace be upon him, and he seized the two doorposts of the gate of their city, then shouted at them one shout, and suddenly they were extinguished, meaning their voices were silenced, their movements ceased, and not a single eye remained blinking.

All of this indicates that this town is not Antioch, because these people [were destroyed ²³] for their denial ²⁴ of the messengers of God sent to them, while the people of Antioch believed and followed the messengers of Christ from the disciples sent to them. Therefore, it is said that Antioch was the first city to believe in Christ. As for the hadith narrated by al-Ṭabarānī from Ḥusayn al-Ashqar ²⁵, from Sufyān ibn ʿUyayna, from Ibn Abī Najīḥ, from Mujāhid, from Ibn ʿAbbās, from the Prophet (peace be upon him) who said: 'The forerunners are three: the forerunner to Moses was Joshua son of Nun, the forerunner to Jesus was the companion of Yā Sīn ²⁶, and the forerunner to Muhammad was ʿAlī ibn Abī Ṭālib'—this hadith is not established, because this Ḥusayn is a rejected [narrator], an extremist Shīʿī, and his being alone in narrating this indicates its complete weakness. And God knows best. The Story of Jonah (peace be upon him). God Almighty said in Sūrat Yūnus: 'If only there had been a town that believed and its belief benefited it, except the people of Jonah. When they believed, We removed from them the punishment of disgrace in the life of this world and gave them enjoyment for a time ²⁷.' And He said in Sūrat al-Anbiyā': 'And [mention] Dhū al-Nūn ²⁸, when he went off in anger and thought that We would not restrict him. Then he called out in the darknesses: There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers. So We responded to him and saved him from the distress. And thus do We save the believers ²⁹.' And He said in Sūrat al-Ṣāffāt: 'Indeed, Jonah was among the messengers. When he fled to the laden ship. Then he drew lots and was among the losers. Then the fish swallowed him while he was blameworthy. And had he not been of those who exalt God, he would have remained inside its belly until the Day they are resurrected. But We cast him onto the barren shore while he was ill. And We caused a gourd vine to grow over him. And We sent him to a hundred thousand or more. And they believed, so We gave them enjoyment for a time ³⁰.' And He said in Sūrat Nūn: 'So be patient for the decision of your Lord and be not like the companion of the fish when he called out while he was distressed. If not for a favor from his Lord reaching him, he would have been cast onto the barren shore while he was blamed. Then his Lord chose him and made him among the righteous ³¹.' The commentators said: God sent Jonah (peace be upon him) to the people of Nineveh in the land of Mosul. He called them to God Almighty, but they denied him and persisted in their disbelief and stubbornness. When this became prolonged for him, he left them and promised them that punishment would befall them after three days. Ibn Masʿūd, Mujāhid, Saʿīd ibn Jubayr, Qatāda, and many others among the early and later scholars said: When he left them and they were certain of the punishment's descent, God cast repentance and turning back into their hearts. They regretted what they had done to their prophet. They put on sackcloth, separated every animal from its young, and then cried out to God Almighty, screamed, supplicated, humbled themselves before Him. Men, women, sons, daughters, and mothers wept. The cattle, beasts, and livestock cried out: the camels and their young groaned, the cows and their calves lowed, the sheep and their lambs bleated. It was a tremendous, terrifying moment. Then God the Great, by His might, power, compassion, and mercy, removed from them the punishment whose cause had already reached them and which had hovered over their heads like pieces of dark night. Therefore, God said: 'If only there had been a town that believed and its belief benefited it'—meaning, why was there not, among past generations, a town that believed in its entirety? This indicates that this did not happen, but rather as God said: 'And We did not send into a town any prophet except that its affluent said: Indeed we, in that with which you have been sent, are disbelievers ³².' And His saying: 'Except the people of Jonah. When they believed, We removed from them the punishment of disgrace in the life of this world and gave them enjoyment for a time'—meaning, they believed in their entirety. The commentators differed on whether this belief benefits them in the Hereafter, saving them from the punishment of the Hereafter as it saved them from the punishment of this world? There are two opinions. The most apparent from the context is yes. And God knows best, as He said: 'When they believed' and He said: 'And We sent him to a hundred thousand or more. And they believed, so We gave them enjoyment for a time.' This enjoyment for a time does not negate that there is also the removal of the punishment of the Hereafter. And God knows best. They were undoubtedly a hundred thousand. They differed about the increase: from Makḥūl: ten thousand. Al-Tirmidhī, Ibn Jarīr, and Ibn Abī Ḥātim narrated from Zuhayr from someone who heard Abū al-ʿĀliya: Ubayy ibn Kaʿb told me that he asked the Messenger of God (peace be upon him) about His saying: 'And We sent him to a hundred thousand or more.' He said: 'More by twenty thousand.' Were it not for this unnamed man, this hadith would be decisive in this matter. From Ibn ʿAbbās: they were a hundred and thirty thousand; from him: and thirty-some thousand; from him: and forty-some thousand. Saʿīd ibn Jubayr said: they were a hundred and seventy thousand. They differed: was his sending to them before the fish or after? Or were they two nations? There are three opinions, detailed in the commentary. The point is that when he (peace be upon him) went off in anger because of his people, he boarded a ship at sea. It became heavy with them, tossed them about, surged with them, and became heavy with what was in it, and they almost drowned, as the commentators mentioned. They said: They consulted among themselves and decided to cast lots. Whoever the lot fell upon, they would throw him from the ship to lighten it. When they cast lots, the lot fell upon God's prophet Jonah, but they were not willing to throw him. They repeated it a second time, and it fell upon him again. He prepared to remove his clothes and throw himself in, but they refused. Then they cast lots a third time, and it fell upon him again, because of the great matter God intended for him. God said: 'Indeed, Jonah was among the messengers. When he fled to the laden ship. Then he drew lots and was among the losers. Then the fish swallowed him while he was blameworthy.' That is, when the lot fell upon him, he was thrown into the sea, and God sent a great fish from the green sea that swallowed him. God commanded it not to eat his flesh or break his bones: 'It is not for you as provision.' So it took him and traveled with him through all the seas. It is said that another fish, larger than it, swallowed that fish. They said: When he settled in the belly of the fish, he thought he had died. He moved his limbs and they moved, so he was alive. He fell prostrate to God and said: 'O Lord, I have taken for You a place of prostration where no one has worshipped You in its like.' They differed about the duration of his stay in its belly. Mujālid said from al-Shaʿbī: It swallowed him in the morning and spat him out in the evening. Qatāda said: He stayed in it for three days. Jaʿfar al-Ṣādiq said: seven days. This is supported by the poetry of Umayya ibn Abī al-Ṣalt: 'And You, by Your grace, saved Jonah when he spent nights in the folds of a fish.' Saʿīd ibn Abī al-Ḥasan and Abū Mālik said: He stayed in its belly for forty days. God knows best how long he stayed. The point is that when the fish traveled with him through the depths of the deep seas and plunged with him into the waves of the salty sea, he heard the glorification of the fish to the Merciful, and even heard the glorification of the pebbles to the Splitter of grains and pits, the Lord of the seven heavens and the seven earths and what is between them and beneath the soil.

At that moment and in that place, he spoke what he spoke with the tongue of the state and the tongue of speech, as informed by the Possessor of Might and Majesty, who knows the secret and the whispered counsel, and removes harm and affliction, the Hearer of voices even if faint, the Knower of hidden things even if subtle, the Answerer of supplications even if great, when He said in His clear Book, revealed to His trustworthy Messenger, and He is the most truthful of speakers, the Lord of the worlds and the God of the messengers: "And [mention] Dhul-Nun ³³, when he went off [i.e., to his people] in anger and thought that We would not restrict [i.e., test] him. And he called out within the darknesses ³⁴, 'There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers.' So We responded to him and saved him from the distress. And thus do We save the believers ³⁵." "And thought that We would not restrict him" means We would not straiten him. And it is said its meaning is "restrict" from restriction, a well-known usage, as the poet said: 'So that time which has passed will not return; blessed are You; whatever You decree will be, for Yours is the command.' "And he called out within the darknesses" – Ibn Mas'ud, Ibn 'Abbas, 'Amr ibn Maymun, Sa'id ibn Jubayr, Muhammad ibn Ka'b, al-Hasan, Qatada, and al-Dahhak said: the darkness of the fish, the darkness of the sea, and the darkness of the night. And Salim ibn Abi al-Ja'd said: a [larger] fish swallowed the fish [that had swallowed him], so there was the darkness of two fish along with the darkness of the sea. And His statement: "And if not that he was of those who exalt Allah ³⁶, he would have remained inside its belly until the Day they are resurrected." It is said its meaning is: if not that he exalted Allah there, and said what he said of the declaration of His oneness and glorification, and acknowledgment to Allah with submission, and repentance and return to Him, he would have remained there until the Day of Resurrection, and would have been raised from the belly of that fish. This is the meaning of what was narrated from Sa'id ibn Jubayr in one of the two narrations from him. And it is said its meaning is: "And if not that he was" before the fish took him "of those who exalt Allah," i.e., the obedient, the prayerful, those who remember Allah much. This was said by al-Dahhak ibn Qays, Ibn 'Abbas, Abu al-'Aliya, Wahb ibn Munabbih, Sa'id ibn Jubayr, al-Dahhak, al-Suddi, 'Ata' ibn al-Sa'ib, al-Hasan al-Basri, Qatada, and many others, and it was chosen by Ibn Jarir. Supporting this is what Imam Ahmad and some of the authors of the Sunan narrated from Ibn 'Abbas that the Messenger of Allah, may Allah bless him and grant him peace, said to him: "O boy, I will teach you some words: Be mindful of Allah, He will protect you. Be mindful of Allah, you will find Him before you. Get to know Allah in prosperity, He will know you in adversity." And Ibn Jarir narrated in his Tafsir, and al-Bazzar in his Musnad, from the hadith of Muhammad ibn Ishaq, from one who narrated to him, from 'Abdullah ibn Rafi', the freed slave of Umm Salama, who said: I heard Abu Hurayra say: The Messenger of Allah, may Allah bless him and grant him peace, said: "When Allah wanted to detain Yunus in the belly of the fish, Allah revealed to the fish: 'Take him and do not scratch his flesh nor break his bone.' When it reached the bottom of the sea, Yunus heard a sound and said to himself, 'What is this?' So Allah revealed to him while he was in the belly of the fish: 'This is the glorification of the creatures of the sea.' He said: So he glorified [Allah] while in the belly of the fish, and the angels heard his glorification and said: 'O our Lord, we hear a faint voice in a strange land!' He said: 'That is My servant Yunus; he disobeyed Me, so I detained him in the belly of the fish in the sea.' They said: 'The righteous servant, from whom a righteous deed used to ascend to You every day and night?' He said: 'Yes.' He said: So they interceded for him at that, and He commanded the fish, and it cast him onto the shore, as Allah said: 'while he was ill.'" This is the wording of Ibn Jarir in chain and text. Then al-Bazzar said: We do not know it narrated from the Prophet, may Allah bless him and grant him peace, except from this path with this chain. Thus he said. And Ibn Abi Hatim said in his Tafsir: Abu 'Abdullah Ahmad ibn 'Abd al-Rahman, the brother of Wahb, narrated to us: my uncle narrated to me: Abu Sakhr narrated to me that Yazid al-Raqqashi said: I heard Anas ibn Malik, and I think that Anas raised the hadith to the Messenger of Allah, may Allah bless him and grant him peace, saying: "Indeed, the Prophet Yunus, peace be upon him, when it occurred to him to call with these words while in the belly of the fish, he said: 'O Allah, there is no deity except You; exalted are You. Indeed, I have been of the wrongdoers.' So this supplication came beneath the Throne, and the angels said: 'O Lord, a faint voice, known, from a strange land.' He said: 'Do you not know that?' They said: 'No, O Lord. Who is it?' He said: 'My servant Yunus.' They said: 'Your servant Yunus, from whom a deed accepted and a supplication answered used to ascend?' They said: 'O our Lord, will You not have mercy on what he used to do in prosperity, and save him from affliction?' He said: 'Yes.' So He commanded the fish, and it cast him onto the open shore." And Ibn Jarir narrated it from Yunus from Ibn Wahb with it. Ibn Abi Hatim added: Abu Sakhr, Humayd ibn Ziyad, said: Ibn Qusayt informed me, while I was narrating this hadith to him, that he heard Abu Hurayra say: He was cast onto the open shore, and Allah caused a gourd plant ³⁷ to grow over him. We said: O Abu Hurayra, what is the gourd plant? He said: The pumpkin tree. And Allah prepared for him a wild doe that ate from the roughage of the earth – or he said: the tender plants of the earth – and it would come to him and give him its milk to drink every evening and morning until he grew [strong]. And Umayya ibn Abi al-Salt said a verse of poetry about that: 'So He caused a gourd to grow over him, out of mercy from Allah; if not for Allah, he would have become emaciated.' This is also strange from this path. And Yazid al-Raqqashi is weak, but it is strengthened by the previous hadith of Abu Hurayra, just as that is strengthened by this, and Allah knows best. And Allah said: "So We cast him" i.e., We threw him "onto the open shore" which is a barren place with no trees, rather bare of them, "while he was ill" i.e., weak in body. Ibn Mas'ud said: like a chick with no feathers. Ibn 'Abbas, al-Suddi, and Ibn Zayd said: like a newborn infant with nothing on him. "And We caused to grow over him a plant of gourd." Ibn Mas'ud, Ibn 'Abbas, 'Ikrima, Mujahid, Sa'id ibn Jubayr, Wahb ibn Munabbih, Hilal ibn Yasaf, 'Abdullah ibn Tawus, al-Suddi, Qatada, al-Dahhak, 'Ata' al-Khurasani, and many others said: it is the pumpkin. Some scholars said: In the growth of the pumpkin over him are many wisdoms; among them: its leaves are extremely soft, abundant and shady, and no fly approaches it, and its fruit is eaten from its first appearance to its end, raw and cooked, and its peel and seeds as well. It has much benefit, strengthening the brain, and other things. And the statement of Abu Hurayra about Allah subjugating for him that wild doe which would nurse him with its milk and graze in the wilderness, coming to him morning and evening. This is from Allah's mercy to him, His favor upon him, and His kindness to him. Therefore Allah said: "So We responded to him and saved him from the distress" i.e., the anguish and hardship he was in, "and thus do We save the believers," i.e., this is Our way with everyone who calls upon Us and seeks refuge with Us. Ibn Jarir said: 'Imran ibn Bakkar al-Kala'i narrated to me: Yahya ibn Salih narrated to us: Abu Yahya ibn 'Abd al-Rahman narrated to us: Bishr ibn Mansur narrated to me, from 'Ali ibn Zayd, from Sa'id ibn al-Musayyab, who said: I heard Sa'd ibn Malik – and he is Ibn Abi Waqqas – say: I heard the Messenger of Allah, may Allah bless him and grant him peace, say: "The name of Allah which, when called upon with it, He answers, and when asked with it, He gives, is in this supplication of Yunus." I said: O Messenger of Allah, is it specific to Yunus? He said: "Do you not see His statement: 'And thus do We save the believers'?"

When one supplicates with it, He answers; when one asks by it, He gives. It is the supplication of Yunus ibn Matta ³⁸. He said: I said, 'O Messenger of Allah, is it specific to Yunus or for the entire community of Muslims?' He said: 'It is specific to Yunus and general for the believers when they supplicate with it. Have you not heard the saying of Allah Almighty: "And he called out within the darknesses, "There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers." ³⁹ So We responded to him and saved him from the distress. And thus do We save the believers ⁴⁰." So it is a condition from Allah for whoever supplicates with it.' Ibn Abi Hatim said: Abu Sa'id al-Ashajj narrated to us, from Abu Khalid al-Ahmar, from Kathir ibn Zayd, from al-Muttalib ibn Hantab—Abu Khalid said: I think it is from Mus'ab—meaning Ibn Sa'd—from Sa'd, who said: The Messenger of Allah, peace and blessings be upon him, said: 'Whoever supplicates with the supplication of Yunus, it will be answered for him.' Abu Sa'id al-Ashajj said: He meant by it: "And thus do We save the believers." These are two chains from Sa'd. And a third, better than them: Imam Ahmad said: Isma'il ibn 'Umayr narrated to us, from Yunus ibn Abi Ishaq al-Hamdani, from Ibrahim ibn Muhammad ibn Sa'd, from my father Muhammad, from his father Sa'd—and he is Ibn Abi Waqqas, may Allah be pleased with him—who said: I passed by 'Uthman ibn 'Affan in the mosque and greeted him, but he filled his eyes with me and then did not return my greeting. So I went to 'Umar ibn al-Khattab and said, 'O Commander of the Believers, has anything happened in Islam?' He said, 'No. And what is that?' I said, 'Nothing, except that I passed by 'Uthman just now in the mosque and greeted him, but he filled his eyes with me and then did not return my greeting.' He said: So 'Umar sent for 'Uthman and called him, and said, 'What prevented you from returning the greeting to your brother?'

1. āyah : A verse of the Qur'an.
2. mawqūf : A hadith attributed to a Companion, not to the Prophet.
3. Aṣḥāb al-Rass : The People of al-Rass; a pre-Islamic nation mentioned in the Qur'an, destroyed for rejecting their prophet.
4. Aṣḥāb al-Aykah : The Companions of the Thicket; a people to whom the prophet Shu'ayb was sent.
5. Aṣḥāb al-Ukhdūd : The People of the Ditch; mentioned in Surah al-Buruj, believers who were thrown into a ditch of fire.
6. Ḥaḍūr : A place in Yemen, possibly near Hadramawt.
7. al-Aḥqāf : The sand dunes; a region in southern Arabia, home of the 'Aad people.
8. Iram dhāt al-ʿImād : Iram of the Pillars; a legendary city mentioned in the Qur'an, associated with the 'Aad.
9. Falj : A village in al-Yamamah, a region in central Arabia.
10. Aṣḥāb Yāsīn : The People of Ya-Sin; the people of the prophet mentioned in Surah Ya-Sin, who were destroyed.
11. mursal : A hadith where a Successor narrates directly from the Prophet without mentioning the Companion.
12. Yā Sīn : The Arabic letters Ya and Sin; a chapter of the Qur'an, often interpreted as a name of the Prophet Muhammad or a reference to the human being.
13. Qur'an 36:13-29 : The verses of Surah Ya-Sin recounting the story of the people of the village.
14. Salaf : The early generations of Muslims, including the Companions and their successors, considered exemplary in understanding and practice.
15. Khalaf : Later generations of Muslims, often contrasted with the Salaf.
16. Ka'b al-Aḥbār : A Jewish convert to Islam, known for transmitting Isra'iliyyat (traditions from Jewish sources).
17. al-mursalīn : The messengers; here referring to the three individuals sent to the village.
18. thālith : A third; meaning a third messenger to support the first two.
19. ḥabbāk : A weaver; one of the professions attributed to the man who came running.
20. Ḥabīb al-Najjār : The carpenter Habib; a common name for the man in Islamic tradition.
21. risāla : A message or revelation; here interpreted as another divine communication.
22. naḥtāj : We need; indicating that Allah did not require external means for punishment.
23. أُهْلِكُوا : They were destroyed; refers to the people of the town mentioned earlier who were destroyed for denying their messengers.
24. تَكْذِيبِهِمْ : Their denial; specifically, their rejection of the messengers sent to them.
25. حُسَيْنٍ الْأَشْقَرِ : Ḥusayn al-Ashqar; a narrator considered weak and an extremist Shīʿī by Sunni scholars.
26. صَاحِبُ يس : The companion of Yā Sīn; refers to the person mentioned in Sūrat Yā Sīn (36:20) who believed in the messengers, traditionally identified as Ḥabīb al-Najjār.
27. إِلَى حِين : For a time; meaning until the end of their natural lives.
28. ذَا النُّونِ : Dhū al-Nūn; literally 'the one of the fish,' an epithet of Jonah.
29. المومنين : The believers; those who have faith in God.
30. إِلَى حِين : For a time; same as note 5.
31. مِنَ الصَّالِحين : Among the righteous; those who are morally upright and obedient to God.
32. مُتْرَفُوهَا : Its affluent; the wealthy and powerful elite of the town.
33. Dhul-Nun : Epithet of the Prophet Jonah (Yunus), meaning 'the one of the fish' or 'the man of the whale'.
34. darknesses : The three darknesses: the darkness of the fish's belly, the darkness of the sea, and the darkness of the night.
35. believers : Those who have faith in Allah and His messengers, and who call upon Him in times of distress.
36. those who exalt Allah : Those who glorify and praise Allah, often through acts of worship such as prayer, remembrance, and supplication.
37. gourd plant : A type of squash or pumpkin, known for its large leaves that provide shade and its edible fruit.
38. Yunus ibn Matta : The prophet Jonah, son of Amittai, mentioned in the Quran and Bible.
39. There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers. : Quran 21:87, the supplication of Jonah in the belly of the whale.
40. And thus do We save the believers : Quran 21:88, indicating that this supplication is a means of salvation for all believers.

The mention of the virtue of Yunus [1], peace be upon him.

Did you greet your brother? He said: I did not. Sa'd said: I said, 'Yes, until he swore and I swore.' He said: Then 'Uthman mentioned and said, 'Yes, and I seek forgiveness from Allah and repent to Him. You passed by me a while ago while I was talking to myself about a word I heard from the Messenger of Allah, may Allah bless him and grant him peace. No, by Allah, I never remember it without a covering coming over my eyes and heart.' Sa'd said: So I will inform you of it. The Messenger of Allah, may Allah bless him and grant him peace, mentioned to us the first supplication ¹, then a Bedouin came and distracted him until the Messenger of Allah, may Allah bless him and grant him peace, stood up. I followed him, and when I feared he would reach his home before me, I struck the ground with my foot. The Messenger of Allah, may Allah bless him and grant him peace, turned to me and said, 'Who is this? Abu Ishaq?' I said, 'Yes, O Messenger of Allah.' He said, 'What is it?' I said, 'No, by Allah, except that you mentioned to us the first supplication, then this Bedouin came and distracted you.' He said: 'Yes, the supplication of Dhul-Nun ² when he was in the belly of the whale: "There is no god but You, glory be to You, indeed I was among the wrongdoers." ³ For no Muslim ever supplicates with it for anything except that Allah answers him.' At-Tirmidhi and An-Nasa'i also narrated it from the hadith of Ibrahim ibn Muhammad ibn Sa'd. Mention of the Virtue of Yunus ⁴, peace be upon him Allah Almighty said: "And indeed, Yunus was among the messengers." ⁵ And He mentioned him among the noble prophets in Surat An-Nisa' and Surat Al-An'am. Upon them be the best of Allah's blessings and peace. Imam Ahmad said: Waki' narrated to us, Sufyan narrated to us, from Al-A'mash, from Abu Wa'il, from 'Abdullah, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "It is not befitting for a servant to say, 'I am better than Yunus ibn Matta.'" Al-Bukhari also narrated it from the hadith of Sufyan Ath-Thawri. Al-Bukhari also said: Hafs ibn 'Umar narrated to us, Shu'bah narrated to us, from Qatadah, from Ibn 'Abbas, from the Prophet, may Allah bless him and grant him peace, who said: "It is not befitting for a servant to say, 'Indeed I am better than Yunus ibn Matta.'" And he attributed him to his father. Ahmad, Muslim, and Abu Dawud narrated it from the hadith of Shu'bah. Shu'bah said, as Abu Dawud reported from him: Qatadah only heard four hadiths from Abu Al-'Aliyah, and this is one of them. Imam Ahmad also narrated it from 'Affan, from Hammad ibn Salamah, from 'Ali ibn Zayd, from Yunus ibn Mihran, from Ibn 'Abbas, from the Prophet, may Allah bless him and grant him peace, who said: "It is not befitting for a servant to say, 'I am better than Yunus ibn Matta.'" Ahmad alone narrated it. Al-Hafiz Abu Al-Qasim At-Tabarani narrated: Muhammad ibn Al-Hasan ibn Kaysan narrated to us, 'Abdullah ibn Raja' narrated to us, Isra'il informed us, from Abu Yahya Al-'Attar, from Mujahid, from Ibn 'Abbas, that the Messenger of Allah, may Allah bless him and grant him peace, said: "It is not befitting for anyone to say, 'I am better before Allah than Yunus ibn Matta.'" Its chain is good, but they did not record it. Al-Bukhari said: Abu Al-Walid narrated to us, Shu'bah narrated to us, from Sa'd ibn Ibrahim, I heard Humaid ibn 'Abdur-Rahman, from Abu Hurairah, from the Prophet, may Allah bless him and grant him peace, who said: "It is not befitting for a servant to say, 'I am better than Yunus ibn Matta.'" Muslim also narrated it from the hadith of Shu'bah. In Al-Bukhari and Muslim, from the hadith of 'Abdullah ibn Al-Fadl, from 'Abdur-Rahman ibn Hurmuz Al-A'raj, from Abu Hurairah, regarding the story of the Muslim who slapped the face of the Jew when he said: "No, by the One who chose Musa ⁶ over the worlds." Al-Bukhari said at the end: "And I do not say that anyone is better than Yunus ibn Matta." This wording strengthens one of the two interpretations of the meaning: "It is not befitting for anyone to say, 'I am better than Yunus ibn Matta'" — meaning, no one should prefer himself over Yunus. The other interpretation is: "It is not befitting for anyone to prefer me over Yunus ibn Matta," as has come in some hadiths: "Do not prefer me over the prophets, nor over Yunus ibn Matta." This is a form of self-abasement and humility from him, may Allah's blessings and peace be upon him and upon all the prophets and messengers of Allah. Here ends the first part of "Stories of the Prophets" by Ibn Kathir, to be followed by the second part, beginning with "The Story of Musa the Speaker with Allah ⁷," with Allah's help and success.

1. first supplication : Refers to the supplication of Dhul-Nun (Prophet Yunus) mentioned later.
2. Dhul-Nun : Title meaning 'the one of the fish,' referring to Prophet Yunus (Jonah).
3. There is no god but You... : Quranic verse 21:87, the supplication of Yunus in the whale's belly.
4. Yunus : The prophet Jonah (Yunus ibn Matta), peace be upon him.
5. And indeed, Yunus was among the messengers : Quran 37:139.
6. Musa : The prophet Moses, peace be upon him.
7. Musa the Speaker with Allah : Title of Prophet Moses, who spoke directly to Allah.

He mentioned the story of Moses, the one who spoke with Allah [1], peace and blessings be…

He mentioned the story of Moses, the one who spoke with Allah [1], peace and blessings be upon him.

In the name of Allah, the Most Gracious, the Most Merciful. The story of Moses the Converser ¹, peace and blessings be upon him. He is Moses son of Imran son of Qahith son of Azar son of Levi son of Jacob son of Isaac son of Abraham, peace be upon them. Allah Almighty said: "And mention in the Book Moses; indeed he was chosen ² and was a messenger and a prophet. And We called him from the right side of the Mount ³ and brought him near in private conversation. And We gave him, out of Our mercy, his brother Aaron as a prophet." (Quran 19:51-53) Allah Almighty mentioned him in many scattered places in the Quran, and related his story in multiple passages, both detailed and concise. We have discussed all of that in its places in the Tafsir ⁴. Here we will present his biography from beginning to end, from the Book, the Sunnah ⁵, and the transmitted reports from the Israelites ⁶ that the Salaf ⁷ and others mentioned, Allah willing. In Him we trust and upon Him we rely. Allah Almighty said: "In the name of Allah, the Most Gracious, the Most Merciful. Ta, Seen, Meem ⁸. These are the verses of the clear Book. We recite to you from the news of Moses and Pharaoh in truth for a people who believe. Indeed, Pharaoh exalted himself in the land and made its people factions, oppressing a group among them, slaughtering their sons and sparing their women. Indeed, he was of the corrupters. And We wanted to confer favor upon those who were oppressed in the land and make them leaders and make them the inheritors, and establish them in the land, and show Pharaoh and Haman ⁹ and their soldiers what they had feared." (Quran 28:1-6) He, exalted, mentions a summary of the story, then expands upon it later. He mentions that He recites to His prophet the news of Moses and Pharaoh in truth, i.e., with such veracity that the listener seems to witness the matter firsthand. "Indeed, Pharaoh exalted himself in the land and made its people factions," i.e., he became arrogant, tyrannical, oppressive, and transgressed, preferring the worldly life and turning away from obedience to the Most High Lord. "And made its people factions," i.e., he divided his subjects into groups, sects, and types, oppressing a group among them—the people of the Children of Israel, who were from the lineage of the prophet of Allah, Jacob son of Isaac son of Abraham, the Friend of Allah. At that time, they were the best of the people of the earth. This unjust, oppressive, disbelieving, wicked king was given power over them, enslaving them and employing them in the most menial and degrading crafts and occupations. Despite this, "slaughtering their sons and sparing their women. Indeed, he was of the corrupters." The reason for this vile act was that the Children of Israel used to study among themselves what they had inherited from Abraham, peace be upon him, that a boy would emerge from his offspring who would cause the destruction of the king of Egypt. This—and Allah knows best—occurred after what happened to Sarah, the wife of the Friend ¹⁰, at the hands of the king of Egypt, when he sought to harm her but Allah protected her. This prophecy was well-known among the Children of Israel, and the Copts ¹¹ spoke of it among themselves until it reached Pharaoh. Some of his commanders and nobles mentioned it to him while they were sitting with him at night. So he ordered the killing of the sons of the Children of Israel, out of fear of the appearance of this boy. But no precaution can avert destiny! Al-Suddi ¹² narrated from Abu Salih and Abu Malik, from Ibn Abbas, and from Murra, from Ibn Mas'ud, and from some of the Companions ¹³, that Pharaoh saw in a dream a fire coming from the direction of Jerusalem ¹⁴ that burned the houses of Egypt and all the Copts but did not harm the Children of Israel. When he woke up, he was terrified. He gathered the priests, astrologers, and sorcerers and asked them about it. They said: "This is a boy who will be born from these people, and he will be the cause of the destruction of the people of Egypt at his hands." Therefore, he ordered the killing of the boys and the sparing of the girls. Hence Allah Almighty said: "And We wanted to confer favor upon those who were oppressed in the land"—they are the Children of Israel—"and make them leaders and make them the inheritors," i.e., those to whom the kingdom of Egypt and its lands would pass. "And establish them in the land, and show Pharaoh and Haman and their soldiers what they had feared," i.e., We will make the weak strong, the oppressed victorious, and the lowly mighty. All this happened to the Children of Israel, as Allah Almighty said: "And We caused the people who had been oppressed to inherit the eastern regions of the land and the western ones, which We had blessed. And the good word of your Lord was fulfilled for the Children of Israel because of what they had endured." (Quran 7:137) And He said: "So We removed them from gardens and springs, and treasures and noble station. Thus, and We caused the Children of Israel to inherit them." (Quran 26:57-59) The details will come in their place, Allah willing. The point is that Pharaoh took every precaution to prevent Moses from appearing, even appointing men and midwives to monitor pregnant women and know their delivery dates. No woman gave birth to a male without those executioners slaughtering him immediately. According to the People of the Book ¹⁵, he ordered the killing of the boys to weaken the power of the Children of Israel so they could not resist them if they fought or battled. But this is questionable; indeed, it is false. This order to kill the children occurred after the mission of Moses, as Allah said: "But when the truth came to them from Us, they said, 'Kill the sons of those who have believed with him and keep their women alive.'" (Quran 40:25) That is why the Children of Israel said to Moses: "We have been harmed before you came to us and after you came to us." (Quran 7:129) The correct view is that Pharaoh first ordered the killing of the boys out of fear of Moses' appearance. Yet destiny says: "O this tyrannical king, deluded by the multitude of his soldiers and the might of his power and the expanse of his dominion! The Great One, who cannot be overcome or resisted, and whose decrees cannot be opposed, has decreed that this child, from whom you are guarding, and for whom you have killed countless souls, will be raised only in your house and on your bed, and will be nourished only with your food and drink in your home. You will adopt him, raise him, and cherish him, unaware of his secret meaning. Then your destruction in this world and the next will be at his hands, because you opposed the clear truth he brought and denied what was revealed to him. So that you and all creation may know that the Lord of the heavens and the earth does what He wills, and that He is the Strong, the Severe, Possessor of great might, power, and an irresistible will." Several commentators have mentioned that the Copts complained to Pharaoh about the decrease in the number of the Children of Israel due to the killing of their male children. They feared that the adults would perish along with the killing of the young, and that the Copts themselves would have to perform the tasks that the Children of Israel used to do. So Pharaoh ordered the killing of the sons one year and sparing them the next. They mentioned that Aaron, peace be upon him, was born in the year of amnesty from killing, while Moses, peace be upon him, was born in the year of killing. His mother was distressed and took precautions from the moment she conceived; no signs of pregnancy appeared on her. When she gave birth, she was inspired to make a chest for him. She tied it with a rope; her house was adjacent to the Nile. She would nurse him, and when she feared anyone, she would place him in that chest and set it adrift in the river, holding the end of the rope. When they left, she would pull it back to her. Allah Almighty said: "And We inspired to the mother of Moses, 'Suckle him; but when you fear for him, cast him into the river and do not fear and do not grieve. Indeed, We will return him to you and will make him one of the messengers.' Then the family of Pharaoh picked him up that he might become for them an enemy and a cause of grief. Indeed, Pharaoh and Haman and their soldiers were sinners. And the wife of Pharaoh said, 'A comfort of the eye for me and for you. Do not kill him; perhaps he may benefit us, or we may adopt him as a son.' And they perceived not." (Quran 28:7-9)

This revelation is a revelation of inspiration and guidance, as the Exalted said: "And your Lord inspired the bee, saying: Take for yourself among the mountains, houses, and among the trees, and among what they construct. Then eat from all the fruits and follow the ways of your Lord laid down [for you]." There emerges from their bellies..." the verse ¹⁶. It is not a revelation of prophethood ¹⁷ as Ibn Hazm and several theologians claimed; rather, the correct view is the first, as Abu al-Hasan al-Ash'ari reported from Ahl al-Sunnah wa al-Jama'ah. Al-Suhayli said: The name of Musa's mother was "Ayarikha," and it was also said "Ayadhaqt." The point is that she was guided to what we mentioned, and it was cast into her heart and mind that she should not fear nor grieve, for if he goes, Allah will return him to you, and Allah will make him a sent prophet, elevating his word in this world and the Hereafter. So she did as she was commanded. One day she sent him off and forgot to tie the end of the rope with her, so he went with the Nile and passed by the house of Pharaoh, "and the family of Pharaoh picked him up." Allah the Exalted said: "That he might become for them an enemy and a source of grief." Some said: This is the lam of consequence ¹⁸, and it is apparent if it is connected to His saying "picked him up." But if it is made to relate to the meaning of the speech—that the family of Pharaoh were made to pick him up so that he might become for them an enemy and a source of grief—then the lam becomes causal like others, and Allah knows best. This second interpretation is strengthened by His saying: "Indeed, Pharaoh and Haman [and he is the evil minister] ¹⁹ and their soldiers [those who followed them] ²⁰ were sinners," meaning they were contrary to what is right, so they deserved this punishment and regret. The commentators mentioned that the maidens picked him up from the sea in a closed chest, and they did not dare to open it until they placed it before the wife of Pharaoh, "Asiyah" bint Muzahim ibn Ubayd ibn al-Rayyan ibn al-Walid, who was the Pharaoh of Egypt in the time of Yusuf. It was also said that she was from the Children of Israel, from the tribe of Musa. And it was said [rather] ²¹ she was his aunt, as narrated by al-Suhayli, and Allah knows best. Her praise and commendation will come in the story of Maryam bint Imran, and that they will be among the wives of the Messenger of Allah, peace and blessings be upon him, in Paradise on the Day of Resurrection. When she opened the door and removed the veil, she saw his face shining with those prophetic lights and Mosaic majesty. When she saw him and her gaze fell upon him, she loved him intensely [very much] ²². When Pharaoh came, he said: "What is this?" and ordered him to be slaughtered. But she begged him for him and defended him, saying: "A comfort of the eye for me and for you." Pharaoh said to her: "As for you, yes; but as for me, no." That is, I have no need of him. And affliction is entrusted to speech! Her saying: "Perhaps he may benefit us"—Allah granted her what she hoped for in terms of benefit: in this world, Allah guided her through him; in the Hereafter, He caused her to dwell in His Garden because of him. "Or we may adopt him as a son." That is because they adopted him, as no child was born to them. Allah the Exalted said: "While they perceive not" ²³, meaning they do not know what Allah intends for them—that He had appointed them ²⁴ to pick him up as a great punishment for Pharaoh and his soldiers? [And according to the People of the Book, the one who picked up Musa was "Dorbata," the daughter of Pharaoh, with no mention of his wife at all. This is one of their distortions of the Book of Allah, the Mighty and Majestic ²⁵.] And Allah the Exalted said: "And the heart of Musa's mother became empty [of everything]. She was about to disclose [the matter concerning] him had We not bound fast her heart that she would be of the believers. And she said to his sister, 'Follow him'; so she watched him from a distance while they perceived not. And We had prevented from him [all] wet nurses before, so she said, 'Shall I direct you to a household that will nurse him for you and will be sincere to him?' So We restored him to his mother that she might be comforted and not grieve and that she might know that the promise of Allah is true. But most of them do not know." Ibn Abbas, Mujahid, Ikrimah, Sa'id ibn Jubayr, Abu Ubaydah, al-Hasan, Qatadah, al-Dahhak, and others said: "And the heart of Musa's mother became empty" means empty of everything concerning worldly affairs except Musa. "She was about to disclose [the matter concerning] him" means she almost revealed his affair and asked about him openly "had We not bound fast her heart" meaning We made her patient and steadfast "that she would be of the believers. And she said to his sister"—and she was her elder daughter—"'Follow him'" meaning track his footsteps and seek [for me] ²⁶ news of him. "So she watched him from a distance"—Mujahid said: from afar. Qatadah said: She looked at him as if she did not want him. That is why He said: "while they perceived not." This is because when Musa, peace be upon him, settled in Pharaoh's house, they wanted to feed him with milk, but he did not accept any breast or take any food. They were perplexed about his matter and strove to feed him by every possible means, but he did not do so, as the Exalted said: "And We had prevented from him [all] wet nurses before." So they sent him with the midwives and women to the market, hoping ²⁷ to find someone whose nursing would suit him. While they were standing with him and the people were crowding around him, his sister saw him. She did not show that she knew him, but said: "Shall I direct you to a household that will nurse him for you and will be sincere to him?" Ibn Abbas said: When she said that, they asked her: "How do you know their sincerity and compassion for him?" She replied: "Out of desire for the king's pleasure and hope of benefiting from him." So they released her and went with her to their home, and his mother took him. When she nursed him, he latched onto her breast and began to suckle. They rejoiced greatly at that, and the bearer of good news went to Asiyah to inform her. She summoned her to her home and offered her to stay with her and that she would treat her well, but she refused and said: "I have a husband and children, and I cannot do this unless you send him with me." So she sent him with her, and assigned her allowances, and provided her with expenses, clothing, and gifts. So she returned with him, taking him to her dwelling, and Allah had reunited him with her. Allah the Exalted said: "So We restored him to his mother that she might be comforted and not grieve and that she might know that the promise of Allah is true"—just as We had promised her ²⁸ his return and his prophethood, so this is his return, and it is evidence of the truth of the glad tidings of his prophethood. "But most of them do not know." And He conferred favor upon Musa with this on the night He spoke to him, saying among other things: "And We had already conferred favor upon you another time, when We inspired to your mother what We inspired, [saying], 'Cast him into the chest and cast it into the river, and the river will throw it onto the bank; there will take him an enemy of Mine and an enemy of his.' And I bestowed upon you love from Me" [and that is because no one saw him except that they loved him ²⁹] "and that you might be formed under My eye." Qatadah and several predecessors said: meaning you were fed, pampered, and nourished with the best foods, and wore the finest clothes, under My sight—all of this by My protection and guardianship for you in what I did for you and to you, and I decreed matters that none other than Me could decree. "When your sister went and said, 'Shall I direct you to someone who will nurse him?' So We restored you to your mother that she might be comforted and not grieve. And you killed a soul, and We saved you from distress and tried you with a [great] trial." We will present the hadith of the trials in its place after this, if Allah the Exalted wills [and in Him is trust and upon Him is reliance] ³⁰.

And when he reached his full strength and was mature, We gave him judgment and knowledge. And thus do We reward the doers of good. ³¹ And he entered the city at a time of unawareness of its people, and he found therein two men fighting: one from his party ³² and the other from his enemies. And the one from his party called him for help against the one from his enemies, so Moses struck him ³³ and finished him. He said, 'This is from the work of Satan. Indeed, he is a manifest, misleading enemy.' ³⁴ He said, 'My Lord, indeed I have wronged myself, so forgive me.' And He forgave him. Indeed, He is the Forgiving, the Merciful. ³⁵ He said, 'My Lord, because of the favor You have bestowed upon me, I will never be a supporter of the criminals.' ³⁶

According to the People of the Book, they were seven daughters, but this is also an error. Perhaps they were seven ³⁷, but only two of them used to water [the sheep]. This plurality is possible if that is preserved, otherwise the apparent is that he had only two daughters. He said, "What is your business?" They said, "We do not water until the shepherds depart, and our father is a very old man." That is, we cannot access the water until after the shepherds depart, due to our weakness, and the reason we undertake this herding is our father's weakness and old age. Allah the Exalted said: "So he watered for them." The commentators said: That is, when the shepherds finished their watering, they placed a huge rock on the mouth of the well. Then these two women would come and let their sheep drink from the leftover water of the people's flocks. On that day, Moses came and lifted that rock alone, then drew water for them and watered their sheep, then returned the stone as it was. Amir al-Mu'minin ³⁸ 'Umar said: None could lift it except ten men, and he drew only one bucketful and it sufficed them. Then he turned to the shade. They said: It was the shade of a samurah tree ³⁹. Ibn Jarir narrated from Ibn Mas'ud that he saw it green and fresh. "He said, 'My Lord, indeed I am, for whatever good You would send down to me, in need.'" Ibn 'Abbas said: He traveled from Egypt to Midian, eating only herbs and tree leaves, and he was barefoot ⁴⁰, so the soles of his feet fell off from walking barefoot, and he sat in the shade ⁴¹—while he was the chosen of Allah from His creation—and his stomach was stuck to his back from hunger, and the greenness of the herbs could be seen from inside his belly, and he was in need of a piece of a date. 'Ata' ibn al-Sa'ib said: When he said, "[My Lord], indeed I am, for whatever good You would send down to me, in need," he made the woman hear. "Then one of them came to him walking with shyness. She said, 'Indeed my father invites you that he may reward you for having watered for us.' So when he came to him and related the story, he said, 'Fear not. You have escaped from the wrongdoing people.' One of them said, 'O my father, hire him. Indeed, the best one you can hire is the strong and the trustworthy.' He said, 'Indeed I wish to marry you to one of these two daughters of mine on condition that you serve me for eight years; but if you complete ten, it will be from you. And I do not wish to make it difficult for you. You will find me, if Allah wills, of the righteous.' He said, 'That is between me and you. Whichever of the two terms I complete, there is no injustice to me. And Allah, over what we say, is Witness.'" When Moses, peace be upon him, sat in the shade and said, "My Lord, indeed I am, for whatever good You would send down to me, in need," the two women heard him, it is said, and they went to their father. It is said that he was surprised at their quick return, so they told him about what had happened with Moses, peace be upon him. So he commanded one of them to go to him and invite him. "Then one of them came to him walking with shyness," i.e., the walk of free women. "She said, 'Indeed my father invites you that he may reward you for having watered for us.'" She stated this clearly to him so that her words would not imply any suspicion, and this was part of her complete modesty and chastity. When he came to him and related the story, and told him his news and what had happened regarding his departure from the land of Egypt fleeing from its Pharaoh, he [that old man] ⁴² said to him, "Fear not. You have escaped from the wrongdoing people," i.e., you have left their authority and are no longer in their domain. They differed about who this old man was. It is said he was Shu'ayb, peace be upon him. This is the well-known view among many, including those who stated it: al-Hasan al-Basri and Malik ibn Anas, and it is explicitly mentioned in a hadith, but its chain is questionable. A group explicitly stated that Shu'ayb, peace be upon him, lived a long life after the destruction of his people until Moses, peace be upon him, met him and married his daughter. Ibn Abi Hatim and others narrated from al-Hasan al-Basri that this companion of Moses, peace be upon him, was named Shu'ayb, and he was the master of the water, but not the prophet of Midian. It is also said he was the nephew of Shu'ayb, or his cousin, or a believing man from Shu'ayb's people, or a man named Yathrun ⁴³—thus it is in the books of the People of the Book: Yathrun, the priest of Midian, i.e., their chief and scholar. Ibn 'Abbas and Abu 'Ubaydah ibn 'Abdullah said his name was Yathrun. Abu 'Ubaydah added: He was the nephew of Shu'ayb. Ibn 'Abbas added: The master of Midian. The point is that when he hosted him and honored him, and he told him what had happened, he gave him glad tidings that he had escaped. At that point, one of the daughters said to her father: "O my father, hire him," i.e., to tend your sheep, then she praised him as strong and trustworthy. 'Umar, Ibn 'Abbas, Shurayh al-Qadi, Abu Malik, Qatadah, Muhammad ibn Ishaq, and others said: When she said that, her father asked her: "How do you know that?" She replied: "He lifted a rock that only ten men could lift, and when I came with him, I walked ahead of him, but he said: 'Walk behind me, and if the path diverges, throw a pebble for me so I know the way.'" Ibn Mas'ud said: The most perceptive people are three: the companion of Yusuf ⁴⁴ when he said to his wife, "Honor his stay"; the companion of Moses when she said, "O my father, hire him. Indeed, the best one you can hire is the strong and the trustworthy"; and Abu Bakr when he appointed 'Umar ibn al-Khattab as caliph. "He said, 'Indeed I wish to marry you to one of these two daughters of mine on condition that you serve me for eight years; but if you complete ten, it will be from you. And I do not wish to make it difficult for you. You will find me, if Allah wills, of the righteous.'" A group of the companions of Abu Hanifah, may Allah have mercy on him, used this as evidence for the validity of a sale where one says, "I sell you one of these two slaves" or "one of these two garments" and the like, because of his saying, "one of these two daughters of mine." But there is a problem with this, because this is a negotiation, not a contract. And Allah knows best. The companions of Ahmad used this as evidence for the validity of hiring for food and clothing, as is customary. They sought support from the hadith narrated by Ibn Majah in his Sunan, in a chapter titled "Chapter on Hiring a Worker for His Stomach's Food": Muhammad ibn al-Mussafa al-Himsi narrated to us, Baqiyyah ibn al-Walid narrated to us, from Maslamah ibn 'Ali, from Sa'id ibn Abi Ayyub, from al-Harith ibn Yazid, from 'Ali ibn Rabah, who said: I heard 'Utbah ⁴⁵ ibn al-Nudar say: We were with the Messenger of Allah, may Allah bless him and grant him peace, and he recited Ta Sin Mim ⁴⁶. When he reached the story of Moses, he said: "Indeed Moses, peace be upon him, hired himself out for eight or ten years in return for the chastity of his private parts and the food of his stomach." This hadith from this chain is not authentic, because Maslamah ibn 'Ali al-Khushani al-Dimashqi al-Balati is weak according to the imams, and his solitary narration is not accepted ⁴⁷. However, it has been narrated from another chain. Ibn Abi Hatim said: Abu Zur'ah narrated to us, Yahya ibn 'Abdullah ibn Bakr narrated to us, Ibn Lahi'ah narrated to me. (Another chain:) And Abu Zur'ah narrated to us, Safwan narrated to us, al-Walid narrated to us, 'Abdullah ibn Lahi'ah narrated to us, from al-Harith ibn Yazid al-Hadrami, from 'Ali ibn Rabah al-Lakhmi, who said: I heard 'Utbah ibn al-Nudar al-Sulami, a companion of the Messenger of Allah, may Allah bless him and grant him peace, narrate that the Messenger of Allah said: "Indeed Moses, peace be upon him, hired himself out in return for the chastity of his private parts and the food of his stomach." Then the Exalted said: "That is between me and you. Whichever of the two terms I complete, there is no injustice to me. And Allah, over what we say, is Witness." That is, Moses said to his father-in-law: The matter is as you said; whichever term I complete, there is no injustice to me, and Allah is Hearing and Witness over our statement, and a Trustee over me and you. Despite this, Moses did not complete except the longer and more complete term, which was ten full and complete years.

Al-Bukhari said: Muhammad ibn 'Abd al-Rahim narrated to us, Sa'id ibn Sulayman narrated to us, Marwan ibn Shuja' narrated to us, from Salim al-Aftas, from Sa'id ibn Jubayr, who said: A Jew from the people of al-Hirah asked me: 'Which of the two terms did Moses fulfill?' I said: 'I do not know until I go to the sage of the Arabs and ask him.' So I went and asked Ibn 'Abbas, and he said: 'He fulfilled the longer and better one. When the Messenger of Allah ⁴⁸ says something, he does it.' Al-Bukhari alone reported it through this chain. Al-Nasa'i also reported it in the hadith of al-Futun ⁴⁹, as will come through the path of al-Qasim ibn Abi Ayyub from Sa'id ibn Jubayr ⁵⁰. Ibn Jarir reported it from Ahmad ibn Muhammad al-Tusi, and Ibn Abi Hatim from his father, both from al-Humaydi, from Sufyan ibn 'Uyaynah: Ibrahim ibn Yahya ibn Abi Ya'qub narrated to me, from al-Hakam ibn Aban, from 'Ikrimah, from Ibn 'Abbas, that the Messenger of Allah ⁴⁸ said: 'I asked Gabriel ⁵¹ which of the two terms Moses fulfilled. He said: The most complete and perfect.' This Ibrahim is not known except through this hadith. Al-Bazzar reported it from Ahmad ibn Aban al-Qurashi, from Sufyan ibn 'Uyaynah, from Ibrahim ibn A'yan, from al-Hakam ibn Aban, from 'Ikrimah, from Ibn 'Abbas, from the Prophet ⁴⁸, and he mentioned it. Sunayd reported it from Hajjaj, from Ibn Jurayj, from Mujahid, as a mursal ⁵² report: that the Messenger of Allah asked Gabriel about that, so Gabriel asked Israel ⁵³, and Israel asked Israfil ⁵⁴, and Israfil asked the Lord, Mighty and Majestic, who said: 'The most pious and the most fulfilling.' Similarly, Ibn Abi Hatim reported it from the hadith of Yusuf ibn Sarj as a mursal report. Ibn Jarir reported it through the path of Muhammad ibn Ka'b, that the Messenger of Allah ⁴⁸ was asked: 'Which of the two terms did Moses fulfill?' He said: 'The most fulfilling and the most complete.' Al-Bazzar and Ibn Abi Hatim reported it from the hadith of 'Uwayd ibn Abi 'Imran al-Jawni, who is weak, from his father, from 'Abd Allah ibn al-Samit, from Abu Dharr, that the Messenger of Allah ⁴⁸ was asked which of the two terms Moses fulfilled. He said: 'The most fulfilling and the most pious.' He said: 'And if you are asked which of the two women he married, say: the younger of them.' Al-Bazzar and Ibn Abi Hatim reported it through the path of 'Abd Allah ibn Lahi'ah, from al-Harith ibn Yazid al-Hadrami, from 'Ali ibn Rabah, from 'Utbah ibn al-Nuddr, that the Messenger of Allah ⁴⁸ said: 'Moses hired himself out for the chastity of his private parts and the food of his belly.' When he fulfilled the term, it was said: 'O Messenger of Allah, which of the two terms?' He said: 'The most pious and the most fulfilling.' When he wanted to leave Shu'ayb, he asked his wife to ask her father to give her some of his sheep to live on. So he gave her what his sheep gave birth to, of a different color ⁵⁵ from the offspring of that year, and his sheep were black and beautiful. So Moses ⁵⁶ went to a stick, split it from its end, then placed it at the edge of the watering trough, then brought the sheep and watered them, and Moses ⁵⁶ stood opposite the trough. Not a single ewe left without striking its side, one by one. He said: 'They became pregnant and gave milk ⁵⁷, and all of them gave birth to multicolored offspring, except one or two sheep. Among them there was no fashush ⁵⁸, nor dabub ⁵⁹, nor 'azuz ⁶⁰, nor tha'ul ⁶¹, nor kammush ⁶² that the hand could not grasp.' The Prophet ⁴⁸ said: 'If you conquer Syria ⁶³, you will find remnants of those sheep, and they are the Samiriyyah ⁶⁴.' Ibn Lahi'ah said: 'Al-fashush: wide-teated; al-dabub: long-uddered, dragging it; al-'azuz: narrow-teated; al-tha'ul: small-uddered like two nipples; al-kammush: one whose udder cannot be grasped by the hand due to its smallness.' The authenticity of raising this hadith ⁶⁵ is questionable. It may be a mawquf ⁶⁶ report, as Ibn Jarir said: Muhammad ibn al-Muthanna narrated to us, Mu'adh ibn Hisham narrated to us, my father narrated to us, from Qatadah, Anas ibn Malik narrated to us, who said: 'When the prophet of Allah, Moses, invited his companion to the term that was between them, his companion said to him: Every ewe that gives birth to a different color, its offspring is yours. So Moses took ropes and placed them on the water. When the sheep saw the ropes, they were frightened and made a circuit, and all of them gave birth to piebald ⁶⁷ offspring except one ewe. So he took all their offspring that year.' This is a chain with trustworthy narrators, and Allah knows best. It has been mentioned earlier from the transmission of the People of the Book ⁶⁸ about Jacob ⁶⁹, when he left his maternal uncle Laban, that he released for him what was born of his sheep that were piebald, and he did something similar to what was mentioned about Moses ⁵⁶. Allah knows best. * * * [Allah said:] 'So when Moses fulfilled the term, and he traveled with his family, he perceived from the side of the Mount a fire. He said to his family: Stay; indeed, I have perceived a fire; perhaps I can bring you from there some information or a burning brand from the fire that you may warm yourselves. And when he came to it, he was called from the right bank of the valley in the blessed spot from the tree: O Moses, indeed I am Allah, Lord of the worlds. And [he was told]: Throw down your staff. But when he saw it writhing as if it were a snake, he turned in flight and did not return. [Allah said]: O Moses, approach and fear not. Indeed, you are of the secure. Insert your hand into the opening of your garment; it will come out white without disease. And draw in your arm close to yourself as protection from fear. For these are two proofs from your Lord to Pharaoh and his establishment. Indeed, they have been a people defiantly disobedient.' It has been mentioned that Moses fulfilled the most complete and perfect of the two terms, and this may be taken from His saying: 'So when Moses fulfilled the term.' And from Mujahid: that he completed ten and ten after that. And His saying: 'and he traveled with his family' means from his father-in-law, intending—as mentioned by more than one of the commentators and others—that he longed for his family, so he set out to visit them in the land of Egypt in a concealed manner. When he traveled with his family, along with some children from them and sheep he had acquired during his stay. They said: This happened on a dark, cold night, and they lost their way and could not find the familiar path. He tried to strike a fire with his flint but could not produce a spark. The darkness and cold intensified. While he was in this state, he saw from a distance a blazing fire on the side of the Mount—which is the western mountain to his right—'so he said to his family: Stay; indeed, I have perceived a fire.' It seems, and Allah knows best, that he saw it without them, because this fire is actually light, and not everyone is fit to see it. 'Perhaps I can bring you from there some information' meaning perhaps I can learn about the way from there, 'or a burning brand from the fire that you may warm yourselves.' This indicates that they had lost their way on a cold and dark night, as in another verse: 'And has there come to you the story of Moses? When he saw a fire and said to his family: Stay; indeed, I have perceived a fire; perhaps I can bring you from there a torch or find at the fire guidance.' This indicates the presence of darkness and that they had lost their way. All of this is combined in Surah al-Naml ⁷⁰ in His saying: 'When Moses said to his family: Indeed, I have perceived a fire; I will bring you from there information or bring you a burning torch that you may warm yourselves.' And he brought them from it information—and what information!—and found at it guidance—and what guidance!—and kindled from it light—and what light! * * * Allah Almighty said: 'So when he came to it, he was called from the right bank of the valley in the blessed spot from the tree: O Moses, indeed I am Allah, Lord of the worlds.' And in al-Naml: 'So when he came to it, he was called: Blessed is whoever is in the fire and whoever is around it. And exalted is Allah, Lord of the worlds.' That is, exalted is Allah who does what He wills and decrees what He desires. 'O Moses, indeed it is I, Allah, the Exalted in Might, the Wise.'

And He said in Surah Ta-Ha: "So when he came to it, he was called: 'O Moses, indeed I am your Lord, so remove your sandals. Indeed, you are in the sacred valley of Tuwa. And I have chosen you, so listen to what is revealed [to you]. Indeed, I am Allah. There is no deity except Me, so worship Me and establish prayer for My remembrance. Indeed, the Hour is coming—I almost conceal it—so that every soul may be recompensed according to that for which it strives. So do not let one who does not believe in it and follows his desire divert you from it, lest you perish.'" More than one of the commentators among the Salaf ⁷¹ and Khalaf ⁷² said: When Moses headed toward that fire which he saw and reached it, he found it blazing in a green tree of boxthorn, and everything about that fire was in flames, and everything about the greenness of that tree was increasing. So he stood amazed. That tree was on the side of a mountain to the west of him, on his right, as Allah Almighty said: "And you were not on the western side when We decreed the command to Moses, nor were you among the witnesses." Moses was in a valley named Tuwa. Moses was facing the qibla ⁷³, and that tree was on his right from the western side. So his Lord called him in the sacred valley of Tuwa. He was first commanded to remove his sandals as a sign of reverence, honor, and respect for that blessed spot, especially on that blessed night. According to the People of the Book ⁷⁴, he placed his hand over his face due to the intensity of that light, out of awe and fear for his eyesight. Then Allah Almighty addressed him as He willed, saying to him: "Indeed, I am Allah, the Lord of the worlds" and "Indeed, I am Allah. There is no deity except Me, so worship Me and establish prayer for My remembrance"—meaning, I am the Lord of the worlds, there is no deity except Him, and worship and the establishment of prayer are only due to Him. Then He informed him that this world is not an abode of permanence; rather, the everlasting abode is the Day of Resurrection, which must inevitably occur and exist, "so that every soul may be recompensed according to that for which it strives"—i.e., of good and evil. And He urged and encouraged him to work for it and to avoid those who do not believe in it, among those who disobey their Lord and follow their desires. Then He said to him, addressing and comforting him and making clear to him that He is the All-Powerful over all things, who says to a thing "Be," and it is: "And what is that in your right hand, O Moses?"—i.e., is this not your staff which you have known since you have had it? He said: "It is my staff; I lean upon it, and I beat down leaves with it for my sheep, and I have other uses for it." That is, yes, this is my staff which I know and recognize. He said: "Throw it down, O Moses." So he threw it down, and behold, it was a snake, moving swiftly. This is a great miracle and a conclusive proof that the One speaking to him is He who says to a thing "Be," and it is, and that He is the Doer of what He wills by choice. According to the People of the Book, he asked for a true proof of his truthfulness before those who would deny him among the people of Egypt. So the Lord Almighty said to him: "What is that in your hand?" He said: "My staff." He said: "Throw it to the ground." So he threw it, and behold, it was a snake, moving swiftly. Moses fled from it. Then the Lord Almighty commanded him to stretch out his hand and take it by its tail. When he took hold of it, it turned back into a staff in his hand. And Allah Almighty said in another verse: "And [the command was], 'Throw down your staff.' But when he saw it writhing as if it were a jann ⁷⁵, he turned in flight and did not return." That is, it had become a huge snake with terrifying fangs that clashed, and yet it was as swift in movement as a jann—which is a type of snake called al-jann or al-janan, which is slender but very rapid in its motion and movement. So this one combined great size and extreme speed. When Moses, peace be upon him, saw it, "he turned in flight"—i.e., fleeing from it, because his human nature required that—"and did not return"—i.e., he did not look back. Then his Lord called him, saying: "O Moses, come forward and fear not; indeed, you are of those who are secure." When he returned, Allah Almighty commanded him to take hold of it: "He said, 'Seize it and fear not; We will return it to its former condition.'" It is said that he was very afraid of it, so he put his hand inside the sleeve of his cloak, then put his hand into the middle of its mouth. According to the People of the Book, he grasped it by its tail. When he took hold of it, it had returned to what it was, a staff with two branches. So glorified be the Almighty, the Powerful, Lord of the two easts and the two wests! Then He commanded him to put his hand into his collar, then to draw it out, and behold, it was shining like the moon, white without any blemish—i.e., without leprosy or vitiligo. Hence He said: "Put your hand into your collar; it will come out white without any disease. And draw your arm close to you to ward off fear." It is said that this means: when you are afraid, place your hand over your heart, and your composure will settle. Although this was specific to him, the blessing of faith in it is true in that it benefits whoever does that in the manner of following the prophets. And He said in Surah an-Naml: "And put your hand into your collar; it will come out white without any disease—[these are] among nine signs to Pharaoh and his people. Indeed, they were a defiantly disobedient people." That is, these two signs—the staff and the hand—are the two proofs referred to in His statement: "So these are two proofs from your Lord to Pharaoh and his chiefs. Indeed, they were a defiantly disobedient people." Along with them are seven other signs. So that makes nine clear signs, which are mentioned at the end of Surah Subhan ⁷⁶, where Allah Almighty says: "And We certainly gave Moses nine clear signs—so ask the Children of Israel [about] when he came to them. Then Pharaoh said to him, 'Indeed, I think, O Moses, that you are bewitched.' [Moses] said, 'You have already known that none has sent down these [signs] except the Lord of the heavens and the earth as insights, and indeed I think, O Pharaoh, that you are destroyed.'" And these are the signs detailed in Surah al-A'raf in His statement: "And We certainly seized the people of Pharaoh with years of famine and a deficiency of fruits that they might be reminded. But when good came to them, they said, 'This is for us'; and if a bad [condition] struck them, they saw an evil omen in Moses and those with him. Unquestionably, their [evil] omen is with Allah, but most of them do not know. And they said, 'No matter what sign you bring us with which to bewitch us, we will not believe in you.' So We sent upon them the flood and locusts and lice and frogs and blood—distinct signs. But they were arrogant and were a criminal people." As will be discussed in its place. These nine signs are other than the Ten Commandments ⁷⁷; for the nine are among Allah's cosmic words, and the ten are among His legislative words. We have pointed this out because the matter has been confused for some narrators, who thought that these are those, as we have established in the interpretation of the end of Surah Bani Isra'il. * * * The point is that when Allah Almighty commanded Moses, peace be upon him, to go to Pharaoh, he said: "My Lord, indeed I have killed among them a soul, and I fear they will kill me. And my brother Aaron is more eloquent than I in speech, so send him with me as a helper to confirm me; indeed, I fear they will deny me." He said: "We will strengthen your arm through your brother and grant you both authority so they will not reach you. [Go] with Our signs; you and those who follow you will be the predominant." Allah Almighty informs about His servant, messenger, and interlocutor Moses, peace be upon him, in his response to his Lord Almighty when He commanded him to go to his enemy, from whose tyranny and oppression he had fled from the land of Egypt, after what had happened regarding the killing of that Copt. Hence he said: "My Lord, indeed I have killed among them a soul, and I fear they will kill me. And my brother Aaron is more eloquent than I in speech, so send him with me as a helper to confirm me; indeed, I fear they will deny me." That is, make him with me as an assistant, a helper, and a minister to aid me and help me deliver Your message to them, for he is more eloquent than I in speech and more effective in expression.

Allah the Exalted answered his request: "We will strengthen your arm through your brother and grant you both authority" ⁷⁸ i.e., a proof, "so they will not reach you" ⁷⁹ i.e., they will not harm you because of your performance of Our signs; and it is said, by the blessing of Our signs. "You and those who follow you will be the victors." And He said in Surah Ta-Ha: "Go to Pharaoh; indeed, he has transgressed. He said, 'My Lord, expand for me my breast [with assurance] and ease for me my task and untie the knot from my tongue that they may understand my speech.'" It is said that he had a speech impediment ⁸⁰ in his tongue because of the ember he placed on his tongue, which Pharaoh had intended to test his intellect when he grabbed his beard as a child and intended to kill him. Asiyah feared for him and said, "He is a child," so he tested him by placing a date and an ember before him. He intended to take the date, but the angel diverted his hand to the ember, so he took it and placed it on his tongue, causing a speech impediment. So he asked for the removal of part of it, enough for them to understand his speech, and did not ask for its complete removal. Al-Hasan al-Basri said: The messengers only ask according to need, and for this reason a remnant remained in his tongue. And for this reason Pharaoh, may Allah curse him, said, as he claimed to criticize the Kalim ⁸¹: "And he can hardly make anything clear" ⁸² i.e., he does not express his intent clearly or articulate what is in his heart and mind. Then Moses, peace be upon him, said: "And appoint for me a minister from my family, Aaron my brother. Strengthen me through him and share him in my task, that we may glorify You much and remember You much. Indeed, You are ever seeing us." He said, "You have been granted your request, O Moses" ⁸³ i.e., We have answered all that you asked and given you what you sought. This is from his high standing with his Lord, Mighty and Majestic, when he interceded for Allah to reveal to his brother, and He revealed to him. This is a great honor. Allah the Exalted said: "And he was honorable in the sight of Allah." And He said: "And We granted him from Our mercy his brother Aaron as a prophet." The Mother of the Believers, Aisha, heard a man saying to people as they traveled on the Hajj road: "Which brother was most gracious to his brother?" The people were silent, so Aisha said to those around her litter: "It is Moses son of Imran, when he interceded for his brother Aaron, and He revealed to him." Allah the Exalted said: "And We granted him from Our mercy his brother Aaron as a prophet." * * * And He said in Surah Ash-Shu'ara: "And when your Lord called Moses, 'Go to the wrongdoing people, the people of Pharaoh. Will they not fear Allah?' He said, 'My Lord, indeed I fear they will deny me, and my breast will be straitened, and my tongue will not be loosed, so send to Aaron. And they have a charge against me, so I fear they will kill me.' He said, 'No. Go both of you with Our signs; indeed, We are with you, listening. So go to Pharaoh and say, "Indeed, we are the messengers of the Lord of the worlds, [commanding you] to send with us the Children of Israel." ' He said, 'Did we not raise you among us as a child, and you remained among us for years of your life? And you did your deed which you did, and you were of the ungrateful.'" ⁸⁴ The meaning of the speech: So they went to him and said that to him, and conveyed what they were sent with: calling him to worship Allah the Exalted alone, with no partner, and to release the captives of the Children of Israel from his grip, oppression, and tyranny, and to let them worship their Lord wherever they wished, and devote themselves to His oneness, supplication, and humility before Him. Pharaoh became arrogant in himself, rebelled and transgressed, and looked at Moses with contempt and belittlement, saying to him: "Did we not raise you among us as a child, and you remained among us for years of your life?" i.e., Are you not the one we raised in our home, and we did good to you and bestowed favors upon you for a period of time? This indicates that the Pharaoh to whom he was sent was the same one he fled from, contrary to what the People of the Book hold: that the Pharaoh he fled from died during his stay in Madyan, and that the one to whom he was sent was another Pharaoh. And His saying: "And you did your deed which you did, and you were of the ungrateful" i.e., you killed the Coptic man, and fled from us, and denied Our favor. "He said, 'I did it then, when I was of those astray'" i.e., before revelation came to me and was sent down upon me. "So I fled from you when I feared you, and my Lord granted me wisdom and made me among the messengers." Then he answered Pharaoh regarding what he had boasted of about raising and favoring him: "And that is a favor you reproach me with, that you have enslaved the Children of Israel" i.e., this favor you mention, that you did good to me as one individual from the Children of Israel, is countered by your having employed this entire great people and enslaved them in your works, service, and tasks. "He said, 'And what is the Lord of the worlds?' He said, 'The Lord of the heavens and the earth and whatever is between them, if you should be certain.' He said to those around him, 'Do you not hear?' He said, 'Your Lord and the Lord of your first forefathers.' He said, 'Indeed, your messenger who has been sent to you is mad.' He said, 'Lord of the east and the west and whatever is between them, if you should use reason.'" Allah mentions what occurred between Pharaoh and Moses of dialogue, argument, and debate, and what the Kalim established against the vile Pharaoh of intellectual and spiritual proof, then sensory proof. This is because Pharaoh, may Allah curse him, manifested denial of the Creator, Blessed and Exalted, and claimed that he was the god: "And he gathered and called out, saying, 'I am your lord, the Most High.'" And Pharaoh said, "O eminent ones, I have not known you to have a god other than me." And in this statement he was obstinate, knowing that he was a created servant, and that Allah is the Creator, the Maker, the Fashioner, the True God, as Allah said: "And they denied them, while their souls were certain of them, out of injustice and arrogance. So see how was the end of the corrupters." For this reason, he said to Moses, peace be upon him, by way of denying his message and showing that there is no Lord who sent him: "And what is the Lord of the worlds?" because they both said to him: "Indeed, we are the messengers of the Lord of the worlds." It is as if he said to them: "And who is the Lord of the worlds, whom you claim sent you and commissioned you?" So Moses answered him, saying: "The Lord of the heavens and the earth and whatever is between them, if you should be certain" meaning the Lord of the worlds, the Creator of these visible heavens and earth and whatever is between them of diverse creatures ⁸⁵, such as clouds, winds, rain, plants, and animals, which every certain person knows did not come into being by themselves, and they must have a bringer into being, a creator, and that is Allah, besides whom there is no god, the Lord of the worlds. "He said" i.e., Pharaoh "to those around him" of his commanders, nobles, and ministers, by way of mockery and belittlement of what Moses, peace be upon him, had established: "Do you not hear?" meaning his speech. "He said" Moses addressing him and them: "Your Lord and the Lord of your first forefathers" i.e., He is the One who created you and those before you, of fathers, grandfathers, and past centuries throughout the ages. For everyone knows that he did not create himself, nor his father nor mother, nor does he come into being without a bringer into being; rather, the Lord of the worlds brought him into existence and created him. These two stations are those mentioned in His saying: "We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth ⁸⁶."

Despite all this, Pharaoh did not awaken from his slumber, nor did he desist from his error; rather, he persisted in his tyranny, obstinacy, and disbelief: "He said, 'Indeed, your messenger who has been sent to you is certainly mad.' * He said, 'Lord of the east and the west and what is between them, if you would but use reason.'" That is, He is the One who subjugates these shining celestial bodies ⁸⁷, who directs the revolving spheres, the Creator of darkness and light, the Lord of the earth and the heavens, the Lord of the first and the last, the Creator of the sun and the moon, the moving planets and the fixed stars ⁸⁸, the Creator of the night with its darkness and the day with its light, and all are under His compulsion, subjugation, and direction, moving, swimming in an orbit, alternating and rotating throughout all times. So He, exalted, is the Creator, the Owner, the Disposer of His creation as He wills. When the proofs were established against Pharaoh and his doubts were cut off ⁸⁹, and he had no word left but obstinacy, he turned to using his authority, his status, and his might: "He said, 'If you take a god other than me, I will surely make you among the imprisoned.' * He said, 'Even if I bring you something manifest?' * He said, 'Then bring it, if you are of the truthful.' * So he threw his staff, and behold, it was a manifest serpent. * And he drew out his hand, and behold, it was white to the beholders." These are the two proofs with which God supported him, namely the staff and the hand. That was a station in which he manifested the great miracle that dazzled minds and eyes, when he threw his staff and behold, it was a manifest serpent, i.e., great in form, wondrous in size, terror, and magnificent, awe-inspiring, dazzling appearance, so much so that it is said that when Pharaoh saw and witnessed that, he was seized by intense dread and great fear, such that he experienced severe diarrhea more than forty times in a day, whereas before that he would only defecate once every forty days; thus his condition was reversed. Likewise, when Moses, peace be upon him, put his hand into his collar and brought it out, he brought it out like a piece of the moon, gleaming with light that dazzled the eyes. When he returned it to his collar ⁹⁰ and brought it out again, it returned to its original state. Despite all this, Pharaoh—may God curse him—did not benefit from any of it; rather, he persisted in what he was, and claimed that all this was sorcery, and wanted to counter it with sorcerers. So he sent to gather them from all his kingdom and from those under his rule, his authority, and his state, as will be detailed and explained in its place, regarding God's manifestation of the clear truth and the dazzling, decisive proof against Pharaoh and his chiefs, and the people of his state and his religion. And to God be praise and favor. * * * And He, exalted, said in Surah Ta-Ha: "So you stayed among the people of Madyan for years; then you came on a decree, O Moses. * And I chose you for Myself. * Go, you and your brother, with My signs, and do not slacken in My remembrance. * Go to Pharaoh; indeed, he has transgressed. * And speak to him with gentle speech that perhaps he may be reminded or fear." * They said, "Our Lord, indeed we fear that he may hasten against us or that he may transgress." * He said, "Fear not; indeed, I am with you both; I hear and I see." He, exalted, says, addressing Moses in what He spoke to him on the night He revealed to him and bestowed prophethood upon him, and spoke to him from Him to him: I was watching you while you were in the house of Pharaoh, and you were under My care, protection, and kindness. Then I brought you out of the land of Egypt to the land of Madyan by My will, power, and planning. So you stayed there for years, "then you came on a decree" i.e., from Me for that, so that coincided with My decree and direction. "And I chose you for Myself" i.e., I selected you for Myself with My message and My speech. "Go, you and your brother, with My signs, and do not slacken in My remembrance," meaning, do not become weak in remembering Me when you approach him and come to him, for that is a help for you in addressing him, responding to him, delivering sincere advice to him, and establishing proof against him. It has come in some hadiths: God, exalted, says: "Indeed, My servant, all of My servant, is the one who remembers Me while facing his opponent." And He, exalted, said: "O you who have believed, when you meet a company, stand firm and remember God much that you may succeed." Then He, exalted, said: "Go to Pharaoh; indeed, he has transgressed. * And speak to him with gentle speech that perhaps he may be reminded or fear." This is from His forbearance, generosity, compassion, and mercy towards His creation, despite His knowledge of Pharaoh's disbelief, insolence, and tyranny, for he was at that time the worst of His creation. Yet He sent to him the choicest of His creation at that time, and despite this, He says to them and commands them to call him to Him with that which is best, with gentleness and leniency, and to treat him with the kindest treatment, as one who hopes that he might be reminded or fear. As He said to His Messenger: "Invite to the way of your Lord with wisdom and good instruction, and argue with them in a way that is best." And He, exalted, said: "And do not argue with the People of the Scripture except in a way that is best, except those who have wronged among them." Al-Hasan al-Basri said: "And speak to him with gentle speech" — excuse yourselves to him, saying to him: Indeed, you have a Lord, and we have a return, and before you is Paradise and Hellfire. Wahb ibn Munabbih said: Say to him: Indeed, to Me, pardon and forgiveness are nearer than anger and punishment. Yazid al-Raqqashi said at this verse: O He who shows affection to those who are hostile to Him, how about those who befriend Him and call upon Him?! "They said, 'Our Lord, indeed we fear that he may hasten against us or that he may transgress.'" That is because Pharaoh was a tyrant, obstinate, and a rebellious devil, having extensive authority in the land of Egypt, status, armies, and might. So they feared him from a human perspective, and were afraid that he might attack them at the outset. So God, exalted, the Most High, strengthened them, saying: "Fear not; indeed, I am with you both; I hear and I see," as He said in another verse: "Indeed, We are with you, listening." "So go to him and say, 'Indeed, we are messengers of your Lord, so send with us the Children of Israel and do not torment them. We have come to you with a sign from your Lord. And peace be upon whoever follows the guidance. * Indeed, it has been revealed to us that the punishment will be upon whoever denies and turns away.'" He, exalted, mentions that He commanded them to go to Pharaoh and call him to God, exalted, to worship Him alone without partner, and to send the Children of Israel with them, release them from his captivity and oppression, and not torment them. "We have come to you with a sign from your Lord" — that is the great proof of the staff and the hand. "And peace be upon whoever follows the guidance" — a restrictive clause, eloquent and great. Then they threatened and warned him against denial, saying: "Indeed, it has been revealed to us that the punishment will be upon whoever denies and turns away" i.e., denies the truth with his heart and turns away from acting with his body. Al-Suddi and others mentioned that when he came from the land of Madyan, he entered upon his mother and his brother Aaron, and they were eating dinner from a dish containing "tufshil" ⁹¹, which is turnip, and he ate with them. Then he said: O Aaron, God has commanded me and you to call Pharaoh to worship Him. So stand with me. So they set out, heading for Pharaoh's door, and behold, it was locked. Moses said to the gatekeepers and chamberlains: Inform him that the messenger of God is at the door. They began to mock him and ridicule him. Some have claimed that they were not admitted except after a long time. Muhammad ibn Ishaq said: They were admitted after two years, because no one dared to seek permission for them. God knows best. It is said that Moses approached the door and struck it with his staff, and Pharaoh was disturbed and ordered them to be brought. So they stood before him and called him to God, Almighty and Majestic, as He had commanded them.

And among the People of the Scripture (Ahl al-Kitāb): that Allah said to Moses (Mūsā), peace be upon him: "Indeed, Aaron (Hārūn) the Levite—meaning [the one (78)] from the lineage of Levi (Lāwī) son of Jacob (Ya‘qūb)—will go forth and meet you (79)." And He commanded him to take with him the elders of the Children of Israel (Banī Isrā’īl) to Pharaoh (Fir‘awn), and He commanded him to manifest the signs (āyāt) that He had given him, and said to him: "[Indeed, I (80)] will harden his heart, so he will not send the people, and most of My signs and wonders (a‘ājībī) will be in the land of Egypt." And Allah inspired Aaron to go out to his brother to meet him in the wilderness at Mount Horeb (Jabal Ḥūrīb). When he met him, Moses informed him of what his Lord had commanded him. When they entered Egypt, they gathered the elders of the Children of Israel and went to Pharaoh. When they conveyed to him the message of Allah, he said: "Who is [Allah (81)]? I do not know Him, and I will not send the Children of Israel." * * * And Allah said, informing about Pharaoh: "He said: 'Then who is the Lord of you two, O Moses?' * He said: 'Our Lord is He who gave everything its creation, then guided.' * He said: 'Then what is the state of the former generations?' * He said: 'Their knowledge is with my Lord in a Book; my Lord neither errs nor forgets.' * He who made for you the earth a bed, and threaded for you therein paths, and sent down from the sky water, and brought forth thereby pairs of diverse plants. * Eat and pasture your cattle; indeed, in that are signs for those of understanding. * From it We created you, and into it We will return you, and from it We will bring you out another time (82)." The Exalted says, informing about Pharaoh: that he denied the affirmation of the Creator, the Exalted, saying: "Then who is the Lord of you two, O Moses?" He said: "Our Lord is He who gave everything its creation, then guided." That is, He is the One who created creation and decreed for them deeds, provisions, and lifespans, and wrote that with Him in His Book, the Preserved Tablet (al-Lawḥ al-Maḥfūẓ), then guided every creature to what He had decreed for it, so its action conformed to what He had decreed and known, and His power and decree, due to the perfection of His knowledge. This verse is like His saying, the Exalted: "Exalt the name of your Lord, the Most High, * Who created and proportioned, * And Who decreed and guided." That is, He decreed a decree and guided the creatures to it. "He said: 'Then what is the state of the former generations?'" Pharaoh says to Moses: "If your Lord is the Creator, the Decreeer, the Guide of creatures to what He has decreed, and He is in such a station that none deserves worship besides Him, then why did the former ones worship other than Him and associate partners with Him, such as stars and rivals, as you know? Why did the former generations not attain guidance to what you have mentioned?" He said: "Their knowledge is with my Lord in a Book; my Lord neither errs nor forgets." That is, even if they worshipped other than Him, that is not a proof for you, nor does it indicate the opposite of what I say, for they (83) are ignorant like you. And everything they did is recorded against them in the scriptures (zubur), from small to great, and He will recompense them for that, my Lord, Mighty and Majestic, and He will not wrong anyone by the weight of a speck, for all the deeds of servants are written with Him in a Book from which nothing errs, and my Lord forgets nothing. Then He mentioned to him the greatness of the Lord and His power over the creation of things, and His making the earth a cradle and the sky a preserved canopy, and His subjugation of clouds and rains for the provision of servants, their beasts, and their cattle, as He said: "Eat and pasture your cattle; indeed, in that are signs for those of understanding." That is, for those of sound and upright intellects and straight natures, not corrupt ones. So He, the Exalted, is the Creator, the Provider. And as He said, the Exalted: "O mankind, worship your Lord, who created you and those before you, that you may become righteous. * He who made for you the earth a bed and the sky a canopy, and sent down from the sky water and brought forth thereby fruits as provision for you. So do not set up rivals to Allah while you know (84)." And when He mentioned the reviving of the earth by rain and its quivering by bringing forth its vegetation, He thereby alerted to the resurrection (ma‘ād) and said: "From it"—that is, from the earth—"We created you, and into it We will return you, and from it We will bring you out another time." As He said, the Exalted: "As He began you, you will return." And He said, the Exalted: "And He is the One who begins creation, then repeats it, and that is easier for Him. And His is the highest attribute in the heavens and the earth, and He is the Almighty, the Wise (85)." * * * Then the Exalted said: "And We certainly showed him all Our signs, but he denied and refused. * He said: 'Have you come to us to drive us out of our land with your magic, O Moses? * Then we will surely bring you magic like it, so make an appointment between us and you, which we will not break, neither we nor you, in a place mutually agreeable.' * He said: 'Your appointment is the day of the festival, and that the people be gathered at forenoon (2).'" The Exalted informs about the misery of Pharaoh, his great ignorance, and his lack of intellect, in his denial of Allah's signs and his arrogance from following them, and his saying to Moses that what he brought was magic, and that they would counter it with something similar. Then he asked Moses to appoint a time and a known place. This was among the greatest objectives of Moses, peace be upon him: to manifest Allah's signs, proofs, and evidences publicly in the presence of the people. [For this reason (3)] "He said: 'Your appointment is the day of the festival.'" And it was a day of their festivals and their gathering. "And that the people be gathered at forenoon." That is, at the beginning of the day, at the time of the sun's intense brightness, so that the truth would be more apparent and clear. He did not ask for it to be at night in darkness, so that falsehood and vanity might be passed off on them, but he asked for it to be in the daytime publicly, because he was upon insight from his Lord and certainty that (86) Allah would manifest His word and His religion, even if the noses of the Copts (Qibṭ) were rubbed in the dust! * * * Allah the Exalted said: "Then Pharaoh turned away and gathered his scheme, then came. * Moses said to them: 'Woe to you! Do not invent a lie against Allah, lest He destroy you with a punishment; and he who invents has failed.' * Then they disputed their matter among themselves and kept secret the private counsel. * They said: 'Indeed, these two are sorcerers who want to drive you out of your land with their magic and take away your exemplary way. * So resolve upon your scheme, then come in line, and he who prevails today will succeed.'" The Exalted informs about Pharaoh that he gathered those in his land (87) of sorcerers. The land of Egypt at that time was filled with excellent sorcerers, at the peak of their art. So they gathered for him from every town and every place, and a great multitude and vast crowd assembled. It was said: they were eighty thousand—said by Muḥammad ibn Ka‘b. And it was said: seventy thousand—said by al-Qāsim ibn Abī Burdah (88). And al-Suddī said: thirty-some (89) thousand. And from Abū Umāmah: nineteen thousand. And Muḥammad ibn Isḥāq said: fifteen thousand. And Ka‘b al-Aḥbār said: they were twelve thousand. And Ibn Abī Ḥātim narrated from Ibn ‘Abbās: they were seventy men. And it was also narrated from him that they were forty youths from the Children of Israel, whom Pharaoh commanded to go to the chiefs to learn magic. For this reason they said: "And what you compelled us to do of magic." And in this there is consideration. And Pharaoh attended, along with his commanders, his state officials, and the people of his land, all of them. That was because Pharaoh proclaimed among them to attend this great occasion, so they went out saying: "Perhaps we will follow the sorcerers if they are the victors." And Moses, peace be upon him, advanced to the sorcerers and admonished them, and forbade them from practicing false magic, which involved opposing Allah's signs and proofs, and said: "Woe to you! Do not invent a lie against Allah, lest He destroy you with a punishment; and he who invents has failed. * Then they disputed their matter among themselves." It is said: its meaning is that they differed among themselves, some saying: "This is the speech of a prophet, not a sorcerer," and some [among them (90)] saying: "Rather, he is a sorcerer." Allah knows best. And they kept secret the private counsel [about this (1)] and other matters.

"They said, 'Indeed, these two are sorcerers who wish to drive you out of your land with their magic.'" They say: Indeed, this one (Moses) and his brother Aaron are two sorcerers, knowledgeable, proficient, and skilled in this craft, and their intent is that the people should gather around them, and they would overpower the king and his retinue, and utterly destroy you to the last, and they would become your masters through this craft. "So resolve upon your plan, then come in a rank, and indeed, he who prevails today has succeeded." They only said the first statement so that they could deliberate and counsel one another, and bring forth all the cunning, deceit, trickery, magic, and falsehood they possessed. But how far! By Allah, the assumptions lied, and the opinions erred. How can falsehood, magic, and raving madness oppose the miracles that break the natural order, which the Judge (Allah) caused to flow at the hands of His servant, the interlocutor (Kalim), and His noble messenger, supported by the proof that dazzles the eyes and confounds the minds and intellects! And their saying: "So resolve upon your plan" i.e., all that you have, "then come in a rank" i.e., as one group, then they urged one another to advance in this station, because Pharaoh had promised them and given them hopes, but Satan only promises them delusion. * * * "They said, 'O Moses, either you throw, or we will be the first to throw.' He said, 'Rather, you throw.' And suddenly their ropes and staffs appeared to him, from their magic, as if they were moving swiftly. Then Moses felt a fear within himself. We said, 'Fear not, indeed you are the superior. And throw what is in your right hand; it will swallow what they have made. What they have made is only a sorcerer's trick, and the sorcerer will not succeed wherever he comes.'" When the sorcerers lined up, and Moses and Aaron, peace be upon them, stood facing them, they said to him: "Either you throw before us, or we will throw before you." He said, "Rather, you throw." And they had taken ropes and staffs, and filled them with mercury and other materials that would cause those ropes and staffs to move in a way that made the viewer imagine they were moving of their own accord, when in fact they were moving because of that. At that point, they bewitched the eyes of the people and terrified them, and they threw their ropes and staffs, saying, "By the might of Pharaoh, indeed we are the victors." Allah Almighty said: "And when they threw, they bewitched the eyes of the people and terrified them, and they brought a great magic." And Allah Almighty said: "And suddenly their ropes and staffs appeared to him, from their magic, as if they were moving swiftly. Then Moses felt a fear within himself" i.e., he feared for the people that they might be seduced by their magic and deceit, before he threw what was in his hand, for he did nothing before being commanded. So Allah revealed to him at that very moment: "Fear not, indeed you are the superior. And throw what is in your right hand; it will swallow what they have made. What they have made is only a sorcerer's trick, and the sorcerer will not succeed wherever he comes." At that point, Moses threw his staff and said: "What you have brought is magic; indeed Allah will nullify it. Indeed Allah does not set right the work of the corrupters. And Allah establishes the truth by His words, even if the criminals dislike it." And Allah Almighty said: "And We inspired to Moses, 'Throw your staff,' and suddenly it was swallowing what they were falsifying. So the truth came to pass, and what they were doing became void. So they were defeated there, and they returned humiliated. And the sorcerers fell down in prostration. They said, 'We have believed in the Lord of the worlds, the Lord of Moses and Aaron.'" That is because when Moses, peace be upon him, threw it, it became a great serpent with legs, as mentioned by more than one of the early scholars, with a massive neck and a terrifying, frightening form, such that the people withdrew from it and fled quickly, moving away from its place. And it advanced upon what they had thrown of ropes and staffs, and began to swallow them one by one in the swiftest possible motion, while the people watched it and marveled at it. As for the sorcerers, they saw what terrified and bewildered them in their affair, and they became aware of something that had never occurred to them, nor crossed their minds, nor was within the scope of their crafts and occupations. At that moment, they realized, with the knowledge they possessed, that this was not magic, nor sorcery, nor deceit, nor illusion, nor falsehood, nor slander, nor error, but rather the truth, which none but the Truth (Allah) could accomplish, He who had sent this one supported by it with the truth. And Allah removed the veil of heedlessness from their hearts, illuminated them with the guidance He created within them, relieved them of hardness, and they turned to their Lord, falling down in prostration to Him, and they declared openly to those present, fearing no punishment or trial: "We have believed in the Lord of Moses and Aaron," as Allah Almighty said: "So the sorcerers were thrown down in prostration, saying, 'We have believed in the Lord of Aaron and Moses.' He (Pharaoh) said, 'You have believed in him before I gave you permission. Indeed, he is your chief who taught you magic. So I will surely cut off your hands and your feet on opposite sides, and I will surely crucify you on the trunks of palm trees, and you will surely know which of us is more severe in punishment and more enduring.' They said, 'We will never prefer you over what has come to us of clear proofs and over He who created us. So decree whatever you are to decree; you only decree for this worldly life. Indeed, we have believed in our Lord that He may forgive us our sins and what you compelled us to do of magic. And Allah is better and more enduring. Indeed, whoever comes to his Lord as a criminal, for him is Hell; he will neither die therein nor live. And whoever comes to Him as a believer, having done righteous deeds, those will have the highest degrees, Gardens of perpetual residence, beneath which rivers flow, abiding eternally therein. And that is the reward of one who purifies himself.'" Sa'id ibn Jubayr, 'Ikrimah, Al-Qasim ibn Abi Barzah, Al-Awza'i, and others said: When the sorcerers prostrated, they saw their stations and palaces in Paradise being prepared and adorned for their arrival. That is why they paid no heed to Pharaoh's intimidation, threats, and warnings. That is because when Pharaoh saw these sorcerers having submitted and declared

1. al-Kalim : The one who spoke directly with Allah, a title of Prophet Moses.
2. mukhlasan : Chosen or purified; some interpretations say 'sincere' or 'devoted'.
3. al-Tur : Mount Sinai, where Allah spoke to Moses.
4. Tafsir : Exegesis or commentary on the Quran.
5. Sunnah : The teachings and practices of Prophet Muhammad.
6. Isra'iliyyat : Narrations from Jewish or Christian sources, often used in Islamic tradition.
7. Salaf : The early generations of Muslims, including the Companions and their followers.
8. Ta Seen Meem : Disjointed letters (muqatta'at) at the start of some Quranic chapters; their meaning is known only to Allah.
9. Haman : A high-ranking official in Pharaoh's court, mentioned in the Quran.
10. al-Khalil : The Friend of Allah, a title of Prophet Abraham.
11. al-Qibt : The native Egyptians, as opposed to the Israelites.
12. Al-Suddi : A famous early Quran commentator (d. 127 AH).
13. Sahabah : Companions of Prophet Muhammad.
14. Bayt al-Maqdis : Jerusalem, the holy city.
15. Ahl al-Kitab : People of the Book, i.e., Jews and Christians.
16. al-āyah : The verse from the Quran, Surah an-Nahl (16:68-69), which speaks of Allah's inspiration to the bee.
17. waḥy nubuwwah : Prophetic revelation, the type of revelation given to prophets.
18. lām al-ʿāqibah : The Arabic letter 'lam' indicating consequence or result, not purpose.
19. Hāmān : The evil minister of Pharaoh, mentioned in the Quran.
20. junūduhumā : Their soldiers, referring to the armies of Pharaoh and Haman.
21. bal : Rather, indicating a correction or alternative opinion.
22. jiddan : Very much, intensifying the love.
23. wa hum lā yashʿurūn : While they perceive not, meaning they were unaware of Allah's plan.
24. qayyaḍahum : Appointed them, i.e., Allah made them the means for picking up Musa.
25. ghalaṭuhum ʿalā kitāb Allāh : Their error regarding the Book of Allah, referring to biblical accounts contradicting the Quran.
26. lī : For me, indicating the sister sought news for her mother.
27. laʿallahum : Perhaps they, expressing hope or possibility.
28. waʿadnāhā : We promised her, referring to Allah's promise to return Musa.
29. alqaytu ʿalayka maḥabbatan minnī : I bestowed upon you love from Me, meaning Allah made people love Musa.
30. wa bihi al-thiqah wa ʿalayhi al-tuklān : And in Him is trust and upon Him is reliance, a pious phrase.
31. al-muḥsinīn : Those who do good, often referring to those who are sincere in faith and righteous in deeds.
32. shīʿatihi : His party or followers; here referring to the Israelites, as Moses was an Israelite.
33. fawakazahu : Struck him with his fist or with a staff; a blow that caused death.
34. ʿamal al-shayṭān : The work of Satan; an act that leads to sin or harm.
35. al-ghafūr al-raḥīm : The Oft-Forgiving, the Most Merciful; two of the names of Allah.
36. ẓahīran lil-mujrimīn : A supporter or helper of the criminals; those who commit sins or disbelief.
37. sab'a : Seven; refers to the number of daughters mentioned in the biblical account.
38. Amir al-Mu'minin : Commander of the Faithful; a title for the caliph, here referring to 'Umar ibn al-Khattab.
39. samurah : A type of acacia tree (Vachellia tortilis) common in arid regions.
40. hāfiyan : Barefoot; walking without shoes.
41. al-ẓill : The shade; refers to the shade of a tree where Moses rested.
42. dhālika al-shaykh : That old man; referring to the father of the two women, identified by some as Shu'ayb.
43. Yathrun : Jethro; the name of the priest of Midian in the Bible, identified by some as the father-in-law of Moses.
44. Yusuf : Joseph; the prophet Yusuf (Joseph) in Islam.
45. 'Utbah : A companion of the Prophet Muhammad; full name 'Utbah ibn al-Nudar al-Sulami.
46. Ta Sin Mim : The Arabic letters Ta, Sin, Mim; opening of Surah al-Qasas (28) in the Quran.
47. tafarruduhu : His solitary narration; refers to a hadith narrated by only one person, which is considered weak if the narrator is unreliable.
48. Rasul Allah : Messenger of Allah, i.e., the Prophet Muhammad.
49. al-Futun : The trials or temptations; a reference to a specific hadith collection or chapter.
50. bihi : With it; referring to the chain of transmission.
51. Jibril : Gabriel, the angel of revelation.
52. mursal : A hadith where a Successor (Tabi'i) directly attributes a saying to the Prophet without mentioning the Companion.
53. Isra'il : The angel Israel, often associated with death.
54. Israfil : The angel Israfil, who blows the Trumpet on the Day of Resurrection.
55. qalib lawn : A different color; referring to sheep born with a color different from their parents.
56. Moses : Prophet Musa, peace be upon him.
57. fa'ta'amma wa albana : They became pregnant and gave milk; a phrase indicating the sheep conceived and lactated.
58. fashush : A ewe with a wide teat, easy to milk.
59. dabub : A ewe with a long udder that drags on the ground.
60. 'azuz : A ewe with a narrow teat, difficult to milk.
61. tha'ul : A ewe with a small udder, like two nipples.
62. kammush : A ewe with an udder so small that the hand cannot grasp it.
63. al-Sham : Greater Syria, including modern-day Syria, Lebanon, Jordan, and Palestine.
64. al-Samiriyyah : A breed of sheep; possibly the Samarian or a specific type.
65. raf' : Raising; attributing a hadith to the Prophet (marfu').
66. mawquf : A hadith attributed to a Companion, not the Prophet.
67. bulq : Piebald; having patches of black and white.
68. Ahl al-Kitab : People of the Book; Jews and Christians.
69. Ya'qub : Jacob, peace be upon him.
70. Surah al-Naml : Chapter 27 of the Quran, 'The Ant'.
71. Salaf : The early generations of Muslims, including the Companions, their successors, and the early scholars.
72. Khalaf : Later generations of Muslims, after the Salaf.
73. qibla : The direction of prayer towards the Kaaba in Mecca.
74. People of the Book : Jews and Christians, who possess revealed scriptures.
75. jann : A type of snake, often slender and swift-moving.
76. Surah Subhan : Another name for Surah al-Isra (Chapter 17 of the Quran).
77. Ten Commandments : The ten divine laws given to Moses, as mentioned in the Torah.
78. sulṭānan : Authority or proof; here interpreted as a clear proof or miracle.
79. fa-lā yaṣilūna ilaykumā : Meaning they will not be able to harm you or reach you with evil.
80. luthgha : A speech impediment, specifically a lisp or difficulty in pronunciation.
81. al-Kalīm : The one who spoke with Allah; a title for Moses (peace be upon him).
82. wa-lā yakādu yubīn : He can hardly make anything clear; i.e., he cannot express himself clearly.
83. qad ūtīta su'lak : You have been granted your request; i.e., your prayer has been answered.
84. wa-anta mina al-kāfirīn : And you were of the ungrateful; i.e., you denied Our favor or were ungrateful for it.
85. al-makhlūqāt al-muta‘addida : The diverse creatures; referring to the various creations between heaven and earth.
86. anna al-ḥaqq : That it is the truth; i.e., that Allah is the true God and the Quran is true.
87. al-kawakib al-zāhira : The shining celestial bodies, i.e., the stars and planets.
88. al-thawābit al-ḥā'ira : The fixed stars that appear stationary in the sky, as opposed to the moving planets.
89. shubuhātuhu : His doubts or specious arguments; the false proofs he relied on.
90. jayb : The opening of a garment at the neck or chest, where the hand is inserted.
91. al-ṭufshīl : A dish made from turnips; mentioned in some traditions as the food Moses ate with his family.

When Moses and Aaron were mentioned among the people with this beautiful description, it…

When Moses and Aaron were mentioned among the people with this beautiful description, it terrified him. He saw something that bewildered him and blinded his insight and his sight. He possessed cunning, deceit, and trickery, and a skillful craft in turning people away from the path of God. So he addressed the sorcerers in the presence of the people, saying: 'Have you believed in him before I gave you permission?' [1] That is, 'Why did you not consult me regarding this dreadful act you have committed in the presence of my subjects?' Then he threatened, warned, flashed lightning and thundered, lied and went far astray, saying:

Moses and Aaron were mentioned among the people with this beautiful description. That terrified him, and he saw a matter that dazzled him and blinded his insight and his sight. In him there was cunning, deceit, and deception, and a profound skill in turning people away from the path of Allah. So he said, addressing the sorcerers in the presence of the people: "Have you believed in him before I permitted you?" That is, "Why did you not consult me regarding the terrible thing you did in the presence of my subjects?" Then he threatened, warned, thundered, and lightened, and lied, going far astray, saying: "Indeed, he is your master who taught you magic." And in another verse he said: "Indeed, this is a plot you have plotted in the city to drive out its people, so you will come to know." This statement of his is such slander that every rational individual knows what it contains of disbelief, falsehood, and delirium. Rather, something like it would not be accepted even by children. For all the people, from his own state and others, know that these men had never seen Moses at any time. So how could he be their master who taught them magic? Moreover, he did not gather them, nor did he know of their gathering, until it was Pharaoh himself who summoned them and selected them from every deep ravine and distant valley, and from the cities and villages of the land of Egypt and its outskirts. * * * Allah Almighty said in Surat al-A'raf: "Then after them We sent Moses with Our signs to Pharaoh and his chiefs, but they wronged them. So see how was the end of the corrupters. * And Moses said, 'O Pharaoh, indeed I am a messenger from the Lord of the worlds. * Worthy of saying nothing about Allah except the truth. I have come to you with clear evidence from your Lord, so send with me the Children of Israel.' * He said, 'If you have come with a sign, then bring it, if you are of the truthful.' * So he threw his staff, and behold, it was a manifest serpent. * And he drew out his hand, and behold, it was white to the beholders. * The chiefs of the people of Pharaoh said, 'Indeed, this is a learned sorcerer. * He wants to drive you out of your land, so what do you command?' * They said, 'Postpone him and his brother, and send gatherers into the cities. * They will bring you every learned sorcerer.' * And the sorcerers came to Pharaoh. They said, 'Indeed, for us there will surely be a reward if we are the victors.' * He said, 'Yes, and indeed you will be of those brought near.' * They said, 'O Moses, either you throw, or we will be the throwers.' * He said, 'Throw.' And when they threw, they bewitched the eyes of the people and terrified them, and they brought a great magic. * And We inspired to Moses, 'Throw your staff,' and behold, it swallowed up what they were falsifying. * So the truth came to pass, and what they were doing became void. * So they were defeated there, and they returned humiliated. * And the sorcerers fell down prostrating. * They said, 'We have believed in the Lord of the worlds, * The Lord of Moses and Aaron.' * Pharaoh said, 'You have believed in him before I permitted you. Indeed, this is a plot you have plotted in the city to drive out its people, so you will come to know. * I will surely cut off your hands and your feet from opposite sides, then I will surely crucify you all.' * They said, 'Indeed, to our Lord we will return. * And you do not resent us except that we believed in the signs of our Lord when they came to us. Our Lord, pour upon us patience and cause us to die as Muslims.'" And He Almighty said in Surat Yunus: "Then after them We sent Moses and Aaron to Pharaoh and his chiefs with Our signs, but they were arrogant and were a criminal people. * And when the truth came to them from Us, they said, 'Indeed, this is clear magic.' * Moses said, 'Do you say of the truth when it has come to you, "Is this magic?" And sorcerers are not successful.' * They said, 'Have you come to us to turn us away from what we found our fathers upon, and so that you two may have greatness in the land? And we are not believers in you.' * And Pharaoh said, 'Bring me every learned sorcerer.' * And when the sorcerers came, Moses said to them, 'Throw what you will throw.' * And when they threw, Moses said, 'What you have brought is magic. Indeed, Allah will make it void. Indeed, Allah does not amend the work of the corrupters. * And Allah establishes the truth by His words, even if the criminals dislike it.'" And He Almighty said in Surat ash-Shu'ara': "He said, 'If you take a god other than me, I will surely make you among the imprisoned.' * He said, 'Even if I bring you something clear?' * He said, 'Then bring it, if you are of the truthful.' * So he threw his staff, and behold, it was a manifest serpent. * And he drew out his hand, and behold, it was white to the beholders. * He said to the chiefs around him, 'Indeed, this is a learned sorcerer. * He wants to drive you out of your land by his magic, so what do you command?' * They said, 'Postpone him and his brother, and send gatherers into the cities. * They will bring you every learned sorcerer.' * So the sorcerers were gathered for the appointment of a known day. * And it was said to the people, 'Will you be gathered? * That we may follow the sorcerers if they are the victors.' * And when the sorcerers came, they said to Pharaoh, 'Is there indeed for us a reward if we are the victors?' * He said, 'Yes, and indeed you will then be of those brought near.' * Moses said to them, 'Throw what you will throw.' * So they threw their ropes and their staffs, and said, 'By the might of Pharaoh, indeed we are the victors.' * Then Moses threw his staff, and behold, it swallowed up what they were falsifying. * So the sorcerers fell down prostrating. * They said, 'We have believed in the Lord of the worlds, * The Lord of Moses and Aaron.' * He said, 'You have believed in him before I permitted you. Indeed, he is your master who taught you magic. So you will come to know. * I will surely cut off your hands and your feet from opposite sides, and I will surely crucify you all.' * They said, 'No harm. Indeed, to our Lord we will return. * Indeed, we hope that our Lord will forgive us our sins because we were the first of the believers.'" And the point is that Pharaoh lied, slandered, and disbelieved to the utmost degree of disbelief in his statement: "Indeed, he is your master who taught you magic." And he came with slander that the learned, nay, the worlds, know in his statement: "Indeed, this is a plot you have plotted in the city to drive out its people, so you will come to know." And his statement: "I will surely cut off your hands and your feet from opposite sides" means he would cut the right hand and the left foot, and vice versa, "and I will surely crucify you all," meaning he would make them an example and a deterrent so that no one from his subjects and people of his religion would follow them. For this reason, he said: "And I will surely crucify you on the trunks of palm trees," i.e., upon the trunks of palm trees, because they are higher and more conspicuous, "and you will surely know which of us is more severe in punishment and more enduring," meaning in this world. "They said, 'We will never prefer you over what has come to us of clear proofs,'" i.e., we will never obey you and abandon what has settled in our hearts of clear proofs and decisive evidences, "and He who created us." It is said this is a conjunction, and it is said it is an oath. "So decree whatever you are to decree," i.e., do whatever you are able to do. "You only decree this worldly life," i.e., your judgment over us is only in this worldly life. When we depart from it to the Hereafter, we come under the judgment of the One to whom we have submitted and whose messengers we have followed. "Indeed, we have believed in our Lord that He may forgive us our sins and what you compelled us to do of magic. And Allah is better and more enduring," i.e., His reward is better than what you promised us of nearness and enticement, "and more enduring," i.e., more lasting than this passing abode. And in another verse: "They said, 'No harm. Indeed, to our Lord we will return. * Indeed, we hope that our Lord will forgive us our sins,'" i.e., what we have committed of sins and forbidden acts, "because we were the first of the believers," i.e., from the Copts, in Moses and Aaron, peace be upon them. And they also said to him: "And you do not resent us except that we believed in the signs of our Lord when they came to us," i.e., we have no sin with you except our belief in what our messenger brought us, and our following of the signs of our Lord when they came to us. "Our Lord, pour upon us patience," i.e., make us steadfast in what we are afflicted with from the punishment of this obstinate tyrant, this severe ruler, rather this rebellious devil, "and cause us to die as Muslims."

And they also said, admonishing him and terrifying him with the great might of his Lord: "Indeed, whoever comes to his Lord as a criminal, then for him is Hell, wherein he neither dies nor lives." They said to him: "So beware lest you be among them." And he was among them. "And whoever comes to Him as a believer, having done righteous deeds, then those will have the highest degrees ¹"—i.e., the lofty stations—"Gardens of Eden ², beneath which rivers flow, abiding therein forever. And that is the reward of one who purifies himself. So be eager to be among them." But the decrees that cannot be overcome or prevented intervened between him and that, and the judgment of the Most High, the Almighty, that Pharaoh—may Allah curse him—is among the people of the Blazing Fire, to undergo the painful torment, with scalding water poured over his head. And it is said to him by way of reproach and rebuke, while he is despised, rejected, and blameworthy: "Taste! Indeed, you are the mighty, the noble ³!" And the apparent meaning from these contexts is that Pharaoh—may Allah curse him—crucified them and tortured them, may Allah be pleased with them. Abdullah ibn Abbas and Ubayd ibn Umayr said: "They were at the beginning of the day sorcerers, and at the end of the day righteous martyrs!" This is supported by their saying: "Our Lord, pour upon us patience and cause us to die as Muslims ⁴." Section: When the great matter occurred—the defeat that the Copts suffered in that terrifying situation, and the sorcerers who had sought their support surrendered—that only increased them in disbelief, obstinacy, and distance from the truth. Allah Almighty said after relating what preceded in Surat al-A'raf: "And the eminent among the people of Pharaoh said: 'Will you leave Moses and his people to cause corruption in the land and abandon you and your gods ⁵?' He said: 'We will kill their sons and spare their women, and indeed, we are subjugators over them.' Moses said to his people: 'Seek help through Allah and be patient. Indeed, the earth belongs to Allah; He gives it as inheritance to whom He wills of His servants. And the [best] outcome is for the righteous.' They said: 'We were harmed before you came to us and after you came to us.' He said: 'Perhaps your Lord will destroy your enemy and make you successors in the land, and see how you act.'" Allah Almighty informs about the eminent among Pharaoh's people—the princes and chiefs—that they incited their king Pharaoh to harm the prophet of Allah, Moses, peace be upon him, and to respond to what he brought with disbelief, rejection, and harm instead of belief. They said: "Will you leave Moses and his people to cause corruption in the land and abandon you and your gods?" They meant—may Allah curse them—that his call to worship Allah alone, with no partner, and the prohibition of worshipping anything else, was corruption relative to the belief of the Copts, may Allah curse them. Some recited: "and abandon you and your worship ⁶." It may mean two things: one, "and abandon your religion," which is supported by the other reading; and two, "and abandon being worshipped," for he claimed to be a god, may Allah curse him. "He said: 'We will kill their sons and spare their women'"—so that their fighting men would not increase. "'And indeed, we are subjugators over them'"—i.e., dominant. "And Moses said to his people: 'Seek help through Allah and be patient'" [i.e., when they intend to harm you and kill you, then seek help from your Lord and be patient in your trial]. "'Indeed, the earth belongs to Allah; He gives it as inheritance to whom He wills of His servants. And the [best] outcome is for the righteous'"—so be you the righteous, so that the outcome may be yours, as He said in another verse: "And Moses said: 'O my people, if you have believed in Allah, then rely upon Him, if you are Muslims ⁷.' They said: 'Upon Allah we rely. Our Lord, make us not a trial for the wrongdoing people, and save us by Your mercy from the disbelieving people.'" And their saying: "They said: 'We were harmed before you came to us and after you came to us'"—i.e., sons were killed before your coming and after your coming to us. "He said: 'Perhaps your Lord will destroy your enemy and make you successors in the land, and see how you act.'" And Allah Almighty said in Surat Ha Mim al-Mu'min ⁸: "And indeed We sent Moses with Our signs and a clear authority, to Pharaoh, Haman, and Qarun ⁹. But they said: 'A sorcerer, a liar.'" Pharaoh was the king, Haman the vizier, and Qarun was an Israelite from the people of Moses, but he followed the religion of Pharaoh and his chiefs, and he possessed immense wealth, as his story will come later, if Allah wills. "And when the truth came to them from Us, they said: 'Kill the sons of those who have believed with him and spare their women.' But the plot of the disbelievers is not but in error." This killing of boys after the mission of Moses was only by way of humiliation and degradation, and to reduce the numbers of the Children of Israel, so that they would not have strength to defend themselves and attack the Copts because of it. The Copts feared them, but that did not benefit them, nor did it avert the decree of Him who says to a thing "Be," and it is. "And Pharaoh said: 'Let me kill Moses, and let him call upon his Lord. Indeed, I fear that he will change your religion or that he will cause corruption to appear in the land.'" For this reason, people say mockingly: "Pharaoh became a reminder!" This is from him, for Pharaoh, in his claim, feared that Moses, peace be upon him, would mislead the people! "And Moses said: 'Indeed, I have sought refuge in my Lord and your Lord from every arrogant one who does not believe in the Day of Account.'"—i.e., I have sought refuge in Allah and taken shelter with Him from Pharaoh or others harming me. His saying: "from every arrogant one"—i.e., every obstinate tyrant who does not desist or stop, and does not fear Allah's punishment and retribution, because he does not believe in resurrection or recompense. Therefore he said: "who does not believe in the Day of Account." "And a believing man from the family of Pharaoh who concealed his faith said: 'Will you kill a man because he says: My Lord is Allah, when he has brought you clear proofs from your Lord? And if he is lying, then his lie is upon him; but if he is truthful, there will strike you some of what he promises you. Indeed, Allah does not guide one who is a transgressor and a liar. O my people, yours is the kingdom today, dominant in the land. But who will help us against the punishment of Allah if it comes to us?' Pharaoh said: 'I do not show you except what I see, and I guide you only to the path of right guidance.'" This man was the cousin of Pharaoh, and he concealed his faith from his people out of fear for himself. Some people claimed that he was an Israelite, but this is unlikely and contradicts the context of the speech in wording and meaning. Allah knows best. Ibn Jurayj said: Ibn Abbas said: "No one from the Copts believed in Moses except this man, the one who came from the farthest part of the city, and the wife of Pharaoh." Narrated by Ibn Abi Hatim. Al-Daraqutni said: "No one named Sham'an ¹⁰ with the dotted shin is known except the believer of the family of Pharaoh." Al-Suhayli narrated this. In the history of al-Tabarani, his name is "Khayr" ¹¹. Allah knows best. The point is that this man concealed his faith. When Pharaoh—may Allah curse him—intended to kill Moses, peace be upon him, and resolved to do so, consulting his chiefs about it, this believer feared for Moses, so he subtly dissuaded Pharaoh with words combining encouragement and intimidation, saying in the manner of counsel and opinion. It is established in the hadith from the Messenger of Allah, may Allah bless him and grant him peace, that he said: "The best jihad is a word of justice before a tyrannical ruler." This is among the highest ranks of this station, for there is no one more tyrannical than Pharaoh, and these words are the most just! For they included the protection of a prophet, and it is possible that he disclosed to them by revealing his faith, and declared to them what he had been concealing. The first is more apparent. Allah knows best. "He said: 'Will you kill a man because he says: My Lord is Allah?'"—i.e., because he said: My Lord is Allah. Such a one should not be met with this, but rather with honor and respect, or with reconciliation and refraining from retaliation.

That is because "there has come to you clear proofs from your Lord" ¹², meaning the miracles that indicated his truthfulness in what he brought from the One who sent him. So if you make peace with him, you will be safe, because "if he is lying, then his lie is upon him" and that will not harm you, "but if he is truthful, and you have opposed him, there will befall you some of what he threatens you with" ¹³—that is, while you fear that the least of what he threatens you with may befall you, how would it be if all of it descended upon you? This speech, in this context, is among the highest stations of gentleness, caution, and perfect intellect. And His saying: "O my people, yours is the kingdom today, being prominent in the land" ¹⁴ warns them that they might be stripped of this mighty kingdom, for whenever states oppose religion, they are stripped of their kingdom and humiliated after their glory! Similarly, it happened to the people of Pharaoh: they remained in doubt, suspicion, opposition, and stubbornness against what Moses brought them, until Allah removed them from what they had of kingship, properties, houses, palaces, blessings, and joy, then they were transferred to the sea in disgrace, and their souls were moved after loftiness and elevation to the lowest of the low. Therefore, this believing, truthful, righteous, guided man, who followed the truth and advised his people with perfect intellect, said: "O my people, yours is the kingdom today, being prominent in the land"—that is, dominant over people, ruling over them—"then who will help us against the punishment of Allah if it comes to us?" ¹⁵ That is, even if you were many times what you are in number, equipment, strength, and severity, that would not benefit us nor repel from us the punishment of the Owner of all dominions. "Pharaoh said" ¹⁶ in response to all this: "I only show you what I see" ¹⁷—that is, I only say to you what I hold—"and I guide you only to the path of rectitude." ¹⁸ And he lied in both of these statements and premises, for he was certain in his inner self and soul that what Moses brought from Allah was undoubtedly true, but he only showed the opposite out of transgression, enmity, insolence, and ingratitude. Allah said, informing about Moses: "You have certainly known that none has sent down these [signs] except the Lord of the heavens and the earth as clear proofs, and indeed I think, O Pharaoh, that you are destroyed." ¹⁹ "So he intended to drive them out of the land, but We drowned him and all who were with him. And We said after him to the Children of Israel, 'Dwell in the land, and when the promise of the Hereafter comes, We will bring you forth in a crowd.'" ²⁰ And He said: "And when there came to them Our signs, clear to see, they said, 'This is clear magic.' And they denied them, while their souls were certain of them, out of injustice and arrogance. So see how was the end of the corrupters." ²¹ As for his saying: "And I guide you only to the path of rectitude," he also lied, for he was not upon rectitude in the matter, but rather upon folly, misguidance, delusion, and fantasy. He was first among those who worshipped idols and images, then he called his ignorant, misguided people to follow him and obey him, and believe him in what he claimed of disbelief and falsehood, in his claim that he was a lord—exalted is Allah, the Possessor of Majesty! Allah said: "And Pharaoh called out among his people, saying, 'O my people, does not the kingdom of Egypt belong to me, and these rivers flowing beneath me? Then do you not see? Or am I better than this one who is insignificant and can hardly express himself? Then why have not armlets of gold been cast upon him, or angels come with him accompanying him?' So he bluffed his people, and they obeyed him. Indeed, they were a defiantly disobedient people. And when they angered Us, We took revenge on them and drowned them all. And We made them a precedent and an example for the later peoples." ²² And He said: "And he showed him the greatest sign. But he denied and disobeyed. Then he turned back, striving. And he gathered and called out, saying, 'I am your most exalted lord.' So Allah seized him with the punishment of the Hereafter and the first [life]. Indeed in that is a lesson for whoever fears [Allah]." ²³ And He said: "And We had certainly sent Moses with Our signs and a clear authority to Pharaoh and his establishment, but they followed the command of Pharaoh, and the command of Pharaoh was not [at all] right. He will precede his people on the Day of Resurrection and lead them into the Fire; and wretched is the place to which they are led. And they were followed in this [world] with a curse, and on the Day of Resurrection, wretched is the gift which is given." ²⁴ The intended point is to show his lie in his saying: "I only show you what I see" and in his saying: "And I guide you only to the path of rectitude." * * * "And he who believed said, 'O my people, indeed I fear for you [a fate] like the day of the companies ²⁵—like the fate of the people of Noah, 'Aad, and Thamud, and those after them. And Allah intends no injustice for [His] servants. And O my people, indeed I fear for you the Day of Calling ²⁶—the Day you will turn your backs fleeing; there is not for you from Allah any protector. And whoever Allah leaves astray, there is not for him any guide. And Joseph had already come to you before with clear proofs, but you remained in doubt of what he brought you, until when he died, you said, 'Never will Allah send a messenger after him.' Thus does Allah leave astray one who is a transgressor, a doubter—those who argue concerning the signs of Allah without any authority having come to them. Great is hatred [of that] in the sight of Allah and in the sight of those who have believed. Thus does Allah seal upon every heart of an arrogant tyrant.'" ²⁷ He warns them, the friend of Allah, that if they deny the messenger of Allah [Moses], what befell the nations before them of punishments and calamities—which were successively reported to them and to others—would befall them, such as what befell the people of Noah, 'Aad, Thamud, and those after them up to their time, by which Allah established the proofs for all the people of the earth regarding the truth of what the prophets brought, when He sent down punishment upon their deniers from among the enemies, and saved those who followed them from among the friends. And he warned them of the Day of Resurrection, which is the Day of Calling, i.e., when people call one another, when they flee if they can, but there is no way to that. "Man will say on that Day, 'Where is the escape?' No! There is no refuge. To your Lord, on that Day, is the final settlement." ²⁸ And He said: "O company of jinn and mankind, if you are able to pass beyond the regions of the heavens and the earth, then pass. You will not pass except by authority. So which of the favors of your Lord would you deny? There will be sent upon you a flame of fire and smoke, and you will not defend yourselves. So which of the favors of your Lord would you deny?" ²⁹ And some recited: "Yawm al-Tanadd" ³⁰ with a doubled dāl, meaning the day of fleeing. It is possible that it is the Day of Resurrection, and it is possible that it is the day when Allah brings down punishment upon them, so they wish to flee, but there is no time for escape. "And when they perceived Our punishment, at once they fled from it. [They were told], 'Do not flee, but return to what you were given of luxury and your dwellings, that you may be questioned.'" ³¹ Then he informed them about the prophethood of Joseph in the land of Egypt, and what he did of kindness to creation in their worldly and religious affairs. And this man was from his progeny and offspring, calling people to the oneness of Allah and His worship, and not to associate anyone with Him from His creation. And he informed about the people of Egypt in that time, that their nature was to deny the truth and oppose the messengers. Therefore he said: "But you remained in doubt of what he brought you, until when he died, you said, 'Never will Allah send a messenger after him.'" That is, and you lied in this. Therefore he said: "Thus does Allah leave astray one who is a transgressor, a doubter—those who argue concerning the signs of Allah without any authority having come to them"—that is, they reject His proofs, evidences, and signs of His oneness, without any proof or evidence from Allah. For this is a matter that Allah detests to the utmost degree, i.e., He hates whoever engages in it among people, and whoever is characterized by it among creation. "Thus does Allah seal upon every heart of an arrogant tyrant." It is read with idafa ³² and as an adjective ³³, and both are interdependent: that is, thus when hearts oppose the truth—and they do not oppose it except without proof—then Allah seals them, i.e., stamps them with what is in them.

And Pharaoh said, "O Haman, build for me a tower that I may reach the ways ³⁴—the ways of the heavens—and look upon the god of Moses; and indeed, I think he is a liar." And thus was made attractive to Pharaoh the evil of his deed and he was turned away from the [right] path. And the plot of Pharaoh was not except in ruin ³⁵. Pharaoh denied Moses, peace be upon him, in his claim that God had sent him, and Pharaoh alleged to his people what he had denied and fabricated in his saying to them: "I know not for you any god other than me. So kindle for me, O Haman, upon the clay ³⁶ and make for me a tower that I may look upon the god of Moses; and indeed, I think he is a liar." And He said here: "that I may reach the ways—the ways of the heavens—and look upon the god of Moses; and indeed, I think he is a liar." This may bear two meanings: one, "and indeed I think he is a liar" in his saying that the world has a lord other than me; and the second, in his claim that God had sent him. The first is more consistent with the apparent state of Pharaoh, for he outwardly denied the existence of the Creator; the second is closer to the wording where he said, "and look upon the god of Moses" [i.e.,] so that I may ask him whether He sent him or not, "and indeed I think he is a liar," i.e., in his claim of that. Pharaoh's aim was only to turn people away from believing Moses, peace be upon him, and to urge them to deny him. God Almighty said: "And thus was made attractive to Pharaoh the evil of his deed and he was turned away from the [right] path." And it is recited: "and he was turned away from the path. And the plot of Pharaoh was not except in ruin." Ibn Abbas and Mujahid said: He says: except in loss, i.e., falsehood; nothing of his intended goal is achieved for him. For there is no way for humans to reach the sky by their own powers—ever—I mean the nearest heaven—so how about what is beyond it of the higher heavens? And what is above that of the elevation which none knows except God, Mighty and Majestic? And more than one of the commentators mentioned that this tower—the palace which his minister Haman built for him—no building taller than it was ever seen, and that it was built of bricks fired with fire; hence he said: "So kindle for me, O Haman, upon the clay and make for me a tower." And according to the People of the Book, the Children of Israel were forced to make bricks, and among the burdens they bore under Pharaoh's tyranny was that they were not assisted in anything they needed for it; rather, they themselves gathered its soil, straw, and water, and a fixed quota was demanded from them daily; if they did not do it, they were beaten, humiliated to the utmost, and harmed to the utmost. Hence they said to Moses: "We have been harmed before you came to us and after you came to us." He said: "Perhaps your Lord will destroy your enemy and make you successors in the land, and see how you act." So he promised them that the final outcome would be theirs over the Copts, and so it happened. This is one of the proofs of prophethood. * * * Let us return to the believer's advice, exhortation, and argument. God Almighty said: "And the one who believed said, 'O my people, follow me; I will guide you to the way of right conduct ³⁷. O my people, this worldly life is only [temporary] enjoyment, and indeed the Hereafter is the home of permanent settlement. Whoever does a wrong deed will not be recompensed except with its like; and whoever does a righteous deed, whether male or female, while being a believer—those will enter Paradise, provided therein without account.'" He, may God be pleased with him, called them to the path of true right conduct, which is following the prophet of God, Moses, and believing him in what he brought from his Lord. Then he made them disinclined to this base, transient, inevitably passing world, and encouraged them to seek reward from God, who does not waste the deed of any doer with Him, the Almighty, in whose hand is the dominion of all things, who gives much for little, and from His justice, a wrong deed is only recompensed with its like. And he informed them that the Hereafter is the home of permanent settlement; whoever comes to it—a believer who has done righteous deeds—will have lofty ranks, secure chambers, abundant surpassing good things, and everlasting provisions that never perish, and good that is ever-increasing for them. Then he began to invalidate what they were upon and to frighten them with what they would come to, saying: "And O my people, why do I call you to salvation while you call me to the Fire? You call me to disbelieve in God and associate with Him that of which I have no knowledge, while I call you to the Almighty, the Oft-Forgiving. No doubt that what you call me to has no call ³⁸ in this world or in the Hereafter; and that our return is to God; and that the transgressors are the companions of the Fire. And you will remember what I say to you, and I entrust my affair to God. Indeed, God is All-Seeing of [His] servants." So God protected him from the evils of their plot, and the worst punishment enveloped the people of Pharaoh—the Fire; they are exposed to it morning and evening. And on the Day the Hour is established: "Admit the people of Pharaoh into the severest punishment." He called them to worship the Lord of the heavens and the earth, who says to a thing "Be," and it is, while they called him to worship Pharaoh, the ignorant, misguided, accursed one! Hence he said to them in the way of denial: "And O my people, why do I call you to salvation while you call me to the Fire? You call me to disbelieve in God and associate with Him that of which I have no knowledge, while I call you to the Almighty, the Oft-Forgiving." Then he explained to them the falsehood of what they were upon—worship of other than God of rivals and idols—and that they possess no benefit or harm, saying: "No doubt that what you call me to has no call in this world or in the Hereafter; and that our return is to God; and that the transgressors are the companions of the Fire," i.e., they possess no disposal or authority in this abode, so how could they possess it on the Day of Settlement? As for God, Mighty and Majestic, He is the Creator, the Provider for the righteous and the wicked; He gives life to servants, causes them to die, and resurrects them, admitting the obedient among them to Paradise and the disobedient to the Fire. Then he threatened them if they persisted in obstinacy with his saying: "And you will remember what I say to you, and I entrust my affair to God. Indeed, God is All-Seeing of [His] servants." God said: "So God protected him from the evils of their plot," i.e., by his denial he was saved from what befell them of punishment for their disbelief in God and their plot in turning people away from God's path, from the illusions and impossibilities they displayed to the common people, by which they deceived their commoners and rabble. Hence He said: "And enveloped" i.e., surrounded "the people of Pharaoh the worst punishment—the Fire; they are exposed to it morning and evening," i.e., their souls in their barzakh ³⁹ are exposed to the Fire morning and evening. "And on the Day the Hour is established: 'Admit the people of Pharaoh into the severest punishment.'" We have discussed the indication of this verse regarding the punishment of the grave in the Tafsir ⁴⁰, and praise be to God. * * * The point is that God Almighty did not destroy them until after establishing proofs against them, sending the messenger to them, removing doubts from them, and taking the argument against them from among themselves.

Sometimes by intimidation ⁴¹ and sometimes by encouragement ⁴², as Allah Almighty said: "And We certainly seized the people of Pharaoh with years of famine and a deficiency of fruits, that they might be reminded. Then when good came to them, they said, 'This is for us [by right].' And if a bad [condition] struck them, they saw an evil omen in Moses and those with him. Unquestionably, their [evil] omen is with Allah, but most of them do not know. And they said, 'No matter what sign you bring us with which to bewitch us, we will not be believers in you.' So We sent upon them the flood and locusts and lice and frogs and blood as distinct signs, but they were arrogant and were a criminal people." Allah Almighty informs that He tested the people of Pharaoh and his people, the Copts, with years of famine, which are years of drought in which no crop is harvested and no benefit is obtained from livestock. And His saying: "and a deficiency of fruits" means scarcity of fruits from trees, "that they might be reminded" i.e., they did not benefit nor desist, but rather persisted in their disbelief and obstinacy. "Then when good came to them" i.e., prosperity and the like, "they said, 'This is for us [by right]'" i.e., this is what we deserve, and this is befitting for us. "And if a bad [condition] struck them, they saw an evil omen in Moses and those with him" i.e., they would say, 'This is because of their ill omen that this has befallen us,' and they would not say in the first instance that it was due to his blessing and good company, but their hearts were denying, arrogant, and averse to the truth. When evil came, they attributed it to him, and if they saw good, they claimed it for themselves. Allah Almighty said: "Unquestionably, their [evil] omen is with Allah" i.e., Allah will recompense them fully for this. "But most of them do not know." "And they said, 'No matter what sign you bring us with which to bewitch us, we will not be believers in you'" i.e., no matter what signs you bring us—which are miracles breaking the norms—we will not believe in you, nor follow you, nor obey you, even if you bring every sign. Thus Allah informed about them in His saying: "Indeed, those upon whom the word of your Lord has been decreed will not believe, even if every sign comes to them, until they see the painful punishment." Allah Almighty said: "So We sent upon them the flood and locusts and lice and frogs and blood as distinct signs, but they were arrogant and were a criminal people." As for the flood, Ibn Abbas said: it is an abundance of drowning rains that destroy crops and fruits; this was also said by Sa'id ibn Jubayr, Qatada, and al-Suddi. Ibn Abbas and Ata' said: it is an abundance of death. Mujahid said: the flood is water and plague in any case. Ibn Abbas said: it is a matter that overwhelmed them. Ibn Jarir and Ibn Mardawayh narrated via Yahya ibn Yaman from al-Minhal ibn Khalifa from al-Hajjaj from al-Hakam ibn Mina' from A'isha from the Prophet (peace be upon him) that he said: "The flood is death," but this is strange. As for locusts, they are well-known. Abu Dawud narrated from Abu Uthman from Salman al-Farisi that the Messenger of Allah was asked about locusts, and he said: "They are the most numerous of Allah's soldiers; I do not eat them nor forbid them." The Prophet's leaving off eating them was out of distaste, just as he left off eating the dabb lizard ⁴³, and abstained from eating onions, garlic, and leeks, as established in the two Sahihs from Abdullah ibn Abi Awfa who said: "We went on seven campaigns with the Messenger of Allah, eating locusts." We have discussed the hadiths and reports about this in the Tafsir. The point is that it drove away their greenery, leaving them no crops, fruits, or any covering or fleece. As for the lice, Ibn Abbas said: it is the weevil that comes out of wheat. He also said: it is small locusts without wings; this was also said by Mujahid, Ikrima, and Qatada. Sa'id ibn Jubayr and al-Hasan said: they are small black insects. Abd al-Rahman ibn Zayd ibn Aslam said: the lice are fleas. Ibn Jarir reported from Arabic scholars that they are the hamnan ⁴⁴, which are small ticks above the qumama ⁴⁵; they entered their houses and bedding, so they had no stability, and could not sleep or live. Ata' ibn al-Sa'ib interpreted it as the well-known lice. Al-Hasan al-Basri recited it with tashdid ⁴⁶. As for frogs, they are well-known; they covered them until they fell into their food and vessels, so that if one opened his mouth for food or drink, a frog would fall into it. As for blood, all their water was mixed with it; they would not draw anything from the Nile except they found it as fresh blood, nor from any river, well, or anything, but it would become blood instantly. All this did not affect the Children of Israel at all. This is part of the complete manifest miracle and conclusive proof that all this occurred through the action of Moses (peace be upon him), affecting all of them, while none of the Children of Israel suffered it. This is the clearest evidence. Muhammad ibn Ishaq said: So the enemy of Allah, Pharaoh, when the sorcerers believed, returned defeated and shackled, then he insisted on remaining in disbelief and persisting in evil. So Allah followed him with signs, seizing him with years of famine: He sent upon him the flood, then locusts, then lice, then frogs, then blood as distinct signs. He sent the flood—which is water—and it overflowed the face of the earth, then subsided, so they could not plow or do anything until they were exhausted by hunger. When that befell them, they said: "O Moses, call upon your Lord for us by what He has covenanted with you. If you remove the punishment from us, we will surely believe you and let the Children of Israel go with you." So Moses called upon his Lord, and He removed it from them. But when they did not fulfill any of what they said, Allah sent upon them locusts, which ate the trees, as I was told, until they even ate the iron nails of the doors, causing their houses and dwellings to collapse. So they said the same as before, and he called upon his Lord, and He removed it from them, but they did not fulfill any of what they said. Then Allah sent upon them the lice. I was told that Moses (peace be upon him) was commanded to walk to a sand dune and strike it with his staff. So he walked to a large, loose sand dune and struck it with it, and it poured out lice upon them, overwhelming their houses and food, preventing them from sleep and rest. When it distressed them, they said to him the same as before, and he called upon his Lord, and He removed it from them, but they did not fulfill any of what they said. Then Allah sent upon them frogs, which filled the houses, food, and vessels; no one would uncover a garment or food without finding frogs overwhelming it. When that distressed them, they said to him the same as before, and he called upon his Lord, and He removed it from them, but they did not fulfill any of what they said. Then Allah sent upon them blood, so the waters of Pharaoh's people became blood; they would not draw from a well or river, nor scoop from a vessel, without it turning into fresh blood. Zayd ibn Aslam said: what is meant by blood is nosebleeds, as narrated by Ibn Abi Hatim. Allah Almighty said: "And when the punishment fell upon them, they said, 'O Moses, call upon your Lord for us by what He has covenanted with you. If you remove the punishment from us, we will surely believe you and let the Children of Israel go with you.' But when We removed the punishment from them for a term which they were to reach, behold, they broke their word. So We took retribution from them and drowned them in the sea because they denied Our signs and were heedless of them."

He, Exalted, informs of their disbelief, their obstinacy, and their persistence in error and ignorance, and their arrogance in following the signs of Allah and believing His messenger, despite what He supported him with of great, brilliant signs, and eloquent, overwhelming proofs, which Allah showed them with their own eyes, and made them a proof and evidence against them. And whenever they witnessed a sign and saw it clearly, and it exhausted and distressed them, they swore and made a covenant with Moses: "If you remove this from us, we will surely believe in you, and we will surely send with you those who are of your party." But whenever that sign was lifted from them, they returned to worse than what they were upon, and turned away from the truth he brought them, paying no heed to it. So Allah would send upon them another sign, more severe and stronger than the one before it, and they would speak and deny, and promise and not fulfill: "If you remove the plague from us, we will surely believe in you and we will surely send the Children of Israel with you." So that painful punishment would be removed from them, then they would return to their vast, lengthy ignorance. This, while the Great, the Forbearing, the All-Powerful, gives them respite and does not hasten against them, and delays them while advancing the threat towards them. Then He seized them after establishing the proof against them and giving them excuse, the seizure of a Mighty, All-Powerful One. So He made them a lesson, a deterrent, and a precedent for those like them among the disbelievers, and an example for those among His believing servants who take admonition from them. As He, Blessed and Exalted, said—and He is the most truthful of speakers—in Surah Ha Mim and the Clear Book: "And indeed We sent Moses with Our signs to Pharaoh and his chiefs, and he said, 'Indeed I am a messenger of the Lord of the worlds.' But when he came to them with Our signs, at once they laughed at them. And We did not show them a sign except that it was greater than its sister, and We seized them with punishment that they might return. And they said, 'O magician, invoke your Lord for us by what He has covenanted with you; indeed, we will be guided.' But when We removed the punishment from them, at once they broke their word. And Pharaoh called out among his people, saying, 'O my people, does not the kingdom of Egypt belong to me, and these rivers flowing beneath me? Then do you not see? Or am I better than this one who is insignificant and can hardly make himself clear? Then why are not bracelets of gold cast upon him, or angels come with him accompanying him?' So he bluffed his people, and they obeyed him. Indeed, they were a defiantly disobedient people. And when they angered Us, We took retribution from them and drowned them all. So We made them a precedent and an example for the later peoples." He, Exalted, mentions His sending of His servant, the interlocutor [the noble], to the vile, ignoble Pharaoh, and that He, Exalted, supported His messenger with clear, evident signs, deserving to be met with veneration and belief, and that they should desist from what they were in of disbelief and return to the truth and the straight path. But at once they laughed at them and mocked them, and turned away from the path of Allah and deviated from the truth. So Allah sent upon them signs in succession, one following another, and each sign was greater than the one before it, because emphasis is more effective than what preceded it. "And We seized them with punishment that they might return. And they said, 'O magician, invoke your Lord for us by what He has covenanted with you; indeed, we will be guided.'" The term "magician" in their time was not a deficiency or a flaw, because their scholars at that time were the magicians. Therefore, they addressed him with it in their time of need and supplication to him. Allah, Exalted, said: "But when We removed the punishment from them, at once they broke their word." Then He, Exalted, informed of Pharaoh's boasting about his kingdom, the greatness and beauty of his land, and the rivers flowing through it—these being the canals they would dig during the days of the Nile's increase. Then he boasted about himself and his adornment, and began to belittle the messenger of Allah, Moses, peace be upon him, and despise him for being "hardly able to make himself clear," meaning his speech, due to what was in his tongue of [the remnant of that] speech impediment, which is an honor, perfection, and beauty for him, and did not prevent Allah, Exalted, from speaking to him, revealing to him, and later sending down the Torah upon him. Pharaoh—may Allah curse him—belittled him for not having bracelets on his hands or adornment upon him! But that is from the adornment of women, not befitting the valor of men, so how about the messengers, who are the most perfect in intellect, the most complete in knowledge, the highest in aspiration, the most ascetic in this world, and the most knowledgeable of what Allah has prepared for His allies in the Hereafter? And His statement: "Or angels come with him accompanying him"—the matter does not require that. For if the intent is that the angels should honor him, then the angels honor and humble themselves before those far inferior to Moses, peace be upon him, as comes in the hadith: "Indeed, the angels lower their wings for the seeker of knowledge, pleased with what he does." So how would their humility and honor be for Moses the Interlocutor, upon him be prayers, peace, and veneration! And if the intent is their testimony for him of the message, then he was supported with miracles that are definitive proof for those of understanding, and for those who seek truth and correctness. But blind to what he brought of clear proofs, arguments, and evidences are those who look at the shells and leave the core of the core, and upon whose heart the Lord of lords has set a seal, and sealed it with what it contains of doubt and suspicion, as is the state of Pharaoh, the Coptic, the blind, the liar. * * * Allah, Exalted, said: "So he bluffed his people, and they obeyed him." That is, he bluffed their minds and gradually led them from one state to another until they believed him in his claim of divinity—may Allah curse him and disgrace them. "Indeed, they were a defiantly disobedient people. And when they angered Us"—that is, made Us angry—"We took retribution from them"—that is, by drowning, humiliation, stripping of honor, exchange of might for disgrace, punishment after blessing, degradation after comfort, and the Fire after pleasant life—seeking refuge with Allah the Great and His eternal authority from that. "So We made them a precedent"—that is, for those who follow them in attributes—"and an example"—that is, for those who take admonition from them and fear the grievousness of their downfall, among those whom their clear news and what happened in their affair reaches. As Allah, Exalted, said: "But when Moses came to them with Our signs as clear evidences, they said, 'This is nothing but invented magic, and we have not heard of this among our forefathers.' And Moses said, 'My Lord is most knowing of who has come with guidance from Him and who will have the good outcome of the home. Indeed, the wrongdoers will not succeed.' And Pharaoh said, 'O eminent ones, I have not known you to have any god other than me. So kindle for me, O Haman, upon the clay, and make for me a tower that I may look at the god of Moses; and indeed, I think he is among the liars.' And he and his soldiers were arrogant in the land without right, and they thought that they would not be returned to Us. So We seized him and his soldiers and cast them into the sea. So see how was the end of the wrongdoers. And We made them leaders inviting to the Fire, and on the Day of Resurrection they will not be helped. And We caused a curse to pursue them in this world, and on the Day of Resurrection they will be among the despised." He, Exalted, informs that when they were arrogant about following the truth, and their king claimed falsehood and they agreed with him and obeyed him in it, the anger of the Lord, the All-Powerful, the Mighty—who cannot be overcome or resisted—intensified against them. So He took retribution from them with the severest retribution, and drowned him and his soldiers in a single morning, and not one of them escaped, and no one remained of them, but all drowned and entered the Fire. And they were pursued in this abode with a curse among the worlds, and on the Day of Resurrection, evil is the gift given. And on the Day of Resurrection, they are among the despised.

1. al-darajāt al-‘ulā : The highest degrees or ranks in Paradise.
2. jannātu ‘adnin : Gardens of Eden; a name for Paradise, indicating eternal bliss.
3. al-‘azīz al-karīm : The mighty, the noble; said ironically to Pharaoh in torment.
4. muslimīn : Those who submit to Allah; Muslims.
5. ālihataka : Your gods; referring to Pharaoh's false deities.
6. wa-ilāhataka : And your worship; an alternative reading of the verse.
7. muslimīn : Those who submit to Allah; Muslims.
8. Sūrat Hā Mīm al-Mu’min : Surah 40 of the Quran, also known as Ghafir.
9. Qārūn : Korah; a wealthy Israelite who opposed Moses.
10. Sham‘ān : A name reported for the believer of Pharaoh's family.
11. Khayr : Another reported name for the believer of Pharaoh's family.
12. al-bayyināt : Clear proofs or evidences, often referring to miracles or signs from God.
13. ba‘ḍ alladhī ya‘idukum : Some of what he threatens you with; a reference to divine punishment.
14. ẓāhirīn fī al-arḍ : Being prominent or dominant in the land, i.e., having power and authority.
15. ba’s Allāh : The punishment or severe affliction from Allah.
16. Fir‘awn : Pharaoh, the ruler of Egypt during the time of Moses.
17. mā arīkum illā mā arā : I only show you what I see; i.e., I only present my own opinion.
18. sabīl al-rashād : The path of rectitude or right guidance.
19. mathbūr : Destroyed or ruined; a term used for one who is doomed.
20. lafīf : A crowd or multitude gathered together.
21. mubṣira : Clear to see, evident; referring to signs that are manifest.
22. salf : A precedent or example for later generations.
23. nakāl al-ākhira wa al-ūlā : The punishment of the Hereafter and the first life; i.e., punishment in both worlds.
24. rafd : A gift or provision; here used ironically for the curse.
25. yawm al-aḥzāb : The day of the companies; referring to the day when past nations were destroyed.
26. yawm al-tanād : The Day of Calling; a name for the Day of Resurrection when people call to each other.
27. yaf‘alu Allāhu ‘alā kulli qalbi mutakabbirin jabbār : Allah seals upon every heart of an arrogant tyrant; i.e., He places a seal on their hearts due to their pride.
28. al-mustaqarr : The final settlement or abode; referring to the return to Allah.
29. shuwāẓ : A flame of fire; a punishment in the Hereafter.
30. al-tanadd : The day of fleeing; a variant reading of 'al-tanād' with emphasis on flight.
31. lāta ḥīna manāṣ : No time for escape; a phrase indicating that it is too late to flee.
32. idāfa : Grammatical construction of annexation; here referring to the reading 'kulli qalbi mutakabbirin jabbār' as a possessive phrase.
33. na‘t : Adjective; referring to the reading where 'mutakabbirin jabbār' is an adjective describing 'qalb'.
34. asbāb : Literally 'causes' or 'means'; here interpreted as the ways or routes to the heavens.
35. tabāb : Ruin, loss, or destruction.
36. al-ṭīn : Clay; used for making bricks.
37. sabīl al-rashād : The path of right guidance or correct conduct.
38. daʿwah : Call, invitation, or claim; here meaning no authority or response.
39. barzakh : The intermediate state between death and resurrection.
40. tafsīr : Exegesis or commentary on the Quran.
41. tarhīb : Intimidation or instilling fear of punishment, a method of da'wa (calling to Islam) alongside targhīb (encouragement).
42. targhīb : Encouragement or motivation through promises of reward, a complementary method to tarhīb.
43. dabb : A type of lizard (Uromastyx) found in the Arabian Peninsula, sometimes eaten but avoided by the Prophet out of distaste.
44. hamnān : Small ticks or mites, a type of parasite.
45. qumāma : Refuse or garbage; here referring to small insects above the level of refuse.
46. tashdīd : Gemination or doubling of a consonant in Arabic pronunciation; al-Hasan al-Basri recited the word 'qummal' with a shaddah (doubled 'm').

He mentioned the destruction of Pharaoh and his hosts.

The mention of the destruction of Pharaoh and his soldiers. When the Copts of Egypt persisted in their disbelief, arrogance, and obstinacy, following their king Pharaoh and opposing the Prophet of Allah, His Messenger, and His interlocutor Moses son of Imran, peace be upon him, Allah established against the people of Egypt great and overwhelming proofs, and showed them such miracles that dazzled the eyes and bewildered minds, yet they did not desist or cease, nor did they abstain or turn back. Only a few of them believed. It is said three: Pharaoh's wife, though the People of the Book have no knowledge of her story; the believer from Pharaoh's family ¹ whose admonition, counsel, and argument against them were previously mentioned; and the sincere man who came running from the farthest part of the city, saying: "O Moses, indeed the chiefs are conspiring against you to kill you, so leave; indeed, I am to you among the sincere advisors." This was said by Ibn Abbas, as narrated by Ibn Abi Hatim from him [and he meant other than the sorcerers, for they were from the Copts]. It is also said that a group of the Copts from Pharaoh's people believed in him, as well as all the sorcerers and all the Children of Israel. This is supported by His statement: "But none believed in Moses except some offspring of his people, out of fear of Pharaoh and their chiefs, lest they persecute them. And indeed, Pharaoh was haughty in the land, and indeed, he was of the transgressors." ² The pronoun in "except some offspring of his people" refers to Pharaoh, as the context indicates; it is also said to refer to Moses due to its proximity, but the first is more apparent, as established in exegesis. Their belief was secret due to their fear of Pharaoh and his might, his tyranny and authority, and of their chiefs lest they inform against them to him, and he would persecute them for their religion. Allah, the Exalted, said, informing about Pharaoh—and sufficient is Allah as a witness: "And indeed, Pharaoh was haughty in the land" ³, i.e., an arrogant tyrant occupied with other than the truth, "and indeed, he was of the transgressors," i.e., in all his affairs, matters, and states. But he was a root that had reached its time to be uprooted, a foul fruit that had reached its time to be plucked, and an accursed soul whose destruction was decreed. At that point, Moses said: "O my people, if you have believed in Allah, then rely upon Him, if you are Muslims. They said: Upon Allah we rely. Our Lord, make us not a trial for the wrongdoing people. And save us by Your mercy from the disbelieving people." So he commanded them to rely upon Allah, seek His aid, and turn to Him, and they obeyed, so Allah made for them relief and a way out from what they were in. "And We inspired to Moses and his brother: Settle your people in Egypt in houses, and make your houses a qibla ⁴, and establish prayer, and give good tidings to the believers." Allah, the Exalted, inspired to Moses and his brother Aaron, peace be upon them, to take for their people distinct houses among themselves, separate from the houses of the Copts, so that they would be ready for departure when commanded, and so that they would recognize each other's houses. His statement: "and make your houses a qibla" is said to mean "places of prayer," and it is said to mean "multiply prayer in them." This was said by Mujahid, Abu Malik, Ibrahim al-Nakha'i, al-Rabi', al-Dahhak, Zayd ibn Aslam, his son Abd al-Rahman, and others. Its meaning, according to this, is to seek help through abundant prayer against the harm, hardship, and distress they were in, as He said: "And seek help through patience and prayer." The Messenger of Allah, may Allah bless him and grant him peace, used to pray when something distressed him. It is also said that they were not able to manifest their worship in their assemblies and temples at that time, so they were commanded to pray in their houses as a substitute for what they missed of manifesting the rites of the true religion in that time, which their situation required to conceal out of fear of Pharaoh and his chiefs. The first meaning is stronger due to His statement: "and give good tidings to the believers," although it does not contradict the second. And Allah knows best. Sa'id ibn Jubayr said: "and make your houses a qibla" means "facing each other." * * * "And Moses said: Our Lord, indeed You have given Pharaoh and his chiefs adornment and wealth in the worldly life, our Lord, that they may lead astray from Your way. Our Lord, obliterate their wealth and harden their hearts so that they will not believe until they see the painful punishment. He said: Your supplication has been answered. So remain straight and do not follow the way of those who do not know." ⁵ This is a great supplication that the interlocutor of Allah, Moses, made against the enemy of Allah, Pharaoh, out of anger for Allah, due to his arrogance in following the truth, his hindrance from Allah's way, his obstinacy, tyranny, rebellion, persistence in falsehood, and his denial of the clear, evident truth—both sensory and intellectual—and the decisive proof. He said: "Our Lord, indeed You have given Pharaoh and his chiefs" [meaning his people from the Copts and those who followed his religion and believed in his creed] "adornment and wealth in the worldly life, our Lord, that they may lead astray from Your way," i.e., this deludes those who magnify worldly matters, so the ignorant think they are upon something, but these are wealth and adornment—of clothing, pleasant mounts, elegant houses, built palaces, delicious foods, beautiful sights, mighty kingship, power, and broad prestige in this world, not in religion. "Our Lord, obliterate their wealth." Ibn Abbas and Mujahid said: i.e., destroy it. Abu al-Aliyah, al-Rabi' ibn Anas, and al-Dahhak said: turn it into engraved stones resembling what they were. Qatada said: it reached us that their crops turned into stones. Muhammad ibn Ka'b said: their sugar turned into stones. He also said: all their wealth turned into stones. This was mentioned to Umar ibn Abd al-Aziz, and Umar ibn Abd al-Aziz said to his servant: "Get up, bring me a bag." He brought him a bag, and in it were chickpeas and eggs that had turned into stones! Narrated by Ibn Abi Hatim. His statement: "and harden their hearts so that they will not believe until they see the painful punishment." Ibn Abbas said: i.e., seal them. This is a supplication of anger for Allah, the Exalted, for His religion and His proofs. So Allah, the Exalted, answered it, fulfilled it, and accepted it, just as He answered Noah concerning his people when he said: "My Lord, leave not upon the earth any dweller from among the disbelievers. Indeed, if You leave them, they will mislead Your servants and will not beget except wicked disbelievers." Therefore, when Moses supplicated against Pharaoh and his chiefs, and his brother Aaron said "Amin" to his supplication, that was considered as if he also supplicated. He said: "Your supplication has been answered. So remain straight and do not follow the way of those who do not know." * * * The commentators and others from the People of the Book said: The Children of Israel asked Pharaoh for permission to go out to a festival of theirs, and he granted it reluctantly. But they prepared for departure and made ready for it. Indeed, there was a plot in mind against Pharaoh and his soldiers, so that they might escape from them and leave them. Allah, the Exalted, commanded them—according to what the People of the Book mentioned—to borrow jewelry from them, and they lent them a great deal. So they left by night and continued traveling, going away immediately, heading for the land of Syria. When Pharaoh learned of their departure, he became extremely furious, his anger intensified against them, and he began to hasten his army and gather his troops to catch up with them and annihilate them.

Allah Almighty said: "And We inspired to Moses, 'Travel by night with My servants; indeed, you will be pursued.' * Then Pharaoh sent gatherers into the cities * [Saying], 'Indeed, these are a small band, * And indeed, they are enraging us, * And indeed, we are all cautious.' * So We removed them from gardens and springs * And treasures and noble station * Thus. And We caused the Children of Israel to inherit them. * So they pursued them at sunrise. * And when the two companies saw one another, the companions of Moses said, 'Indeed, we are to be overtaken!' * He said, 'No! Indeed, with me is my Lord; He will guide me.' * Then We inspired to Moses, 'Strike with your staff the sea,' and it parted, and each portion was like a great mountain. * And We brought near there the others [i.e., the pursuers]. * And We saved Moses and those with him, all together. * Then We drowned the others. * Indeed in that is a sign, but most of them were not to be believers. * And indeed, your Lord - He is the Exalted in Might, the Merciful." ⁶ The scholars of exegesis said: When Pharaoh rode with his troops pursuing the Children of Israel, following their tracks, he was in a dense, massive army. It is said that among his horses were one hundred thousand black stallions, and the number of his soldiers exceeded one million six hundred thousand. Allah knows best. It is also said that the Children of Israel numbered about six hundred thousand fighting men, not including the offspring. Between their departure from Egypt with Moses, peace be upon him, and their entry into it with their father Israel [i.e., Jacob] was four hundred and twenty-six solar years. The point is that Pharaoh caught up with them with his troops at sunrise, and the two companies saw each other, leaving no doubt or confusion. Each group beheld the other, recognized it, and saw it. Nothing remained but combat, argument, and defense. At that point, the companions of Moses, being afraid, said, "Indeed, we are to be overtaken!" This was because they were forced toward the sea, having no path or escape except to enter and cross it, which no one could do or was able to. The mountains were on their left and right, towering and high, and Pharaoh had confronted them face to face. They saw him with his troops, armies, numbers, and equipment, and they were in extreme fear and terror due to what they had suffered under his authority of humiliation and deceit. So they complained to the prophet of Allah about what they were experiencing, having witnessed and seen it. The truthful and believed messenger said to them: "No! Indeed, with me is my Lord; He will guide me." He was at the rear, then he advanced to the front, looked at the sea as its waves crashed and its foam increased, and said, "Here I have been commanded." With him were his brother Aaron, and Joshua son of Nun, who at that time was among the nobles of the Children of Israel, their scholars, and their great worshippers. Allah had revealed to him and made him a prophet after Moses and Aaron, peace be upon them, as we will mention later, God willing. Also with them was the believer from the family of Pharaoh ⁷. They stood there, while the Children of Israel remained in full. It is said that the believer from the family of Pharaoh repeatedly plunged his horse into the sea to see if it could be crossed, but it could not. He said to Moses, peace be upon him, "O prophet of Allah, is this where you have been commanded?" He replied, "Yes." When the matter became grave, the situation became constrained, the affair intensified, and Pharaoh and his troops approached in their seriousness, sharpness, iron, anger, and rage; eyesight was dazzled, and hearts reached the throats. At that moment, the Forbearing, the Great, the All-Powerful, the Lord of the Noble Throne, revealed to Moses the Converser ⁸: "Strike with your staff the sea." When he struck it, it is said that he said to it, "Split by the permission of Allah." It is also said that he addressed it by the epithet "Abu Khalid" ⁹. Allah knows best. Allah Almighty said: "Then We inspired to Moses, 'Strike with your staff the sea,' and it parted, and each portion was like a great mountain." It is said that it split into twelve paths, one for each tribe to walk through. Some even say that there were windows in it so they could see one another! But this is questionable, because water is a transparent substance that, when light is behind it, reflects it. Thus the sea water stood like mountains, held back by the great power emanating from Him who says to a thing "Be," and it is. Allah Almighty commanded the west wind to blow upon the sea bed, drying it until it became dry land, not clinging to the hooves of horses and animals. Allah Almighty said: "And We had inspired to Moses, 'Travel by night with My servants and strike for them a dry path in the sea, not fearing being overtaken nor being afraid.' * Then Pharaoh pursued them with his soldiers, and there covered them from the sea that which covered them. * And Pharaoh led his people astray and did not guide [them]." ¹⁰ The point is that when the sea reached this state, by the permission of the Great Lord, the Severe in Punishment, Moses, peace be upon him, was commanded to cross it with the Children of Israel. So they descended into it quickly, rejoicing and hastening, having witnessed a great matter that bewilders the beholders and guides the hearts of the believers. When they had crossed it, passed through it, and the last of them had come out and separated from it, that was at the arrival of the first of Pharaoh's army to it and their coming upon it. Moses, peace be upon him, wanted to strike the sea with his staff to return it to its previous state, so that Pharaoh and his troops would have no access to it and no way over it. But the All-Powerful, the Possessor of Majesty, commanded him to leave the sea as it was, as He said, and He is truthful in speech: "And We had tried before them the people of Pharaoh, and there came to them a noble messenger * [Saying], 'Render to me the servants of Allah. Indeed, I am to you a trustworthy messenger. * And be not haughty with Allah. Indeed, I have come to you with a clear authority. * And indeed, I have sought refuge in my Lord and your Lord, lest you stone me. * And if you do not believe me, then keep away from me.' * And he called to his Lord, 'Indeed, these are a criminal people.' * [Allah said], 'Then travel by night with My servants. Indeed, you will be pursued. * And leave the sea in stillness [i.e., parted]. Indeed, they are a host to be drowned.' * How many gardens and springs they left behind * And crops and noble stations * And pleasure wherein they had been rejoicing. * Thus. And We caused to inherit it another people. * And the heaven and earth wept not for them, nor were they reprieved. * And We saved the Children of Israel from the humiliating torment * From Pharaoh. Indeed, he was a haughty one among the transgressors. * And We chose them, on knowledge, over the worlds. * And We gave them of signs that in which was a clear trial." ¹¹ His saying, "And leave the sea in stillness" means: leave it calm as it is, do not change it from this state. This was said by Abdullah ibn Abbas, Mujahid, Ikrimah, al-Rabi', al-Dahhak, Qatadah, Ka'b al-Ahbar, Simak ibn Harb, Abd al-Rahman ibn Zayd ibn Aslam, and others. When he left it as it was, and Pharaoh arrived, he saw what he saw and beheld what he beheld. This great sight terrified him, and he realized what he had previously known, that this was the act of the Lord of the Noble Throne. So he hesitated and did not advance, regretting in himself his pursuit of them in this state, where regret would not benefit him. But he pretended to be strong before his troops and treated them as enemies. His disbelieving soul and wicked nature drove him to enter the sea, saying to his troops, "The sea has split for me so that I may pursue my enemies who have fled from me." So he entered with his troops, and when they had all entered, the sea closed over them, and they drowned. Allah Almighty said: "And We saved Moses and those with him, all together. * Then We drowned the others. * Indeed in that is a sign, but most of them were not to be believers. * And indeed, your Lord - He is the Exalted in Might, the Merciful."

When he said to those whom he had belittled and they obeyed him, and followed his falsehood: 'Look how the sea ¹² parted for me so that I might overtake My runaway slaves, those who rebelled against My obedience and My land?' And he began to delude himself that he would go after them, hoping to escape—but how far!—advancing at times and retreating at others. They mentioned that Gabriel, peace be upon him, appeared in the form of a horseman riding a mare ¹³, and passed before Pharaoh's stallion—may Allah curse him—so it neighed at her and approached her. Gabriel sped ahead of him and plunged into the sea, and the horse raced and excelled, so he rushed quickly—while Pharaoh had no power over himself for harm or benefit. When the soldiers saw him enter the sea, they plunged in after him hastily, and they all ended up in the sea, every single one of them, until the first of them was about to come out. At that point, Allah commanded His interlocutor ¹⁴, in what He revealed to him, to strike the sea with his staff. He struck it, and the sea closed over them as before, and not a single person escaped. Allah said: 'And We saved Moses and those with him, all together. Then We drowned the others. Indeed in that is a sign, but most of them were not believers. And indeed, your Lord—He is the Exalted in Might, the Merciful.' That is, in saving His allies—none of them drowned—and drowning His enemies—none of them escaped—there is a great sign and a conclusive proof of His tremendous power and the truth of His messenger in what he brought from his Lord of the noble law and the straight paths. And He said: 'And We brought the Children of Israel across the sea, and Pharaoh and his soldiers pursued them in tyranny and enmity until, when drowning overtook him, he said, "I believe that there is no deity except that in whom the Children of Israel believe, and I am of the Muslims." [Allah said], "Now? And you had disobeyed before and were of the corrupters. So today We will save you in your body that you may be a sign for those after you. And indeed, many among the people, of Our signs, are heedless."' He informs about the manner of Pharaoh's drowning—the leader of the Coptic disbelievers—and how when the waves lowered him one time and raised him another ¹⁵, while the Children of Israel watched him and his soldiers, and what Allah had inflicted upon him and them of great calamity and immense misfortune, to gladden the eyes of the Children of Israel and grieve their souls. When Pharaoh saw destruction and was surrounded, and experienced the agonies of death, he repented and believed at a time when belief does not benefit any soul, as He said: 'Indeed, those upon whom the word of your Lord has been decreed will not believe, even if every sign comes to them, until they see the painful punishment.' ¹⁶ And He said: 'But when they saw Our punishment, they said, "We believe in Allah alone and disbelieve in that which we used to associate with Him." But never did their faith benefit them once they saw Our punishment. [This is] the established way of Allah which has preceded among His servants. And there the disbelievers lost.' ¹⁷ Thus Moses prayed against Pharaoh and his chiefs, that their wealth be destroyed and their hearts hardened so they would not believe until they saw the painful punishment—that is, when it would not benefit them and would be a regret for them. And He said to them both—that is, to Moses and Aaron—when they prayed thus: 'Your prayer has been answered.' So this is part of Allah's answering the prayer of His interlocutor and his brother Aaron, peace be upon them. Among that is the hadith narrated by Imam Ahmad: Sulayman ibn Harb told us, Hammad ibn Salama told us, from Ali ibn Zayd, from Yusuf ibn Mihran, from Ibn Abbas, who said: The Messenger of Allah, peace and blessings be upon him, said: 'When Pharaoh said, "I believe that there is no deity except that in whom the Children of Israel believe," Gabriel said to me: "If only you had seen me taking from the mud of the sea and stuffing it into his mouth, for fear that mercy might reach him!"' At-Tirmidhi, Ibn Jarir, and Ibn Abi Hatim narrated it at this verse from the hadith of Hammad ibn Salama, and at-Tirmidhi said it is a good hadith. Abu Dawud at-Tayalisi said: Shu'ba told us, from Adi ibn Thabit and Ata' ibn as-Sa'ib, from Sa'id ibn Jubayr, from Ibn Abbas, who said: The Messenger of Allah, peace and blessings be upon him, said: 'Gabriel said to me: "If only you had seen me taking from the mud of the sea and stuffing it into the mouth of Pharaoh, for fear that mercy might reach him!"' At-Tirmidhi and Ibn Jarir narrated it from the hadith of Shu'ba, and at-Tirmidhi said it is good, strange, and authentic. Ibn Jarir indicated in one narration that it is stopped ¹⁸. Ibn Abi Hatim said: Abu Sa'id al-Ashajj told us, Abu Khalid al-Ahmar told us, from Umar ibn Abdullah ibn Ya'la ath-Thaqafi, from Sa'id ibn Jubayr, from Ibn Abbas, who said: When Allah drowned Pharaoh, he pointed with his finger and raised his voice: 'I believe that there is no deity except that in whom the Children of Israel believe.' He said: Gabriel feared that Allah's mercy might precede His wrath, so he took the mud with his wings and struck his face with it, burying him ¹⁹. Ibn Jarir narrated it from the hadith of Abu Khalid. Ibn Jarir also narrated via Kathir ibn Zadhan—who is not well-known ²⁰—and from Abu Hazim, from Abu Hurayra, who said: The Messenger of Allah, peace and blessings be upon him, said: 'Gabriel, peace be upon him, said to me: "O Muhammad, if only you had seen me submerging him and stuffing mud into his mouth, for fear that Allah's mercy might overtake him and He forgive him!"'—meaning Pharaoh. Several predecessors narrated it as a report, such as Ibrahim at-Taymi, Qatada, and Maymun ibn Mihran. It is said that ad-Dahhak ibn Qays preached it to the people. In some narrations, Gabriel said: 'I never hated anyone as I hated Pharaoh when he said, "I am your lord, the most high." And I kept stuffing mud into his mouth when he said what he said.' His saying: 'Now? And you had disobeyed before and were of the corrupters' is a rhetorical question of denial, and a statement that Allah does not accept that from him, because—and Allah knows best—if he were returned to the world as he was, he would return to what he was upon, as He informed about the disbelievers when they see the Fire and witness it, that they say: 'Oh, would that we could be returned and not deny the signs of our Lord and be among the believers.' Allah said: 'But what they concealed before has become apparent to them. And if they were returned, they would return to that which they were forbidden, and indeed they are liars.' His saying: 'So today We will save you in your body that you may be a sign for those after you.' Ibn Abbas and others said: Some of the Children of Israel doubted Pharaoh's death, until some said he would not die. So Allah commanded the sea to cast him onto a high place—it is said on the surface of the water, or on a hill of earth—with his armor that they recognized from his garments, so that they might be certain of his destruction and know Allah's power over him. Therefore He said: 'So today We will save you in your body'—that is, accompanied by your known armor—'that you may be'—that is, you—'a sign for those after you'—that is, from the Children of Israel—and a proof of the power of Allah who destroyed you. Hence some predecessors read: 'that you may be a sign for those who created you.' It is also possible that the meaning is: We save you with your body accompanied by your armor, to be a sign for those after you from the Children of Israel to recognize you and that you perished. And Allah knows best. His destruction and that of his soldiers occurred on the day of Ashura. As al-Bukhari said in his Sahih: Muhammad ibn Bashshar told us, Ghandar told us, Shu'ba told us, from Abu Bishr, from Sa'id ibn Jubayr, from Ibn Abbas, who said: The Prophet, peace and blessings be upon him, came to Medina and found the Jews fasting on the day of Ashura. He said: 'What is this day that you are fasting?' They said: 'This is the day on which Moses triumphed over Pharaoh.'

The Prophet ﷺ said to his companions: "You have more right to Moses than they ²¹, so fast." The origin of this hadith is in the Two Sahihs ²² and others. And Allah knows best. A section on what happened to the Children of Israel after the destruction of Pharaoh. Allah the Exalted said: "So We took retribution from them, and We drowned them in the sea because they denied Our signs and were heedless of them. And We caused the people who had been oppressed to inherit the eastern and western lands which We had blessed. And the good word of your Lord was fulfilled for the Children of Israel because of what they had patiently endured. And We destroyed what Pharaoh and his people had produced and what they had built. And We brought the Children of Israel across the sea, and they came upon a people devoted to some idols of theirs. They said, 'O Moses, make for us a god just as they have gods.' He said, 'Indeed, you are a people behaving ignorantly. Indeed, what these are engaged in is doomed to destruction, and worthless is what they are doing.' He said, 'Is it other than Allah that I should seek for you as a god while He has favored you over the worlds?' And [recall] when We saved you from the people of Pharaoh, who were afflicting you with the worst torment, killing your sons and sparing your women. And in that was a great trial from your Lord ²³." He the Exalted mentions what happened to Pharaoh and his troops in their drowning, and how He stripped them of their honor, wealth, and lives, and bequeathed to the Children of Israel all their possessions and properties, as He said: "Thus did We give them as inheritance to the Children of Israel ²⁴." And He said: "And We intended to confer favor upon those who were oppressed in the land and to make them leaders and make them the inheritors ²⁵." And here He said: "And We caused the people who had been oppressed to inherit the eastern and western lands which We had blessed. And the good word of your Lord was fulfilled for the Children of Israel because of what they had patiently endured. And We destroyed what Pharaoh and his people had produced and what they had built." That is, He destroyed all of that, and stripped them of their mighty and vast honor in this world. The king, his retinue, his commanders, and his troops perished, and none remained in the land of Egypt except the common people and subjects. Ibn Abd al-Hakam mentioned in his History of Egypt that from that time, the women of Egypt gained dominance over their men, because the wives of the commanders and nobles married men of lower status from the common people, and thus they had authority over them. This custom of the women of Egypt has continued to this day! According to the People of the Book ²⁶, when the Children of Israel were commanded to leave Egypt, Allah made that month the beginning of their year, and they were commanded that every household should slaughter a lamb from the flock. If they did not need a lamb, then a neighbor and his neighbor should share one. When they slaughtered it, they were to sprinkle some of its blood on the doorposts of their houses, as a sign for them on their houses. They were not to eat it cooked, but roasted with its head, legs, and belly. They were to leave nothing of it, break no bone of it, and take nothing of it outside their houses. Their bread was to be unleavened for seven days, beginning on the fourteenth of the first month of their year. That was in the spring season. When they ate, they were to have their loins girded, their sandals on their feet, and their staffs in their hands, and they were to eat quickly, standing. Whatever remained of their evening meal until the next day, they were to burn with fire. He prescribed this as a festival for their descendants as long as the Torah was practiced. When it was abrogated, its legislation became void. And that has happened. They said: Allah the Mighty and Majestic killed on that night the firstborn of the Copts and the firstborn of their livestock, to occupy them [from pursuing the Israelites]. The Children of Israel left at midday, while the people of Egypt were in great mourning over their firstborn children and firstborn livestock; there was no house without wailing. When the revelation came to Moses, they left quickly, carrying the dough before it had leavened, and carrying provisions in their cloaks, which they threw over their shoulders. They had borrowed much jewelry from the people of Egypt. They left, numbering six hundred thousand men, besides the children, along with their livestock. Their stay in Egypt had been four hundred and thirty years. This is the text of their book. This year is called by them the Year of the Passover, and this festival is the Festival of the Passover. They also have the Festival of Unleavened Bread ²⁷ and the Festival of the Lamb, which is the beginning of the year. These three festivals are the most confirmed of their festivals, mentioned in their book. When they left Egypt, they brought out with them the coffin of Joseph (peace be upon him). They set out on the way of the Sea of Reeds ²⁸. During the day they traveled, and the cloud went before them containing a pillar of light, and at night a pillar of fire went before them. The path led them to the seashore, and they encamped there. Pharaoh and his Egyptian troops overtook them while they were settled on the shore of the sea. Many of the Children of Israel became anxious, to the point that one of them said: "Our staying in Egypt was dearer to us than dying in this wilderness." Moses (peace be upon him) said to the one who said this: "Do not fear, for Pharaoh and his troops will not return to their country after this." They said: Allah commanded Moses (peace be upon him) to strike the sea with his staff and to divide it, so that the Children of Israel could enter the sea on dry ground. The water became like two mountains on either side, and the middle became dry, because Allah sent the south wind and the hot wind against it. The Children of Israel crossed the sea, and Pharaoh and his troops followed them. When they were in the middle, Allah commanded Moses to strike the sea with his staff, and the water returned as it had been over them. However, according to the People of the Book, this happened at night, and the sea closed over them at dawn. This is one of their errors and lack of understanding in their interpretation. And Allah knows best. They said: When Allah drowned Pharaoh and his troops, Moses and the Children of Israel praised the Lord with this praise, saying: "We praise the Lord, the Glorious ²⁹, who subdued the troops and cast their horsemen into the mighty, praiseworthy sea." This is a long praise. They said: And Miriam the prophetess—the sister of Aaron—took a tambourine in her hand, and the women went out after her, all with tambourines and drums. Miriam chanted to them, saying: "Glory to the Lord, the Subduer, who subdued the horses and their riders, casting them into the sea." This is how I saw it in their book. Perhaps this is what led Muhammad ibn Ka'b al-Qurazi to claim that Mary the daughter of Imran, the mother of Jesus, is the sister of Aaron and Moses, based on His saying: "O sister of Aaron ³⁰." We have already explained his error in that, and that this cannot be said, and no one has followed him in it; rather, everyone has disagreed with him. Even if this were preserved, this Mary is the daughter of Imran, the sister of Moses and Aaron (peace be upon them). The mother of Jesus (peace be upon her) coincided with her in name, father's name, and brother's name, because they—as the Messenger of Allah ﷺ said to al-Mughira ibn Shu'ba when the people of Najran asked him about His saying: "O sister of Aaron" and he did not know what to say to them, until he asked the Messenger of Allah ﷺ about it, and he said: "Did you not know that they used to name themselves after the names of their prophets?"—narrated by Muslim. Their saying "the prophetess" is like saying a woman from the royal house is a queen, and from the house of command is a commander, even if she does not directly engage in any of that. So likewise, this is a metaphorical usage for her, not that she was a prophetess in reality receiving revelation.

And striking the duff ³¹ on such a day, which is the greatest of their festivals, is evidence that the law of those before us included striking the duff on the festival, and this is also prescribed for us with regard to women, based on the hadith of the two young girls who were with Aisha striking the duff during the days of Mina, while the Messenger of Allah, peace and blessings be upon him, was lying down with his back turned to them and his face to the wall. When Abu Bakr entered, he scolded them and said, 'A flute of Satan in the house of the Messenger of Allah?' He said, 'Leave them, O Abu Bakr, for every people has a festival, and this is our festival.' Thus it is prescribed for us at weddings and upon the arrival of absent ones, as established in its proper place. And Allah knows best. And they mentioned that when they crossed the sea and headed towards the land of Syria, they stayed for three days without finding water. Some of them spoke about that, and they found bitter, salty water that they could not drink. So Allah commanded Moses to take a piece of wood and place it in the water, and it became sweet and drinkable. And the Lord taught him there obligations and sunnahs ³², and gave him many commandments. And Allah Almighty said in His Book, the Mighty, the Dominant over all other books: "And We brought the Children of Israel across the sea, and they came upon a people devoted to some idols of theirs. They said, 'O Moses, make for us a god just as they have gods.' He said, 'Indeed, you are a people behaving ignorantly. Indeed, those [worshippers] will be destroyed for what they are [engaged] in, and worthless is what they are doing.'" They said this out of ignorance and misguidance, even though they had witnessed signs of Allah and His power that proved the truth of what their messenger of majesty and honor had brought them. That is because they passed by a people worshipping idols, which were said to be in the form of cows. It seems they asked them why they worshipped them, and they claimed that they benefited and harmed them and that they sought provision through them in times of need. So some of the ignorant among them believed them and asked their prophet, the noble, great interlocutor ³³, to make for them gods like those gods. He said to them, clarifying that they do not understand nor are guided: "Indeed, those [worshippers] will be destroyed for what they are [engaged] in, and worthless is what they are doing." Then he reminded them of Allah's favor upon them in preferring them over the people of their time with knowledge, law, and the messenger among them, and the goodness He bestowed upon them and the blessings He granted them by saving them from the grasp of Pharaoh, the stubborn tyrant, and destroying him while they watched, and making them inherit what Pharaoh and his people had amassed of wealth and happiness and what they had built. And he made clear to them that worship is only due to Allah alone, with no partner, because He is the Creator, the Provider, the Subduer. And not all of the Children of Israel asked this question; rather, this pronoun refers to the genus in His saying: "And We brought the Children of Israel across the sea, and they came upon a people devoted to some idols of theirs. They said, 'O Moses, make for us a god just as they have gods.'" That is, some of them said, as in His saying: "And We will gather them and not leave behind any of them. And they will be presented before your Lord in rows, [and He will say], 'You have certainly come to Us just as We created you the first time. But you claimed that We would never make for you an appointment.'" So those who claimed this were some people, not all of them. And Imam Ahmad said: 'Abd al-Razzaq narrated to us, Ma'mar narrated to us, from al-Zuhri, from Sinan ibn Abi Sinan al-Dili, from Abu Waqid al-Laythi, who said: We went out with the Messenger of Allah, peace and blessings be upon him, towards Hunayn. We passed by a lote tree and said, 'O Messenger of Allah, make for us this Dhat Anwat ³⁴ just as the disbelievers have Dhat Anwat.' The disbelievers used to hang their weapons on a lote tree and devote themselves around it. The Prophet, peace and blessings be upon him, said: 'Allahu Akbar! This is just as the Children of Israel said to Moses: Make for us a god just as they have gods. Indeed, you will follow the ways of those before you.' Al-Nasa'i narrated it from Muhammad ibn Rafi', from 'Abd al-Razzaq. And al-Tirmidhi narrated it from Sa'id ibn 'Abd al-Rahman al-Makhzumi, from Sufyan ibn 'Uyaynah, from al-Zuhri, then said: Hasan Sahih. And Ibn Jarir narrated from the hadith of Muhammad ibn Ishaq, Ma'mar, and 'Uqayl, from al-Zuhri, from Sinan ibn Abi Sinan, from Abu Waqid al-Laythi, that they left Mecca with the Messenger of Allah, peace and blessings be upon him, for Hunayn. He said: The disbelievers had a lote tree around which they would devote themselves and hang their weapons, called Dhat Anwat. He said: We passed by a great green lote tree and said, 'O Messenger of Allah, make for us Dhat Anwat just as they have Dhat Anwat.' He said: 'You have said, by Him in Whose hand is my soul, just as the people of Moses said: Make for us a god just as they have gods. He said: Indeed, you are a people behaving ignorantly. Indeed, those [worshippers] will be destroyed for what they are [engaged] in, and worthless is what they are doing.' And the point is that when Moses, peace be upon him, departed from the land of Egypt and headed towards the land of Jerusalem, he found there a people of tyrants, from the Hittites, the Perizzites, the Canaanites, and others. Moses, peace be upon him, commanded them to enter upon them and fight them, and to expel them from Jerusalem, for Allah had decreed it for them and promised it to them through the tongue of Abraham the Friend and Moses the noble Interlocutor. But they refused and shrank from jihad, so Allah imposed fear upon them and cast them into the wilderness, where they would travel, settle, depart, go, and come for a long period of years, numbering forty, as Allah Almighty said: "And [mention] when Moses said to his people, 'O my people, remember the favor of Allah upon you when He appointed among you prophets and made you kings and gave you that which He had not given anyone among the worlds. O my people, enter the Holy Land which Allah has decreed for you and do not turn back [from fighting in Allah's cause] and [thus] become losers.' They said, 'O Moses, indeed within it are a people of tyrannical strength, and indeed we will never enter it until they leave it; but if they leave it, then we will enter.' Said two men from those who feared [to disobey] upon whom Allah had bestowed favor, 'Enter upon them through the gate, for when you have entered it, you will be predominant. And upon Allah rely, if you should be believers.' They said, 'O Moses, indeed we will never enter it as long as they are within it. So go, you and your Lord, and fight. Indeed, we are remaining right here.' He said, 'My Lord, indeed I do not possess except myself and my brother, so part us from the defiantly disobedient people.' [Allah] said, 'Then indeed it is forbidden to them for forty years [while] they will wander throughout the land. So do not grieve over the defiantly disobedient people.'" The prophet of Allah reminded them of Allah's favor and goodness upon them with religious and worldly blessings, and commanded them to strive in the way of Allah and fight His enemies. He said: "O my people, enter the Holy Land which Allah has decreed for you and do not turn back on your heels" i.e., retreat and shrink from fighting your enemies, "and [thus] become losers" i.e., you will lose after profit and diminish after perfection. "They said, 'O Moses, indeed within it are a people of tyrannical strength'" i.e., rebellious, disbelieving, insolent people. "'And indeed we will never enter it until they leave it; but if they leave it, then we will enter.'" They feared these tyrants even though they had witnessed the destruction of Pharaoh, who was more tyrannical, more severe in might, more numerous in numbers, and greater in armies.

This indicates that they are blameworthy in this statement and condemned for this state, due to their humiliation in not attacking the enemies and resisting the rebellious wretched ones. Many commentators have mentioned here ³⁵ reports containing many reckless falsehoods, which reason and transmitted knowledge prove to be contrary, such as that they were huge, massive forms ³⁶ to the extent that they mentioned that when the messengers of the Children of Israel came to them, a man from the messengers of the tyrants met them and began taking them one by one, wrapping them in his sleeves and the fold of his trousers, while they were twelve men. He brought them and scattered them before the king of the tyrants, saying, "What are these?" He did not know that they were from the sons of Adam until they informed him. All of these are ravings and superstitions with no reality. And that the king sent with them grapes, each grape sufficient for a man, and some of their fruits so that they might know the enormity of their forms. This is not correct. And they mentioned here that 'Uj ibn 'Unuq came out from the tyrants to the Children of Israel to destroy them, and his height was three thousand cubits and three hundred [cubits] (2) and thirty-three cubits and a third of a cubit. Thus al-Baghawi and others mentioned it, but it is not correct, as we have previously clarified in our commentary on his saying, peace and blessings be upon him: "Indeed, Allah created Adam [his height] (1) sixty cubits, then creation has continued to decrease until now." They said: So 'Uj took the peak ³⁷ of a mountain and uprooted it, then took it in his hands to throw it upon the army of Moses. Then a bird came and pecked that rock, piercing it, so it became a collar around the neck of 'Uj ibn 'Unuq. Then Moses went to him, leaping ten cubits into the air, while his height was ten cubits, and in his hand was his staff, its length ten cubits. He reached the ankle of his foot and killed him. This is narrated from Nawf ³⁸ al-Bikali, and Ibn Jarir transmitted it from Ibn 'Abbas, but there is some issue in its chain of transmission to him. Moreover, all of this is from the Isra'iliyyat ³⁹, and all of these are fabrications of the ignorant among the Children of Israel, for false reports have become numerous among them, and they have no discernment between their truth and falsehood. Then, if this were true, the Children of Israel would be excused for their reluctance to fight them, but Allah blamed them for their reluctance and punished them with the wandering ⁴⁰ for abandoning jihad and disobeying their messenger. Two righteous men among them advised them to advance and forbade them from holding back. It is said that they were Yusha' ibn Nun and Kalib ibn Yufanna. This was stated by Ibn 'Abbas, Mujahid, 'Ikrimah, 'Atiyyah, al-Suddi, al-Rabi' ibn Anas, and others. "Said two men from those who feared" ⁴¹ i.e., they feared Allah, and some recited "yukhaafoon" ⁴² meaning they were feared, "upon whom Allah had bestowed favor" ⁴³ i.e., with Islam, faith, obedience, and courage, "Enter upon them the gate, for when you enter it, you will be victorious. And upon Allah rely, if you are believers" ⁴⁴ i.e., if you rely on Allah, seek His help, and take refuge in Him, He will grant you victory over your enemy and support you against them. "They said, 'O Moses, indeed we will never enter it as long as they are within it. So go, you and your Lord, and fight. Indeed, we are sitting right here.'" ⁴⁵ So their leaders firmly resolved to refrain from jihad, and a great matter and severe weakness occurred. It is said that when Yusha' and Kalib heard this speech, they tore ⁴⁶ their garments, and that Moses and Aaron prostrated in reverence for this speech, out of anger for Allah Almighty and compassion for them due to the dire consequences of this statement. "He said, 'My Lord, indeed I do not control except myself and my brother. So separate between us and the defiantly disobedient people.'" ⁴⁷ Ibn 'Abbas said: "Decide between me and them." "[Allah] said, 'Then indeed it is forbidden to them for forty years, [during which] they will wander throughout the land. So do not grieve over the defiantly disobedient people.'" ⁴⁸ They were punished for their reluctance with wandering in the land, traveling without destination, night and day, morning and evening. It is said that no one who entered the wandering came out of it, but rather they all died during the forty-year period, and none remained except their offspring, except Yusha' and Kalib, peace be upon them. However, the companions of Muhammad, peace and blessings be upon him, on the day of Badr did not say to him as the people of Moses said to Moses. Rather, when he consulted them about going to the enemy, al-Siddiq ⁴⁹ spoke and spoke well, and others from the Muhajirun ⁵⁰ spoke. Then he kept saying, "Advise me," until Sa'd ibn Mu'adh said, "It seems you are hinting at us, O Messenger of Allah? By the One who sent you with the truth, if you were to take us to this sea and plunge into it, we would plunge with you, not a single man among us would stay behind. We do not dislike that you meet our enemy tomorrow. Indeed, we are patient in war, truthful in battle. Perhaps Allah will show you from us what will delight your eyes. So proceed with us with the blessing of Allah." The Messenger of Allah, peace and blessings be upon him, was pleased with Sa'd's words and that energized him. Imam Ahmad said: Waki' narrated to us, Sufyan narrated to us, from Mukhariq ibn 'Abdullah al-Ahmasi, from Tariq—he is Ibn Shihab—that al-Miqdad said to the Messenger of Allah, peace and blessings be upon him, on the day of Badr: "O Messenger of Allah, we do not say to you as the Children of Israel said to Moses: 'Go, you and your Lord, and fight; indeed, we are sitting right here.' Rather, go, you and your Lord, and fight; indeed, we are with you fighting." This chain is good from this perspective, and it has other paths. Ahmad said: Aswad ibn 'Amir narrated to us, Isra'il narrated to us, from Mukhariq, from Tariq ibn Shihab, who said: 'Abdullah ibn Mas'ud, may Allah be pleased with him, said: "I witnessed from al-Miqdad a scene such that if I were its companion, it would be more beloved to me than what is equivalent to it. He came to the Messenger of Allah, peace and blessings be upon him, while he was supplicating against the polytheists, and said ⁵¹: 'By Allah, O Messenger of Allah, we do not say to you as the Children of Israel said to Moses: "Go, you and your Lord, and fight; indeed, we are sitting right here." Rather, we fight on your right, on your left, in front of you, and behind you.' I saw the face of the Messenger of Allah, peace and blessings be upon him, brighten at that, and he was pleased with it." Al-Bukhari narrated it in Tafsir and Maghazi from various paths from Mukhariq. Al-Hafiz Abu Bakr ibn Mardawayh said: 'Ali ibn al-Husayn ibn 'Ali narrated to us, Abu Hatim al-Razi narrated to us, Muhammad ibn 'Abdullah al-Ansari narrated to us, Humaid narrated to us from Anas, that when the Messenger of Allah, peace and blessings be upon him, set out for Badr, he consulted the Muslims. 'Umar advised him, then he consulted them, and the Ansar ⁵² said: "O company of Ansar, the Messenger of Allah, peace and blessings be upon him, intends you." They said: "Then we will not say to him as the Children of Israel said to Moses: 'Go, you and your Lord, and fight; indeed, we are sitting right here.' By the One who sent you with the truth, if you were to strike their flanks to the watering place of al-Ghimad ⁵³, we would follow you." Imam Ahmad narrated it from 'Ubaydah ibn Humaid, from Humaid al-Tawil, from Anas; and al-Nasa'i narrated it from Muhammad ibn al-Muthanna, from Khalid ibn al-Harith, from Humaid, from Anas, similarly. Ibn Hibban also extracted it in his Sahih from Abu Ya'la, from 'Abd al-A'la ibn Hammad, from Mu'tamir ⁵⁴, from Humaid, from Anas, similarly. Section on the entry of the Children of Israel into the wandering and the wondrous events that occurred to them therein We have mentioned the reluctance of the Children of Israel to fight the tyrants, and that Allah Almighty punished them with the wandering, decreeing that they would not leave it for forty years.

I have not seen in the Book of the People of the Book the story of their refusal to fight the tyrants, but in it: that Joshua was prepared by Moses to fight a group of the disbelievers, and that Moses, Aaron, and Hur sat on top of a hill, and Moses raised his staff; whenever he raised it, Joshua prevailed over them, and whenever his hand lowered it from fatigue or the like, they were overcome. And Aaron and Hur supported his hands on his right and left that day until sunset, so the party of Joshua, peace be upon him, prevailed. According to them, Jethro, the priest of Midian and father-in-law of Moses, peace be upon him, heard of what had happened to Moses and how God had given him victory over his enemy Pharaoh. So he came to Moses as a Muslim, and with him was his daughter Zipporah, the wife of Moses, and her two sons from him, Gershom and Eliezer. Moses met him and honored him, and the elders of the Children of Israel gathered with him and magnified and venerated him. They mentioned that he saw the great number of the Children of Israel gathering around Moses in the disputes that occurred among them, so he advised Moses to appoint over the people trustworthy, pious, chaste men who detest bribery and treachery, and to make them over the people as leaders of thousands, leaders of hundreds, leaders of fifties, and leaders of tens, to judge among the people. If a matter was difficult for them, they would come to you and you would decide what was difficult for them. So Moses, peace be upon him, did that. They said: The Children of Israel entered the wilderness at Sinai in the third month of their departure from Egypt. Their departure was at the beginning of the year that was prescribed for them, which is the beginning of the spring season, so it seems they entered the wilderness at the beginning of the summer season, and God knows best. They said: The Children of Israel camped around Mount Sinai, and Moses ascended the mountain, and his Lord spoke to him and commanded him to remind the Children of Israel of what He had bestowed upon them: His saving them from Pharaoh and his people, and how He carried them on the wings of an eagle from His hand and His grasp. And He commanded him to order the Children of Israel to purify themselves, wash, and wash their clothes, and prepare for the third day. When the third day came, they should gather around the mountain, and none of them should approach it; whoever approached it would be killed, even any animal, as long as they heard the sound of the horn. When the horn ceased, it would be permissible for them to ascend it. The Children of Israel heard that and obeyed, and they washed, cleaned themselves, and perfumed themselves. When the third day came, a great cloud covered the mountain, and in it were sounds and lightning, and the sound of the trumpet was very loud. The Children of Israel were extremely terrified, and they went out and stood at the foot of the mountain. A great smoke covered the mountain, and in its midst was a pillar of light. The entire mountain shook violently, and the sound of the trumpet—which is the horn—continued and intensified, while Moses, peace be upon him, was on top of the mountain, and God was speaking to him and conversing with him. And the Lord, Mighty and Majestic, commanded Moses to descend and order the Children of Israel to approach the mountain to hear the commandment of God, and He commanded the priests—who were their scholars—to draw near and ascend the mountain, to advance by proximity. This is a clear text in their book indicating the occurrence of abrogation, inevitably. So Moses said: "O Lord, they cannot ascend, and You have forbidden them that." So God, Exalted, commanded him to go and bring his brother Aaron with him, and let the priests—who are the scholars—and the people—who are the rest of the Children of Israel—be not far off. So Moses did that. And his Lord, Mighty and Majestic, spoke to him and then commanded him with the Ten Words. According to them, the Children of Israel heard the speech of God, but they did not understand until Moses explained it to them, and they kept saying to Moses: "Convey it to us from the Lord, Mighty and Majestic, for we fear we might die." So he conveyed it to them from Him, and he said these Ten Words: They are: the command to worship God alone, with no partner; the prohibition of swearing by God falsely; the command to observe the Sabbath—its meaning is to devote a day of the week to worship, and this is achieved by Friday, by which God abrogated the Sabbath; honor your father and your mother so that your days may be long in the land that the Lord your God gives you; do not murder; do not commit adultery; do not steal; do not bear false witness against your neighbor; do not covet your neighbor's house, nor desire your neighbor's wife, nor his male servant, nor his female servant, nor his ox, nor his donkey, nor anything that belongs to your neighbor. Its meaning is the prohibition of envy. Many of the early scholars and others have said: The content of these Ten Words is in two verses of the Qur'an, namely His statement, Exalted, in Surah al-An'am: "Say: Come, I will recite what your Lord has forbidden to you: that you not associate anything with Him, and to parents, good treatment, and do not kill your children out of poverty; We provide for you and them. And do not approach immoralities—what is apparent of them and what is concealed. And do not kill the soul which God has forbidden [to be killed] except by [legal] right. This has He instructed you that you may use reason. And do not approach the property of an orphan except in the best way until he reaches maturity. And give full measure and weight in justice. We do not charge any soul except [with that within] its capacity. And when you speak, be just, even if it concerns a relative. And fulfill the covenant of God. This has He instructed you that you may remember. And [He has instructed you that] this is My path, which is straight, so follow it; and do not follow [other] ways, for you will be separated from His way. This has He instructed you that you may become righteous." And they mentioned after the Ten Words many commandments and various noble rulings that were [once] in effect, then ceased; they were practiced for a time, then disobedience occurred among those charged with them, then they deliberately altered and distorted them, and after all that, they were abrogated and replaced, after having been prescribed and perfect. So to God belongs the command before and after, and He is the One who decrees what He wills and does what He desires. Indeed, to Him belongs creation and command. Blessed is God, Lord of the worlds. And God, Exalted, said: "O Children of Israel, We saved you from your enemy, and We made an appointment with you at the right side of the Mount, and We sent down upon you manna and quails. Eat from the good things with which We have provided you, and do not transgress therein, lest My anger descend upon you. And he upon whom My anger descends has certainly fallen. And indeed, I am the Forgiving of him who repents, believes, and does righteous deeds, and then is guided." He, Exalted, mentions His favor and beneficence to the Children of Israel by saving them from their enemies and delivering them from distress and hardship, and that He promised them the company of their prophet at the right side of the Mount—meaning from them—to reveal to him great rulings containing their welfare in this world and the Hereafter, and that He, Exalted, sent down upon them, in their state of hardship and necessity during their journey in a land with no cultivation nor livestock, manna from heaven. They would wake up and find it among their tents, and they would take from it as much as they needed for that day until the next day. Whoever stored more than that would spoil it, and whoever took little would suffice him, or much would not exceed him. They would make from it something like bread, and it was extremely white and sweet. And at the end of the day, quails would cover them, and they would hunt from them without effort as much as they needed for their evening meal.

And when it was summer, Allah shaded them with clouds, which are the clouds that screen them from the heat of the sun and its dazzling light, as He said in Surah Al-Baqarah: "O Children of Israel, remember My favor which I bestowed upon you, and fulfill My covenant that I may fulfill your covenant, and fear Me alone. And believe in what I have sent down, confirming that which is with you, and be not the first to disbelieve in it, and do not exchange My signs for a small price, and fear Me alone." Until He said: "And [remember] when We saved you from the people of Pharaoh, who were afflicting you with the worst torment, slaughtering your sons and sparing your women; and in that was a great trial from your Lord. And [remember] when We parted the sea for you and saved you and drowned the people of Pharaoh while you were looking on. And [remember] when We made an appointment with Moses for forty nights. Then you took the calf [for worship] after him, while you were wrongdoers. Then We forgave you after that, so that you might be grateful. And [remember] when We gave Moses the Scripture and the Criterion ⁵⁵ that perhaps you would be guided. And [remember] when Moses said to his people, 'O my people, you have wronged yourselves by taking the calf [for worship]; so repent to your Creator and kill yourselves [the innocent among you]. That is best for you in the sight of your Creator.' Then He accepted your repentance; indeed, He is the Accepter of Repentance, the Merciful. And [remember] when you said, 'O Moses, we will never believe you until we see Allah outright'; so the thunderbolt took you while you were looking on. Then We revived you after your death that perhaps you would be grateful. And We shaded you with clouds and sent down to you manna and quails, [saying], 'Eat from the good things with which We have provided you.' And they wronged Us not, but they were [only] wronging themselves." Until He said: "And [remember] when Moses prayed for water for his people, We said, 'Strike with your staff the stone.' And there gushed forth from it twelve springs, and every people knew its watering place. [We said], 'Eat and drink from the provision of Allah, and do not commit abuse on the earth, spreading corruption.' And [remember] when you said, 'O Moses, we can never endure one [kind of] food. So call upon your Lord to bring forth for us from the earth its green herbs, its cucumbers, its garlic ⁵⁶, its lentils, and its onions.' [Moses] said, 'Would you exchange what is better for what is less? Go down to a city ⁵⁷, and you will have what you have asked.' And they were covered with humiliation and poverty and returned with anger from Allah [upon them]. That was because they [repeatedly] disbelieved in the signs of Allah and killed the prophets without right. That was because they disobeyed and were [habitually] transgressing." So the Exalted mentioned His favor upon them and His kindness to them, by making easy for them manna and quails, two delicious foods without any effort or striving on their part; rather, Allah would send down manna in the morning and send the quail birds to them in the evening, and He caused water to gush forth for them: Moses, peace be upon him, would strike a stone that they carried with them with his staff, and from it twelve springs gushed forth, for each tribe a spring that burst forth, then flowed with pure water, and they would drink [and give drink to their animals] and store enough for their needs, and He shaded them with clouds from the heat. These are great favors from Allah and immense gifts, but they did not observe them as they should have been observed, nor did they fulfill their gratitude and the duty of worship. Then many of them grew weary and annoyed with them, and asked to exchange them for what is inferior, from what the earth produces of its green herbs, its cucumbers, its garlic, its lentils, and its onions. So the Kalim ⁵⁸ rebuked them, reproached them, and blamed them for this statement, and censured them, saying: "Would you exchange what is better for what is less? Go down to a city, for you will have what you have asked." That is, this that you seek and desire instead of these favors that you are enjoying is available to the people of cities, small and large, and if you go down to them, i.e., descend from this rank that you are not fit for its station, you will find there what you desire and what you seek of the lowly foods and vile nourishment that you mentioned. But I will not respond to your request for that here, nor will I grant you what you have stubbornly wished for. All these attributes mentioned about them and emanating from them indicate that they did not desist from what they were forbidden, as the Exalted said: "And do not transgress in it, lest My anger descend upon you. And whoever My anger descends upon has indeed fallen [into ruin]." That is, he has perished, and destruction and ruin are truly his due, and the anger of the Mighty King has descended upon him. But the Exalted mixed this severe threat with hope for those who turn in repentance and do not persist in following the rebellious Satan, so He said: "And indeed, I am the Forgiving of those who repent, believe, and do righteous deeds, and then are guided." The Request for Vision ⁵⁹. The Exalted said: "And We made an appointment with Moses for thirty nights and completed them with ten, so the term of his Lord was completed as forty nights. And Moses said to his brother Aaron, 'Take my place among my people, do right, and do not follow the way of the corrupters.' And when Moses came to Our appointed time and his Lord spoke to him, he said, 'My Lord, show me [Yourself] that I may look at You.' [Allah] said, 'You will not see Me, but look at the mountain; if it should remain in place, then you will see Me.' And when his Lord manifested Himself to the mountain, He made it level, and Moses fell down unconscious. And when he recovered, he said, 'Exalted are You! I have repented to You, and I am the first of the believers.' [Allah] said, 'O Moses, I have chosen you over the people with My messages and My words. So take what I have given you and be among the grateful.' And We wrote for him on the tablets from everything an admonition and a detailed explanation of all things, [saying], 'Take them with strength and command your people to take the best of them. I will show you the home of the defiantly disobedient. I will turn away from My signs those who are arrogant in the land without right; and if they should see every sign, they will not believe in it. And if they see the way of right conduct, they will not take it as a way; but if they see the way of error, they will take it as a way. That is because they have denied Our signs and were heedless of them. And those who deny Our signs and the meeting of the Hereafter, their deeds have become worthless. Are they recompensed except for what they used to do?'" A group of the Salaf ⁶⁰, among them Ibn Abbas, Masruq, and Mujahid, said: The thirty nights are the entire month of Dhu al-Qa'dah, and it was completed to forty nights with ten from Dhu al-Hijjah. Thus, according to this, Allah's speech to him was on the day of the Sacrifice ⁶¹, and on a similar day Allah, Mighty and Majestic, completed His religion for Muhammad, peace be upon him, and established His proof and evidences. The point is that when Moses, peace be upon him, completed the appointed time, and during it he was fasting—it is said that he did not eat any food—when the month was complete, he took the bark of a tree and chewed it to freshen his mouth, so Allah commanded him to abstain for another ten days, making it forty nights. For this reason, it is established in the hadith that the smell of the mouth of the fasting person is more fragrant to Allah than the scent of musk. When he resolved to go, he appointed over the tribes of the Children of Israel his brother Aaron, the beloved, honored, and noble one. He was his maternal and paternal brother, and his minister in the call to his Chosen One. He advised him and commanded him, and there is no contradiction in this to his high station in his prophethood. Allah the Exalted said: "And when Moses came to Our appointed time," i.e., at the time he was commanded to come, "and his Lord spoke to him," i.e., Allah spoke to him from behind a veil, but He made him hear the address, and He called him and spoke intimately with him, and brought him near and drew him close. This is a lofty station, a fortified stronghold, a noble rank, and an exalted position. So may Allah's blessings be upon him repeatedly, and His peace be upon him in this world and the Hereafter.

When he was granted this lofty station and high rank, and heard the address, he asked for the lifting of the veil. He said to the Great One, whom no sight can perceive, the possessor of conclusive proof: "My Lord, show me [Yourself] that I may look at You." He said: "You will not see Me." Then He, exalted, explained that he cannot endure at His manifestation, blessed and exalted, because the mountain, which is stronger, greater in essence, and more firmly established than man, cannot endure the manifestation from the All-Merciful. Therefore He said: "But look at the mountain; if it remains in its place, then you will see Me." And in the previous scriptures: God, exalted, said to him: "O Moses, no living being sees Me but dies, and no dry thing but crumbles." ⁶⁹ In the Two Sahihs ⁶², from Abu Musa, from the Messenger of God, may God bless him and grant him peace, that he said: "His veil is light"—and in another narration, "fire"—"if He were to remove it, the glories ⁷⁰ of His Face would burn everything of His creation that His sight reaches." Ibn Abbas said regarding His statement, exalted: "Sights do not perceive Him" ⁶³: That is His light, which is His light; when He manifests to something, nothing can withstand Him. Therefore, He, exalted, said: "When his Lord manifested to the mountain, He made it level, and Moses fell down unconscious. When he recovered, he said: 'Glory be to You! I repent to You, and I am the first of the believers.'" Mujahid said: "But look at the mountain; if it remains in its place, then you will see Me"—for it is greater than you and stronger in creation. "When his Lord manifested to the mountain," he looked at the mountain, unable to control itself, and the mountain came forward and was leveled from its top. Moses saw what the mountain did, so he fell down unconscious. We have mentioned in the Tafsir ⁶⁴ what Imam Ahmad and al-Tirmidhi narrated, and Ibn Jarir and al-Hakim authenticated, via Hammad ibn Salama from Thabit—Ibn Jarir added Layth from Anas—that the Messenger of God, may God bless him and grant him peace, recited: "When his Lord manifested to the mountain, He made it level." He said: "Like this," with his finger, and the Prophet, may God bless him and grant him peace, placed his thumb on the upper joint of the little finger, and the mountain sank. This is the wording of Ibn Jarir. Al-Suddi said, from Ikrimah, from Ibn Abbas: Nothing manifested—meaning of majesty—from Him except the size of the little finger, and He made the mountain level. He said: dust. "And Moses fell down unconscious"—i.e., in a swoon. Qatada said: dead. The correct is the first, because of his statement: "When he recovered," for recovery only occurs from a swoon. "He said: 'Glory be to You!'"—exaltation, magnification, and veneration that anyone should see Him in His majesty. "I repent to You"—i.e., I will not ask for vision after this. "And I am the first of the believers"—that no living being sees You ⁷¹ but dies, and no dry thing but crumbles. It is established in the Two Sahihs, via Amr ibn Yahya ibn Ammar ibn Abi Hasan al-Mazini al-Ansari, from his father, from Abu Sa'id al-Khudri, who said: The Messenger of God, may God bless him and grant him peace, said: "Do not prefer me over the prophets, for people will fall unconscious on the Day of Resurrection, and I will be the first to recover. Then I will see Moses holding onto one of the pillars of the Throne, and I do not know whether he recovered before me or was recompensed for the swoon of the Mount." This is the wording of al-Bukhari. At the beginning of it is the story of the Jew whose face the Ansari slapped when he said: "No, by the One who chose Moses over mankind." So the Messenger of God said: "Do not prefer me over the prophets." In the Two Sahihs, via al-Zuhri, from Abu Salama and Abd al-Rahman al-A'raj, from Abu Hurayra, from the Prophet, may God bless him and grant him peace, a similar narration. In it: "Do not prefer me over Moses," and he mentioned the rest. This is a matter of humility and modesty, or a prohibition of preferring between prophets out of anger or partisanship, or it is not for you to do; rather, God is the One who raises some above others in degrees, and this is not attained by mere opinion, but by divine instruction. As for those who say he said this before knowing that he was superior, and then it was abrogated by his knowledge of his superiority over all of them, there is consideration in their statement, because this is narrated by Abu Sa'id and Abu Hurayra, and Abu Hurayra only migrated in the year of Hunayn, late, so it is unlikely that he did not know this until after that. God knows best. There is no doubt that he, may God's blessings and peace be upon him, is the best of mankind, indeed of all creation. God, exalted, said: "You are the best nation brought forth for mankind," and they are only perfected through the honor of their Prophet. It is established through successive reports from him, may God's blessings and peace be upon him, that he said: "I am the master of the children of Adam on the Day of Resurrection, and I do not boast." Then he mentioned his distinction with the Praiseworthy Station ⁶⁵, which the first and last will envy, from which the prophets and messengers shy away, even the most resolute ⁶⁶: Noah, Abraham, Moses, and Jesus son of Mary. His statement, may God bless him and grant him peace: "I will be the first to recover, and I will find Moses holding onto a pillar of the Throne—i.e., grasping it—and I do not know whether he recovered before me or was recompensed for the swoon of the Mount" is evidence that this swoon that will befall creation in the plains of the Resurrection, when the Lord manifests to settle judgment between His servants, and they will fall unconscious from the intensity of awe, majesty, and manifestation. The first of them to recover will be Muhammad, the Seal of the Prophets, the Chosen of the Lord of the earth and heaven over all prophets. He will find Moses holding onto a pillar of the Throne. The truthful and believed one said: "I do not know whether he fell unconscious and recovered before me?"—i.e., his swoon was light, because he had already experienced a swoon in this world for this reason—"or was he recompensed for the swoon of the Mount?"—meaning he did not fall unconscious at all. This contains great honor for Moses, peace be upon him, from this perspective, but it does not necessitate his absolute superiority in every way. Therefore, the Messenger of God, may God bless him and grant him peace, pointed out his honor and virtue with this attribute, because when the Muslim slapped the Jew's face when he said: "No, by the One who chose Moses over mankind," there might have been in the minds of those witnessing a belittlement of Moses, peace be upon him. So the Prophet, may God bless him and grant him peace, explained his virtue ⁷³ and honor. His statement, exalted: "He said: 'O Moses, I have chosen you over the people by My messages and My speech'"—i.e., in that time, not before, because Abraham the Friend is superior to him, as previously explained in the story of Abraham, nor after, because Muhammad, may God bless him and grant him peace, is superior to both, as his honor over all messengers and prophets appeared on the Night of the Ascension, and as it is established that he said: "I will stand in a station where all creation will envy me, even Abraham." His statement, exalted: "So take what I have given you and be among the grateful"—i.e., take what I have given you of the message and speech, and do not ask for more, and be among the grateful for that. God, exalted, said: "And We wrote for him on the tablets from everything an admonition and a detailed explanation of everything." The tablets were of precious substance. In the Sahih ⁶⁷: God wrote the Torah for him with His own hand, and in it were admonitions against sins and a detailed explanation of everything they needed of the lawful and unlawful. "So take it with strength"—i.e., with determination and sincere strong intention—"and command your people to take the best of it"—i.e., to apply it in the best ways and most beautiful interpretations. "I will show you the abode of the defiantly disobedient"—i.e., you will see the consequence of those who go out from My obedience, oppose My command, and deny My messengers.

"I will turn away from My signs" [i.e., from understanding them, pondering them, and comprehending their intended meaning, which is indicated by their implications (74)] "those who behave arrogantly in the land without right. And if they see every sign, they will not believe in it" — i.e., even if they witness whatever miracles and wonders they may witness, they will not submit to following them. "And if they see the path of right guidance, they will not take it as a path" [i.e., they will not walk it nor follow it (1)] "but if they see the path of error, they will take it as a path. That is because they denied Our signs" — i.e., We turned them away from that because of their denial of Our signs, their heedlessness of them, their turning away from affirming them and reflecting on their meaning, and their abandonment of acting according to their implications. "And those who deny Our signs and the meeting of the Hereafter — their deeds have become worthless. Are they recompensed except for what they used to do?" The story of their worship of the calf during the absence of the Kalim of Allah (Moses) from them. Allah the Exalted said: "And the people of Moses took, after him, from their ornaments a calf — a body which had a lowing sound. Did they not see that it did not speak to them nor guide them to a path? They took it, and they were wrongdoers. * And when they were stricken with remorse and saw that they had gone astray, they said, 'If our Lord does not have mercy upon us and forgive us, we will surely be among the losers.' * And when Moses returned to his people, angry and grieved, he said, 'Evil is what you have done after me. Were you impatient for the command of your Lord?' And he threw down the tablets and seized his brother by the head, dragging him toward him. [Aaron] said, 'O son of my mother, indeed the people oppressed me and were about to kill me. So do not let the enemies rejoice over me and do not place me among the wrongdoing people.' * He said, 'My Lord, forgive me and my brother and admit us into Your mercy, for You are the Most Merciful of the merciful.' * Indeed, those who took the calf [for worship] will be overtaken by anger from their Lord and humiliation in the life of this world. Thus do We recompense the inventors of falsehood. * And those who did evil deeds then repented afterward and believed — indeed, your Lord, after that, is Forgiving and Merciful. * And when the anger subsided from Moses, he took the tablets; and in their inscription was guidance and mercy for those who are fearful of their Lord." (75) And He the Exalted said: "And what made you hasten from your people, O Moses? * He said, 'They are close upon my tracks, and I hastened to You, my Lord, that You might be pleased.' * He said, 'Indeed, We have tried your people after you, and the Samiri has led them astray.' * So Moses returned to his people, angry and grieved. He said, 'O my people, did your Lord not promise you a good promise? Did the time [of its fulfillment] seem long to you, or did you desire that anger from your Lord descend upon you, so you broke your promise to me?' * They said, 'We did not break our promise to you by our own will, but we were made to carry burdens of the ornaments of the people, so we threw them [into the fire], and thus did the Samiri throw.' * And he brought out for them a calf — a body which had a lowing sound — and they said, 'This is your god and the god of Moses, but he forgot.' * Do they not see that it does not return to them any word and does not possess for them any harm or benefit? * And Aaron had already said to them before, 'O my people, you are only being tested by it. And indeed, your Lord is the Most Merciful, so follow me and obey my command.' * They said, 'We will not cease to be devoted to it until Moses returns to us.' * [Moses] said, 'O Aaron, what prevented you, when you saw them going astray, * from following me? Have you then disobeyed my command?' * [Aaron] said, 'O son of my mother, do not seize [me] by my beard or by my head. Indeed, I feared that you would say, "You have caused division among the Children of Israel and did not observe my word."' * [Moses] said, 'And what is your case, O Samiri?' * He said, 'I saw what they did not see, so I took a handful [of dust] from the track of the messenger and threw it. Thus did my soul entice me.' * [Moses] said, 'Then go, and indeed, for you in this life is [the curse] to say, "Do not touch [me]." And indeed, for you is an appointment [for punishment] which you will not fail to keep. And look at your god to which you remained devoted. We will surely burn it, then we will surely scatter it into the sea with [violent] scattering. * Your god is only Allah, except for whom there is no deity. He encompasses all things in knowledge.'" (76) He the Exalted mentions what happened with the Children of Israel when Moses, peace be upon him, went to the appointed time of his Lord. He stayed on Mount Sinai, his Lord speaking privately to him, and Moses, peace be upon him, asking Him about many things, while He the Exalted (77) answered him about them. So a man among them, called Aaron the Samiri, took what they had borrowed of the ornaments, fashioned from them a calf, and threw into it a handful of dust that he had taken from the track of Gabriel's horse, when he saw him on the day Allah drowned Pharaoh at his hands. When he threw it into it, it lowed like a real calf lows. It is said that it transformed into a calf — a body, i.e., flesh and blood, living and lowing. Qatadah and others said this. And it was said: rather, when the wind entered from its rear, it came out from its mouth, and it lowed as a cow lows, and they danced around it and rejoiced. "And they said, 'This is your god and the god of Moses, but he forgot'" — i.e., Moses forgot his Lord with us, and went seeking Him while He is here! Exalted is Allah above what they say, a great exaltation, and sanctified are His names and attributes, and multiplied are His favors and gifts (78). Allah the Exalted said, clarifying the falsehood of what they had adopted and relied upon regarding the divinity of this being whose utmost was to be a dumb animal or an accursed devil: "Do they not see that it does not return to them any word and does not possess for them any harm or benefit?" And He said: "Did they not see that it does not speak to them nor guide them to a path? They took it, and they were wrongdoers." So He mentioned that this animal does not speak, does not return an answer, does not possess harm or benefit, and does not guide to right guidance. They took it while they were wrongdoers to themselves, knowing in themselves the falsehood of what they were upon of ignorance and misguidance. "And when they were stricken with remorse" — i.e., they regretted what they had done — "and saw that they had gone astray, they said, 'If our Lord does not have mercy upon us and forgive us, we will surely be among the losers.'" * * * And when Moses, peace be upon him, returned to them and saw what they were upon of worshipping the calf, and with him were the tablets containing the Torah, he threw them down. It is said that he broke them. Thus it is with the People of the Book, and that Allah replaced them with others. There is nothing in the Qur'anic wording that indicates that, except that he threw them down when he witnessed what he witnessed. According to the People of the Book, they were two tablets, but the apparent meaning of the Qur'an is that they were multiple tablets. He was not affected by merely the news from Allah the Exalted about the worship of the calf, so He commanded him to witness that. For this reason, it comes in the hadith narrated by Imam Ahmad and Ibn Hibban from Ibn Abbas, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "News is not like direct witnessing." Then he turned to them and rebuked them, reproached them, and condemned them (79) for this ugly deed of theirs. They apologized to him with what was not sound: "They said, 'We were made to carry burdens of the ornaments of the people, so we threw them [into the fire], and thus did the Samiri throw.'" They scrupled about possessing the ornaments of the people of Pharaoh while they were a people at war, and Allah had commanded them to take them and permitted them to them. Yet, in their ignorance, lack of knowledge, and intellect, they did not scruple about worshipping the calf — a body that had a lowing sound — instead of the One, the Unique, the Single, the Eternal, the Subduer! Then he turned to his brother Aaron, peace be upon them both, saying to him: "O Aaron, what prevented you, when you saw them going astray, from following me?" — i.e., why, when you saw what they did, did you not follow me and inform me of what they did? So he said: "Indeed, I feared that you would say, 'You have caused division among the Children of Israel'" — i.e., you left them and came to me while you had appointed me over them. "He said, 'My Lord, forgive me and my brother and admit us into Your mercy, for You are the Most Merciful of the merciful.'" And Aaron, peace be upon him, had forbidden them from this terrible deed with the strongest prohibition and deterred them from it with the utmost deterrence.

Allah the Exalted said: "And Harun had already said to them before, 'O my people, you are only being tested by it.'" ⁶⁸ That is, Allah had decreed the matter of this calf and made it low ⁶⁹ as a trial and test for you. "And indeed, your Lord is the Most Merciful" ⁷⁰ — not this [calf]. "So follow me" ⁷¹ in what I say to you "and obey my command." They said, "We will not cease to be devoted to it until Moses returns to us." Allah bears witness for Harun, peace be upon him: "And sufficient is Allah as a Witness" ⁷² that he forbade them and rebuked them for that, but they did not obey him nor follow him. Then Moses turned to the Samiri ⁷³. He said, "And what is your case, O Samiri?" ⁷⁴ i.e., what drove you to do what you did? He said, "I saw what they did not see" ⁷⁵ — i.e., I saw Gabriel riding a horse. "So I took a handful from the trace of the messenger" ⁷⁶ — i.e., from the hoofprint of Gabriel's horse. Some have mentioned that he saw it, and wherever its hooves struck, the ground became green and lush. So he took from the trace of its hoof, and when he cast it into this calf made of gold, what happened happened. Therefore he said, "And I threw it, and thus my soul prompted me." ⁷⁷ He said, "Then go, and indeed, for you in life is that you say, 'No contact.'" ⁷⁸ This is a curse upon him that he should not touch anyone, as a punishment for his touching what he should not have touched. This is his punishment in this world. Then He threatened him with punishment in the Hereafter, saying, "And indeed, for you is an appointment which you will not fail to keep." ⁷⁹ And it is also recited as "which We will not fail to keep." ⁸⁰ "And look at your god to which you remained devoted. We will surely burn it, then we will surely scatter it into the sea with [complete] scattering." ⁸¹ He said: So Moses, peace be upon him, took this calf and burned it with fire, as Qatada and others said. It is also said he filed it down, as Ali, Ibn Abbas, and others said, and this is the text of the People of the Book. Then he scattered it into the sea, and commanded the Children of Israel to drink. Whoever among its worshippers had some of that ash clinging to their lips showed it, and it is said their faces turned yellow. Then Allah the Exalted said, informing of Moses that he said to them: "Your god is only Allah, there is no deity except Him. He has encompassed all things in knowledge." ⁸² And Allah the Exalted said: "Indeed, those who took the calf [for worship] will be overtaken by anger from their Lord and humiliation in the life of this world. And thus do We recompense the inventors [of falsehood]." ⁸³ And so it happened. Some of the Salaf ⁸⁴ said: "And thus do We recompense the inventors" is a general decree for every innovator until the Day of Resurrection! Then Allah the Exalted informed of His forbearance and mercy towards His creation, and His kindness to His servants in accepting the repentance of those who repent to Him, by granting them forgiveness. He said: "And those who do evil deeds and then repent after them and believe — indeed, your Lord, after that, is Forgiving and Merciful." ⁸⁵ However, Allah did not accept the repentance of the calf-worshippers except through killing, as Allah the Exalted said: "And [recall] when Moses said to his people, 'O my people, indeed you have wronged yourselves by taking the calf [for worship]. So repent to your Creator and kill yourselves. That is best for you in the sight of your Creator.' Then He accepted your repentance. Indeed, He is the Accepter of Repentance, the Merciful." ⁸⁶ It is said that one morning, those who had not worshipped the calf took swords in their hands, and Allah cast a fog upon them so that no relative recognized his relative, nor any kinsman his kinsman. Then they fell upon the worshippers and killed them, reaping them. It is said that they killed seventy thousand in one morning! Then Allah the Exalted said: "And when the anger subsided from Moses, he took the tablets; and in their inscription was guidance and mercy for those who are fearful of their Lord." ⁸⁷ Some have used His saying "and in their inscription" as evidence that they were broken, but there is doubt in this inference, and there is nothing in the wording that indicates they were broken, and Allah knows best. Ibn Abbas mentioned in the hadith of the trials ⁸⁸, as will come, that their worship of the calf occurred after their crossing of the sea. And that is not far-fetched, because when they crossed, they said, "O Moses, make for us a god just as they have gods." ⁸⁹ And similarly with the People of the Book, for their worship of the calf was before their arrival in the land of Jerusalem. That is because when they were commanded to kill those who worshipped the calf, they killed three thousand on the first day. Then Moses went to seek forgiveness for them, and they were forgiven on condition that they enter the Holy Land. "And Moses chose from his people seventy men for Our appointment. And when the earthquake seized them, he said, 'My Lord, if You had willed, You could have destroyed them before and me [as well]. Would You destroy us for what the foolish among us have done? This is not but Your trial by which You cause to stray whom You will and guide whom You will. You are our Protector, so forgive us and have mercy upon us, and You are the best of forgivers. And decree for us in this world [that which is] good and in the Hereafter; indeed, we have turned back to You.' [Allah] said, 'My punishment I inflict upon whom I will, but My mercy encompasses all things. So I will decree it [especially] for those who fear Me and give zakah ⁹⁰ and those who believe in Our verses — those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel, who enjoins upon them what is right and forbids them what is wrong and makes lawful for them the good things and prohibits for them the evil and relieves them of their burden and the shackles which were upon them. So they who have believed in him, honored him, supported him, and followed the light which was sent down with him — it is those who will be the successful.'" ⁹¹ Al-Suddi, Ibn Abbas, and others mentioned that these seventy were the scholars of the Children of Israel, and with them were Moses, Aaron, Joshua, Nadab, and Abihu. They went with Moses, peace be upon him, to apologize to Allah for the Children of Israel concerning the worship of the calf by those among them who worshipped it. They had been commanded to perfume themselves, purify themselves, and bathe. When they went with him and approached the mountain, upon which was the cloud and the pillar of light shining, Moses ascended the mountain. The Children of Israel claimed that they heard the speech of Allah. A group of commentators have agreed with them on this, and they interpreted His saying: "And indeed, a party among them used to hear the words of Allah, then distort them after they had understood them, while they knew." ⁹² But this is not necessary, because of His saying: "So grant him protection so that he may hear the words of Allah" ⁹³ — i.e., conveyed. And likewise these people heard it conveyed from Moses, peace be upon him. They also claimed that the seventy saw Allah, but this is a mistake on their part, because when they asked to see Him, the earthquake seized them, as Allah the Exalted said: "And [recall] when you said, 'O Moses, we will never believe you until we see Allah outright'; so the thunderbolt took you while you were looking on. Then We revived you after your death that perhaps you would be grateful." ⁹⁴ And here He said: "And when the earthquake seized them, he said, 'My Lord, if You had willed, You could have destroyed them before and me.'" Muhammad ibn Ishaq said: Moses chose from the Children of Israel seventy men, the best of the best, and said: "Go to Allah, repent to Him for what you have done, and ask Him for forgiveness for those you left behind among your people. Fast, purify yourselves, and cleanse your garments." So he went out with them to Mount Sinai, at an appointed time set by his Lord, and he would not come to Him except with His permission and knowledge. The seventy asked to hear the speech of Allah, and he said, "I will." When Moses drew near the mountain, a column of cloud fell upon it until it covered the entire mountain. Moses drew near and entered the cloud, and said to the people, "Draw near." When Allah spoke to Moses, a brilliant light fell upon his forehead, which no son of Adam could look at, so a veil was placed before him. The people drew near until, when they entered the cloud, they fell prostrate, and they heard Him speaking to Moses, commanding and forbidding him: "Do this, do not do that."

When Allah had finished His command and the cloud was lifted from Moses, he turned to them, and they said: 'O Moses, we will not believe you until we see Allah openly.' So the earthquake seized them—that is, the thunderbolt—and destroyed their souls, and they all died. Then Moses stood up, imploring his Lord and supplicating to Him, and beseeching Him, saying: 'My Lord, if You had willed, You could have destroyed them before.'

1. Mu'min Al Fir'awn : The believer from Pharaoh's family who secretly believed in Moses and advised his people.
2. Dhurriyyah min qawmihi : Offspring of his people; interpreted as a small group from Pharaoh's people or from Moses' people.
3. Jabbar 'anid : An arrogant tyrant who stubbornly opposes the truth.
4. Qibla : Direction of prayer; here interpreted as places of prayer or facing each other.
5. Tams : Obliteration; turning wealth into stones or destroying it.
6. Sūrat al-Shuʿarāʾ : The chapter of the Quran titled 'The Poets', verses 52-68.
7. Muʾmin Āl Firʿawn : The believing man from the family of Pharaoh, mentioned in Quran 40:28, who secretly believed in Moses.
8. al-Kalīm : An epithet of Moses meaning 'the one who spoke directly with Allah'.
9. Abū Khālid : A kunyah (patronymic) reportedly used by Moses to address the sea, though its authenticity is debated.
10. Sūrat Ṭā Hā : The chapter of the Quran titled 'Ta Ha', verses 77-79.
11. Sūrat al-Dukhān : The chapter of the Quran titled 'The Smoke', verses 17-33.
12. al-baḥr : The sea; here referring to the Red Sea or the sea that parted for Moses.
13. ramaka ḥā'il : A mare that is not pregnant; a specific type of horse.
14. kalīmuhu : His interlocutor; a title for Moses, who spoke directly to Allah.
15. takhfiḍuhu tāratan wa tarfaʿuhu ukhrā : The waves would lower him one time and raise him another, describing the tossing of the sea.
16. al-ʿadhāb al-alīm : The painful punishment; a Quranic phrase describing severe torment.
17. sunnata llāhi allatī qad khalat fī ʿibādihi : The established way of Allah that has preceded among His servants; referring to divine precedent.
18. mawqūf : A hadith that is stopped at a Companion, not attributed to the Prophet.
19. yarmusuhu : Burying him; from the root r-m-s, meaning to cover or bury.
20. Kathīr ibn Zādhan : A narrator considered not well-known (ghayr maʿrūf) in hadith criticism.
21. minhum : Lit. 'than them', referring to the Jews who claimed Moses exclusively.
22. Sahihayn : The two authentic hadith collections of al-Bukhari and Muslim.
23. balā’ : Trial or test, often used for divine testing.
24. ka-dhālika wa-awrathnāhā banī isrā’īl : Quranic reference: 26:59.
25. wa-nurīdu an nammuna ‘alā alladhīna stuḍ‘ifū fī l-arḍ… : Quranic reference: 28:5.
26. Ahl al-Kitāb : People of the Book, i.e., Jews and Christians.
27. ‘Īd al-Fiṭr : Here refers to the Jewish Festival of Unleavened Bread, not the Islamic Eid.
28. Baḥr Sūf : Sea of Reeds, often identified with the Red Sea or a marshy lake.
29. al-bahī : The Glorious or Splendid, an attribute of God.
30. yā ukhta hārūn : Quranic address to Mary, mother of Jesus, in 19:28.
31. duff : A frame drum, traditionally used in Islamic celebrations and permitted for women on festive occasions.
32. sunnahs : Practices and teachings of the Prophet Muhammad, considered exemplary and recommended in Islam.
33. interlocutor : Referring to Moses (Musa), who is known as Kalim Allah, the one to whom Allah spoke directly.
34. Dhat Anwat : A specific lote tree (sadr) where pre-Islamic Arabs would hang their weapons and perform rituals, considered an idolatrous practice.
35. hāhunā : Here, in this context of the Quranic commentary.
36. jiddan : Very, extremely.
37. qimmat : Peak, summit.
38. Nawf : Nawf al-Bikali, a narrator of Isra'iliyyat traditions.
39. Isrā'īliyyāt : Traditions and stories originating from Jewish sources, often considered unreliable in Islamic scholarship.
40. tīh : Wandering, aimless travel; the punishment of the Children of Israel for forty years.
41. alladhīna yakhāfūna : Those who fear (Allah).
42. yukhāfūna : They are feared; an alternative reading.
43. an‘ama Allāhu ‘alayhimā : Allah had bestowed favor upon them both.
44. Quran 5:23 : Reference to the Quranic verse.
45. Quran 5:24 : Reference to the Quranic verse.
46. shaqqā : They tore (their garments).
47. Quran 5:25 : Reference to the Quranic verse.
48. Quran 5:26 : Reference to the Quranic verse.
49. al-Ṣiddīq : The truthful one; a title of Abu Bakr, the first caliph.
50. al-Muhājirūn : The Emigrants; those who migrated from Mecca to Medina with the Prophet.
51. faqāla : And he said.
52. al-Anṣār : The Helpers; the residents of Medina who supported the Prophet and the Emigrants.
53. bark al-Ghimād : A place; the watering place of al-Ghimad.
54. Mu‘tamir : Mu'tamir ibn Sulayman, a narrator.
55. al-Furqan : The Criterion; a name for the Torah or the Qur'an, meaning that which distinguishes truth from falsehood.
56. fumiha : Interpreted as garlic or wheat; the exact meaning is debated among exegetes.
57. misran : Literally 'a city' or 'Egypt'; here it is interpreted as any city or settlement.
58. al-Kalim : The one who spoke with Allah; a title for Prophet Moses.
59. Su'al al-Ru'ya : The request to see Allah; refers to Moses asking to see Allah in this world.
60. al-Salaf : The pious predecessors, especially the early generations of Muslims including the Companions and their followers.
61. Yawm al-Nahr : The Day of Sacrifice, i.e., the 10th of Dhu al-Hijjah, the first day of Eid al-Adha.
62. Ṣaḥīḥayn : The two most authentic hadith collections: Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim.
63. lā tudrikuhu al-abṣār : Qur'anic phrase (6:103) meaning 'sights do not perceive Him,' referring to God's transcendence beyond visual perception.
64. Tafsīr : Exegesis or commentary of the Qur'an.
65. al-Maqām al-Maḥmūd : The Praiseworthy Station, a rank of intercession granted to Prophet Muhammad on the Day of Resurrection.
66. ulū al-ʿazm : The 'resolute' or 'mighty' prophets, traditionally Noah, Abraham, Moses, Jesus, and Muhammad.
67. Ṣaḥīḥ : A term for an authentic hadith collection; here likely referring to Ṣaḥīḥ al-Bukhārī or Ṣaḥīḥ Muslim.
68. فُتِنْتُمْ بِهِ : You are only being tested by it; the calf was a trial from Allah.
69. يَخُورُ : It lows; the calf made a sound like a cow, which was a miraculous test.
70. الرَّحْمَن : Ar-Rahman, 'The Most Merciful,' one of Allah's names.
71. فَاتَّبِعُونِي : So follow me; Harun calls them to follow his guidance.
72. وَكَفَى بِاللَّهِ شَهِيدًا : And sufficient is Allah as a Witness; Allah testifies to Harun's innocence.
73. السَّامِرِيِّ : As-Samiri, a man from the Samaritans who led the Israelites astray by making the calf.
74. فَمَا خَطْبُكَ يَا سَامِرِيُّ : What is your case, O Samiri? Moses questions him.
75. بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ : I saw what they did not see; Samiri claims to have seen Gabriel.
76. قَبْضَةٌ مِنْ أَثَرِ الرَّسُولِ : A handful from the trace of the messenger; dust from Gabriel's horse's hoofprint.
77. فَنَبَذْتُهَا وَكَذَلِكَ سَوَّلَتْ لِي نَفْسِي : And I threw it, and thus my soul prompted me; Samiri admits his action.
78. لَا مِسَاسَ : No contact; a curse that Samiri would be isolated, unable to touch or be touched.
79. لَنْ تُخْلَفَهُ : You will not fail to keep; the appointment of punishment is certain.
80. لَنْ نُخْلِفَهُ : We will not fail to keep; variant reading emphasizing Allah's promise.
81. لَنُحَرِّقَنَّهُ ثُمَّ لَنَنْسِفَنَّهُ فِي الْيَمِّ نَسْفًا : We will surely burn it, then scatter it into the sea with scattering; Moses destroys the calf.
82. وَسِعَ كُلَّ شَيْءٍ عِلْمًا : He has encompassed all things in knowledge; Allah's omniscience.
83. الْمُفْتَرِينَ : The inventors of falsehood; those who fabricate lies against Allah.
84. السَّلَفِ : The Salaf; early pious Muslims, including the Companions and their followers.
85. لَغَفُورٌ رَحِيمٌ : Forgiving and Merciful; Allah's attributes of forgiveness and mercy.
86. فَتُوبُوا إِلَى بَارِئِكُمْ فَاقْتُلُوا أَنْفُسَكُمْ : Repent to your Creator and kill yourselves; the specific repentance required for calf-worshippers.
87. وَفِي نُسْخَتِهَا هُدًى وَرَحْمَةٌ : And in their inscription was guidance and mercy; the tablets contained divine guidance.
88. حَدِيثِ الْفُتُونِ : Hadith of the trials; a narration about the trials of the Israelites.
89. اجْعَلْ لَنَا إِلَهًا كَمَا لَهُمْ آلِهَةٌ : Make for us a god just as they have gods; the Israelites' request to Moses after crossing the sea.
90. الزَّكَاةَ : Zakah; obligatory alms-giving, one of the pillars of Islam.
91. الْمُفْلِحُونَ : The successful; those who attain salvation in the Hereafter.
92. يَسْمَعُونَ كَلَامَ اللَّهِ : They hear the words of Allah; interpreted as hearing conveyed speech, not directly.
93. حَتَّى يَسْمَعَ كَلَامَ اللَّهِ : Until he hears the words of Allah; referring to hearing the Quran conveyed.
94. الصَّاعِقَةُ : The thunderbolt; a divine punishment that struck those who demanded to see Allah.

He mentioned the destruction of Pharaoh and his hosts [1].

"And [it is] to Me alone: would You destroy us for what the foolish among us have done?" That is, do not hold us accountable for what the foolish ones who worshipped the calf among us have done, for we are innocent of what they committed. Ibn Abbas, Mujahid, Qatadah, and Ibn Jurayj said: The earthquake seized them only because they did not forbid their people from worshipping the calf. And His statement: "It is but Your trial" (fitnatuka) means Your test, Your affliction, and Your examination. This was said by Ibn Abbas, Sa'id ibn Jubayr, Abu al-Aliyah, al-Rabi' ibn Anas, and many other scholars of the Salaf and Khalaf, meaning: You are the One who decreed this, and created what occurred regarding the calf as a test by which You test them, just as Aaron said to them before: "O my people, you have been tried (futintum) by it," i.e., tested. Therefore He said: "You lead astray thereby whom You will and guide whom You will," meaning: Whomever You will, You lead astray by Your testing of him, and whomever You will, You guide. To You belongs the judgment and the will; there is no preventer and no repeller for what You decree and ordain. "You are our Protector, so forgive us and have mercy upon us, and You are the best of forgivers. And decree for us in this world good and in the Hereafter. Indeed, we have turned back to You (hudna ilayka)," i.e., we have repented to You, returned, and turned in penitence. This was said by Ibn Abbas, Mujahid, Sa'id ibn Jubayr, Abu al-Aliyah, Ibrahim al-Taymi, al-Dahhak, al-Suddi, Qatadah, and many others. And it is thus in the language. He said: "My punishment I inflict upon whom I will, and My mercy encompasses all things," meaning: I punish whomever I will with whatever I will of the matters that I create and decree. "And My mercy encompasses all things," as established in the two Sahihs from the Messenger of Allah (peace be upon him) that he said: "Indeed, when Allah completed the creation of the heavens and the earth, He wrote a book, and it is placed with Him above the Throne: 'My mercy prevails over My wrath.'" "So I will decree it for those who fear [Allah] and give zakah and those who believe in Our signs," meaning: So I will make it obligatory and certain for those who possess these attributes: "Those who follow the Messenger, the unlettered Prophet," etc. And this contains a commendation of the mention of Muhammad (peace be upon him) and his nation from Allah to Moses (peace be upon him), as part of what He confided to him, informed him of, and revealed to him. We have discussed this verse and what follows it in the Tafsir in a manner that is sufficient and satisfactory, and to Allah be praise and gratitude. Qatadah said: Moses said: "O Lord, I find in the Tablets a nation that is the best nation brought forth for mankind, enjoining what is right and forbidding what is wrong. O Lord, make them my nation." He said: "That is the nation of Ahmad." He said: "O Lord, I find in the Tablets a nation that are the last in creation, the first in entering Paradise. O Lord, make them my nation." He said: "That is the nation of Ahmad." He said: "O Lord, I find in the Tablets a nation whose scriptures are in their breasts; they recite them. Those before them used to read their book by looking, until when they raised them, they did not memorize anything nor recognize it. And indeed, Allah gave them a degree of memorization that He did not give to anyone among the nations." He said: "O Lord, make them my nation." He said: "That is the nation of Ahmad." He said: "O Lord, I find in the Tablets a nation who believe in the first Book and the last Book, and they fight the excesses of misguidance until they fight the one-eyed liar. So make them my nation." He said: "That is the nation of Ahmad." He said: "O Lord, I find in the Tablets a nation whose charities they eat in their bellies and are rewarded for them. Those before them, when they gave a charity and it was accepted from them, Allah would send a fire upon it and consume it; and if it was rejected, it was left for beasts and birds to eat. And indeed, Allah takes their charities from their rich for their poor." He said: "O Lord, make them my nation." He said: "That is the nation of Ahmad." He said: "O Lord, I find in the Tablets a nation such that when one of them intends a good deed and then does not do it, it is written for him as ten times its like up to seven hundred fold." He said: "O Lord, make them my nation." He said: "That is the nation of Ahmad." He said: "O Lord, I find in the Tablets a nation who are the intercessors and those for whom intercession is made. So make them my nation." He said: "That is the nation of Ahmad." Qatadah said: So it was mentioned to us that Moses (peace be upon him) cast aside the Tablets and said: "O Allah, make me among the nation of Ahmad." Many people have mentioned what occurred in the intimate conversation of Moses (peace be upon him), and they have cited many things that have no basis. We will mention, with Allah's help and success, and His good guidance, assistance, and support, what is easy to mention of the hadiths and reports. Al-Hafiz Abu Hatim Muhammad ibn Hatim ibn Hibban said in his Sahih: "Mention of the question of the Kalim (the one who spoke with Allah) to his Lord, the Mighty and Majestic, about the lowest and highest of the people of Paradise in rank." He informed us: Umar ibn Sa'id al-Ta'i in Balkh, narrated to us: Hamid ibn Yahya al-Balkhi, narrated to us: Sufyan, narrated to us: Mutarrif ibn Tarif and Abd al-Malik ibn Abjar, two righteous shaykhs, who said: We heard al-Sha'bi say: I heard al-Mughirah ibn Shu'bah say on the pulpit, from the Prophet (peace be upon him): "Indeed, Moses (peace be upon him) asked his Lord, the Mighty and Majestic: 'Who among the people of Paradise is the lowest in rank?' He said: 'A man who comes after the people of Paradise have entered Paradise, and it is said to him: "Enter Paradise." He says: "How can I enter Paradise when the people have taken their dwellings and taken their portions?" It is said to him: "Would you be pleased to have in Paradise the like of what a king among the kings of the world had?" He says: "Yes, O Lord." It is said: "You have this and the like of it with it." He says: "O Lord, I am pleased." It is said to him: "You have, along with this, what your soul desires and your eye delights." And he asked his Lord: "Who among the people of Paradise is the highest in rank?" He said: "I will tell you about them. I planted their honor with My own hand and sealed it, so no eye has seen, no ear has heard, and it has not occurred to the heart of any human being." And the confirmation of that is in the Book of Allah, the Mighty and Majestic: "And no soul knows what has been hidden for them of comfort for the eyes as a reward for what they used to do."'" Thus it was narrated by Muslim and al-Tirmidhi, both from Ibn Abi Umar, from Sufyan—i.e., Ibn Uyaynah—with it. The wording of Muslim is: "It is said to him: 'Would you be pleased to have the like of the kingdom of a king among the kings of the world?' He says: 'I am pleased, O Lord.' It is said to him: 'You have that, and the like of it, and the like of it, and the like of it, and the like of it.' He says at the fifth: 'I am pleased, O Lord.' It is said: 'This is for you, and ten times its like, and for you is what your soul desires and your eye delights.' He says: 'I am pleased, O Lord.' He said: 'O Lord, what about the highest of them in rank?' He said: 'Those are the ones whose honor I intended to plant with My own hand and sealed it, so no eye has seen, no ear has heard, and it has not occurred to the heart of any human being.'" He said: "And its confirmation from the Book of Allah: 'And no soul knows what has been hidden for them of comfort for the eyes as a reward for what they used to do.'" Al-Tirmidhi said: "Hasan Sahih." He said: "Some of them narrated it from al-Sha'bi, from al-Mughirah, but did not raise it (to the Prophet), and the raised version is more authentic." Ibn Hibban said: "Mention of the question of the Kalim to his Lord about seven traits": He narrated to us: Abdullah ibn Muhammad ibn Muslim in Bayt al-Maqdis, narrated to us: Harmalah ibn Yahya, narrated to us: Ibn Wahb, informed me: Amr ibn al-Harith, that Abu al-Samh narrated to him from Ibn Hujayrah, from Abu Hurayrah, from the Prophet (peace be upon him) that he said: "Moses asked his Lord, the Mighty and Majestic, about six traits which he thought were exclusively for him, and the seventh Moses did not like: He said: 'O Lord, which of Your servants is most pious?' He said: 'The one who remembers and does not forget.' He said: 'Which of Your servants is most guided?' He said: 'The one who follows guidance.' He said: 'Which of Your servants is most just?' He said: 'The one who judges for people as he judges for himself.' He said: 'Which of Your servants is most knowledgeable?' He said: 'A scholar who is not satiated with knowledge, who adds the knowledge of people to his knowledge.' He said: 'Which of Your servants is most mighty?' He said: 'The one who, when he has power, forgives.' He said: 'Which of Your servants is most rich?' He said: 'The one who is content with what he is given.'"

He said: 'Which of Your servants is the poorest?' He said: 'The one who has a deficiency ¹.' And the Messenger of God, may God bless him and grant him peace, said: 'Wealth is not from abundance of possessions ²; rather, wealth is...'

1. ṣāḥib manqūṣ : Literally 'owner of a deficiency'; refers to one who is lacking in spiritual or material means, or one who is incomplete in faith or practice.
2. ʿan ẓahr : Literally 'from the back'; an idiomatic expression meaning abundance of worldly goods or possessions.

He mentioned another hadith with the same meaning as what Ibn Hibban [1] mentioned.

The richness of the soul ¹. When Allah desires good for a servant, He places his richness in his soul and his piety in his heart. When He desires evil for a servant, He places his poverty between his eyes ².

The story of the cow of the Children of Israel. Allah Almighty said: "And [mention] when Moses said to his people, 'Indeed, Allah commands you to slaughter a cow.' They said, 'Do you take us in mockery?' He said, 'I seek refuge in Allah from being among the ignorant.' * They said, 'Call upon your Lord to make clear to us what it is.' He said, '[Allah] says, 'It is a cow neither old nor virgin, but between that [condition], so do what you are commanded.'' * They said, 'Call upon your Lord to make clear to us what is its color.' He said, '[Allah] says, 'It is a yellow cow, bright in color, pleasing to the observers.'' * They said, 'Call upon your Lord to make clear to us what it is. Indeed, [all] cows look alike to us. And indeed we, if Allah wills, will be guided.' * He said, '[Allah] says, 'It is a cow neither trained to plow the earth nor to irrigate the field, sound, without blemish.'' They said, 'Now you have brought the truth.' So they slaughtered it, but they almost did not do it. * And [recall] when you killed a soul and disputed over it, and Allah was to bring out what you were concealing. * So We said, 'Strike him with part of it.' Thus does Allah bring the dead to life, and He shows you His signs that you might reason." ¹⁴" Ibn Abbas, Ubayda al-Salmani, Abu al-Aliya, Mujahid, al-Suddi, and many other early scholars said: There was a wealthy old man among the Children of Israel who had nephews who wished for his death to inherit from him. One of them went and killed him at night and threw him at a crossroads, or, it is said, at the door of one of them. When morning came, the people disputed about him, and the nephew came crying and complaining. They said, "Why do you dispute and not go to the Prophet of Allah?" So the nephew came and complained about his uncle's matter to the Messenger of Allah, Moses, peace be upon him. Moses, peace be upon him, said: "I adjure by Allah any man who has knowledge of this slain person to inform us." But none of them had any knowledge of it. They asked him to ask his Lord, Mighty and Majestic, about this case. So he asked his Lord, Mighty and Majestic, about it, and Allah commanded him to order them to slaughter a cow. He said, "Indeed, Allah commands you to slaughter a cow." They said, "Do you take us in mockery?" Meaning: We ask you about this slain person, and you say this? He said, "I seek refuge in Allah from being among the ignorant," i.e., I seek refuge in Allah from saying about Him other than what He has revealed to me. This is what He answered me when I asked Him about what you asked me to ask Him. Ibn Abbas, Ubayda, Mujahid, Ikrima, al-Suddi, Abu al-Aliya, and others said: If they had gone to any cow and slaughtered it, the purpose would have been achieved, but they made it difficult, so it was made difficult for them. There is a marfu' hadith ³ about this, but its chain is weak. They asked about its description, then its color, then its age, and they were answered with what was hard for them to find. We have mentioned the interpretation of all that in the Tafsir. The point is that they were commanded to slaughter a cow that was 'awan ⁴, i.e., middle-aged, between the 'farid' ⁵ (old) and the 'bikr' ⁶ (young). This was said by Ibn Abbas, Mujahid, Abu al-Aliya, Ikrima, al-Hasan, Qatada, and others. Then they made it difficult and narrowed it upon themselves by asking about its color, so they were commanded to slaughter a yellow cow, bright in color, i.e., tinged with redness, pleasing to the observers. This color is rare. Then they made it difficult again: "They said, 'Call upon your Lord to make clear to us what it is. Indeed, [all] cows look alike to us. And indeed we, if Allah wills, will be guided.'" In the marfu' hadith narrated by Ibn Abi Hatim and Ibn Mardawayh: "Were it not that the Children of Israel made an exception [by saying 'if Allah wills'], they would not have been given [what they asked]." But its authenticity is questionable. And Allah knows best. "He said, '[Allah] says, 'It is a cow neither trained to plow the earth nor to irrigate the field, sound, without blemish.'' They said, 'Now you have brought the truth.' So they slaughtered it, but they almost did not do it." These descriptions are narrower than the previous ones, as they were commanded to slaughter a cow that was not 'dhalul' ⁷, i.e., not trained for plowing or irrigating the land with a waterwheel, 'musallama' ⁸, i.e., sound and without defect, as stated by Abu al-Aliya and Qatada. His saying: "la shiyata fiha" ⁹ means there is no color in it that differs from its color; rather, it is free from defects and from mixing with other colors besides its own. When he specified it with these descriptions and restricted it with these attributes and qualities, "They said, 'Now you have brought the truth.'" It is said that they did not find this cow with these descriptions except with a man among them who was dutiful to his father. They sought it from him, but he refused. They tempted him with its price until they gave him, according to what al-Suddi mentioned, its weight in gold, but he refused until they gave him ten times its weight, and he sold it to them. Then the Prophet of Allah, Moses, commanded them to slaughter it. "So they slaughtered it, but they almost did not do it," i.e., they hesitated about its matter. Then Allah commanded them through Moses to strike that slain person with part of it. It is said: with the flesh of its thigh, or with the bone next to the cartilage, or with the piece between the shoulders. When they struck him with part of it, Allah Almighty revived him, and he stood up with his jugular veins spurting blood. The Prophet of Allah, Moses, asked him, "Who killed you?" He said, "My nephew killed me." Then he returned to being dead as he was. Allah Almighty said: "Thus does Allah bring the dead to life, and He shows you His signs that you might reason," i.e., just as you witnessed the revival of this slain person by Allah's command, so is His command regarding all the dead: when He wills to revive them, He revives them in a single moment, as He said: "And your creation and your resurrection are not but as that of a single soul." [21] The story of Moses and al-Khidr, peace be upon them. Allah Almighty said: "And [mention] when Moses said to his servant, 'I will not cease [traveling] until I reach the junction of the two seas or continue for a long period.' * So when they reached the junction between them, they forgot their fish, and it took its way into the sea, burrowing. * And when they had passed on, [Moses] said to his servant, 'Bring us our morning meal; we have certainly suffered in this journey of ours much fatigue.' * He said, 'Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And none made me forget it except Satan - that I should mention it. And it took its way into the sea amazingly.' * [Moses] said, 'That is what we were seeking.' So they returned, following their footprints. * And they found a servant from among Our servants to whom We had given mercy from Us and had taught him from Us a [certain] knowledge. * Moses said to him, 'May I follow you on [the condition] that you teach me from what you have been taught of sound judgment?' * He said, 'Indeed, with me you will never be able to have patience. * And how can you have patience for what you do not encompass in knowledge?' * [Moses] said, 'You will find me, if Allah wills, patient, and I will not disobey you in [any] order.' * He said, 'Then if you follow me, do not ask me about anything until I myself make mention of it to you.' * So they set out, until when they had embarked on the ship, he damaged it. [Moses] said, 'Have you damaged it to drown its people? You have certainly done a grave thing.' * He said, 'Did I not say that with me you would never be able to have patience?' * [Moses] said, 'Do not blame me for what I forgot and do not be hard upon me for my affair with you.' * So they set out, until when they met a boy, he killed him. [Moses] said, 'Have you killed a pure soul [22] for other than [having killed] a soul? You have certainly done a deplorable thing.' * He said, 'Did I not tell you that with me you would never be able to have patience?' * [Moses] said, 'If I should ask you about anything after this, then do not keep me as a companion. You have obtained from me an excuse.'"

So they set out, until when they came to the people of a town, they asked them for food, but they refused to entertain them. Then they found therein a wall about to collapse, so he [al-Khidr] set it up straight. [Moses] said, 'If you wished, you could have taken a payment for it.' [Al-Khidr] said, 'This is the parting between me and you. I will inform you of the interpretation of that over which you could not have patience. As for the ship, it belonged to poor people working at sea, so I intended to damage it, for there was after them a king who seized every [sound] ship by force. And as for the boy, his parents were believers, and we feared that he would overwhelm them with transgression and disbelief. So we intended that their Lord should replace him with one better in purity and nearer to mercy. And as for the wall, it belonged to two orphan boys in the city, and beneath it was a treasure for them, and their father was righteous. So your Lord intended that they reach their maturity and extract their treasure, as a mercy from your Lord. And I did it not of my own accord. That is the interpretation of that over which you could not have patience.' Some of the People of the Book ¹⁰ claim that this Moses who traveled to al-Khidr ¹¹ is Moses son of Manasseh son of Joseph son of Jacob son of Isaac son of Abraham the Friend, and some of those who take from their scriptures and transmit from their books followed them in that, among them Nawf ibn Fadalah al-Himyari al-Shami al-Bikali. It is said that he was from Damascus, and his mother was the wife of Ka'b al-Ahbar ¹². But the correct view, indicated by the apparent context of the Qur'an and the explicit, agreed-upon authentic hadith, is that he is Moses son of 'Imran, the companion of the Children of Israel. Al-Bukhari said: Haddathana al-Humaydi, haddathana Sufyan, haddathana 'Amr ibn Dinar, he said: Akhbarani Sa'id ibn Jubayr, he said: I said to Ibn 'Abbas, 'Nawf al-Bikali claims that the Moses of al-Khidr is not the Moses of the Children of Israel.' Ibn 'Abbas said, 'The enemy of Allah has lied. Haddathana Ubayy ibn Ka'b that he heard the Messenger of Allah, may Allah bless him and grant him peace, say: "Moses stood up as a preacher among the Children of Israel and was asked, 'Who is the most knowledgeable of people?' He said, 'I am.' Allah reproached him for not attributing knowledge to Him, so Allah revealed to him: 'I have a servant at the junction of the two seas who is more knowledgeable than you.' Moses said, 'O Lord, how can I meet him?' He said, 'Take a fish with you and put it in a basket, and wherever you lose the fish, he is there.' So he took a fish and put it in a basket, then set out, and his servant Joshua son of Nun went with him. When they reached the rock, they laid their heads and slept. The fish stirred in the basket, came out, fell into the sea, and made its way through the sea as a tunnel. Allah held back the flow of water from the fish, so it became like an arch over it. When he woke up, his companion forgot to tell him about the fish. They traveled the rest of that day and night. The next day, Moses said to his servant, 'Bring us our morning meal; we have certainly suffered in this journey of ours much fatigue.'" He said: Moses did not feel fatigue until he had passed the place Allah had commanded him. His servant said to him, 'Did you see when we took refuge at the rock? Indeed, I forgot the fish. And none made me forget it except Satan. And it took its way into the sea amazingly.' He said: The fish made a tunnel, and for Moses and his servant it was a wonder. Moses said, 'That is what we were seeking.' So they returned, retracing their footsteps. They went back, following their tracks, until they reached the rock. There they found a man wrapped in a garment. Moses greeted him. Al-Khidr said, 'How can there be peace in your land?' He said, 'I am Moses.' He said, 'The Moses of the Children of Israel?' He said, 'Yes. I have come to you so that you may teach me from what you have been taught of right guidance.' He said, 'Indeed, you will never be able to have patience with me.' O Moses, I have knowledge from Allah's knowledge that He has taught me which you do not know, and you have knowledge from Allah's knowledge that He has taught you which I do not know. Moses said, 'You will find me, if Allah wills, patient, and I will not disobey you in any matter.' Al-Khidr said to him, 'Then if you follow me, do not ask me about anything until I myself mention it to you.' So they set out, walking along the seashore. A ship passed by them, and they spoke to them to carry them. They recognized al-Khidr and carried them without charge. When they boarded the ship, suddenly al-Khidr removed a plank from the planks of the ship with an adze. Moses said to him, 'These people carried us without charge, yet you have intentionally damaged their ship to drown its people? You have certainly done a dreadful thing.' He said, 'Did I not say that you would never be able to have patience with me?' He said, 'Do not blame me for what I forgot, and do not be hard upon me in my affair.'" He said: The Messenger of Allah, may Allah bless him and grant him peace, said: "The first [instance] from Moses was forgetfulness." He said: A sparrow came and perched on the edge of the ship and pecked once in the sea. Al-Khidr said to him, 'My knowledge and your knowledge compared to Allah's knowledge is like what this sparrow has taken with its beak from this sea.' Then they got out of the ship. While they were walking along the shore, al-Khidr saw a boy playing with other boys. He took hold of the boy's head with his hand and pulled it off, killing him. Moses said to him, 'Have you killed a pure soul without [it killing] another soul? You have certainly done a reprehensible thing.' He said, 'Did I not tell you that you would never be able to have patience with me?' He said: This was more severe than the first. He said, 'If I ask you about anything after this, do not keep me as your companion. You have reached an excuse from me.' So they set out, until when they came to the people of a town, they asked them for food, but they refused to entertain them. Then they found therein a wall about to collapse. [He said: Leaning.] Al-Khidr stood up and set it up straight with his hand. Moses said, 'We came to a people who did not feed us nor entertain us. If you wished, you could have taken a payment for it.' He said, 'This is the parting between me and you. I will inform you' until His saying, 'That is the interpretation of that over which you could not have patience.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'We wish that Moses had been patient so that Allah could have told us more of their story.' Sa'id ibn Jubayr said: Ibn 'Abbas used to recite: 'And there was before them a king who seized every sound ship by force' and he used to recite: 'And as for the boy, he was a disbeliever, and his parents were believers.' Then al-Bukhari also narrated it from Qutaybah from Sufyan ibn 'Uyaynah with his chain similarly. In it: 'So Moses set out with his servant Joshua son of Nun, and they had the fish with them until they reached the rock and dismounted there. He said: Moses laid his head and slept.' Sufyan said: In the hadith of other than 'Amr, he said: At the base of the rock there was a spring called al-Hayat ¹³; nothing touched its water but it came to life. The fish was touched by water from that spring. He said: It moved, slipped out of the basket, and entered the sea. When he woke up, Moses said to his servant, 'Bring us our morning meal; we have certainly suffered in this journey of ours much fatigue' and he related the hadith. He said: A sparrow perched on the edge of the ship and dipped its beak into the sea. Al-Khidr said to Moses, 'My knowledge and your knowledge and the knowledge of all creation compared to Allah's knowledge is only the amount that this sparrow has dipped its beak.' And he mentioned the rest of the hadith. Al-Bukhari said: Haddathana Ibrahim ibn Musa, haddathana Hisham ibn Yusuf: That Ibn Jurayj informed them, he said: Akhbarani Ya'la ibn Muslim and 'Amr ibn Dinar, from Sa'id ibn Jubayr, one of them adding to the other, and others I have heard narrating from Sa'id ibn Jubayr, he said: We were with Ibn 'Abbas in his house when he said, 'Ask me.' I said, 'O Abu 'Abbas—may Allah ransom me—there is a storyteller in Kufa called Nawf who claims that he is not the Moses of the Children of Israel.' As for 'Amr, he said to me: He said, 'The enemy of Allah has lied.'

As for Ya‘lā, he said to me: Ibn ‘Abbās said: Ubayy ibn Ka‘b narrated to me, saying: The Messenger of Allah (peace and blessings be upon him) said: “Mūsā (Moses), the Messenger of Allah, reminded the people one day until, when eyes overflowed with tears and hearts softened, he turned away. A man caught up with him and said: ‘O Messenger of Allah! Is there anyone on earth more knowledgeable than you?’ He said: ‘No.’ So Allah reproached him for not attributing knowledge to Allah. It was said: ‘Yes (there is).’ He said: ‘O my Lord, then where?’ He said: ‘At the junction of the two seas.’ He said: ‘O my Lord, appoint for me a means by which I may know that place.’” ‘Amr said to me: He said: “Where the fish leaves you.” And Ya‘lā said to me: He said: “Take a dead fish where the spirit is breathed into it.” So he took a fish and placed it in a basket, and said to his young servant: ‘I only charge you to inform me where the fish leaves you.’ He said: ‘You have not charged me with much.’ That is His statement, may His mention be exalted: “And when Mūsā said to his young servant” (al-Kahf 18:60)—Yūsha‘ (Joshua) ibn Nūn. This is not from Sa‘īd ibn Jubayr. He said: While he was in the shade of a rock in a damp place, the fish stirred, and Mūsā was asleep. His young servant said: ‘I will not wake him.’ When he awoke, he forgot to inform him. The fish stirred until it entered the sea, and Allah held back the flow of the sea from it, so that its track was as if on stone. ‘Amr said to me: ‘Like this, as if its track were on stone,’ and he formed a circle with his thumb and the two fingers next to it. “We have certainly suffered from this journey of ours much fatigue” (al-Kahf 18:62). He said: ‘Allah has removed fatigue from you.’ This is not from Sa‘īd. He informed him, so they returned and found al-Khiḍr (Khidr)—‘Uthmān ibn Abī Sulaymān said to me—on a green rug on the surface of the sea. Sa‘īd ibn Jubayr said: Covered with his garment, having placed one end under his feet and the other under his head. Mūsā greeted him, uncovered his face, and said: ‘Is there any greeting in this land?’ ‘Who are you?’ He said: ‘I am Mūsā.’ He said: ‘Mūsā of the Children of Israel?’ He said: ‘Yes.’ He said: ‘Then what is your business?’ He said: ‘I have come to you so that you may teach me from what you have been taught of right guidance.’ He said: ‘Is it not enough for you that the Torah is in your hands and that revelation comes to you? O Mūsā, I have knowledge that it is not fitting for you to know, and you have knowledge that it is not fitting for me to know.’ Then a bird took with its beak from the sea, and he said: ‘By Allah, my knowledge and your knowledge compared to Allah’s knowledge are no more than what this bird has taken with its beak from the sea.’ “Until when they boarded the ship” (al-Kahf 18:71)—he found small ferries carrying the people of this shore to the people of the other shore. They recognized him and said: ‘The righteous servant of Allah.’ We said to Sa‘īd: ‘Al-Khiḍr?’ He said: ‘Yes.’ ‘We will not carry him for a fee.’ So he scuttled it and drove a peg into it. Mūsā said: “Have you scuttled it to drown its people? You have certainly done a grievous thing” (al-Kahf 18:71). Mujāhid said: ‘An evil thing.’ He said: “Did I not say that you would never be able to have patience with me?” (al-Kahf 18:72). The first was forgetfulness, the middle was a condition, and the third was intentional. He said: “Do not take me to task for what I forgot, and do not make my matter difficult for me” (al-Kahf 18:73). So they set out until when they met a boy, he killed him (al-Kahf 18:74). Ya‘lā said: Sa‘īd said: He found boys playing, so he took a handsome disbelieving boy, laid him down, and then slaughtered him with a knife. He said: “Have you killed a pure soul without (it having killed) a soul?” (al-Kahf 18:74)—one that had not committed evil. Ibn ‘Abbās recited it as “zakiyyatan” (pure), meaning “zākiyatan” (pure), “muslimatan” (submitting), like saying “ghulāman zakiyyan” (a pure boy). “So they set out until when they found a wall that was about to collapse, he set it upright” (al-Kahf 18:77). Sa‘īd said with his hand like this, and raised his hand, and it became straight. Ya‘lā said: I think Sa‘īd said: He wiped it with his hand, and it became straight. He said: “If you wished, you could have taken a payment for it” (al-Kahf 18:77). Sa‘īd said: ‘Payment we could eat.’ “And behind them” (al-Kahf 18:79)—and ahead of them. Ibn ‘Abbās recited it as “amāmahum” (ahead of them): a king, they claim—not from Sa‘īd—that he was “Hudad ibn Budad,” and the slain boy’s name, they claim, was “Jaysūr.” “A king who seized every ship by force” (al-Kahf 18:79). So I intended that when it passed by him, he would leave it due to its defect, and when they passed, they would repair it and benefit from it. Some say: They plugged it with a bottle; some say: with pitch. “And his parents were believers” (al-Kahf 18:80)—and he was a disbeliever. “So we feared that he would overwhelm them with transgression and disbelief” (al-Kahf 18:80)—meaning that their love for him would cause them to follow him in his religion. “So we intended that their Lord should replace him for them with one better than him in purity” (al-Kahf 18:81)—due to his saying: “Have you killed a pure soul?”— “and nearer in mercy” (al-Kahf 18:81)—they would be more merciful to him than they were to the first whom [al-Khiḍr] killed. Someone other than Sa‘īd ibn Jubayr claimed that they were replaced with a girl. As for Dāwūd ibn Abī ‘Āṣim, he said from more than one: It was a girl. And ‘Abd al-Razzāq narrated it from Ma‘mar, from Abū Isḥāq, from Sa‘īd ibn Jubayr, from Ibn ‘Abbās, who said: Mūsā addressed the Children of Israel and said: ‘No one is more knowledgeable about Allah and His command than I.’ So he was commanded to meet this man, and he mentioned something similar to what preceded. Similarly, Muḥammad ibn Isḥāq narrated it from al-Ḥasan ibn ‘Umārah, from al-Ḥakam ibn ‘Uyaynah, from Sa‘īd ibn Jubayr, from Ibn ‘Abbās, from Ubayy ibn Ka‘b, from the Messenger of Allah (peace and blessings be upon him), also similar to what preceded. And al-‘Awfī narrated it from him as a mawqūf (stopped at the Companion) tradition. Al-Zuhrī said, from ‘Ubayd Allah ibn ‘Abd Allah ibn ‘Utbah [ibn Mas‘ūd], from Ibn ‘Abbās: That he and al-Ḥurr ibn Qays ibn Ḥiṣn al-Fazārī disputed about the companion of Mūsā. Ibn ‘Abbās said: ‘He is al-Khiḍr.’ Ubayy ibn Ka‘b passed by them, and Ibn ‘Abbās called him and said: ‘I disputed with my companion here about the companion of Mūsā who asked for the way to meet him. Have you heard anything from the Messenger of Allah about him?’ He said: ‘Yes,’ and he mentioned the ḥadīth. We have thoroughly examined the chains and wordings of this ḥadīth in the commentary of Sūrat al-Kahf, and praise be to Allah. His statement: “And as for the wall, it belonged to two orphan boys in the city” (al-Kahf 18:82). Al-Suhaylī said: They were Aṣram and Ṣarīm, the sons of Kāshiḥ. “And beneath it was a treasure for them” (al-Kahf 18:82). It was said: It was gold, as stated by ‘Ikrimah. And it was said: It was knowledge, as stated by Ibn ‘Abbās. The most likely is that it was a tablet of gold inscribed with knowledge. Al-Bazzār said: Ibrāhīm ibn Sa‘īd al-Jawharī narrated to us, from Bishr ibn al-Mundhir, from al-Ḥārith ibn ‘Abd Allah al-Yaḥṣubī, from ‘Ayyāsh ibn ‘Abbās al-Ghassānī, from Ibn Ḥujayrah, from Abū Dharr, raised to the Prophet, who said: “Indeed, the treasure that Allah mentioned in His Book is a solid tablet of gold, inscribed on it: ‘I marvel at one who is certain of destiny—how can he toil? I marvel at one who remembers the Fire—how can he laugh? I marvel at one who remembers death—how can he be heedless? There is no god but Allah; Muḥammad is the Messenger of Allah.’” Similarly, it is narrated from al-Ḥasan al-Baṣrī, ‘Umar, the freed slave of Ghufrah, and Ja‘far al-Ṣādiq, something similar. His statement: “And their father was righteous” (al-Kahf 18:82). It is said that he was the seventh father back, and it is said the tenth. In any case, it indicates that a righteous man is preserved in his offspring, and Allah is the one sought for help. His statement: “A mercy from your Lord” (al-Kahf 18:82)—evidence that he was a prophet, and that he did nothing of his own accord but by his Lord’s command, so he is a prophet. It is said: a messenger, and it is said: a saint (walī). Stranger than this is the one who said he was an angel. I say: Extremely strange is the one who said he was the son of Pharaoh, and it is said he was the son of Ḍaḥḥāk, who ruled the world for a thousand years. Ibn Jarīr said: The consensus of the People of the Book is that he was in the time of “Afridūn,” and it is said he was at the forefront of Dhū al-Qarnayn, who is said to have been Afridūn, and Dhū al-Faras was the one in the time of al-Khalīl (Abraham). They claimed that he drank from the Water of Life and thus became immortal, and he remains until now. It is said he was from the descendants of one who believed in Abraham and emigrated with him from the land of Babylon. It is said his name was Malkān, and it is said Irmiyā (Jeremiah) ibn Ḥalqiyā, and it is said he was a prophet in the time of Sābāsb ibn Bahrāsb.

Ibn Jarir said: Between Afridun and Sabasib there were long ages, unknown to none of the scholars of genealogy. Ibn Jarir said: The correct view is that he [Khidr] lived in the time of Afridun, and remained alive until Moses, peace be upon him, met him. The prophethood of Moses was in the time of Manushihr ¹⁴, who was from the offspring of Abraj, son of Afridun, one of the kings of Persia. The kingdom passed to him after his grandfather Afridun by his will, and he was just. He was the first to dig trenches, and the first to appoint a dihqan ¹⁵ in every village. His reign lasted nearly one hundred and fifty years. It is said that he was from the lineage of Isaac, son of Abraham. He is reported to have delivered excellent speeches and eloquent, beneficial, and eloquent words that dazzle the mind and bewilder the listener. This indicates that he was from the lineage of the Friend ¹⁶. And God knows best. God Almighty said: "And [mention] when God took the covenant of the prophets, [saying], 'Whatever I give you of the Scripture and wisdom and then there comes to you a messenger confirming what is with you, you [must] believe in him and support him.' [God] said, 'Do you affirm and accept My compulsion on this?' They said, 'We affirm.' He said, 'Then bear witness, and I am with you among the witnesses.'" ¹⁷ So God took the covenant of every prophet to believe in whoever comes after him of the prophets and to support him. [This necessarily implies belief and the taking of the covenant for Muhammad, peace be upon him, because he is the seal of the prophets. So it is incumbent upon every prophet who meets him to believe in him and support him.] Thus, if Khidr were alive in his time, he would have no choice but to follow him, meet him, and support him. He would have been among those under his banner on the day of Badr, just as Gabriel and noble angels were under it. The utmost of Khidr, peace be upon him, is that he be a prophet—and this is the truth—or a messenger, as some say, or an angel, as mentioned. Whichever it is, Gabriel is the chief of the angels, and Moses is more honorable than Khidr. If he were alive, it would be obligatory for him to believe in Muhammad and support him. How much more so if Khidr is a saint ¹⁸, as many groups claim? Then he would be even more deserving of being included in the generality of the mission. It has not been reported in any good hadith, nor even in a weak one that can be relied upon, that he came even once to the Messenger of God, peace be upon him, or met him. As for the hadith of condolence ¹⁹ mentioned, even if al-Hakim narrated it, its chain is weak. And God knows best. [We will dedicate a separate biography for Khidr after this.]

1. ghinā al-nafs : Spiritual self-sufficiency and contentment of the soul, independent of material wealth.
2. faqrahu bayna 'aynayhi : A state of constant anxiety and preoccupation with poverty, as if it is always visible before him.
3. marfu' : A hadith attributed to the Prophet Muhammad, peace be upon him.
4. 'awan : Middle-aged, between young and old.
5. farid : Old cow.
6. bikr : Young cow, virgin.
7. dhalul : Trained or submissive, used for plowing.
8. musallama : Sound, free from defects.
9. la shiyata fiha : No blemish or mixed color in it.
10. Ahl al-Kitab : People of the Book; refers to Jews and Christians who possess revealed scriptures.
11. al-Khidr : A righteous servant of Allah mentioned in the Qur'an, known for his special knowledge and actions.
12. Ka'b al-Ahbar : A Jewish convert to Islam, known for transmitting Isra'iliyyat (traditions from Jewish sources).
13. al-Hayat : The spring of life; a legendary spring that brings the dead to life.
14. Manushihr : A legendary king of Persia, son of Abraj, from the lineage of Afridun.
15. dihqan : A Persian term for a village headman or local landlord, often used in early Islamic sources.
16. the Friend : Reference to Prophet Abraham, known as Khalil Allah (the Friend of God).
17. Quran 3:81 : The verse from Surah Al-Imran about the covenant of the prophets.
18. saint : Here referring to a wali (friend of God), a non-prophet righteous person.
19. hadith of condolence : A tradition about Khidr offering condolences to the Prophet Muhammad, considered weak by scholars.

He mentioned the hadith known as the Hadith of al-Futūn [1].

The mention of the hadith known as the Hadith of the Trials ¹, which contains the story of Moses, may peace be upon him, in detail from beginning to end. Imam Abu Abd al-Rahman al-Nasa'i said in his book of Tafsir from his Sunan, regarding the saying of Allah the Exalted in Surah Ta-Ha: "And you killed a soul, and We saved you from distress and tried you with a trial ²" — the Hadith of the Trials. Abdullah ibn Muhammad narrated to us, Yazid ibn Harun narrated to us, Asbagh ibn Zayd narrated to us, al-Qasim ibn Abi Ayyub narrated to us, Sa'id ibn Jubayr informed me, saying: I asked Abdullah ibn Abbas about the saying of Allah the Exalted to Moses: "And We tried you with a trial" ², and I asked him about the trial ², what is it? He said: "Wait until the morning, O Ibn Jubayr, for it has a long story." When morning came, I went early to Ibn Abbas, not letting go of what he had promised me of the Hadith of the Trials ¹. He said: "Pharaoh and his courtiers recalled what Allah had promised Abraham, peace be upon him, that He would place among his descendants prophets and kings. Some of them said: 'The Children of Israel are awaiting that, they have no doubt about it.' They used to think that it was Joseph, son of Jacob. When he died, they said: 'This is not how the promise of Abraham was.' Pharaoh said: 'What do you think?' They consulted and agreed upon their matter [that he should send men with knives, who would go around among the Children of Israel, and they would not find a male newborn without slaughtering him ³]. So they did that. When they saw that the elders of the Children of Israel were dying their natural deaths, and the young were being slaughtered, they said: 'You are about to annihilate the Children of Israel, and you will end up having to do the work and service that they used to do for you. So kill every male newborn one year, and spare their daughters ⁴, and leave them alone one year, not killing anyone among them ⁵. Then the young will grow up in place of those who die from the elders. For they will not become numerous through those you spare, so that you fear their outnumbering you, nor will they perish through those you kill, while you need them.' So they agreed upon that. Then the mother of Moses became pregnant with Aaron in the year when boys were not killed, and she gave birth to him openly, safely. The following year, she became pregnant with Moses, peace be upon him, and anxiety and grief fell upon her heart. That was part of the trial ², O Ibn Jubayr! What entered upon him in his mother's womb of what was intended for him. So Allah revealed to her: 'Do not fear and do not grieve; indeed, We will return him to you and make him one of the messengers.' He commanded her, when she gave birth ⁶, to place him in a chest and cast it into the river. When she gave birth, she did that. When her son disappeared from her, Satan came to her, and she said to herself: 'What have I done with my son? If he were slaughtered in my presence and I buried him and shrouded him, that would be more beloved to me than casting him to the beasts of the sea and its fish.' The water carried him until he came to rest at a watering place ⁷ where the maidservants of Pharaoh's wife drew water. When they saw him, they took him. They were about to open the chest, but some of them said: 'There is money in this, and if we open it, the king's wife will not believe us about what we found in it.' So they carried it as it was, without taking anything out, until they gave it to her. When they opened it, she saw in it a boy, and Allah cast ⁸ upon her a love for him such as she had never cast upon anyone before. 'And the heart of the mother of Moses became empty' ⁹ of every thought except the thought of Moses. When the slaughterers heard of his matter, they came with their knives to Pharaoh's wife to slaughter him. That was part of the trial ², O Ibn Jubayr! She said to them: 'Leave him, for this one will not increase the Children of Israel, until I go to Pharaoh and ask him to give him to me. If he gives him to me, you have done well and beautifully; and if he orders his slaughter, I will not blame you.' So she went to Pharaoh and said: 'A comfort of the eye for me and for you ¹⁰.' Pharaoh said: 'He will be for you; as for me, I have no need of him.' The Messenger of Allah, may Allah bless him and grant him peace, said: 'By Whom one swears, if Pharaoh had acknowledged that he would be a comfort of the eye for him, as his wife acknowledged, Allah would have guided him as He guided her, but He deprived him of that.' So she sent to those around her, to every woman she had, to choose a wet nurse for him. But whenever a woman took him to nurse him, he would not accept her breast, until Pharaoh's wife feared that he would refuse milk and die, and that grieved her. So she ordered that he be taken out to the market and the gathering of people, hoping to find a wet nurse for him who would take him from her, but he did not accept. The mother of Moses became distraught ¹¹, and she said to his sister: 'Follow his trace and seek him; do you hear any mention of him? Is my son alive or have the beasts eaten him?' And she forgot what Allah had promised her concerning him. 'So his sister saw him from afar while they did not perceive' ¹². And 'from afar' means that a person's sight reaches a distant thing while he is beside it, not perceiving it. She said out of joy when the wet nurses had exhausted them: 'Shall I direct you to a household that will take care of him for you and they are sincere to him?' So they took her and said: 'How do you know their sincerity to him? Do you know him?' Until they became suspicious of that, and that was part of the trial ², O Ibn Jubayr! She said: 'Their sincerity to him and their compassion for him is their desire for the king's in-law relationship and hope of benefiting from the king.' So they sent her, and she went to her mother and told her the news. Then his mother came, and when she placed him in her lap, he leaned towards her breast and sucked until his sides were full of drink. The bearer of good news went to Pharaoh's wife, telling her that they had found a wet nurse for her son. So she sent for her, and she came with him. When she saw what he did with her, she said: 'Stay and nurse this son of mine, for I have never loved anything as much as I love him.' The mother of Moses said: 'I cannot leave my house and my child to be lost. If you are willing to give him to me, I will take him to my house, and he will be with me, and I will not fail to do good for him. Then I will do so, for I am not leaving my house and my child.' And the mother of Moses remembered what Allah had promised her, so she made it difficult for Pharaoh's wife, and she was certain that Allah would fulfill His promise. So she returned to her house that day, and Allah caused him to grow beautifully, and preserved him for what He had decreed concerning him. The Children of Israel remained, while they were in a corner of the town, protected from forced labor and oppression as long as he was among them. When he grew up, Pharaoh's wife said to the mother of Moses: 'Visit me with my son ¹³.' She promised her a day to visit her with him ¹⁴. And Pharaoh's wife said to her treasurers, wet nurses, and chamberlains: 'Let not one of you remain without greeting my son today with a gift and honor, so that I may see that in him. And I am sending a trustworthy person to record ¹⁵ everything that each of you does.' Gifts, honors, and presents continued to greet him from the time he left his mother's house until he entered upon Pharaoh's wife. When he entered upon her, she gave him gifts, honored him, and rejoiced in him, and she gave gifts to his mother for her good influence on him. Then she said: 'I will surely bring him to Pharaoh, and he will surely give him gifts and honor him.' When she brought him to him, he placed him on his lap. Moses took hold of Pharaoh's beard and pulled it down to the ground. The misguided ones among the enemies of Allah said to Pharaoh: 'Do you not see what Allah promised Abraham, His prophet? He claims that he will inherit from you, overcome you, and throw you down! So send for the slaughterers to slaughter him.' That was part of the trial ², O Ibn Jubayr, after every affliction he was tried with and intended for him ¹⁶."

Then the wife of Pharaoh came hastening to Pharaoh and said, "What is your opinion regarding this boy whom you bestowed upon me?" He said, "Do you not see him claiming that he will overcome and subdue me?" She said, "Set between me and you a matter by which you may know the truth. Bring two embers and two pearls, and present them to him. If he grasps the pearls and avoids the embers, you will know that he is rational. But if he takes the embers and does not reach for the pearls, you will know that no one who is rational would prefer the embers over the pearls." So he presented to him the two embers and the two pearls, and he (the child) took the two embers. He (Pharaoh) snatched them from him for fear that they would burn his hand. The woman said, "Do you not see?" So Allah turned him (Pharaoh) away from him after he had intended (to harm) him, and Allah was to accomplish His decree concerning him. When he reached his full strength and became a man, no one among the people of Pharaoh could unjustly or coercively reach any of the Children of Israel (with him), until they became completely protected. While Moses (peace be upon him) was walking on the outskirts of the city, he saw two men fighting—one a Pharaohite and the other an Israelite. The Israelite called upon him for help against the Pharaohite. Moses became intensely angry, because he (the Israelite) had appealed to him, knowing his status among the Children of Israel and his guardianship over them. (The people knew only that he was from the suckling, except for the mother of Moses, unless Allah had informed Moses of that which He had not disclosed to others.) So Moses struck the Pharaohite with his fist and killed him, and no one saw them except Allah, the Mighty and Majestic, and the Israelite. When Moses killed the man, he said, "This is from the work of Satan. Indeed, he is a manifest, misleading enemy." Then he said, "My Lord, indeed I have wronged myself, so forgive me." So He forgave him. Indeed, He is the Oft-Forgiving, the Most Merciful. He said, "My Lord, because of the favor You have bestowed upon me, I will never be a supporter of the criminals." So he became in the city, fearful and watchful (of news). Then Pharaoh was informed, "Indeed, the Children of Israel have killed a man from the people of Pharaoh. So take our right and do not be lenient with them." He said, "Seek for me his killer and whoever can testify against him. For the king, even if he is the elite of his people, should not kill without evidence or proof. So seek for me knowledge of this, that I may take your right for you." While they were going about, finding no evidence, behold! the next day Moses saw that same Israelite fighting another man from the people of Pharaoh. The Israelite called upon him for help against the Pharaohite. Moses encountered this while he regretted what had happened and disliked what he saw. He became angry with the Israelite, intending to strike the Pharaohite. He said to the Israelite, regarding what he had done yesterday and today, "Indeed, you are clearly misguided." The Israelite looked at Moses after he said this to him, and behold, he was angry, as angry as he was yesterday when he killed the Pharaohite. So he feared that after he said to him, "Indeed, you are clearly misguided," he might have intended him (the Israelite), though he had not intended him; he had intended the Pharaohite. So the Israelite became afraid and said, "O Moses, do you intend to kill me as you killed a soul yesterday?" He said this to him out of fear that Moses might have intended to kill him. So they separated. The Pharaohite went and informed them of what he had heard from the Israelite's report when he said, "Do you intend to kill me as you killed a soul yesterday?" So Pharaoh sent the executioners to kill Moses. The messengers of Pharaoh took the main road, walking leisurely, seeking Moses, not fearing that he would escape them. Then a man from the party of Moses came from the farthest part of the city, taking a shortcut until he reached Moses before them and informed him. And that was from the trials (al-fatūn), O Ibn Jubayr! So Moses set out, heading towards Madyan, having encountered no affliction before that, and having no knowledge of the way except his good opinion of his Lord, the Mighty and Majestic. For he said, "Perhaps my Lord will guide me to the right way." When he arrived at the water of Madyan, he found a community of people watering (their flocks), and he found besides them two women holding back (their flocks). He said, "What is your matter?" (meaning, why are you two standing apart from the people?) They said, "We do not have the strength to compete with the people, and we are only waiting for the leftovers of their watering troughs." So he watered (their flocks) for them. He drew a great deal of water with the bucket until he was the first of the shepherds (to finish). They returned with their flocks to their father, and Moses returned and sought shade under a tree, and said, "My Lord, indeed I am in need of whatever good You send down to me." Their father was surprised at the speed of their return with their flocks, full-bellied and satiated. He said, "Indeed, you two have some matter today." So they informed him of what Moses had done. He commanded one of them to call him. So she came to Moses and called him. When he spoke with him, he said, "Do not fear. You have escaped from the wrongdoing people." (Meaning) Pharaoh and his people have no authority over us, and we are not in his kingdom. Then one of them said, "O my father, hire him. Indeed, the best you can hire is the strong and trustworthy." Jealousy overcame him, so he said to her, "How do you know his strength and his trustworthiness?" She said, "As for his strength, I saw from him with the bucket when he watered for us—I have never seen a man stronger in that watering than him. As for his trustworthiness, he looked at me when I came to him and I was visible to him. When he knew that I was a woman, he lowered his head and did not raise it until I had delivered your message to him. Then he said to me, 'Walk behind me and describe the way to me.' He would not have done this unless he was trustworthy." So her father's distress was relieved, and he believed her, and he thought of him as she had said. He said to him, "I intend to marry you to one of these two daughters of mine, on condition that you serve me for eight years (ḥijaj). If you complete ten, it will be from you. I do not wish to make it difficult for you. You will find me, if Allah wills, among the righteous." So he did. So for the Prophet of Allah, Moses, eight years were obligatory, and the two years were a promise from him. Allah fulfilled his promise for him, so he completed ten years. Sa'id—meaning Ibn Jubayr—said: A man from the Christian scholars met me and said, "Do you know which of the two terms Moses fulfilled?" I said, "No," and at that time I did not know. So I met Ibn 'Abbas and mentioned that to him. He said, "Do you not know that eight years were obligatory upon the Prophet of Allah, and the Prophet of Allah would not diminish anything from them? And you know that Allah was to fulfill for Moses his promise which he made, so he fulfilled ten years." So I met the Christian and informed him of that. He said, "The one you asked and who informed you is more knowledgeable of that than you." I said, "Yes, and more worthy." When Moses set out with his family, there occurred regarding the fire, the staff, and his hand what Allah has related to you in the Qur'an. He complained to Allah, the Exalted, of what he feared from the people of Pharaoh concerning the slain man and the knot in his tongue. For there was a knot in his tongue that prevented him from much speech. He asked his Lord to aid him with his brother Aaron, to be a support for him, to speak on his behalf regarding much of what his tongue could not articulate clearly. So Allah, the Mighty and Majestic, granted him his request, and loosened the knot from his tongue. Allah revealed to Aaron, commanding him to meet him. So Moses set out with his staff until he met Aaron. They both went together to Pharaoh. They stayed at his door for a while, not being granted permission. Then they were permitted after a severe veil (of guards). They said, "Indeed, we are messengers of your Lord." He said, "And who is your Lord?" So they informed him of what Allah has related to you in the Qur'an. He said, "Then what do you want?" He reminded him of the slain man, and he (Moses) excused himself with what you have heard. He said, "I want you to believe in Allah and send the Children of Israel with me." He refused him and said, "Bring a sign if you are among the truthful." So he threw his staff, and behold! it was a great serpent, its mouth agape, hastening towards Pharaoh. When Pharaoh saw it heading towards him, he feared it, leaped from his throne, and cried out to Moses to restrain it from him. So he did.

Then he brought his hand out of his pocket, and behold, it was white without blemish ¹⁷, meaning without leprosy. Then he returned it, and it reverted to its original color. He consulted the nobles ¹⁸ around him about what he saw, and they said to him: "These two are sorcerers who want to drive you out of your land with their sorcery and take away your exemplary way ¹⁹"—meaning their kingdom and their way of life. They refused to give Moses anything he asked for, and said to him: "Gather the sorcerers, for they are many in your land, so that you may overcome their sorcery with your sorcery." So he sent to the cities, and every learned sorcerer was assembled for him. When they came to Pharaoh, they said: "What does this sorcerer do?" They said: "He works with snakes." They said: "No, by Allah, there is no one on earth who works sorcery with snakes, ropes, and staffs as we do. So what will be our reward if we overcome?" He said to them: "You will be my close associates and my special ones, and I will give you everything you desire." So they appointed a meeting on the Day of Adornment ²⁰, and that the people should be gathered in the forenoon. Sa'id said: Ibn 'Abbas told me that the Day of Adornment, the day on which Allah gave Moses victory over Pharaoh and the sorcerers, was the Day of 'Ashura' ²¹. When they gathered on a plain, the people said to one another: "Go, let us witness this affair; perhaps we will follow the sorcerers if they are the victors"—meaning Moses and Aaron, mocking them. They said: "O Moses, either you throw, or we will be the throwers." He said: "You throw." So they threw their ropes and staffs and said: "By the might of Pharaoh, we will surely be the victors." Then Moses saw from their sorcery what caused fear in himself. So Allah revealed to him: "Throw your staff." When he threw it, it became a great serpent, opening its mouth. The staff began to intertwine with the ropes until it became a pen for the serpents ²², into which they entered, and it did not leave a staff or a rope without swallowing it. When the sorcerers realized that, they said: "If this were sorcery, it would not have reached this extent against our sorcery. Rather, it is a matter from Allah Almighty. We believe in Allah and in what Moses has brought, and we repent to Allah from what we were upon." So Allah broke the back of Pharaoh and his followers on that occasion, and the truth prevailed, "and falsehood was nullified, and they were there defeated and turned back humiliated." Pharaoh's wife was out in the open, disheveled, calling upon Allah for victory for Moses over Pharaoh and his followers. Whoever saw her from Pharaoh's household thought that she was disheveled out of concern for Pharaoh and his followers, but her grief and concern were for Moses. When Moses' stay was prolonged due to Pharaoh's false promises—every time he brought a sign, Pharaoh would promise to let the Children of Israel go with him, but when it passed, he would break his promise and say: "Can your Lord do anything else?"—Allah sent upon his people the flood, locusts, lice, frogs, and blood, as distinct signs. Each time, he would complain to Moses and ask him to lift it, agreeing to let the Children of Israel go with him. But when it was lifted, he would break his promise and violate his covenant, until Allah commanded Moses to leave with his people. So he left with them by night. When morning came and Pharaoh saw that they had gone, he sent gatherers ²³ to the cities. He followed them with a great and numerous army. Allah revealed to the sea: "When My servant Moses strikes you with his staff, split into twelve parts, so that Moses and those with him may pass through, then close over those who remain of Pharaoh and his followers." But Moses forgot to strike the sea with the staff. When he reached the sea, it was roaring ²⁴ out of fear that Moses might strike it while he was unaware, and it would become disobedient to Allah Almighty! When the two hosts saw each other and drew near, "the companions of Moses said: 'Indeed, we are overtaken.'" [They said:] "Do what your Lord has commanded you, for He has not lied, nor have you lied." He said: "My Lord promised me that when I come to the sea, it will split into twelve parts so that I may cross it." Then he remembered the staff after that, and struck the sea with it when the front of Pharaoh's army drew near the rear of Moses' army. So the sea split as his Lord commanded and as He had promised Moses. When Moses and all his companions had crossed the sea, and Pharaoh and his companions had entered, the sea closed over them as commanded. When Moses had crossed the sea, his companions said: "We fear that Pharaoh may not have drowned, and we are not certain of his destruction." So he called upon his Lord, and He brought him out to them with his body, so that they were certain of his destruction. Then after that, they passed by a people who were devoted to their idols. "They said: 'O Moses, make for us a god just as they have gods.' He said: 'Indeed, you are a people who are ignorant. Indeed, these people will be destroyed for what they are engaged in, and what they are doing is false.'" You have seen enough signs and heard enough to suffice you. Then Moses went on and settled them in a place, and said: "Obey Aaron, for Allah has appointed him as your successor. I am going to my Lord." He appointed for them thirty days to return to them. When he came to his Lord Almighty and wanted to speak with Him after thirty days, having fasted their days and nights, he disliked speaking to his Lord while the smell of the faster's mouth was in his breath. So Moses took something from the plants of the earth and chewed it. His Lord said to him when he came: "Why did you break your fast?"—though He knew what had happened. He said: "O Lord, I disliked speaking to You except with a pleasant-smelling mouth." He said: "Did you not know, O Moses, that the smell of the faster's mouth is more fragrant to Me than the scent of musk? Go back and fast ten more days, then come to Me." So Moses did as his Lord commanded. When Moses' people saw that he had not returned to them within the appointed time, they were distressed. Aaron had addressed them, saying: "You left Egypt while Pharaoh's people had deposits and loans with you, and you have similar with them. I think you should consider your property with them as lost, and I do not permit you to keep any deposit entrusted to you or any loan, and we will not return anything of that to them nor keep it for ourselves." So he dug a pit and ordered every person who had any such goods or jewelry to throw them into that pit. Then he lit a fire over it and burned it, saying: "It will not be for us nor for them." As-Samiri ²⁵ was from a people who worshipped cows, neighbors of the Children of Israel, and he was not from the Children of Israel. He had set out with Moses and the Children of Israel when they set out. It was decreed for him that he saw a trace ²⁶, and he took a handful from it. He passed by Aaron, and Aaron said to him: "O Samiri, will you not throw what is in your hands?"—while he was holding it, and no one saw it throughout that time. He said: "This is a handful from the trace of the Messenger ²⁷ who brought you across the sea, and I will not throw it for anything unless you call upon Allah when I throw it to make what I desire happen." So he threw it, and Aaron prayed for him. He said: "I want it to become a calf." So all that was in the pit—goods, jewelry, copper, iron—gathered together and became a hollow calf with no soul, and it had a lowing sound. Ibn 'Abbas said: No, by Allah, it never had a sound at all. The wind would enter from its rear and exit from its mouth, and that sound came from that. The Children of Israel split into groups. One group said: "O Samiri, what is this? You know best about it." He said: "This is your Lord, but Moses has lost the way!" Another group said: "We will not deny this until Moses returns to us. If it is our Lord, we have not neglected Him, and we will devote ourselves to Him now that we have seen Him. But if it is not our Lord, then we follow the word of Moses." Another group said: "This is the work of Satan, and it is not our Lord. We do not believe in it nor affirm it." And a group was made to drink ²⁸ into their hearts the truth of what As-Samiri said about the calf, and they outwardly declared that they did not deny it. Aaron, peace be upon him, said to them: "O my people, you have only been tested by it, and your Lord is the Most Merciful." This is not [your Lord].

They said: "What is the matter with Moses? He promised us thirty days, then he broke his promise? These are forty days that have passed." And their foolish ones said: "He has missed his Lord, so he is seeking Him and searching for Him." When Allah spoke to Moses and said to him what He said, He informed him of what his people had encountered after him. "So Moses returned to his people angry and grieved." He said to them what you have heard in the Qur'an: "And he took hold of the head of his brother, dragging him towards him." And he threw down the tablets in anger. Then he excused his brother with his excuse and sought forgiveness for him, and turned ²⁹ to the Samaritan and said to him: "What prompted you to do what you did?" He said: "I seized a handful from the trace of the Messenger ³⁰ and I perceived it, but it was obscured to you. So I cast it, and thus my soul prompted me." He said: "Then go, for indeed in this life you will say, 'Do not touch me.' And indeed you have an appointment which you will not fail to keep. And look at your god to which you remained devoted: we will surely burn it, then we will surely scatter it into the sea with scattering." And if it were a god, it would not have been subjected to that. So the Children of Israel became certain of the trial, and those whose opinion about it was like that of Aaron rejoiced. They said to their group: "O Moses, ask your Lord ³¹ to open for us a door of repentance that we may perform, so that He may forgive us what we have done." So Moses chose seventy men from his people for that, not failing in goodness from the best of the Children of Israel and those who did not associate in the calf. He went with them to ask for repentance for them, and the earth quaked with them. The Prophet of Allah, peace be upon him, felt ashamed before his people and his delegation when what was done to them occurred. He said: "My Lord, if You had willed, You would have destroyed them before and me. Will You destroy us for what the foolish among us have done?" Among them were those whose hearts Allah had seen filled with love for the calf and belief in it, so the earth quaked with them. He said: "And My mercy encompasses all things, and I will prescribe it for those who are righteous and give zakah and those who believe in Our signs, those who follow the Messenger, the unlettered Prophet, whom they find written with them in the Torah and the Gospel." He said: "My Lord, I asked You for repentance for my people, and You said: 'I have prescribed My mercy for a people other than my people.' Would that You had delayed me until You brought me forth in the nation of that merciful man." He said to him: "Their repentance is that every man among them should kill whomever he meets of father and child, killing him with the sword, not caring whom he kills in that situation." And those whose matter was hidden from Moses and Aaron ³² repented, and Allah saw their sins, so they confessed them and did what they were commanded, and Allah forgave both the killer and the killed. Then Moses, peace be upon him, journeyed with them heading towards the Holy Land, and he took the tablets after his anger subsided. He commanded them with what he was commanded of duties, but that weighed heavily on them and they refused to accept them. So Allah shook the mountain over them ³³ like a canopy, and it drew near to them until they feared it would fall on them. So they took the Book with their right hands while they were looking at the mountain, and the Book was in their hands while they were behind the mountain, fearing it would fall on them. Then they went on until they came to the Holy Land, and they found a city in which there were a people of giants, with monstrous forms, and they mentioned their fruits as a wondrous thing ³⁴ due to their size. They said: "O Moses, indeed in it are a people of giants, and we have no power over them, and we will not enter it as long as they are in it. So if they leave it, then we will enter." "Two men among those who feared ³⁵"—it was said to Yazid: "Did he recite it thus?" He said: "Yes"—from the giants believed in Moses and went out to him, and they said: "We know our people better. If you fear what you have seen of their bodies and numbers, then they have no hearts and no defense. So enter upon them the gate, and when you enter it, you will be victorious." And some people say they were from Moses' people. Those who feared among the Children of Israel said: "O Moses, we will never enter it as long as they are in it. So go, you and your Lord, and fight; we will sit here." They angered Moses, so he invoked against them and called them transgressors. He had not invoked against them before that for what he saw of their disobedience and evil, until that day. Allah answered him and called them as Moses called them: transgressors. So He forbade it ³⁶ to them for forty years, wandering in the land. Every morning they would set out, having no settled place. Then He shaded them with clouds in the wilderness, and sent down manna and quails upon them, and made for them clothes that did not wear out or become dirty, and placed among them a square stone. Moses commanded and struck it with his staff, and twelve springs gushed forth from it, three springs on each side, and He informed each tribe of their spring from which they would drink. They would not leave a camp except they found that stone among them in the place where it had been the day before ³⁷. Ibn Abbas raised this hadith to the Prophet, may Allah bless him and grant him peace, and that is confirmed in my view because Muawiyah heard Ibn Abbas narrating this hadith and objected to him that the Pharaonic man who disclosed Moses' matter of the killing he had committed. He said: "How could he disclose it when he did not know about it, and only the Israelite who witnessed that was aware of it?" Ibn Abbas became angry, took Muawiyah by the hand, and went with him to Sa'd ibn Malik az-Zuhri. He said to him: "O Abu Ishaq, do you remember the day the Messenger of Allah, may Allah bless him and grant him peace, told us about the killing of Moses which he committed against one of Pharaoh's family? Was it the Israelite who disclosed it or the Pharaonic?" He said: "Only the Pharaonic disclosed it based on what he heard from the Israelite who witnessed and attended that." Thus Imam an-Nasa'i narrated this hadith, and Ibn Jarir and Ibn Abi Hatim extracted it in their commentaries from the hadith of Yazid ibn Harun. The more likely, and Allah knows best, is that it is mawquf ³⁸, and its being marfu' ³⁹ is questionable. Most of it is derived from Isra'iliyyat ⁴⁰, and there is a small part explicitly raised in the middle of the speech. Some of it is questionable and objectionable, and most of it is from the speech of Ka'b al-Ahbar ⁴¹. I have heard our shaykh, the hafiz Abu al-Hajjaj al-Mizzi, say that, and Allah knows best.

1. Ḥadīth al-Futūn : The Hadith of the Trials; a tradition detailing the various trials and tribulations faced by Prophet Moses.
2. futūn : Trials or afflictions; a series of tests and hardships.
3. shifār : Knives or slaughtering tools.
4. banātihim : Their daughters; referring to sparing female children.
5. lā taqtulū : Do not kill; a command to refrain from killing during a specific year.
6. waladat : She gave birth; the act of childbirth.
7. furḍah : A watering place or a spot where water is drawn.
8. alqā : Cast or placed; here referring to Allah instilling love.
9. fārigħan : Empty; referring to the heart being devoid of all thoughts except for Moses.
10. qurratu ʿayn : Comfort of the eye; a phrase meaning a source of joy and delight.
11. wālihan : Distraught or bewildered; a state of intense grief and confusion.
12. ʿan junubin : From afar; literally 'from the side,' meaning seeing from a distance without being noticed.
13. azīrīnī ibni : Visit me with my son; a request to bring the child for a visit.
14. tuzīruhā : She visits her with him; the act of bringing the child to visit.
15. yuḥṣī : He records or counts; to keep an account of actions.
16. ubtuliya bihi wa urīda bihi : He was tried with it and intended for it; referring to the afflictions and plots against Moses.
17. bayḍāʾ min ghayri sūʾ : A phrase from the Quran (20:22) meaning 'white without harm,' referring to the miraculous whitening of Moses' hand as a sign, not due to leprosy.
18. al-malaʾ : The nobles or chiefs of Pharaoh's court, his inner circle of advisors.
19. ṭarīqatukum al-muthlā : Your exemplary way; here interpreted as their kingdom and way of life.
20. Yawm al-Zīnah : The Day of Adornment, a festival day when people gathered, traditionally identified as the day of the contest between Moses and the sorcerers.
21. Yawm ʿĀshūrāʾ : The 10th of Muharram, a significant day in Islamic tradition; here identified as the day of Moses' victory.
22. ḥirz lil-thaʿābīn : A pen or enclosure for serpents; metaphorically, the staff became a container that swallowed the sorcerers' ropes and staffs.
23. ḥāshirīn : Gatherers or summoners sent to mobilize troops.
24. qaṣīf : A roaring or crashing sound, indicating the sea's agitation.
25. al-Sāmirī : The Samiri, a figure who led the Israelites astray by making the golden calf; often identified as a Samaritan or a hypocrite.
26. athar : Trace or footprint; here, a handful of dust from the hoofprint of the horse of the angel Gabriel (Jibril), according to some interpretations.
27. al-rasūl : The messenger; here referring to the angel Gabriel (Jibril) who led the Israelites across the sea.
28. ushriba : Literally 'made to drink'; a Quranic expression (2:93) meaning that love of the calf was ingrained in their hearts.
29. انْصَرف : Turned away or directed his attention to the Samaritan.
30. أثر الرَّسُول : Trace of the Messenger: refers to the footprint of the angel Gabriel's horse, or a handful of dust from it, which the Samaritan used to create the golden calf.
31. رَبك : Your Lord: variant reading or addition in some manuscripts.
32. أَمرهم : Their matter: variant reading or addition in some manuscripts.
33. نتق : Shook or lifted up: refers to Allah shaking the mountain over the Israelites to compel them to accept the Torah.
34. أمرا عجبا : A wondrous thing: describing the extraordinary size of the fruits.
35. الَّذِينَ يَخَافُونَ : Those who feared: variant reading; some recite 'yakhafoona' (fear) instead of 'yakhafoona' (fear Allah).
36. حَرَّمَهَا : Forbade it: i.e., the Holy Land was forbidden to them for forty years.
37. بالمنزل الاول : In the first camp: variant reading or addition in some manuscripts.
38. مَوْقُوف : Mawquf: a hadith attributed to a Companion, not the Prophet.
39. مَرْفُوع : Marfu': a hadith attributed to the Prophet.
40. إِسْرَائِيلِيَّات : Isra'iliyyat: narratives from Jewish sources, often used in tafsir.
41. كَعْبِ الْأَحْبَار : Ka'b al-Ahbar: a Jewish convert to Islam, known for transmitting Isra'iliyyat.

He mentioned the construction of the Dome of Time [1].

Mention of the Construction of the Tent of Meeting ¹ The People of the Book said: God commanded Moses, peace be upon him, to make a tent of shittim wood ², animal skins, and goat hair, and commanded its decoration with dyed silk, gold, and silver, according to detailed specifications in their scriptures. It had ten curtains, each twenty-eight cubits long and four cubits wide, with four doors and ropes of dyed silk and brocade ³. Inside were shelves and plates of gold and silver, and at each corner two doors, along with other large doors and curtains of dyed silk, and other details too lengthy to mention. He also made an ark of shittim wood, two and a half cubits long, one and a half cubits wide, and one and a half cubits high, overlaid with pure gold inside and out, with four rings at its four corners. On its two sides were two cherubim ⁴ of gold—meaning the form of two angels with wings, facing each other—made by a man named Bezalel ⁵. He commanded him to make a table of shittim wood, two cubits long, one cubit wide, and one and a half cubits high, with a border of gold and a crown of gold, with a raised rim and a crown of gold, and four rings of gold at its corners, set in pomegranate-shaped knobs of wood overlaid with gold. He also made dishes, bowls, and cups for the table. He made a lampstand ⁶ of gold, with six branches of gold, three on each side, each branch having three lamps. The lampstand had four lamps, and it and all these vessels were made from a talent of gold. All this was made by Bezalel, who also made the altar. This tent was erected on the first day of their year, which is the first day of spring. He set up the Ark of the Testimony, which—God knows best—is the one mentioned in His words: "Indeed, the sign of his kingship is that the Ark will come to you, in which there is tranquility from your Lord and a remnant of what the family of Moses and the family of Aaron left, carried by the angels. Indeed, in that is a sign for you, if you are believers" ⁷. This chapter is greatly expanded in their book, containing their laws, rulings, and the description of their offerings and their manner. It mentions that the Tent of Meeting existed before their worship of the calf, which preceded their entry into Jerusalem, and that it served as their Kaaba ⁸, where they prayed and towards which they prayed, and where they sought nearness to God. When Moses, peace be upon him, entered it, they would stand at its entrance, and a pillar of cloud would descend at its door, and they would fall down in prostration to God Almighty. God would speak to Moses, peace be upon him, from that pillar of cloud, which was light, addressing him, commanding and forbidding him, while he stood before the Ark, facing the space between the two cherubim. When the address concluded, he would inform the Children of Israel of what God Almighty had revealed to him of commands and prohibitions. When they sought his judgment on a matter for which he had no revelation from God, he would go to the Tent of Meeting, stand before the Ark, and face the space between the two cherubim, and the judgment would come to him, settling the dispute. This was lawful for them in their time—namely, the use of gold, dyed silk, and pearls in their temple and place of prayer. As for our law, it is not; rather, we have been forbidden from embellishing and decorating mosques, lest it distract the worshippers, as Umar ibn al-Khattab, may God be pleased with him, said when expanding the Mosque of the Messenger of God, peace and blessings be upon him, to the one he appointed over its construction: "Build for the people what shelters them, and avoid red and yellow, lest you cause temptation." Ibn Abbas said: "We will not embellish them as the Jews and Christians embellished their churches." This is a matter of honor, veneration, and sanctification. This community is unlike those before them, for God has gathered their intentions in prayer towards Him and focused their attention on Him, and protected their eyes and thoughts from distraction and reflection on anything other than the great act of worship they are engaged in. So to God be praise and gratitude. This Tent of Meeting remained with the Children of Israel in the wilderness; they prayed towards it, and it was their qibla ⁹ and their Kaaba. Their imam was the interlocutor of God, Moses, peace be upon him, and the presenter of offerings was his brother Aaron, peace be upon him. When Aaron and then Moses, peace be upon them, died, the sons of Aaron continued in the role their father had held concerning offerings, and they remain so to this day. After Moses, the burdens of prophethood and the management of affairs were taken up by his servant Joshua son of Nun, peace be upon him, who led them into Jerusalem, as will be explained. The point here is that when he established control over the Holy House ¹⁰, he set up this tent upon the Rock of Jerusalem, and they prayed towards it. When it perished, they prayed towards its site, which is the Rock. Thus it became the qibla of the prophets after him until the time of the Messenger of God, peace and blessings be upon him. The Messenger of God, peace and blessings be upon him, prayed towards it before the Hijra ¹¹, placing the Kaaba before him. When he emigrated, he was commanded to pray towards Jerusalem, and he prayed towards it for sixteen—or seventeen—months. Then the qibla was changed to the Kaaba, which is the qibla of Abraham, in Sha'ban of the second year, during the afternoon prayer—or, it is said, the noon prayer—as we have detailed in the commentary on His words: "The foolish among the people will say, 'What has turned them away from their qibla, which they used to face?' ... 'We have certainly seen the turning of your face toward the heaven, so We will surely turn you to a qibla that pleases you. So turn your face toward al-Masjid al-Haram ¹²'" ¹³. The Story of Korah with Moses, Peace Be Upon Him God Almighty said: "Indeed, Korah was from the people of Moses, but he tyrannized them. And We gave him of treasures whose keys would burden a band of strong men. When his people said to him, 'Do not exult; indeed, God does not like the exultant. But seek, through that which God has given you, the home of the Hereafter; and do not forget your share of the world. And do good as God has done good to you, and desire not corruption in the land. Indeed, God does not like the corrupters.' He said, 'I was only given it because of knowledge I have.' Did he not know that God had destroyed before him from among the generations those who were greater than him in power and more in accumulation? But the criminals will not be asked about their sins. So he came out before his people in his adornment. Those who desired the worldly life said, 'Oh, would that we had like what was given to Korah! Indeed, he is one of great fortune.' But those who had been given knowledge said, 'Woe to you! The reward of God is better for he who believes and does righteousness. And none are granted it except the patient.' Then We caused the earth to swallow him and his home. And there was for him no company to aid him other than God, nor was he of those who could defend themselves. And those who had wished for his position the previous day began to say, 'Oh, how God extends provision to whom He wills of His servants and restricts it! If not that God had conferred favor on us, He would have caused it to swallow us. Oh, how the disbelievers do not succeed!' That home of the Hereafter We assign to those who do not desire exaltedness upon the earth or corruption. And the [best] outcome is for the righteous" ¹⁴. Al-A'mash narrated from al-Minhāl ibn 'Amr, from Sa'īd ibn Jubayr, from Ibn 'Abbās...

He said: Korah was the cousin of Moses, and likewise said Ibrahim al-Nakha‘i, ‘Abdullah ibn al-Harith ibn Nawfal, Simak ibn Harb, Qatada, Malik ibn Dinar, and Ibn Jurayj, who added: He is Korah son of Yashab son of Qahath, and Moses son of ‘Imran son of Qahath. Ibn Jarir ¹⁵ said: This is the view of most scholars, that he was the cousin of Moses, and he rejected Ibn Ishaq’s claim that he was the uncle of Moses. Qatada said: He was called al-Munawwir ¹⁶ for the beauty of his voice with the Torah, but the enemy of Allah became a hypocrite just as the Samaritan did, and his arrogance destroyed him because of his abundant wealth. Shahr ibn Hawshab said: He increased the length of his garments by a span out of pride over his people. Allah the Exalted mentioned the abundance of his treasures, such that the weight of their keys was too heavy for a group ¹⁷ of strong men. It is said that they were [made of leather and] carried on sixty mules. Allah knows best. * * * The sincere advisers among his people admonished him, saying: "Do not exult" ¹⁸ i.e., do not become insolent with what you have been given and boast over others, "Indeed, Allah does not like the exultant. * And seek, through what Allah has given you, the abode of the Hereafter" ¹⁹ They said: Let your aim be directed toward attaining Allah’s reward in the Hereafter, for it is better and more lasting. Along with this, "And do not forget your share of the world" ²⁰ i.e., take from it with your wealth what Allah has made lawful for you, so enjoy for yourself the good and lawful pleasures. "And do good as Allah has done good to you" ²¹ i.e., be good to Allah’s creation as Allah, their Creator and Originator, has been good to you. "And do not seek corruption in the land" ²² i.e., do not harm them nor cause corruption among them, lest you be met with the opposite of what you were commanded regarding them, and He punish you and deprive you of what He has bestowed upon you. "Indeed, Allah does not like the corrupters." But the response of his people to this sound and eloquent advice was only that "He said, 'I was only given it because of knowledge I have'" ²³ meaning: I have no need to listen to what you have mentioned, nor to what you have pointed out, for Allah only gave me this because He knows that I deserve it and am worthy of it. Were I not beloved to Him and favored by Him, He would not have given me what He gave me. Allah the Exalted said in refutation of what he claimed: "Has he not known that Allah has destroyed before him from the generations those who were greater than him in power and more in accumulation? And the criminals will not be asked about their sins" ²⁴ i.e., We have destroyed past nations for their sins and transgressions, who were greater than Korah in power and more abundant in wealth and children. If what he said were true, We would not have punished anyone who had more wealth than him, and his wealth would not be evidence of Our love for him and care for him, as Allah the Exalted said: "And your wealth and your children are not that which bring you near to Us in proximity, except for one who believes and does righteousness" ²⁵ and He said: "Do they think that what We provide them of wealth and children * We hasten to them in good things? Rather, they do not perceive" ²⁶ This refutation indicates the correctness of our interpretation of his statement: "I was only given it because of knowledge I have." As for those who claim that what was meant by that was that he knew the art of alchemy, or that he memorized the Greatest Name ²⁷ and used it to amass wealth, this is not correct, because alchemy is illusion and artifice, and does not change realities, nor does it resemble the Creator’s craft. And the Greatest Name is not accepted in supplication from one who disbelieves in it, and Korah was inwardly a disbeliever and outwardly a hypocrite. Moreover, his response to them would not be valid on this assumption, and there would be no correlation between the two statements. We have clarified this in our book of Tafsir, and praise be to Allah. * * * Allah the Exalted said: "So he came out before his people in his adornment" ²⁸ Many commentators mentioned that he came out in great splendor, with garments, mounts, servants, and retinue. When those who magnify the bloom of worldly life saw him, they wished they were like him, and envied him for what he had. But when the scholars, those of sound understanding, the ascetics and the intelligent, heard their words, they said to them: "Woe to you! The reward of Allah is better for those who believe and do righteousness" ²⁹ i.e., Allah’s reward in the Hereafter is better, more lasting, greater, and higher. Allah the Exalted said: "And none will receive it except the patient" ³⁰ i.e., none is granted this advice, this statement, and this lofty aspiration for the high Hereafter, when looking at the bloom of this lowly world, except those whose hearts Allah has guided, whose hearts He has made firm, whose intellect He has supported, and whose purpose He has realized. How excellent is what some of the Salaf said: Indeed, Allah loves penetrating insight when doubts arise, and complete intellect when desires descend! Allah the Exalted said: "So We caused the earth to swallow him and his home. And there was for him no company to aid him other than Allah, nor was he of those who could defend themselves." ³¹ When the Exalted mentioned his coming out in his adornment, his arrogance in it, and his pride over his people with it, He said: "So We caused the earth to swallow him and his home" as related by al-Bukhari from the hadith of al-Zuhri from Salim from his father from the Prophet, peace be upon him, who said: "While a man was dragging his garment, the earth swallowed him, and he will continue to sink into the earth until the Day of Resurrection." Then al-Bukhari narrated it from the hadith of Jarir ibn Zayd from Salim from Abu Hurayra from the Prophet, peace be upon him, similarly. It is mentioned from Ibn ‘Abbas and al-Suddi that Korah gave a prostitute money to say to Moses, peace be upon him, while he was in a gathering of people: "You did such and such with me." It is said that she said that to him, and he trembled with fear, prayed two rak‘as, then turned to her and adjured her about that and what motivated her. She mentioned that Korah had motivated her to do that, and she asked Allah’s forgiveness and repented to Him. At that, Moses prostrated to Allah and supplicated against Korah. Allah revealed to him: "I have commanded the earth to obey you regarding him." So Moses commanded the earth to swallow him and his home, and that happened. Allah knows best. It is also said that when Korah came out before his people in his adornment, he passed by Moses’ assembly with his retinue, mules, and garments, while Moses was reminding his people of Allah’s days. When the people saw him, many of them turned their faces to look at him. Moses called him and said: "What made you do this?" He said: "O Moses, if you have been favored over me with prophethood, I have been favored over you with wealth. If you wish, let us go out and you supplicate against me and I will supplicate against you." So Moses went out and Korah went out with his people. Moses said to him: "Will you supplicate or shall I?" He said: "I will supplicate." So Korah supplicated but was not answered against Moses. Then Moses said: "Shall I supplicate?" He said: "Yes." So Moses said: "O Allah, command the earth to obey me today." Allah revealed to him: "I have done so." Moses said: "O earth, take them." So it took them up to their feet. Then he said: "Take them," and it took them up to their knees, then to their shoulders. Then he said: "Bring forth their treasures and wealth," and it brought them forth until they saw them. Then Moses gestured with his hand and said: "Go, sons of Levi," and the earth leveled with them. It is related from Qatada that he said: They will sink a span every day until the Day of Resurrection. From Ibn ‘Abbas that he said: They were swallowed down to the seventh earth. Many commentators have mentioned many Isra’iliyyat ³² here, which we have overlooked and intentionally left out.

And His saying, Exalted is He: "Then there was no faction to support him against Allah, nor could he defend himself" ³³ — he had no supporter from himself or from others, as He said: "Then he had no power nor any helper" ³⁴. When what befell him befell — of being swallowed up, loss of wealth, ruin of home, destruction of self, family, and property — those who had wished for what he was given regretted, and they thanked Allah, Exalted is He, who disposes His servants as He wills with the excellent hidden disposition. For this reason they said: "If Allah had not been gracious to us, He would have caused us to be swallowed up. Woe! It seems the disbelievers do not succeed" ³⁵. We have discussed the word "wayka'anna" in the commentary. Qatada said: "Wayka'anna" means "Do you not see that?" This is a good opinion in terms of meaning, and Allah knows best. Then Allah, Exalted is He, informed that "the final abode" ³⁶ — which is the abode of permanence, the abode envied by those who are given it and mourned by those who are deprived of it — is only prepared "for those who do not desire haughtiness in the land nor corruption" ³⁷. Haughtiness is arrogance, pride, insolence, and extravagance. Corruption is committing sins, both personal and transitive, such as taking people's wealth, ruining their livelihoods, harming them, and not being sincere to them. Then He said: "And the [best] outcome is for the righteous" ³⁸. This story of Qarun ³⁹ may have occurred before their departure from Egypt, because of His saying: "So We caused the earth to swallow him and his home" ⁴⁰ — for "home" here refers to a building. Or it may have occurred after that, in the wilderness, with "home" meaning the encampment where tents are pitched, as 'Antara said: "O home of 'Abla in the valley, speak / And good morning, home of 'Abla, and be safe." And Allah knows best. Allah, Exalted is He, has mentioned the blame of Qarun in several verses of the Quran. Allah said: "And We certainly sent Moses with Our signs and a clear authority / To Pharaoh, Haman, and Qarun. But they said, '[He is] a sorcerer and a liar'" ⁴¹. And He said in Surat al-'Ankabut, after mentioning 'Ad and Thamud: "And Qarun, Pharaoh, and Haman. And Moses had certainly come to them with clear proofs, but they were arrogant in the land, and they were not outrunning [Us]. / So each We seized for his sin; among them were those upon whom We sent a storm of stones, among them were those who were seized by the blast, among them were those whom We caused the earth to swallow, and among them were those whom We drowned. And Allah would not have wronged them, but they were wronging themselves" ⁴². The one whom the earth swallowed was Qarun, as mentioned, and the one who was drowned was Pharaoh, Haman, and their armies — indeed they were sinners. Imam Ahmad said: Abu 'Abd al-Rahman narrated to us, Sa'id narrated to us, Ka'b ibn 'Alqama narrated to us, from 'Isa ibn Hilal al-Sadafi, from 'Abdullah ibn 'Amr, from the Prophet, peace and blessings be upon him, that he mentioned prayer one day and said: "Whoever guards it will have light, proof, and salvation on the Day of Resurrection. Whoever does not guard it will have no light, no proof, and no salvation, and on the Day of Resurrection he will be with Qarun, Pharaoh, Haman, and Ubayy ibn Khalaf." This was reported exclusively by Ahmad, may Allah have mercy on him.

1. Qubbat al-Zamān : The Tent of Meeting, the portable sanctuary used by the Israelites during the wilderness period.
2. shittim wood : Acacia wood, used in the construction of the Tabernacle and its furnishings.
3. Dimaqṣ : A type of rich silk fabric, often brocade, from Damascus.
4. Karūbiyyān : Cherubim, angelic beings depicted with wings, placed on the Ark of the Covenant.
5. Baṣlīyāl : Bezalel, the chief artisan appointed by God to construct the Tabernacle and its furnishings.
6. Manārah : The lampstand (menorah) of the Tabernacle, made of gold with seven lamps.
7. Sakīnah : Divine tranquility or presence, often associated with the Ark of the Covenant.
8. Ka'bah : Here used metaphorically to refer to the Tent of Meeting as the central sanctuary and direction of prayer for the Israelites.
9. Qiblah : The direction of prayer, initially towards Jerusalem, later changed to the Kaaba in Mecca.
10. Bayt al-Maqdis : Jerusalem, specifically the Temple Mount or the Holy House (the Temple).
11. Hijrah : The emigration of the Prophet Muhammad from Mecca to Medina in 622 CE.
12. al-Masjid al-Haram : The Sacred Mosque in Mecca, surrounding the Kaaba.
13. Qur'an 2:142-144 : The verses regarding the change of the qibla from Jerusalem to Mecca.
14. Qur'an 28:76-83 : The story of Korah (Qarun) and his punishment for arrogance and ingratitude.
15. Ibn Jarir : Ibn Jarir al-Tabari, a renowned Muslim historian and exegete (d. 310 AH/923 CE).
16. al-Munawwir : The illuminated or the one who gives light, referring to his beautiful recitation of the Torah.
17. al-fi'am : A group of strong men, a company of people.
18. lā tafraḥ : Do not exult or rejoice excessively; a warning against arrogance and ingratitude.
19. wa ibtaghi fīmā ātāka Allāhu al-dāra al-ākhira : And seek, through what Allah has given you, the abode of the Hereafter (Quran 28:77).
20. lā tansa naṣībaka min al-dunyā : And do not forget your share of the world (Quran 28:77); interpreted as enjoying lawful pleasures.
21. wa aḥsin kamā aḥsana Allāhu ilayka : And do good as Allah has done good to you (Quran 28:77).
22. wa lā tabghi al-fasāda fī al-arḍ : And do not seek corruption in the land (Quran 28:77).
23. innamā ūtītuhu ‘alā ‘ilmin ‘indī : I was only given it because of knowledge I have (Quran 28:78); Korah’s claim that his wealth was due to his own merit.
24. awalam ya‘lam anna Allāha qad ahlaka min qablihi min al-qurūni man huwa ashaddu minhu quwwatan wa aktharu jam‘an? wa lā yus’alu ‘an dhunūbihim al-mujrimūn : Has he not known that Allah has destroyed before him from the generations those who were greater than him in power and more in accumulation? And the criminals will not be asked about their sins (Quran 28:78).
25. wa mā amwālukum wa lā awlādukum bi-allatī tuqarribukum ‘indanā zulfā illā man āmana wa ‘amila ṣāliḥan : And your wealth and your children are not that which bring you near to Us in proximity, except for one who believes and does righteousness (Quran 34:37).
26. ayaḥsabūna annamā numidduhum bihi min mālin wa banīna * nusāri‘u lahum fī al-khayrāti bal lā yash‘urūn : Do they think that what We provide them of wealth and children * We hasten to them in good things? Rather, they do not perceive (Quran 23:55-56).
27. al-ism al-a‘ẓam : The Greatest Name of Allah, which if invoked, the supplication is answered.
28. fakharaja ‘alā qawmihi fī zīnatihi : So he came out before his people in his adornment (Quran 28:79).
29. waylakum thawābu Allāhi khayrun li-man āmana wa ‘amila ṣāliḥan : Woe to you! The reward of Allah is better for those who believe and do righteousness (Quran 28:80).
30. wa lā yulaqqāhā illā al-ṣābirūn : And none will receive it except the patient (Quran 28:80); referring to the wisdom of preferring the Hereafter.
31. fakhasafnā bihi wa bi-dārihi al-arḍa famā kāna lahu min fi’atin yanṣurūnahu min dūni Allāhi wa mā kāna min al-muntaṣirīn : So We caused the earth to swallow him and his home. And there was for him no company to aid him other than Allah, nor was he of those who could defend themselves (Quran 28:81).
32. Isrā’īliyyāt : Narrations from Jewish and Christian sources, often used in Islamic exegesis but not necessarily authentic.
33. فِئَةٍ يَنْصُرُونَهُ : A group or faction that supports him; here referring to any helper or supporter.
34. فَمَاله من قُوَّة وَلَا نَاصِر : Quranic verse (Qaf 50:36) meaning 'then he has no power nor any helper'.
35. وَيْكَأَنَّهُ لَا يُفْلِحُ الْكَافِرُونَ : Quranic verse (al-Qasas 28:82) meaning 'Woe! It seems the disbelievers do not succeed'. 'Wayka'anna' is a particle of surprise or regret.
36. الدَّار الْآخِرَة : The final abode; i.e., the Hereafter, specifically Paradise.
37. لِلَّذِين لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا : Quranic verse (al-Qasas 28:83) meaning 'for those who do not desire haughtiness in the land nor corruption'.
38. وَالْعَاقبَة لِلْمُتقين : Quranic verse (al-A'raf 7:128, Hud 11:49, etc.) meaning 'And the [best] outcome is for the righteous'.
39. قَارُونَ : Qarun (Korah in the Bible), a wealthy man from the people of Moses who was swallowed by the earth due to his arrogance and rebellion.
40. فَخَسَفْنَا بِهِ وَبِدَارِهِ الْأَرْضَ : Quranic verse (al-Qasas 28:81) meaning 'So We caused the earth to swallow him and his home'.
41. سَاحر كَذَّاب : Quranic verse (Ghafir 40:23-24) meaning 'a sorcerer and a liar'.
42. فَكُلًّا أَخَذْنَا بِذَنْبِهِ... : Quranic verses (al-'Ankabut 29:39-40) detailing the punishment of various nations.

Chapter on the mention of the virtues of Moses, peace be upon him, his characteristics…

Chapter on the mention of the virtues of Moses, peace be upon him, his characteristics, attributes, and his death.

Chapter: Mention of the virtues of Moses, peace be upon him, his qualities, attributes, and death. Allah the Exalted said: "And mention in the Book Moses. Indeed, he was chosen and was a messenger and a prophet. And We called him from the right side of the Mount and brought him near in private conversation. And We gave him, out of Our mercy, his brother Aaron as a prophet." ¹ And He said: "He said, 'O Moses, I have chosen you over the people with My messages and My words ². So take what I have given you and be among the grateful.'" And it has been reported in the Two Sahihs ³ that the Messenger of Allah, peace and blessings be upon him, said: "Do not prefer me over Moses, for the people will be struck unconscious on the Day of Resurrection, and I will be the first to recover, and I will find Moses holding onto the pillar of the Throne. I do not know whether he was struck unconscious and recovered before me, or he was recompensed for the unconsciousness of the Mount." And we have already stated that this from the Messenger of Allah, peace and blessings be upon him, is out of humility and modesty; otherwise, he—peace and blessings of Allah be upon him—is the Seal of the Prophets and the master of the children of Adam in this world and the Hereafter, definitively ⁴, without any possibility of contradiction. And He said: "Indeed, We have revealed to you as We revealed to Noah and the prophets after him. And We revealed to Abraham, Ishmael, Isaac, Jacob, and the Tribes..." until He said: "Messengers We have mentioned to you before, and messengers We have not mentioned to you. And Allah spoke to Moses directly ⁵." And He said: "O you who have believed, be not like those who harmed Moses; then Allah cleared him of what they said. And he was honorable in the sight of Allah ⁶." Imam Abu Abdullah al-Bukhari said: Ishaq ibn Ibrahim ibn Rawh ibn Ubada narrated to us from Awf, from al-Hasan, Muhammad, and Khilas, from Abu Huraira, who said: The Messenger of Allah, peace and blessings be upon him, said: "Moses was a shy and modest man, nothing of his skin was seen out of shyness. So those who harmed him from the Children of Israel said, 'He only conceals himself like this because of a defect in his skin: either leprosy, or a scrotal hernia ⁷, or some affliction.' And Allah, the Mighty and Majestic, wanted to clear him of what they said about Moses. So one day he was alone, placed his clothes on a stone, and then bathed. When he finished, he went to take his clothes, but the stone ran away with his garment. Moses took his staff and pursued the stone, saying, 'My garment, stone! My garment, stone!' until he reached a group of the Children of Israel, and they saw him naked, the best of what Allah created. And Allah cleared him of what they said. Then the stone stopped, and he took his garment and put it on. And he began striking the stone with his staff. By Allah, the stone still has marks from his striking, three, four, or five times." That is the saying of Allah, the Mighty and Majestic: "O you who have believed, be not like those who harmed Moses; then Allah cleared him of what they said. And he was honorable in the sight of Allah." Imam Ahmad also narrated it from the hadith of Abdullah ibn Shaqiq and Hammam ibn Munabbih from Abu Huraira. And it is in the Two Sahihs from the hadith of Abd al-Razzaq from Ma'mar ⁸ from Hammam from him. Muslim narrated it from the hadith of Abdullah ibn Shaqiq al-Uqayli from him. Some of the Salaf ⁹ said: Part of his honor was that he interceded for his brother with Allah, and asked Him to make him a minister with him, and Allah answered his request and granted him his wish, making him a prophet ¹⁰, as He said: "And We gave him, out of Our mercy, his brother Aaron as a prophet." Then al-Bukhari said: Abu al-Walid narrated to us, Shu'ba narrated to us from al-A'mash ¹¹, who said: I heard Abu Wa'il say: I heard Abdullah say: The Messenger of Allah, peace and blessings be upon him, distributed a distribution, and a man said: "This is a distribution by which the Face of Allah is not intended." So I came to the Prophet, peace and blessings be upon him, and informed him, and he became angry until I saw anger on his face. Then he said: "May Allah have mercy on Moses; he was harmed more than this and he was patient." Muslim also narrated it from multiple chains from Sulayman ibn Mihran al-A'mash. Imam Ahmad said: Ahmad ibn Hajjaj narrated to us, I heard Isra'il ibn Yunus from al-Walid ibn Abi Hashim, a freed slave of Hamdan, from Zayd ibn Abi Za'ida from Abdullah ibn Mas'ud, who said: The Messenger of Allah, peace and blessings be upon him, said to his companions: "Let no one convey anything from anyone to me, for I love to come out to you with a sound heart." He said: Then some wealth came to the Messenger of Allah, peace and blessings be upon him, and he distributed it. He said: I passed by two men, one of whom said to his companion: "By Allah, Muhammad did not intend the Face of Allah nor the Hereafter by this distribution." So I stayed until I heard what they said, then I came to the Messenger of Allah and said: "O Messenger of Allah, you said to us, 'Let no one convey anything from anyone to me,' and I passed by so-and-so and so-and-so saying such-and-such." The face of the Messenger of Allah, peace and blessings be upon him, became red and it was hard on him. Then he said: "Leave me; Moses was harmed more than that and he was patient!" Abu Dawud and al-Tirmidhi narrated it from the hadith of Isra'il from al-Walid ibn Abi Hashim. In a narration by al-Tirmidhi and Abu Dawud from the path of Ibn Abd from Isra'il from al-Suddi from al-Walid. Al-Tirmidhi said: It is gharib ¹² from this chain. It is established in the Two Sahihs in the hadiths of the Isra' ¹³ that the Messenger of Allah, peace and blessings be upon him, passed by Moses while he was standing praying in his grave. Muslim narrated it from Anas. In the Two Sahihs from the narration of Qatada from Anas from Malik ibn Sa'sa'a from the Prophet, peace and blessings be upon him, that on the night of his Isra', he passed by Moses in the sixth heaven. Gabriel said: "This is Moses, so greet him." He said: "I greeted him, and he said, 'Welcome to the righteous prophet and righteous brother.' When I passed on, he wept. It was said to him, 'What makes you weep?' He said, 'I weep because a young man was sent after me, and more of his community will enter Paradise than will enter from my community.'" And he mentioned Abraham in the seventh heaven. This is what is preserved. What occurs in the hadith of Sharik ibn Abi Namir from Anas, that Abraham was in the sixth and Moses in the seventh, preferring the speech of Allah—many of the memorizers have mentioned that the established view is that Moses is in the sixth and Abraham in the seventh, and that he was leaning his back against the Much-Frequented House ¹⁴, which seventy thousand angels enter every day and then never return to it. All the narrations agree that when Allah the Exalted obligated upon Muhammad, peace and blessings be upon him, and his community fifty prayers in the day and night, he passed by Moses, who said: "Return to your Lord and ask Him for reduction for your community, for I have dealt with the Children of Israel before you with the severest dealing, and your community is weaker in hearing, sight, and hearts." So he kept going back and forth between Moses and Allah, the Mighty and Majestic, and He reduced it each time until it became five prayers in the day and night. And Allah the Exalted said: "They are five and they are fifty," meaning by multiplication. So may Allah reward Muhammad, peace and blessings be upon him, on our behalf with good, and may Allah reward Moses, peace be upon him, on our behalf with good. Al-Bukhari said: Musaddad narrated to us, Husayn ibn Numayr narrated to us from Husayn ibn Abd al-Rahman from Sa'id ibn Jubayr from Ibn Abbas, who said: The Messenger of Allah, peace and blessings be upon him, came out to us one day and said: "The nations were presented to me, and I saw a great multitude that filled the horizon. It was said, 'This is Moses among his people.'" Thus al-Bukhari narrated this hadith here in brief.

Imam Ahmad narrated it at length, saying: Shuraih narrated to us, from Hisham, from Husain ibn 'Abd al-Rahman, who said: I was with Sa'id ibn Jubair when he said: 'Which of you saw the star that fell last night?' I said, 'I did.' Then I said, 'I was not in prayer, but I was stung.' He said, 'And what did you do?' I said, 'I sought ruqya ¹⁵.' He said, 'What made you do that?' I said, 'A hadith narrated to us by al-Sha'bi from Buraidah al-Aslami, that he said: "No ruqya except for the evil eye or the sting of a venomous creature."' Sa'id—meaning Ibn Jubair—said, 'He who conveyed to me what he heard has done well.' Then he said: Ibn 'Abbas narrated to us from the Prophet (peace be upon him) who said: 'The nations were presented to me, and I saw a prophet with a small group, a prophet with one or two men, and a prophet with none. Then a great multitude was raised up for me, and I said, "Is this my nation?" It was said, "This is Moses and his people, but look at the horizon." And behold, there was a great multitude. Then it was said, "Look at this side," and behold, a great multitude. It was said, "This is your nation, and with them are seventy thousand who will enter Paradise without reckoning or punishment." Then the Messenger of Allah (peace be upon him) got up and entered, and the people began to discuss that. They said, "Who are those who will enter Paradise without reckoning or punishment?" Some said, "Perhaps they are those who accompanied the Prophet (peace be upon him)." Others said, "Perhaps they are those who were born in Islam and never associated anything with Allah." And they mentioned other things. Then the Messenger of Allah (peace be upon him) came out to them and said, "What is this that you were discussing?" They informed him of their talk, and he said, "They are those who do not practice cauterization, nor seek ruqya, nor take omens, and upon their Lord they rely." Then 'Ukashah ibn Mihsan al-Asadi stood up and said, "Am I among them, O Messenger of Allah?" He said, "You are among them." Then another man stood up and said, "Am I among them, O Messenger of Allah?" He said, "'Ukashah has preceded you to it."' This hadith has very many chains and is found in the Sahih ¹⁶, the Hasan ¹⁷, and other collections. We have presented it in the chapter on the description of Paradise, when mentioning the conditions and terrors of the Resurrection. Allah the Exalted has mentioned Moses (peace be upon him) frequently in the Qur'an, praised him, and related his story in His Mighty Book repeatedly, at length, in detail, and briefly, and praised him with eloquent praise. Often Allah pairs him and mentions him and his Book along with Muhammad (peace be upon him) and his Book, as He said in Surat al-Baqara: "And when there came to them a Messenger from Allah confirming what was with them, a party of those who were given the Scripture threw the Book of Allah behind their backs as if they did not know." And He said: "Alif Lam Mim. Allah—there is no deity except Him, the Ever-Living, the Sustainer of existence. He has sent down upon you the Book in truth, confirming what was before it. And He sent down the Torah and the Gospel before, as guidance for the people, and He sent down the Criterion. Indeed, those who disbelieve in the verses of Allah will have a severe punishment, and Allah is Exalted in Might, Possessor of Retribution." And He said in Surat al-An'am: "And they did not appraise Allah with true appraisal when they said, 'Allah has not sent down anything to a human being.' Say, 'Who sent down the Book that Moses brought as a light and guidance to the people? You make it into pages, disclosing some and concealing much. And you were taught that which you knew not, neither you nor your fathers.' Say, 'Allah.' Then leave them in their discourse playing. And this is a Book We have sent down, blessed, confirming that which was before it, that you may warn the Mother of Cities and those around it. And those who believe in the Hereafter believe in it, and they are maintaining their prayers." So Allah praised the Torah, then praised the Great Qur'an with great praise. And He said at the end of it: "Then We gave Moses the Book, complete for the one who does good, and detailing everything, and as guidance and mercy, that perhaps in the meeting with their Lord they would believe. And this is a Book We have sent down, blessed, so follow it and fear Allah that you may receive mercy." And He said in Surat al-Ma'idah: "Indeed, We sent down the Torah, in which was guidance and light. The prophets who submitted [to Allah] judged by it for the Jews, as did the rabbis and scholars, by that which they were entrusted of the Scripture of Allah, and they were witnesses thereto. So fear not the people but fear Me, and do not exchange My verses for a small price. And whoever does not judge by what Allah has revealed—then it is those who are the disbelievers." Until He said: "And let the People of the Gospel judge by what Allah has revealed therein. And whoever does not judge by what Allah has revealed—then it is those who are the defiantly disobedient. And We have sent down to you the Book in truth, confirming that which was before it of the Scripture and as a guardian over it." So the Qur'an was made a judge over all other books, and He made it a confirmer of them and an explainer of what occurred in them of distortion and alteration. For the People of the Scripture were entrusted with the books in their hands, but they were unable to preserve them, nor to safeguard and protect them. Therefore, what entered them of their changes and alterations was due to their poor understanding ¹⁸ and deficiency in their knowledge, the baseness of their intentions, and their betrayal of their worshipped one—upon them be the continuous curses of Allah until the Day of Resurrection. For this reason, in their books are found clear errors against Allah and His Messenger—beyond measure and description, and the like of which is not found ¹⁹ nor known. And He said in Surat al-Anbiya': "And We had already given Moses and Aaron the Criterion and a light and a reminder for the righteous who fear their Lord unseen, while they are of the Hour apprehensive. And this is a blessed reminder We have sent down. Then are you to it deniers?" And Allah said in Surat al-Qasas: "And when the truth came to them from Us, they said, 'Why was he not given like that which was given to Moses?' Did they not disbelieve in that which was given to Moses before? They said, 'Two magicians who supported each other,' and said, 'Indeed we are, in both, disbelievers.' Say, 'Then bring a book from Allah which is better guiding than these two—I will follow it, if you should be truthful.'" So Allah praised both books and both messengers (peace be upon them). And the jinn said to their people: "Indeed, we have heard a Book revealed after Moses." And Waraqah ibn Nawfal, when the Messenger of Allah (peace be upon him) told him the story of what he saw at the beginning of revelation and recited to him: "Read in the name of your Lord who created—created man from a clot. Read, and your Lord is the Most Generous—who taught by the pen—taught man that which he knew not," said: "Holy, holy! This is the Namus ²⁰ that was sent down to Moses son of 'Imran." In summary, the law of Moses (peace be upon him) was a great law, and his nation was a great nation. Among them were prophets, scholars, worshippers, ascetics, intelligent ones, kings, princes, masters, and great ones. But they perished and were changed, just as their law was changed, and they were transformed into apes and swine. Then their religion was abrogated after every account, and events and matters befell them, the mention of which would be lengthy. But we will present what suffices for one who wishes to learn their story, if Allah wills. In Him is trust, and upon Him is reliance.

1. Maryam 19:51-53 : Quranic verses about Moses.
2. bi kalāmī : Literally 'with My speech'; refers to Allah speaking directly to Moses.
3. al-Ṣaḥīḥayn : The two authentic hadith collections of al-Bukhari and Muslim.
4. qaṭʿan : Definitively, without doubt.
5. taklīman : Direct speech; Allah spoke to Moses without intermediary.
6. wajīhan : Honorable, having high status and intercession.
7. udrah : A scrotal hernia or swelling.
8. Maʿmar : Ma'mar ibn Rashid, a hadith transmitter.
9. al-Salaf : The early pious predecessors of the Muslim community.
10. nabiyyan : A prophet.
11. al-Aʿmash : Sulayman ibn Mihran al-A'mash, a famous hadith narrator.
12. gharīb : A hadith with a single narrator at some point in the chain.
13. al-Isrāʾ : The Night Journey of the Prophet Muhammad from Mecca to Jerusalem.
14. al-Bayt al-Maʿmūr : The Much-Frequented House; a celestial counterpart of the Kaaba in heaven.
15. ruqya : Incantation or recitation for healing, often using Qur'anic verses or supplications, seeking protection or cure from ailments.
16. Sahih : Authentic; a classification of hadith that is sound and reliable according to the criteria of hadith scholars.
17. Hasan : Good; a classification of hadith that is acceptable, though slightly less reliable than Sahih.
18. poor understanding : Refers to the misinterpretation and distortion of scriptures by the People of the Book due to their flawed reasoning and intentions.
19. not found : Indicates that such errors are unparalleled and not present in the Qur'an or authentic Islamic teachings.
20. Namus : The angel of revelation, specifically Gabriel, who brought divine messages to the prophets.

He mentioned his pilgrimage to the Ancient House [1] [2].

He mentioned his pilgrimage, peace be upon him, to the Ancient House ¹ and its description. Imam Ahmad said: Hisham narrated to us, Dawud ibn Abi Hind narrated to us, from Abu al-‘Aliyah, from Ibn ‘Abbas, that the Messenger of Allah, may Allah bless him and grant him peace, passed by the Valley of al-Azraq and said: "What valley is this?" They said: "The Valley of al-Azraq." He said: "It is as if I see Moses descending from the mountain pass, crying out to Allah Almighty with the talbiyah ²," until he came to the pass of Harsha and said: "What pass is this?" They said: "This is the pass of Harsha." He said: "It is as if I see Jonah son of Matta on a red camel, wearing a woolen cloak, the halter of his camel made of khulbah ³"—Hushaym said: meaning palm fiber—"and he is reciting the talbiyah." Muslim recorded it from the hadith of Dawud ibn Abi Hind. Al-Tabarani narrated from Ibn ‘Abbas as a marfu‘ ⁴ report: "Moses performed the pilgrimage on a red bull." This is extremely strange. Imam Ahmad said: Muhammad ibn Abi ‘Adi narrated to us, from Ibn ‘Awn, from Mujahid, who said: We were with Ibn ‘Abbas and they mentioned the Dajjal ⁵. He said: "Indeed, between his eyes is written 'K F R' ⁶." He said: "What do they say?" He said: "They say that between his eyes is written 'K F R'." Ibn ‘Abbas said: "I did not hear that." He said that, but he said: "As for Abraham, look at your companion; as for Moses, he is a ruddy man with curly hair, on a red camel with a halter made of khulbah, as if I see him descending from the valley reciting the talbiyah." Hushaym said: Al-khulbah is palm fiber. Then Imam Ahmad narrated it from Aswad, from Isra’il, from ‘Uthman ibn al-Mughirah, from Mujahid, from Ibn ‘Abbas, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "I saw Jesus son of Mary, Moses, and Abraham. As for Jesus, he is ruddy, curly-haired, broad-chested. As for Moses, he is ruddy, stout, straight-haired." They said: "And Abraham?" He said: "Look at your companion." Imam Ahmad said: Yunus narrated to us, Shayban narrated to us, who said: Qatadah narrated from Abu al-‘Aliyah, who said: The cousin of your Prophet, Ibn ‘Abbas, narrated to us, saying: The Prophet of Allah, may Allah bless him and grant him peace, said: "On the night of the Isra' ⁷, I saw Moses son of ‘Imran, a tall man with curly hair, as if he were from the men of Shanu’ah ⁸. And I saw Jesus son of Mary, of medium build, inclining to redness and whiteness, with straight hair." Both [Bukhari and Muslim] recorded it from the hadith of Qatadah. Imam Ahmad said: ‘Abd al-Razzaq narrated to us, Ma‘mar narrated to us, who said: Al-Zuhri informed me, Sa‘id ibn al-Musayyab informed me, from Abu Hurayrah, who said: The Messenger of Allah, may Allah bless him and grant him peace, said when he was taken on the night journey: "I met Moses." He described him: "He was a man—I think he said—with a lean body, straight-haired, as if from the men of Shanu’ah. And I met Jesus." The Messenger of Allah, may Allah bless him and grant him peace, described him and said: "He was of medium height, ruddy, as if he had just come out of a dimas ⁹, meaning the bathhouse." He said: "And I saw Abraham, and I am the most similar of his children to him." The hadith. Most of these hadiths have already been mentioned in the biography of al-Khalil ¹⁰.

1. al-bayt al-‘atīq : The Ancient House, a reference to the Kaaba in Mecca.
2. talbiyah : The ritual chant recited by pilgrims during the Hajj and Umrah, beginning with 'Labbayk Allahumma labbayk'.
3. khulbah : Palm fiber, used for making ropes and halters.
4. marfū‘ : A hadith attributed directly to the Prophet Muhammad.
5. Dajjāl : The Antichrist in Islamic eschatology, a false messiah who will appear before the Day of Judgment.
6. K F R : Abbreviation for 'Kafir' (disbeliever), written between the eyes of the Dajjal.
7. Isrā’ : The Night Journey of the Prophet Muhammad from Mecca to Jerusalem.
8. Shanū’ah : A tribe in Yemen known for its tall and curly-haired men.
9. dīmās : A dark, enclosed place; here referring to a bathhouse.
10. al-Khalīl : The Friend (of Allah), a title for the Prophet Abraham.

Mention of his death, peace be upon him.

Mention of his death, peace be upon him. Al-Bukhari said in his Sahih: "The death of Moses, peace be upon him." He narrated to us Yahya ibn Musa, who narrated to us Abd al-Razzaq, who informed us Ma'mar from Ibn Tawus, from his father, from Abu Hurayra, who said: The Angel of Death was sent to Moses, peace be upon him. When he came to him, Moses struck him ¹, so he returned to his Lord, Exalted and Majestic, and said: "You sent me to a servant who does not want to die." He said: "Return to him and tell him to place his hand on the back of an ox, and for every hair his hand covers, he will be granted a year [of life]." He said: "O Lord, then what?" He said: "Then death." He said: "Then now." He said: Then he asked Allah, Exalted and Majestic, to bring him near to the Holy Land by a stone's throw. Abu Hurayra said: The Messenger of Allah, may Allah bless him and grant him peace, said: "If I were there, I would show you his grave beside the road at the red sand dune." He said: And Ma'mar informed us from Hammam from Abu Hurayra from the Prophet, may Allah bless him and grant him peace, similar to this. Muslim narrated the first chain from the hadith of Abd al-Razzaq through it. And Imam Ahmad narrated it from the hadith of Hammad ibn Salama from Ammar ibn Abi Ammar from Abu Hurayra as a marfu' ² hadith, and it will come later. Imam Ahmad said: Al-Hasan narrated to us, who narrated to us Lahiqah, who narrated to us Abu Yunus—meaning Sulaym ibn Jubayr—from Abu Hurayra. Imam Ahmad said he did not raise it [to the Prophet]. He said: "The Angel of Death came to Moses, peace be upon him, and said: 'Answer your Lord.' So Moses slapped the eye of the Angel of Death and gouged it out. The angel returned to Allah and said: 'You sent me to a servant of Yours who does not want to die.' He said: 'And he gouged out my eye.' He said: So Allah restored his eye and said: 'Return to My servant and tell him: Do you desire life? If you desire life, place your hand on the back of an ox, and whatever hair your hand covers, you will live for that many years.' He said: 'Then what?' He said: 'Then death.' He said: 'Then now, O Lord, soon.'" Ahmad alone narrated this, and it is mawquf ³ in this wording. Ibn Hibban narrated it in his Sahih from the chain of Ma'mar from Ibn Tawus from his father from Abu Hurayra. Ma'mar said: And someone who heard al-Hasan from the Messenger of Allah, may Allah bless him and grant him peace, informed me. And he mentioned it. Then Ibn Hibban found it problematic and answered it with the gist: That the Angel of Death, when he said this to him, Moses did not recognize him, because he came to him in a form other than the one Moses knew, just as Jibril came in the form of a Bedouin, and just as the angels came to Ibrahim and Lut in the form of young men, and Ibrahim and Lut did not recognize them at first. Similarly, Moses perhaps did not recognize him, therefore he slapped him and gouged out his eye, because he entered his house without permission. This is consistent with our law regarding the permissibility of gouging out the eye of one who looks at you in your house without permission. Then he narrated the hadith from the chain of Abd al-Razzaq from Ma'mar from Hammam from Abu Hurayra, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "The Angel of Death came to Moses to take his soul. He said to him: 'Answer your Lord.' So Moses slapped the eye of the Angel of Death and gouged it out." And he mentioned the rest of the hadith as al-Bukhari indicated. Then he interpreted it as: When he raised his hand to slap him, he said to him: "Answer your Lord." This interpretation does not align with the wording as transmitted, which has the slapping following the statement "Answer your Lord." If he had adhered to the first answer, it would have been consistent, as if he did not recognize him in that form. And he did not consider this statement to be accurate, since he did not realize at that moment that he was a noble angel, because he was hoping for many things he wished to happen in his lifetime, such as their exit from the Tih ⁴ and their entry into the Holy Land. And it had already been decreed by Allah's power that he, peace be upon him, would die in the Tih after his brother Harun, as we will explain, Allah willing. Some have claimed that Moses, peace be upon him, was the one who led them out of the Tih and entered the Holy Land with them. This contradicts what the People of the Book and the majority of Muslims hold. Evidence for this is his statement when he chose death: "O Lord, bring me near to the Holy Land by a stone's throw." If he had entered it, he would not have asked for that. But since he was with his people in the Tih and his death was imminent, he wished to be near the land to which he had emigrated and urged his people to enter, but destiny prevented them from reaching it, even by a stone's throw. Therefore, the master of mankind and the Messenger of Allah to the people of the desert and the cities said: "If I were there, I would show you his grave at the red sand dune." Imam Ahmad said: Affan narrated to us, who narrated to us Hammad, who narrated to us Thabit and Sulayman al-Taymi from Anas ibn Malik that the Messenger of Allah, may Allah bless him and grant him peace, said: "When I was taken on the Night Journey, I passed by Moses, who was standing praying in his grave at the red sand dune." Muslim narrated it from the hadith of Hammad ibn Salama through him. Al-Suddi said from Abu Malik and Abu Salih from Ibn Abbas, and from Murra from Ibn Mas'ud, and from some of the Companions, they said: Then Allah, Exalted, revealed to Moses: "I am going to take Harun [in death]. Bring him to such-and-such mountain." So Moses and Harun set out toward that mountain, and behold, there was a tree the like of which had never been seen, and a built house, and a bed with bedding, and a pleasant fragrance. When Harun saw that mountain, the house, and what was in it, he admired it. He said: "O Moses, I would like to sleep on this bed." Moses said to him: "Sleep on it." He said: "I fear that the Lord of this house may come and be angry with me." He said: "Do not fear; I will protect you from the Lord of this house. Sleep." He said: "O Moses, sleep with me, for if the Lord of this house comes, He will be angry with both of us." When they slept, death took Harun. When he felt it, he said: "O Moses, you have deceived me." When he was taken, that house was raised, that tree disappeared, and the bed with him was raised to heaven. When Moses returned to his people without Harun, they said: "Moses has killed Harun, out of jealousy for the love the Children of Israel had for him." Harun was more forbearing and gentler with them than Moses, and Moses had some harshness toward them. When this reached him, he said to them: "Woe to you! He was my brother; do you think I would kill him?" When they persisted, he stood and prayed two rak'as, then supplicated to Allah, and the bed descended until they saw it between heaven and earth. Then, while Moses, peace be upon him, was walking with Yusha' ⁵ his servant, a black wind approached. When Yusha' saw it, he thought it was the Hour [of Judgment], so he clung to Moses and said: "Will the Hour come while I am clinging to Moses, the prophet of Allah?" Moses slipped out from under his garment, leaving the garment in Yusha''s hands. When Yusha' brought the garment, the Children of Israel took it and said: "You have killed the prophet of Allah." He said: "No, by Allah, I did not kill him, but he slipped away from me." They did not believe him and wanted to kill him. He said: "If you do not believe me, give me three days." He supplicated to Allah, and every man who was guarding him came in a dream and was told that Yusha' did not kill Moses, and that they had raised him to themselves. So they left him. And no one who had refused to enter the town of the tyrants with Moses remained except he died, and they did not witness the conquest. In some of this narrative there is oddity and strangeness, and Allah knows best.

We have already mentioned that no one who was with Moses came out of the Tih ⁶ except Joshua son of Nun and Caleb son of Jephunneh, who was the husband of Miriam, the sister of Moses and Aaron. These are the two men mentioned earlier who advised the assembly of the Children of Israel to enter upon them. Wahb ibn Munabbih mentioned that Moses, peace be upon him, passed by a group of angels digging a grave. He had never seen a more beautiful, radiant, or delightful one. He said, 'O angels of God, for whom are you digging this grave?' They replied, 'For a noble servant of God. If you wish to be that servant, enter this grave, stretch out in it, turn to your Lord, and breathe the easiest breath.' He did so, and died, may God's blessings and peace be upon him. The angels prayed over him and buried him. The People of the Book and others mentioned that he died at the age of one hundred and twenty years. Imam Ahmad said: Umayyah ibn Khalid and Yunus narrated to us, they said: Hammad ibn Salamah narrated to us, from Ammar ibn Abi Ammar, from Abu Hurayrah, from the Prophet, may God bless him and grant him peace. Yunus said: He raised this hadith to the Prophet, may God bless him and grant him peace, who said: 'The Angel of Death ⁷ used to come to people visibly. He came to Moses, peace be upon him, who struck him and knocked out his eye. He went to his Lord and said, "O Lord, Your servant Moses has knocked out my eye. Were it not for his honor with You, I would have punished him." (Yunus said: "I would have harmed him.") He said to him, "Go to My servant and tell him to place his hand on the hide or skin of a bull; for every hair his hand covers, he will be granted a year." He came to him and said that. Moses said, "What then?" He said, "Death." He said, "Now then." He smelled him a smell and took his soul.' Yunus said: God restored his eye, and he used to come to people secretly." Ibn Jarir also narrated it from Abu Kurayb, from Musab ibn al-Miqdam, from Hammad ibn Salamah, and he raised it [also].

1. ṣakka : Struck or slapped; in the context, Moses struck the Angel of Death.
2. marfū‘ : A hadith attributed directly to the Prophet Muhammad, peace be upon him.
3. mawqūf : A hadith attributed to a Companion, not directly to the Prophet.
4. Tīh : The wilderness or desert where the Children of Israel wandered for forty years.
5. Yūsha‘ : Joshua, the servant and successor of Moses.
6. Tih : The wilderness or desert where the Children of Israel wandered for forty years as a punishment for their disobedience.
7. Angel of Death : The angel responsible for taking the souls of the dying, known as Azrael in Islamic tradition.

Mention of the prophethood of Joshua and his undertaking the affairs of the Children of…

Mention of the prophethood of Joshua and his undertaking the affairs of the Children of Israel after Moses and Aaron, peace be upon them.

Mention of the prophethood of Joshua and his undertaking the burdens of the Children of Israel after Moses and Aaron, peace be upon them. He is the beloved Joshua son of Nun, son of Ephraim, son of Joseph, son of Jacob, son of Isaac, son of Abraham, peace be upon them. The People of the Book say: Joshua was the cousin of Hud. God Almighty mentioned him in the Qur'an ¹ without explicitly naming him, in the story of al-Khidr, as previously mentioned in His words: "And when Moses said to his young companion" and "When they had passed on, he said to his young companion." We have already presented what is established in the Sahih ² from the narration of Ubayy ibn Ka'b, may God be pleased with him, from the Prophet, peace and blessings be upon him, that he was Joshua son of Nun. His prophethood is agreed upon by the People of the Book, for a group among them—the Samaritans—do not acknowledge the prophethood of anyone after Moses except Joshua son of Nun, because he is explicitly mentioned in the Torah, and they disbelieve in what is beyond that, which is the truth [confirming what is with them] [from their Lord]. So upon them be the successive curses of God until the Day of Resurrection! As for what Ibn Jarir and other commentators have narrated from Muhammad ibn Ishaq—that prophethood was transferred from Moses to Joshua at the end of Moses' life, so Moses would meet Joshua and ask him what God had revealed to him of commands and prohibitions, until Joshua said to him: "O Kalim of God ³, I would not ask you about what God reveals to you until you inform me of it yourself from your own accord." At that point, Moses disliked life and loved death. This is questionable, because Moses, peace be upon him, never ceased to receive command, revelation, legislation, and speech from God in all his states until God, mighty and majestic, took him. He remained honored, respected, and esteemed before God, as we have presented in the Sahih the story of his gouging out the eye of the Angel of Death, then God sent him back to him: if he wanted life, he should place his hand on the hide of a bull, and for every hair his hand covered, he would have a year to live. He said: "Then what?" He said: "Death." He said: "Then now, O Lord." And he asked God to bring him close to the Holy House ⁴ by a stone's throw, and he was granted that, may God's blessings and peace be upon him. This that Muhammad ibn Ishaq mentioned—if he is only saying it from the books of the People of the Book, then in their book which they call the Torah, revelation never ceased to descend upon Moses whenever they needed it until the end of Moses' time, as is known from the context of their book concerning the Ark of the Testimony in the Tent of Meeting ⁵. Indeed, they mentioned in the third book ⁶ that God commanded Moses and Aaron to count the Children of Israel by their tribes, and to appoint over each of the twelve tribes a prince, who is the chief, and that was only to prepare them for battle—the battle against the tyrants when leaving the wilderness—and this was near the end of the forty years. For this reason, some said: Moses, peace be upon him, gouged out the eye of the Angel of Death only because he did not recognize him in that form, and because he had been commanded to do something that he hoped would happen in his time, but it was not in God's decree that it should happen in his time, but rather in the time of his young companion Joshua son of Nun, peace be upon him. Just as the Messenger of God, peace and blessings be upon him, had intended to campaign against the Byzantines in Syria and reached Tabuk, then returned that year in the ninth year, then performed the pilgrimage in the tenth year, then returned and prepared Usama's army for Syria as a vanguard before him, then he was determined to go out against them in compliance with His words: "Fight those who do not believe in God nor in the Last Day, nor forbid what God and His Messenger have forbidden, nor follow the religion of truth from among those who were given the Scripture, until they pay the jizya ⁷ willingly while they are subdued." When the Messenger of God prepared Usama's army, he died, peace and blessings be upon him, while Usama was encamped at al-Jurf ⁸. So his friend and successor Abu Bakr al-Siddiq, may God be pleased with him, carried it out. Then, when he had consolidated the affairs of the Arabian Peninsula and what had befallen its people, and the truth had returned to its proper place, he dispatched armies to the right and left to Iraq against the followers of Chosroes, king of Persia, and to Syria against the followers of Caesar, king of Byzantium. God granted them victory, established them and through them, and gave them dominion over the forelocks of their enemies. Similarly, Moses, peace be upon him: God had commanded him to mobilize the Children of Israel and appoint chiefs over them, as God Almighty said: "And God took the covenant of the Children of Israel, and We raised among them twelve chiefs. And God said: 'I am with you. If you establish prayer and give zakah ⁹ and believe in My messengers and support them and lend God a goodly loan, I will surely remove from you your misdeeds and admit you to gardens beneath which rivers flow. But whoever among you disbelieves after that has indeed strayed from the straight path.'" He says to them: If you fulfill what I have obligated upon you, and do not shrink from fighting as you shrank the first time, I will make the reward for this an expiation for the punishment that befell you for that. As God Almighty said to those who lagged behind from among the Bedouins ¹⁰ from the Messenger of God, peace and blessings be upon him, in the campaign of al-Hudaybiyya ¹¹: "Say to those who lagged behind among the Bedouins: 'You will be called to a people of great might; you will fight them or they will submit. So if you obey, God will give you a good reward; but if you turn away as you turned away before, He will punish you with a painful punishment.'" Thus God Almighty said to the Children of Israel: "But whoever among you disbelieves after that has indeed strayed from the straight path." Then He blamed them for their evil conduct and breaking their covenants, just as He blamed those after them from the Christians for their differences in their religion and their creeds. We have mentioned this in the Tafsir ¹² in detail, and praise be to God. The point is that God Almighty commanded Moses, peace be upon him, to write the names of the fighting men from the Children of Israel—those who bear arms and fight, from those who had reached twenty years and above—and to appoint over each tribe a chief from among them. The first tribe: the tribe of Reuben, because he was Jacob's firstborn. The number of fighting men among them was forty-six thousand five hundred, and their chief was Elizur son of Shedeur ¹³. The second tribe: the tribe of Simeon. They were fifty-nine thousand three hundred, and their chief was Shelumiel son of Zurishaddai ¹⁴. The third tribe: the tribe of Judah. They were seventy-four thousand six hundred, and their chief was Nahshon son of Amminadab. The fourth tribe: the tribe of Issachar. They were fifty-four thousand four hundred, and their chief was Nethanel son of Zuar ¹⁵. The fifth tribe: the tribe of Joseph, peace be upon him. They were forty thousand five hundred, and their chief was Joshua son of Nun. The sixth tribe: the tribe of Manasseh. They were thirty-one thousand two hundred, and their chief was Gamaliel son of Pedahzur. The seventh tribe: the tribe of Benjamin. They were thirty-five thousand four hundred, and their chief was Abidan son of Gideoni. The eighth tribe: the tribe of Gad. They were forty-five thousand six hundred and fifty men, and their chief was Eliasaph son of Reuel. The ninth tribe: the tribe of Asher. They were forty-one thousand five hundred, and their chief was Pagiel son of Ocran. The tenth tribe: the tribe of Dan. They were sixty-two thousand seven hundred, and their chief was Ahiezer son of Ammishaddai ¹⁶. The eleventh tribe: the tribe of Naphtali. They were fifty-three thousand four hundred, and their chief was Ahira son of Enan. This is the text of their book that is in their hands, and God knows best.

And the tribe of Levi was not counted among them ¹⁷, for God commanded Moses not to count them with the others, because they were entrusted with carrying the Ark of the Testimony, setting it up, storing it ¹⁸, erecting it, and carrying it when they traveled. They were the tribe of Moses and Aaron, peace be upon them, and they numbered twenty-two thousand, from one month old and upward. They themselves were divided into clans, each clan having a group responsible for the Ark of the Tent of Meeting, guarding it, preserving it, and attending to its needs, setting it up and carrying it. They all surrounded it, encamping and traveling in front of it, to its right, left, and behind. The total number of fighting men, excluding the Levites, was five hundred and seventy-one thousand six hundred and fifty-six. However, they said: The number of the Children of Israel who were twenty years old and above, bearing arms, was six hundred and three thousand five hundred and fifty-five men, besides the Levites. But this is questionable, for all the preceding totals, as we found in their book, do not match the total they mentioned. And God knows best. The Levites, entrusted with guarding the Ark of the Tent of Meeting, marched in the midst of the Children of Israel, like a heart. The head of the right wing was the tribe of Reuben, the head of the left wing was the tribe of Dan, and the tribe of Naphtali ¹⁹ formed the rear guard. Moses, peace be upon him, by God's command, established the priesthood in the family of Aaron, as it had been for their father before them. They were: Nadab, his firstborn, Abihu, Eleazar, and Ithamar. The point is that none of the Children of Israel remained who had hesitated to enter the city of the giants, those who said: "Go, you and your Lord, and fight; we will sit here." This was narrated by al-Thawri from Abu Sa'id from 'Ikrimah from Ibn 'Abbas, and also by Qatadah and 'Ikrimah, and al-Suddi narrated it from Ibn 'Abbas, Ibn Mas'ud, and some Companions. Ibn 'Abbas and other scholars of the early and later generations said: Moses and Aaron before him both died in the wilderness. Ibn Ishaq claimed that it was Moses who conquered Jerusalem, but Joshua was at the forefront of his army. He mentioned in his account of Moses' journey to Jerusalem the story of Balaam son of Beor, about whom God said: "And recite to them the news of him to whom We gave Our signs, but he detached himself from them, so Satan pursued him, and he became of the deviators. And if We had willed, We could have elevated him thereby, but he clung to the earth and followed his own desire. So his example is like that of the dog: if you drive him away, he pants, or if you leave him, he pants. That is the example of the people who denied Our signs. So relate the stories that perhaps they will give thought. How evil an example are the people who denied Our signs and wronged themselves." ²⁰ We have mentioned his story in the commentary, and that he—according to Ibn 'Abbas and others—knew the Greatest Name. His people asked him to curse Moses and his people, but he refused. When they insisted, he mounted his donkey and set out toward the camp of the Children of Israel. When he came in sight of them, his donkey lay down. He beat it until it stood up, then it went a little way and lay down again. He beat it more severely than the first time, and it stood up, then lay down again. He beat it, and it said to him: "O Balaam, where are you going? Do you not see the angels before me, turning me back from this direction? Are you going to the prophet of God and the believers to curse them?" But he did not desist; he beat it until it carried him to the top of Mount Hasban. He looked down at the camp of Moses and the Children of Israel and began to curse them, but his tongue would not obey him except to bless Moses and his people and curse his own people. They blamed him for that, and he excused himself, saying that only this came out. His tongue hung out ²¹ until it fell on his chest, and he said to his people: "Now I have lost both this world and the Hereafter; nothing remains but deceit and trickery." Then he ordered his people to adorn women and send them with goods to sell to them and to expose themselves to them, so that they might fall into fornication. For if any of them committed fornication, they would be overcome. So they did, adorning their women and sending them to the camp. A woman named Kashti ²² passed by a great man of the Children of Israel, Zimri son of Salu, who was said to be the head of the tribe of Simeon [son of Jacob ²³]. He took her into his tent, and when he had intercourse with her, God sent a plague upon the Children of Israel, which raged among them. When the news reached Phinehas son of Eleazar son of Aaron, he took his spear, which was made of iron, entered the tent upon them, and pierced them both together. Then he came out with them to the people, the spear in his hand, leaning on his hip and supporting it against his beard, raising them toward the sky, saying: "O God, thus do we to those who disobey You." And the plague was lifted. The total number of those who died at that hour was seventy thousand, though some say twenty thousand. Phinehas was the firstborn of his father Eleazar son of Aaron. Therefore, the Children of Israel give to the descendants of Phinehas the shoulder ²⁴, the arm, and the jaw from the sacrifice, and they have the firstborn of their wealth and themselves. This story of Balaam that Ibn Ishaq mentioned is authentic, and many early scholars have mentioned it. However, perhaps it occurred when Moses first intended to enter Jerusalem upon his departure from Egypt, and perhaps that is what Ibn Ishaq meant, but it is different from what some transmitters understood from him. We have already presented from the text of the Torah what supports some of this. And God knows best. Perhaps this was another story that occurred during their journey in the wilderness, for in this context there is mention of "Hasban," which is far from the land of Jerusalem. Or perhaps this army was the one under Moses, with Joshua son of Nun in command, when they left the wilderness heading for Jerusalem, as al-Suddi explicitly stated. And God knows best. In any case, the majority view is that Aaron died in the wilderness about two years before his brother Moses, and Moses also died in the wilderness, as we have mentioned. And that he asked his Lord ²⁵ to bring him near to Jerusalem, and his request was granted. Thus, the one who led them out of the wilderness and headed with them toward Jerusalem was Joshua son of Nun, peace be upon him. The People of the Book and other historians mention that he crossed the Jordan River with the Children of Israel and arrived at Jericho, which was one of the most fortified cities in terms of walls, with the highest palaces, and the most populous. He besieged it for six months. Then they surrounded it one day and blew the trumpets—meaning the horns—and shouted with one shout, and its wall collapsed and fell flat. They entered it and took whatever spoils they found, killing twelve thousand men and women. They fought many kings, and it is said that Joshua overcame thirty-one kings of Syria. They mentioned that his siege continued until a Friday afternoon. When the sun was about to set, and the Sabbath—which had been prescribed for them at that time—was about to begin, he said to it: "You are commanded, and I am commanded. O God, hold it back for me." So God held it back for him until he was able to conquer the city, and He commanded the moon to stop at its rising. This implies that this night was the fourteenth of the first month. This is the story of the sun mentioned in the hadith that I will mention.

As for the story of the moon, it is from the People of the Book (Ahl al-Kitāb), and it does not contradict the ḥadīth; rather, it contains an additional benefit to be derived, so it is neither to be believed nor disbelieved. However, their mention that this occurred during the conquest of Jericho (Arīḥā) is questionable. And it seems—and God knows best—that this happened during the conquest of Jerusalem (Bayt al-Maqdis), which is the greater objective, while the conquest of Jericho was a means to it. And God knows best. Imām Aḥmad said: Aswad ibn ‘Āmir narrated to us, Abū Bakr narrated to us, from Hishām, from Ibn Sīrīn, from Abū Hurayrah, who said: The Messenger of God (ṣallā Allāhu ‘alayhi wa-sallam) said: "Indeed, the sun was not detained for any human except for Yūsha‘ (Joshua), during the nights he marched to Jerusalem (Bayt al-Maqdis)." Aḥmad alone narrated it through this chain, and it meets the criteria of al-Bukhārī. This indicates that the one who conquered Jerusalem was Yūsha‘ ibn Nūn (upon him peace), not Mūsā (Moses), and that the detention of the sun was during the conquest of Jerusalem, not Jericho, as we have said. It also indicates that this was among the special distinctions of Yūsha‘ (upon him peace). This points to the weakness of the ḥadīth we narrated: that the sun returned until ‘Alī ibn Abī Ṭālib prayed the ‘Aṣr prayer after it had been missed due to the Prophet (ṣallā Allāhu ‘alayhi wa-sallam) sleeping on his knee, and he asked the Messenger of God to ask God to return it so he could pray ‘Aṣr, and it returned. Aḥmad ibn Abī Ṣāliḥ al-Miṣrī declared it authentic (ṣaḥḥaḥahu), but it is not found in any of the Ṣaḥīḥ collections or Ḥasan collections. It is among those matters for which there would be abundant motivation to transmit, yet it was transmitted solely by an unknown woman from the Household (Ahl al-Bayt), whose status is unknown. And God knows best. Imām Aḥmad said: ‘Abd al-Razzāq narrated to us, Ma‘mar narrated to us, from Hammām, from Abū Hurayrah, who said: The Messenger of God (ṣallā Allāhu ‘alayhi wa-sallam) said: "A prophet among the prophets waged war and said to his people: 'Let no man follow me who has married a woman and wishes to consummate the marriage but has not yet done so, nor one who has built a house and not yet raised its roof, nor one who has bought sheep or pregnant camels and is waiting for their offspring.' He then marched and approached the town at the time of ‘Aṣr prayer or near it. He said to the sun: 'You are commanded, and I am commanded. O God, detain it for me a while.' So it was detained for him until God granted him victory. He said: 'They gathered the spoils, and fire came to consume them, but it refused to eat them.' He said: 'Is there treachery (ghulūl) among you? Let a man from every tribe pledge allegiance to me.' So they pledged allegiance, and the hand of one man stuck to his hand. He said: 'The treachery is among you; let your tribe pledge allegiance to me.' His tribe pledged allegiance, and the hands of two or three men stuck. He said: 'The treachery is among you; you have been treacherous.' So they brought out a gold head like that of a cow. He placed it with the wealth on the open ground, and fire came and consumed it. Spoils were not lawful for anyone before us; that is because God saw our weakness and incapacity and made them lawful for us." Muslim alone narrated it through this chain. Al-Bazzār also narrated it via Mubārak ibn Faḍālah, from ‘Ubayd Allāh, from Sa‘īd al-Maqburī, from Abū Hurayrah, from the Prophet (ṣallā Allāhu ‘alayhi wa-sallam), similarly. He said: Muḥammad ibn ‘Ajlān narrated it from Sa‘īd al-Maqburī. He said: Qatādah narrated it from Sa‘īd ibn al-Musayyab, from Abū Hurayrah, from the Prophet (ṣallā Allāhu ‘alayhi wa-sallam). The point is that when they entered the gate of the city, they were commanded to enter it prostrating (sujjadan), i.e., bowing in humility, thanking God Almighty for the great conquest He had granted them, which God had promised them, and to say upon their entry: "Ḥiṭṭah" (meaning: "Remove from us our sins that have passed," due to their previous reluctance). For this reason, when the Messenger of God (ṣallā Allāhu ‘alayhi wa-sallam) entered Mecca on the day of its conquest, he entered riding his she-camel, humble, praising and thanking God, until the forelock of his beard—the tip of his beard—touched the pommel of his saddle, due to his lowering his head in submission to God Almighty, while with him were troops and armies, from whom nothing was seen but their eyes, especially the green battalion containing the Messenger of God (ṣallā Allāhu ‘alayhi wa-sallam). Then, when he entered, he performed a ritual bath (ghusl) and prayed eight rak‘ahs, which is the prayer of thanksgiving for victory, according to the well-known view of the scholars. It is also said that it was the Ḍuḥā prayer, and nothing led this proponent to say this except that it occurred at the time of Ḍuḥā. As for the Children of Israel (Banū Isrā’īl), they violated what they were commanded, both in word and deed. They entered the gate crawling on their buttocks, saying: "Ḥabbah fī sha‘rah" (a grain in a hair), and in another narration: "Ḥinṭah fī sha‘rah" (wheat in a hair). In summary, they altered what they were commanded and mocked it, as God Almighty said, relating from them in Sūrat al-A‘rāf, which is Meccan: "And when it was said to them, 'Dwell in this town and eat from it wherever you wish, and say, 'Relief,' and enter the gate prostrating; We will forgive you your sins; We will increase the doers of good.' But those who wronged among them changed the word to other than what was said to them. So We sent upon them a punishment from the sky for the wrong they were doing." (Qur’an 7:161-162) And He said in Sūrat al-Baqarah, which is Medinan, addressing them: "And when We said, 'Enter this town and eat from it abundantly wherever you wish, and enter the gate prostrating and say, 'Relief'; We will forgive you your sins, and We will increase the doers of good.' But those who wronged changed the word to other than what was said to them. So We sent down upon those who wronged a punishment from the sky for the wickedness they were committing." (Qur’an 2:58-59) Al-Thawrī said, from al-A‘mash, from al-Minhāl ibn ‘Amr, from Sa‘īd ibn Jubayr, from Ibn ‘Abbās, regarding "and enter the gate prostrating": He said: Bowing, through a small gate. Al-Ḥākim, Ibn Jarīr, and Ibn Abī Ḥātim narrated it. Similarly, al-‘Awfī narrated from Ibn ‘Abbās, and al-Thawrī narrated from Ibn Isḥāq, from al-Barā’. Mujāhid, al-Suddī, and al-Ḍaḥḥāk said: The gate is the Gate of Ḥiṭṭah from Iliyā’ (Jerusalem), the Holy House (Bayt al-Maqdis). Ibn Mas‘ūd said: They entered with their heads raised, contrary to what they were commanded. This does not contradict Ibn ‘Abbās’s statement that they entered crawling on their buttocks. Similarly, in the ḥadīth we will cite later, they entered crawling while raising their heads. His statement: "and say, 'Ḥiṭṭah'"—the wāw here is circumstantial (ḥāliyyah), not conjunctive, meaning: "Enter prostrating while saying, 'Ḥiṭṭah.'" Ibn ‘Abbās, ‘Aṭā’, al-Ḥasan, Qatādah, and al-Rabī‘ said: They were commanded to seek forgiveness. Al-Bukhārī said: Muḥammad narrated to us, ‘Abd al-Raḥmān ibn Mahdī narrated to us, from Ibn al-Mubārak, from Ma‘mar, from Hammām ibn Munabbih, from Abū Hurayrah, from the Prophet (ṣallā Allāhu ‘alayhi wa-sallam), who said: "It was said to the Children of Israel: 'Enter the gate prostrating and say, 'Ḥiṭṭah,' and We will forgive you your sins.' But they altered it, so they entered crawling on their buttocks and said, 'Ḥabbah fī sha‘rah.'" Al-Nasā’ī similarly narrated it from the ḥadīth of Ibn al-Mubārak in part, and he narrated it from Muḥammad ibn Ismā‘īl ibn Ibrāhīm, from Ibn Mahdī, as a mawqūf (stopped) narration. ‘Abd al-Razzāq said: Ma‘mar informed us, from Hammām ibn Munabbih, that he heard Abū Hurayrah say: The Messenger of God (ṣallā Allāhu ‘alayhi wa-sallam) said: "God said to the Children of Israel: 'Enter the gate prostrating and say, 'Ḥiṭṭah,' and We will forgive you your sins.' But they altered it, so they entered the gate crawling on their buttocks and said, 'Ḥabbah fī sha‘rah.'" Al-Bukhārī, Muslim, and al-Tirmidhī narrated it from the ḥadīth of ‘Abd al-Razzāq, and al-Tirmidhī said: Ḥasan Ṣaḥīḥ.

Muhammad ibn Ishaq said: Their alteration was as Salih ibn Kisan narrated to me, from Salih, the freed slave of al-Taw'ama, from Abu Hurayra and from one I do not suspect, from Ibn 'Abbas, that the Messenger of Allah, may Allah bless him and grant him peace, said: "They entered the gate which they were commanded to enter in prostration, crawling on their buttocks, saying: 'Wheat in a barley grain.'" And Asbat narrated from al-Suddi from Murra from Ibn Mas'ud regarding His saying: "But those who wronged changed the word to other than what was said to them" [2:59]. He said: They said: "Hatta saqatha azma mazya" ²⁶, which in Arabic means: "A red wheat grain with a black hair in it." And Allah the Exalted mentioned that He punished them for this disobedience by sending the plague ²⁷ which He sent down upon them, as is established in the two Sahihs ²⁸ from the hadith of al-Zuhri from 'Amir ibn Sa'd, and from the hadith of Malik from Muhammad ibn al-Munkadir and Salim Abu al-Nadr, from 'Amir ibn Sa'd, from Usama ibn Zayd, from the Messenger of Allah, may Allah bless him and grant him peace, that he said: "Indeed, this pain or sickness is a punishment ²⁹ with which some nations before you were punished." And al-Nasa'i and Ibn Abi Hatim narrated—and this is his wording—from the hadith of al-Thawri from Habib ibn Abi Thabit from Ibrahim from Sa'd ibn Abi Waqqas from his father, and Usama ibn Zayd and Khuzayma ibn Thabit, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "The plague is a punishment of torment with which those before you were punished." And al-Dahhak said from Ibn 'Abbas: "Al-rijz" is the torment, and likewise said Mujahid, Abu Malik, al-Suddi, al-Hasan, and Qatada. And Abu al-'Aliya said: It is anger. And al-Sha'bi said: "Al-rijz" is either the plague or the cold. And Sa'id ibn Jubayr said: It is the plague. And when the hand of the Children of Israel was established over Bayt al-Maqdis ³⁰, they remained in it, and among them was the Prophet of Allah, Yusha' ³¹, judging between them by the Book of Allah, the Torah, until Allah took him to Himself, and he was one hundred and twenty-seven years old. His lifespan after Musa ³² was twenty-seven years.

1. القرآن : The Qur'an, the holy book of Islam.
2. الصحيح : Al-Sahih, referring to Sahih al-Bukhari or Sahih Muslim, the most authentic hadith collections.
3. كليم الله : Kalim Allah, meaning 'the one who spoke with God,' a title of Moses.
4. بيت المقدس : Bayt al-Maqdis, the Holy House, referring to Jerusalem or the Temple Mount.
5. قبة الزمان : Qubbat al-Zaman, the Tent of Meeting, the tabernacle where God spoke to Moses.
6. السفر الثالث : The third book, referring to the Book of Numbers in the Torah.
7. الجزية : Jizya, a tax paid by non-Muslims under Islamic rule.
8. الجرف : Al-Jurf, a location near Medina where Usama's army camped.
9. الزكاة : Zakah, obligatory almsgiving in Islam.
10. الأعراب : Al-A'rab, the Bedouins, nomadic Arabs.
11. الحديبية : Al-Hudaybiyya, a treaty between Muslims and Quraysh in 628 CE.
12. التفسير : Tafsir, exegesis or commentary on the Qur'an.
13. اليصور بن شديئور : Elizur son of Shedeur, a chief of Reuben (Numbers 1:5).
14. شلوميئيل بن هوريشداي : Shelumiel son of Zurishaddai, a chief of Simeon (Numbers 1:6).
15. نشائيل بن صوعر : Nethanel son of Zuar, a chief of Issachar (Numbers 1:8).
16. أخيعزر بن عمشداى : Ahiezer son of Ammishaddai, a chief of Dan (Numbers 1:12).
17. Banu Lawi : The tribe of Levi, one of the twelve tribes of Israel, set apart for religious duties.
18. khazniha : Storing or guarding the Ark; possibly a variant reading or interpretation.
19. Banu Niftali : The tribe of Naphtali, one of the twelve tribes of Israel.
20. Qur'an 7:175-177 : Reference to the story of Balaam in the Quran.
21. indala'a : His tongue hung out or protruded, indicating a divine punishment.
22. Kashti : Name of the Midianite woman involved in the incident with Zimri; also known as Cozbi in the Bible (Numbers 25:15).
23. Sham'un ibn Ya'qub : Simeon son of Jacob, one of the twelve patriarchs.
24. al-lubbah : The shoulder (of a sacrificial animal), a priestly portion.
25. rabbahu : His Lord; referring to Moses asking God to bring him near to Jerusalem.
26. Hatta saqatha azma mazya : Nonsensical words in Arabic that the Israelites substituted for the original command, meaning something like 'wheat in a barley grain' according to Ibn Mas'ud's interpretation.
27. plague : The Arabic word 'ta'un' refers to a plague or epidemic disease, often interpreted as a divine punishment.
28. two Sahihs : Refers to the two most authentic hadith collections: Sahih al-Bukhari and Sahih Muslim.
29. punishment : The Arabic word 'rijz' can mean punishment, torment, or a divine affliction; here interpreted as the plague.
30. Bayt al-Maqdis : Arabic for Jerusalem, specifically the Temple Mount or the Holy House (al-Aqsa Mosque).
31. Yusha' : Arabic name for Joshua, the prophet who succeeded Moses and led the Israelites into the Promised Land.
32. Musa : Arabic name for Moses, the prophet who received the Torah.

The story of al-Khiḍr [1] and Ilyās [2], peace be upon them both.

The mention of the stories of al-Khiḍr and Ilyās, peace be upon them. As for al-Khiḍr: It has been previously mentioned that Mūsā, peace be upon him, journeyed to him in pursuit of the [divine] knowledge he possessed, and Allah related [some of] their story in His Mighty Book in Sūrat al-Kahf. We have mentioned that in its interpretation there, and we present here the mention of the ḥadīth that explicitly mentions al-Khiḍr, peace be upon him, and that the one who journeyed to him was Mūsā ibn ʿImrān, the Prophet of the Children of Israel, peace be upon him, upon whom the Torah was revealed. There has been disagreement concerning al-Khiḍr regarding his name, lineage, prophethood, and his life until now—according to various opinions—which I will mention for you here, if Allah wills, and by His might and power. Al-Ḥāfiẓ Ibn ʿAsākir said: It is said that he is al-Khiḍr ibn Ādam, peace be upon him, from his own loins. Then he narrated via al-Dāraquṭnī: Muḥammad ibn al-Fatḥ al-Qalānisī narrated to us, al-ʿAbbās ibn ʿAbd Allāh al-Rūmī narrated to us, Rawwād ibn al-Jarrāḥ narrated to us, Muqātil ibn Sulaymān narrated to us, from al-Ḍaḥḥāk, from Ibn ʿAbbās, who said: Al-Khiḍr is the son of Ādam from his own loins, and his lifespan was prolonged until he would deny the Dajjāl. This is disconnected (munqaṭiʿ) and strange (gharīb). Abū Ḥātim Sahl ibn Muḥammad ibn ʿUthmān al-Sijistānī said: I heard our elders, among them Abū ʿUbaydah and others, say: The longest-lived of the children of Ādam is al-Khiḍr, and his name is Khaḍrūn ibn Qābīl ibn Ādam. He said: And Ibn Isḥāq mentioned that when death approached Ādam [peace be upon him], he informed his sons that the Flood would occur among the people, and he instructed them that when that happened, they should carry his body with them in the Ark and bury him [with them] in a place he designated for them. When the Flood occurred, they carried him with them. When they descended to the earth, Nūḥ commanded his sons to take his body and bury it where he had instructed. They said, "The earth has no inhabitants and is desolate," but he urged and encouraged them to do so. He said, "Indeed, Ādam prayed for the one who would undertake his burial to have a long life." So they feared to journey to that place at that time, and his body remained with them until al-Khiḍr was the one who undertook his burial, and Allah fulfilled what He had promised him. Thus, he lives for as long as Allah wills for him to live. Ibn Qutaybah mentioned in al-Maʿārif, from Wahb ibn Munabbih, that the name of al-Khiḍr is "Balyā," and it is said Balyā ibn Malkān ibn Fālagh ibn ʿĀmir? ibn Shālikh ibn Arfakhshad ibn Sām ibn Nūḥ, peace be upon him. Ismāʿīl ibn Abī Uways said: The name of al-Khiḍr—according to what has reached us, and Allah knows best—is al-Muʿammar ibn Mālik ibn ʿAbd Allāh ibn Naṣr ibn al-Azd. Others said: He is Khaḍrūn ibn ʿAmiyāyīl ibn al-Yafaz ibn al-ʿAyṣ ibn Isḥāq ibn Ibrāhīm al-Khalīl. It is also said he is Aramyā ibn Ḥalqīyā, and Allah knows best. It was said that he was the son of Firʿawn, the companion of Mūsā, the king of Egypt. This is very strange. Ibn al-Jawzī said: Muḥammad ibn Ayyūb narrated it from Ibn Lahīʿah, and both are weak. It was said: He is the son of Mālik, and he is the brother of Ilyās, as stated by al-Suddī, as will come. It was said that he was at the forefront of Dhū al-Qarnayn. It was said that he was the son of one of those who believed in Ibrāhīm al-Khalīl and migrated with him. It was said that he was a prophet in the time of Bishtāsb ibn Bahrāsb. Ibn Jarīr said: The correct view is that he was advanced in the time of Afrīdūn ibn Athfiyān until Mūsā, peace be upon him, encountered him. Al-Ḥāfiẓ Ibn ʿAsākir narrated from Saʿīd ibn al-Musayyab that he said: Al-Khiḍr's mother was a Byzantine (Rūmiyyah) and his father was a Persian (Fārisī). [There has also come what indicates that he was from the Children of Israel in the time of Firʿawn as well. Abū Zurʿah said in Dalāʾil al-Nubuwwah: Ṣafwān ibn Ṣāliḥ al-Dimashqī narrated to us, al-Walīd narrated to us, Saʿīd ibn Bashīr narrated to us, from Qatādah, from Mujāhid, from Ibn ʿAbbās, from Ubayy ibn Kaʿb, from the Messenger of Allah, may Allah bless him and grant him peace: That on the night of his Ascension (Isrāʾ), he found a pleasant fragrance and said, "O Jibrīl, what is this pleasant fragrance?" He said, "This is the scent of the grave of the woman who combed (al-māshiṭah) and her two sons and her husband." He said: The beginning of that was that al-Khiḍr was among the most noble of the Children of Israel, and he used to pass by a monk in his hermitage. The monk would look out at him and teach him Islam. When al-Khiḍr reached maturity, his father married him to a woman, and he taught her Islam, taking a pledge from her that she would not inform anyone. He did not approach women, then he divorced her. Then his father married him to another, and he taught her Islam, taking a pledge from her that she would not inform anyone, then he divorced her. One of them kept it secret, but the other disclosed it against him. So he fled until he came to an island in the sea. Two men came to gather firewood and saw him; one kept it secret, but the other disclosed it against him. He said, "I have seen al-Khiḍr." It was said, "And who saw him with you?" He said, "So-and-so." So he was asked, but he kept it secret. It was part of their religion that whoever lied would be killed, so he was killed. The one who kept it secret had married the woman who kept it secret. He said: While she was combing the daughter of Firʿawn, the comb fell from her hand, and she said, "May Firʿawn perish!" So she informed her father. The woman had two sons and a husband. He sent for them and tried to persuade the woman and her husband to recant their religion, but they refused. He said, "I will kill you both." They said, "It would be kindness from you if you kill us to place us in a single grave." So he placed them in a single grave. He said, "I have not found a fragrance sweeter than theirs, and they have entered Paradise." The story of Māʾilah bint Firʿawn has already been mentioned, and this comb in the matter of al-Khiḍr may be interpolated from the speech of Ubayy ibn Kaʿb or ʿAbd Allāh ibn ʿAbbās, and Allah knows best.] Some said: His kunyah is Abū al-ʿAbbās, and this is most likely, and Allah knows best. That al-Khiḍr is a nickname that became predominant over him. Al-Bukhārī [may Allah have mercy on him] said: Muḥammad ibn Saʿīd al-Aṣbahānī narrated to us, Ibn al-Mubārak narrated to us, from Maʿmar, from Hammām, from Abū Hurayrah, from the Prophet, may Allah bless him and grant him peace, who said: "He was only named al-Khiḍr because he sat on a white furwah (barren land/dry grass), and behold, it shook behind him, turning green." Al-Bukhārī alone narrated it, and likewise ʿAbd al-Razzāq narrated it from Maʿmar with it. Then ʿAbd al-Razzāq said: Al-Furwah is the white grass and what resembles it, meaning the dry, withered vegetation. Al-Khaṭṭābī said: And Abū ʿUmar said: Al-Furwah is the white land that has no vegetation. Others said: It is the dry, withered vegetation, likened to furwah (scalp skin), and from this comes the term "furwat al-raʾs" (scalp), which is its skin with the hair on it, as the poet al-Rāʿī said: And indeed you see the Abyssinian around our tents * joyful when he obtains one day some food With a flat nose and deaf, as if the furwah (scalp) of his head * was sown, and its sides sprouted pepper Al-Khaṭṭābī said: [And it is said] He was only named al-Khiḍr because of his beauty and the radiance of his face. I (the author) say: This does not contradict what is established in the Ṣaḥīḥ. If it is necessary to choose one explanation, then what is established in the Ṣaḥīḥ is more appropriate and stronger; indeed, no attention should be paid to anything else. Al-Ḥāfiẓ Ibn ʿAsākir also narrated this ḥadīth via Ismāʿīl ibn Ḥafṣ ibn ʿUmar al-Ablī: ʿUthmān and Abū Jazī and Hammām ibn Yaḥyā narrated to us, from Qatādah, from ʿAbd Allāh ibn al-Ḥārith ibn Nawfal, from Ibn ʿAbbās, from the Prophet, may Allah bless him and grant him peace, who said: "He was only named al-Khiḍr because he prayed on a white furwah, and it shook, turning green." This is strange (gharīb) from this chain. Qabīṣah said, from al-Thawrī, from Manṣūr, from Mujāhid, who said: He was only named al-Khiḍr because when he prayed, everything around him turned green.

It was previously mentioned that when Moses and Joshua, peace be upon them, returned retracing their steps, they found him on a green carpet on the surface of the sea, covered with a garment whose ends were placed under his head and feet. Moses, peace be upon him, greeted him, and he uncovered his face, returned the greeting, and said: "How is there peace in your land? Who are you?" He said: "I am Moses." He said: "The prophet ¹ of the Children of Israel?" He said: "Yes." Then what God related about them in His Book occurred between them. The context of the story indicates his prophethood in several ways: First: His statement, the Exalted: "Then they found one of Our servants whom We had granted mercy from Us and taught him knowledge from Our presence." Second: Moses' statement to him: "May I follow you so that you may teach me something of that knowledge which you have been taught?" He said: "Indeed, you will never be able to bear with me patiently. And how can you bear that which you do not comprehend?" He said: "You will find me, if God wills, patient, and I will not disobey you in any matter." He said: "Then if you follow me, do not ask me about anything until I myself mention it to you." If he were a saint and not a prophet ², Moses would not have addressed him with such an address, nor would he have responded to Moses in this manner. Rather, Moses only asked to accompany him to attain the knowledge that God had specially given him. If he were not a prophet, he would not be infallible, and Moses—who is a great prophet and noble messenger, obligated to be infallible—would not have such great desire and strong request for the knowledge of a non-infallible saint. Moreover, he resolved to go to him and search for him, even if it took ages of time—it is said eighty years. Then when he met him, he humbled himself before him, magnified him, and followed him in the manner of one benefiting from him. This indicates ³ that he is a prophet like him, receiving revelation as he does, and that he was distinguished with divine sciences and prophetic secrets that God did not reveal to Moses the Interlocutor, the noble prophet of the Children of Israel. Al-Rummani ⁴ himself used this same argument for the prophethood of al-Khidr, peace be upon him. Third: Al-Khidr proceeded to kill that boy, and that was only due to revelation from the All-Knowing King. This is an independent proof of his prophethood and a clear evidence of his infallibility, because a saint is not permitted to proceed to kill souls merely based on what is cast into his mind, since his thought is not necessarily infallible, as error is possible for him by consensus. When al-Khidr proceeded to kill that boy who had not reached puberty, knowing that if he grew up he would disbelieve and lead his parents to disbelief due to their intense love for him, so they would follow him in it, then in killing him there is a great benefit outweighing the preservation of his life, to protect his parents from falling into disbelief and its punishment. This indicates his prophethood and that he is supported by God with his infallibility. I have seen Shaykh Abu al-Faraj ibn al-Jawzi approach this same argument in proving the prophethood of al-Khidr and deemed it sound. Al-Rummani also narrated the argument for it. Fourth: When al-Khidr interpreted the meanings of his actions for Moses and clarified the reality of his matter, he said after all that: "As a mercy from your Lord, and I did not do it of my own accord"—meaning, I did not do it from myself, but rather ⁵ I was commanded and revealed to me therein. So these aspects indicate his prophethood. This does not negate his sainthood, nor even his messengership, as others have said. As for the view that he is an angel, it is extremely strange ⁶. If his prophethood is established—as we have mentioned—there remains no basis for those who claim his sainthood and that the saint may perceive the reality of things beyond the people of the outward law, nor any support they rely upon. As for the disagreement about his existence up to our present time, the majority hold that he remains to this day. It is said because he buried Adam after they came out from the Flood, so he received the prayer of his father Adam for long life; and it is said because he drank from the Spring of Life and thus lived. They have mentioned reports they cite as evidence for his survival until now. We will present them [along with others ⁷] if God the Exalted wills, and in Him is trust. These are his counsels to Moses when he said: "This is the parting between me and you. I will inform you of the interpretation of that which you could not bear patiently." Many disconnected traditions have been narrated concerning that. Al-Bayhaqi said: Abu Sa'id ibn Abi 'Amr informed us, Abu 'Abd Allah al-Saffar narrated to us, Abu Bakr ibn Abi al-Dunya narrated to us, Ishaq ibn Isma'il narrated to us, Jarir narrated to us, Abu 'Abd Allah al-Malti narrated to me, saying: When Moses wanted to part from al-Khidr, Moses said to him: "Advise me." He said: "Be beneficial, not harmful; be cheerful, not angry; abandon obstinacy; and do not walk without need." In another narration there is the addition: "And do not laugh except at something amazing." Wahb ibn Munabbih said: Al-Khidr said: "O Moses, people are tormented in this world according to the extent of their concerns for it!" Bishr ibn al-Harith al-Hafi said: Moses said to al-Khidr: "Advise me." He said: "May God make obedience to Him easy for you." A marfu' hadith has been narrated concerning that by Ibn 'Asakir from the chain of Zakariyya ibn Yahya al-Waqqad—except that he is among the great liars—who said: It was recited to 'Abd Allah ibn Wahb while I was listening, al-Thawri said, Mujalid said, Abu al-Waddak said, Abu Sa'id al-Khudri said, 'Umar ibn al-Khattab said, the Messenger of God, may God bless him and grant him peace, said: "My brother Moses said: 'O Lord'—and he mentioned his word—then al-Khidr came to him, a young man with pleasant scent, white garments, and tucked up. He said: 'Peace and mercy of God be upon you, O Moses son of 'Imran. Your Lord sends you greetings of peace.' Moses said: 'He is Peace, and to Him belongs peace, and praise be to God, Lord of the worlds, whose blessings I cannot count, nor can I render thanks except with His help.' Then Moses said: 'I want you to advise me with a counsel by which God may benefit me after you.' Al-Khidr said: 'O seeker of knowledge, the speaker is less weary than the listener, so do not bore your companions when you speak to them. Know that your heart is a vessel, so see what you fill your vessel with. Turn away from ⁸ this world and cast it behind you, for it is not an abode for you, nor do you have a permanent place in it. It is only made as a provision for servants and a supply from it for the Day of Return ⁹. Train your soul to patience, and you will be free from sin. O Moses, devote yourself to knowledge if you desire it, [for knowledge is only for those who devote themselves to it; do not be one who talks much about knowledge and babbles ⁴], for much speech disgraces scholars and reveals the faults of the foolish. Rather, adhere to moderation, for that is from success and right guidance. Turn away from the ignorant and be patient with them, and forbear with the foolish, for that is the act of the wise and the adornment of scholars. If the ignorant insults you, remain silent out of forbearance, and avoid him out of prudence, for what remains of his ignorance against you and his insult to you is greater and more serious. O son of 'Imran, do not think that you have been given but little knowledge, for excess and rashness are from rushing and affectation. O son of 'Imran, do not open a door whose closing you do not know, nor close a door whose opening you do not know. O son of 'Imran, how can one whose appetite for this world does not cease, whose desire for it does not end, who belittles his state, and who accuses God in what He has decreed for him, be a ascetic ¹⁰? Can one overcome by his passion refrain from desires? Or will seeking knowledge benefit him when ignorance has encompassed him? For his effort is toward his Hereafter while he is inclined to his worldly life."

O Moses, learn what you have learned to act upon it, and do not learn it to speak of it, lest its ruin be upon you and its light for others. O Moses son of Imran, make asceticism and piety your garment, and knowledge and remembrance your speech, and multiply good deeds, for you will inevitably commit evil deeds, and shake your heart with fear, for that pleases your Lord, and do good, for you will inevitably do evil. You have been admonished if you remember. He said: Then al-Khidr ¹¹ turned away, and Moses remained sorrowful, distressed, weeping. This hadith is not authentic, and I think it is from the fabrication of Zakariyya ibn Yahya al-Waqqad al-Misri, and more than one [of the imams] has declared him a liar. And it is surprising that al-Hafiz ¹² Ibn 'Asakir remained silent about it. Al-Hafiz Abu Nu'aym al-Isbahani said: Sulayman ibn Ahmad ibn Ayyub al-Tabarani narrated to us, from 'Amr ibn Ishaq ibn Ibrahim ibn al-'Ala' al-Himsi, from Muhammad ibn al-Fadl ibn 'Imran al-Kindi, from Baqiyya ibn al-Walid, from Muhammad ibn Ziyad, from Abu Umama, that the Messenger of Allah, may Allah bless him and grant him peace, said to his companions: "Shall I not tell you about al-Khidr?" They said: "Yes, O Messenger of Allah." He said: "One day, while he was walking in the market of the Children of Israel, a man who was a mukatab ¹³ saw him and said: 'Give charity to me, may Allah bless you.' Al-Khidr said: 'I believe in Allah. Whatever Allah wills will happen. I have nothing to give you.' The poor man said: 'I ask you by the Face of Allah to give charity to me, for I saw the sky in your face and hoped for blessing from you.' Al-Khidr said: 'I believe in Allah. I have nothing to give you, unless you take me and sell me.' The poor man said: 'Is that proper?' He said: 'Yes, I speak the truth to you. You have asked me by a great matter. Indeed, I will not disappoint you by the Face of my Lord. Sell me.' So he brought him to the market and sold him for four hundred dirhams. He remained with the buyer for a long time without being employed in anything. The buyer said to him: 'You bought me seeking good, so instruct me in some work.' He said: 'I dislike to burden you; you are an old, weak man.' He said: 'It will not burden me.' He said: 'Then move these stones.' And they could not be moved by fewer than six men in a day. The man went out for some need, then returned, and he had moved the stones in an hour. He said: 'You have done well and beautifully, and you have done what I did not think you could do.' Then the man had to travel. He said: 'I consider you trustworthy, so be my deputy over my family in a good manner.' He said: 'Instruct me in some work.' He said: 'I dislike to burden you.' He said: 'It will not burden me.' He said: 'Then make bricks for my house until I return to you.' The man went on his journey, and when he returned, he had completed the building. He said: 'I ask you by the Face of Allah, what is your way and what is your matter?' He said: 'You have asked me by the Face of Allah, and asking by the Face of Allah cast me into slavery. I will tell you who I am. I am al-Khidr, whom you have heard of. A poor man asked me for charity, and I had nothing to give him, so he asked me by the Face of Allah, and I gave him control of my neck, and he sold me. And I tell you that whoever is asked by the Face of Allah and refuses the asker while he is able, on the Day of Resurrection his skin will stand up, with no flesh or bone, rattling.' The man said: 'I believe in Allah. I have burdened you, O Prophet of Allah, unknowingly!' He said: 'No harm; you have done well and preserved.' The man said: 'May my father and mother be sacrificed for you, O Prophet of Allah. Decide concerning my family and wealth as Allah shows you, or I will give you choice and free you.' He said: 'I would like you to free me, so that I may worship my Lord.' So he freed him. Al-Khidr said: 'Praise be to Allah, who cast me into slavery and then delivered me from it.' This hadith is erroneous in its attribution to the Prophet; it is more likely to be a saying of a Companion. Among its narrators are those unknown. Allah knows best. Ibn al-Jawzi narrated it in his book 'Ujalat al-Muntazir fi Sharh Hal al-Khidr' via 'Abd al-Wahhab ibn al-Dahhak, who is abandoned, from Baqiyya. Al-Hafiz Ibn 'Asakir narrated with a chain to al-Suddi that al-Khidr and Ilyas ¹⁴ were brothers, and their father was a king. Ilyas said to his father: 'My brother al-Khidr has no desire for kingship; if you married him, perhaps he would have a child to inherit the kingdom.' So his father married him to a beautiful virgin. Al-Khidr said to her: 'I have no need for women. If you wish, I will divorce you; if you wish, you may stay with me, worship Allah Almighty, and keep my secret.' She said: 'Yes,' and stayed with him for a year. When the year passed, the king called her and said: 'You are young and my son is young; where is the child?' She said: 'The child is from Allah; if He wills, it will be, and if He does not will, it will not be.' His father ordered him to divorce her and married him to another woman who was a widow and had borne children. When she was brought to him, he said to her as he had said to the previous one, and she agreed to stay with him. When the year passed, the king asked her about the child, and she said: 'Your son has no need for women.' So his father sought him, and he fled. He sent after him but they could not catch him. It is said that he killed the second woman because she disclosed his secret, so he fled for that reason, and divorced the first. She stayed worshipping Allah in some part of that city. One day a man passed by her and she heard him say: 'In the name of Allah.' She said to him: 'Where did you get this name?' He said: 'I am one of the companions of al-Khidr.' So she married him and bore him children. Then it happened that she became the hairdresser of the daughter of Pharaoh. One day, while she was combing her hair, the comb fell from her hand, and she said: 'In the name of Allah.' The daughter of Pharaoh said: 'My father?' She said: 'No, my Lord and your Lord and the Lord of your father is Allah.' She informed her father, and he ordered a copper cauldron to be heated, then ordered her to be thrown into it. When she saw that, she hesitated to fall into it. Her young son who was with her said: 'O mother, be patient, for you are upon the truth.' So she threw herself into the fire and died. May Allah have mercy on her. Ibn 'Asakir narrated from Abu Dawud al-A'ma Nufay'—who is a liar and forger—from Anas ibn Malik, and via Kathir ibn 'Abdullah ibn 'Amr ibn 'Awf—who is also a liar—from his father, from his grandfather, that al-Khidr came one night and heard the Prophet, may Allah bless him and grant him peace, supplicating and saying: 'O Allah, help me with what will save me from what You have frightened me with, and grant me the longing of the righteous for what You have made them long for.' So he sent Anas ibn Malik to the Messenger of Allah, may Allah bless him and grant him peace, and he greeted him, and he returned the greeting and said: 'Tell him: Allah has favored you over the prophets as He favored the month of Ramadan over other months, and favored your community over other communities as He favored Friday over other days.' The hadith. It is fabricated, not authentic in chain or text. Would he not present himself before the Messenger of Allah, may Allah bless him and grant him peace, and come himself greeting and learning? And they mention in their stories and what they attribute to some of their shaykhs that al-Khidr comes to them and greets them, and knows their names, dwellings, and places, while he did not know Musa ibn 'Imran, the interlocutor of Allah, whom Allah chose in that time over others, until he identified himself as Musa of the Children of Israel. Al-Hafiz Abu al-Husayn ibn al-Munada said, after citing this hadith of Anas: 'The people of hadith agree that it is a hadith with an objectionable chain and a sick text, in which the mark of fabrication is evident.'

As for the hadith narrated by al-Hafiz Abu Bakr al-Bayhaqi, saying: 'Anba'ana ¹⁵ Abu 'Abd Allah al-Hafiz, anba'ana Abu Bakr ibn Balawayh, haddathana Muhammad ibn Bishr ibn Matar, haddathana Kamil ibn Talha, haddathana 'Abbad ibn 'Abd al-Samad, from Anas ibn Malik: He said: When the Messenger of Allah, may Allah bless him and grant him peace, passed away, his companions surrounded him, wept around him, and gathered. Then a man with a gray beard, large and handsome, entered, stepping over their necks, and wept. Then he turned to the companions of the Messenger of Allah, may Allah bless him and grant him peace, and said: 'Indeed, in Allah there is consolation ¹⁶ for every calamity, compensation for every loss, and a successor for every perished one. So turn to Allah in repentance, and desire Him. He has looked upon you in affliction, so look. For the truly afflicted is the one who is not compensated.' Then he left. Some of them said to others: 'Do you recognize the man?' Abu Bakr and 'Ali said: 'Yes, he is the brother of the Messenger of Allah, may Allah bless him and grant him peace, al-Khidr ¹⁷, peace be upon him.' Abu Bakr ibn Abi al-Dunya also narrated it from Kamil ibn Talha. Its text differs from al-Bayhaqi's version. Then al-Bayhaqi said: ''Abbad ibn 'Abd al-Samad is weak, so this is utterly rejected ¹⁸.' I say: This 'Abbad ibn 'Abd al-Samad is Ibn Mu'ammar al-Basri, and he narrated a copy from Anas. Ibn Hibban and al-'Uqayli said: Most of it is fabricated. Al-Bukhari said: He is rejected in hadith. Abu Hatim said: Very weak in hadith, rejected. Ibn 'Adi said: Most of what he narrates is about the virtues of 'Ali, and he is weak, extreme in Shi'ism ¹⁹. Al-Shafi'i said in his Musnad: 'Anba'ana al-Qasim ibn 'Abd Allah ibn 'Umar, from Ja'far ibn Muhammad, from his father, from his grandfather 'Ali ibn al-Husayn, who said: When the Messenger of Allah, may Allah bless him and grant him peace, died and the condolences came, they heard a speaker saying: 'Indeed, in Allah there is consolation for every calamity, a successor for every perished one, and attainment for every loss. So trust in Allah, and hope in Him. For the truly afflicted is the one who is deprived of reward.' 'Ali ibn al-Husayn said: 'Do you know who this is? This is al-Khidr.' Al-Shafi'i's shaykh al-Qasim al-'Umari is abandoned ²⁰. Ahmad ibn Hanbal and Yahya ibn Ma'in said: He lies. Ahmad added: He fabricates hadith. Moreover, it is mursal ²¹, and such is not relied upon here. And Allah knows best. It has also been narrated from another weak chain, from Ja'far ibn Muhammad, from his father, from his grandfather, from his father, from 'Ali, but it is not sound. 'Abd Allah ibn Wahb narrated from someone who told him, from Muhammad ibn 'Ajlan, from Muhammad ibn al-Munkadir: That 'Umar ibn al-Khattab, while he was praying over a funeral, heard a caller saying: 'Do not precede us, may Allah have mercy on you.' So he waited until he joined the row, and he mentioned his supplication for the deceased: 'If You punish him, he has disobeyed You much; if You forgive him, he is in need of Your mercy.' When he was buried, he said: 'Blessed are you, O occupant of the grave, if you are not a tax collector, a tax agent, a treasurer, a scribe, or a policeman.' 'Umar said: 'Seize the man, let us ask him about his prayer and his speech, who he is?' [He said:] Then he disappeared from them. They looked and saw the trace of his foot, a cubit long. 'Umar said: 'By Allah, this is al-Khidr, about whom the Messenger of Allah, may Allah bless him and grant him peace, told us.' This trace is ambiguous, and there is a break in it, and such is not sound. Al-Hafiz Ibn 'Asakir narrated from al-Thawri, from 'Abd Allah ibn al-Muharrar ²², from Yazid ibn al-Asamm, from 'Ali ibn Abi Talib, who said: 'I entered the circumambulation ²³ one night, and there was a man clinging to the curtains of the Ka'ba, saying: 'O He whom no hearing distracts from another hearing, O He whom questions do not confuse, O He whom the importunity of the insistent and the request of the askers do not weary—grant me the coolness of Your pardon and the sweetness of Your mercy.' I said: 'Repeat what you said.' He said to me: 'Did you hear it?' I said: 'Yes.' He said to me: 'By Him in Whose hand is the soul of al-Khidr'—and he was al-Khidr—'no servant says it after an obligatory prayer except that Allah forgives his sins, even if they were like the foam of the sea, the leaves of the trees, and the number of the stars, Allah would forgive him.' This is weak due to 'Abd Allah ibn al-Muharrar, for he is abandoned in hadith, and Yazid ibn al-Asamm did not meet 'Ali. Such is not sound. And Allah knows best. Abu Isma'il al-Tirmidhi narrated it: Haddathana Malik ibn Isma'il, haddathana Salih ibn Abi al-Aswad, from Mahfuz ibn 'Abd Allah al-Hadrami, from Muhammad ibn Yahya, who said: 'While 'Ali ibn Abi Talib was circumambulating the Ka'ba, there was a man clinging to the curtains of the Ka'ba, saying: 'O He whom no hearing distracts from another hearing, O He whom the askers do not confuse, O He whom the importunity of the insistent does not weary—grant me the coolness of Your pardon and the sweetness of Your mercy.' 'Ali said to him: 'O servant of Allah, repeat this supplication.' He said: 'Did you hear it?' He said: 'Yes.' He said: 'Then say it after every prayer, for by Him in Whose hand is the soul of al-Khidr, even if you had sins like the number of the stars of heaven and its rain, and the pebbles of the earth and its dust, He would forgive you faster than the blink of an eye.' This is also disconnected, and in its chain there is one unknown. And Allah knows best. Ibn al-Jawzi narrated it via Abu Bakr ibn Abi al-Dunya: Haddathana Ya'qub ibn Yusuf, haddathana Malik ibn Isma'il, and mentioned something similar. Then he said: 'This is an unknown, disconnected chain, and there is nothing in it to indicate that the man was al-Khidr.' Al-Hafiz Abu al-Qasim ibn 'Asakir said: 'Anba'ana Abu al-Qasim ibn al-Husayn ²⁴, anba'ana Abu Talib Muhammad ibn Muhammad, anba'ana Abu Ishaq al-Muzakki, haddathana Muhammad ibn Ishaq ibn Khuzayma, haddathana Muhammad ibn Ahmad ibn Yazid, he dictated it to us in 'Abbadan, anba'ana 'Amr ibn 'Asim, haddathana al-Hasan ibn Razin ²⁵, from Ibn Jurayj, from 'Ata', from Ibn 'Abbas, who said—and I consider it marfu' ²⁶ to the Prophet, may Allah bless him and grant him peace—: 'Al-Khidr and Ilyas ²⁷ meet every year at the season ²⁸, and each of them shaves the head of his companion, and they part from these words: 'In the name of Allah, whatever Allah wills; no good comes except from Allah; whatever Allah wills, no evil turns away except Allah; whatever Allah wills, whatever blessing there is, it is from Allah; whatever Allah wills, there is no power and no strength except with Allah.' He said: Ibn 'Abbas said: 'Whoever says them in the morning and evening three times, Allah will protect him from drowning, burning, and theft.' He said: 'And I think he said: and from the devil, the ruler, the snake, and the scorpion.' Al-Daraqutni said in al-Afrad: 'This is a strange hadith from Ibn Jurayj; no one narrated it except this shaykh [from him], meaning al-Hasan ibn Razin.' It was also narrated by Muhammad ibn Kathir al-'Abdi. Despite this, al-Hafiz Abu Ahmad ibn 'Adi said about him: 'He is not well-known.' Al-Hafiz Abu Ja'far al-'Uqayli said: 'Unknown, and his hadith is not preserved.' Abu al-Hasan ibn al-Munadi said: 'It is a weak hadith due to al-Hasan ibn Razin.' Ibn 'Asakir narrated something similar via 'Ali ibn al-Hasan al-Jahdami—who is a liar—from Damra ibn Habib al-Maqdisi, from his father, from al-'Ala' ibn Ziyad al-Qushayri, from 'Abd Allah ibn al-Hasan, from his father, from his grandfather, from 'Ali ibn Abi Talib, marfu': 'Jibril, Mika'il, Israfil, and al-Khidr gather every day of 'Arafa at 'Arafat'—and he mentioned a long fabricated hadith which we intentionally omitted. And praise be to Allah.

Ibn 'Asakir narrated via Hisham ibn Khalid from al-Hasan ibn Yahya al-Khushani, from Ibn Abi Rawwad, who said: "Elijah and al-Khidr fast the month of Ramadan in Jerusalem, perform the Hajj every year, and drink from the water of Zamzam a single drink ²⁹ that suffices them until the same time next year." Ibn 'Asakir also narrated that al-Walid ibn 'Abd al-Malik ibn Marwan—the builder of the Umayyad Mosque in Damascus—wished to spend a night in worship in the mosque. He ordered the custodians to clear it for him, and they did. When night came, he entered through the Gate of the Hours and went into the mosque, and there was a man standing in prayer between him and the Green Gate. He said to the custodians: "Did I not order you to clear it?" They replied: "O Commander of the Faithful, this is al-Khidr; he comes every night to pray here." Ibn 'Asakir also said: Abu al-Qasim ibn Isma'il ibn Ahmad informed us, Abu Bakr ibn al-Tabari informed us, Abu al-Husayn ibn al-Fadl informed us, 'Abdullah ibn Ja'far informed us, Ya'qub—he is ibn Sufyan al-Fasawi—narrated to us, Muhammad ibn 'Abd al-'Aziz narrated to us, Damrah ³⁰ narrated to us from al-Sari ibn Yahya, from Rabah ibn 'Ubaydah, who said: "I saw a man walking with 'Umar ibn 'Abd al-'Aziz, leaning on his hands. I said to myself, 'This man is barefoot.' When he finished the prayer, I said, 'Who was the man leaning on your hand just now?' He said, 'Did you see him, O Rabah?' I said, 'Yes.' He said, 'I consider you nothing but a righteous man. That was my brother al-Khidr; he gave me glad tidings that I will rule and be just.'" Shaykh Abu al-Faraj ibn al-Jawzi said: "Al-Ramli ³¹ is considered unreliable by the scholars." Abu al-Husayn ibn al-Munadi criticized Damrah, al-Sari, and Rabah. Then he cited other chains from 'Umar ibn 'Abd al-'Aziz that he met al-Khidr, and he deemed all of them weak. Ibn 'Asakir also narrated that he met Ibrahim al-Taymi, Sufyan ibn 'Uyaynah, and a group whose mention would be lengthy. These narrations and stories are the main support for those who hold that he is alive to this day. All of the marfu' ³² hadiths are extremely weak and cannot serve as a proof in religion, and most of the stories are not free from weakness in their chains of transmission. At best, they are authentic only up to a Companion or someone else who is not infallible, because error is possible from them. And Allah knows best. 'Abd al-Razzaq said: Ma'mar informed us, from al-Zuhri, 'Ubaydullah ibn 'Abdullah ibn 'Utbah informed me, that Abu Sa'id said: "The Messenger of Allah, may Allah bless him and grant him peace, narrated to us a long hadith about the Dajjal ³³. Among what he told us: 'The Dajjal will come—and he is forbidden to enter the mountain passes of Medina—and on that day a man who is the best of people, or among the best, will go out to him and say, "I bear witness that you are the Dajjal about whom the Messenger of Allah told us." The Dajjal will say, "Do you see, if I kill this man and then revive him, will you doubt the matter?" They will say, "No." So he will kill him, then revive him. When he is revived, he will say, "By Allah, I have never been more certain about you than I am now." Then he will want to kill him a second time, but he will not be given power over him.'" Ma'mar said: "It has reached me that he will place a sheet of copper on his throat, and it has reached me that he is al-Khidr, whom the Dajjal will kill and then revive." This hadith is recorded in the two Sahihs ³⁴ from the hadith of al-Zuhri ³⁵. Abu Ishaq Ibrahim ibn Muhammad ibn Sufyan al-Faqih, the narrator from Muslim, said: "The correct view is to say that this man is al-Khidr. The statement of Ma'mar and others, 'It has reached me,' is not a proof." In some wordings of the hadith it says: "He will bring a young man full of youth and kill him." And his saying, "about whom the Messenger of Allah told us" does not require direct hearing, but rather widespread transmission suffices. Shaykh Abu al-Faraj ibn al-Jawzi, may Allah have mercy on him, addressed in his book "'Ujalat al-Muntazar fi Sharh Halat al-Khidr" ³⁶ the hadiths reported on this topic from marfu' narrations and showed that they are fabricated, and from the reports of the Companions and Successors and those after them, he showed the weakness of their chains by explaining their conditions and the unknown status of their narrators. He excelled in that and did well in criticism. As for those who hold that he has died—among them al-Bukhari, Ibrahim al-Harbi, Abu al-Husayn ibn al-Munadi, and Shaykh Abu al-Faraj ibn al-Jawzi, who defended this view and authored a book on it titled "'Ujalat al-Muntazar fi Sharh Halat al-Khidr"—they argue with many things, including: His saying: "And We did not grant any human before you immortality" ³⁷. If al-Khidr is human, he is necessarily included in this generality, and it is not permissible to exclude him from it except with a sound proof, and the principle is its absence until proven. No proof for exclusion has been mentioned from an infallible source that must be accepted. Also: Allah Almighty said: "And when Allah took the covenant of the prophets: 'Whatever I give you of the Book and wisdom, then there comes to you a messenger confirming what is with you, you must believe in him and support him.' He said, 'Do you affirm and take on that My burden?' They said, 'We affirm.' He said, 'Then bear witness, and I am with you among the witnesses'" ³⁸. Ibn 'Abbas said: "Allah never sent a prophet except that He took from him the covenant that if Muhammad is sent while he is alive, he will believe in him and support him. And He commanded him to take the covenant from his nation: if Muhammad is sent while they are alive, they will believe in him and support him." Al-Bukhari mentioned this from him. Thus, if al-Khidr is a prophet or a saint, he is included in this covenant. If he were alive during the time of the Messenger of Allah, may Allah bless him and grant him peace, the most honorable state for him would be to be in his presence, believing in what Allah revealed to him, and supporting him so that no enemy could reach him. For if he is a saint, then Abu Bakr al-Siddiq ³⁹ is better than him; if he is a prophet, then Moses is better than him. Imam Ahmad narrated in his Musnad: Shuraih ibn al-Nu'man narrated to us, Hushaim narrated to us, Mujalid informed us, from al-Sha'bi, from Jabir ibn 'Abdullah, that the Messenger of Allah, may Allah bless him and grant him peace, said: "By Him in whose hand is my soul, if Moses were alive, he would have no choice but to follow me." This is what is definitively known and known from the religion by necessity. This noble verse indicates that all the prophets, if it were assumed they were alive and accountable ⁴⁰ during the time of the Messenger of Allah, may Allah bless him and grant him peace, would all be his followers, under his commands, and within the scope of his law. Just as he, peace and blessings be upon him, when he met them on the Night of the Ascension, was raised above all of them. And when they descended with him to Jerusalem and the time for prayer came, Gabriel, by Allah's command, ordered him to lead them in prayer. So he led them in prayer ⁴¹ in their own place of authority and abode. This indicates that he is the supreme Imam, the final and most honored Messenger, may Allah's peace and blessings be upon him and upon them all. If this is known—and it is known to every believer—then it is known that if al-Khidr were alive, he would be among the nation of Muhammad, may Allah bless him and grant him peace, and among those who follow his law; he would have no choice but to do so. This is Jesus son of Mary, peace be upon him, when he descends at the end of time, he will judge by this pure law, not deviating from it or turning away from it, even though he is one of the five great messengers and the seal of the prophets of the Children of Israel.

It is known ⁴² that there is no authentic or good chain of transmission that would satisfy the soul, reporting that al-Khiḍr met the Messenger of God ﷺ on a single day, nor that he fought alongside him in any battle. This is the day of Badr, when the Truthful and Believed [Prophet] said in his supplication to his Lord, seeking His victory and asking Him to judge against those who disbelieved in Him: "O God, if You destroy this band, You will not be worshipped thereafter on earth." And that band included the leaders of the Muslims at that time, and the leaders of the angels, even Gabriel (peace be upon him), as Ḥassān ibn Thābit said in a poem, in a verse that is said to be the most boastful verse ever uttered by the Arabs: "And at the well of Badr ⁴³, when Gabriel repelled their faces / Under our banner, and Muḥammad." If al-Khiḍr were alive, his standing under this banner would have been his noblest station and his greatest campaign. Judge Abū Yaʿlā Muḥammad ibn al-Ḥusayn ibn al-Farrāʾ al-Ḥanbalī said: One of our companions was asked about al-Khiḍr: Has he died? He said: Yes. He said: And similar [reports] reached me from Abū Ṭāhir ibn al-Ghubārī. He said: He used to argue that if he were alive, he would have come to the Messenger of God ﷺ. Ibn al-Jawzī transmitted this in al-ʿUjālah. If it is said: Is it ⁴⁴ said that he was present in all these places but no one saw him? The answer is: The default is the absence of this remote possibility, which would entail specifying generalities based on mere conjectures. Then, what would motivate ³ him to this concealment? His appearance would be greater for his reward, higher in his rank, and more evident for his miracle? Then, if he had remained after him, his conveying from the Messenger of God ﷺ the prophetic hadiths and Quranic verses, his denouncing the fabricated hadiths, distorted narrations, heretical opinions, and fanatical whims, his fighting alongside the Muslims in their campaigns, his attending their Friday and congregational prayers, his benefiting them and warding off harm from them from others, his guiding the scholars and rulers, and his establishing proofs and rulings, would be better than what is said about him of hiding in cities, traversing deserts and regions, and meeting with worshippers whose conditions many are unknown, and making himself like a spokesman and interpreter for them. This that we have mentioned, no one will hesitate about it after understanding. And God guides whom He wills to a straight path. Among that is what is established in the Two Ṣaḥīḥs and others, from ʿAbdullāh ibn ʿUmar: That the Messenger of God ﷺ prayed the night prayer one night, then said: "Do you see this night of yours? After one hundred years, none of those who are on the face of the earth today will remain." In another narration: "Not a single blinking eye." Ibn ʿUmar said: The people were alarmed ⁴⁵ by this statement of the Messenger of God ﷺ, but he only meant the passing of his generation ⁴⁶. Imām Aḥmad said: ʿAbd al-Razzāq narrated to us, Maʿmar informed us, from al-Zuhrī, who said: Sālim ibn ʿAbdullāh and Abū Bakr ibn Sulaymān ibn Abī Khaythamah informed me that ʿAbdullāh ibn ʿUmar said: The Messenger of God ﷺ prayed one night the ⁴⁷ night prayer at the end of his life. When he said the salutation, he stood and said: "Do you see this night of yours? After one hundred years, none of those on the back of the earth will remain." Al-Bukhārī and Muslim narrated it from the hadith of al-Zuhrī. Imām Aḥmad said: Muḥammad ibn Abī ʿAdī narrated to us, from Sulaymān al-Taymī, from Abū Naḍrah, from Jābir ibn ʿAbdillāh, who said: The Messenger of God ﷺ said shortly before his death, or a month before: "There is no soul born—or none of you today born—upon whom one hundred years will pass while it is then alive." Aḥmad said: Mūsā ibn Dāwūd narrated to us, Ibn Lahīʿah narrated to us, from Abū al-Zubayr, from Jābir, from the Prophet ﷺ that he said a month before his death: "They ask me about the Hour, but its knowledge is only with God. I swear by God, there is no soul born today upon whom one hundred years will pass." Muslim narrated it similarly from the path of Abū Naḍrah and Abū al-Zubayr, each from Jābir ibn ʿAbdillāh. Al-Tirmidhī said: ʿAbbād narrated to us, Abū Muʿāwiyah narrated to us, from al-Aʿmash, from Abū Sufyān, from Jābir, who said: The Messenger of God ﷺ said: "There is no soul born upon the earth upon whom one hundred years will pass." This is also according to the condition of Muslim. Ibn al-Jawzī said: These authentic hadiths cut off the root of the claim of al-Khiḍr's life. They said: Al-Khiḍr ⁴⁸, if he did not reach the time of the Messenger of God ﷺ, as is the assumption that rises in strength to certainty, then there is no problem. But if he did reach his time, then this hadith requires that he did not live after one hundred years, so he would now be non-existent, not existent, because he is included in this generality, and the default is the absence of a specifier for him until it is established by an authentic proof that must be accepted. And God knows best. Al-Ḥāfiẓ Abū al-Qāsim al-Suhaylī narrated in his book al-Taʿrīf wa al-Iʿlām from al-Bukhārī and his teacher Abū Bakr ibn al-ʿArabī that he reached the life of the Prophet ﷺ but died after him because of this hadith. But whether al-Bukhārī (may God have mercy on him) actually said this and that he remained until the time of the Prophet ﷺ is questionable. Al-Suhaylī favored his survival and narrated it from the majority. He said: As for his meeting with the Prophet ﷺ and his offering condolences to his family after him, it is narrated through authentic paths. Then he mentioned what we previously deemed weak, and he did not cite their chains of transmission. And God knows best. [As for] ⁴⁹ Elijah (peace be upon him), God Almighty said after the story of Moses and Aaron in Sūrat al-Ṣāffāt: "And indeed, Elijah was among the messengers. When he said to his people, 'Will you not fear God? Do you call upon Baʿl and leave the best of creators, God, your Lord and the Lord of your forefathers?' But they denied him, so indeed they will be brought [for punishment]. Except the chosen servants of God. And We left for him [favorable mention] among later generations: 'Peace upon Elijah.' Indeed, We thus reward the doers of good. Indeed, he was among Our believing servants." ⁴⁶ Genealogists say: He is Elijah al-Nashabī, and it is said: Ibn Yāsīn ibn Finḥāṣ ibn al-ʿĪzār ibn Hārūn. It is also said: Elijah ibn al-ʿĀzar ibn al-ʿĪzār ibn Hārūn ibn ʿImrān. They said: His mission was to the people of Baalbek, west of Damascus. He called them to God Almighty and to abandon the worship of an idol they called "Baʿl." It is also said it was a woman named "Baʿl." And God knows best. [The first is more correct] ⁴⁶. That is why he said to them: "Will you not fear God? Do you call upon Baʿl and leave the best of creators, God, your Lord and the Lord of your forefathers?" So they denied him, opposed him, and wanted to kill him. It is said that he fled from them and hid from them. Abū Yaʿqūb al-Adhraʿī said, from Yazīd ibn ʿAbd al-Ṣamad, from Hishām ibn ʿAmmār, who said: I heard someone mention from Kaʿb al-Aḥbār that he said: Elijah hid from the king of his people in the cave under al-Dam for ten years, until God destroyed the king and appointed another. Elijah came to him and presented Islam to him, and he embraced Islam, and a great number of his people embraced Islam, except ten thousand of them. He ordered them to be killed to the last one.

Ibn Abi al-Dunya said: Abu Muhammad al-Qasim ibn Hashim narrated to me, saying: 'Umar ibn Sa'id al-Dimashqi narrated to us, saying: Sa'id ibn 'Abd al-'Aziz narrated to us from some of the elders of Damascus, who said: Elijah ⁵⁰, peace be upon him, stayed hidden from his people in a mountain cave for twenty nights—or he said forty nights—while crows brought him his sustenance. Muhammad ibn Sa'd, the scribe of al-Waqidi, said: Hisham ibn Muhammad ibn al-Sa'ib al-Kalbi informed us, from his father, who said: The first prophet sent was Idris ⁵¹, then Noah, then Abraham, then Ishmael and Isaac, then Jacob, then Joseph, then Lot, then Hud, then Salih, then Shu'ayb, then Moses and Aaron, the sons of 'Imran, then Elijah al-Nashabi ⁵², son of al-'Azir, son of Aaron, son of 'Imran, son of Qahith, son of Levi, son of Jacob, son of Isaac, son of Abraham, peace be upon them. Thus he said, but there is consideration regarding this order. Makhul said, from Ka'b: Four prophets are alive: two on earth—Elijah and al-Khidr ⁵³—and two in heaven—Idris and Jesus, peace be upon them. We have already mentioned the statement of those who said that Elijah and al-Khidr meet every year in the month of Ramadan at Bayt al-Maqdis ⁵⁴, and that they perform the Hajj every year and drink from Zamzam ⁵⁵ a drink that suffices them until the same time the following year. We also cited the hadith that they meet at 'Arafat ⁵⁶ every year. We have shown that none of this is authentic, and that what is supported by evidence is that al-Khidr died, and likewise Elijah, peace be upon them. As for what Wahb ibn Munabbih and others mentioned—that when he called upon his Lord, Mighty and Majestic, to take him to Himself after they denied him and harmed him, a beast whose color was the color of fire came to him, and he rode it; and Allah gave him feathers and clothed him in light, and removed from him the pleasure of food and drink, and he became an angelic human, heavenly and earthly, and he appointed al-Yasa' ⁵⁷ ibn Akhtub as his successor—there is consideration regarding this. It is among the Isra'iliyyat ⁵⁸ that are neither believed nor disbelieved, but the apparent is that its authenticity is unlikely, and Allah Almighty knows best. As for the hadith narrated by al-Hafiz Abu Bakr al-Bayhaqi: Abu 'Abd Allah al-Hafiz informed us, Ahmad ibn Sa'id al-Ma'dani narrated to me in Bukhara, 'Abd Allah ibn Mahmud narrated to us, 'Abdan ibn Sinan narrated to us, Ahmad ibn 'Abd Allah al-Barqi narrated to me, Yazid ibn Yazid al-Balawi narrated to us, Abu Ishaq al-Fazari narrated to us, from al-Awza'i, from Makhul, from Anas ibn Malik, who said: We were with the Messenger of Allah, may Allah bless him and grant him peace, on a journey, and we stopped at a place. Suddenly, there was a man in the valley saying: 'O Allah, make me among the community of Muhammad, may Allah bless him and grant him peace, the community that is shown mercy, forgiven, and granted repentance.' He said: I looked over the valley and saw a man whose height was more than three hundred cubits. He said to me: 'Who are you?' I said: 'Anas ibn Malik, the servant of the Messenger of Allah, may Allah bless him and grant him peace.' He said: 'Where is he?' I said: 'He is here, hearing your words.' He said: 'Go to him and convey to him my greeting, and tell him: Your brother Elijah sends you greetings.' He said: I came to the Prophet, may Allah bless him and grant him peace, and informed him. So he came until he met him, embraced him, and greeted him. Then they sat and conversed. He said to him: 'O Messenger of Allah, I only eat once a year, and today is my day of breaking the fast, so let me and you eat.' He said: Then a table was sent down to them from heaven, on which was bread, fish, and celery. They ate and fed me, and we prayed the afternoon prayer. Then he bid him farewell, and I saw him disappear into the clouds towards heaven. Al-Bayhaqi has spared us the trouble of dealing with it, and he said: 'This is an extremely weak hadith.' It is surprising that al-Hakim Abu 'Abd Allah al-Naysaburi included it in his Mustadrak ⁵⁹ on the Two Sahihs ⁶⁰. This is something that should be used to critique the Mustadrak, for it is a fabricated hadith, contradicting authentic hadiths in many ways, and its meaning is also unsound. It has already been established in the Two Sahihs that the Messenger of Allah, may Allah bless him and grant him peace, said: 'Allah created Adam, his height being sixty cubits in heaven... then he said: Then creation continued to decrease until now.' In this hadith, it is also stated that he did not come to the Messenger of Allah, may Allah bless him and grant him peace, but rather the Prophet went to him. This is unsound, because he was more deserving of hastening to the Seal of the Prophets. It also states that he eats once a year, whereas Wahb previously mentioned that Allah removed from him the pleasure of food and drink. And earlier from some of them: that he drinks from Zamzam every year a drink that suffices him until the same time the following year. These are contradictory things, all of which are false; none of them are authentic. Ibn 'Asakir narrated this hadith through another chain and acknowledged its weakness. This is surprising from him—how could he comment on it? He narrated it through Husayn ibn 'Arafa, from Hani' ibn al-Hasan, from Baqiyya, from al-Awza'i, from Makhul, from Wathila ibn al-Asqa', and he mentioned something similar in a lengthy version. In it, it is stated that this occurred during the expedition of Tabuk, and that the Messenger of Allah, may Allah bless him and grant him peace, sent Anas ibn Malik and Hudhayfa ibn al-Yaman to him. They said: He was taller than us by two or three cubits, and he apologized for not being able to come lest the camels be startled. It also states that when he met the Messenger of Allah, may Allah bless him and grant him peace, they ate from the food of Paradise, and he said: 'I have a meal every forty days.' On the table were bread, pomegranates, grapes, bananas, fresh dates, and greens, except leeks. It also states that the Messenger of Allah, may Allah bless him and grant him peace, asked him about al-Khidr, and he said: 'I saw him last year, and he told me: You will meet him before me, so convey my greeting to him.' This indicates that al-Khidr and Elijah, assuming their existence and the authenticity of this hadith, did not meet him until the year nine of the Hijra, which is not permissible legally. This is also fabricated. Ibn 'Asakir mentioned some accounts of those among the worshippers who met Elijah, all of which are not to be rejoiced in, due to the weakness of their chains or the unknown identity of the person to whom they are attributed. One of the best of them is what Abu Bakr ibn Abi al-Dunya said: Bishr ibn Mu'adh narrated to me, Hammad ibn Waqid narrated to us, from Thabit, who said: We were with Mus'ab ibn al-Zubayr in the rural area of Kufa. I entered a garden to pray two rak'as ⁶¹ and began reciting: 'Ha Mim. The revelation of the Book from Allah, the Exalted in Might, the Knowing. The Forgiver of sin, Acceptor of repentance, Severe in punishment, Owner of abundance.' Suddenly, a man behind me on a gray mule, wearing Yemeni striped garments, said to me: 'When you say "Forgiver of sin," say: "O Forgiver of sin, forgive me my sin." When you say "Acceptor of repentance," say: "O Acceptor of repentance, accept my repentance." When you say "Severe in punishment," say: "O Severe in punishment, do not punish me." When you say "Owner of abundance," say: "O Owner of abundance, bestow upon me mercy." I turned around and saw no one. I went out and asked: 'Did a man on a gray mule wearing Yemeni striped garments pass by you?' They said: 'No one passed by us.' They thought it was none other than Elijah. And His statement: 'So they denied him, so indeed they will be brought [to punishment]' ⁶²—meaning to punishment, either in this world and the Hereafter, or in the Hereafter. The first is more apparent according to what the exegetes and historians mentioned. And His statement: 'Except the sincere servants of Allah' ⁶³—meaning except those who believed among them.

And His saying: "And We left for him [favorable mention] among later generations" ⁶⁴ means: We preserved after him a good remembrance for him among the worlds, so he is only mentioned with goodness. Therefore He said: "Peace be upon Ilyasin" ⁶⁵ meaning: peace be upon Ilyas ⁶⁶. The Arabs often add a nun to many names and substitute it for other letters, as they say: Isma'il and Isma'in, Isra'il and Isra'in, Ilyas and Ilyasin. And it has been recited: "Peace be upon Al Yasin" ⁶⁷, meaning upon the family of Muhammad. Ibn Mas'ud and others recited: "Peace upon Idrasin" ⁶⁸. And it is narrated from him via Ishaq from 'Ubayda ibn Rabi'a from Ibn Mas'ud that he said: Ilyas is Idris. This is also the view of al-Dahhak ibn Muzahim, and it was related by Qatada and Muhammad ibn Ishaq. But the correct view is that he is someone else, as previously mentioned. And Allah knows best.

1. nabī : Prophet; a person chosen by God to receive revelation and convey His message to people.
2. nabī : Prophet; same as above, emphasizing the distinction between a prophet (nabī) and a saint (walī).
3. dalla : Indicates or points to; used here to show that the actions of Moses imply the prophethood of al-Khidr.
4. mikthāran lil-ʿilm mihdhāran : One who talks excessively about knowledge and babbles; a person who speaks too much about knowledge without substance or action.
5. amr : Command; here meaning that al-Khidr acted by divine command, not of his own accord.
6. gharīb jiddan : Extremely strange or odd; a term used in hadith criticism to describe a report that is unusual or isolated in its chain or content.
7. maʿa ghayrihā : Along with others; referring to additional reports or traditions that will be mentioned later.
8. iʿzif ʿan : Turn away from; a command to abandon or avoid something.
9. al-ma'ād : The Day of Return; refers to the Day of Resurrection when all beings are returned to God for judgment.
10. zāhid : Ascetic; one who renounces worldly pleasures and focuses on spiritual matters.
11. al-Khidr : A figure in Islamic tradition, often identified as a prophet or a saint, known for his wisdom and association with the story of Moses in Surah al-Kahf (18:60-82).
12. al-Hafiz : A title for a hadith scholar who has memorized a vast number of hadiths and their chains of transmission.
13. mukatab : A slave who has entered into a contract of manumission, agreeing to pay a certain sum to his master in exchange for freedom.
14. Ilyas : The prophet Elijah in Islamic tradition, often associated with al-Khidr as a brother or companion.
15. أنبأنا : A term used in hadith transmission meaning 'he informed us', indicating a higher level of reliability than 'haddathana' (he narrated to us).
16. عزاء : Consolation or comfort, often in the context of death or calamity.
17. الخضر : Al-Khidr, a legendary figure in Islamic tradition, often associated with wisdom and immortality, mentioned in the Quran (Surah al-Kahf).
18. منكر : A term in hadith criticism meaning 'rejected' or 'denounced', referring to a hadith that contradicts more reliable narrations or has a weak chain.
19. التشيع : Shi'ism, here referring to extreme partisanship for 'Ali and his family, often criticized in Sunni hadith criticism.
20. متروك : A term in hadith criticism meaning 'abandoned', referring to a narrator whose hadith are rejected due to unreliability.
21. مرسل : A 'mursal' hadith is one where a Successor (Tabi'i) directly attributes a saying to the Prophet without mentioning the Companion intermediary, considered weak by many scholars.
22. عبد الله بن المحرر : 'Abd Allah ibn al-Muharrar, a narrator criticized as weak and abandoned in hadith.
23. الطواف : The circumambulation of the Ka'ba, a ritual performed during pilgrimage and at other times.
24. ابن الحصين : Ibn al-Husayn, likely a reference to a narrator in the chain.
25. الحسن بن رزين : Al-Hasan ibn Razin, a narrator considered unknown and weak by hadith critics.
26. مرفوع : A 'marfu'' hadith is one attributed directly to the Prophet Muhammad, as opposed to being stopped at a Companion.
27. إلياس : Ilyas, the prophet Elijah in Islamic tradition, often associated with al-Khidr.
28. الموسم : The season, often referring to the pilgrimage season (Hajj) or the annual fair.
29. sharbah : A single drink, implying a miraculous sufficiency.
30. Damrah : Damrah ibn Rabi'ah al-Ramli, a narrator considered weak by some scholars.
31. al-Ramli : Referring to Damrah ibn Rabi'ah al-Ramli, criticized for weakness.
32. marfu' : A hadith attributed directly to the Prophet Muhammad.
33. Dajjal : The Antichrist in Islamic eschatology.
34. Sahihayn : The two authentic hadith collections of al-Bukhari and Muslim.
35. al-Zuhri : Muhammad ibn Muslim ibn 'Ubaydullah ibn Shihab al-Zuhri, a famous early hadith scholar.
36. 'Ujalat al-Muntazar fi Sharh Halat al-Khidr : A book by Ibn al-Jawzi arguing that al-Khidr has died.
37. Qur'an 21:34 : Verse stating no human before Muhammad was granted immortality.
38. Qur'an 3:81 : The verse about the covenant of the prophets.
39. Abu Bakr al-Siddiq : The first Caliph, considered the most virtuous after the prophets.
40. mukallafun : Legally responsible, accountable for religious duties.
41. salla bihim : Led them in prayer, indicating his superior rank.
42. al-maʿlūm : It is known; a phrase used to introduce a well-established fact.
43. biʾr Badr : The well of Badr, site of the first major battle in Islam.
44. hal yuqālu : Is it said; a rhetorical question introducing a hypothetical objection.
45. wahila : Became alarmed or frightened; a strong emotional reaction.
46. inḫirām qarnihi : The passing of his generation; the end of a specific era or cohort.
47. ṣalāt al-ʿishāʾ : The night prayer, the fifth of the five daily prayers.
48. al-Khiḍr : A figure often associated with immortality and esoteric knowledge; mentioned in the Quran (18:65-82) as a servant of God.
49. Ilyās : Elijah, a prophet mentioned in the Quran (37:123-132).
50. Ilyās : Elijah, a prophet mentioned in the Quran and the Bible.
51. Idrīs : Enoch, a prophet identified with the biblical Enoch.
52. al-Nashabī : An epithet of Elijah, possibly meaning 'the one from Nashab' or 'the one who is hidden'.
53. al-Khiḍr : A mysterious figure often associated with a prophet or saint, known for his longevity and wisdom.
54. Bayt al-Maqdis : Jerusalem, specifically the Al-Aqsa Mosque compound.
55. Zamzam : The sacred well in Mecca.
56. 'Arafāt : The plain near Mecca where pilgrims gather during the Hajj.
57. al-Yasa' : Elisha, a prophet mentioned in the Quran and the Bible.
58. Isrā'īliyyāt : Narrations originating from Jewish or Christian sources, often used in Islamic exegesis.
59. Mustadrak : A supplementary collection of hadith by al-Hakim al-Naysaburi, aiming to include authentic hadiths not found in the Two Sahihs.
60. Ṣaḥīḥayn : The two most authentic hadith collections: Sahih al-Bukhari and Sahih Muslim.
61. rak'a : A unit of Islamic prayer.
62. Quran 37:127 : The verse refers to the people of Elijah who denied him.
63. Quran 37:128 : The verse refers to the sincere servants of Allah who are saved from punishment.
64. wa-taraknā ʿalayhi fī l-ākhirīn : Quranic phrase meaning 'and We left for him among later generations' (a good reputation).
65. salāmun ʿalā Ilyāsīn : Quranic verse (37:130) often interpreted as 'Peace be upon Ilyas' with a variant reading.
66. Ilyās : The prophet Elijah in Islamic tradition.
67. salāmun ʿalā Āl Yāsīn : Variant reading meaning 'Peace be upon the family of Yasin' (i.e., the family of Prophet Muhammad).
68. salāmun ʿalā Idrāsīn : Variant reading attributed to Ibn Mas'ud, meaning 'Peace upon Idris' (the prophet Enoch).

Chapter mentioning a group of the prophets of the Children of Israel after Moses, peace…

Chapter mentioning a group of the prophets of the Children of Israel after Moses, peace be upon him, then we follow them with mention of David and Solomon, peace be upon them. Ibn Jarir [1] said in his history: There is no disagreement among the people of knowledge concerning the histories of the past and the affairs of the ancients, from our community and others, that the one who took charge of the affairs of the Children of Israel after Joshua [2] was Caleb [3] son of Jephunneh [4], meaning one of the companions of Moses, peace be upon him, and he was the husband of his sister Miriam, and he was one of the two men who feared God, namely Joshua and Caleb, and they were the two who said to the Children of Israel when they shrank from jihad: "Enter upon them through the gate, for when you enter it, you will be victorious. And put your trust in God if you are believers."

Chapter on the mention of a group of the prophets of the Children of Israel after Moses, peace be upon him, then we follow them with the mention of David and Solomon, peace be upon them. Ibn Jarir said in his history: There is no disagreement among the people of knowledge concerning the reports of the past and the affairs of the ancients from our nation and others that the one who took charge of the affairs of the Children of Israel after Joshua was Caleb son of Jephunneh, meaning one of the companions of Moses, peace be upon him, and he was the husband of his sister Miriam, and he was one of the two men who feared God, and they were Joshua and Caleb, and they were the ones who said to the Children of Israel when they shrank from jihad: "Enter upon them the gate, for when you enter it, you will be victorious, and put your trust in God if you are believers." Ibn Jarir said: Then after him, the one who took charge of the affairs of the Children of Israel was Ezekiel son of Buzi ¹, and he was the one who called upon God, and He revived those who were driven out of their homes while they were thousands, fearing death. The story of Ezekiel: God Almighty said: "Have you not considered those who went forth from their homes, while they were thousands, fearing death? Then God said to them, 'Die'; then He revived them. Indeed, God is full of bounty to the people, but most of the people are not grateful." Muhammad ibn Ishaq said, from Wahb ibn Munabbih: When God took Caleb son of Jephunneh to Himself [after Joshua ²], Ezekiel son of Buzi ¹ succeeded him among the Children of Israel, and he was the son of the old woman, and he was the one who prayed for the people whom God mentioned in His Book, as has reached us. "Have you not considered those who went forth from their homes, while they were thousands, fearing death?" Ibn Ishaq said: They fled from the plague and settled in a highland of the land, and God said to them, "Die," so they all died. They built a fence around them to protect them from beasts, and long ages passed over them. Then Ezekiel, peace be upon him, passed by them and stood over them reflecting, and it was said to him: "Would you like God to resurrect them while you are watching?" He said: "Yes." So he was commanded to call those bones to be clothed with flesh and for the sinews to connect with each other. So he called them by God's command to do that, and the people all stood up and uttered the takbir ³ as one man. Asbat said, from al-Suddi, from Abu Malik, and from Abu Salih, from Ibn Abbas, and from Murrah, from Ibn Mas'ud, and from some of the Companions ⁴ concerning His saying: "Have you not considered those who went forth from their homes, while they were thousands, fearing death? Then God said to them, 'Die'; then He revived them." They said: There was a town called Dawardan ⁵ near Wasit, where a plague occurred. Most of its inhabitants fled and settled in a region nearby. Those who remained in the town perished, while the others survived, and not many of them died. When the plague subsided, they returned safely. Those who had remained said: "These companions of ours were more prudent than us. If we had done as they did, we would have survived. If the plague occurs again, we will surely go out with them." So it occurred the following year, and they fled, being about thirty thousand, until they settled in that place, which was a wide valley. An angel called them from the bottom of the valley and another from the top: "Die!" So they died. When they had perished and their bodies remained, a prophet named Ezekiel passed by them. When he saw them, he stood over them and began to reflect on them and twist his jaws and fingers. Then God revealed to him: "Do you want Me to show you how I revive them?" He said: "Yes." His reflection was [that he marveled ⁶] at God's power over them. It was said to him: "Call out." So he called: "O bones, God commands you to gather together." So the bones began to fly to one another until they became bodies of bones. Then God revealed to him: "Call out: O bones, God commands you to be clothed with flesh [so they were clothed with flesh ⁷] and blood and the garments in which they died." Then it was said to him: "Call out." So he called: "O bodies, God commands you to rise." So they rose. Asbat said: Mansur claimed, from Mujahid, that when they were revived, they said: "Glory be to You, O God, and with Your praise; there is no god but You." So they returned to their people alive, knowing that they had been dead, with the pallor of death on their faces; they would not wear a garment but it would become worn out, until they died at their appointed times ⁸ that were written for them. From Ibn Abbas: They were four thousand; from him also: eight thousand; from Abu Salih: nine thousand; from Ibn Abbas also: forty thousand. From Sa'id ibn Abd al-Aziz: They were from the people of Adhri'at ⁹. Ibn Jurayj said, from Ata: This is a parable, meaning it was presented as a parable to clarify that caution will never avail against fate! The majority view [is stronger ¹⁰] that this actually occurred. Imam Ahmad and the two authors of the Sahih ¹¹ narrated from al-Zuhri, from Abd al-Hamid ibn Abd al-Rahman ibn Zayd ibn al-Khattab, from Abdullah ibn al-Harith ibn Nawfal, from Abdullah ibn Abbas, that Umar ibn al-Khattab set out for Syria until, when he was at Sargh ¹², the commanders of the armies, Abu Ubayda ibn al-Jarrah and his companions, met him and informed him that the plague had broken out in Syria. He mentioned the hadith, meaning his consultation with the Muhajirun and Ansar, and they differed with him. Then Abd al-Rahman ibn Awf came to him, having been absent for some need, and said: "I have knowledge of this. I heard the Messenger of God, may God bless him and grant him peace, say: 'If it is in a land and you are there, do not go out fleeing from it; and if you hear of it in a land, do not go to it.'" So Umar praised God and then returned. Imam [Ahmad] said: Hajjaj and Yazid al-Mufti narrated to us, they said: Ibn Abi Dhi'b ¹³ narrated to us, from al-Zuhri, from Salim, from Abdullah ibn Amir ibn Rabi'a, that Abd al-Rahman ibn Awf informed Umar while he was in Syria, from the Prophet, may God bless him and grant him peace: "This disease was a punishment with which the nations before you were afflicted. So if you hear of it in a land, do not enter it; and if it occurs in a land while you are there, do not go out fleeing from it." He said: So Umar returned from Syria. The two [authors] also narrated it from Malik, from al-Zuhri, similarly. Muhammad ibn Ishaq said ¹⁴: He did not mention to us the duration of Ezekiel's stay among the Children of Israel. Then God took him to Himself. When he was taken, the Children of Israel forgot God's covenant with them, great calamities befell them, and they worshipped idols. Among the idols they worshipped was an idol called Baal. So God sent to them Elijah son of Yasin son of Fanhas ¹⁵ son of al-Aizar ¹⁶ son of Aaron son of Imran. I say: We have already presented the story of Elijah following the story of al-Khidr, because they are often mentioned together, and because it comes after the story of Moses in Surat al-Saffat. So we hastened to present his story for that reason, and God knows best. Muhammad ibn Ishaq said, from what was mentioned to him from Wahb ibn Munabbih: Then after Elijah, his successor Elisha son of Akhtub ¹⁷, peace be upon him, prophesied among them.

The story of al-Yasaʿ ¹⁸, peace be upon him. Allah the Exalted mentioned him with the prophets in Surah al-Anʿam [in His saying (7)]: "And Ishmael and al-Yasaʿ and Jonah and Lot, and all We favored over the worlds." And He the Exalted said in Surah Ṣād: "And remember Ishmael and al-Yasaʿ and Dhul-Kifl ¹⁹, and all are among the best." Ibn Isḥāq said: Bishr Abū Ḥudhayfah narrated to us, Saʿīd informed us, from Qatādah, from al-Ḥasan, who said: After Ilyās ²⁰ came al-Yasaʿ, peace be upon them both. He remained as long as Allah willed, calling them to Allah, adhering to the methodology and law of Ilyās, until Allah, Mighty and Majestic, took him to Himself. Then there succeeded them successors, and innovations and sins became great among them, and the tyrants multiplied, and they killed the prophets. Among them was a stubborn, tyrannical king. It is said that he was the one for whom Dhul-Kifl guaranteed that if he repented and returned, he would enter Paradise, so he was named Dhul-Kifl. Muḥammad ibn Isḥāq said: He is al-Yasaʿ ibn Akhṭūb. Al-Ḥāfiẓ Abū al-Qāsim ibn ʿAsākir said in his History under the letter Yāʾ: al-Yasaʿ—he is al-Asbāṭ ²¹ ibn ʿAdī ibn Shūtalm ibn Afrāthīm ibn Yūsuf ibn Yaʿqūb ibn Isḥāq ibn Ibrāhīm al-Khalīl. It is also said he was the cousin of Ilyās the prophet, peace be upon them both. It is said he was in hiding with him on Mount Qāsiyūn from the king of Baalbek, then he went with him to it. When Ilyās was raised up, al-Yasaʿ succeeded him among his people, and Allah made him a prophet after him. This was mentioned by ʿAbd al-Munʿim ibn Idrīs [ibn Sinān (8)] from his father, from Wahb ibn Munabbih. He said: And others said: He [al-Asbāṭ (2)] was in Bāniyās. Then Ibn ʿAsākir mentioned the recitation of those who read "al-Yasaʿ" with lightening and emphasis, and those who read "al-Laysaʿ"—it is one name for a prophet among the prophets. I say: We have already presented the story of Dhul-Kifl after the story of Ayyūb ²², peace be upon him, because it has been said that he was the son of Ayyūb. Allah knows best. Section: Ibn Jarīr and others said: Then the affair of the Children of Israel became confused, and calamities and sins became great among them. They killed whoever they killed of the prophets, and Allah imposed upon them, instead of the prophets, tyrannical kings who oppressed them and shed their blood. Allah also imposed upon them enemies from others. Whenever they fought any enemy, they had with them the Ark of the Covenant ²³, which was in the Tent of Meeting ²⁴, as previously mentioned. They were granted victory through its blessing and through the tranquility and remnant that Allah placed in it from what the family of Moses and the family of Aaron left behind. When, during some of their battles with the people of Gaza and Ashkelon, the latter overcame them and prevailed over them, taking it from them. When the king of the Children of Israel at that time learned of this, his neck bent and he died of grief. The Children of Israel remained like sheep without a shepherd until Allah sent among them a prophet called Samuel ²⁵. They asked him to appoint a king for them so they could fight the enemies with him. Their story is what we will mention from what Allah has related in His Book. Ibn Jarīr said: From the death of Yūshaʿ ²⁶ ibn Nūn until Allah, Mighty and Majestic, sent Samuel ibn Bālī, there were four hundred and sixty years. Then he detailed them with the durations of the kings who ruled over them, naming them one by one, which we have omitted intentionally. The story of Samuel, peace be upon him, and in it the beginning of the affair of David, peace be upon him. He is Samuel, also called Ashmawīl ²⁷ ibn Bālī ibn ʿAlqamah ibn Yarkhām ibn Alyahū ibn Tahw ibn Ṣūf ibn ʿAlqamah ibn Māḥith ibn ʿAmūṣā ibn ʿAzriyā. Muqātil said: He is from the heirs of Aaron. Mujāhid said: He is Ashmawīl ibn Halfāqā (9), and he did not trace his lineage further than this. Allah knows best. Al-Suddī narrated with his chain from Ibn ʿAbbās, Ibn Masʿūd, and some Companions, and al-Thaʿlabī and others, that when the Amalekites from the land of Gaza and Ashkelon overcame the Children of Israel, killed many of them, took many of their children captive, and prophethood ceased from the tribe of Levi, leaving only a pregnant woman, she prayed to Allah, Mighty and Majestic, to grant her a male child. She gave birth to a boy and named him Ashmawīl, which in Hebrew means Ishmael, i.e., "Allah heard my prayer." When he grew up, she sent him to the temple and entrusted him to a righteous man there to stay with him and learn from his goodness and worship. He stayed with him. When he reached maturity, one night while he was asleep, a voice came to him from the direction of the temple. He woke up startled, thinking the old man was calling him, so he asked him, "Did you call me?" The old man, not wanting to frighten him, said, "Yes, sleep." So he slept. Then he called him a second time, and similarly, then a third time, and behold, it was Gabriel calling him. He came to him and said, "Your Lord has sent you to your people." Their story with them is what Allah has related in His Book. Allah the Exalted says in His Mighty Book: "Have you not seen the assembly of the Children of Israel after Moses, when they said to a prophet of theirs, 'Appoint for us a king that we may fight in the way of Allah.' He said, 'Would you perhaps, if fighting was prescribed for you, not fight?' They said, 'Why should we not fight in the way of Allah when we have been driven out of our homes and our children?' But when fighting was prescribed for them, they turned away, except a few of them. And Allah is Knowing of the wrongdoers. And their prophet said to them, 'Indeed, Allah has sent to you Saul ²⁸ as a king.' They said, 'How can he have kingship over us while we are more deserving of kingship than him, and he has not been given abundance of wealth?' He said, 'Indeed, Allah has chosen him over you and has increased him abundantly in knowledge and stature. And Allah gives His kingdom to whom He wills. And Allah is All-Encompassing, All-Knowing.' And their prophet said to them, 'Indeed, the sign of his kingship is that the Ark will come to you, in which there is tranquility from your Lord and a remnant of what the family of Moses and the family of Aaron left, carried by the angels. Indeed, in that is a sign for you, if you are believers.' Then when Saul went forth with the soldiers, he said, 'Indeed, Allah will test you with a river. So whoever drinks from it is not of me, and whoever does not taste it is indeed of me, except one who scoops up a handful with his hand.' But they drank from it, except a few of them. Then when he and those who believed with him crossed it, they said, 'We have no power today against Goliath ²⁹ and his soldiers.' But those who were certain that they would meet Allah said, 'How many a small company has overcome a large company by the permission of Allah. And Allah is with the patient.' And when they went forth against Goliath and his soldiers, they said, 'Our Lord, pour upon us patience, plant firmly our feet, and give us victory over the disbelieving people.' So they defeated them by the permission of Allah, and David killed Goliath, and Allah gave him the kingdom and wisdom and taught him of that which He willed. And if Allah did not repel some people by means of others, the earth would become corrupt. But Allah is full of bounty to the worlds." Most commentators say: The prophet of these people mentioned in this story was Samuel. It is also said: Shimʿūn ³⁰, and it is said they are the same. It is also said: Yūshaʿ, but this is unlikely because of what Imam Abū Jaʿfar ibn Jarīr mentioned in his History, that between the death of Yūshaʿ and the sending of Samuel there were four hundred and sixty years. Allah knows best. The point is that when these people were exhausted by wars and overpowered by enemies, they asked the prophet of Allah at that time and requested him to appoint a king for them under whose obedience they would be, to fight behind him, with him, and before him against the enemies. He said to them: "Would you perhaps, if fighting was prescribed for you, not fight?" They said, "Why should we not fight in the way of Allah?" i.e., what prevents us from fighting "when we have been driven out of our homes and our children?" They meant: We are plundered and vengeful; it is fitting for us to fight for our children who are taken, oppressed, and captive in their grasp.

God Almighty said: "When fighting was prescribed for them, they turned away, except a few of them. And God is Knowing of the wrongdoers." As He mentioned at the end of the story, only a few crossed the river with the king, while the rest retreated and refrained from fighting. "And their prophet said to them: 'Indeed, God has sent to you Saul as a king.'" Al-Tha'labi said: He is Saul son of Kish son of Afil ³¹ son of Saro ³² son of Tahurt son of Afih son of Anis son of Benjamin son of Jacob son of Isaac son of Abraham the Friend. Ikrimah and al-Suddi said: He was a water-carrier! Wahb ibn Munabbih said: He was a tanner. And other things were said. And God knows best. Therefore, "They said: 'How can he have kingship over us while we are more deserving of kingship than him, and he has not been given abundance of wealth?'" They mentioned that prophethood was in the tribe of Levi and kingship was in the tribe of Judah. Since this one was from the tribe of Benjamin, they recoiled from him and criticized his leadership over them, saying: We are more deserving of kingship than him. And they ³³ mentioned that he was poor, with no abundance of wealth, so how could such a person be king? "He said: 'Indeed, God has chosen him over you and increased him abundantly in knowledge and body.'" It is said that God had revealed to Samuel that whichever of the Children of Israel had a height equal to this staff, and when he came to you this horn containing the holy oil would gush forth, he would be their king. So they began to enter and measure themselves against that staff, and none of them was of its length except Saul. When he came to Samuel, that horn gushed forth, so he anointed him with it and appointed him as king ³⁴ over them, and said to them: "Indeed, God has chosen him over you and increased him abundantly in knowledge"—it is said in matters of war, and it is said absolutely—"and in body"—it is said height, and it is said beauty. The apparent meaning from the context is that he was the most handsome and the most knowledgeable among them after their prophet, peace be upon him. "And God gives His kingdom to whom He wills." For His is the judgment, and His is the creation and the command. "And God is All-Encompassing, All-Knowing." "And their prophet said to them: 'Indeed, the sign of his kingship is that the Ark will come to you, in which there is tranquility from your Lord and a remnant of what the family of Moses and the family of Aaron left, carried by the angels. Indeed, in that is a sign for you, if you are believers.'" This too is from the blessing of the rule of this righteous man over them and his grace upon them, that God would return to them the Ark that had been taken from them and over which the enemies had prevailed. They used to be given victory over their enemies because of it. "In which there is tranquility from your Lord"—it is said a golden basin in which the hearts of the prophets were washed, and it is said tranquility is like a gentle wind. And it is said its form is like a cat; when it cried out during battle, the Children of Israel were certain of victory. "And a remnant of what the family of Moses and the family of Aaron left"—it is said it contained fragments of the tablets and some of the manna that had descended upon them in the wilderness. "Carried by the angels"—i.e., the angels will bring it to you, carrying it, and you will see that with your own eyes, to be a sign from God to you and a clear proof of the truth of what I say to you and of the validity of the rule of this righteous king over you. Therefore He said: "Indeed, in that is a sign for you, if you are believers." And it is said that when the Amalekites overcame this Ark, which contained what was mentioned of tranquility and the blessed remnant ³⁵, and it is said it also contained the Torah, when it settled in their hands, they placed it under an idol of theirs in their land. When morning came, the Ark was on top of the idol. So they placed it under it, and on the second day, the Ark was on top of the idol. When this was repeated, they knew that this was a matter from God Almighty, so they took it out of their land and placed it in one of their villages. Then a disease struck their necks. When this became prolonged, they placed it on a cart, tied it to two cows, and sent them off. It is said that the angels drove them until they brought them to the Children of Israel, who were watching, just as their prophet had informed them. God knows best in what manner the angels brought it. The apparent meaning is that the angels carried it themselves, as is understood ³⁶ from the verse. And God knows best, even if the first interpretation has been mentioned by many or most of the commentators. "When Saul set out with the troops, he said: 'Indeed, God will test you with a river. Whoever drinks from it is not of me, and whoever does not taste it is of me, except for one who scoops a scoop with his hand.'" Ibn Abbas and many commentators said: This river is the Jordan River, known as al-Shari'ah. Saul's command to his troops at this river, by the command of God's prophet to him by God's command, was a test and trial: whoever drank from this river would not accompany him in this campaign, and only those who did not taste it except for a scoop with his hand would accompany him. God Almighty said: "And they drank from it, except a few of them." Al-Suddi said: The army was eighty thousand, and seventy-six thousand drank from it, leaving four thousand with him. Thus he said. Al-Bukhari narrated in his Sahih from Isra'il, Zuhayr, and al-Thawri, from Abu Ishaq, from al-Bara' ibn 'Azib, who said: We, the companions of Muhammad, peace and blessings be upon him, used to say that the number of the companions of Badr was the same as the number of the companions of Saul who crossed ³⁷ the river with him, and only a few hundred, over three hundred, believers crossed with him. Al-Suddi's statement that the army numbered eighty thousand is questionable, because the land of Jerusalem cannot accommodate an army of combatants reaching eighty thousand. And God knows best. God Almighty said: "When he crossed it, he and those who believed with him, they said: 'We have no strength today against Goliath and his soldiers.'" That is, they considered themselves weak and incapable of resisting their enemies due to their small number and the great number of their enemy. "Those who were certain that they would meet God said: 'How many a small company has overcome a large company by the permission of God. And God is with the patient.'" That is, the brave among them ³⁸ and the knights, people of faith and certainty, patient in combat, struggle, and thrusting, strengthened them. "When they advanced against Goliath and his soldiers, they said: 'Our Lord, pour upon us patience, plant firmly our feet, and give us victory over the disbelieving people.'" They asked God to pour patience upon them, i.e., to overwhelm them with it from above, so that their hearts would be settled and not agitated, and to plant firmly their feet in the arena of war, the battlefield of champions, the thick of battle, and the call to combat. So they asked for outward and inward steadfastness, and that He send down victory upon them over their enemies and His enemies, the disbelievers who deny His signs and blessings. The Great, All-Powerful, All-Hearing, All-Seeing, All-Wise, All-Aware answered their prayer ³⁹ and granted them what they desired ⁴⁰. Therefore He said: "So they defeated them by the permission of God"—i.e., by God's might and power ⁴¹, not by their own might, and by God's strength and victory, not by their own strength and numbers, despite the great number of their enemies and their complete numbers, as God Almighty said: "And God had certainly helped you at Badr while you were weak. So fear God that you may be grateful." And His statement: "And David killed Goliath, and God gave him kingship and wisdom and taught him of what He willed." This indicates the courage of David, peace be upon him, and that he killed him in a killing that humiliated his army and broke ⁴² his host. There is no greater campaign than one in which a king kills his enemy and thus gains booty.

Because of that, abundant wealth is acquired, heroes and brave men are taken captive ⁴³, the word of faith prevails over idols ⁴⁴, God's allies are given victory over His enemies, and the true religion prevails over falsehood and its adherents. Al-Suddi mentioned in his narration that David (peace be upon him) was the youngest of his father's sons, who were thirteen males. Saul, the king of the Children of Israel, had heard urging the Children of Israel to kill Goliath and his troops, saying: "Whoever kills Goliath, I will marry him to my daughter and share my kingdom with him." David (peace be upon him) was a great slinger with the sling. While he was walking with the Children of Israel, a stone called out to him: "Take me, for with me you will kill Goliath." He took it, then another stone similarly, then another. He took the three in his pouch. When the two ranks faced each other, Goliath came forward and called for a duel. David advanced to him and said: "Go back, for I dislike killing you." He said: "But I like killing you." David took those three stones, placed them in the sling, then swung it, and the three became one stone. Then he threw it at Goliath, splitting his head, and his army fled in defeat. Saul fulfilled his promise, married him to his daughter, and allowed him to rule in his kingdom. David (peace be upon him) became great in the eyes of the Children of Israel, and they loved him and inclined toward him more than toward Saul. It is mentioned that Saul envied him and wanted to kill him, plotting to do so but failing. The scholars kept forbidding Saul from killing David, so he attacked them and killed them ⁴⁵ until only a few remained. Then he experienced repentance, regret, and desistance from his past actions. He began to weep profusely and would go to the cemetery and weep until the ground became wet with his tears. One day, a voice called out from the cemetery: "O Saul, you killed us while we were alive and harmed us while we were dead." This increased his weeping and fear, and his terror intensified. Then he began asking about a scholar to inquire about his situation and whether he had any repentance. He was told: "Have you left any scholar?" until he was directed to a devout woman. She took him and brought him to the grave of Joshua (peace be upon him). They said: She prayed to God, and Joshua rose from his grave and said: "Has the Resurrection occurred?" She said: "No, but this is Saul asking you: Is there any repentance for him?" He said: "Yes, he should abdicate the kingdom and go fight in the way of God until he is killed." Then he returned dead. So he left the kingdom to David (peace be upon him) and went with thirteen of his sons, and they fought in the way of God until they were killed. They said: That is His statement: "And God gave him the kingdom and wisdom and taught him what He willed." ⁴⁶ Thus Ibn Jarir mentioned in his history from the chain of al-Suddi ⁴⁷. There is some doubt and oddity in parts of this. And God knows best. Muhammad ibn Ishaq said: The prophet who was sent and informed Saul of his repentance was Elisha ⁴⁸, son of Akhtub. Ibn Jarir also narrated this. Al-Tha'labi mentioned that she brought him to the grave of Samuel, who reproached him for what he had done after him. This is more appropriate. Perhaps he only saw him in a dream, not that he rose from the grave alive, for that would be a miracle for a prophet, and that woman was not a prophetess. And God knows best. [Ibn Jarir said]: The people of the Torah claim that the duration of Saul's reign until he was killed with his sons was forty years. God knows best. The story of David (peace be upon him), what occurred in his days, his virtues, his qualities, the proofs of his prophethood, and his signs. He is David, son of Jesse, son of Obed, son of Boaz, son of Salmon, son of Nahshon, son of Amminadab, son of Ram, son of Hezron, son of Perez, son of Judah, son of Jacob, son of Isaac, son of Abraham, the Friend of God. He is God's servant, prophet, and vicegerent in the land of Jerusalem. Muhammad ibn Ishaq said, from some scholars, from Wahb ibn Munabbih: David (peace be upon him) was short, blue-eyed, with little hair, pure and clean of heart. It was mentioned earlier that when he killed Goliath—and his killing of him, according to Ibn 'Asakir, was near the fortress of Umm Hakim by the plain of al-Suffar—the Children of Israel loved him and inclined toward him and his rule over them. Then what happened with Saul occurred, and the kingdom passed to David (peace be upon him). God combined for him kingship and prophethood, the good of this world and the Hereafter. Kingship used to be in one tribe and prophethood in another, but they were combined in David. This is as God Almighty said: "And David killed Goliath, and God gave him the kingdom and wisdom and taught him what He willed. And if God did not repel some people by means of others, the earth would become corrupt, but God is full of bounty to the worlds." ⁴⁹ That is, if it were not for the establishment of kings as rulers over people, the strong would devour the weak. Hence, some traditions say: "The sultan is the shadow of God on His earth." And the Commander of the Faithful, 'Uthman ibn 'Affan, said: "God restrains by the sultan what He does not restrain by the Qur'an." Ibn Jarir mentioned in his history that when Goliath challenged Saul, saying: "Come out to me, and I will come out to you," Saul called upon the people, and David responded and killed Goliath. Wahb ibn Munabbih said: The people inclined toward David until Saul was no longer mentioned, and they deposed Saul and appointed David over them. It is said that this was by order of Samuel, and some even say that he appointed him before the battle. Ibn Jarir said: The majority view is that he was appointed only after killing Goliath. God knows best. Ibn 'Asakir narrated from Sa'id ibn 'Abd al-'Aziz that his killing of Goliath was near the fortress of Umm Hakim, and that the river there is the one mentioned in the verse. God knows best. * * * God Almighty said: "And indeed We gave David a favor from Us: O mountains, repeat praises with him, and the birds, and We made iron soft for him, saying: Make full coats of mail and measure the links well, and do righteous deeds. Indeed, I am Seeing of what you do." ⁵⁰ And God Almighty said: "And We subjected the mountains to glorify with David, and the birds, and We were doing. And We taught him the making of armor for you, to protect you from your violence. Then are you grateful?" ⁵¹ God helped him to make coats of mail from iron to protect the fighters from enemies, and guided him to their manufacture and method. He said: "And measure the links well" ⁵², meaning: Do not make the rivet too thin so it splits, nor too thick so it breaks. This was said by Mujahid, Qatada, al-Hakam, and 'Ikrima. Al-Hasan al-Basri, Qatada, and al-A'mash said: God made iron soft for him so that he could shape it with his hand without needing fire or a hammer. Qatada said: He was the first to make chainmail armor; before that, armor was made of plates. Ibn Shawdhab said: He used to make a coat of mail every day and sell it for six thousand dirhams. It is established in the hadith that the best food a man eats is from his own earnings, and God's prophet David used to eat from the earnings of his own hand. God Almighty said: "And remember Our servant David, the possessor of strength ⁵³; indeed, he was ever turning in repentance. Indeed, We subjected the mountains to glorify with him in the evening and at sunrise, and the birds gathered; all were turning to Him. And We strengthened his kingdom and gave him wisdom and decisive speech." ⁵⁴ Ibn 'Abbas and Mujahid said: "Strength" means power in obedience, i.e., possessing strength in worship and righteous deeds. Qatada said: He was given strength in worship and understanding in Islam. He said: It has been mentioned to us that he used to stand in prayer at night and fast half of the time.

It is established in the two Sahihs ⁵⁵ that the Messenger of Allah, may Allah bless him and grant him peace, said: "The most beloved prayer to Allah is the prayer of David, and the most beloved fasting to Allah is the fasting of David. He used to sleep half the night, stand for prayer a third of it, and sleep a sixth of it. He used to fast one day and break the fast the next, and he would not flee when he encountered [the enemy]." His saying: "Indeed, We subjected the mountains to exalt [Allah] with him in the evening and at sunrise, and the birds, gathered, all turning to Him in repentance" ⁵⁶ is like His saying: "O mountains, repeat [praises] with him, and the birds" ⁵⁷, meaning: exalt [Allah] with him. Ibn Abbas, Mujahid, and others said in the interpretation of this verse: "Indeed, We subjected the mountains to exalt [Allah] with him in the evening and at sunrise" ⁵⁸, i.e., at the end of the day and its beginning. That is because Allah Almighty had granted him a magnificent voice that He had not given to anyone else, such that when he would chant the recitation of his Book, the birds would stop in the air, repeating his modulation and glorifying with his glorification. Likewise, the mountains would answer him and glorify with him whenever he glorified [Allah] in the morning and evening. May Allah's blessings and peace be upon him. Al-Awza'i said: Abdullah ibn Amir narrated to me, saying: "David was given such beauty of voice as no one else was ever given, so much so that birds and wild animals would gather around him until they died of thirst and hunger, and even rivers would stop!" Wahb ibn Munabbih said: "No one heard him without swaying as if dancing. He would recite the Zabur ⁵⁹ with a voice the likes of which ears had never heard, and jinn, humans, birds, and beasts would gather around his voice until some of them died of hunger." Abu Awana al-Isfarayini said: Abu Bakr ibn Abi al-Dunya narrated to us, Muhammad ibn Mansur al-Tusi narrated to us, I heard Subayh Abu Turab, may Allah have mercy on him, say... Abu Awana said: And Abu al-Abbas al-Madani narrated to me, Muhammad ibn Salih al-Adawi narrated to us, Sayyar ibn Hatim narrated to us from Ja'far, from Malik, who said: "When David, peace be upon him, began reciting the Zabur, virgins would become enraptured ⁶⁰." [This is strange.] Abd al-Razzaq reported from Ibn Jurayj: I asked Ata about recitation with musical accompaniment, and he said: "What is wrong with that? I heard Ubayd ibn Umayr say: 'David, peace be upon him, would take the lute and play it, then recite upon it, and it would echo his voice, intending thereby to make himself and others weep.'" Imam Ahmad said: Abd al-Razzaq narrated to us, Ma'mar narrated to us from al-Zuhri, from Urwa, from Aisha, who said: "The Messenger of Allah, may Allah bless him and grant him peace, heard the voice of Abu Musa al-Ash'ari reciting and said: 'He has been given a flute from the flutes of the family of David ⁶¹.'" This is according to the condition of the two Shaykhs ⁶², but they did not narrate it through this chain. Ahmad said: Hasan narrated to us, Hammad ibn Salama narrated to us from Muhammad ibn Umar, from Abu Salama, from Abu Hurayra, that the Messenger of Allah, may Allah bless him and grant him peace, said: "Abu Musa has been given a flute from the flutes of David." According to the condition of Muslim. It has been narrated to us from Abu Uthman al-Nahdi that he said: "I have heard the barbat ⁶³ and the flute, but I have never heard a voice more beautiful than the voice of Abu Musa al-Ash'ari." Along with this melodious voice, he was quick in reciting his Book, the Zabur, as Imam Ahmad said: Abd al-Razzaq narrated to us, Ma'mar narrated to us from Hammam, from Abu Hurayra, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "Recitation was made easy for David. He would order his mount to be saddled, and he would recite the Qur'an ⁶⁴ before his mount was saddled. And he would eat only from the work of his hands." Al-Bukhari narrated it alone from Abdullah ibn Muhammad, from Abd al-Razzaq with it. Its wording is: "The Qur'an was made easy for David. He would order his mounts to be saddled, and he would recite the Qur'an before his mounts were saddled. And he would eat only from the work of his hands." Then al-Bukhari said: Musa ibn Uqba narrated it from Safwan ibn Sulaym, from Ata ibn Yasar, from Abu Hurayra, from the Prophet, may Allah bless him and grant him peace. Ibn Asakir, in his biography of David, peace be upon him, in his History, supported it through chains from Ibrahim ibn Tahman, from Musa ibn Uqba, and through the chain of Abu Asim from Abu Bakr al-Sabri, from Safwan ibn Sulaym. What is meant by "Qur'an" here is the Zabur that was revealed to him and inspired to him. The narration that is more likely to be preserved is that he was a king with followers, and he would recite the Zabur in the time it took to saddle the mounts. This is a quick matter, along with reflection, modulation, and singing it in a humble manner. May Allah's blessings and peace be upon him. Allah Almighty said: "And We gave David the Zabur" ⁶⁵. The Zabur is a well-known book. We mentioned in the Tafsir ⁶⁶ the hadith narrated by Ahmad and others that it was revealed in the month of Ramadan, and it contains admonitions and wisdom that are well-known to those who study it. His saying: "And We strengthened his kingdom and gave him wisdom and decisive speech" ⁶⁷ means: We gave him a great kingdom and effective judgment. Ibn Jarir and Ibn Abi Hatim narrated from Ibn Abbas that two men brought a dispute to David, peace be upon him, concerning some cattle. One claimed that the other had seized them from him. The defendant denied it, so David postponed their case until night. When night came, Allah revealed to him to kill the plaintiff. In the morning, David said to him: "Allah has revealed to me that I must kill you, so I will surely kill you. What is your story regarding what you claimed against this man?" He said: "By Allah, O Prophet of Allah, I was truthful in my claim against him, but I had killed his father before this." So David ordered him to be killed. Thus, David's authority became very great among the Children of Israel, and they submitted to him greatly. Ibn Abbas said: This is the meaning of His saying: "And We strengthened his kingdom." His saying: "And We gave him wisdom" ⁶⁸ means prophethood. "And decisive speech" ⁶⁹. Shuraih, al-Sha'bi, Qatada, Abu Abd al-Rahman al-Sulami, and others said: "Decisive speech" means witnesses and oaths, i.e., "The burden of proof is on the claimant, and the oath is on the one who denies." Mujahid and al-Suddi said: It is correctness in judgment and understanding. Mujahid said: It is decisiveness in speech and in judgment. Ibn Jarir chose this. This does not contradict what was narrated from Abu Musa that it is the saying: "To proceed" ⁷⁰. Wahb ibn Munabbih said: When evil and false testimonies increased among the Children of Israel, David was given a chain for decisive judgment. It was stretched from heaven to the Rock of Jerusalem, and it was made of gold. When two men disputed over a right, whichever of them was truthful would reach it, while the other could not. It remained like that until a man entrusted a pearl to another, who denied it. The trustee took a staff and hid the pearl inside it. When they came before the Rock, the claimant reached for the chain but could not grasp it. When it was said to the other: "Take it with your hand," he took the staff and gave it to the claimant, with the pearl inside it, and said: "O Allah, You know that I gave it to him." Then he reached for the chain and grasped it. This confused the Children of Israel, and then the chain was quickly removed from among them. This was narrated in meaning by several commentators. Ishaq ibn Bishr narrated it from Idris ibn Sinan from Wahb with its meaning. "And has there come to you the story of the adversaries, when they climbed over the wall of the prayer chamber? When they entered upon David, and he was frightened of them. They said: 'Fear not. [We are] two adversaries, one of whom has wronged the other, so judge between us with truth and do not exceed [it], and guide us to the straight path. Indeed this, my brother, has ninety-nine ewes, and I have one ewe. So he said: 'Entrust her to me,' and he overpowered me in speech.'" ⁷¹

He said, "He has certainly wronged you in demanding your ewe in addition to his ewes. And indeed, many associates oppress one another, except for those who believe and do righteous deeds – and few are they." And David became certain that We had tried him, and he asked forgiveness of his Lord, fell down bowing [in prostration], and turned in repentance. So We forgave him that; and indeed, for him with Us is a near position and a good return. And many of the commentators among the predecessors and successors have mentioned here stories and reports, most of which are Isra'iliyyat (narrations from Jewish sources), and among them are those that are undoubtedly fabricated. We have deliberately refrained from citing them in our book, sufficing and limiting ourselves to the mere recitation of the story from the Mighty Qur'an. And Allah guides whom He wills to a straight path. The Imams have differed regarding the prostration in Surah Sad: is it one of the obligatory prostrations, or is it a prostration of thanksgiving that is not among the obligatory prostrations? There are two opinions. Al-Bukhari said: Muhammad ibn 'Abdullah narrated to us, Muhammad ibn 'Ubayd al-Tanafisi narrated to us, from al-'Awwam, who said: I asked Mujahid about the prostration in Sad, and he said: I asked Ibn 'Abbas: "From where did you prostrate?" He said: "Do you not recite: 'And of his descendants, David and Solomon' (6:84) and 'Those are the ones whom Allah has guided, so from their guidance take an example' (6:90)? So David was among those whom your Prophet, peace and blessings be upon him, was commanded to follow. David, peace be upon him, prostrated for it, and the Messenger of Allah, peace and blessings be upon him, prostrated for it." And Imam Ahmad said: Isma'il – he is Ibn 'Ulayyah – narrated to us, from Ayyub, from 'Ikrimah, from Ibn 'Abbas, that he said: "Regarding the prostration in Sad, it is not among the obligatory prostrations. And I saw the Messenger of Allah, peace and blessings be upon him, prostrating in it." Similarly, it was narrated by al-Bukhari, Abu Dawud, al-Tirmidhi, and al-Nasa'i from the hadith of Ayyub, and al-Tirmidhi said: "Hasan Sahih (good and authentic)." And al-Nasa'i said: Ibrahim ibn al-Hasan al-Miqsami informed me, Hajjaj ibn Muhammad narrated to us, from 'Umar ibn Dharr, from his father, from Sa'id ibn Jubayr, from Ibn 'Abbas, that the Prophet, peace and blessings be upon him, prostrated in Sad and said: "David prostrated for it as repentance, and we prostrate for it as thanksgiving." Ahmad alone narrated it, and his narrators are trustworthy. And Abu Dawud said: Ahmad ibn Salih narrated to us, Ibn Wahb narrated to us, 'Amr ibn al-Harith informed me, from Sa'id ibn Abi Hilal, from 'Iyad ibn 'Abdullah ibn Sa'd ibn Abi Sarh, from Abu Sa'id al-Khudri, who said: The Messenger of Allah, peace and blessings be upon him, recited Sad while on the pulpit. When he reached the verse of prostration, he descended and prostrated, and the people prostrated with him. On another day, he recited it, and when he reached the prostration, the people prepared to prostrate. He said: "It is only the repentance of a prophet, but I saw you preparing, so he descended and prostrated." Abu Dawud alone narrated it, and its chain meets the conditions of authenticity. And Imam Ahmad said: 'Affan narrated to us, Yazid ibn Zuray' narrated to us, Humaid narrated to us, Bakr – he is Ibn 'Umar – and Abu al-Siddiq al-Naji narrated to us, that he informed him that Abu Sa'id al-Khudri saw a dream in which he was writing Sad, and when he reached the verse where one prostrates, he saw the inkwell, the pen, and everything before him turn over in prostration. He said: He recounted it to the Prophet, peace and blessings be upon him, and he continued to prostrate for it thereafter. Ahmad alone narrated it. And al-Tirmidhi and Ibn Majah narrated from the hadith of Muhammad ibn Yazid ibn Khunays, from al-Hasan ibn Muhammad ibn 'Ubaydullah ibn Abi Yazid, who said: Ibn Jurayj said to me: My grandfather 'Ubaydullah ibn Abi Yazid narrated to me, from Ibn 'Abbas, who said: A man came to the Prophet, peace and blessings be upon him, and said: "O Messenger of Allah, I saw in a dream as if I was praying behind a tree. I recited the prostration, and the tree prostrated with my prostration. I heard it say while prostrating: 'O Allah, write for me with it a reward with You, make it a treasure with You, remove from me with it a burden, and accept it from me as You accepted it from Your servant David.'" Ibn 'Abbas said: I saw the Prophet, peace and blessings be upon him, stand and recite the prostration, then prostrate, and I heard him say while prostrating what the man had reported from the speech of the tree. Then al-Tirmidhi said: "Gharib (strange); we do not know it except from this chain." And some commentators have mentioned that he, peace be upon him, remained prostrating for forty days, and Mujahid, al-Hasan, and others said so. A marfu' (elevated) hadith has been reported regarding that, but it is from the narration of Yazid al-Raqashi, who is weak and abandoned in narration. Allah the Exalted said: "So We forgave him that; and indeed, for him with Us is a near position and a good return." That is, indeed, for him on the Day of Resurrection is a near position (zulfa), which is the closeness by which Allah will bring him near and draw him close to His holy enclosure because of it, as established in the hadith: "The just will be on pulpits of light on the right hand of the Most Merciful, and both His hands are right – those who are just in their families, their judgments, and what they are entrusted with." And Imam Ahmad said in his Musnad: Yahya ibn Adam narrated to us, Fudayl narrated to us, from 'Atiyyah, from Abu Sa'id al-Khudri, who said: The Messenger of Allah, peace and blessings be upon him, said: "Indeed, the most beloved of people to Allah on the Day of Resurrection and the closest to Him in station is a just ruler. And indeed, the most hated of people to Allah on the Day of Resurrection and the most severe in punishment is a tyrannical ruler." Similarly, al-Tirmidhi narrated it from the hadith of Fudayl ibn Marzuq al-Agharr, and he said: "We do not know it as marfu' except from this chain." And Ibn Abi Hatim said: Abu Zur'ah narrated to us, 'Abdullah ibn Abi Ziyad narrated to us, Sayyar narrated to us, Ja'far ibn Sulayman narrated to us, I heard Malik ibn Dinar regarding His saying: "And indeed, for him with Us is a near position and a good return." He said: David, peace be upon him, will stand on the Day of Resurrection at the leg of the Throne, and Allah will say: "O David, glorify Me today with that beautiful, melodious voice with which you used to glorify Me in the world." He will say: "How, when I have been deprived of it?" He will say: "Indeed, I will return it to you today." He said: Then David will raise his voice in a way that will exhaust the bliss of the people of Paradise. "O David, indeed We have made you a vicegerent upon the earth, so judge between the people in truth and do not follow desire, lest it lead you astray from the way of Allah. Indeed, those who go astray from the way of Allah will have a severe punishment for having forgotten the Day of Reckoning." This is an address from Allah the Exalted to David, and the intended meaning is for those in authority and the rulers of people, commanding them with justice and following the truth revealed from Allah, not other than that of opinions and desires, and warning those who follow other than that and judge by other than that. And David, peace be upon him, was the one followed in that time in justice, abundance of worship, and various acts of devotion, such that no hour of the night or parts of the day would pass except that his household was in worship night and day, as Allah the Exalted said: "Work, O family of David, in gratitude. And few of My servants are grateful." Abu Bakr ibn Abi al-Dunya said: Isma'il ibn Ibrahim ibn Bassam narrated to us, Salih al-Murri narrated to us, from Abu 'Imran al-Jawni, from Abu al-Jald, who said: I read in the supplication of David, peace be upon him, that he said: "O Lord, how can I thank You when I cannot attain to thanking You except through Your grace?" He said: Then revelation came to him: "O David, do you not know that what you have of blessings is from Me?" He said: "Yes, O Lord." He said: "Then I am satisfied with that from you." And al-Bayhaqi said: Abu 'Abdullah al-Hafiz informed us, Abu Bakr ibn Babawayh informed us, Muhammad ibn Yunus al-Qurashi narrated to us, Rawh ibn 'Ubadah narrated to us, 'Abdullah ibn Lahi' narrated to me, from Ibn Shihab, who said: David said: "Praise be to Allah as befits the nobility of His Face and the might of His Majesty."

So Allah revealed to him: 'You have exhausted the recording angels ⁷², O David!' And Abu Bakr ibn Abi al-Dunya narrated it from Ali ibn al-Ja'd, from al-Thawri, similarly. And Abdullah ibn al-Mubarak said in his book al-Zuhd: Sufyan al-Thawri informed us, from a man, from Wahb ibn Munabbih, who said: 'Indeed, in the wisdom of the family of David it is stated: It is incumbent upon the intelligent person not to neglect four hours: an hour in which he whispers prayers to his Lord ⁷³, an hour in which he takes account of himself, an hour in which he opens up to his brothers who inform him of his faults and are truthful with him about himself, and an hour in which he allows himself lawful and seemly pleasures, for this hour is an aid to the other hours and a refreshment for the hearts. And it is incumbent upon the intelligent person to know his time, guard his tongue, and attend to his own affairs. And it is incumbent upon the intelligent person not to travel except for one of three purposes: provision for his return ⁷⁴, maintenance for his livelihood, or pleasure in what is not forbidden.' And Abu Bakr ibn Abi al-Dunya narrated it from Abu Bakr ibn Abi Khaythama, from Ibn Mahdi, from Sufyan, from Abu al-Agharr, from Wahb ibn Munabbih, and he mentioned it. And he also narrated it from Ali ibn al-Ja'd, from Umar ibn al-Haytham al-Raqashi, from Abu al-Agharr, from Wahb ibn Munabbih, and he mentioned it. And this Abu al-Agharr is the one whom Ibn al-Mubarak left ambiguous in his narration. Ibn Asakir said this. And Abd al-Razzaq said: Bishr ibn Rafi' informed us, a shaykh from the people of San'a called Abu Abdullah narrated to us, he said: I heard Wahb ibn Munabbih, and he mentioned something similar. And the hafiz ⁷⁵ Ibn Asakir, in his biography of David (peace be upon him), mentioned many beautiful things, including his saying: 'Be to the orphan like a merciful father, and know that as you sow, so shall you reap.' And he narrated with a rare chain, raised to the Prophet ⁷⁶, that David said: 'O sower of evil deeds, you will reap its thorns and prickles.' And from David (peace be upon him) that he said: 'The example of a foolish orator among a people is like that of a singer at the head of a dead person.' And he also said: 'How ugly is poverty after wealth, and uglier than that is misguidance after guidance.' And he said: 'Consider what you dislike to be mentioned about you among the people, and do not do it when you are alone.' And he said: 'Do not promise your brother something you cannot fulfill, for that is enmity between you and him.' And Muhammad ibn Sa'd said: Muhammad ibn Umar al-Waqidi informed us, Hisham ibn Sa'd narrated to me, from Umar, the freed slave of Afra, who said: The Jews said, when they saw the Messenger of Allah (may Allah bless him and grant him peace) marrying women: 'Look at this one who is never satisfied with food, and by Allah, his only concern is women.' They envied him for his many wives and criticized him for that, saying: 'If he were a prophet, he would not desire women.' And the most severe among them in that was Huyayy ibn Akhtab. But Allah proved them false and informed them of Allah's bounty and its vastness upon His Prophet (may Allah's blessings and peace be upon him), saying: 'Or do they envy the people for what Allah has given them of His bounty?' ⁷⁷ meaning by 'the people' the Messenger of Allah (may Allah bless him and grant him peace). 'So We gave the family of Abraham the Scripture and wisdom, and We gave them a great kingdom' ⁷⁸ meaning what Allah gave Solomon son of David: he had a thousand women, seven hundred of them as wives ⁷⁹ and three hundred as concubines. And David (peace be upon him) had a hundred women, among them the wife of Uriah, the mother of Solomon son of David, whom he married after the trial ⁸⁰. This is more than what Muhammad (may Allah bless him and grant him peace) had. And al-Kalbi mentioned something similar, that David (peace be upon him) had a hundred women and Solomon a thousand women, among them three hundred concubines. And the hafiz narrated in his History, in the biography of Sadaqa al-Dimashqi who narrates from Ibn Abbas, via al-Faraj ibn Fadala al-Himsi, from Abu Hurayra al-Himsi, from Sadaqa al-Dimashqi, that a man asked Ibn Abbas about fasting. He said: 'I will tell you a hadith that I had stored away in my chest. If you wish, I will inform you about the fast of David, for he was one who fasted much and prayed much at night, and he was brave and did not flee when he met the enemy. He used to fast one day and break his fast the next. And the Messenger of Allah (may Allah bless him and grant him peace) said: "The best fasting is the fasting of David." And he used to recite the Psalms ⁸¹ with seventy voices, and he had a rak'a ⁸² at night in which he would make himself weep, and everything would weep at his weeping, and the distressed and the feverish would be cured by his voice. And if you wish, I will inform you about the fast of his son Solomon, for he used to fast three days at the beginning of the month, three in the middle, and three at the end, opening the month with fasting, its middle with fasting, and concluding it with fasting. And if you wish, I will inform you about the fast of the son of the virgin, the chaste one, Jesus son of Mary, for he used to fast continuously, eat barley, wear hair ⁸³, eat whatever he found, and not ask about what he missed. He had no child to die, no house to fall into ruin. Wherever night overtook him, he would place his feet together and stand in prayer until morning. He was an archer who never missed the game he aimed for, and he would pass by the assemblies of the Children of Israel and fulfill their needs. And if you wish, I will inform you about the fast of his mother Mary, daughter of Imran, for she used to fast one day and break her fast for two days. And if you wish, I will inform you about the fast of the Arab, unlettered Prophet Muhammad (may Allah bless him and grant him peace), for he used to fast three days every month and said: "That is the fast of a lifetime."'

1. Ḥizqīl ibn Būdhā : Ezekiel son of Buzi, a prophet of the Israelites known for the revival of the dry bones.
2. Yūshaʿ : Joshua, the successor of Moses and leader of the Israelites into the Promised Land.
3. takbīr : The utterance of 'Allāhu Akbar' (God is the Greatest).
4. Anās min al-Ṣaḥāba : Some of the Companions of the Prophet Muhammad.
5. Dāwardān : A town near Wasit in Iraq, mentioned in the context of the plague.
6. taʿajjaba : He marveled or wondered at God's power.
7. fāktasat laḥman : So they were clothed with flesh.
8. ājālihim : Their appointed terms of life.
9. Adhriʿāt : A town in Syria, possibly modern-day Daraa.
10. aqwā : Stronger or more correct opinion.
11. al-Ṣaḥīḥān : The two authentic hadith collections of al-Bukhari and Muslim.
12. Sargh : A location on the route to Syria, near the border.
13. Ibn Abī Dhiʾb : Muhammad ibn Abd al-Rahman ibn Abi Dhi'b, a prominent hadith narrator.
14. Muḥammad ibn Isḥāq : Muhammad ibn Ishaq, a famous early historian and biographer of the Prophet.
15. Fanḥāṣ : Phinehas, a grandson of Aaron.
16. al-ʿAyzār : Eleazar, son of Aaron.
17. al-Yasaʿ ibn Akhṭūb : Elisha son of Akhtub, a prophet of the Israelites.
18. al-Yasaʿ : A prophet mentioned in the Quran, identified with Elisha in the Bible.
19. Dhul-Kifl : A prophet or righteous figure mentioned in the Quran, often identified with Ezekiel or a person who made a guarantee (kifl).
20. Ilyās : The prophet Elijah in Islamic tradition.
21. al-Asbāṭ : A name or title possibly meaning 'the tribes' or a proper name; here used as a name for al-Yasaʿ.
22. Ayyūb : The prophet Job in Islamic tradition.
23. Ark of the Covenant : The sacred chest containing the tablets of the Law, associated with divine presence and victory.
24. Tent of Meeting : The tabernacle where the Ark was kept and where God met with Moses.
25. Samuel : The prophet Samuel in Islamic tradition, known as Shamwīl or Ashmawīl.
26. Yūshaʿ : Joshua, the successor of Moses.
27. Ashmawīl : Alternate name for Samuel, meaning 'God heard' in Hebrew.
28. Saul : The first king of Israel, known as Ṭālūt in Arabic.
29. Goliath : The Philistine giant killed by David, known as Jālūt in Arabic.
30. Shimʿūn : Simeon, possibly a prophet or a variant name for Samuel.
31. Afīl : A name in the genealogy of Saul; exact identification uncertain.
32. Ṣārū : A name in the genealogy of Saul; possibly a variant of 'Zeror'.
33. qad : Particle indicating emphasis or certainty; here it reinforces that they indeed mentioned his poverty.
34. ʿayyanahu lil-mulk : Appointed him for kingship; designated him as king.
35. al-baqiyya al-mubāraka : The blessed remnant; refers to the sacred objects left by Moses and Aaron.
36. al-mafhūm : The understood meaning; what is implied by the text.
37. jāwazū : Crossed over; passed beyond the river.
38. al-shujʿān minhum : The brave among them; the courageous ones.
39. sāʾalū : They asked; they supplicated.
40. fīhi : In it; regarding what they desired.
41. bi-ḥawli Llāhi wa-quwwatihi : By God's might and power; emphasizing divine assistance.
42. kassara : Broke; shattered; defeated utterly.
43. الأقران : Peers or equals in combat; here referring to brave warriors.
44. الأوثان : Idols; false gods worshipped by polytheists.
45. قتلهم : Killed them; refers to Saul killing the scholars who forbade him from killing David.
46. وَآتَاهُ اللَّهُ الْمُلْكَ وَالْحِكْمَةَ وَعَلَّمَهُ مِمَّا يَشَاءُ : Qur'anic verse (2:251): 'And God gave him the kingdom and wisdom and taught him what He willed.'
47. السُّدِّيِّ : Al-Suddi: a renowned early Muslim exegete and historian (d. 127 AH).
48. اليسع : Elisha (al-Yasa'): a prophet of Israel, successor to Elijah.
49. وَلَوْلَا دَفْعُ اللَّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَفَسَدَتِ الارض : Qur'anic verse (2:251): 'And if God did not repel some people by means of others, the earth would become corrupt.'
50. أَنِ اعْمَلْ سَابِغَاتٍ وَقَدِّرْ فِي السَّرْدِ : Qur'anic verse (34:11): 'Make full coats of mail and measure the links well.'
51. وَعَلَّمْنَاهُ صَنْعَةَ لَبُوسٍ لَكُمْ : Qur'anic verse (21:80): 'And We taught him the making of armor for you.'
52. وَقَدِّرْ فِي السَّرْدِ : Measure the links well; i.e., make the chainmail with proper proportions.
53. ذَا الْأَيْدِ : Possessor of strength; 'ayd means power or might, especially in worship.
54. وَشَدَدْنَا مُلْكَهُ وَآتَيْنَاهُ الْحِكْمَةَ وَفَصْلَ الْخطاب : Qur'anic verse (38:20): 'And We strengthened his kingdom and gave him wisdom and decisive speech.'
55. Sahihayn : The two authentic hadith collections: Sahih al-Bukhari and Sahih Muslim.
56. Qur'an 38:18 : Reference to the verse: 'Indeed, We subjected the mountains to exalt [Allah] with him in the evening and at sunrise.'
57. Qur'an 34:10 : Reference to the verse: 'O mountains, repeat [praises] with him, and the birds.'
58. Qur'an 38:18 : Same as note 2.
59. Zabur : The Psalms revealed to Prophet David (peace be upon him).
60. Tafattaqat al-'adhara : Literally 'virgins would become enraptured' or 'their garments would tear' due to intense emotion.
61. Mazamir : Plural of mizmar, meaning 'flute' or 'musical instrument'; here metaphorically referring to a beautiful voice.
62. Shaykhayn : The two hadith masters: al-Bukhari and Muslim.
63. Barbat : A stringed musical instrument, similar to a lute.
64. Qur'an : Here referring to the Zabur (Psalms) revealed to David, as the term 'Qur'an' can mean 'recitation' or 'scripture'.
65. Qur'an 17:55 : Reference to the verse: 'And We gave David the Zabur.'
66. Tafsir : Exegesis or commentary on the Qur'an.
67. Qur'an 38:20 : Reference to the verse: 'And We strengthened his kingdom and gave him wisdom and decisive speech.'
68. Hikmah : Wisdom; here interpreted as prophethood.
69. Fasl al-khitab : Decisive speech; interpreted as the ability to judge correctly or the use of witnesses and oaths.
70. Amma ba'd : An Arabic phrase meaning 'to proceed,' used to transition in speech or writing.
71. Qur'an 38:21-23 : The verses recounting the story of the two adversaries who came to David.
72. al-ḥafaza : The recording angels who write down deeds.
73. yunājī fīhā rabbahu : Engages in intimate prayer or whispered supplication to his Lord.
74. zādun limaʿādih : Provision for his return to the afterlife, i.e., good deeds.
75. al-ḥāfiẓ : A title for a hadith master who has memorized a vast number of hadiths.
76. marfūʿan : A hadith attributed directly to the Prophet Muhammad.
77. Qur'an 4:54 : Reference to the Quranic verse.
78. Qur'an 4:54 : Continuation of the verse.
79. muhriyya : Wives given a dowry (mahr), as opposed to concubines.
80. al-fitna : The trial or temptation, referring to David's incident with Uriah's wife.
81. al-Zabūr : The Psalms, scripture revealed to David.
82. rakʿa : A unit of Islamic prayer.
83. al-shaʿr : Haircloth, a coarse garment made of hair, symbolizing asceticism.

He mentioned the extent of his life and the manner of his death.

Imam Ahmad narrated from Abu al-Nadr, from Faraj ibn Fadala, from Abu Harim, from Sadaqa, from Ibn 'Abbas, raised to the Prophet ¹, regarding the fast of David. Mention of the length of his life and the manner of his death. It has already been mentioned in the discussion of the hadiths concerning the creation of Adam that when Allah brought forth his descendants from his back, he saw among them the prophets, peace be upon them, and he saw among them a man who was radiant. He said: "O Lord, who is this?" He said: "This is your son David." He said: "O Lord, what is his lifespan?" He said: "Sixty years." He said: "O Lord, increase his lifespan." He said: "No, unless I increase it from your lifespan." Adam's lifespan was one thousand years, so he added forty years to him. When Adam's lifespan came to an end, the Angel of Death came to him and he said: "Forty years remain of my lifespan." Adam had forgotten what he had granted to his son David, so Allah completed Adam's lifespan to one thousand years and David's to one hundred years. Ahmad narrated it from Ibn 'Abbas, and al-Tirmidhi and authenticated it from Abu Hurayra, and Ibn Khuzayma and Ibn Hibban. Al-Hakim said: "It meets the conditions of Muslim." The chains and wordings have already been mentioned in the story of Adam. Ibn Jarir said: "The People of the Book claim that David's lifespan was seventy-seven years." I say: This is an error, rejected against them. They said: "The duration of his reign was forty years." This may be accepted as a transmission, because we have nothing that contradicts it nor that necessitates it. As for his death, peace be upon him, Imam Ahmad said in his Musnad: Qabisa narrated to us, Ya'qub ibn 'Abd al-Rahman ibn Muhammad ibn 'Amr ibn Abi 'Amr narrated to us, from al-Muttalib, from Abu Hurayra, that the Messenger of Allah, may Allah bless him and grant him peace, said: "David, peace be upon him, was extremely jealous. When he went out, he would lock the doors, and no one would enter upon his family until he returned." He said: "One day he went out and the house was locked. His wife looked into the house and saw a man standing in the middle of the house. She said to those inside: 'Where did this man enter from, while the house is locked? By Allah, we will be disgraced before David.' David came and saw the man standing in the middle of the house. David said to him: 'Who are you?' He said: 'I am the one who does not fear kings and is not prevented by veils.' David said: 'By Allah, you are then the Angel of Death. Welcome to the command of Allah.' Then he remained until his soul was taken. When he was washed, shrouded, and his affair was completed, the sun rose upon him. Solomon said to the birds: 'Shade David.' So the birds shaded him until the earth became dark for him. Then Solomon said to the birds: 'Fold your wings.'" Abu Hurayra said: "The Messenger of Allah, may Allah bless him and grant him peace, began to show us how the birds did that, and the Messenger of Allah, may Allah bless him and grant him peace, folded his hand. On that day, the 'madarihiyya' ² overcame him." Only Imam Ahmad transmitted it, and its chain is good and strong, its narrators are trustworthy. The meaning of his saying: "the 'madarihiyya' overcame him" is that the shading over him was overcome by the 'madarihiyya', which are long-winged falcons; one of them is called 'madarihi'. Al-Jawhari said: "It is the long-winged falcon." Al-Suddi said, from Abu Malik, from Ibn Malik, from Ibn 'Abbas: "David, peace be upon him, died suddenly, and it was on a Saturday, and the birds shaded him." Al-Suddi also said, from Abu Malik and from Sa'id ibn Jubayr: "David, peace be upon him, died on Saturday suddenly." Ishaq ibn Bishr said, from Sa'id ibn Abi 'Aruba, from Qatada, from al-Hasan: "David, peace be upon him, died at the age of one hundred years, and he died on Wednesday suddenly." Abu al-Sakan al-Hajari said: "Abraham the Friend died suddenly, David died suddenly, and his son Solomon died suddenly, may Allah's blessings and peace be upon them all." Ibn 'Asakir narrated it. It is narrated from some of them that the Angel of Death came to him while he was descending from his prayer niche ³. He said to him: "Let me descend or ascend." He said: "O Prophet of Allah, the years, months, traces, and provisions have expired." He said: "So he fell prostrate on one of those steps, and he took his soul while he was prostrating." Ishaq ibn Bishr said: Wafir ibn Sulayman informed us, from Abu Sulayman al-Filastini, from Wahb ibn Munabbih: "The people attended the funeral of David, peace be upon him, and they sat in the sun on a summer day." He said: "On that day, forty thousand monks in hooded cloaks ⁴ followed his funeral, besides others from the people. No one among the Children of Israel after Moses and Aaron had died over whom the Children of Israel were more distressed than over David." He said: "The heat harmed them, so they called out to Solomon, peace be upon him, to make a protection for them from the heat that afflicted them. Solomon went out and called the birds, and they responded. He commanded them to shade the people. They lined up close to each other from every side until the wind was blocked, and the people nearly perished from suffocation. They cried out to Solomon, peace be upon him, from the suffocation. Solomon went out and called the birds: 'Shade the people from the direction of the sun and move away from the direction of the wind.' They did so, and the people were in shade while the wind blew upon them. That was the first thing they saw of Solomon's kingship." Al-Hafiz Abu Ya'la said: Abu Hammam al-Walid ibn Shuja' narrated to us, al-Walid ibn Muslim narrated to me, from al-Haytham ibn Hamid, from al-Wadin ibn 'Ata', from Nasr ibn 'Alqama, from Jubayr ibn Nufayr, from Abu al-Darda': "The Messenger of Allah, may Allah bless him and grant him peace, said: 'Allah took David from among his companions while they had not fallen into trial nor changed. The companions of the Messiah remained upon his way and guidance for two hundred years.'" This is a strange hadith, and its raising to the Prophet is questionable. Al-Wadin ibn 'Ata' was weak in hadith. And Allah knows best. The story of Solomon son of David, peace be upon them. Al-Hafiz Ibn 'Asakir said: He is Solomon son of David son of Jesse son of Obed son of Boaz son of Salmon son of Nahshon son of Amminadab son of Ram son of Hezron son of Perez son of Judah son of Jacob son of Isaac son of Abraham, the father of the spring, the prophet of Allah son of the prophet of Allah. It is mentioned in some traditions that he entered Damascus. Ibn Makula said: "Perez" with an unpointed sad, and he mentioned his lineage close to what Ibn 'Asakir mentioned. Allah Almighty said: "And Solomon inherited David, and he said, 'O people, we have been taught the speech of birds, and we have been given of everything. Indeed, this is evident bounty.'" ⁵ That is, he inherited him in prophethood and kingship, not in wealth, because he had other sons, so he would not have been singled out for wealth over them. And because it is established in the authentic hadiths from multiple chains from a group of Companions that the Messenger of Allah, may Allah bless him and grant him peace, said: "We are not inherited; what we leave is charity." In another wording: "We, the company of prophets, are not inherited." So the truthful and believed one informed that the prophets' wealth is not inherited from them as others are inherited; rather, their wealth becomes charity after them for the poor and needy, not exclusively for their relatives, because this world was more insignificant and contemptible to them than that, as it is to the One who sent them, chose them, and favored them. And He said: "O people, we have been taught the speech of birds, and we have been given of everything." That is, he, peace be upon him, knew what the birds communicated among themselves in their languages and expressed to the people their purposes and intentions.

Al-Ḥāfiẓ Abū Bakr al-Bayhaqī said: We were informed by Abū ‘Abdillāh al-Ḥāfiẓ, who said: We were informed by ‘Alī ibn Ḥashshād, who said: We were narrated by Ismā‘īl ibn Qutaybah, who said: We were narrated by ‘Alī ibn Qudāmah, who said: We were narrated by Abū Ja‘far al-Uswānī—meaning Muḥammad ibn ‘Abd al-Raḥmān—from Abū Ya‘qūb al-A‘mā, who said: Abū Mālik narrated to me, saying: Sulaymān ibn Dāwūd passed by a sparrow circling around a female sparrow, and he said to his companions: “Do you know what he is saying?” They said: “And what is he saying, O Prophet of Allāh?” He said: “He is proposing to her, saying: ‘Marry me, and I will house you in whichever of the chambers of Damascus you wish!’” Sulaymān, peace be upon him, said: “Because the chambers of Damascus are built of rock, and no one is able to dwell in them—but every suitor is a liar!” [Narrated by Ibn ‘Asākir from Abū al-Qāsim Zāhir ibn Ṭāhir, from al-Bayhaqī via him (9).] And likewise with other animals and all kinds of created beings. The evidence for this is His statement after this from the verses: “And we have been given of everything” (Qur’an 27:16), meaning everything a king needs of equipment, tools, soldiers, armies, and multitudes of jinn, humans, birds, wild beasts, roaming devils, sciences, understandings, and the interpretation of the inner thoughts of created beings—both speaking and silent. Then He said: “Indeed, this is the manifest bounty” (Qur’an 27:16), meaning from the Creator of creatures and the Originator of the earth and the heavens, as the Exalted said: “And gathered for Sulaymān were his soldiers of jinn, humans, and birds, and they were set in ranks. Until, when they came upon the valley of the ants, an ant said: ‘O ants, enter your dwellings, lest Sulaymān and his soldiers crush you while they perceive not.’ So he smiled, laughing at her speech, and said: ‘My Lord, inspire me to be grateful for Your favor which You have bestowed upon me and upon my parents, and to do righteous deeds that please You, and admit me by Your mercy into [the company of] Your righteous servants’” (Qur’an 27:17-19). The Exalted informs about His servant and prophet, and the son of His prophet, Sulaymān ibn Dāwūd—upon them both be prayers and peace—that one day he rode with his entire army of jinn, humans, and birds. The jinn and humans marched with him, and the birds flew with him, shading him with their wings from the heat and other things. Over each of these three armies were officers (waza‘ah), i.e., overseers who kept the front ranks aligned with the rear, so that no one advanced from his position in the march nor fell behind? [from it (10)]. The Exalted said: “Until, when they came upon the valley of the ants, an ant said: ‘O ants, enter your dwellings, lest Sulaymān and his soldiers crush you while they perceive not.’” So she commanded, warned, and excused Sulaymān and his soldiers by [citing] their lack of awareness. Wahb mentioned that he passed—while on the carpet—through a valley in Ṭā’if, and that this ant was named Jarsā, and she was from a tribe called Banū al-Shayṣabān, and she was lame, and she was the size of a wolf. There is doubt about all of this; rather, in this context there is evidence that he was riding in his procession on his horses and cavalry, not as some have claimed that he was at that time on the carpet, because if that were the case, nothing of the ants would have reached him or been trodden upon, for the carpet carried (11) all they needed of armies, horses, camels, loads, tents, and livestock, with the birds above all of that, as we will explain later, if Allāh the Exalted wills. The point is that Sulaymān, peace be upon him, understood what that ant addressed to her community of sound judgment and praiseworthy command, and he smiled at that with joy, delight, and happiness at what Allāh had revealed to him alone, unlike others. This is not as some ignorant people claim—that beasts used to speak before Sulaymān and address people, until Sulaymān ibn Dāwūd took a covenant from them and bridled them, so they did not speak with people after that. For only those who do not know say this. If it were so, Sulaymān would have no distinction over others in understanding her speech (12), since all people would have understood that. And if he had taken a covenant from her not to speak with others, and he understood her, there would also be no benefit to rely on. Therefore, he said: “My Lord, inspire me (awzi‘nī) [i.e., guide and direct me (13)] to be grateful for Your favor which You have bestowed upon me and upon my parents, and to do righteous deeds that please You, and admit me by Your mercy into [the company of] Your righteous servants.” So he asked Allāh to enable him to give thanks for what He had bestowed upon him and for the distinction He had granted him over others, and to make righteous deeds easy for him, and to gather him—when He took him—with His righteous servants. And the Exalted answered his prayer. By “his parents” is meant Dāwūd, peace be upon him, and his mother, who was among the righteous worshippers, as Sunayd ibn Dāwūd said, from Yūsuf ibn Muḥammad ibn al-Munkadir, from his father, from Jābir, from the Prophet, may Allāh bless him and grant him peace, who said: The mother of Sulaymān ibn Dāwūd said: “O my son, do not sleep too much at night, for excessive sleep at night leaves a servant poor on the Day of Resurrection.” Ibn Mājah narrated it from four of his teachers via him, similarly. [And ‘Abd al-Razzāq said, from Ma‘mar, from al-Zuhrī: Sulaymān ibn Dāwūd, peace be upon him, went out with his companions to pray for rain, and he saw an ant standing, raising one of its legs, praying for rain. He said to his companions: “Return, for you have been given rain; this ant prayed for rain, and it was answered for her!” Ibn ‘Asākir said: It has been narrated as marfū‘ (raised to the Prophet), but Sulaymān was not mentioned in it. Then he traced it via Muḥammad ibn ‘Azīz, from Salāmah ibn Rawḥ ibn Khālid, from ‘Uqayl, from Ibn Shihāb: Abū Salamah narrated to me, from Abū Hurayrah, that he heard the Messenger of Allāh, may Allāh bless him and grant him peace, say: “A prophet among the prophets went out with the people to pray to Allāh for rain, and behold, they saw an ant raising some of its legs to the sky. The prophet said: ‘Return, for you have been answered because of this ant.’” And al-Suddī said: A drought befell the people in the time of Sulaymān, peace be upon him, so he ordered the people, and they went out. Then behold, there was an ant standing on its legs, stretching out its hands, saying: “O Allāh, we are a creation of Your creation, and we have no need of Your bounty.” He said: So Allāh poured down rain upon them.] (14) * * * And the Exalted said: “And he inspected the birds, and said: ‘Why do I not see the hoopoe? Or is he among the absent? I will surely punish him with a severe punishment, or slaughter him, unless he brings me a clear authority.’ But he stayed not long, and said: ‘I have encompassed [in knowledge] that which you have not encompassed, and I have come to you from Sheba with certain news. Indeed, I found a woman ruling them, and she has been given of everything, and she has a great throne. I found her and her people prostrating to the sun instead of Allāh, and Satan has made their deeds seem pleasing to them and has turned them away from the path, so they are not guided—that they do not prostrate to Allāh, who brings forth the hidden in the heavens and the earth and knows what you conceal and what you declare. Allāh—there is no deity except Him, Lord of the Great Throne.’ He said: ‘We will see whether you have told the truth or are among the liars. Go with this letter of mine and cast it to them; then turn away from them and see what they return.’ She said: ‘O chiefs, indeed a noble letter has been cast to me. Indeed, it is from Sulaymān, and indeed it is: In the name of Allāh, the Most Gracious, the Most Merciful: Do not be haughty with me, and come to me in submission.’ She said: ‘O chiefs, give me your opinion in my matter; I am not one to decide a matter until you witness [it].’ They said: ‘We are people of strength and of great might, but the command is yours; so see what you will command’” (Qur’an 27:20-33).

She said, 'Indeed kings, when they enter a village, they ruin it and make the honored among its people humiliated. And thus they do. And indeed, I am going to send them a gift and see with what the messengers return.' So when [the messenger] came to Solomon, he said, 'Do you provide me with wealth? But what Allah has given me is better than what He has given you. Rather, you rejoice in your gift. Return to them, for we will surely come to them with soldiers that they cannot withstand, and we will surely expel them from it in humiliation, and they will be abased.' He [Allah] mentions what happened with Solomon and the hoopoe. That is, the birds had leaders for each species who would present what was requested from them and attend to him in turns, as is the custom of soldiers with kings. The hoopoe's duty, according to Ibn Abbas and others, was that when they lacked water in the deserts during travel, it would come and look for them to see if there was water in those places. And it had the strength, which Allah had deposited in it, to see water beneath the depths of the earth. So when it indicated it to them, they would dig for it, extract it, and bring it out for their need. One day, Solomon, peace be upon him, sought it and missed it, not finding it in its place of service. So he said, 'Why do I not see the hoopoe? Or is it among the absent?' i.e., why is it missing from here, or has it disappeared from my sight so I do not see it in my presence? 'I will surely punish it with a severe punishment' — he threatened it with a type of punishment, about which the commentators differed, but the point is established in any case — 'or I will surely slaughter it, or it shall bring me a clear authority,' i.e., a proof that saves it from this predicament. Allah said: 'But it stayed not long,' i.e., the hoopoe was absent for a short time, then it came from it and said to Solomon, 'I have encompassed [in knowledge] that which you have not encompassed,' i.e., I have learned what you have not learned, 'and I have come to you from Sheba with certain news. Indeed, I found a woman ruling them, and she has been given of all things, and she has a great throne.' He mentions what the kings of Sheba in the land of Yemen had of great dominion and crowned Tubba', and the kingship had passed at that time to a woman among them, the daughter of their king who left no other child, so they made her their ruler. Al-Tha'labi and others mentioned that her people had made a man ruler over them after her father, and corruption spread through him. So she sent to him proposing marriage, and he married her. When she entered upon him, she gave him wine to drink, then cut off his head and placed it on her door. The people turned to her and made her their ruler. She was Bilqis bint al-Sharh, who was al-Hadhad. It was also said: Sharahil bin Dhi Jadan bin al-Sharh bin al-Harith bin Qays bin Sayfi bin Saba' bin Yashjub bin Ya'rub bin Qahtan. Her father was among the great kings, and he had refused to marry from the people of Yemen. It is said that he married a woman from the jinn named Rayhana bint al-Sakan, and she bore him this woman, whose name was Talqama, and she was called Bilqis. Al-Tha'labi narrated via Sa'id bin Bashir from Qatada, from al-Nadr bin Anas, from Bashir bin Nahik, from Abu Hurayra, from the Prophet, peace be upon him, that he said: 'One of Bilqis's parents was a jinni.' This is a strange hadith, and its chain is weak. Al-Tha'labi said: Abu Abdullah bin Qabhuna informed me, Abu Bakr bin Harja narrated to us, Ibn Abi al-Layth narrated to us, Abu Kurayb narrated to us, Abu Mu'awiya narrated to us from Isma'il bin Muslim, from al-Hasan, from Abu Bakra, who said: Bilqis was mentioned in the presence of the Messenger of Allah, peace be upon him, and he said: 'A people who entrust their affairs to a woman will never succeed.' Isma'il bin Muslim al-Makki is weak. It is confirmed in Sahih al-Bukhari from the hadith of 'Awf, from al-Hasan, from Abu Bakra, that when the Messenger of Allah, peace be upon him, was informed that the people of Persia had made the daughter of Kisra their ruler, he said: 'A people who entrust their affairs to a woman will never succeed.' Al-Tirmidhi and al-Nasa'i also narrated it from the hadith of Humayd, from al-Hasan, from Abu Bakra, from the Prophet, peace be upon him, similarly, and al-Tirmidhi said it is hasan sahih. His saying: 'And she has been given of all things' means of what kings are given. 'And she has a great throne' means her royal seat, which was adorned with various kinds of jewels, pearls, gold, and dazzling ornaments. Then he mentioned their disbelief in Allah and their worship of the sun instead of Allah, and Satan's misguidance of them and his turning them away from the worship of Allah alone, who has no partner, who brings forth the hidden in the heavens and the earth and knows what they conceal and what they declare, i.e., He knows the secrets and the apparent, both physical and spiritual. 'Allah, there is no deity except Him, Lord of the Great Throne,' i.e., He has the Great Throne, than which there is nothing greater among created things. At that point, Solomon, peace be upon him, sent with it his letter, which contained his call to them to obey Allah and His Messenger, and to turn and submit to entering into submission to his kingship and authority. Therefore, he said to them: 'Do not be haughty with me,' i.e., do not be too proud to obey me and comply with my commands, 'and come to me in submission,' i.e., come to me hearing and obeying, without resistance or evasion. When the letter came to her with the bird, and from that people adopted the use of letters, but how far is the Pleiades from the earth! That letter was with a bird that heard, obeyed, understood, and knew what was said and what was said to it. Several commentators and others mentioned that the hoopoe carried the letter and came to her palace, threw it to her while she was in her private chamber, then stood aside waiting for her response to her letter. So she gathered her commanders, ministers, and dignitaries to consult them. She said, 'O eminent ones, indeed a noble letter has been delivered to me.' Then she read its heading first: 'Indeed, it is from Solomon,' then she read it: 'And indeed, it is in the name of Allah, the Most Gracious, the Most Merciful: Do not be haughty with me and come to me in submission.' Then she consulted them about her affair and what had befallen her, and she showed courtesy to them and addressed them while they listened. She said, 'O eminent ones, advise me in my affair. I would not decide a matter until you witness [it],' meaning I would not finalize a matter except in your presence. They said, 'We are people of strength and of great might,' meaning we have strength and ability for combat and fighting and resisting heroes. If you want that from us, we are capable of it. 'And the matter is up to you, so see what you command.' So they offered her their hearing and obedience, informed her of their capability, and entrusted the matter to her to see what would be most beneficial for her and them. Her opinion was more complete and stronger than theirs, and she knew that the owner of this letter could not be overcome, resisted, opposed, or deceived. She said, 'Indeed kings, when they enter a village, they ruin it and make the honored among its people humiliated. And thus they do.' She said with her sound opinion: If this king were to overcome this kingdom, the matter would not be settled among you except through me, and the severity, harshness, and intense violence would be directed at me. 'And indeed, I am going to send them a gift and see with what the messengers return.' She wanted to appease herself and the people of her kingdom with a gift and presents she would send, not knowing that Solomon, peace be upon him, would not accept from them, in this state, any compensation or ransom, because they were disbelievers, and he and his soldiers were capable over them.

"And for this reason, when Solomon came, he said: 'Will you provide me with wealth? But what Allah has given me is better than what He has given you. Rather, you rejoice in your gift.'" This was despite the fact that those gifts included great things, as mentioned by the commentators. Then he said to her messenger who came to him, while the people were present listening: "Return to them, for we will surely come to them with soldiers that they cannot withstand, and we will surely expel them from it in humiliation, while they are abased." He says: Return with your gift that you brought to those who bestowed it, for I have, from what Allah has favored me and bestowed upon me of wealth, treasures, and men, what is many times greater and better than this, which you rejoice in and boast about to your peers. "For we will surely come to them with soldiers that they cannot withstand" meaning: I will surely send against them soldiers they cannot repel, resist, fight, or oppose, and I will surely expel them from their land, their domain, their territories, and their state, "in humiliation, while they are abased" meaning: upon them is humiliation, disgrace, and ruin. When this reached them from the Prophet of Allah, they had no choice but to hear and obey. So they hastened to respond to him at that very hour, and they came, accompanied by the queen, all together, hearing, obeying, and submitting. When he heard of their arrival and their delegation to him, he said to those before him, from among the jinn who were subjugated to him, what Allah has recounted about him in the Qur'an: "He said: 'O chiefs, which of you will bring me her throne before they come to me in submission?' A powerful one from among the jinn said: 'I will bring it to you before you rise from your place, and indeed I am for it strong and trustworthy.' He who had knowledge from the Scripture said: 'I will bring it to you before your glance returns to you.' And when he saw it firmly placed before him, he said: 'This is from the favor of my Lord to test me whether I will be grateful or ungrateful. And whoever is grateful, his gratitude is only for himself; and whoever is ungrateful, then indeed my Lord is Free of need and Generous.' He said: 'Disguise for her her throne; we will see whether she will be guided or will be among those who are not guided.' So when she came, it was said: 'Is your throne like this?' She said: 'As if it were it.' And we were given knowledge before her, and we were Muslims. And what she used to worship besides Allah prevented her; indeed, she was from a disbelieving people. It was said to her: 'Enter the palace.' But when she saw it, she thought it was a body of water and uncovered her legs. He said: 'Indeed, it is a palace made smooth of glass.' She said: 'My Lord, indeed I have wronged myself, and I submit with Solomon to Allah, Lord of the worlds.'" When Solomon asked the jinn to bring him the throne of Bilqis, which was the seat of her kingdom upon which she sat when she ruled, before her arrival to him, "A powerful one from among the jinn said: 'I will bring it to you before you rise from your place'" meaning: before your session of judgment ends. It is said that this was from the beginning of the day until near noon, when he attended to the important matters of the Children of Israel and their affairs. "'And indeed I am for it strong and trustworthy'" meaning: I am capable of bringing it to you and trustworthy regarding the precious jewels it contains for you. "He who had knowledge from the Scripture said" — the well-known figure is Asif ibn Barkhiya, who was the cousin of Solomon. It is also said he was a man from among the believing jinn, who, it is claimed, knew the Greatest Name. It is also said he was a man from the Children of Israel, from their scholars. And it is said he was Solomon himself, but this is very strange. As-Suhayli weakened this view, stating it is not sound in the context of the speech. He said a fourth opinion has been mentioned: that it was Gabriel. "'I will bring it to you before your glance returns to you'" — it is said this means: before you send a messenger to the farthest point your eye can reach on earth, and he returns to you. It is also said: before the farthest person you see reaches you. It is also said: before your eye tires if you keep looking, before you close your eyelid. And it is said: before your glance returns to you when you look with it to the farthest point from you, then close it. This is the closest of what has been said. "And when he saw it firmly placed before him" meaning: when he saw the throne of Bilqis firmly placed before him in this short time, from the land of Yemen to Jerusalem in the blink of an eye, "he said: 'This is from the favor of my Lord to test me whether I will be grateful or ungrateful'" meaning: this is from Allah's favor upon me and His grace to His servants, to test them regarding gratitude or its opposite. "'And whoever is grateful, his gratitude is only for himself'" meaning: the benefit of that returns only to him. "'And whoever is ungrateful, then indeed my Lord is Free of need and Generous'" meaning: He is free of need of the gratitude of the grateful, and is not harmed by the ingratitude of the ungrateful. Then Solomon, peace be upon him, ordered that the ornaments of this throne be changed and disguised for her, to test her understanding and intellect. For this reason, he said: "We will see whether she will be guided or will be among those who are not guided. So when she came, it was said: 'Is your throne like this?' She said: 'As if it were it.'" This was from her intelligence and abundant understanding, because she found it unlikely that it was her throne, as she had left it behind in the land of Yemen, and she did not know that anyone could accomplish this strange and wondrous feat. Allah the Exalted said, informing about Solomon and his people: "And we were given knowledge before her, and we were Muslims. And what she used to worship besides Allah prevented her; indeed, she was from a disbelieving people." Meaning: the worship of the sun, which she and her people prostrated to besides Allah, following the religion of their fathers and predecessors, prevented her, not due to any evidence that led them to that or impelled them to it. Solomon had ordered the construction of a palace made of glass, and he placed water in its pathway, and made a roof of glass over it, and placed in it fish and other aquatic creatures. She was ordered to enter the palace, while Solomon was sitting on his throne within it. "But when she saw it, she thought it was a body of water and uncovered her legs. He said: 'Indeed, it is a palace made smooth of glass.' She said: 'My Lord, indeed I have wronged myself, and I submit with Solomon to Allah, Lord of the worlds.'" It is said that the jinn wanted to make her appearance ugly in Solomon's sight, and that she would reveal her legs so he could see the hair on them, which would repel him from her. They feared that he might marry her, because her mother was from the jinn, and she would then gain power over them along with him. Some mentioned that her hoof was like the hoof of an animal. This is weak, and the first view also has some consideration. And Allah knows best. However, it is said that when Solomon wanted to remove it (the hair) when he resolved to marry her, he asked humans about its removal, and they mentioned the razor to him, but she refused that. So he asked the jinn, and they made for him lime (for depilation) and established the bathhouse for him. He was the first to enter the bathhouse. When he felt its heat, he said: "Oh, the pain of punishment! Oh, oh, before 'oh' is of no avail." Ath-Tha'labi and others have mentioned that when Solomon married her, he confirmed her over the kingdom of Yemen and returned her to it. He would visit her once every month, staying with her for three days, then return on the carpet. He ordered the jinn, and they built for him three palaces in Yemen: Ghumdan, Salihin, and Baytun. And Allah knows best. Ibn Ishaq narrated from some scholars, from Wahb ibn Munabbih, that Solomon did not marry her, but rather married her to the king of Hamdan, confirmed her over the kingdom of Yemen, and subjugated Zawba'a, the king of Yemen, who built for her the three palaces we mentioned in Yemen. The first view is more famous and apparent. And Allah knows best. * * * And the Exalted said in Surah Sad: "And We gave to David, Solomon. How excellent a servant! Indeed, he was ever turning in repentance. When there were displayed before him in the afternoon, the well-trained, swift horses. And he said: 'Indeed, I have preferred the love of good things over the remembrance of my Lord until the sun has disappeared behind the veil. Return them to me.' And he began to pass his hand over their legs and necks. And indeed, We tried Solomon and placed upon his throne a body; then he repented. He said: 'My Lord, forgive me...'"

Grant me a kingdom such as none shall have after me; indeed, You are the Bestower ⁶. So We subjected to him the wind, blowing gently by his command wherever he directed, and the devils ⁷, every builder and diver, and others bound together in fetters. [We said], 'This is Our gift, so bestow or withhold without account.' And indeed, for him is nearness to Us and a good return ⁸. He mentions, exalted is He, that He granted to David Solomon, peace be upon them. Then Allah, exalted is He, praised him, saying, 'Excellent is the servant. Indeed, he is oft-returning ⁹ to Allah.' Then He mentioned, exalted is He, what occurred regarding the horses, the standing ones ¹⁰—those that stand on three legs and the tip of the fourth hoof—the swift steeds ¹¹. He said, 'Indeed, I have loved the love of good things over the remembrance of my Lord until the sun disappeared behind the veil ¹².' And it is said the horses, as we will mention from two opinions. 'Return them to me,' and he began to pass [his hand] over the legs and necks ¹³. It is said he severed their hocks and necks with swords. And it is said he wiped the sweat from them after racing them, according to the other opinion. The view of most of the early predecessors is the first: they said he was occupied with displaying those horses until the time of Asr ¹⁴ passed and the sun set. This is narrated from Ali ibn Abi Talib and others. What is certain is that he did not intentionally leave the prayer without excuse, unless it is said that it was permissible in their law to delay prayer for reasons of jihad, and displaying horses is among that. A group of scholars claimed regarding the Prophet's delay of Asr prayer on the day of the Trench ¹⁵ that this was lawful at that time until abrogated by the prayer of fear ¹⁶, as al-Shafi'i and others said. Makhul and al-Awza'i said: Rather, it is a confirmed ruling until today that it is permissible to delay it due to intense fighting, as we mentioned in Surah al-Nisa regarding the prayer of fear. Others said: Rather, the Prophet's delay of Asr prayer on the day of the Trench was due to forgetfulness, and thus Solomon's action is interpreted similarly, and Allah knows best. As for those who say the pronoun in 'until it disappeared behind the veil' refers to the horses and that no prayer time was missed, and that 'Return them to me, and he began to pass his hand over the legs and necks' means he wiped the sweat from their hocks and necks, this view was chosen by Ibn Jarir and narrated by al-Walibi from Ibn Abbas regarding wiping sweat. Ibn Jarir justified this view by saying he would not torture animals by hamstringing and destroy wealth without cause or fault. This argument is questionable because it may have been permissible in their law, and some of our scholars hold that if Muslims fear that disbelievers might seize livestock, it is permissible to slaughter and destroy them to prevent the enemy from gaining strength. This is the basis for the action of Ja'far ibn Abi Talib when he hamstrung his horse at Mu'tah. It is said there were many horses: ten thousand, or twenty thousand, and among them twenty winged horses. Abu Dawud narrated in his Sunan: Muhammad ibn Awf told us, Saeed ibn Abi Maryam told us, Yahya ibn Ayyub informed us, Umara ibn Ghaziyya told me that Muhammad ibn Ibrahim told him from Muhammad ibn Abi Salama ibn Abd al-Rahman from Aisha who said: The Messenger of Allah returned from the expedition of Tabuk or Khaybar, and in her alcove ¹⁷ there was a curtain. The wind blew and lifted the edge of the curtain, revealing some dolls belonging to Aisha. He said, 'What is this, O Aisha?' She said, 'My dolls.' He saw among them a horse with two wings made of rags. He said, 'What is this I see among them?' She said, 'A horse.' He said, 'And what is on it?' She said, 'Two wings.' He said, 'A horse with two wings!' She said, 'Have you not heard that Solomon had horses with wings?' She said, 'He laughed until I saw his molars.' Some scholars said: When he gave up the horses for Allah, Allah compensated him with something better: the wind whose morning journey was a month and evening journey a month, as will be discussed. As Imam Ahmad narrated: Ismail told us, Suleiman ibn al-Mughira told us, from Humaid ibn Hilal, from Abu Qatada and Abu al-Dahma', who traveled frequently to the House, they said: We came upon a man from the desert, and the Bedouin said: The Messenger of Allah took my hand and taught me from what Allah taught him, saying, 'You do not leave anything for the sake of Allah but that Allah gives you something better.' His statement, exalted is He: 'And indeed, We tried Solomon and cast upon his throne a body ¹⁸; then he repented.' Ibn Jarir, Ibn Abi Hatim, and other commentators mention many traditions here from a group of early predecessors, most or all of which are taken from Israiliyyat ¹⁹, and many contain severe oddities. We have pointed this out in our book of Tafsir and limit ourselves here to mere recitation. The gist of what they mention is that Solomon, peace be upon him, was absent from his throne for forty days, then returned. When he returned, he ordered the building of the Sacred House ²⁰ and built it solidly. We have already mentioned that he renovated it and that the first to make it a mosque was Israel, peace be upon him, as we mentioned regarding Abu Dharr's statement: I said, 'O Messenger of Allah, which mosque was placed first?' He said, 'The Sacred Mosque.' I said, 'Then which?' He said, 'The Mosque of the Sacred House.' I said, 'How much between them?' He said, 'Forty years.' It is known that between Abraham, who built the Sacred Mosque, and Solomon son of David, peace be upon them, there is more than a thousand years, let alone forty years. And his request for a kingdom that none should have after him was after completing the Sacred House? Imam Ahmad, al-Nasa'i, Ibn Majah, Ibn Khuzayma, Ibn Hibban, and al-Hakim narrated through their chains from Abdullah ibn Fayruz al-Daylami, from Abdullah ibn Amr ibn al-As, who said: The Messenger of Allah said: 'When Solomon built the Sacred House, he asked his Lord for three things: He asked for a judgment that matches His judgment, and He gave it to him; he asked for a kingdom such as none shall have after him, and He gave it to him; and he asked that any man who leaves his house intending only prayer in this mosque should come out free from sin like the day his mother bore him. We hope that Allah has given us that.' As for the judgment that matches Allah's judgment, Allah praised him.

And regarding his father in His saying: "And [mention] David and Solomon, when they judged concerning the field when the sheep of a people pastured at night therein, and We were witness to their judgment. And We made Solomon understand it, and to each We gave judgment and knowledge." ²¹ Shuraih ²² the judge and more than one of the Salaf ²³ have mentioned that these people had a vineyard, and the sheep of other people pastured in it at night, i.e., they grazed it by night and completely ate its trees. So they brought their case to David, peace be upon him, and he judged that the owners of the vineyard should be given its value. When they went out to Solomon, he said: "By what did the Prophet of God judge for you?" They said: "Such and such." He said: "As for me, if I were the judge, I would only judge that the sheep be handed over to the owners of the vineyard, so that they might benefit from their offspring and milk until the owners of the sheep repair the vineyard of those people and restore it to its former state, and then they would take back their sheep." This reached David, peace be upon him, and he judged accordingly. Similar to this is what is established in the two Sahihs ²⁴ from the hadith of Abu az-Zinad, from al-A'raj, from Abu Hurairah, who said: The Messenger of God, may God bless him and grant him peace, said: "While two women were with their two sons, a wolf came and took the son of one of them. They disputed over the remaining son. The elder said: 'It was your son that was taken.' The younger said: 'Rather, it was your son that was taken.' So they brought their case to David, and he judged that the boy belonged to the elder. They went out to Solomon, and he said: 'Bring me a knife that I may cut him in two, half for each of you.' The younger said: 'May God have mercy on you, he is her son.' So he judged that he belonged to her." Perhaps each of the two judgments was permissible in their law, but what Solomon said was more preponderant. For this reason, God praised him for what He inspired him with, and then praised his father, saying: "And to each We gave judgment and knowledge. And We subjected the mountains to give glory with David, and the birds as well, and We were doers. And We taught him the making of coats of mail for you, to protect you from your violence. Then are you grateful?" ²⁵ Then He said: "And to Solomon [We subjected] the wind, stormy, running at his command to the land which We had blessed. And We are of all things Knowing. And of the devils were those who dived for him and did work besides that, and We were watchers over them." ²⁶ And He said in Surah Sad: "So We subjected to him the wind, blowing gently by his command wherever he directed. And the devils, every builder and diver, and others bound together in fetters. [This is] Our gift, so bestow or withhold without account. And indeed, for him is nearness to Us and a good return." ²⁷ When he abandoned the horses seeking the face of God, God compensated him with the wind, which is swifter in travel, stronger, greater, and without any burden on him. "Running by his command gently wherever he directed," i.e., wherever he wished from any land. He had a carpet made of wood, large enough to accommodate all that he needed of built houses, palaces, tents, goods, horses, camels, loads, and men from humans and jinn, and other animals and birds. When he wanted to travel, go on an outing, fight a king, or enemies from any of God's lands he wished, he would load these mentioned things onto the carpet and command the wind, which would enter beneath it and lift it. When it rose between heaven and earth, he would command the gentle wind and it would carry him. If he wanted faster than that, he would command the stormy wind, which would carry him at the greatest speed and set him down in any place he wished. So much so that he would set out in the early morning from Jerusalem, and the wind would carry him and set him down in Istakhr ²⁸, a month's journey away, and he would stay there until the end of the day, then he would return in the evening and it would bring him back to Jerusalem. As God Almighty said: "And to Solomon [We subjected] the wind: its morning [course] was a month, and its evening [course] was a month. And We made flow for him a spring of [molten] copper. And among the jinn were those who worked before him by permission of his Lord. And whoever deviated among them from Our command, We made him taste of the punishment of the Blaze. They made for him what he willed of elevated chambers and statues and bowls like reservoirs and fixed cauldrons. Work, O family of David, in gratitude. And few of My servants are grateful." ²⁹ Al-Hasan al-Basri ³⁰ said: He would go in the morning from Damascus and descend in Istakhr, have lunch there, and go in the afternoon from there and spend the night in Kabul. Between Damascus and Istakhr is a month's journey, and between Istakhr and Kabul is a month's journey. I say: Those who have spoken about architecture and cities have mentioned that Istakhr was built by the jinn for Solomon, and it was the seat of the kingdom of the Turks in ancient times, as well as other various cities like Tadmor ³¹, Jerusalem, Bab Jayrun ³², and Bab al-Barid ³³ in Damascus, according to one opinion. As for "copper" (qitr), Ibn Abbas, Mujahid, Ikrimah, Qatadah, and others said: It is copper. Qatadah said: It was in Yemen, and God caused it to flow for him. As-Suddi ³⁴ said: For only three days, he took from it all that he needed for buildings and other things. And His saying: "And among the jinn were those who worked before him by permission of his Lord. And whoever deviated among them from Our command, We made him taste of the punishment of the Blaze" means that God subjected to him from the jinn workers who worked for him as he wished, without tiring or disobeying his command. Whoever among them deviated from the command, He punished and made an example of him. "They made for him what he willed of elevated chambers" (mahariib) ³⁵, which are beautiful places and the best parts of assemblies, "and statues" (tamaathiil) ³⁶, which are images on walls, and this was permissible in their law and religion, "and bowls like reservoirs" (jifaan ka al-jawaab). Ibn Abbas said: The bowl (jafnah) is like a cistern (jawbah) from the earth. It is also reported from him: like basins. Similarly said Mujahid, al-Hasan, Qatadah, ad-Dahhak ³⁷, and others. According to this narration, al-jawaab is the plural of jaabiyah, which is the basin in which water is collected. Al-A'sha ³⁸ said: "She goes in the evening to the family of al-Muhallaq, a bowl / Like the cistern of the Iraqi elder, overflowing." As for the "fixed cauldrons" (quduur raasiyaat), Ikrimah said: Their tripods are from them, meaning they are fixed and do not move from their places. Similarly said Mujahid and others. Since this was in the context of providing food and doing good to creation, both humans and animals, God Almighty said: "Work, O family of David, in gratitude. And few of My servants are grateful." And God Almighty said: "And the devils, every builder and diver, and others bound together in fetters." ³⁹ This means that among them were those He subjected for building, and among them were those He commanded to dive into the water to extract jewels, pearls, and other things that are only found there. And His saying: "and others bound together in fetters" means those who disobeyed and were chained, bound in pairs in fetters, which are shackles. All of this is part of what God prepared and subjected for him of things that complete a kingdom that is not fitting for anyone after him, nor was it for anyone before him. Al-Bukhari ⁴⁰ said: Muhammad ibn Bashshar narrated to us, Muhammad ibn Ja'far narrated to us, Shu'bah narrated to us, from Muhammad ibn Ziyad, from Abu Hurairah, from the Prophet, may God bless him and grant him peace, who said: "An ifrit ⁴¹ from among the jinn came to me last night to interrupt my prayer, but God gave me power over him, so I seized him and wanted to tie him to one of the pillars of the mosque so that you could all see him. Then I remembered the supplication of my brother Solomon: 'My Lord, forgive me and grant me a kingdom such as will not belong to anyone after me.' So I let him go, defeated." ⁴² Muslim and an-Nasa'i ⁴³ also narrated it from the hadith of Shu'bah.

Muslim narrated: Muhammad ibn Salamah al-Muradi told us, 'Abdullah ibn Wahb told us from Mu'awiyah ibn Salih, Rabi'ah ibn Yazid ⁴⁴ told me from Abu Idris al-Khawlani from Abu al-Darda' who said: The Messenger of Allah (peace be upon him) stood to pray ⁴⁵, and we heard him say: "I seek refuge in Allah from you, I curse you with the curse of Allah" three times, and he stretched out his hand as if he were grabbing something. When he finished the prayer, we said: "O Messenger of Allah, we heard you say something in the prayer that we had not heard you say before, and we saw you stretch out your hand." He said: "Indeed, the enemy of Allah, Iblis ⁴⁶, came with a flame of fire to put it in my face, so I said: 'I seek refuge in Allah from you' three times. Then I said: 'I curse you with the complete curse of Allah.' He did not retreat three times, then I wanted to seize him. By Allah, were it not for the supplication of our brother Solomon ⁴⁷, he would have been bound in the morning, playing with him the children of the people of Medina." Al-Nasa'i also narrated it from Muhammad ibn Salamah similarly. Ahmad said: Abu Ahmad told us, Murrah ibn Ma'bad told us, Abu 'Ubayd, the chamberlain of Solomon, said: I saw 'Ata' ibn Yazid al-Laythi standing in prayer, and I wanted to pass in front of him, but he stopped me, then said: Abu Sa'id al-Khudri told me that the Messenger of Allah (peace be upon him) stood and prayed the morning prayer while he was behind him, and he recited, but the recitation became confused for him. When he finished his prayer, he said: "If you had seen me and Iblis, I reached out with my hand and kept choking him until I felt the coolness of his saliva between these two fingers of mine ⁴⁸—the thumb and the one next to it. Were it not for the supplication of my brother Solomon, he would have been tied in the morning to one of the pillars of the mosque, with the children of Medina playing with him. So whoever among you can prevent anyone from passing between him and the qiblah ⁴⁹, let him do so." Abu Dawud narrated from it: "So whoever among you can..." to the end, from Ahmad ibn Surayj from Ahmad al-Zubayri. Many of the Salaf ⁵⁰ have mentioned that Solomon had a thousand women: seven hundred with dowries and three hundred concubines. It is also said the opposite: three hundred free women and seven hundred slave women. He was able to enjoy women to a very great extent. Al-Bukhari said: Khalid ibn Makhlad told us, Mughirah ibn 'Abd al-Rahman told us from Abu al-Zinad, from al-A'raj, from Abu Hurayrah, from the Prophet (peace be upon him) who said: "Solomon son of David said: 'I will certainly go around to seventy women tonight, each of whom will bear a horseman who will fight in the way of Allah.' His companion said to him: 'If Allah wills.' But he did not say it, so none of them bore anything except one who bore a half-formed child." The Prophet (peace be upon him) said: "If he had said it, they would have fought in the way of Allah." Shu'ayb and Ibn Abi al-Zinad said: "Ninety" and this is more correct. Al-Bukhari alone narrated it from this chain. Abu Ya'la said: Zuhayr told us, Yazid told us, Hisham ibn Hassan told us from Muhammad, from Abu Hurayrah, who said: The Messenger of Allah (peace be upon him) said: "Solomon son of David said: 'I will certainly go around to a hundred women tonight, each of them will give birth to a boy who will strike with the sword in the way of Allah.' And he did not say 'If Allah wills.' So he went around to a hundred women that night, and none of them gave birth except one woman who gave birth to half a human." The Messenger of Allah (peace be upon him) said: "If he had said 'If Allah wills,' each woman would have given birth to a boy who would strike with the sword in the way of Allah, the Mighty and Majestic." Its chain is on the condition of the Sahih ⁵¹, but they did not narrate it from this chain. Imam Ahmad said: Hushaym told us, Hisham told us, from Ibn Sirin, from Abu Hurayrah, who said: Solomon son of David said: "I will certainly go around to a hundred women tonight, each of them will give birth to a boy who will fight in the way of Allah." And he did not make an exception. So none of them gave birth except one who gave birth to half a human. He said: The Messenger of Allah (peace be upon him) said: "If he had made an exception, a hundred boys would have been born to him, all of them fighting in the way of Allah, the Mighty and Majestic." Ahmad alone also narrated it. Imam Ahmad said: 'Abd al-Razzaq told us, Ma'mar told us, from Ibn Tawus, from his father, from Abu Hurayrah, who said: The Messenger of Allah (peace be upon him) said: "Solomon son of David said: 'I will certainly go around to a hundred women tonight, each of them will give birth to a boy who will fight in the way of Allah.' And he forgot to say 'If Allah wills.' So he went around to them, and none of them gave birth except one who gave birth to half a human." The Messenger of Allah (peace be upon him) said: "If he had said 'If Allah wills,' he would not have broken his oath, and it would have been a means to achieve his need." This is how they both narrated it in the two Sahihs ⁵² from the hadith of 'Abd al-Razzaq similarly. Ishaq ibn Bishr said: Muqatil told us, from Abu al-Zinad, and Ibn Abi al-Zinad from his father, from 'Abd al-Rahman, from Abu Hurayrah, that Solomon son of David had four hundred wives and six hundred concubines. One day he said: "I will certainly go around to a thousand women tonight, and each of them will conceive a horseman who will fight in the way of Allah." And he did not make an exception. So he went around to them, and none of them conceived except one woman who gave birth to half a human. The Prophet (peace be upon him) said: "By Him in whose hand is my soul, if he had made an exception and said 'If Allah wills,' what he said would have been born as horsemen, and they would have fought in the way of Allah, the Mighty and Majestic." This chain is weak due to the state of Ishaq ibn Bishr, for he is a denier of hadith, especially since he contradicted the authentic narrations. He (peace be upon him) had from matters of kingship, expansion of dominion, abundance of troops, and their diversity what no one before him had, and Allah will not give it to anyone after him, as He said: "And we were given from everything" ⁵³, and "He said: 'My Lord, forgive me and grant me a kingdom such as will not belong to anyone after me. Indeed, You are the Bestower.'" ⁵⁴ Allah gave him that by the text of the Truthful and Believed ⁵⁵. When the Exalted mentioned what He had bestowed upon him and granted him of complete and great blessings, He said: "This is Our gift, so bestow or withhold without account" ⁵⁶, meaning: give to whom you will and withhold from whom you will, for there is no account against you; i.e., dispose of wealth as you wish, for Allah has permitted you to do so and will not call you to account for it. This is the state of a prophet-king, unlike the servant-messenger, for it is his state not to give anyone except by Allah's permission for that. Our Prophet Muhammad (peace and blessings of Allah be upon him) was given the choice between these two stations, and he chose to be a servant-messenger. In some narrations, he consulted Gabriel about that, and he indicated to him to be humble. So he chose to be a servant-messenger (peace and blessings of Allah be upon him). And Allah placed the caliphate and kingship after him in his community until the Day of Resurrection, so a group of his community will continue to be manifest until the Hour is established. So to Allah be praise and gratitude. When the Exalted mentioned what He granted His prophet Solomon (peace be upon him) of the good of this world, He drew attention to what He has prepared for him in the Hereafter of abundant reward, beautiful recompense, closeness that brings him near to Him, great success, and honor before Him. That is on the Day of Return and Reckoning, when the Exalted says: "And indeed, for him is nearness to Us and a good return." ⁵⁷

1. marfu'an : A hadith attributed to the Prophet Muhammad, i.e., traced back to him.
2. al-madarihiyya : Long-winged falcons; a type of bird of prey.
3. mihrab : A prayer niche or chamber; a place of worship.
4. baranis : Hooded cloaks or cowls worn by monks.
5. al-fadl al-mubin : The evident bounty or clear grace.
6. الوَهَّاب : Al-Wahhab: The Bestower, one of Allah's names, meaning the One who grants abundantly.
7. الشَّيَاطِينَ : Al-Shayateen: The devils; here referring to jinn and demons subjugated to Solomon.
8. حُسْنَ مآب : Husn ma'ab: A good final return or abode in the Hereafter.
9. أواب : Awwab: Oft-returning to Allah in repentance and obedience.
10. الصَّافِنَاتِ : Al-Safinat: Horses standing on three legs with the tip of the fourth hoof touching the ground, a posture of noble steeds.
11. الْجِيَادِ : Al-Jiyad: Swift, well-trained horses.
12. تَوَارَتْ بالحجاب : Tawarat bil-hijab: Disappeared behind the veil, meaning the sun set.
13. مَسْحًا بِالسُّوقِ والاعناق : Mashan bis-suq wal-a'naq: Passing the hand over the legs and necks; interpreted either as wiping sweat or severing with swords.
14. العصر : Asr: The afternoon prayer.
15. الخندق : Al-Khandaq: The Battle of the Trench (Ahzab) in Medina.
16. صلاة الخوف : Salat al-Khawf: The prayer of fear performed during battle.
17. سَهْوَتِهَا : Sahwatuha: A niche or alcove in the house.
18. جَسَدًا : Jasadan: A body; referring to a lifeless form or a demon that took Solomon's form.
19. الاسرائيليات : Israiliyyat: Narrations from Jewish and Christian sources, often used in tafsir but not necessarily authentic.
20. بَيْتِ الْمَقْدِسِ : Bayt al-Maqdis: The Sacred House in Jerusalem, i.e., the Temple.
21. al-Ḥarth : The field or cultivated land, specifically a vineyard in this context.
22. Shuraīḥ : A famous early Islamic judge (qadi) from Kufa, known for his legal expertise.
23. as-Salaf : The early generations of Muslims, including the Companions and their successors.
24. aṣ-Ṣaḥīḥayn : The two authentic hadith collections of al-Bukhari and Muslim.
25. Sūrat al-Anbiyā' : Chapter 21 of the Quran, verses 78-80.
26. Sūrat al-Anbiyā' : Chapter 21, verses 81-82.
27. Sūrat Ṣād : Chapter 38, verses 36-40.
28. Iṣṭakhr : An ancient city in Persia (modern-day Iran), near Persepolis.
29. Sūrat Saba' : Chapter 34, verses 12-13.
30. al-Ḥasan al-Baṣrī : A renowned early Islamic scholar and ascetic from Basra.
31. Tadmur : The ancient city of Palmyra in Syria.
32. Bāb Jayrūn : One of the gates of the Umayyad Mosque in Damascus.
33. Bāb al-Barīd : Another gate of the Umayyad Mosque in Damascus.
34. as-Suddī : An early Quranic commentator and narrator of traditions.
35. Maḥārīb : Plural of miḥrāb; elevated chambers or prayer niches, often referring to places of worship or honor.
36. Tamāthīl : Statues or images; permissible in the law of Solomon but later prohibited in Islam.
37. aḍ-Ḍaḥḥāk : An early Quranic commentator from the generation of the Successors.
38. al-A'shā : A pre-Islamic Arab poet.
39. Sūrat Ṣād : Chapter 38, verses 37-38.
40. al-Bukhārī : The famous hadith collector, author of the Sahih al-Bukhari.
41. Ifrīt : A powerful and rebellious jinn.
42. Ṣaḥīḥ al-Bukhārī : The authentic hadith collection of al-Bukhari.
43. an-Nasā'ī : A hadith collector, author of the Sunan an-Nasa'i.
44. Rabīʿah ibn Yazīd : A reliable narrator of hadith from the generation of the Followers (Tābiʿūn).
45. ṣallā : Performed the ritual prayer (ṣalāh).
46. Iblīs : The personal name of Satan, the chief of the devils in Islamic tradition.
47. Sulaymān : Solomon, a prophet and king known for his wisdom and dominion over jinn and animals.
48. hātayn : Dual feminine demonstrative pronoun meaning 'these two'.
49. qiblah : The direction of prayer towards the Kaaba in Mecca.
50. Salaf : The early generations of Muslims, including the Companions and Followers.
51. Ṣaḥīḥ : A term for a hadith collection considered authentic, such as Ṣaḥīḥ al-Bukhārī and Ṣaḥīḥ Muslim.
52. al-Ṣaḥīḥayn : The two authentic hadith collections of al-Bukhārī and Muslim.
53. wa ūtīnā min kulli shay’ : Qur'anic phrase from Surah Sad (38:35), meaning 'and we were given from everything'.
54. Rabbi ighfir lī wa hab lī mulkan lā yanbaghī li-aḥadin min baʿdī : Qur'anic verse from Surah Sad (38:35), Solomon's supplication for a unique kingdom.
55. al-Ṣādiq al-Maṣdūq : The Truthful and Believed, referring to the Prophet Muhammad.
56. hādhā ʿaṭā’unā fa-mnun aw amsik bi-ghayri ḥisāb : Qur'anic verse from Surah Sad (38:39), meaning 'This is Our gift, so bestow or withhold without account'.
57. wa inna lahu ʿindanā la-zulfā wa ḥusna ma’āb : Qur'anic verse from Surah Sad (38:40), meaning 'And indeed, for him is nearness to Us and a good return'.

Mention of his death, the duration of his reign, and his lifespan.

Mention of his death, and how long his reign and life were. Allah, Blessed and Exalted, said: "And when We decreed death upon him, nothing indicated his death to them except a creature of the earth eating his staff. And when he fell, the jinn became certain that if they had known the unseen, they would not have remained in the humiliating punishment." Ibn Jarir, Ibn Abi Hatim, and others narrated from Ibrahim ibn Tahman, from 'Ata' ibn al-Sa'ib, from Sa'id ibn Jubayr, from Ibn 'Abbas, from the Prophet (peace be upon him) who said: "When Solomon, the Prophet of Allah (peace be upon him), prayed, he would see a tree sprouting before him. He would ask it, 'What is your name?' It would reply, 'Such and such.' He would ask, 'For what purpose are you?' If it was for planting, it would be planted; if it was for medicine, it would be grown. One day while he was praying, he saw a tree before him and asked, 'What is your name?' It replied, 'The carob tree.' He asked, 'For what purpose are you?' It replied, 'For the destruction of this house.' So Solomon said, 'O Allah, conceal my death from the jinn until mankind knows that the jinn do not know the unseen.' He then carved it into a staff and leaned on it for a year, while the jinn continued to work. The termite ate it, and mankind realized that if the jinn had known the unseen, they would not have remained for a year in the humiliating punishment." He said: "And Ibn 'Abbas used to recite it thus." And the jinn thanked the termite, bringing it water. This is the wording of Ibn Jarir. 'Ata' al-Khurasani's narration contains some oddities. Al-Hafiz Ibn 'Asakir narrated it via Salamah ibn Kuhayl, from Sa'id ibn Jubayr, from Ibn 'Abbas as a mawquf ¹ narration, which is more likely correct. And Allah knows best. Al-Suddi said in a report he mentioned from Abu Malik and Abu Salih, from Ibn 'Abbas, and from some Companions: "Solomon (peace be upon him) would seclude himself in the Sacred House ² for a year or two, a month or two, or less or more, bringing his food and drink inside. On the occasion when he was to die, he entered. The beginning of this was that every morning a tree would sprout in the Sacred House, and he would go to it and ask, 'What is your name?' The tree would reply, 'My name is such and such.' If it was for planting, he would plant it; if it grew as a medicine, it would say, 'I have grown as a medicine for such and such.' He would leave it as it was, until a tree called the carob tree sprouted. He asked it, 'What is your name?' It replied, 'I am the carob tree.' He asked, 'For what purpose have you grown?' It replied, 'I have grown for the destruction of this mosque.' Solomon said, 'Allah would not destroy it while I am alive. You are the one through whom my destruction and the destruction of the Sacred House will come.' He uprooted it and planted it in his garden. Then he entered the prayer niche ³ and stood praying, leaning on his staff, and died. The devils did not know of his death, and they continued working for him, fearing that he would come out and punish them. The devils would gather around the prayer niche, which had openings in front and behind. A devil who wanted to escape would say, 'Am I not brave enough to enter and come out from the other side?' So he would enter and come out from the other side. One of those devils entered and passed by—no devil could look at Solomon while he was in the prayer niche without being burned—but he did not hear Solomon's voice. He returned and did not hear it again. He returned again and fell into the house without being burned, and saw Solomon had fallen dead. He went out and told the people that Solomon had died. They opened [the door] and brought him out, and found his staff—which in the Ethiopian language is called 'minsa'ah'—had been eaten by termites. They did not know how long he had been dead. They placed the termite on the staff, and it ate from it for a day and a night. Then they calculated accordingly and found that he had died a year ago. This is the reading of Ibn Mas'ud: 'So they continued toiling for him after his death for a complete year.' Then the people became certain that the jinn had been lying, and that if they had known the unseen, they would have known of Solomon's death and would not have remained in punishment for a year working for him. That is the saying of Allah, Exalted and Majestic: 'Nothing indicated his death to them except a creature of the earth eating his staff. And when he fell, the jinn became certain that if they had known the unseen, they would not have remained in the humiliating punishment.' He says: Their affair became clear to the people—that they had been lying to them. Then the devils said to the termite: 'If you ate food, we would bring you the best food; if you drank drink, we would give you the best drink. But we will bring you water and clay.' He said: So they bring that to it wherever it is. He said: Do you not see the clay that is inside wood? That is what the devil brings to it out of gratitude." This contains some Isra'iliyyat ⁴ that are neither to be believed nor disbelieved. Abu Dawud said in the Book of al-Qadar: 'Uthman ibn Abi Shaybah narrated to us, Qabisah narrated to us, Sufyan narrated to us, from al-A'mash, from Khaythamah, who said: "Solomon son of David (peace be upon them) said to the Angel of Death: 'When you intend to take my soul, inform me.' He replied: 'I know no more about that than you. It is only a book that is given to me containing the names of those who are to die.'" Asbagh ibn al-Faraj and 'Abdullah ibn Wahb said, from 'Abd al-Rahman ibn Zayd ibn Aslam, who said: "Solomon said to the Angel of Death: 'When you are commanded concerning me, inform me.' He came to him and said: 'O Solomon, I have been commanded concerning you. You have only a short while left.' So he summoned the devils and they built for him a palace of glass with no door. He stood praying and leaned on his staff. He said: The Angel of Death entered upon him and took his soul while he was leaning on his staff. He did not do that to flee from the Angel of Death. He said: The jinn were working before him, looking at him, thinking he was alive. He said: Allah sent a creature of the earth—meaning to his staff—and it ate it until, when it had eaten the inside of the staff, it became weak and heavy upon him, and he fell. When the jinn saw that, they dispersed and went away. He said: That is His saying: 'Nothing indicated his death to them except a creature of the earth eating his staff. And when he fell, the jinn became certain that if they had known the unseen, they would not have remained in the humiliating punishment.'" Asbagh said: "It has reached me from others that it [the termite] continued eating his staff for a year until he fell." Similar reports have been narrated from a group of the Salaf ⁵ and others. And Allah, Exalted, knows best. Ishaq ibn Bishr said, from Muhammad ibn Ishaq, from al-Zuhri and others, that Solomon (peace be upon him) lived fifty-two years, and his reign was forty years. Ishaq said: Abu Rawq informed us, from 'Ikrimah, from Ibn 'Abbas, that his reign was twenty years. And Allah knows best. Ibn Jarir said: The total lifespan of Solomon son of David (peace be upon them) was a little over fifty years. In the fourth year of his reign, he began building the Sacred House, according to what is mentioned. Then after him, his son Rehoboam ⁶ reigned for seventeen years, according to what Ibn Jarir mentioned. He said: Then after him, the kingdom of the Children of Israel split apart.

1. mawquf : A narration attributed to a Companion, not to the Prophet.
2. Bayt al-Maqdis : The Sacred House in Jerusalem, often referring to the Temple or the Al-Aqsa Mosque.
3. mihrab : A prayer niche indicating the direction of prayer; also a private chamber for worship.
4. Isra'iliyyat : Narrations from Jewish or Christian sources, not necessarily authentic in Islam.
5. Salaf : The early generations of Muslims, including the Companions and their successors.
6. Rehoboam : The son of Solomon who succeeded him as king of Israel, mentioned in the Bible.

Chapter mentioning a group of the Prophets of the Children of Israel, peace be upon them.

Chapter mentioning a group of the prophets of the Children of Israel, peace be upon them, whose exact time is not known, except that they were after David, peace be upon them both, and before Zachariah and John, peace be upon them both. Among them is Isaiah ¹ son of Amoz. Muhammad ibn Ishaq said: He was before Zachariah and John, and he was among those who gave glad tidings of Jesus and Muhammad, peace be upon them both. In his time there was a king named Hezekiah over the Children of Israel in the land of Jerusalem, and he was obedient to Isaiah in what he commanded and forbade him regarding matters of public interest. The calamities had become great among the Children of Israel. The king fell ill, and a boil appeared on his leg. The king of Babylon at that time, Sennacherib, marched against Jerusalem. Ibn Ishaq said: With six hundred thousand banners. The people were seized with great and severe terror. The king said to the prophet Isaiah: What has Allah revealed to you concerning Sennacherib and his armies? He said: Nothing has been revealed to me about them yet. Then revelation came down to him commanding the king Hezekiah to make his will and appoint a successor over his kingdom, for his term had drawn near. When he informed him of that, the king turned toward the qibla ² and prayed, glorified, supplicated, and wept. He said while weeping and imploring Allah, Mighty and Majestic, with a sincere heart, trust, and patience: O Allah, Lord of lords, God of gods, O Most Gracious, O Most Merciful, O He whom slumber and sleep do not overtake, remember me for my knowledge, my deeds, and my good judgment over the Children of Israel. All of that was from You, and You know it better than myself, my secret and my open are for You. He said: So Allah answered him, had mercy on him, and revealed to Isaiah to give him glad tidings that He had mercy on his weeping, had postponed his term by fifteen years, and would save him from his enemy Sennacherib. When he told him that, the pain left him, the evil and grief ceased, and he fell prostrate, saying in his prostration: O Allah, You are the One who gives sovereignty to whom You will and takes it away from whom You will, and exalts whom You will and abases whom You will, Knower of the unseen and the witnessed. You are the First and the Last, the Manifest and the Hidden, and You have mercy and answer the prayer of the distressed. When he raised his head, Allah revealed to Isaiah [to command him] to take fig water and apply it to his boil, and he would be healed and become well by morning. He did that and was healed. Allah sent death upon Sennacherib's army, and by morning they had all perished except Sennacherib and five of his companions, among them Nebuchadnezzar. The king of the Children of Israel sent for them, put them in chains, and paraded them through the lands as a punishment and humiliation for seventy days, feeding each of them two barley loaves daily. Then he imprisoned them. Allah, Exalted, revealed to Isaiah to command the king to send them back to their land to warn their people of what had befallen them. When they returned, Sennacherib gathered his people and told them what had happened. The sorcerers and priests said to him: We told you about their Lord and their prophets, but you did not obey us. They are a nation that none can overcome because of their Lord. So Sennacherib's affair was among the things by which Allah frightened them. Then Sennacherib died after seven years. Ibn Ishaq said: Then when Hezekiah, king of the Children of Israel, died, their affairs became disordered, their calamities became mixed, and their evil increased. So Allah, Exalted, revealed to Isaiah, and he stood among them, admonished them, reminded them, informed them of what Allah deserved, and warned them of His might and punishment if they opposed and denied him. When he finished his speech, they attacked him and sought to kill him. He fled from them and passed by a tree, which split open for him, and he entered it. But Satan caught up with him and seized the hem of his garment, exposing it. When they saw that, they brought a saw, placed it on the tree, and sawed it, sawing him along with it. Truly we belong to Allah and to Him we return. Among them is Jeremiah ³ son of Hilkiah, of the tribe of Levi son of Jacob. It has been said that he is al-Khidr ⁴. This was narrated by al-Dahhak from Ibn Abbas. It is strange and not authentic. Ibn Asakir said: It has come in some traditions that he stood over the blood of John son of Zachariah, which was boiling in Damascus, and said: O blood, you have stirred the people, so be still. It became still and sank until it disappeared. Abu Bakr ibn Abi al-Dunya said: Ali ibn Abi Maryam narrated to me from Ahmad ibn Habab, from Abdullah ibn Abd al-Rahman, who said: Jeremiah said: O my Lord, which of Your servants is most beloved to You? He said: Those who remember Me most, who occupy themselves with My remembrance to the exclusion of remembering creatures, whom the whisperings of mortality do not distract, and who do not think of themselves as remaining. When the life of this world presents itself to them, they despise it; and when it is withheld from them, they rejoice at that. Those are the ones I fill with My love and give them beyond their aspirations.

1. Shi'ya : Isaiah, a prophet of the Children of Israel, son of Amoz.
2. qibla : The direction of prayer, towards the Kaaba in Mecca.
3. Armiya : Jeremiah, a prophet of the Children of Israel, son of Hilkiah.
4. al-Khidr : A figure in Islamic tradition often identified with a prophet or a saint, known for his wisdom and association with the story of Moses.

Mention of the destruction of Bayt al-Maqdis [1]

Mention of the Ruin of Jerusalem ¹ And His, the Exalted, saying: "And We gave Moses the Scripture and made it a guidance for the Children of Israel, [saying], 'Do not take besides Me any disposer of affairs.' [They were] the descendants of those whom We carried with Noah. Indeed, he was a grateful servant. And We decreed for the Children of Israel in the Scripture: 'You will surely cause corruption on the earth twice, and you will surely reach [a degree of] great haughtiness. So when the promise of the first of them came, We sent against you servants of Ours of great military might, and they probed [even] into the homes, and it was a promise fulfilled. Then We gave back to you a return victory over them. And We reinforced you with wealth and sons and made you more numerous in manpower. If you do good, you do good for yourselves; and if you do evil, [you do it] to yourselves. Then when the promise of the last [i.e., the second] came, [We sent your enemies] to sadden your faces and to enter the temple as they entered it the first time, and to destroy what they had taken over with [total] destruction. Perhaps your Lord may have mercy upon you; but if you return [to sin], We will return [to punishment]. And We have made Hell, for the disbelievers, a prison-bed.'" And Wahb ibn Munabbih said: Allah revealed to a prophet of the prophets of the Children of Israel, called Jeremiah ², when sins had become manifest among them: "Stand among your people and inform them that they have hearts but do not understand, and eyes but do not see, and ears but do not hear. And I have remembered the righteousness of their fathers, and that has made Me compassionate toward their children. So ask them: How did they find the consequence of My obedience? Did anyone who disobeyed Me ever prosper through his disobedience? Did anyone who obeyed Me ever suffer through his obedience? Indeed, the beasts remember their homelands and yearn for them, but these people have abandoned the command by which I honored their fathers and sought honor from other than its proper source. As for their scholars ³, they denied My right; as for their reciters ⁴, they worshipped other than Me; as for their ascetics ⁵, they did not benefit from what they knew; as for their rulers, they lied against Me and against My messengers. They stored deceit in their hearts and accustomed their tongues to lying. And I swear by My Majesty and Might, I will surely stir up against them armies whose language they do not understand, whose faces they do not recognize, and who will not pity their weeping. And I will surely send among them a tyrant king, harsh, with troops like clouds and processions like wide roads, the fluttering of whose banners is like the flight of vultures, and the charge of whose horsemen is like the swoop of eagles. They will turn inhabited places into ruins and leave villages desolate. So woe to Jerusalem ⁶ and its inhabitants! How I will humiliate them to slaughter, and I will empower captivity over them. And after the clamor of weddings, I will bring wailing; after the neighing of horses, the howling of wolves; after the balconies of palaces, the dwellings of beasts; after the light of lamps, the blaze of dust. And I will exchange honor for humiliation, and blessing for servitude. I will surely change their women: after perfume, dust; after walking on carpets, running. And I will make their bodies dung for the earth and their bones exposed to the sun. And I will trample them with various kinds of punishment. Then I will command the sky to become a layer of iron, and the earth a slab of copper. If it rains, the earth will not grow; and if it grows anything during that time, it will be only by My mercy for the beasts. Then I will withhold it at planting time and send it at harvest time. If they plant anything during that time, I will send blight upon it; and if anything escapes, I will remove the blessing from it. If they call upon Me, I will not answer them; if they ask, I will not give them; if they weep, I will not have mercy on them; if they supplicate, I will turn My face away from them." Ibn Asakir ⁷ narrated this with this wording. And Ishaq ibn Bishr said: Idris informed us, from Wahb ibn Munabbih, who said: When Allah the Exalted sent Jeremiah to the Children of Israel—and that was when great events had become serious among them, and they committed sins and killed the prophets—Nebuchadnezzar ⁸ coveted them, and Allah cast into his heart and he thought of marching against them, when Allah wanted to take vengeance on them through him. So Allah revealed to Jeremiah: "I am going to destroy the Children of Israel and take vengeance on them. Stand on the Rock of Jerusalem ⁹; My command and revelation will come to you." So Jeremiah stood, tore his clothes, put ashes on his head, fell down prostrating, and said: "O Lord, I wish my mother had not given birth to me, when You have made me the last of the prophets of the Children of Israel, so that the ruin of Jerusalem and the destruction of the Children of Israel would be because of me." He said to him: "Raise your head." So he raised his head and wept, then said: "O Lord, whom will You empower over them?" He said: "Worshippers of fire, who do not fear My punishment nor hope for My reward. Stand, O Jeremiah, and listen to My revelation; I will inform you of your story and the story of the Children of Israel: Before I created you, I chose you; before I formed you in your mother's womb, I sanctified you; before I brought you out of your mother's belly, I purified you; before you reached maturity, I appointed you as a prophet; before you reached full strength, I chose you; and for a great matter I selected you. So stand with the king, guide him and direct him." So he was with the king, guiding him, and revelation came to him from Allah until great events became serious and they forgot what Allah had saved them from through their enemy Sennacherib ¹⁰ and his armies. So Allah revealed to Jeremiah: "Stand and relate to them what I command you, and remind them of My favor upon them, and make known to them their events." Jeremiah said: "O Lord, I am weak if You do not strengthen me, incapable if You do not enable me, mistaken if You do not guide me, forsaken if You do not help me, humiliated if You do not honor me." Allah the Exalted said: "Do you not know that all matters proceed from My will, and that creation and command all belong to Me, and that hearts and tongues are all in My hand, and I turn them as I will, so they obey Me? I am Allah, there is none like Me. The heavens and the earth and whatever is in them stand by My word. And indeed, pure monotheism ¹¹ is not achieved, nor is power complete, except for Me. No one knows what is with Me except Me. I am the One who spoke to the seas, and they understood My speech; I commanded them, and they did My command; I set limits for them, and they do not exceed My limit; they come with waves like mountains, but when they reach My limit, I clothe them with humility for My obedience, and fear and acknowledgment of My command. And I am with you, and nothing will reach you while I am with you. And I have sent you to a great creation of My creation to convey My messages to them, so that you may thereby merit the reward of those who follow you, and that will not diminish their rewards in anything. Go to your people, stand among them, and say to them: 'Indeed, Allah has remembered you for the righteousness of your fathers, and therefore He has spared you. O company of the children of the prophets! How did your fathers find the consequence of My obedience, and how have you found the consequence of My disobedience? Did they find anyone who disobeyed Me and prospered through his disobedience? Did they know anyone who obeyed Me and suffered through his obedience? Indeed, when the beasts remember their good homelands, they yearn for them. But these people have grazed in the meadows of destruction and abandoned the command by which I honored their fathers, and sought honor from other than its proper source. As for their scholars and monks, they took My servants as subjects, making them worship and work among them without My Book, until they made them ignorant of My command, caused them to forget My remembrance and My Sunnah ¹², and deceived them away from Me. So My servants submitted to them with the obedience that is due only to Me, and they obey them in disobeying Me. As for their kings and princes, they became insolent toward My blessing, felt secure from My plan, and were deluded by this world until they cast aside My Book and forgot My covenant. So they distort My Book and fabricate lies against My messengers, out of audacity toward Me and heedlessness of Me. So glory be to My Majesty, the loftiness of My station, and the greatness of My affair! Is it fitting that I should have a partner in My kingdom? Is it fitting that anyone should be obeyed in disobeying Me?'"

And should I create servants whom I make lords besides Me, or permit anyone to be obeyed when obedience is due only to Me? As for their reciters and jurists, they study what they choose, then submit to kings and follow them in the innovations they introduce into My religion, obeying them in disobedience to Me, and fulfilling covenants that break My covenant. They are ignorant of what they know, benefiting nothing from what they have learned of My Book. As for the children of the prophets, they are oppressed and seduced, plunging with those who plunge, wishing for My victory for their fathers and the honor I bestowed upon them, claiming that none are more deserving of that than they, without truthfulness or reflection. They do not remember how their fathers were patient and how they strove in My cause when the deluded were deluded, and how they sacrificed themselves and their blood, being patient and truthful until My cause prevailed and My religion became manifest. So I have been forbearing toward these people, hoping they might feel shame ¹³ before Me and return. I have been gracious to them and pardoned them repeatedly, prolonging their lives and giving them excuses, that they might remember. And all the while, I send down rain upon them, cause the earth to bring forth for them, clothe them with well-being, and give them victory over the enemy, yet they only increase in transgression and distance from Me. [So until (9)] when will this be? My Father? Do they mock Me, or provoke Me, or try to deceive Me, or dare to oppose Me? For I swear by My might, I will send upon them a trial in which the prudent ¹⁴ will be bewildered, and the opinion of those with insight and the wisdom of the wise will go astray. Then I will set over them a tyrant, harsh and insolent, clothing him with awe and removing from his heart [compassion (2)] and mercy. And I have sworn that he will be followed by a multitude and a host like the dark night, with armies like fragments of clouds and processions like dust. The fluttering (11) of his banners is like the flight of vultures, and the charge of his horsemen like the swooping (12) of eagles. They will turn inhabited lands into ruins and villages into desolate wastes, spreading corruption in the earth and destroying whatever they come upon utterly. Their hearts are hard; they care not, nor watch, nor show mercy, nor see, nor hear. They roam the markets with loud voices like the roaring of lions, from whose terror skins shudder and minds are bewildered, with tongues they do not understand and faces upon which evil is apparent, which they do not recognize. By My might, I will empty their houses of My Books and My sanctity, and I will empty their assemblies of discourse and lessons, and I will make their mosques desolate of their builders and visitors who used to adorn themselves with their construction for other than Me, and who performed night prayers and worshiped to gain worldly things through religion, and who studied jurisprudence for other than religion, and who learned for other than action. I will change their kings from honor to humiliation, from security to fear, from wealth to poverty, from blessing to hunger, from prolonged well-being and ease to various afflictions, from silk and brocade to garments of camel hair and wool, from pleasant fragrances and oils to the stench of corpses, from wearing crowns to iron collars, chains, and fetters. Then, after spacious palaces and fortified strongholds, I will bring ruin upon them; after lofty towers, dens of beasts; after the neighing of horses, the howling of wolves; after the light of lamps, the smoke of fire; after companionship, desolation and wilderness. Then I will change their women: instead of bracelets, fetters; instead of necklaces of pearls and rubies, iron chains; instead of fragrant oils and perfumes, filth and dust; instead of walking on carpets, crossing markets and rivers and hurrying through the depths of markets until night; instead of seclusion and veils, exposure of faces and legs and bareness; instead of pleasant breezes, the scorching wind. Then I will trample them with various kinds of torment, so that even if one of them were in a high place, it would reach him. Indeed, I honor only those who honor Me, and I humiliate only those who hold My command in contempt. Then I will command the heaven during that time, and it will become a layer of iron over them; and I will command the earth, and it will become a slab of copper. So neither will the heaven rain nor the earth sprout. If it does rain something, I will send blight upon it; if anything escapes, I will remove its blessing. If they call upon Me, I will not answer them; if they ask of Me, I will not give them; if they weep, I will not have mercy on them; if they supplicate to Me, I will turn My face away from them. If they say, 'O Allah, You are the One who began with us and our fathers before us with Your mercy and honor, because You chose us for Yourself and placed among us Your prophethood, Your Book, and Your mosques, then gave us power in the land and made us successors therein, and raised us and our fathers before us with Your grace when we were small, and protected us and them with Your mercy when we were old. So You are the most faithful of those who bestow favors, even if we change; and You do not change, even if we change. And complete Your favor, grace, bounty, and kindness (13) upon us.' If they say that, I will say to them: 'I begin My servants with My mercy and favor. If they accept, I complete it; if they seek more, I increase; if they are grateful, I multiply; if they change, I change. And when they change, I become angry; and when I am angry, I punish, and nothing can withstand My anger (14).' Ka'b said: Jeremiah said: 'By Your face, I have come to know that I stand before You. [And should that be fitting for me, when I am too lowly and weak for it to be fitting for me to speak before You (2)?] But by Your mercy You have kept me alive for this day, and no one [ (2) ] is more deserving of fearing this punishment and this threat than I, because of what You have approved from me of favor and residence in the abode of sinners while they disobey You around me without any disapproval or change from me. So if You punish me, it is for my sin; and if You have mercy on me, that is my hope in You.' Then he said: 'O Lord, glory be to You and praise; blessed are You, our Lord, and exalted. Will You destroy this city and its surroundings, which are the dwellings of Your prophets and the place of Your revelation? O Lord, glory be to You and praise; blessed are You, our Lord, and exalted. Why destroy this mosque and the mosques around it, and the houses raised for Your remembrance? O Lord, glory be to You and praise; blessed are You, our Lord, and exalted. Why kill this nation and punish them, when they are from the offspring of Abraham, Your friend, the nation of Moses, Your confidant, and the people of David, Your chosen one? O Lord, which town will be safe from Your punishment after this? And which servants will be safe from Your wrath after the children of Your friend Abraham, the nation of Your confidant Moses, and the people of Your chosen one David, upon whom You set the worshipers of fire?' Allah Almighty said: 'O Jeremiah, whoever disobeys Me should not deny My vengeance. Indeed, I only honored these people for their obedience. Had they disobeyed Me, I would have placed them in the abode of the disobedient, unless I overtake them with My mercy.' Jeremiah said: 'O Lord, You took Abraham as a friend and preserved us through him; and Moses You brought near as a confidant. So we ask You to preserve us, not to snatch us away, and not to set our enemy over us.'

So Allah revealed to him: 'O Jeremiah, I have sanctified you in your mother's womb and delayed you until this day. If your people had protected the orphans, widows, the poor, and the wayfarer, I would have been their supporter, and they would have been with Me like a garden of bliss, whose trees are pure, whose water is pure, whose water never dries up, whose fruits never spoil, and which never ceases. But I will complain to you about the Children of Israel: I was to them like a compassionate shepherd, keeping them from every drought and hardship, and sending them abundance until they became like rams butting each other. So woe to them, then woe to them! I only honor those who honor Me, and I humiliate those who hold My command in contempt. The peoples before these used to hide their disobedience to Me, but these people openly commit disobedience to Me, displaying it in the mosques, markets, on mountaintops, and in the shade of trees, until the heaven cried out to Me against them, and the earth, mountains, and the beasts at the ends of the earth fled from them. Yet despite all this, they do not desist, nor do they benefit from what they have learned of the Scripture.' He said: When Jeremiah conveyed to them the message of their Lord and they heard what it contained of threats and punishment, they disobeyed him, denied him, accused him, and said: 'You have lied and fabricated great falsehood against Allah, claiming that Allah will empty His land and His mosques of His Scripture, worship, and monotheism? Then who will worship Him when there remains no worshiper, mosque, or Scripture on earth? You have indeed fabricated a great lie against Allah, and madness has befallen you.' So they seized him, bound him, and imprisoned him. Then Allah sent against them Nebuchadnezzar, who advanced with his armies until he encamped in their territory, then besieged them, as Allah said: 'So they traversed through the midst of the dwellings.' ¹⁵ He said: When the siege became prolonged, they surrendered to his judgment, opened the gates, and went through the alleys—that is His saying: 'So they traversed through the midst of the dwellings'—and he judged them with the judgment of ignorance and the might of tyrants. He killed a third of them, took a third captive, and left the disabled, the elderly, and the old women. Then he trampled them with horses, destroyed the Temple, drove away the children, exposed the women in the markets with uncovered heads, killed the fighters, ruined the fortresses, demolished the mosques, burned the Torah, and asked about Daniel, who had written the book for him. They found that he had died, and his family brought out the book to him. Among them were Daniel the Younger son of Hezekiel, Mishael, Ezra'il, and Michael, and he confirmed that book for them. Daniel son of Hezekiel was a successor to Daniel the Elder. Nebuchadnezzar entered the Temple with his armies and trampled all of Syria, killing the Children of Israel until he annihilated them. When he finished with them, he returned, carrying the wealth that was there and driving the captives. The number of their boys from the sons of the rabbis and kings reached ninety thousand boys. He threw garbage into the Temple and slaughtered pigs in it. The boys included seven thousand from the house of David, eleven thousand from the tribe of Joseph son of Jacob and his brother Benjamin, eight thousand from the tribe of Ishi son of Jacob, fourteen thousand from the tribe of Zebulun and Naphtali, sons of Jacob, fourteen thousand from the tribe of Dan son of Jacob, eight thousand from the tribe of Issachar son of Jacob, two thousand from the tribe of Zikun son of Jacob, four thousand from the tribe of Reuben and Levi, and twelve thousand from the rest of the Children of Israel. He departed until he arrived in the land of Babylon. Ishaq ibn Bishr said: Wahb ibn Munabbih said: When he had done what he did, it was said to him: 'They had a companion who warned them of what befell them, described you and your news to them, and told them that you would kill their fighters, take their offspring captive, destroy their mosques, and burn their churches. But they denied him, accused him, beat him, bound him, and imprisoned him.' So Nebuchadnezzar ordered Jeremiah to be brought out of prison and said to him: 'Were you warning these people of what befell them?' He said: 'Yes.' He said: 'Then I knew that.' He said: 'Allah sent me to them, but they denied me.' He said: 'They denied you, beat you, and imprisoned you?' He said: 'Yes.' He said: 'What an evil people are a people who denied their prophet and denied the message of their Lord! Would you like to join me, so that I may honor you and treat you kindly? Or if you prefer to stay in your land, I grant you safety.' Jeremiah said to him: 'I have always been in the safety of Allah since I existed; I have never left it for a moment. If the Children of Israel had not left it, they would not have feared you or anyone else, and you would have had no power over them.' When Nebuchadnezzar heard this from him, he left him alone, and Jeremiah remained in his place in the land of Ilya. This is a strange narrative, containing wisdom, admonitions, and pleasant things, though there is some oddity in its Arabization. Hisham ibn Muhammad ibn al-Sa'ib al-Kalbi said: Nebuchadnezzar was an isfahbadh ¹⁶ for the region between Ahwaz and Rome under the Persian king, who was Luhrasp. He had built the city of Balkh, nicknamed al-Khansa', fought the Turks, and forced them into the narrowest places. He sent Nebuchadnezzar to fight the Children of Israel in Syria. When he arrived in Syria, the people of Damascus made peace with him. It has also been said that the one who sent Nebuchadnezzar was Bahman, the Persian king after Bishtasib son of Luhrasp, because of the transgression of the Children of Israel against his messengers sent to them. Ibn Jarir narrated from Yunus ibn Abd al-A'la, from Ibn Wahb, from Sulayman ibn Bilal, from Yahya ibn Sa'id al-Ansari, from Sa'id ibn al-Musayyib, that when Nebuchadnezzar arrived in Damascus, he found blood boiling on a heap of rubbish. He asked them: 'What is this blood?' They said: 'We found our fathers in this state; whenever the heap rises, the blood appears.' He said: So he killed seventy thousand Muslims and others over it, and it settled. This chain is authentic up to Sa'id ibn al-Musayyib. The statement of al-Hafiz Ibn Asakir indicates that this is the blood of John son of Zechariah, but this is not sound because John son of Zechariah lived long after Nebuchadnezzar. The apparent meaning is that this is the blood of an earlier prophet, or the blood of some righteous person, or of whomever Allah wills, and Allah knows best. Hisham ibn al-Kalbi said: Nebuchadnezzar arrived at the Temple, and its king, who was from the house of David, made peace with him and bribed him for the sake of the Children of Israel. Nebuchadnezzar took hostages and returned. When he reached Tiberias, he learned that the Children of Israel had risen against their king and killed him because he had made peace with him. So he beheaded the hostages who were with him and returned to them, taking the city by force, killing the fighters, and taking the offspring captive. He said: It has reached us that he found the prophet Jeremiah in prison, brought him out, and told him about his affair with them and his warning to them, but they denied him and imprisoned him. Nebuchadnezzar said: 'What an evil people are a people who disobeyed the messenger of Allah!' He released him and treated him kindly. The weak among the Children of Israel gathered to him and said: 'We have done evil and wronged ourselves, and we repent to Allah Almighty for what we have done. So pray to Allah to accept our repentance.' He prayed to his Lord, and Allah revealed to him that He would not do so. 'If they are truthful, let them stay with you in this city.' He informed them of what Allah had commanded him. They said: 'How can we stay in this city when it is ruined and Allah has become angry with its people?' So they refused to stay.

Ibn al-Kalbi said: At that time, the Children of Israel dispersed throughout the lands. A group of them settled in the Hijaz, a group in Yathrib, a group in Wadi al-Qura, and a remnant went to Egypt. Nebuchadnezzar wrote to its king demanding those who had fled to him, but he refused. So he marched with his army, fought him, overpowered him, and defeated him, taking their offspring captive. Then he marched to the lands of the Maghreb until he reached the farthest part of that region. He said: Then he returned with many captives from the land of the Maghreb, Egypt, the people of Bayt al-Maqdis, the land of Palestine, and Jordan. Among the captives was Daniel. I said: It appears that this is Daniel the Younger, son of Hezekiel, not the Elder. According to what Wahb ibn Munabbih mentioned. And Allah knows best.

1. Bayt al-Maqdis : Jerusalem, the holy city, often referred to as the 'House of Holiness' in Islamic tradition.
2. Armiya : Jeremiah, a prophet of the Children of Israel, known in Islamic tradition as a prophet who warned of the destruction of Jerusalem.
3. ahbār : Jewish scholars or rabbis, often used in Islamic texts to refer to learned men among the People of the Book.
4. qurrā' : Reciters, those who recite scripture, possibly referring to those who recite the Torah or other holy texts.
5. nussāk : Ascetics, those who practice severe self-discipline and abstention from worldly pleasures for religious reasons.
6. Ilyā : A name for Jerusalem, derived from the Roman name Aelia Capitolina.
7. Ibn 'Asākir : A renowned Islamic historian and traditionist, author of 'The History of Damascus'.
8. Bukhtanassar : Nebuchadnezzar II, the Babylonian king who destroyed Jerusalem and the First Temple in 586 BCE.
9. Sakhrah Bayt al-Maqdis : The Rock of Jerusalem, traditionally identified as the Foundation Stone on the Temple Mount.
10. Sanhārīb : Sennacherib, the Assyrian king who besieged Jerusalem in 701 BCE but failed to capture it.
11. tawḥīd : The oneness of God, the central doctrine of Islam affirming the absolute unity and uniqueness of God.
12. Sunnatī : My Sunnah, referring to the prophetic way or practice, here attributed to God's own way.
13. يَسْتَحْيُونَ : They feel shame; here it implies reverential fear or awe before God.
14. الْحَلِيمُ : The prudent or forbearing one; one who is deliberate and patient.
15. fajāsū khilāla al-diyār : Qur'anic phrase from Surah al-Isra' (17:5), meaning 'they traversed through the midst of the dwellings,' referring to the invasion and destruction.
16. isfahbadh : A Persian military title, equivalent to a general or governor of a province.

A mention of some of the account of Daniel, peace be upon him [1].

Mention of some news of Daniel (peace be upon him) Ibn Abī al-Dunyā said: Aḥmad ibn ‘Abd al-A‘lā al-Shaybānī narrated to us, saying: If I did not hear it from Shu‘ayb ibn Ṣafwān, then one of our companions narrated it to me from him, from al-Ajlaḥ al-Kindī, from ‘Abd Allāh ibn Abī al-Hudhayl, who said: Nebuchadnezzar starved two lions and threw them into a pit, and brought Daniel and threw him upon them, but they did not stir against him. He remained as long as God willed, then he desired what humans desire of food and drink. So God revealed to Jeremiah, who was in Syria: "Prepare food and drink for Daniel." He said, "O my Lord, I am in the Holy Land, and Daniel is in the land of Babylon, in the land of Iraq." So God revealed to him: "Prepare what We have commanded you, for We will send one who will carry you and carry what you have prepared." So he did, and He sent to him one who carried him and carried what he prepared until he stood at the head of the pit. Daniel said, "Who is this?" He said, "I am Jeremiah." He said, "What has brought you?" He said, "Your Lord sent me to you." He said, "Has my Lord remembered me?" He said, "Yes." So Daniel said: "Praise be to God, who does not forget those who remember Him; and praise be to God, who answers those who hope in Him; and praise be to God, who, when one trusts in Him, does not entrust him to another; and praise be to God, who rewards goodness with goodness; and praise be to God, who rewards patience with deliverance; and praise be to God, who removes our distress after our hardship; and praise be to God, who protects us when our thoughts about our deeds become evil; and praise be to God, who is our hope when all stratagems fail us." And Yūnus ibn Bukayr said, from Muḥammad ibn Isḥāq, from Abū Khālid ibn Dīnār: Abū al-‘Āliyah narrated to us, saying: When we conquered Tustar, we found in the treasury of al-Hurmuzān a bier upon which was a dead man, with a muṣḥaf (codex) at his head. We took the muṣḥaf and carried it to ‘Umar ibn al-Khaṭṭāb. He summoned Ka‘b for it, and he copied it into Arabic. I was the first man among the Arabs to read it; I read it just as I read the Qur’an. I said to Abū al-‘Āliyah, "What was in it?" He said, "Your histories, your affairs, the melodies of your speech, and what will happen afterward." I said, "What did you do with the man?" He said, "We dug thirteen separate graves by day, and when night came, we buried him and leveled all the graves to conceal him from the people, so they would not dig him up." I said, "What did they hope for from him?" He said, "When the sky was withheld from them, they would bring out his bier, and they would be rained upon." I said, "Who did you think the man was?" He said, "A man called Daniel." I said, "How long since you found him dead?" He said, "Three hundred years." I said, "Nothing of him had changed?" He said, "Except a few hairs from the back of his neck. Indeed, the flesh of the prophets the earth does not decay, nor do beasts devour it." This is a sound chain of transmission (isnād ṣaḥīḥ) to Abū al-‘Āliyah. However, if his date of death is recorded as three hundred years, then he is not a prophet, but rather a righteous man, because between Jesus son of Mary and the Messenger of God (God bless him and grant him peace) there is no prophet, by the explicit text of the ḥadīth in al-Bukhārī. The interval (fatrah) between them was four hundred years; it is said six hundred, and it is said six hundred and twenty years. And his date of death might be eight hundred years, which is close to the time of Daniel, if his being Daniel corresponds to reality. For he might be another man, either from the prophets or the righteous, but the conjecture is close that he is Daniel, because Daniel had been taken by the king of Persia and remained imprisoned with him, as previously mentioned. And it has been narrated with a sound chain of transmission (isnād ᣳaḥīḥ) to Abū al-‘Āliyah that the length of his nose was a span (shibr). And from Anas ibn Mālik, with a good chain of transmission (isnād jayyid), that the length of his nose was a cubit (dhirā‘). Based on this, it is possible that he was a man from the earlier prophets before these periods. And God Almighty knows best. Abū Bakr ibn Abī al-Dunyā said in his book Aḥkām al-Qubūr (Rulings on Graves): Abū Bilāl Muḥammad ibn al-Ḥārith ibn ‘Abd Allāh ibn Abī Burda ibn Abī Mūsā al-Ash‘arī narrated to us: Abū Muḥammad al-Qāsim ibn ‘Abd Allāh narrated to us, from Abū al-Ash‘ath al-Aḥmarī, who said: The Messenger of God (God bless him and grant him peace) said: "Indeed, Daniel called upon his Lord, Mighty and Majestic, that the nation of Muḥammad should bury him." So when Abū Mūsā al-Ash‘arī conquered Nistr, he found him in a coffin, with his veins and jugular veins still pulsating. And the Messenger of God (God bless him and grant him peace) had said: "Whoever points out Daniel, give him glad tidings of Paradise." So the one who pointed him out was a man called Ḥurqūṣ. Abū Mūsā wrote to ‘Umar about his matter, and ‘Umar wrote back to him: "Bury him, and send for Ḥurqūṣ, for the Prophet (God bless him and grant him peace) gave him glad tidings of Paradise." This is a mursal (disconnected) tradition from this path, and there is doubt about its preservation. God knows best. Then Ibn Abī al-Dunyā said: Abū Bilāl narrated to us: Qāsim ibn ‘Abd Allāh narrated to us, from ‘Anbasa ibn Sa‘īd, who was a scholar, who said: Abū Mūsā found with Daniel a muṣḥaf (codex), a jar containing fat (wadak), dirhams, and his seal ring. Abū Mūsā wrote about that to ‘Umar, and ‘Umar wrote back to him: "As for the muṣḥaf, send it to us; as for the fat, send some of it to us and order the Muslims with you to seek healing with it, and distribute the dirhams among them; and as for the seal ring, we have given it to you as a gift (nafalnākah)." And Ibn Abī al-Dunyā narrated from multiple paths that when Abū Mūsā found him, and they mentioned to him that he was Daniel, he embraced him, hugged him, and kissed him. He wrote to ‘Umar, mentioning his matter and that he had found with him some money, amounting to nearly ten thousand dirhams, and that whoever came borrowed from it; if he returned it, fine, otherwise he would fall ill; and that he had a small box (rab‘ah). So ‘Umar ordered that he be washed with water and lotus leaves (sidr), shrouded, buried, and his grave concealed so that no one would know of it. He ordered that the money be returned to the treasury (bayt al-māl), and that the small box be brought to him, and he gave him his seal ring as a gift. And it is narrated from Abū Mūsā that he ordered four captives to dam a river and dig a grave in its middle, and he buried him there. Then he brought forward the four captives and struck their necks, so that no one knew the location of his grave except Abū Mūsā al-Ash‘arī (may God be pleased with him). And Ibn Abī al-Dunyā said: Ibrāhīm ibn ‘Abd Allāh narrated to me: Aḥmad ibn ‘Amr ibn al-Sarḥ narrated to us: Ibn Wahb narrated to us, from ‘Abd al-Raḥmān ibn Abī al-Zinād, from his father, who said: I saw on the hand of Ibn Abī Burda ibn Abī Mūsā al-Ash‘arī a seal ring, the engraving of whose bezel was two lions with a man between them, licking that man. Abū Burda said: "This is the seal ring of that dead man whom the people of this town claim is Daniel; Abū Mūsā took it on the day he buried him." Abū Burda said: "Abū Mūsā asked the scholars of that village about the engraving of that seal ring, and they said: 'The king in whose dominion Daniel was, the astrologers and men of knowledge came to him and said: "A boy will be born at such-and-such a time who will ruin your kingdom and corrupt it." So the king said: "By God, no boy shall remain that night except I will kill him." But they took Daniel and threw him into the lions' thicket, and the lion and his lioness spent the night licking him and did not harm him. So his mother came and found them licking him, and God saved him by that until he reached what he reached.'" Abū Burda said: "Abū Mūsā said: 'The scholars of that village said: "So Daniel engraved his image and the image of the two lions licking him on the bezel of his seal ring, so that he would not forget God's blessing upon him in that."'" A good chain of transmission (isnād ḥasan).

This is the account of the rebuilding of Jerusalem after its destruction and the gathering of the Children of Israel after their dispersion throughout the regions and valleys of the earth. Allah the Exalted says in His Clear Book, and He is the most truthful of speakers: "Or like the one who passed by a town which had collapsed over its roofs. He said, 'How will Allah bring this to life after its death?' So Allah caused him to die for a hundred years, then raised him up. He said, 'How long have you remained?' He said, 'I have remained a day or part of a day.' He said, 'Rather, you have remained a hundred years. Look at your food and drink; they have not changed. And look at your donkey; and We will make you a sign for the people. And look at the bones, how We raise them and then clothe them with flesh.' And when it became clear to him, he said, 'I know that Allah is over all things competent.'" Hisham ibn al-Kalbi said: Then Allah the Exalted revealed to Jeremiah ¹, peace be upon him, as has reached me: 'I am about to rebuild Jerusalem, so go forth to it and settle there.' So he set out until he arrived there, and it was in ruins. He said to himself, 'Glory be to Allah! Allah has commanded me to settle this city and informed me that He will rebuild it. When will He rebuild it, and when will Allah bring it to life after its death?' Then he laid his head down and slept, with his donkey and a basket of food with him. He remained in his sleep for seventy years, until Nebuchadnezzar ² and the king above him, who was Luhrasp ³, perished. Luhrasp's reign was one hundred and twenty years, and after him his son Gushtasp ⁴ son of Luhrasp succeeded. The death of Nebuchadnezzar occurred during his reign. News reached him about the land of Syria that it was in ruins and that wild beasts had multiplied in the land of Palestine, so that no human remained there. So he proclaimed among the Children of Israel in the land of Babylon: 'Whoever wishes to return to Syria, let him return.' And he appointed over them a man from the house of David and commanded him to rebuild Jerusalem and construct its mosque. So they returned and rebuilt it and populated it. And Allah opened the eyes of Jeremiah, and he saw how the city was being built and populated. He remained in that sleep until a full hundred years had passed for him. Then Allah raised him up, and he thought he had slept no more than an hour, having known the city in ruins. When he saw it populated and inhabited, he said, 'I know that Allah is over all things competent.' He said: So the Children of Israel settled there, and Allah restored their affairs to them. They remained thus until the Romans overcame them in the time of the Greek kings ⁵. Then they had no community or authority—meaning after the Christians prevailed over them. Thus Ibn Jarir ⁶ narrated it in his history from him. Ibn Jarir mentioned that Luhrasp was a just king, a ruler of his kingdom, to whom the subjects, lands, kings, and commanders submitted, and that he had excellent judgment in the construction of cities, canals, and fortresses. Then, when he became too weak to manage the kingdom after a hundred and some years, he abdicated the kingship to his son Gushtasp. During his time, the religion of Zoroastrianism ⁷ appeared. This was because a man named Zoroaster ⁸ had accompanied Jeremiah, peace be upon him, and angered him, so Jeremiah prayed against him, and Zoroaster became leprous. He then went and joined Gushtasp in the land of Azerbaijan and taught him the religion of Zoroastrianism, which he had invented from his own mind. Gushtasp accepted it from him, compelled the people to adopt it, and killed many of those who refused. Then after Gushtasp came Bahman ⁹ son of Gushtasp, who was among the famous Persian kings and renowned heroes. Nebuchadnezzar served each of these three and lived a very long time—may Allah curse him. The point is that what Ibn Jarir mentioned—that the one who passed by the town was Jeremiah, peace be upon him—was also stated by Wahb ibn Munabbih ¹⁰, Abdullah ibn Ubayd ibn Umayr, and others. This is strong in terms of the preceding context. However, it has been narrated from Ali, Abdullah ibn Salam, Ibn Abbas, al-Hasan, Qatada, al-Suddi, Sulayman ibn Burayda, and others that it was Ezra ¹¹. This is more well-known among many of the early and later scholars, and Allah knows best. This is the story of Ezra. Al-Hafiz Abu al-Qasim ibn Asakir said: He is Ezra son of Jarwa, and it is said son of Suriq, son of Adiya, son of Ayyub, son of Darzana, son of Ara, son of Taqi, son of Usbu', son of Finhas, son of al-Azar, son of Harun, son of Imran. It is also said Ezra son of Sarukha. It is mentioned in some traditions that his grave is in Damascus. Then he narrated via Abu al-Qasim al-Baghawi from Dawud ibn Amr, from Hibban ibn Ali, from Muhammad ibn Kurayb, from his father, from Ibn Abbas, raised to the Prophet: "I do not know whether Ezra was a prophet or not, and I do not know whether he was a prophet or not." Then he narrated it from the hadith of Mu'ammal ibn al-Hasan, from Muhammad ibn Ishaq al-Sijzi, from Abd al-Razzaq, from Ma'mar, from Ibn Abi Dhi'b, from Sa'id al-Maqburi, from Abu Hurayra, raised to the Prophet, similarly. Then he narrated via Ishaq ibn Bishr—who is abandoned—from Juwaybir and Muqatil, from al-Dahhak, from Ibn Abbas, that Ezra was among those taken captive by Nebuchadnezzar as a young boy. When he reached forty years of age, Allah gave him wisdom. He said: There was no one more memorious or knowledgeable of the Torah than him. He said: He used to be mentioned among the prophets until Allah erased his name from that when he asked his Lord about predestination. This is weak, disconnected, and objectionable, and Allah knows best. Ishaq ibn Bishr said, from Sa'id, from Abu Aruba, from Qatada, from al-Hasan, from Abdullah ibn Salam, that Ezra was the servant whom Allah caused to die for a hundred years and then raised him. Ishaq ibn Bishr said: Sa'id ibn Bashir informed us, from Qatada, from Ka'b, and Sa'id ibn Abi Aruba, from Qatada, from al-Hasan, and Muqatil and Juwaybir, from al-Dahhak, from Ibn Abbas, and Abdullah ibn Isma'il al-Suddi, from his father, from Mujahid, from Ibn Abbas, and Idris, from his grandfather Wahb ibn Munabbih. Ishaq said: All of these narrated to me about the story of Ezra, and some added to others. They said with their chain of transmission: Ezra was a righteous, wise servant. One day he went out to a farm he owned to tend to it. When he returned, he came to a ruin at noon, and the heat affected him. He entered the ruin while on his donkey, dismounted, and had with him a basket of figs and a basket of grapes. He sat in the shade of that ruin, took out a bowl he had, squeezed the grapes into the bowl, then took out some dry bread he had and put it into the bowl with the juice to soften it so he could eat. Then he lay on his back, propped his feet against the wall, looked at the ceiling of those houses, and saw what was in them—they were collapsed over their roofs, and their inhabitants had perished. He saw decayed bones and said, "How will Allah bring this to life after its death?" He did not doubt that Allah would bring it to life, but said it in wonder. So Allah sent the Angel of Death and took his soul, and Allah caused him to die for a hundred years. When a hundred years had passed over him—and during that time there were events and occurrences among the Children of Israel—he said: Allah sent an angel to Ezra, created his heart so that his heart would understand, and his eyes so that he would see with them, to comprehend how Allah brings the dead to life. Then He assembled his creation while he was watching, then clothed his bones with flesh, hair, and skin, then breathed the spirit into him—all of this while he saw and understood. Then he sat up, and the angel said to him, "How long have you remained?" He said, "I have remained a day or part of a day." That was because he had remained during the early part of the day at noon and was raised at the end of the day while the sun had not yet set. So he said, "Or part of a day, and a full day has not passed for me."

The angel said to him: 'No, you have remained a hundred years. Look at your food and drink'—meaning the dry bread and his drink, the juice he had squeezed into a bowl—and behold, they were as they were, unchanged: the juice and the dry bread had not altered. That is His saying: 'it has not changed' ¹², meaning it had not altered. Likewise, the figs and grapes were fresh, nothing of their condition had changed. As if he doubted in his heart, so the angel said to him: 'Do you doubt what I told you? Look at your donkey.' He looked at his donkey: its bones had decayed and become scattered. The angel called the donkey's bones, and they answered and came from every direction until the angel assembled them, with Ezra watching. Then he clothed them with veins and sinews, then covered them with flesh, then caused skin and hair to grow over them. Then the angel breathed into it, and the donkey stood up, raising its head and ears to the sky, braying, thinking the Resurrection had come. That is His saying: 'And look at your donkey; and that We may make you a sign for the people. And look at the bones, how We raise them ¹³ and then clothe them with flesh'—meaning: look at the bones of your donkey, how We join them together at their joints until they become bones shaped like a donkey without flesh, then look how We clothe them with flesh. 'So when it became clear to him, he said: I know that Allah is over all things competent' ¹⁴—including reviving the dead and other things. He mounted his donkey and came to his settlement. The people did not recognize him, and he did not recognize them, and he did not recognize his home. He went on, perplexed, until he came to his house. There he found an old, blind, paralyzed woman, one hundred and twenty years old, who had been their maidservant. Ezra had left them when she was twenty years old, and she had known him and remembered him. When old age had afflicted her, she became decrepit. Ezra said to her: 'O woman, is this the house of Ezra?' She said: 'Yes, this is the house of Ezra.' She wept and said: 'I have not seen anyone mention Ezra for such and such years; people have forgotten him.' He said: 'I am Ezra. Allah caused me to die for a hundred years, then raised me.' She said: 'Glory be to Allah! Indeed, we lost Ezra a hundred years ago and have heard no mention of him.' He said: 'I am Ezra.' She said: 'Ezra was a man whose prayers were answered; he would pray for the sick and the afflicted for recovery and healing. So pray to Allah to restore my sight so that I may see you; if you are Ezra, I will recognize you.' He prayed to his Lord and passed his hand over her eyes, and they became healthy. He took her hand and said: 'Arise, by Allah's permission.' Allah released her legs, and she stood up healthy, as if she had been untied from a rope. She looked and said: 'I bear witness that you are Ezra.' She went to the settlement of the Children of Israel while they were in their assemblies and gatherings. Ezra's son was an old man of one hundred and eighteen years, and his grandsons were elders in the assembly. She called out: 'This is Ezra, he has come to you!' They denied her. She said: 'I am so-and-so, your maidservant. He prayed to his Lord, and He restored my sight and released my legs, and he claims that Allah caused him to die for a hundred years and then raised him.' The people rose and came to him. They looked at him. His son said: 'My father had a black mole between his shoulders.' He uncovered his shoulders, and behold, it was Ezra. The Children of Israel said: 'No one among us has preserved the Torah in what has happened to us except Ezra. Nebuchadnezzar burned the Torah, and nothing of it remained except what men had memorized. So write it for us.' His father, Sarukha ¹⁵, had buried the Torah during the time of Nebuchadnezzar in a place that no one knew except Ezra. He led them to that place, dug it up, and extracted the Torah. The paper had rotted and the writing had faded. He sat in the shade of a tree with the Children of Israel around him, and he renewed the Torah for them. Two shooting stars descended from the sky and entered his chest. He then recalled the Torah and renewed it for the Children of Israel. Hence the Jews said: 'Ezra is the son of Allah'—because of what happened with the two shooting stars and his renewal of the Torah and his leadership of the Children of Israel. He renewed the Torah for them in the land of Sawad ¹⁶, at the monastery of Ezekiel. The village where he died is called Sayrabadh ¹⁷. Ibn Abbas said: Thus it was as Allah Almighty said: 'And that We may make you a sign for the people'—meaning for the Children of Israel. That is, he would sit with his sons while they were old men and he was a young man, because he died at forty years of age, and Allah raised him as a young man, in the same form as on the day he died. Ibn Abbas said: He was raised after Nebuchadnezzar. Al-Hasan said the same. Abu Hatim al-Sijistani recited poetry on the meaning of what Ibn Abbas said: 'A black-headed man whose son grew old before him, and before him his grandson, so he is older. He sees his son as an old man walking with a staff, while his own beard is black and his hair is blond. His son has no strength or power; he walks like a child and stumbles. His son is counted among the people as ninety years old and twenty, not running or strutting. His father's age is forty, which he has passed, while his grandson is ninety, advanced in years. So what is this in reason, if you know? And if you do not know, then ignorance is an excuse.' The well-known view is that Ezra was a prophet among the prophets of the Children of Israel, and that he was between David and Solomon and between Zechariah and John. When no one remained among the Children of Israel who preserved the Torah, Allah inspired him to memorize it, and he recited it to the Children of Israel. As Wahb ibn Munabbih said: Allah commanded an angel, who descended with a ladle of light and cast it into Ezra, and he copied the Torah letter by letter until he finished it. Ibn Asakir narrated from Ibn Abbas that he asked Abdullah ibn Salam about Allah's saying: 'And the Jews say: Ezra is the son of Allah'—why did they say that? Ibn Salam mentioned to him what had happened regarding his writing the Torah for the Children of Israel from his memory, and the Children of Israel's saying: 'Moses could not bring us the Torah except in a book, but Ezra has brought it to us without a book.' So a faction among them accused him and said: 'Ezra is the son of Allah.' For this reason, many scholars say that the continuous transmission of the Torah was interrupted in the time of Ezra. This is very plausible if Ezra was not a prophet, as Ata ibn Abi Rabah and al-Hasan al-Basri said. In what Ishaq ibn Bishr narrated from Muqatil ibn Sulayman, from Ata, and from Uthman ibn Ata al-Khurasani from his father, and Muqatil from Ata ibn Abi Rabah, he said: During the interregnum ¹⁸ there were nine things: Nebuchadnezzar, the Garden of Sana'a ¹⁹, the Garden of Sheba ²⁰, the People of the Ditch ²¹, the affair of those who besieged ²², the People of the Cave ²³, the People of the Elephant ²⁴, the city of Antioch ²⁵, and the affair of Tubba ²⁶. Ishaq ibn Bishr said: Sa'id informed us from Qatada, from al-Hasan, who said: The affair of Ezra and Nebuchadnezzar was during the interregnum. It is established in the Sahih that the Messenger of Allah, peace and blessings be upon him, said: 'The most worthy of people to the son of Mary is I, for there is no prophet between him and me.' Wahb ibn Munabbih said: He was between Solomon and Jesus, peace be upon them. Ibn Asakir narrated from Anas ibn Malik and Ata ibn al-Sa'ib that Ezra was in the time of Moses ibn Imran, and that he sought permission to enter upon him, but he did not permit him—because of his question about predestination—and he left saying: 'A hundred deaths are easier than one hour of humiliation.'

And regarding the meaning of the saying of ‘Uzayr: "A hundred deaths are easier than an hour of humiliation," there is the saying of one of the poets: "A free man may endure the sword, But he abhors enduring injustice, And he prefers death over a state In which he is unable to host a guest." As for what Ibn ‘Asākir and others narrated from Ibn ‘Abbās, Nawf al-Bikālī, Sufyān al-Thawrī, and others—that he (i.e., ‘Uzayr) asked about predestination (al-qadar), and his name was erased from the mention of the prophets—this is objectionable (munkar), and its authenticity is questionable. It seems to be derived from the Isra’īliyyāt (Israelite traditions). ‘Abd al-Razzāq and Qutaybah ibn Sa‘īd narrated from Ja‘far ibn Sulaymān, from Abū ‘Imrān al-Jawnī, from Nawf al-Bikālī, who said: ‘Uzayr said in his private supplication to his Lord: "O Lord, You create creation, then You lead astray whom You will and guide whom You will?" It was said to him: "Turn away from this." He repeated it, and it was said to him: "You must turn away from this, or I will erase your name from the prophets. Indeed, I am not questioned about what I do, but they are questioned." This implies that the threatened consequence would occur if he repeated it, so his name was erased. The group (al-Jamā‘ah), except for al-Tirmidhī, narrated from the ḥadīth of Yūnus ibn Yazīd, from Sa‘īd and Abū Salamah, from Abū Hurayrah. Similarly, Shu‘ayb narrated from Abū al-Zinād, from al-A‘raj, from Abū Hurayrah, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "A prophet among the prophets descended under a tree, and an ant bit him. He ordered his belongings to be removed from under it, then he ordered the ant to be burned with fire. So Allah revealed to him: ‘Why not just one ant?’" Isḥāq ibn Bishr narrated from Ibn Jurayj, from ‘Abd al-Wahhāb ibn Mujāhid, from his father, that it was ‘Uzayr. Similarly, it was narrated from Ibn ‘Abbās and al-Ḥasan al-Baṣrī that it was ‘Uzayr. And Allah knows best. **The Story of Zakariyyā and Yaḥyā, peace be upon them** Allah, the Exalted, said in His Mighty Book: "In the name of Allah, the Most Gracious, the Most Merciful. Kāf, Hā’, Yā’, ‘Ayn, Ṣād. [This is] a mention of the mercy of your Lord to His servant Zakariyyā. When he called to his Lord a private call. He said: ‘My Lord, indeed my bones have weakened, and my head has flared with gray hair, and I have never been, in my supplication to You, my Lord, unfortunate. And indeed, I fear the successors after me, and my wife has been barren, so grant me from Yourself an heir. Who will inherit from me and inherit from the family of Ya‘qūb, and make him, my Lord, pleasing [to You].’ [Allah said]: ‘O Zakariyyā, indeed We give you good tidings of a boy whose name is Yaḥyā. We have not made for him before a namesake.’ He said: ‘My Lord, how will I have a boy when my wife has been barren and I have reached extreme old age?’ [The angel] said: ‘Thus [it will be]; your Lord says, "It is easy for Me, and I created you before, when you were nothing."’ He said: ‘My Lord, make for me a sign.’ He said: ‘Your sign is that you will not speak to the people for three nights, [though] sound.’ So he came out to his people from the prayer chamber and signaled to them to glorify [Allah] morning and evening. [Allah said]: ‘O Yaḥyā, take the Scripture with strength.’ And We gave him judgment [while yet] a boy. And compassion from Us and purity, and he was righteous. And dutiful to his parents, and he was not a tyrant, disobedient. And peace be upon him the day he was born and the day he dies and the day he is raised alive." And the Exalted said: "And Zakariyyā took charge of her. Whenever Zakariyyā entered upon her in the prayer chamber, he found with her provision. He said: ‘O Maryam, from where is this [coming] to you?’ She said: ‘It is from Allah. Indeed, Allah provides for whom He wills without account.’ Thereupon Zakariyyā called to his Lord. He said: ‘My Lord, grant me from Yourself a good offspring. Indeed, You are the Hearer of supplication.’ So the angels called to him while he was standing in prayer in the prayer chamber: ‘Indeed, Allah gives you good tidings of Yaḥyā, confirming a word from Allah, and [he will be] a master, and chaste, and a prophet among the righteous.’ He said: ‘My Lord, how will I have a boy when old age has reached me and my wife is barren?’ [The angel] said: ‘Thus [it will be]; Allah does what He wills.’ He said: ‘My Lord, make for me a sign.’ He said: ‘Your sign is that you will not speak to the people for three days except by gesture. And remember your Lord much and glorify [Him] in the evening and the morning.’" And the Exalted said in Sūrat al-Anbiyā’: "And [mention] Zakariyyā, when he called to his Lord: ‘My Lord, do not leave me alone [with no heir], while You are the best of inheritors.’ So We responded to him and granted him Yaḥyā, and We amended for him his wife. Indeed, they used to hasten to good deeds and supplicate Us in hope and fear, and they were to us humbly submissive." And the Exalted said: "And Zakariyyā and Yaḥyā and ‘Īsā and Ilyās—each was of the righteous." Al-Ḥāfiẓ Abū al-Qāsim ibn ‘Asākir said in his famous, comprehensive book *al-Tārīkh*: Zakariyyā ibn Barkhiyā, and it is said: Zakariyyā ibn Dān, and it is said: Zakariyyā ibn Ladan ibn Muslim ibn Ṣadūq ibn Ḥashbān ibn Dāwūd ibn Sulaymān ibn Muslim ibn Ṣadīqah ibn Barkhiyā ibn Bal‘āṭah ibn Nāḥūr ibn Shalūm ibn Bahfāshāṭ ibn Īnāmin ibn Raḥī‘ām ibn Sulaymān ibn Dāwūd—the father of Yaḥyā, the prophet, peace be upon him, from the Children of Israel. He entered al-Bathnah, one of the districts of Damascus, in search of his son Yaḥyā. It is said that he was in Damascus when his son Yaḥyā was killed. And Allah knows best. Other things have been said about his lineage. His name is pronounced Zakariyyā with elongation and with shortening, and it is also said Zakariyā. The point is that Allah, the Exalted, commanded His Messenger, may Allah bless him and grant him peace, to relate to the people the story of Zakariyyā, peace be upon him, and what happened in his affair when Allah granted him a child in old age, while his wife was barren in her youth and had also aged, so that no one would despair of Allah’s bounty and mercy, nor lose hope in His grace. "A mention of the mercy of your Lord to His servant Zakariyyā. When he called to his Lord a private call." Qatādah said in its interpretation: "Indeed, Allah knows the pure heart and hears the hidden voice." Some of the Salaf said: "He stood at night and called to his Lord with a call he concealed from those present, whispering, saying: ‘O Lord, O Lord, O Lord.’ So Allah said: ‘Here I am, here I am, here I am.’" "He said: ‘My Lord, indeed my bones have weakened’"—meaning they became weak and frail from old age—"‘and my head has flared with gray hair’"—a metaphor from the flaring of fire in firewood, meaning gray hair overcame the blackness of the hair, as Ibn Durayd said in his *Maqṣūrah*: "If you see my head, its color resembles The streak of dawn under the skirts of night, And the white has flared in its black, Like the flaring of fire in the embers of the ghada tree, And the bone has become, O Allah, dry and withered, After it had been a gusher of moisture." He mentions that weakness has overtaken him inwardly and outwardly. Thus Zakariyyā, peace be upon him, said: "Indeed, my bones have weakened and my head has flared with gray hair." And His saying: "And I have never been, in my supplication to You, my Lord, unfortunate"—meaning: You have not accustomed me, when I ask You, except to answer. What prompted him to this request was that when he took charge of Maryam bint ‘Imrān ibn Māthān, whenever he entered her prayer chamber, he found with her fruit out of its season and not at its time—this being among the miracles of the saints—so he knew that the Provider of a thing out of its season...

At its time, He is able to provide him with a child, even if he has advanced in age. "Thereupon Zechariah called upon his Lord, saying, 'My Lord, grant me from Yourself a good offspring. Indeed, You are the Hearer of supplication.'" And His saying: "And indeed, I fear the successors after me, and my wife has been barren." It is said that by "successors" is meant the clan, and it was as if he feared their conduct after him among the Children of Israel in a way that would not accord with God's law and obedience, so he asked for a child from his own loins who would be righteous, pious, and pleasing. Therefore he said: "So grant me from Yourself" ²⁷ — i.e., from Your side, by Your might and power — "an heir who will inherit from me" ²⁸ — i.e., in prophethood and authority over the Children of Israel — "and inherit from the family of Jacob, and make him, my Lord, pleasing." He meant, just as his fathers and forefathers from the descendants of Jacob were prophets, so make him like them in the honor You bestowed upon them of prophethood and revelation. The meaning here is not inheritance of wealth, as claimed by those who claim it from the Shia, and Ibn Jarir ²⁹ agreed with them here, narrating it from Abu Salih ³⁰ among the Salaf ³¹, for several reasons: One: what we mentioned earlier regarding His statement: "And Solomon inherited David" — i.e., in prophethood and kingship, due to what we mentioned in the hadith agreed upon by scholars, narrated in the Sahihs ³², Musnads ³³, and Sunans ³⁴ through multiple chains from a group of Companions, that the Messenger of God, may God bless him and grant him peace, said: "We are not inherited; what we leave is charity." This is a clear text that the Messenger of God, may God bless him and grant him peace, is not inherited. For this reason, al-Siddiq ³⁵ prevented distributing what was specific to him during his lifetime to any of his heirs who, were it not for this text, would have received it, and they were his daughter Fatima, his nine wives, and his uncle al-Abbas, may God be pleased with them. Al-Siddiq argued against them in preventing them with this hadith, and he was supported in its narration from the Messenger of God, may God bless him and grant him peace, by Umar ibn al-Khattab, Uthman ibn Affan, Ali ibn Abi Talib, al-Abbas ibn Abd al-Muttalib, Abd al-Rahman ibn Awf, Talha, al-Zubayr, Abu Hurayra, and others, may God be pleased with them. Second: al-Tirmidhi ³⁶ narrated it with a wording that includes all prophets: "We, the company of prophets, are not inherited," and he authenticated it. Third: This world was too insignificant in the eyes of the prophets for them to hoard it or pay attention to it or be concerned about it to the extent that they would ask for children to possess it after them. For one who does not reach near their stations in asceticism would not care about this amount to ask for a child who would inherit it from him. Fourth: Zechariah, peace be upon him, was a carpenter who worked with his hands and ate from his earnings, just as David, peace be upon him, ate from the work of his hands. And it is typical, especially for those like the prophets, that he would not exert himself in work to the extent of accumulating a surplus that would be a treasure for him to leave behind. This is a clear and obvious matter for anyone who reflects, ponders, and understands it, God willing. Imam Ahmad ³⁷ said: Yazid — meaning Ibn Harun — narrated to us, Hammad ibn Salama informed us, from Thabit, from Abu Rafi', from Abu Hurayra, that the Messenger of God, may God bless him and grant him peace, said: "Zechariah was a carpenter." This was also narrated by Muslim ³⁸ and Ibn Majah ³⁹ through multiple chains from Hammad ibn Salama. And His saying: "O Zechariah, indeed We give you good tidings of a boy whose name is John, for whom We have not made before a namesake." This is explained by His saying: "Then the angels called to him while he was standing in prayer in the sanctuary, that God gives you good tidings of John, confirming a word from God, and a master, and chaste, and a prophet from among the righteous." When he was given the good news of the child and confirmed the glad tidings, he began to inquire, in a manner of wonder, about the existence of a child for him given this state: "He said, 'My Lord, how will I have a boy when my wife has been barren and I have reached extreme old age?'" — i.e., how can a child come from an old man? It is said that his age at that time was seventy-seven years, but it is more likely, and God knows best, that he was older than that. "And my wife is barren" — meaning, even in her youth she was barren and did not give birth. And God knows best. As Abraham said: "Do you give me good tidings although old age has touched me? Then of what do you give me good tidings?" And Sarah said: "Woe to me! Shall I give birth while I am an old woman and this is my husband, an old man? Indeed, this is an amazing thing." They said: "Are you amazed at the decree of God? The mercy of God and His blessings are upon you, people of the house. Indeed, He is Praiseworthy, Glorious." Similarly, Zechariah, peace be upon him, was answered. The angel who was revealing to him by his Lord's command said to him: "Thus says your Lord: 'It is easy for Me.'" — i.e., this is easy and simple for Him. "And I created you before, when you were nothing." — i.e., His power brought you into existence after you were not a mentioned thing. So can He not bring forth from you a child even if you are old? And He said: "So We responded to him and granted him John, and We made his wife fit for him. Indeed, they used to hasten to good deeds and supplicate Us in hope and fear, and they were to us humbly submissive." The meaning of "making his wife fit" is that she had been barren and then menstruated. It is also said that there was something in her tongue, i.e., harshness. "He said, 'My Lord, make for me a sign.'" — i.e., a mark for the time when the woman becomes pregnant with this child announced. "He said, 'Your sign is that you will not speak to the people for three nights, [though] being sound.'" He says: The sign of that is that you will be struck with silence, not speaking for three days except by gesture, while being sound in creation, healthy in temperament, and balanced in physique. And he was commanded to increase remembrance in this state with the heart and to bring that to mind with his heart in the evening and the morning. When he was given this glad tiding, he came out to his people from his sanctuary, rejoicing in it, "and he signaled to them, 'Exalt [God] morning and evening.'" And "revelation" here is the hidden command, either by writing, as stated by Mujahid ⁴⁰ and al-Suddi ⁴¹, or by gesture, as also stated by Mujahid, Wahb ⁴², and Qatada ⁴³. Mujahid, Ikrima ⁴⁴, Wahb, al-Suddi, and Qatada said: His tongue was restrained without illness. Ibn Zayd ⁴⁵ said: He would read and glorify, but could not speak to anyone. And His statement: "O John, take the Book with strength. And We gave him judgment [while yet] a boy." God informs about the existence of the child in accordance with the divine glad tidings to his father Zechariah, peace be upon him, and that God taught him the Book and wisdom while he was young, in his childhood. Abd Allah ibn al-Mubarak ⁴⁶ said: Ma'mar ⁴⁷ said: The boys said to John ibn Zechariah: Come with us to play. He said: We were not created for play. That is His saying: "And We gave him judgment while yet a boy." As for His saying: "And affection from Us," Ibn Jarir narrated from Amr ibn Dinar ⁴⁸ from Ikrima from Ibn Abbas ⁴⁹ that he said: I do not know what "affection" is. And from Ibn Abbas, Mujahid, Ikrima, Qatada, and al-Dahhak ⁵⁰: "And affection from Us" means mercy from Us, by which We showed mercy to Zechariah and granted him this child. And from Ikrima: "And affection" means love for him. It is also possible that this is a description of John's compassion towards people, especially his parents, and his love, kindness, and righteousness towards them. As for "purity," it is purity of character and freedom from defects and vices. And "piety" is obedience to God by fulfilling His commands and avoiding His prohibitions.

Then He mentioned his righteousness towards his parents and his obedience to them in command and prohibition, and his abandonment of disobedience to them in word and deed, saying: "And dutiful to his parents, and he was not a tyrant disobedient." ⁵¹ Then He said: "And peace be upon him the day he was born, and the day he dies, and the day he is raised alive." ⁵² These three times are the most severe upon man, for in each of them he moves from one world to another, losing the first after having become familiar with it and known it, and going to the other not knowing what lies before him. Therefore, he screams when he emerges from between the entrails, leaving their softness and embrace, moving to this abode to endure its sorrows and griefs! Likewise, when he leaves this abode and moves to the world of the Barzakh ⁵³ between it and the abode of permanence, and after palaces and mansions he comes to the courtyard of the dead, the inhabitants of graves, waiting there for the blast of the Trumpet ⁵⁴ for the Day of Resurrection and Reckoning, some joyful and delighted, some sorrowful and ruined, and between a broken and crushed one, and a party in Paradise and a party in the Blaze! ⁵⁵ How well a poet said: "Your mother gave birth to you weeping and crying out, while people around you laughed joyfully. So strive for yourself to be, when they weep on the day of your death, laughing and joyful." Since these three stations are the most difficult for the son of Adam, Allah granted peace to Yahya ⁵⁶ in each of them, saying: "And peace be upon him the day he was born, and the day he dies, and the day he is raised alive." Sa'id ibn Abi 'Aruba said, from Qatada, that al-Hasan said: Yahya and 'Isa ⁵⁷ met, and 'Isa said to him: "Ask forgiveness for me, you are better than me." The other said: "Ask forgiveness for me, you are better than me." 'Isa said: "You are better than me; I greeted myself, and Allah greeted you." So he recognized, by Allah, their virtue. As for His saying in another verse: "And a leader, and chaste, and a prophet from among the righteous," ⁵⁸ it is said that "chaste" means one who does not approach women. And other interpretations exist, but this is more fitting with his saying: "Grant me from Yourself a good offspring." ⁵⁹ Imam Ahmad said: 'Affan narrated to us, Hammad narrated to us, 'Ali ibn Zayd informed us, from Yusuf ibn Mihran, from Ibn 'Abbas, that the Messenger of Allah (peace be upon him) said: "There is no one among the children of Adam who has not erred or intended a sin, except Yahya ibn Zakariyya, and it is not fitting for anyone to say 'I am better than Yunus ibn Matta.'" ⁶⁰ 'Ali ibn Zayd ibn Jud'an has been criticized by more than one of the imams, and this hadith is objectionable. Ibn Khuzayma and al-Daraqutni narrated it via Abu 'Asim al-'Abbadani, from 'Ali ibn Zayd ibn Jud'an, in a longer version. Then Ibn Khuzayma said: "It is not according to our condition." Ibn Wahb said: Ibn Lahi'a narrated to me, from 'Uqayl, from Ibn Shihab, who said: The Messenger of Allah (peace be upon him) came out to his companions one day while they were discussing the virtue of the prophets. One said: "Musa, the interlocutor of Allah." Another said: "'Isa, the Spirit of Allah and His Word." Another said: "Ibrahim, the Friend of Allah." ⁶¹ Then he said: "Where is the martyr, the son of the martyr, who wears haircloth and eats from trees for fear of sin?" Ibn Wahb said: He meant Yahya ibn Zakariyya. Muhammad ibn Ishaq, who is a mudallis, ⁶² narrated it from Yahya ibn Sa'id al-Ansari, from Sa'id ibn al-Musayyab: Ibn al-'As narrated to me that he heard the Messenger of Allah (peace be upon him) say: "Every son of Adam will come on the Day of Resurrection with a sin, except what was from Yahya ibn Zakariyya." This is from the narration of Ibn Ishaq, who is one of the mudallisin, and he used 'an'ana ⁶³ here. Then 'Abd al-Razzaq said: From Ma'mar, from Qatada, from Sa'id ibn al-Musayyab, as a mursal ⁶⁴ narration. Then I saw Ibn 'Asakir narrate it via Abu Usama, from Yahya ibn Sa'id al-Ansari. Then Ibn 'Asakir narrated it via Ibrahim ibn Ya'qub al-Juzjani, the khatib of Damascus: Muhammad ibn al-Asbahani narrated to us, Abu Khalid al-Ahmar narrated to us, from Yahya ibn Sa'id, from Sa'id ibn al-Musayyab, from 'Abdullah ibn 'Amr, who said: "No one meets Allah with a sin except Yahya ibn Zakariyya." Then he recited: "And a leader, and chaste." Then he lifted something from the ground and said: "He had nothing but this." Then he was slaughtered! This is a mawquf ⁶⁵ narration from this chain, and its being mawquf is more correct than its being marfu', ⁶⁶ and Allah knows best. Ibn 'Asakir also narrated it via several chains from Ma'mar, including a hadith of Ishaq ibn Bishr, who is weak, from 'Uthman ibn Saj, from Thawr ibn Yazid, from Khalid ibn Ma'dan, from Mu'adh, from the Prophet (peace be upon him), similar to it. It was also narrated via Abu Dawud al-Tayalisi and others, from al-Hakam ibn 'Abd al-Rahman ibn Abi Na'im, from his father, from Abu Sa'id, who said: The Messenger of Allah (peace be upon him) said: "Al-Hasan and al-Husayn are the leaders of the youth of Paradise, except for the two sons of the maternal aunt: Yahya and 'Isa (peace be upon them)." Abu Nu'aym al-Hafiz al-Asbahani said: Ishaq ibn Ahmad narrated to us, Ibrahim ibn Yusuf narrated to us, Ahmad ibn Abi al-Hawari narrated to us, I heard Abu Sulayman say: 'Isa ibn Maryam and Yahya ibn Zakariyya were walking together, and Yahya bumped into a woman. 'Isa said to him: "O cousin, today you have committed a sin that I think will never be forgiven for you." He said: "What is it, O cousin?" He said: "A woman you bumped into." He said: "By Allah, I did not notice her." He said: "Glory be to Allah! Your body is with me, so where is your spirit?" He said: "It is suspended at the Throne. If my heart were at ease with Jibril, I would think I had not known Allah for the blink of an eye." This is strange and is from the Isra'iliyyat. ⁶⁷ Isra'il said, from Abu Hasin, from Khaythama: 'Isa ibn Maryam and Yahya ibn Zakariyya were maternal cousins. 'Isa wore wool, and Yahya wore haircloth. Neither of them had a dinar or dirham, nor a slave or servant, nor a shelter to take refuge in; wherever night overtook them, they stayed. When they wanted to part, Yahya said: "Advise me." He said: "Do not get angry." He said: "I cannot help but get angry." He said: "Do not acquire wealth." He said: "As for this, perhaps." Narrations from Wahb ibn Munabbih differ as to whether Zakariyya (peace be upon him) died a natural death or was killed. There are two narrations: 'Abd al-Mun'im ibn Idris ibn Sinan narrated from his father, from Wahb ibn Munabbih, that he said: He fled from his people and entered a tree. They came and placed the saw on both of them. When the saw reached his ribs, he groaned. Allah revealed to him: "If your groaning does not cease, I will overturn the earth and those on it." So his groaning ceased until he was cut in two. This has also been narrated in a marfu' hadith which we will mention later, if Allah wills. Ishaq ibn Bishr narrated from Idris ibn Sinan, from Wahb, that he said: The one for whom the tree split was Sha'ya. ⁶⁸ As for Zakariyya, he died a natural death. Allah knows best. Imam Ahmad said: 'Affan narrated to us, Abu Khalaf Musa ibn Khalaf, who was counted among the abdals, ⁶⁹ informed us, Yahya ibn Abi Kathir narrated to us, from Zayd ibn Salam, from his grandfather Mamtur, from al-Harith al-Ash'ari, that the Prophet (peace be upon him) said: "Allah commanded Yahya ibn Zakariyya with five words to act upon and to command the Children of Israel to act upon. He almost delayed, so 'Isa (peace be upon him) said to him: 'You have been commanded with five words to act upon and to command the Children of Israel to act upon. Either you convey them, or I will convey them.' He said: 'O brother, I fear that if you precede me in them, I will be punished or the earth will be swallowed up.'"

I fear that if you precede me, I will be punished or the earth will swallow me. He said: So Yahya gathered the Children of Israel in Jerusalem until the mosque was filled. He sat on the platform, praised Allah and extolled Him, then said: Indeed, Allah Almighty commanded me with five words to act upon and to command you to act upon. The first of them: That you worship Allah and associate nothing with Him. For the likeness of that is the likeness of a man who bought a slave with his pure wealth, with silver or gold, and then the slave worked and delivered his earnings to someone other than his master. Which of you would be pleased that his slave be like that? Indeed, Allah created you and provided for you, so worship Him and associate nothing with Him. And I command you with prayer. Indeed, Allah sets His face towards His servant as long as he does not turn away. So when you pray, do not turn away. And I command you with fasting. For the likeness of that is the likeness of a man with a pouch of musk among a group; all of them perceive the fragrance of musk. Indeed, the smell of the mouth of the fasting person is more pleasant to Allah than the fragrance of musk. And I command you with charity. For the likeness of that is the likeness of a man captured by the enemy; they tied his hands to his neck and brought him forward to strike his neck. He said: 'Would you like me to ransom myself from you?' So he began to ransom himself from them with little and much until he freed himself. And I command you with the remembrance of Allah Almighty often. For the likeness of that is the likeness of a man pursued by an enemy in haste, so he came to a fortified fortress and fortified himself in it. Indeed, the servant is most fortified from Satan when he is in the remembrance of Allah Almighty. He said: And the Messenger of Allah, peace and blessings be upon him, said: And I command you with five that Allah commanded me with: the congregation, hearing, obedience, emigration, and jihad in the way of Allah. For whoever departs from the congregation by a handspan has removed the yoke of Islam from his neck unless he returns. And whoever calls with the call of Jahiliyyah ⁷⁰ is from the fuel of Hell. He said: O Messenger of Allah, even if he fasts and prays? He said: Even if he fasts and prays and claims to be a Muslim. Call the Muslims by their names, by what Allah Almighty named them: Muslims, believers, servants of Allah Almighty. And thus it was narrated by Abu Ya'la from Hudbah ibn Khalid, from Aban ibn Yazid, from Yahya ibn Abi Kathir. And likewise it was narrated by al-Tirmidhi from the hadith of Abu Dawud al-Tayalisi and Musa ibn Isma'il, both from Aban ibn Yazid al-'Attar. And it was narrated by Ibn Majah from Hisham ibn 'Ammar, from Muhammad ibn Shu'ayb ibn Sabur, from Mu'awiyah ibn Sallam, from his brother Zayd ibn Sallam, from Abu Sallam, from al-Harith al-Ash'ari. And it was narrated by al-Hakim from the route of Marwan ibn Muhammad al-Tatari, from Mu'awiyah ibn Sallam, from his brother. Then he said: Marwan al-Tatari was unique in narrating it from Mu'awiyah ibn Sallam. I say: It is not as he said. And it was narrated by al-Tabarani from Muhammad ibn 'Abdah, from Abu Tawbah al-Rabi' ibn Nafi', from Mu'awiyah ibn Sallam, from Abu Sallam, from al-Harith al-Ash'ari, and he mentioned something similar. So the mention of Zayd ibn Sallam from Abu Sallam from al-Harith al-Ash'ari was omitted, and he mentioned something similar to this narration. Then al-Hafiz Ibn 'Asakir narrated from the route of 'Abdullah ibn Abi Ja'far al-Razi, from his father, from al-Rabi' ibn Anas, who said: It was mentioned to us from the Companions of the Messenger of Allah, peace and blessings be upon him, regarding what they heard from the scholars of the Children of Israel: that Yahya ibn Zakariyya was sent with five words, and he mentioned something similar to what preceded. And they mentioned that Yahya, peace be upon him, was often alone from people. He only sought company in the wilderness, ate from the leaves of trees, drank from river water, and sometimes fed on locusts. He would say: 'Who is more blessed than you, O Yahya?' And Ibn 'Asakir narrated that his parents went out in search of him and found him at the Lake of Jordan. When they met him, they made him weep intensely due to his worship and fear of Allah Almighty. And Ibn Wahb said from Malik, from Humayd ibn Qays, from Mujahid, who said: The food of Yahya ibn Zakariyya was herbs, and he would weep from fear of Allah until, if there were a stone on his eyes, it would be worn through. And Muhammad ibn Yahya al-Dhuhli said: Al-Layth narrated to us, 'Uqayl narrated to me, from Ibn Shihab, who said: One day I sat with Abu Idris al-Khawlani while he was narrating, and he said: 'Shall I not inform you of the one who had the best food?' When he saw the people looking at him, he said: 'Indeed, Yahya ibn Zakariyya had the best food? He only ate with the wild beasts, disliking to mix with people in their livelihoods.' And Ibn al-Mubarak said from Wuhaib ibn al-Ward: He said: Zakariyya missed his son Yahya for three days, so he went out seeking him in the wilderness. There he was, having dug a grave and stood in it weeping for himself. He said: 'O my son, I have been seeking you for three days, and you are in a grave you dug, standing and weeping in it?' He said: 'O father, did you not inform me that between Paradise and Hell there is a crossing that is not crossed except with the tears of those who weep much?' So he said to him: 'Weep, O my son.' So they both wept. And thus Wahb ibn Munabbih and Mujahid narrated similarly. And Ibn 'Asakir narrated from him that he said: Indeed, the people of Paradise do not sleep due to the delight of what they are in of bliss. So likewise, it is fitting for the truthful ones that they do not sleep due to what is in their hearts of the delight of love for Allah Almighty. Then he said: 'How far between the two delights, and how far between them.' And they mentioned that he wept much until the weeping left marks on his cheeks due to the abundance of his tears. Clarification of the reason for the killing of Yahya, peace be upon him. And they mentioned regarding his killing reasons, the most famous of which is that a certain king of that time in Damascus wanted to marry one of his close relatives or one whom it was not lawful for him to marry. Yahya, peace be upon him, forbade him from that, so she bore a grudge against him. When she had what she desired from the king, she asked him for the blood of Yahya, and he granted it to her. So she sent someone to kill him and brought his head and blood in a basin to her. It is said that she perished immediately at that very moment. And it is said that the wife of that king loved him and sent messages to him, but he refused her. When she despaired of him, she schemed to ask the king for him. The king hesitated, then granted her request, so he sent someone to kill him and brought his head and blood in a basin to her. And its meaning has been reported in a hadith narrated by Ishaq ibn Bishr in his book al-Mubtada', where he said: Ya'qub al-Kufi informed us, from 'Amr ibn Maymun, from his father, from Ibn 'Abbas, that the Messenger of Allah, peace and blessings be upon him, on the night of the Isra' ⁷¹, saw Zakariyya in the heaven, greeted him, and said to him: 'O Abu Yahya, tell me about your killing: how was it and why did the Children of Israel kill you?' He said: 'O Muhammad, I will inform you. Indeed, Yahya was the best of the people of his time, the most handsome and fair-faced. He was, as Allah Almighty said: 'a leader and chaste' ⁷². He had no need for women. The wife of the king of the Children of Israel desired him, and she was a prostitute. She sent to him, but Allah protected him, and Yahya refused and rejected her. So she resolved to kill Yahya. They had a festival they gathered for every year, and it was the king's custom to promise and not break his promise, and not to lie.' He said: 'So the king went out to the festival, and his wife stood up to see him off. He was infatuated with her, and she had not done that before. When she saw him off, the king said: 'Ask me, for whatever you ask me, I will give you.' She said: 'I want the blood of Yahya ibn Zakariyya.' He said: 'Ask me for something else.' She said: 'That is it.' He said: 'It is yours.'

He said: So she sent her executioners ⁷³ to John while he was in his prayer niche ⁷⁴ praying, and I was beside him praying. He said: He was slaughtered in a basin, and his head and blood were carried to her. He said: The Messenger of God, may God bless him and grant him peace, said: "How far did your patience reach?" He said: "I did not break away from my prayer." He said: When his head was carried to her and placed before her, when evening came, God caused the king, his family, and his retinue to be swallowed up by the earth ⁷⁵. When morning came, the Children of Israel said: "The God of Zechariah has become angry for Zechariah. Come, let us become angry for our king and kill Zechariah." He said: So they went out in pursuit of me to kill me, and the warner came to me, so I fled from them, with Iblis ⁷⁶ before them guiding them to me. When I feared that I could not escape them, a tree appeared to me and called out to me, saying: "To me, to me." It split open for me, and I entered it. He said: Iblis came and grabbed the edge of my cloak, and the tree closed up, but the edge of my cloak remained outside the tree. The Children of Israel came, and Iblis said: "Do you not see him? He entered this tree; this is the edge of his cloak. He entered it by his sorcery." They said: "Let us burn this tree." Iblis said: "Split him with a saw, splitting." He said: So I was split with the tree by the saw. The Prophet, may God bless him and grant him peace, said to him: "Did you feel any touch or pain from it?" He said: "No, I only felt that from the tree in which God placed my soul." This is a very strange context and a wondrous hadith, and its raising ⁷⁷ is objectionable. It contains what is objectionable in any case, and the mention of Zechariah, peace be upon him, is not found in any of the hadiths of the Night Journey except in this hadith. What is preserved in some wordings of the Sahih ⁷⁸ in the hadith of the Night Journey is: "I passed by the two maternal cousins, John and Jesus, and they are maternal cousins," according to the majority, as is apparent from the hadith, for the mother of John is Ashyāʿ ⁷⁹, daughter of Imran, sister of Mary, daughter of Imran. And it is said: Rather, Ashyāʿ, who is the wife of Zechariah, the mother of John, is the sister of Hannah, the wife of Imran, the mother of Mary, so John would be the maternal cousin of Mary. God knows best. Then there is disagreement about the killing of John son of Zechariah: was it in the Aqsa Mosque ⁸⁰ or elsewhere? Two opinions: Al-Thawri said from al-Aʿmash from Shimr ibn ʿAṭiyya: "Seventy prophets were killed on the Rock in Jerusalem, among them John son of Zechariah, peace be upon him." And Abu ʿUbayda al-Qasim ibn Sallam said: ʿAbdullah ibn Salih narrated to us from al-Layth from Yahya ibn Saʿid from Saʿid ibn al-Musayyab: "Nebuchadnezzar ⁸¹ came to Damascus and saw the blood of John son of Zechariah boiling. He asked about it, and they told him. So he killed seventy thousand people over his blood, and it settled." This is a sound chain to Saʿid ibn al-Musayyab, and it implies that he was killed in Damascus and that the story of Nebuchadnezzar occurred after the Messiah, as ʿAṭaʾ and al-Hasan al-Basri said. God knows best. Al-Hafiz Ibn ʿAsakir narrated via al-Walid ibn Muslim from Zayd ibn Waqid: "I saw the head of John son of Zechariah when they wanted to build the mosque of Damascus; it was brought out from under a corner of the qibla ⁸² wall that is next to the mihrab ⁸³ on the east side. The skin and hair were as they were, unchanged." In another narration: "As if he had been killed just now." It was mentioned in the building of the mosque of Damascus that it was placed under the pillar known as the Pillar of the Sakasika ⁸⁴. God knows best. [Al-Hafiz Ibn ʿAsakir narrated in al-Mustaqṣā fī Faḍāʾil al-Aqṣā via al-ʿAbbas ibn Ṣubḥ from Marwan from Saʿid ibn ʿAbd al-ʿAziz from Qasim, the freed slave of Muʿawiya: "The king of this city, meaning Damascus, was Haddad ibn Hadar. He had married his son to the daughter of his brother, Aril, the queen of Sidon. Among her properties was the Market of Kings in Damascus, which is the old goldsmiths' market. He had sworn to divorce her three times. Then he wanted to take her back, so he sought a legal opinion from John son of Zechariah, who said: 'She is not lawful for you until she marries another husband.' So she bore a grudge against him and asked the king for the head of John son of Zechariah, on the advice of her mother. He refused her, then granted her request and sent to him while he was standing in prayer in the mosque of Jabrun ⁸⁵ someone who brought his head on a tray. The head kept saying to him: 'She is not lawful for him until she marries another husband.' The woman took the tray, carried it on her head, and brought it to her mother, while it kept saying that. When she stood before her mother, she was swallowed up to her feet, then to her waist. Her mother wailed and the slave girls screamed and slapped their faces. Then she was swallowed up to her shoulders. Her mother ordered the executioner to strike her neck so that she might be comforted by her head. He did so, and the earth then expelled her corpse. They fell into humiliation and annihilation. The blood of John continued to boil until Nebuchadnezzar came and killed seventy-five thousand people over it." Saʿid ibn ʿAbd al-ʿAziz said: "That is the blood of every prophet." It continued to boil until Jeremiah ⁸⁶, peace be upon him, stood over it and said: "O blood, you have destroyed the Children of Israel; be still by God's permission." So it settled, the sword was lifted, and those who fled from Damascus fled to Jerusalem. He followed them there and killed countless multitudes and took captives from them, then returned from them.] The story of Jesus son of Mary, the servant of God and His messenger and the son of His maidservant, upon him be the best prayers and peace from God. God Almighty said in Surah Al ʿImran ⁸⁷, the beginning of which was revealed—eighty-three verses of it concerning refutation of the Christians, may God's curses be upon them, who claimed that God has a son, exalted is God far above what they say, a great exaltation. A delegation from Najran ⁸⁸ had come to the Messenger of God, may God bless him and grant him peace, and they began to mention their false beliefs about the trinity of hypostases ⁸⁹ and claimed, in their view, that God is the third of three: the Holy Essence, Jesus, and Mary, according to their various sects. So God, mighty and majestic, revealed the beginning of this surah, in which He made clear that Jesus is a servant among God's servants; He created him and formed him in the womb as He formed other creatures, and that He created him without a father, just as He created Adam without a father or mother, and said to him: "Be," and he was. Glory be to Him, the Exalted. He explained the origin of the birth of his mother Mary, how her affair was, and how she conceived her son Jesus. Likewise, He expanded on that in Surah Maryam ⁹⁰, as we will discuss all of that with God's help and His good guidance and direction. So He said, and He is the most truthful of speakers: "Indeed, God chose Adam and Noah and the family of Abraham and the family of Imran over the worlds. Offspring, one of them from another. And God is Hearing and Knowing. When the wife of Imran said, 'My Lord, indeed I have vowed to You what is in my womb, dedicated [to Your service], so accept from me. Indeed, You are the Hearing, the Knowing.' When she delivered her, she said, 'My Lord, I have delivered a female.' And God was most knowing of what she delivered. And the male is not like the female. And I have named her Mary, and I seek refuge for her and her offspring from Satan, the outcast ⁹¹. So her Lord accepted her with good acceptance and caused her to grow in a good manner and put her in the care of Zechariah. Every time Zechariah entered upon her in the prayer niche, he found with her provision. He said, 'O Mary, from where is this for you?' She said, 'It is from God. Indeed, God provides for whom He wills without account.'" He mentions that God chose Adam, peace be upon him, and the chosen ones among his descendants who follow His law and adhere to His obedience. Then He specified, saying: "And the family of Abraham," so the children of Ishmael are included in them. Then He mentioned the virtue of this pure and good household, namely the family of Imran. What is meant by Imran here is the father of Mary, peace be upon her.

Muhammad ibn Ishaq said: He is 'Imran ibn Bashim ibn Amun ibn Misha ibn Hizqiya ibn Ahriq ibn Mutham ibn 'Azaziya ibn Amasya ibn Yawush ibn Ahrihu ibn Yazim ibn Yahfashath ibn Isha ibn Iyan ibn Rahba'am ⁹² ibn Dawud. Abu al-Qasim ibn 'Asakir said: Maryam bint 'Imran ibn Mathan ibn al-'Azar ibn al-Yud ibn Akhnaz ibn Sadooq ibn 'Ayazuz ibn al-Yaqim ibn Aybud ibn Zariyabil ibn Shaltal ibn Yuhayna ibn Bursha ibn Amun ibn Misha ibn Hizqiya ⁹³ ibn Ahaz ibn Mutham ibn 'Azriya ibn Yuwarim ibn Yushafat ibn Isha ibn Iba ibn Rahba'am ibn Sulayman ibn Dawud, peace be upon him. There is a discrepancy with what Muhammad ibn Ishaq mentioned. There is no disagreement that she was from the lineage of Dawud, peace be upon him. Her father, 'Imran, was the leader of the prayer of the Children of Israel in his time. Her mother, Hannah bint Faqud ibn Qubayl, was among the devout worshippers. Zakariyya, the prophet of that time, was the husband of Maryam's sister, Ashya', according to the majority, or it is said he was the husband of her maternal aunt, Ashya'—God knows best. Muhammad ibn Ishaq and others mentioned that Maryam's mother had not been able to conceive. One day she saw a bird feeding its chick and desired a child. She vowed to God that if she became pregnant ⁹⁴, she would dedicate her child to the service of the Temple ⁹⁵. They said: She menstruated immediately, and when she became pure, her husband had intercourse with her, and she conceived Maryam, peace be upon her. "When she gave birth, she said: 'My Lord, I have given birth to a female'—and God knew best what she had given birth to—'and the male is not like the female'" ⁹⁶, meaning in the service of the Temple. In that time, they would vow to dedicate their children as servants to the Temple. Her saying: "And I have named her Maryam" ⁹⁷ is used as evidence for naming a child on the day of birth, as established in the two Sahihs ⁹⁸ from Anas regarding his taking his brother to the Messenger of God, peace and blessings be upon him, who then chewed a date for his brother, named him 'Abdullah. It is also reported in the hadith of al-Hasan from Samura, raised to the Prophet: "Every child is held in pledge for his 'Aqiqa ⁹⁹; it is sacrificed for him on the seventh day, he is named, and his head is shaved." Narrated by Ahmad and the authors of the Sunan, and authenticated by al-Tirmidhi. In some versions, it says "and blood is shed" instead of "and he is named," and some have authenticated it—God knows best. Her saying: "And I seek refuge for her and her offspring from the accursed Satan" ¹⁰⁰ was answered for her, just as her vow was accepted. Imam Ahmad said: 'Abd al-Razzaq narrated to us, Ma'mar narrated to us, from al-Zuhri, from Ibn al-Musayyib, from Abu Hurayra, that the Prophet, peace and blessings be upon him, said: "There is no newborn except that Satan touches him when he is born, and he cries out from Satan's touch, except Maryam and her son." Then Abu Hurayra says: Recite if you wish: "And I seek refuge for her and her offspring from the accursed Satan." Both [al-Bukhari and Muslim] reported it from the hadith of 'Abd al-Razzaq. Ibn Jarir also narrated it from Ahmad ibn al-Faraj from Baqiyya, from 'Abdullah ibn al-Zubaydi, from al-Zuhri, from Abu Salama, from Abu Hurayra, from the Prophet, peace and blessings be upon him, similarly. Ahmad also said: Isma'il ibn 'Umar narrated to us, Ibn Abi Dhi'b narrated to us, from 'Ajlan, the freed slave of al-Mishma'al, from the Prophet, peace and blessings be upon him, who said: "Every child of Adam is touched by Satan with his finger except Maryam bint 'Imran and her son 'Isa." This is unique from this chain. Muslim also narrated it from Abu al-Tahir, from Ibn Wahb, from 'Umar ibn al-Harith, from Abu Yunus, from Abu Hurayra, from the Prophet, peace and blessings be upon him, similarly. Ahmad said: Hushaym narrated to us, Hafs ibn Maysara narrated to us, from al-'Ala', from his father, from Abu Hurayra, that the Prophet, peace and blessings be upon him, said: "Every human born by his mother is jabbed by Satan in his sides ¹⁰¹, except Maryam and her son. Do you not see the infant when he falls, how he cries?" They said: Yes, O Messenger of God. He said: "That is when Satan jabs him in his sides." This is on the condition of Muslim, but he did not report it from this chain. Qays narrated from al-A'mash, from Abu Salih, from Abu Hurayra, who said: The Messenger of God, peace and blessings be upon him, said: "There is no newborn except that Satan has squeezed him once or twice, except 'Isa ibn Maryam and Maryam." Then the Messenger of God, peace and blessings be upon him, recited: "And I seek refuge for her and her offspring from the accursed Satan." Similarly, Muhammad ibn Ishaq narrated from Yazid ibn 'Ubaydullah ibn Qusayt, from Abu Hurayra, from the Prophet, peace and blessings be upon him, the essence of the hadith. Imam Ahmad said: 'Abd al-Malik narrated to us, al-Mughira—he is Ibn 'Abd al-Rahman al-Hizami ¹⁰²—narrated to us, from Abu al-Zinad, from al-A'raj, from Abu Hurayra, from the Prophet, peace and blessings be upon him, who said: "Every child of Adam is stabbed by Satan in his side when he is born, except 'Isa ibn Maryam. He went to stab him but stabbed the veil." This is on the condition of the two Sahihs, but they did not report it from this chain. His saying: "So her Lord accepted her with a good acceptance and caused her to grow in a good manner and placed her under the care of Zakariyya" ¹⁰³. Many commentators mentioned that when her mother gave birth to her, she wrapped her in her swaddling clothes and took her to the mosque, handing her over to the worshippers who resided there. She was the daughter of their leader and prayer leader, so they disputed over her. It seems that she handed her over to them after her weaning and the care of someone like her in her infancy. Then when she gave her to them, they disputed over who would take care of her. Zakariyya was their prophet at that time, and he wanted to take her exclusively because of his wife, her sister or maternal aunt, according to the two opinions. They argued with him about that and demanded that he cast lots with them. Destiny aided him, and his lot came out victorious over them ¹⁰⁴, because the maternal aunt is like a mother. God Almighty said: "And Zakariyya took charge of her" ¹⁰⁵, meaning because he prevailed over them in the casting of lots, as God said: "That is from the news of the unseen which We reveal to you. And you were not with them when they cast their pens [to decide] which of them would be responsible for Maryam, nor were you with them when they disputed" ¹⁰⁶. They said: Each of them threw his pen, which was known to belong to him. Then they carried them and placed them in a spot, and ordered a boy who had not reached puberty to take one out, and Zakariyya's pen appeared, peace be upon him. They then asked for a second casting of lots, such that they would throw their pens into the river, and whichever pen flowed against the current ¹⁰⁷ would be the winner. They did so, and Zakariyya's pen was the one that flowed against the current, while their pens flowed with the water. Then they asked him for a third casting: whichever pen flowed with the water while the rest reversed course upward would be the winner. They did so, and Zakariyya was the winner over them, so he took charge of her, as he was more entitled to her by law and destiny for many reasons. God Almighty said: "Whenever Zakariyya entered the sanctuary ¹⁰⁸ to her, he found her with provision. He said: 'O Maryam, from where did you get this?' She said: 'It is from God. Indeed, God provides for whom He wills without account'" ¹⁰⁹. The commentators said: Zakariyya made for her a noble place in the mosque that no one else entered. She worshipped God there and performed the duties required of her regarding the service of the Temple.

[The House] when its turn came. And she devoted herself to worship night and day, until she became a proverb for her worship among the Children of Israel, and became renowned for the noble states and honorable qualities that appeared in her, so much so that whenever the Prophet of God, Zachariah, entered her place of worship, he would find with her a strange provision out of its season. He would find with her summer fruit in winter and winter fruit in summer, so he would ask her, "From where is this for you?" And she would say, "It is from God" — that is, a provision that God has provided me — "Indeed, God provides for whom He wills without account." Then and there, Zachariah became desirous of having a child from his own loins, even though he had grown old and aged. He said, "My Lord, grant me from Yourself a goodly offspring. Indeed, You are the Hearer of supplication." Some of them said: He said, "O He who provides Mary with fruit out of its season, grant me a child even if it is out of its season." And his story and affair were as we have previously mentioned in his account. * * * "When the angels said, 'O Mary, indeed God has chosen you and purified you and chosen you above the women of the worlds. O Mary, be devoutly obedient to your Lord and prostrate and bow with those who bow [in prayer].' That is from the news of the unseen which We reveal to you. And you were not with them when they cast their pens [to decide] which of them would be responsible for Mary. Nor were you with them when they disputed. When the angels said, 'O Mary, indeed God gives you good tidings of a word from Him, whose name is the Messiah, Jesus, son of Mary, distinguished in this world and the Hereafter and among those brought near [to God]. And he will speak to the people in the cradle and in maturity and will be of the righteous.' She said, 'My Lord, how will I have a child when no man has touched me?' [The angel] said, 'Thus [it will be]; God creates what He wills. When He decrees a matter, He only says to it, "Be," and it is. And He will teach him the Book and wisdom and the Torah and the Gospel. And [make him] a messenger to the Children of Israel, [saying], "Indeed I have come to you with a sign from your Lord: that I will create for you from clay [that which is] like the form of a bird, then I will breathe into it, and it will become a bird by permission of God. And I will heal the blind and the leper, and give life to the dead by permission of God. And I will inform you of what you eat and what you store in your houses. Indeed in that is a sign for you, if you are believers. And [I have come] confirming what was before me of the Torah, and to make lawful for you some of what was forbidden to you. And I have come to you with a sign from your Lord. So fear God and obey me. Indeed, God is my Lord and your Lord, so worship Him. This is a straight path."'" He, exalted be He, mentions that the angels gave Mary glad tidings of God's selection of her over all the women of the worlds of her time, in that He chose her to bring forth a child from her without a father, and she was given glad tidings that he would be a noble prophet, "speaking to the people in the cradle," i.e., in his infancy, calling them to the worship of God alone, with no partner, and likewise in the state of his maturity. This indicated that he would reach maturity and call to God in it. And she was commanded to increase in worship, devotion, prostration, and bowing, so that she might be worthy of this honor and to give thanks for this blessing. It is said that she would stand in prayer until her feet swelled. May God be pleased with her and have mercy on her and on her mother and father. So the saying of the angels: "O Mary, indeed God has chosen you," i.e., He has selected you and drawn you near, "and purified you," i.e., from base morals and gave you beautiful qualities, "and chosen you above the women of the worlds." It is possible that what is meant is the women of the worlds of her time, as in His saying to Moses, "Indeed, I have chosen you over the people," and as in His saying about the Children of Israel, "And We certainly chose them over the worlds." And it is known that Abraham, peace be upon him, is superior to Moses, and that Muhammad, may God bless him and grant him peace, is superior to both of them. Likewise, this nation is superior to all nations before it, greater in number, more excellent in knowledge, and purer in deed than the Children of Israel and others. And it is possible that His saying, "and chosen you above the women of the worlds," is preserved in its generality, so that she would be the best of the women of the world, from those before her or those who come after her, because if she was a prophetess, according to the opinion of those who say she was a prophetess, as well as Sarah, the mother of Isaac, and the mother of Moses, arguing with the speech of the angels and the revelation to the mother of Moses, as Ibn Hazm and others claim, then it is not impossible on this basis that Mary is superior to Sarah and the mother of Moses, due to the generality of His saying, "and chosen you above the women of the worlds," since nothing else opposes it. And God knows best. As for the saying of the majority, as Abu al-Hasan al-Ash'ari and others have related from Ahl al-Sunnah wa al-Jama'ah, that prophethood is specific to men, and there is no prophetess among women, then the highest station of Mary is as God, exalted be He, said: "The Messiah, son of Mary, was not but a messenger; [other] messengers have passed away before him. And his mother was a truthful woman." So on this basis, it is not impossible that she is the best of the famous truthful women, from those before her and those who come after her. And God knows best. And her mention has come paired with Asiyah bint Muzahim, Khadijah bint Khuwaylid, and Fatimah bint Muhammad, may God bless him and grant him peace, may God be pleased with them and grant them His pleasure. Imam Ahmad, al-Bukhari, Muslim, al-Tirmidhi, and al-Nasa'i have narrated through numerous chains, from Hisham ibn 'Urwah, from his father, from 'Abdullah ibn Ja'far, from 'Ali ibn Abi Talib, may God be pleased with him, who said: The Messenger of God, may God bless him and grant him peace, said: "The best of its women is Mary, daughter of 'Imran, and the best of its women is Khadijah, daughter of Khuwaylid." And Imam Ahmad said: 'Abd al-Razzaq narrated to us, Ma'mar informed us, from Qatadah, from Anas, who said: The Messenger of God, may God bless him and grant him peace, said: "Sufficient for you among the women of the worlds are four: Mary, daughter of 'Imran; Asiyah, the wife of Pharaoh; Khadijah, daughter of Khuwaylid; and Fatimah, daughter of Muhammad." Al-Tirmidhi narrated it from Abu Bakr ibn Zanjuwayh, from 'Abd al-Razzaq, and authenticated it. Ibn Mardawayh narrated it from the path of 'Abdullah ibn Abi Ja'far [al-Razi] and Ibn 'Asakir from the path of Tamim ibn Ziyad, both from Abu Ja'far al-Razi, from Thabit, from Anas, who said: The Messenger of God, may God bless him and grant him peace, said: "The best of the women of the worlds are four: Mary, daughter of 'Imran; Asiyah, the wife of Pharaoh; Khadijah, daughter of Khuwaylid; and Fatimah, daughter of Muhammad, the Messenger of God." And Imam Ahmad said: 'Abd al-Razzaq narrated to us, Ma'mar narrated to us, from al-Zuhri, from Ibn al-Musayyib, who said: Abu Hurayrah used to narrate that the Prophet, may God bless him and grant him peace, said: "The best of women who ride camels are the righteous women of Quraysh, the most compassionate to a child in his infancy and the most caring for a husband regarding what he possesses." Abu Hurayrah said: And Mary never rode a camel at all. Muslim narrated it in his Sahih from Muhammad ibn Rafi' and 'Abd ibn Humayd, both from 'Abd al-Razzaq. And Ahmad said: Zayd ibn al-Hubab narrated to us, Musa ibn 'Ali narrated to me, I heard my father say: I heard Abu Hurayrah say: The Messenger of God, may God bless him and grant him peace, said: "The best of women who ride camels are the women of Quraysh, the most compassionate to a child in his infancy and the most kind to a husband despite the scarcity of what he possesses." Abu Hurayrah said: And the Messenger of God, may God bless him and grant him peace, knew that the daughter of 'Imran never rode a camel. It is unique to him and is on the condition of authenticity. This hadith has other paths from Abu Hurayrah.

Abu Ya'la al-Mawsili said: Yunus ibn Muhammad narrated to us, Dawud ibn Abi al-Furat narrated to us, from 'Ilba' ibn Ahmar, from 'Ikrimah, from Ibn 'Abbas, who said: The Messenger of Allah, may Allah bless him and grant him peace, drew four lines on the ground and said: "Do you know what this is?" They said: "Allah and His Messenger know best." The Messenger of Allah, may Allah bless him and grant him peace, said: "The best women of the people of Paradise are Khadijah bint Khuwaylid, Fatimah bint Muhammad, Maryam bint 'Imran, and Asiyah bint Muzahim, the wife of Pharaoh." Al-Nasa'i narrated it through chains from Dawud ibn Abi Hind. Ibn 'Asakir narrated it through the path of Abu Bakr 'Abdullah ibn Abi Dawud Sulayman ibn al-Ash'ath: Yahya ibn Hatim al-'Askari narrated to us, Bishr ibn Mihran ibn Hamdan informed us, Muhammad ibn Dinar narrated to us, from Dawud ibn Abi Hind, from al-Sha'bi, from Jabir ibn 'Abdullah, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "Sufficient for you among them are four: the masters of the women of the worlds: Fatimah bint Muhammad, Khadijah bint Khuwaylid, Asiyah bint Muzahim, and Maryam bint 'Imran." Abu al-Qasim al-Baghawi said: Wahb ibn Baqiyyah narrated to us, Khalid ibn 'Abdullah al-Wasiti narrated to us, from Muhammad ibn 'Amr, from Abu Salamah, from 'A'ishah, that she said to Fatimah: "Did you see when you leaned over the Messenger of Allah, may Allah bless him and grant him peace, and wept, then laughed?" She said: "He informed me that he would die from this illness of his, so I wept. Then I leaned over him and he informed me that I would be the first of his family to join him, and that I am the mistress of the women of Paradise, except for Maryam bint 'Imran, so I laughed." The origin of this hadith is in the Sahih. This chain is on the condition of Muslim, and it indicates that they are the best of the four mentioned. Similarly, the hadith narrated by Imam Ahmad: 'Uthman ibn Muhammad narrated to us, Jarir narrated to us, from Yazid—he is Ibn Abi Ziyad—from 'Abd al-Rahman ibn Abi Nu'm, from Abu Sa'id, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "Fatimah is the mistress of the women of Paradise, except for Maryam bint 'Imran." A good chain, authenticated by al-Tirmidhi, though they did not include it. A similar narration is reported from 'Ali ibn Abi Talib, but its chain is weak. The point is that this indicates that Maryam and Fatimah are the best of these four. Then the exception ¹¹⁰ may imply that Maryam is superior to Fatimah, or they may be equal in virtue. However, a hadith, if authentic, specifies the first possibility. Al-Hafiz Abu al-Qasim ibn 'Asakir said: Abu al-Husayn ibn al-Farra' and Abu Ghalib and Abu 'Abdullah, the two sons of al-Banna, informed us, they said: Abu Ja'far ibn al-Muslimah informed us, Abu Tahir al-Mukhlis informed us, Ahmad ibn Sulayman narrated to us, al-Zubayr—he is Ibn Bakkar—narrated to us, Muhammad ibn al-Hasan narrated to us, from 'Abd al-'Aziz ibn Muhammad, from Musa ibn 'Uqbah, from Kurayb, from Ibn 'Abbas, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "The mistress of the women of Paradise is Maryam bint 'Imran, then Fatimah, then Khadijah, then Asiyah, the wife of Pharaoh." If this wording is preserved with "thumma" ¹¹¹ which indicates order, then it clarifies one of the two possibilities indicated by the exception, and it takes precedence over the previous wordings that used the conjunction "wa" ¹¹², which does not imply order nor negate it. And Allah knows best. Abu Hatim al-Razi narrated this hadith from Dawud al-Ja'fari, from 'Abd al-'Aziz ibn Muhammad—al-Darawardi—from Ibrahim ibn 'Uqbah, from Kurayb, from Ibn 'Abbas, as a marfu' ¹¹³ report, but he mentioned it with the conjunction "wa" rather than the sequential "thumma", thus differing in chain and text. Allah knows best. As for the hadith narrated by Ibn Mardawayh from Shu'bah, from Mu'awiyah ibn Qurrah, from his father, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "Many men have attained perfection, but among women only three have attained perfection: Maryam bint 'Imran, Asiyah the wife of Pharaoh, and Khadijah bint Khuwaylid. And the superiority of 'A'ishah over women is like the superiority of tharid ¹¹⁴ over all other foods." Similarly, the hadith narrated by the group except Abu Dawud through chains from Shu'bah, from 'Amr ibn Murrah, from Murrah al-Hamdani, from Abu Musa al-Ash'ari, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "Many men have attained perfection, but among women only Asiyah the wife of Pharaoh and Maryam bint 'Imran have attained perfection. And indeed the superiority of 'A'ishah over women is like the superiority of tharid over all other foods." This is a sahih ¹¹⁵ hadith, as you see, agreed upon by the two Shaykhs ¹¹⁶ for inclusion. Its wording implies the restriction of perfection among women to Maryam and Asiyah. Perhaps what is meant is perfection in their own time, for each of them fostered a prophet in his infancy: Asiyah fostered Musa the interlocutor ¹¹⁷, and Maryam fostered her son, the servant of Allah and His messenger. This does not negate the perfection of others in this ummah ¹¹⁸, such as Khadijah and Fatimah. Khadijah served the Messenger of Allah, may Allah bless him and grant him peace, for fifteen years before the mission and more than ten years after it, and she was a true supporter with her self and her wealth, may Allah be pleased with her and grant her pleasure. As for Fatimah, the daughter of the Messenger of Allah, may Allah bless him and grant him peace, she was distinguished with additional virtue over her sisters because she was afflicted by the loss of the Messenger of Allah, may Allah bless him and grant him peace, while her other sisters died during the Prophet's lifetime. As for 'A'ishah, she was the most beloved of the wives of the Messenger of Allah, may Allah bless him and grant him peace, to him, and he married no virgin other than her. Among all women of this ummah, and even others, none is known to be more knowledgeable or more understanding than her. Allah defended her when the people of slander ¹¹⁹ said what they said, and He revealed her innocence from above the seven heavens. She lived nearly fifty years after the Messenger of Allah, may Allah bless him and grant him peace, conveying the Qur'an and the Sunnah ¹²⁰, giving legal opinions to Muslims, and reconciling differences. She is the most noble of the mothers of the believers ¹²¹, even surpassing Khadijah bint Khuwaylid, the mother of daughters and sons, according to a group of earlier and later scholars. The best course is to refrain from judgment regarding the two of them, may Allah be pleased with them both. This is because his statement, may Allah bless him and grant him peace, "The superiority of 'A'ishah over women is like the superiority of tharid over all other foods," may be general in relation to the women mentioned and others, or it may be general in relation to those other than the mentioned ones. And Allah knows best. The purpose here is to mention what pertains to Maryam bint 'Imran, peace be upon her. Indeed, Allah purified her and chose her above the women of the worlds of her time, and it is possible that her superiority over women is absolute, as we have mentioned. It has been reported in a hadith that she will be among the wives of the Prophet, may Allah bless him and grant him peace, in Paradise, along with Asiyah bint Muzahim. We have mentioned in the Tafsir ¹²² from some of the Salaf ¹²³ that he said this, and he sought support from His statement: "Thayyibat ¹²⁴ and abkar ¹²⁵." He said: The thayyib is Asiyah, and among the abkar is Maryam bint 'Imran. We have mentioned this at the end of Surat al-Tahrim ¹²⁶. And Allah knows best.

Al-Tabarani said: 'Abdullah ibn Najiyah narrated to us, Muhammad ibn Sa'd al-'Awfi narrated to us, my father narrated to us, my uncle al-Husayn informed us ¹²⁷, Yunus ibn Nufay' narrated to us, from Sa'd ibn Junadah al-'Awfi, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "Indeed, Allah has married me in Paradise to Maryam bint 'Imran, the wife of Fir'awn, and the sister of Musa."' Ibn Ja'far al-'Uqayli ¹²⁸ narrated it from the hadith of 'Abd al-Nur with it, and added: I said, "Congratulations to you, O Messenger of Allah." Then al-'Uqayli said ¹²⁹: "And it is not preserved." Al-Zubayr ibn Bakkar said: Muhammad ibn al-Hasan narrated to me, from Ya'la ibn al-Mughirah.

1. أرميا : Jeremiah, a prophet of the Children of Israel.
2. بخْتنصر : Nebuchadnezzar II, the Babylonian king who destroyed Jerusalem and exiled the Jews.
3. لِهْرَاسْب : Luhrasp, a legendary king of ancient Persia, father of Gushtasp.
4. بَشْتَاسِب : Gushtasp (Vishtaspa), a Persian king who adopted Zoroastrianism.
5. مُلُوكِ الطَّوَائِف : The Greek kings (Ptolemaic and Seleucid rulers) who controlled the region after Alexander the Great.
6. ابْنُ جَرِيرٍ : Ibn Jarir al-Tabari, a renowned historian and exegete (d. 923 CE).
7. دين الْمَجُوسِيَّة : Zoroastrianism, the ancient Persian religion.
8. زردشت : Zoroaster (Zarathustra), the founder of Zoroastrianism.
9. بهمن : Bahman, a Persian king, son of Gushtasp, identified with Artaxerxes in some traditions.
10. وَهْبُ بن مُنَبّه : Wahb ibn Munabbih, a Yemeni scholar of Jewish and Christian traditions (d. 728 CE).
11. عُزَيْر : Ezra, a Jewish scribe and prophet, identified by some as the man who slept for a hundred years.
12. lam yatasannah : Literally 'it has not changed'; from the root s-n-h, related to the passage of years, meaning it remained unchanged despite the passage of time.
13. nunshizuha : We raise them; from n-sh-z, meaning to raise or lift up, here referring to the reassembling of bones.
14. qadir : All-powerful; one of Allah's attributes, meaning He has power over all things.
15. Sarukha : The name of Ezra's father, sometimes spelled as Sarukh or similar; a variant tradition.
16. Sawad : The fertile agricultural region of southern Iraq, also known as the Sawad of Kufa.
17. Sayrabadh : A village name; possibly a variant of Sayrabad or similar, location uncertain.
18. fatrah : Interregnum; a period between prophets when no prophet was sent.
19. Jannat San'a : The Garden of Sana'a; a legendary garden in Yemen, possibly referring to the Marib Dam story.
20. Jannat Saba' : The Garden of Sheba; referring to the Queen of Sheba and the biblical account.
21. Ashab al-Ukhdud : People of the Ditch; mentioned in Quran 85:4, referring to believers thrown into a trench of fire.
22. Amr Hasaru : The affair of those who besieged; possibly referring to a specific historical event, unclear.
23. Ashab al-Kahf : People of the Cave; the Seven Sleepers of Ephesus, mentioned in Quran 18.
24. Ashab al-Fil : People of the Elephant; the Abyssinian attack on Mecca with elephants, mentioned in Quran 105.
25. Madinat Antakiyah : City of Antioch; a city in Syria, associated with early Christian history.
26. Amr Tubba' : The affair of Tubba'; a Himyarite king of Yemen, mentioned in Quran 44:37 and 50:14.
27. min ladunka : Arabic phrase meaning 'from Yourself' or 'from Your presence', indicating divine bestowal.
28. yarithunī : Arabic verb meaning 'will inherit from me'; here interpreted as inheritance of prophethood and authority, not wealth.
29. Ibn Jarīr : Abu Ja'far Muhammad ibn Jarir al-Tabari (839–923 CE), renowned Muslim historian and Quran commentator.
30. Abū Ṣāliḥ : A narrator from the Salaf, possibly Abu Salih al-Samman, a tabi'i (successor).
31. Salaf : The early generations of Muslims, including the Companions and their successors, considered exemplary in understanding Islam.
32. Ṣaḥīḥs : Authentic hadith collections, primarily referring to Sahih al-Bukhari and Sahih Muslim.
33. Musnads : Hadith collections arranged by the name of the Companion narrator, e.g., Musnad Ahmad.
34. Sunans : Hadith collections arranged by legal topics, e.g., Sunan Abu Dawud, Sunan al-Tirmidhi.
35. al-Ṣiddīq : Title of Abu Bakr, the first Caliph, meaning 'the truthful'.
36. al-Tirmidhī : Muhammad ibn Isa al-Tirmidhi (824–892 CE), compiler of Sunan al-Tirmidhi, one of the six major hadith collections.
37. Imām Aḥmad : Ahmad ibn Hanbal (780–855 CE), founder of the Hanbali school of jurisprudence and compiler of the Musnad.
38. Muslim : Muslim ibn al-Hajjaj (821–875 CE), compiler of Sahih Muslim, one of the six major hadith collections.
39. Ibn Mājah : Muhammad ibn Yazid ibn Majah (824–887 CE), compiler of Sunan Ibn Majah, one of the six major hadith collections.
40. Mujāhid : Mujahid ibn Jabr (645–722 CE), a prominent tabi'i and Quran exegete.
41. al-Suddī : Isma'il ibn Abd al-Rahman al-Suddi (d. 745 CE), a Quran commentator and narrator.
42. Wahb : Wahb ibn Munabbih (d. 728 CE), a Yemeni scholar known for stories of prophets and Quran exegesis.
43. Qatāda : Qatada ibn Di'ama (680–735 CE), a prominent tabi'i and Quran exegete.
44. ʿIkrima : Ikrima ibn Abd Allah (d. 723 CE), a tabi'i and freed slave of Ibn Abbas, known for Quran exegesis.
45. Ibn Zayd : Abd al-Rahman ibn Zayd ibn Aslam (d. 798 CE), a Quran commentator.
46. ʿAbd Allāh ibn al-Mubārak : Abd Allah ibn al-Mubarak (736–797 CE), a renowned scholar, hadith narrator, and ascetic.
47. Maʿmar : Ma'mar ibn Rashid (714–770 CE), a hadith scholar and narrator.
48. ʿAmr ibn Dīnār : Amr ibn Dinar (d. 743 CE), a Meccan tabi'i and hadith narrator.
49. Ibn ʿAbbās : Abd Allah ibn Abbas (619–687 CE), a Companion and foremost Quran exegete.
50. al-Ḍaḥḥāk : Al-Dahhak ibn Muzahim (d. 723 CE), a tabi'i and Quran commentator.
51. جبارًا عصيًا : A tyrant disobedient: referring to one who is arrogant and rebellious against Allah and parents.
52. وسلام عليه يوم ولد ويوم يموت ويوم يبعث حيا : Peace be upon him the day he was born, the day he dies, and the day he is raised alive: a divine greeting for Yahya (John the Baptist) ensuring safety in the three critical transitions of life.
53. عالم البرزخ : Barzakh: the intermediate state between death and resurrection, a barrier or isthmus separating the worldly life from the afterlife.
54. النفخة في الصور : The blast of the Trumpet: the eschatological trumpet blown by the angel Israfil to signal the end of the world and the resurrection.
55. السعير : The Blaze: a name for Hellfire, emphasizing its intense heat.
56. يحيى : Yahya: the Arabic name for John the Baptist, a prophet and cousin of Jesus.
57. عيسى : 'Isa: the Arabic name for Jesus, son of Mary, a prophet in Islam.
58. وسيدًا وحصورًا ونبيًا من الصالحين : And a leader, and chaste, and a prophet from among the righteous: Quranic description of Yahya (Surah 3:39). 'Chaste' (hasuran) means one who abstains from sexual relations.
59. هب لي من لدنك ذرية طيبة : Grant me from Yourself a good offspring: Zakariyya's prayer for a child (Surah 3:38).
60. يونس بن متى : Yunus ibn Matta: the prophet Jonah, son of Matta.
61. خليل الله : Friend of Allah: title of Prophet Ibrahim (Abraham).
62. مدلس : Mudallis: a narrator who practices tadlis, i.e., concealing defects in the chain of transmission, often by using ambiguous terms.
63. عنعن : 'An'ana: a method of narration using the word 'an (from) without specifying direct hearing, considered weak if the narrator is known for tadlis.
64. مرسل : Mursal: a hadith where a Successor (tabi'i) directly attributes a saying to the Prophet without mentioning the Companion.
65. موقوف : Mawquf: a narration attributed to a Companion, not the Prophet.
66. مرفوع : Marfu': a narration attributed directly to the Prophet.
67. الإسرائيليات : Isra'iliyyat: narratives originating from Jewish or Christian sources, often used in tafsir but not necessarily authentic.
68. شعيا : Sha'ya: the prophet Isaiah (Ishaya).
69. الأبدال : Abdals: a class of righteous saints in Sufi tradition, believed to be substitutes for the prophets.
70. Jahiliyyah : The period of ignorance before Islam; also refers to pre-Islamic customs and practices.
71. Isra' : The Night Journey of the Prophet Muhammad from Mecca to Jerusalem.
72. Sayyidan wa hasuran : A leader and one who abstains from women; from Quran 3:39.
73. jalāwizah : Executioners or guards; a term for those who carry out capital punishment.
74. miḥrāb : A prayer niche or chamber; a place of worship, often a secluded area for prayer.
75. khasafa Allāh bihim : God caused them to be swallowed up by the earth; a form of divine punishment.
76. Iblīs : The personal name of Satan in Islamic tradition; the chief of the devils.
77. rafʿuhu : Raising; refers to attributing a hadith to the Prophet Muhammad (i.e., a marfuʿ hadith).
78. Ṣaḥīḥ : Authentic; refers to a collection of authentic hadith, such as Sahih al-Bukhari or Sahih Muslim.
79. Ashyāʿ : The name of the mother of John the Baptist; also known as Elizabeth in Christian tradition.
80. al-Masjid al-Aqṣā : The Farthest Mosque; the third holiest site in Islam, located in Jerusalem.
81. Bukhtanṣar : Nebuchadnezzar II; the Babylonian king who destroyed Jerusalem and the First Temple.
82. qibla : The direction of prayer for Muslims, towards the Kaaba in Mecca.
83. miḥrāb : A niche in a mosque indicating the direction of the qibla.
84. Sakāsika : A tribe or group; the Pillar of the Sakasika is a specific pillar in the Umayyad Mosque of Damascus.
85. Jabrun : A place name; possibly a mosque or area in Damascus.
86. Armiyā : Jeremiah; a prophet in Islamic tradition, identified with the biblical Jeremiah.
87. Sūrat Āl ʿImrān : The third chapter of the Quran, named after the family of Imran.
88. Najrān : A region in Yemen; a Christian delegation from Najran visited the Prophet Muhammad.
89. aqānīm : Hypostases; a term used by Christians for the persons of the Trinity.
90. Sūrat Maryam : The nineteenth chapter of the Quran, named after Mary, the mother of Jesus.
91. al-Shayṭān al-rajīm : Satan, the outcast; a description of Satan as accursed and stoned.
92. Rahba'am : Rehoboam, son of Solomon, king of Israel.
93. Hizqiya : Hezekiah, king of Judah.
94. natharat : She vowed; a religious vow to dedicate something to God.
95. muharraran : Dedicated or consecrated to the service of the Temple, free from worldly affairs.
96. Qur'an 3:36 : Paraphrase of the verse; the male is not like the female in terms of service to the Temple.
97. Qur'an 3:36 : Part of the verse: 'And I have named her Maryam.'
98. Sahihayn : The two authentic hadith collections of al-Bukhari and Muslim.
99. 'Aqiqa : The sacrificial animal offered on the seventh day after a child's birth.
100. Qur'an 3:36 : Part of the verse: 'And I seek refuge for her and her offspring from the accursed Satan.'
101. hudnayhi : His sides; the area between the waist and the ribs.
102. al-Hizami : A nisba referring to Hizam, a place or tribe.
103. Qur'an 3:37 : Paraphrase of the verse.
104. ghalibatan : Victorious; his lot prevailed.
105. Qur'an 3:37 : Part of the verse: 'And Zakariyya took charge of her.'
106. Qur'an 3:44 : Verse about the casting of lots.
107. khilaf jarayat al-ma' : Against the flow of water; a miraculous sign.
108. mihrab : A prayer niche or sanctuary; a private chamber in the mosque.
109. Qur'an 3:37 : Verse about provision.
110. istithna' : Exception; a grammatical construction that excludes something from a general statement.
111. thumma : Arabic particle meaning 'then', used to indicate sequence or order.
112. wa : Arabic conjunction meaning 'and', used for simple coordination without implying order.
113. marfu' : A hadith attributed directly to the Prophet Muhammad, may Allah bless him and grant him peace.
114. tharid : A traditional Arab dish made of bread soaked in meat broth.
115. sahih : Authentic; a term used for a hadith with a reliable chain of transmission and sound text.
116. al-Shaykhan : The two Shaykhs, referring to the hadith scholars al-Bukhari and Muslim.
117. al-Kalim : The interlocutor; a title for Prophet Musa (Moses) because Allah spoke to him directly.
118. ummah : The global community of Muslims.
119. ahl al-ifk : The people of slander; refers to those who falsely accused 'A'ishah of adultery.
120. Sunnah : The teachings and practices of the Prophet Muhammad, may Allah bless him and grant him peace.
121. ummahat al-mu'minin : Mothers of the believers; a title for the wives of the Prophet Muhammad.
122. Tafsir : Exegesis or commentary on the Qur'an.
123. Salaf : The early generations of Muslims, including the Companions and their successors.
124. thayyibat : Plural of thayyib; a woman who has been previously married (non-virgin).
125. abkar : Plural of bikr; a virgin woman.
126. Surat al-Tahrim : Chapter 66 of the Qur'an, titled 'The Prohibition'.
127. anba'ana : A term used in hadith transmission meaning 'he informed us', often indicating a higher level of authority than 'haddathana'.
128. Ibn Ja'far al-'Uqayli : A scholar known for his work in hadith criticism, particularly in identifying weak narrators.
129. qala : Arabic for 'he said', used here to introduce a statement by al-'Uqayli.

A mention of some of the account of Daniel, peace be upon him [1].

From Abu Dawud, he said: The Messenger of Allah, may Allah bless him and grant him peace, entered upon Khadijah while she was in her illness from which she died, and said to her: "It is with reluctance from me that I see what I see of you, O Khadijah, and Allah may place much good in reluctance. Do you not know that Allah has married me, along with you, in Paradise to Maryam bint Imran ¹, Kulthum the sister of Musa ², and Asiyah the wife of Fir'awn ³?" She said: "Has Allah done that for you, O Messenger of Allah?" He said: "Yes." She said: "With joy and children ⁴." Ibn 'Asakir narrated from the hadith of Muhammad ibn Zakariyya al-Ghallabi: 'Abbas ibn Bakkar narrated to us, Abu Bakr al-Hudhali narrated to us, from 'Ikrimah, from Ibn 'Abbas, that the Messenger of Allah, may Allah bless him and grant him peace, entered upon Khadijah while she was in [the illness of] death and said: "O Khadijah, when you meet your co-wives ⁵, convey my greetings to them." She said: "O Messenger of Allah, have you married before me?" He said: "No, but Allah has married me to Maryam bint Imran, Asiyah bint Muzahim, and Kulthum the sister of Musa." Ibn 'Asakir narrated via Suwayd ibn Sa'id: Muhammad ibn Salih ibn 'Umar narrated to us, from al-Dahhak and Mujahid, from Ibn 'Umar, who said: Jibril ⁶ descended to the Messenger of Allah, may Allah bless him and grant him peace, with what he was sent with, and he sat speaking with the Messenger of Allah, may Allah bless him and grant him peace, when Khadijah passed by. Jibril said: "Who is this, O Muhammad?" He said: "This is the Siddiqah ⁷ of my community." Jibril said: "I have a message from the Lord, Mighty and Majestic, for her: He conveys greetings to her and gives her glad tidings of a house in Paradise made of hollow pearl ⁸, far from flame, with no toil therein nor clamor." She said: "Allah is Peace, and from Him is peace, and peace be upon you both and the mercy of Allah and His blessings upon the Messenger of Allah. What is that house made of hollow pearl?" He said: "A hollow pearl between the house of Maryam bint Imran and the daughter of Asiyah bint Muzahim, and they are among my wives on the Day of Resurrection." The origin of the greeting to Khadijah from Allah and the glad tidings of a house in Paradise made of hollow pearl with no clamor nor weariness is in the Sahih ⁹, but this context with these additions is extremely strange. All of these hadiths have issues in their chains of transmission. Ibn 'Asakir narrated from the hadith of Abu Zur'ah al-Dimashqi: 'Abdullah ibn Salih narrated to us, Mu'awiyah narrated to me, from Safwan ibn 'Amr, from Khalid ibn Ma'dan, from Ka'b al-Ahbar ¹⁰, that Mu'awiyah asked him about the Rock, meaning the Rock of Bayt al-Maqdis ¹¹. He said: "The Rock is upon a palm tree, and the palm tree is upon a river from the rivers of Paradise, and beneath the palm tree are Maryam bint 'Imran and Asiyah bint Muzahim, stringing the necklaces of the people of Paradise until the Hour is established." Then he narrated it via Isma'il, from 'Ayyash, from Tha'labah ibn Muslim, from Mas'ud, from 'Abd al-Rahman, from Khalid ibn Ma'dan, from 'Ubadah ibn al-Samit, from the Prophet, may Allah bless him and grant him peace, similarly. This is denounced from this chain; rather, it is fabricated. Abu Zur'ah narrated it from 'Abdullah ibn Salih, from Mu'awiyah, from Mas'ud ibn 'Abd al-Rahman, from Ibn 'Abid, that Mu'awiyah asked Ka'b about the Rock of Bayt al-Maqdis and he mentioned it. Al-Hafiz Ibn 'Asakir said: "Its being from the speech of Ka'b al-Ahbar is more likely." I say: This speech of Ka'b al-Ahbar is only taken from the Isra'iliyyat ¹², among which are some that are fabricated and invented by some of their heretics or ignoramuses, and this is from that, and Allah knows best.

1. Maryam bint Imran : Mary, daughter of Imran, mother of Jesus (peace be upon him), highly revered in Islam.
2. Kulthum the sister of Musa : Kulthum, identified as the sister of Moses (Musa) in Islamic tradition, though not explicitly named in the Quran.
3. Asiyah wife of Fir'awn : Asiyah, the wife of Pharaoh (Fir'awn), who believed in Moses and is praised in the Quran as an example of faith.
4. With joy and children : Arabic: 'bil-rafa'i wal-banin', a traditional congratulatory phrase for marriage, meaning 'with harmony and sons'.
5. co-wives : Referring to the other wives of the Prophet in Paradise, i.e., Maryam, Asiyah, and Kulthum.
6. Jibril : The angel Gabriel, the messenger angel who brought revelation to the prophets.
7. Siddiqah : A title meaning 'truthful one' or 'veracious', often used for Khadijah and Maryam.
8. hollow pearl : Arabic: 'qaṣab' or 'lu'lu'ah jawfā'', a hollow pearl, indicating a precious and spacious dwelling in Paradise.
9. Sahih : Refers to authentic hadith collections, particularly Sahih al-Bukhari and Sahih Muslim.
10. Ka'b al-Ahbar : A Jewish convert to Islam, known for narrating Isra'iliyyat (traditions from Jewish sources).
11. Bayt al-Maqdis : The Holy House, i.e., Jerusalem, specifically the Dome of the Rock or Al-Aqsa Mosque.
12. Isra'iliyyat : Traditions and stories originating from Jewish sources, often incorporated into Islamic literature but not necessarily authentic.

The birth of the servant and messenger Jesus, son of Mary, the pure virgin [1].

The mention of the birth of the servant and messenger Jesus, son of Mary, the virgin, the chaste. God Almighty said: "And mention in the Book [the story of] Mary, when she withdrew from her family to a place toward the east. And she took, in seclusion from them, a screen. Then We sent to her Our Spirit ¹, and he represented himself to her as a well-proportioned man. She said, 'Indeed, I seek refuge in the Most Merciful from you, [so leave me], if you should be fearing of God.' He said, 'I am only the messenger of your Lord to give you [news of] a pure boy ².' She said, 'How can I have a boy while no man has touched me and I have not been unchaste?' He said, 'Thus [it will be]; your Lord says, "It is easy for Me, and We will make him a sign to the people and a mercy from Us. And it is a matter [already] decreed."' So she conceived him, and she withdrew with him to a remote place. And the pains of childbirth drove her to the trunk of a palm tree. She said, 'Oh, I wish I had died before this and was a thing forgotten, completely forgotten.' But he called her from below her, 'Do not grieve; your Lord has provided beneath you a stream ³. And shake toward yourself the trunk of the palm tree; it will drop upon you ripe, fresh dates. So eat and drink and be contented. And if you see from among humanity anyone, say, "Indeed, I have vowed to the Most Merciful abstention ⁴, so I will not speak today to any man."' Then she brought him to her people, carrying him. They said, 'O Mary, you have certainly done a thing unprecedented. O sister of Aaron ⁵, your father was not a man of evil, nor was your mother unchaste.' So she pointed to him. They said, 'How can we speak to one who is in the cradle a child?' [Jesus] said, 'Indeed, I am the servant of God. He has given me the Scripture and made me a prophet. And He has made me blessed wherever I am and has enjoined upon me prayer and zakah ⁶ as long as I remain alive, and [made me] dutiful to my mother, and He has not made me a wretched tyrant. And peace is on me the day I was born and the day I will die and the day I am raised alive.' That is Jesus, the son of Mary – the word of truth about which they are in dispute. It is not [befitting] for God to take a son; exalted is He! When He decrees an affair, He only says to it, 'Be,' and it is. [Jesus said], 'And indeed, God is my Lord and your Lord, so worship Him. That is a straight path.' But the factions among them differed. And woe to those who disbelieve from the scene of a tremendous Day." God Almighty mentioned this story after the story of Zachariah, which is like an introduction and preparation for it, as He mentioned in Surah Al 'Imran, linking them together in one context. And as He said in Surah Al-Anbiya': "And [mention] Zachariah, when he called to his Lord, 'My Lord, do not leave me alone [with no heir], while You are the best of inheritors.' So We responded to him and gave him John, and amended for him his wife. Indeed, they used to hasten to good deeds and supplicate Us in hope and fear, and they were to Us humbly submissive. And [mention] the one who guarded her chastity, so We breathed into her [garment] through Our Spirit ⁷, and made her and her son a sign to the worlds." It has preceded that when Mary's mother dedicated her to serve the Temple, and that her sister's husband or maternal uncle, the prophet of that time, Zachariah (peace be upon him), took custody of her, and that he made for her a sanctuary ⁸ – a noble place in the mosque that no one entered upon her except him. And when she reached maturity, she devoted herself to worship, so that there was no one like her in that time in various forms of worship. And there appeared from her such states that Zachariah (peace be upon him) envied her. And the angels addressed her with the glad tidings that God had chosen her and that He would grant her a pure son who would be a noble, pure, honored prophet, supported by miracles. She marveled at the existence of a child without a father, because she had no husband and was not one to marry. So the angels informed her that God is powerful over what He wills: when He decrees a matter, He only says to it, 'Be,' and it is. So she submitted, turned [to God], and surrendered to God's command, knowing that this would be a great trial for her, because people would talk about her due to it, since they do not know the reality of the matter, but only look at the outward appearance without reflection or understanding. She would only leave the mosque during her menstruation or for a necessary need, such as fetching water or obtaining food. One day, when she had gone out for some of her affairs, "she withdrew" – that is, she secluded herself alone to the east of the Aqsa Mosque – when God sent to her the Trustworthy Spirit, Gabriel (peace be upon him), "and he represented himself to her as a well-proportioned man." When she saw him, she said, "Indeed, I seek refuge in the Most Merciful from you, [so leave me], if you should be fearing of God." Abu al-Aliyah said: She knew that the God-fearing person has restraint. This refutes the claim of those who say that there was a licentious man among the Children of Israel named "Taqi" ⁹, for this is a false claim without evidence, and it is among the most foolish of statements. "He said, 'I am only the messenger of your Lord'" – that is, the angel addressed her, saying, "I am only the messenger of your Lord" – I am not a human, but an angel sent by God to you "to give you [news of] a pure boy" – that is, a pure child. "She said, 'How can I have a boy'" – that is, how can I have a boy or a child be born to me "while no man has touched me and I have not been unchaste?" – that is, I have no husband, and I am not one who commits immorality. "He said, 'Thus [it will be]; your Lord says, "It is easy for Me"'" – that is, the angel answered her amazement at the existence of a child from her in this state, saying, "Thus [it will be]; your Lord says" – He has promised that He will create from you a boy, while you have no husband and are not one who commits fornication – "It is easy for Me" – that is, this is easy for Him and simple for Him, for He is powerful over what He wills. And His saying: "and We will make him a sign to the people" – that is, and We will make his creation in this state a proof of the perfection of Our power over various types of creation. For God Almighty created Adam from neither male nor female, created Eve from a male without a female, created Jesus from a female without a male, and created the rest of creation from male and female. And His saying: "and a mercy from Us" – that is, We show mercy through him to the servants, by his calling them to God in his childhood and adulthood, in his infancy and maturity, so that they worship God alone, without partner, and exalt Him above taking a companion, children, partners, equals, rivals, or peers. And His saying: "And it is a matter [already] decreed." This may be part of Gabriel's speech to her, meaning that this is a matter that God has decreed, determined, predestined, and settled. This is the meaning of Muhammad ibn Ishaq's statement, and Ibn Jarir chose it, and he did not mention any other view. And God knows best. It may also be that His saying "And it is a matter [already] decreed" is a reference to Gabriel's blowing into her, as God Almighty said: "And [mention] Mary, the daughter of 'Imran, who guarded her chastity, so We breathed into it [i.e., her garment] through Our Spirit." Thus, several of the Salaf ¹⁰ mentioned that Gabriel blew into the opening of her garment, and the breath descended to her private part, and she conceived immediately, just as a woman conceives through intercourse with her husband. As for those who say that he blew into her mouth, or that the one addressing her was the spirit that entered her through her mouth, their statement contradicts what is understood from the contexts of this story in its places in the Qur'an. For this context indicates that the one sent to her was an angel from among the angels, namely Gabriel (peace be upon him), and that he only blew into her, and the angel did not directly face the private part, but blew into the opening of her garment, and the breath descended to her private part and entered it, as God Almighty said: "so We breathed into it [i.e., her garment] through Our Spirit." This indicates that the breath entered it, not her mouth, as narrated by al-Suddi with his chain from some of the Companions.

And for this reason He, exalted, said: "So she conceived him" ¹¹, i.e., she conceived her child, "and withdrew with him to a distant place." ¹² That is because Mary, peace be upon her, when she became pregnant, was greatly distressed by it, and knew that many people would speak about her. More than one of the Salaf ¹³, among them Wahb ibn Munabbih, mentioned that when the signs of pregnancy appeared on her, the first to notice that was a man from the devotees of the Children of Israel called Joseph the carpenter, the son of Jacob, who was her cousin. He marveled greatly at that, because he knew of her piety, purity, and worship, yet he saw her pregnant without a husband. One day he hinted to her in speech, saying: "O Mary, can crops grow without seed?" She said: "Yes, for who created the first crop?" Then he said: "Can a child be born without a male?" She said: "Yes, indeed Allah created Adam without male or female." He said to her: "Then tell me your story." So she said: "Indeed Allah gives me glad tidings of a word from Him, whose name is the Messiah, Jesus, son of Mary, eminent in this world and the Hereafter, and among those brought near [to Allah]. And he will speak to the people in the cradle and in maturity, and will be of the righteous." ¹⁴ A similar account is narrated from Zechariah, peace be upon him, that he asked her and she answered him likewise, and Allah knows best. Al-Suddi narrated with his chain from the Companions that Mary one day entered upon her sister, and her sister said to her: "Do you know that I am pregnant?" Mary said: "Do you also know that I am pregnant?" So she embraced her and the mother of John said to her: "I see what is in my belly prostrating to what is in your belly." That is His saying: "confirming a word from Allah." ¹⁵ The meaning of prostration here is submission and veneration, like the prostration of greeting as was in the law of those before us, and as Allah commanded the angels to prostrate to Adam. Abu al-Qasim said: Malik said: It has reached me that Jesus son of Mary and John son of Zechariah were maternal cousins, and their pregnancies were simultaneous. It reached me that the mother of John said to Mary: "I see what is in my belly prostrating to what is in your belly." Malik said: I see that due to the superiority of Jesus, peace be upon him, because Allah, exalted, made him give life to the dead and heal the blind and the leper. Ibn Abi Hatim narrated it. [And he narrated from Mujahid who said: Mary said: When I was alone, he would speak to me and talk to me, and when I was among people, he would glorify [Allah] in my belly.] Then the apparent is that she carried him for nine months, as women carry and give birth at the term of their pregnancy, for if it were otherwise, it would have been mentioned. From Ibn Abbas and Ikrimah: she carried him for eight months. From Ibn Abbas: it was only that she conceived him and then gave birth to him. Some said: she carried him for nine hours, and they sought evidence for that in His saying: "So she conceived him and withdrew with him to a distant place. And the pains of childbirth drove her to the trunk of a palm tree." ¹⁶ But the correct view is that the sequence of each thing is according to its own context, like His saying: "so the earth becomes green" ¹⁷ and His saying: "Then We created the drop into a clot, then We created the clot into a lump, then We created the lump into bones, then We clothed the bones with flesh, then We brought him forth as another creation. So blessed be Allah, the best of creators." ¹⁸ And it is known that between each two stages there are forty days, as established in the agreed-upon hadith. Muhammad ibn Ishaq said: It became widespread and well-known among the Children of Israel that she was pregnant, and no family suffered what the family of Zechariah suffered. He said: Some of the heretics accused her of [being with] Joseph, who used to worship with her in the mosque. Mary hid from them, isolated herself from them, and withdrew to a distant place. And His saying: "And the pains of childbirth drove her to the trunk of a palm tree" ¹⁹ means the labor pains compelled and forced her to the trunk of a palm tree. According to the text of the hadith narrated by al-Nasa'i with an acceptable chain from Anas, raised [to the Prophet], and by al-Bayhaqi with a chain he deemed authentic from Shaddad ibn Aws, also raised, it was at Bethlehem, which later some Roman kings built upon, as we will mention, this huge, witnessed structure. "She said: 'Oh, I wish I had died before this and was a thing forgotten, utterly forgotten!'" ²⁰ This indicates the permissibility of wishing for death during trials, because she knew that people would accuse her and not believe her, but rather deny her when she came to them with a boy in her arms, despite her being among them as one of the devout, ascetic women who secluded themselves in the mosque, devoted to it, and in retreat therein, and from a family of prophethood and piety. So she became so distressed that she wished she had died before this situation or had been "a thing forgotten," i.e., not created at all. And His saying: "Then he called her from beneath her" ²¹ — and it is read as "min tahtiha" [with kasra on the ha], and concerning the implied subject there are two views: one is that it was Gabriel. Al-Awfi said it from Ibn Abbas, who said: Jesus did not speak except in the presence of the people. This was also said by Sa'id ibn Jubayr, 'Amr ibn Maymun, al-Dahhak, al-Suddi, and Qatada. Mujahid, al-Hasan, Ibn Zayd, and Sa'id ibn Jubayr in one narration said: it was her son Jesus. Ibn Jarir chose this. And His saying: "that you not grieve; your Lord has placed beneath you a stream" ²² — it is said: the river, and this is the view of the majority. A hadith was narrated about it by al-Tabarani, but it is weak. Ibn Jarir chose it, and it is the correct view. From al-Hasan, al-Rabi' ibn Anas, Ibn Aslam, and others: it was her son. The first view is correct because of His saying: "And shake toward you the trunk of the palm tree; it will drop upon you fresh, ripe dates" ²³ — so He mentioned food and drink. Therefore He said: "So eat and drink and be contented." ²⁴ Then it is said: the trunk of the palm tree was dry, and it is said: it was a fruit-bearing palm tree, but Allah knows best. It is possible that it was a palm tree, but it was not bearing fruit at that time, because his birth was in winter, which is not the time for fruit. This may be understood from His saying, by way of favor: "it will drop upon you fresh, ripe dates." 'Amr ibn Maymun said: There is nothing better for a woman in postpartum than dates and fresh dates, then he recited this verse. Ibn Abi Hatim said: 'Ali ibn al-Husayn narrated to us, Shiban narrated to us, Masrur ibn Sa'id al-Tamimi narrated to us, 'Abd al-Rahman ibn 'Amr al-Awza'i narrated to us from 'Urwa ibn Ruwaym, from 'Ali ibn Abi Talib, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "Honor your aunt, the palm tree, for it was created from the clay from which Adam was created, and there is no tree that is pollinated other than it." And the Messenger of Allah, may Allah bless him and grant him peace, said: "Feed your women in postpartum fresh dates, and if there are no fresh dates, then dried dates, for there is no tree more honorable to Allah than a tree under which Mary, daughter of 'Imran, gave birth." Similarly, Abu Ya'la narrated it in his Musnad from Shiban ibn Farrukh, from Masruq ibn Sa'id. In another narration: Masrur ibn Sa'd. The correct is Masrur ibn Sa'id al-Tamimi. Ibn 'Adi mentioned this hadith from al-Awza'i through him, then said: It is a rejected hadith [and I have not heard of its mention except in this hadith]. Ibn Hibban said: He narrates from al-Awza'i many rejected narrations that are not permissible to use as evidence. And His saying: "And if you see any human, say, 'Indeed, I have vowed to the Most Merciful a fast, so I will not speak today to any human.'" ²⁵

Ceci fait partie intégrante du discours de celui qui l’appela d’en dessous d’elle. Il dit : « Mange, bois, et réjouis-toi (qarrī ‘aynan). Et si tu vois un être humain (fa-immā tarayinna mina l-bashari aḥadan), » c’est-à-dire : si tu vois quelqu’un parmi les gens, « alors dis (fa-qūlī) » à lui, c’est-à-dire par la langue de l’état et du geste : « J’ai voué au Tout-Miséricordieux un jeûne (ṣawman) », c’est-à-dire un silence (ṣamtan). Et il faisait partie de leur jeûne, dans leur Loi, d’abandonner la parole et la nourriture. Cela a été dit par Qatādah, al-Suddī et Ibn Aslam. Et cela est indiqué par Sa parole : « Je ne parlerai donc aujourd’hui à aucun être humain (insiyyan). » Quant à notre Loi, il est réprouvé (yukrahu) pour le jeûneur de jeûner en silence du jour jusqu’à la nuit. Et Sa parole – Exalté soit-Il – : « Puis elle vint à son peuple, le portant. Ils dirent : « Ô Marie, tu as commis une chose énorme (fariyyan). Ô sœur d’Aaron, ton père n’était point un homme de mal, et ta mère n’était point une prostituée (baghiyyan). » » Beaucoup d’ancêtres (salaf) parmi ceux qui rapportent des Gens du Livre ont mentionné que, lorsqu’ils l’avaient perdue de vue parmi eux, ils partirent à sa recherche. Ils passèrent devant son lieu de séjour, et des lumières étaient autour d’elle. Lorsqu’ils l’affrontèrent, ils trouvèrent avec elle son enfant. Ils lui dirent donc : « Ô Marie, tu as commis une chose énorme (fariyyan) », c’est-à-dire une affaire immense et abominable. Il y a dans ce qu’ils ont dit une considération (naẓar), bien que ce soit un discours dont le début contredit la fin. Cela, parce que le contexte apparent du Noble Coran indique qu’elle le porta elle-même et vint à son peuple en le portant. Ibn ‘Abbās a dit : Cela fut après qu’elle se fut remise (ta‘āllat) de ses couches, après quarante jours. Et le but est que, lorsqu’ils la virent portant avec elle son enfant, « ils dirent : « Ô Marie, tu as commis une chose énorme (fariyyan) ». » Al-firyah est l’action abominable et immense, parmi les actes et les paroles. Puis ils lui dirent : « Ô sœur d’Aaron. » Il a été dit qu’ils l’assimilèrent à un adorateur parmi leurs adorateurs de leur temps, qui rivalisait avec elle dans l’adoration, et dont le nom était Aaron. Cela a été dit par Sa‘īd ibn Jubayr. Et il a été dit qu’ils voulaient dire Aaron, le frère de Moïse, l’assimilant à lui dans l’adoration. Muhammad ibn Ka‘b al-Quraẓī s’est trompé dans sa prétention qu’elle était la sœur de Moïse et d’Aaron par la parenté. Car entre eux deux, il y a des siècles si longs que cela n’est pas caché au [moindre] de ceux qui possèdent de la science ce qui le réfute de cette parole monstrueuse. Il semble que l’ait trompé le fait que, dans la Torah, Marie, la sœur de Moïse et d’Aaron, a frappé du tambourin le jour où Dieu sauva Moïse et son peuple et noya Pharaon et son assemblée. Il a donc cru que celle-ci était celle-là. Ceci est au comble de la fausseté et de la contradiction avec le hadith authentique, ainsi qu’avec le texte du Coran, comme nous l’avons établi dans l’exégèse (tafsīr) de manière détaillée. À Dieu la louange et la grâce. Et le hadith authentique est parvenu, indiquant qu’elle avait un frère nommé Aaron. Et dans le récit de sa naissance et de la consécration (taḥrīr) de sa mère pour elle, il n’y a rien qui indique qu’elle n’avait pas d’autre frère que lui. Et Dieu sait mieux. L’imam Ahmad a dit : ‘Abd Allāh ibn Idrīs nous a raconté : J’ai entendu mon père le mentionner, d’après Simāk, d’après ‘Alqamah ibn Wā’il, d’après al-Mughīrah ibn Shu‘bah, qui a dit : L’Envoyé de Dieu – que Dieu prie sur lui et le salue – m’envoya à Najrān. Ils dirent : « Que penses-tu de ce que vous lisez : « Ô sœur d’Aaron », alors que Moïse est avant Jésus de tant et tant ? » Il dit : Je partis et mentionnai cela à l’Envoyé de Dieu – que Dieu prie sur lui et le salue – qui dit : « Ne leur as-tu pas appris qu’ils se nommaient d’après les prophètes et les justes avant eux ? » De même, Muslim, al-Nasā’ī et al-Tirmidhī l’ont rapporté d’après le hadith de ‘Abd Allāh ibn Idrīs. Al-Tirmidhī a dit : Bon, authentique, étrange (gharīb), nous ne le connaissons que par son hadith. Et dans une version : « Ne leur as-tu pas appris qu’ils se nommaient avec les noms de leurs justes et de leurs prophètes ? » Et Qatādah et d’autres ont mentionné qu’ils multipliaient les nominations par Aaron, au point qu’il a été dit qu’assistait à certains de leurs enterrements une foule nombreuse parmi eux, de ceux qui étaient nommés Aaron, quarante mille ! Dieu sait mieux. Et le but est qu’ils dirent : « Ô sœur d’Aaron. » Et le hadith indique qu’elle avait un frère de parenté nommé Aaron, qui était célèbre pour sa religion, sa piété et son bien. C’est pourquoi ils dirent : « Ton père n’était point un homme de mal, et ta mère n’était point une prostituée (baghiyyan) », c’est-à-dire : tu n’es pas d’une maison dont telle est la nature et le caractère, ni ton frère, ni ta mère, ni ton père. Ils l’accusèrent donc de la turpitude suprême et la calomnièrent par la calamité la plus désastreuse. Ibn Jarīr a mentionné dans son Histoire qu’ils accusèrent Zacharie à cause d’elle et voulurent le tuer. Il s’enfuit d’eux, ils le rattrapèrent alors qu’un arbre s’était fendu pour lui, il y entra, et Iblīs saisit le bord de son manteau et le répandit dans l’arbre, comme nous l’avons déjà mentionné. Et parmi les hypocrites, certains l’accusèrent avec le fils de son oncle maternel, Joseph, fils de Jacob, le charpentier. Lorsque la situation se resserra, l’espace se rétrécit, et la parole devint impossible, la confiance en Celui qui possède la Majesté grandit, et il ne resta que la sincérité et la remise confiante. « Alors elle le désigna (fa-ashārat ilayhi) », c’est-à-dire : adressez-vous à lui et parlez-lui, car votre réponse est sur lui, et ce que vous cherchez comme parole est auprès de lui. Alors, « ils dirent », ceux parmi eux qui étaient tyrans et misérables : « Comment parlerions-nous à quelqu’un qui est au berceau, un enfant (ṣabiyyan) ? », c’est-à-dire : comment nous renvoies-tu, pour la réponse, à un petit enfant qui ne comprend pas le discours, alors qu’en plus il est nourrisson dans son berceau et ne distingue pas entre le lait pur et son écume ? Ceci n’est de ta part que moquerie envers nous, raillerie, dénigrement et mépris, puisque tu ne nous réponds pas par une parole articulée, mais tu nous renvoies, pour la réponse, à quelqu’un qui est au berceau, un enfant. Alors, à ce moment-là, « il dit : « Je suis le serviteur de Dieu. Il m’a donné le Livre et a fait de moi un prophète. Et Il a fait de moi un béni où que je sois. Et Il m’a recommandé la prière et l’aumône (zakāt) tant que je vivrai, et la bonté envers ma mère. Et Il n’a pas fait de moi un tyran misérable. Et la paix est sur moi le jour où je suis né, le jour où je mourrai, et le jour où je serai ressuscité vivant. » » Ceci est la première parole que Jésus, fils de Marie, a prononcée. La première chose dont il parla fut qu’« il dit : « Je suis le serviteur de Dieu » ». Il reconnut la servitude envers son Seigneur – Exalté soit-Il – et que Dieu est son Seigneur. Il sanctifia ainsi la dignité de Dieu de la parole des injustes, dans leur prétention qu’il est le fils de Dieu. Au contraire, il est Son serviteur et Son messager, et le fils de Sa servante. Puis il innocenta sa mère de ce que les ignorants lui attribuèrent et dont ils l’accusèrent, et de ce qu’ils lui imputèrent à cause de lui, par sa parole : « Il m’a donné le Livre et a fait de moi un prophète. » Car Dieu ne donne pas la prophétie à quelqu’un qui est comme ils l’ont prétendu – que Dieu les maudisse et les rende hideux – comme Il dit – Exalté soit-Il : « Et à cause de leur mécréance et de leur parole énorme (buhtānan ‘aẓīman) contre Marie. » Cela, parce qu’un groupe de Juifs, à cette époque, dirent qu’elle l’avait conçu par fornication pendant la menstruation – que Dieu les maudisse. Dieu l’innocenta donc de cela et informa à son sujet qu’elle est une véridique (ṣiddīqah) et qu’Il a fait de son enfant un prophète envoyé, l’un des cinq grands doués de fermeté (ulū l-‘azm). C’est pourquoi Il dit : « Et Il a fait de moi un béni où que je sois. » Cela, parce que, où qu’il fût, il appelait à l’adoration de Dieu seul, sans associé, et sanctifiait Sa dignité de tout manque et défaut, comme la prise d’un enfant ou d’une compagne – Exalté et Sanctifié soit-Il. « Et Il m’a recommandé la prière et l’aumône (zakāt) tant que je vivrai. » Ceci est la fonction des serviteurs : s’acquitter du droit du Puissant, Digne de louange, par la prière, et faire du bien à la création par l’aumône (zakāt). Celle-ci comprend la purification des âmes des mauvais caractères et la purification des biens abondants par le don aux nécessiteux, selon la diversité des catégories, l’hospitalité envers les hôtes, les dépenses pour les épouses, les esclaves, les proches, et toutes les autres formes d’obéissance et de types d’actes de rapprochement. Puis Il dit : « Et la bonté envers ma mère. Et Il n’a pas fait de moi un tyran misérable », c’est-à-dire : Il a fait de moi bon envers ma mère. Cela, parce que son droit sur lui était affirmé, en raison de l’exclusivité de sa personne, puisqu’il n’a pas d’autre parent qu’elle. Gloire à Celui qui a créé la création et l’a formée, et a donné à chaque âme sa guidance. « Et Il n’a pas fait de moi un tyran misérable », c’est-à-dire : je ne suis ni rude ni grossier, et il ne sort de moi ni parole ni acte qui contredise l’ordre de Dieu et Son obéissance. « Et la paix est sur moi le jour où je suis né, le jour où je mourrai, et le jour où je serai ressuscité vivant. » Ce sont les trois situations dont il a déjà été question dans le récit de Jean (Yaḥyā), fils de Zacharie – que la paix soit sur eux deux.

Then when Allah mentioned his story clearly and explained his matter and clarified it and elaborated it, He said: "That is Jesus, son of Mary, the word of truth concerning which they are in doubt." ²⁶ "It is not for Allah to take a son; exalted is He! When He decrees an affair, He only says to it, 'Be,' and it is." ²⁷ As Allah said after mentioning his story and what happened concerning him in Surah Al 'Imran: "That is what We recite to you of the verses and the wise reminder. Indeed, the example of Jesus to Allah is like that of Adam. He created him from dust; then He said to him, 'Be,' and he was. The truth is from your Lord, so do not be among the doubters. Then whoever argues with you about him after [this] knowledge has come to you, say, 'Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, then supplicate earnestly [together] and invoke the curse of Allah upon the liars.' Indeed, this is the true story. And there is no deity except Allah. And indeed, Allah is the Exalted in Might, the Wise. But if they turn away, then indeed Allah is Knowing of the corrupters." ²⁸ For this reason, when the delegation of Najran came—sixty riders, whose authority rested with fourteen of them, and the matter of all ultimately referred to three who were their nobles and leaders: Al-'Aqib, As-Sayyid, and Abu Haritha ibn 'Alqama—they began to debate about the Messiah. So Allah revealed the beginning of Surah Al 'Imran concerning that, and He clarified the matter of the Messiah, the beginning of his creation and the creation of his mother before him, and He commanded His Messenger to invoke a mutual curse [mubahala] ²⁹ if they did not respond to him and follow him. When they saw the reality, they recoiled and refrained from the mubahala and turned to peace and truce. Their spokesman, Al-'Aqib 'Abd al-Masih, said: "O company of Christians, you know that Muhammad is a sent prophet. He has brought you the decisive news about your companion. And you know that no people ever cursed a prophet and their elders remained or their young grew; it would be your destruction if you do it. If you insist on your religion and remaining on what you say about your companion, then make peace with the man and return to your land." So they requested that from the Messenger of Allah, peace and blessings be upon him, and asked him to impose a jizya ³⁰ on them and to send with them a trustworthy man. So he sent with them Abu 'Ubayda ibn al-Jarrah. We have explained this in the Tafsir of Al 'Imran and have expanded this story in the Prophetic biography. The point is that Allah clarified the matter of the Messiah and said to His Messenger: "That is Jesus, son of Mary, the word of truth concerning which they are in doubt"—meaning that he is a created servant from a woman among the servants of Allah. Therefore He said: "It is not for Allah to take a son; exalted is He! When He decrees an affair, He only says to it, 'Be,' and it is"—i.e., nothing incapacitates Him, nor troubles Him, nor wearies Him; rather, He is the All-Powerful, the Doer of whatever He wills. "His command is only when He intends a thing that He says to it, 'Be,' and it is." ³¹ And His saying: "Indeed, Allah is my Lord and your Lord, so worship Him. That is a straight path" ³² is part of Jesus' speech to them in the cradle; he informed them that Allah is his Lord and their Lord, his God and their God, and that this is the straight path. Allah said: "Then the factions differed among themselves. So woe to those who disbelieve from the scene of a tremendous Day." ³³ That is, the people of that time and those after them differed concerning him. Some of the Jews said he was a child of fornication, and they persisted in their disbelief and obstinacy. Others, also in disbelief, said he is Allah. Others said he is the son of Allah. The believers said: He is the servant of Allah and His messenger, the son of His maidservant, His word which He cast into Mary, and a spirit from Him. These are the successful, the rewarded, the supported, and the victorious. Whoever opposes them in any of these restrictions is a disbeliever, misguided, and ignorant. The Most High, the Great, the Wise, the All-Knowing threatened them with His saying: "So woe to those who disbelieve from the scene of a tremendous Day." Al-Bukhari said: Sadaka ibn al-Fadl narrated to us, al-Walid informed us, al-Awza'i narrated to us, 'Umayr ibn Hani' narrated to me, Junada ibn Abi Umayya narrated to me, from 'Ubada ibn al-Samit, from the Prophet, peace and blessings be upon him, who said: "Whoever testifies that there is no god but Allah alone, with no partner, and that Muhammad is His servant and messenger, and that Jesus is the servant of Allah and His messenger, His word which He cast into Mary, and a spirit from Him, and that Paradise is true and Hell is true, Allah will admit him into Paradise on the basis of whatever deeds he has done." Al-Walid said: 'Abd al-Rahman ibn Yazid ibn Jabir narrated to me from 'Umayr, from Junada, adding: "from any of the eight gates of Paradise he wishes." Muslim also narrated it from Dawud ibn Rashid, from al-Walid, from Jabir, and via another chain from al-Awza'i.

1. Rūḥanā : Our Spirit: refers to the angel Gabriel (Jibrīl), who is called the Spirit (al-Rūḥ) in the Qur'an.
2. Ghulāman Zakiyyan : A pure boy: a son who is sinless and righteous, referring to Jesus.
3. Sariyyan : A stream: a small river or brook; some interpret it as a reference to the infant Jesus himself, meaning 'one of high status.'
4. Ṣawman : Abstention: a vow of silence, interpreted as fasting from speech, not from food and drink.
5. Ukhta Hārūn : Sister of Aaron: a phrase addressing Mary, linking her to the priestly family of Aaron; some say it refers to a righteous man named Aaron, not the brother of Moses.
6. Zakāh : Zakah: obligatory almsgiving, one of the pillars of Islam; here it means purification and charity.
7. Rūḥinā : Our Spirit: again refers to Gabriel, or the breath of life from God.
8. Miḥrāb : Sanctuary: a private prayer chamber or a raised place in the mosque.
9. Taqī : Taqi: literally 'God-fearing'; some falsely claimed it was the name of a notorious sinner, but this is rejected.
10. Salaf : The Salaf: the early generations of Muslims, including the Companions and their followers.
11. fa-ḥamalat-hu : Arabic: فَحَمَلَتْهُ, 'so she conceived him'.
12. fan-tabadhat bi-hi makānan qaṣiyyā : Arabic: فَانْتَبَذَتْ بِهِ مَكَانًا قَصِيًّا, 'and withdrew with him to a distant place'.
13. Salaf : The early generations of Muslims, including the Companions and their successors.
14. bi-kalimatin minhu smuhu al-masīḥu ʿĪsā bnu Maryama wajīhan fī al-dunyā wa al-ākhirati wa min al-muqarrabīn : Arabic: بِكَلِمَةٍ مِنْهُ اسْمُهُ الْمَسِيحُ عِيسَى بْنُ مَرْيَمَ وَجِيهًا فِي الدُّنْيَا وَالْآخِرَةِ وَمِنَ الْمُقَرَّبِينَ, 'with a word from Him, whose name is the Messiah, Jesus, son of Mary, eminent in this world and the Hereafter, and among those brought near [to Allah]'.
15. muṣaddiqan bi-kalimatin min Allāh : Arabic: مُصَدِّقًا بِكَلِمَةٍ مِنَ اللَّهِ, 'confirming a word from Allah'.
16. fa-ḥamalat-hu fa-n-tabadhat bi-hī makānan qaṣiyyā fa-ajāʾahā al-makhāḍu ilā jidhʿi al-nakhlati : Arabic: فَحَمَلَتْهُ فَانْتَبَذَتْ بِهِ مَكَانًا قَصِيًّا فَأَجَاءَهَا الْمَخَاضُ إِلَى جِذْعِ النَّخْلَةِ, 'So she conceived him and withdrew with him to a distant place. And the pains of childbirth drove her to the trunk of a palm tree'.
17. fa-tuṣbiḥu al-arḍu mukhḍirratan : Arabic: فَتُصْبِحُ الْأَرْضُ مُخْضَرَّةً, 'so the earth becomes green'.
18. fa-khalaqnā al-nuṭfata ʿalaqatan... : Arabic: فَخَلَقْنَا النُّطْفَةَ عَلَقَةً... (Qur'an 23:14), 'Then We created the drop into a clot...'.
19. fa-ajāʾahā al-makhāḍu ilā jidhʿi al-nakhlati : Arabic: فَأَجَاءَهَا الْمَخَاضُ إِلَى جِذْعِ النَّخْلَةِ, 'And the pains of childbirth drove her to the trunk of a palm tree'.
20. yā laytanī mittu qabla hādhā wa-kuntu nasyan mansiyyā : Arabic: يَا لَيْتَنِي مِتُّ قَبْلَ هَذَا وَكُنْتُ نَسْيًا مَنْسِيًّا, 'Oh, I wish I had died before this and was a thing forgotten, utterly forgotten!'
21. fa-nādāhā min taḥtihā : Arabic: فَنَادَاهَا مِنْ تَحْتِهَا, 'Then he called her from beneath her'.
22. an lā taḥzanī qad jaʿala rabbuki taḥtaki sariyyā : Arabic: أَنْ لَا تَحْزَنِي قَدْ جَعَلَ رَبُّكِ تَحْتَكِ سَرِيًّا, 'that you not grieve; your Lord has placed beneath you a stream'.
23. wa-huzzī ilayki bi-jidhʿi al-nakhlati tusāqiṭ ʿalayki ruṭaban janiyyā : Arabic: وَهُزِّي إِلَيْكِ بِجِذْعِ النَّخْلَةِ تُسَاقِطْ عَلَيْكِ رُطَبًا جَنِيًّا, 'And shake toward you the trunk of the palm tree; it will drop upon you fresh, ripe dates'.
24. fa-kulī wa-ishrabī wa-qarrī ʿaynā : Arabic: فَكُلِي وَاشْرَبِي وَقَرِّي عَيْنًا, 'So eat and drink and be contented'.
25. fa-immā tarayinna mina al-bashari aḥadan fa-qūlī innī nadhartu lil-raḥmāni ṣawman fa-lan ukallima al-yawma insiyyā : Arabic: فَإِمَّا تَرَيِنَّ مِنَ الْبَشَرِ أَحَدًا فَقُولِي إِنِّي نَذَرْتُ لِلرَّحْمَنِ صَوْمًا فَلَنْ أُكَلِّمَ الْيَوْمَ إِنْسِيًّا, 'And if you see any human, say, "Indeed, I have vowed to the Most Merciful a fast, so I will not speak today to any human." '
26. Qawl al-Haqq : The word of truth; a phrase referring to Jesus as the truthful statement about him.
27. Kun fayakun : Be, and it is; a Quranic phrase denoting Allah's creative command.
28. Surah Al 'Imran : The third chapter of the Quran, named after the family of 'Imran.
29. Mubahala : A mutual invocation of curse to determine truth in a religious dispute.
30. Jizya : A tax imposed on non-Muslims under Islamic rule.
31. Kun fayakun : Be, and it is; a Quranic phrase denoting Allah's creative command.
32. Sirat mustaqim : Straight path; the correct way of worship and belief.
33. Mashhad yawm 'azim : The scene of a tremendous Day; referring to the Day of Judgment.

Chapter on the declaration that Allah, the Exalted, is free from having a son—exalted is…

Chapter on the declaration that Allah, the Exalted, is free from having a son—exalted is He above what the wrongdoers say, by a great exaltation.

Chapter on the clarification that Allah Almighty is exalted above having children—exalted is He above what the wrongdoers say, with a great exaltation. And He Almighty said at the end of this surah: "And they say, 'The Most Merciful has taken a son.' You have come with an abominable thing ¹—a great and monstrous thing, and false speech—'The heavens almost break apart from it, and the earth splits, and the mountains fall in ruins, because they attribute to the Most Merciful a son. And it is not befitting for the Most Merciful to take a son. There is none in the heavens and the earth but comes to the Most Merciful as a servant. He has enumerated them and counted them precisely. And each of them will come to Him on the Day of Resurrection alone.'" So He made clear that it is not befitting for Him to have a son, because He is the Creator and Owner of everything, and everything is in need of Him, submissive and humble before Him. All inhabitants of the heavens and the earth are His servants; He is their Lord, there is no god but Him and no lord besides Him, as He Almighty said: "And they have attributed to Allah partners—the jinn—while He created them, and they have fabricated for Him sons and daughters without knowledge. Exalted is He and high above what they describe. Originator of the heavens and the earth. How could He have a son when He has no companion? And He created all things, and He is, of all things, Knowing. That is Allah, your Lord; there is no god but Him, the Creator of all things, so worship Him. And He is, over all things, Disposer of affairs. Vision perceives Him not, but He perceives vision; and He is the Subtle, the Aware." ² So He made clear that He is the Creator of all things, so how could He have a son? For a son only comes from two things that are similar, and Allah Almighty has no equal, no likeness, and no counterpart. He has no companion, so He cannot have a son, as He Almighty said: "Say, 'He is Allah, the One. Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.'" ³ This establishes that He is the One with no equal in His essence, attributes, or actions. "The Eternal Refuge" is the Master who is perfect in His knowledge, wisdom, mercy, and all His attributes. "He neither begets" means no child is born from Him; "nor is He born" means He did not originate from anything before Him; "nor is there to Him any equivalent" means He has no equal, match, or counterpart. Thus, He negates any near or superior equal, so having a son is negated, for a son only comes from two things that are equal or similar. Exalted is Allah above that, with a great exaltation. And He, blessed and exalted and holy, said: "O People of the Scripture, do not exceed the limits in your religion and do not say about Allah except the truth. The Messiah, Jesus, son of Mary, was only a messenger of Allah and His word which He cast to Mary and a spirit from Him. So believe in Allah and His messengers and do not say, 'Three.' Desist; it is better for you. Indeed, Allah is but one God. Exalted is He above having a son. To Him belongs whatever is in the heavens and whatever is on the earth. And sufficient is Allah as Disposer of affairs. Never would the Messiah disdain to be a servant of Allah, nor would the angels near to Him. And whoever disdains His worship and is arrogant—He will gather them to Himself all together. As for those who believed and did righteous deeds, He will give them their rewards in full and increase them from His bounty. But as for those who disdained and were arrogant, He will punish them with a painful punishment, and they will not find for themselves besides Allah any protector or helper." ⁴ He Almighty forbids the People of the Scripture and those like them from extremism and exaggeration in religion, which is exceeding the limits. The Christians—may Allah curse them—exaggerated and praised the Messiah excessively until they exceeded the bounds. Their duty was to believe that he is the servant of Allah and His messenger, the son of His virgin, immaculate handmaiden who guarded her chastity, so Allah sent the angel Gabriel to her, and he blew into her, by Allah's command, a breath by which she conceived her son Jesus, peace be upon him. What connected with her from the angel is the spirit added to Allah as an addition of honor and veneration, and it is a created thing among Allah's creations, just as it is said: "the House of Allah," "the She-camel of Allah," and "the Servant of Allah." Likewise, "the Spirit of Allah" is added to Him for its honor and veneration. Jesus was named by it because he came into being through it without a father, and it is also the Word by which he was created and through which he existed, as He Almighty said: "Indeed, the example of Jesus to Allah is like that of Adam. He created him from dust; then He said to him, 'Be,' and he was." ⁵ And He Almighty said: "And they say, 'The Most Merciful has taken a son.' Exalted is He! Rather, to Him belongs whatever is in the heavens and the earth. All are devoutly obedient to Him. Originator of the heavens and the earth. When He decrees a matter, He only says to it, 'Be,' and it is." ⁶ And He Almighty said: "And the Jews say, 'Ezra is the son of Allah'; and the Christians say, 'The Messiah is the son of Allah.' That is their statement from their mouths; they imitate the saying of those who disbelieved before. May Allah destroy them; how are they deluded?" ⁷ So He Almighty informed that the Jews and Christians—may Allah's curses be upon them—each of the two groups claimed against Allah a falsehood and alleged that He has a son. Exalted is Allah above what they say, with a great exaltation. And He informed that they have no basis for what they alleged or fabricated, except mere speech and imitation of those who preceded them in this misguided statement; their hearts resemble one another. This is because the philosophers—may Allah's curse be upon them—claimed that the First Intellect emanated from the Necessary Existence, whom they call the Cause of Causes and the First Principle, and that from the First Intellect emanated a second intellect, a soul, and a sphere, then from the second similarly, until the intellects reached ten, the souls nine, and the spheres nine, based on corrupt considerations they mentioned and feeble choices they presented. Elaborating the discussion with them and clarifying their ignorance and lack of intellect is for another place. Similarly, groups of Arab polytheists, out of ignorance, claimed that the angels are daughters of Allah and that He married the chieftains of the jinn, and from them the angels were born. Exalted is Allah above what they say, and holy is He above what they associate. As He Almighty said: "And they make the angels, who are servants of the Most Merciful, females. Did they witness their creation? Their testimony will be recorded, and they will be questioned." ⁸ And He Almighty said: "So ask them, 'Does your Lord have daughters while they have sons?' Or did We create the angels female while they were witnesses? Unquestionably, it is from their falsehood that they say, 'Allah has begotten,' and indeed they are liars. Has He chosen daughters over sons? What is wrong with you? How do you judge? Then will you not be reminded? Or do you have a clear authority? Then bring your scripture, if you are truthful. And they have made between Him and the jinn a lineage, while the jinn have known that they are to be brought forth. Exalted is Allah above what they describe, except the chosen servants of Allah." ⁹ And He Almighty said: "And they say, 'The Most Merciful has taken a son.' Exalted is He! Rather, they are honored servants. They do not precede Him in speech, and they act by His command. He knows what is before them and what is behind them, and they do not intercede except for whom He approves, and they are, from fear of Him, apprehensive. And whoever among them says, 'I am a god besides Him,' that one We will recompense with Hell. Thus do We recompense the wrongdoers." ¹⁰ And He Almighty said at the beginning of Surah al-Kahf, which is Meccan: "Praise be to Allah, who has sent down to His servant the Book and has not made therein any crookedness. Straight, to warn of severe punishment from Him and to give good news to the believers who do righteous deeds that they will have a good reward, abiding therein forever. And to warn those who say, 'Allah has taken a son.' They have no knowledge of it, nor had their fathers. Grave is the word that comes out of their mouths; they speak not except a lie." ¹¹ And He Almighty said: "They say, 'Allah has taken a son.' Exalted is He! He is the Self-Sufficient. To Him belongs whatever is in the heavens and whatever is on the earth. You have no authority for this. Do you say about Allah what you do not know? Say, 'Indeed, those who invent falsehood about Allah will not succeed.'" ¹²

A brief enjoyment in this world; then to Us is their return; then We will make them taste the severe punishment because they used to disbelieve ¹³. So these noble Meccan verses encompass the refutation of all types of disbelievers above the mere unbelievers, including the philosophers, Arab polytheists, Jews, and Christians who claimed and asserted without knowledge that Allah has a son—glorified and exalted is He above what the wrongdoers [the transgressors] say, greatly exalted. Since the Christians—upon them be the successive curse of Allah until the Day of Resurrection—are the most famous of those who held this statement, they are mentioned frequently in the Qur'an for refutation and to expose their contradictions, lack of knowledge, and abundance of ignorance. Their statements in their disbelief varied, for falsehood is highly ramified, divergent, and contradictory. As for the truth, it does not differ or waver. Allah the Exalted said: "Had it been from other than Allah, they would have found therein much discrepancy." So this indicates that truth is unified and consistent, while falsehood differs and wavers. One group of their misguided and ignorant ones claimed that the Messiah is Allah the Exalted. Another group said he is the son of Allah—exalted is Allah. Another group said he is the third of three—glorified is Allah. Allah the Exalted said in Surat al-Ma'idah: "They have certainly disbelieved who say that Allah is the Messiah, the son of Mary. Say, 'Then who could prevent Allah at all if He intended to destroy the Messiah, the son of Mary, his mother, and everyone on earth?' And to Allah belongs the dominion of the heavens and the earth and whatever is between them. He creates what He wills, and Allah is over all things competent." So He informed of their disbelief and ignorance and made clear that He is the Creator, the Omnipotent over all things, and that He is the Lord of everything, its Sovereign, and its God. And He said at the end of it: "They have certainly disbelieved who say that Allah is the Messiah, the son of Mary. And the Messiah said, 'O Children of Israel, worship Allah, my Lord and your Lord. Indeed, he who associates others with Allah, Allah has forbidden him Paradise, and his refuge is the Fire. And there are for the wrongdoers no helpers.' They have certainly disbelieved who say that Allah is the third of three. And there is no god except one God. And if they do not desist from what they are saying, there will surely afflict the disbelievers among them a painful punishment. So will they not repent to Allah and seek His forgiveness? And Allah is Forgiving and Merciful. The Messiah, son of Mary, was not but a messenger; [other] messengers have passed on before him. And his mother was a truthful one. They both used to eat food. Look how We make clear to them the signs; then look how they are deluded." He judged them as disbelievers both legally and inevitably, informing that this came from them despite the fact that the messenger to them was Jesus, son of Mary, who made clear to them that he was a servant, subjugated, created, formed in the womb, calling to the worship of Allah alone with no partner, and threatened them for opposing that with the Fire, failure to attain the abode of permanence, disgrace in this world and the Hereafter, humiliation and shame. Therefore He said: "Indeed, he who associates others with Allah, Allah has forbidden him Paradise, and his refuge is the Fire. And there are for the wrongdoers no helpers." Then He said: "They have certainly disbelieved who say that Allah is the third of three. And there is no god except one God." Ibn Jarir and others said: What is meant by that is their statement of the three hypostases ¹⁴: the hypostasis of the Father, the hypostasis of the Son, and the hypostasis of the Word emanating from the Father to the Son, according to their differences in that among the Melkites, Jacobites, and Nestorians—upon them be the curses of Allah—as we will explain the manner of their differences and their three councils in the time of Constantine son of Constans, which was three hundred years after the Messiah and three hundred years before the Muhammadan mission. Therefore the Exalted said: "And there is no god except one God," meaning there is no god except Allah alone, with no partner, no likeness, no equal, no consort, and no son. Then He threatened and warned them, saying: "And if they do not desist from what they are saying, there will surely afflict the disbelievers among them a painful punishment." Then He called them, out of His mercy and kindness, to repentance and seeking forgiveness from these great and enormous matters that necessitate the Fire, saying: "So will they not repent to Allah and seek His forgiveness? And Allah is Forgiving and Merciful." Then He explained the state of the Messiah and his mother, that he was a servant and messenger, and his mother was a truthful one, i.e., not a fornicator as the Jews—may Allah curse them—claim. And in this is evidence that she was not a prophetess as claimed by a group of our scholars. His statement: "They both used to eat food" is a metaphor for the excretion of waste from them as it exits from others, meaning: whoever is in such a state, how can he be a god? Exalted is Allah above their statement and ignorance, greatly exalted. Al-Suddi and others said: What is meant by His statement "They have certainly disbelieved who say that Allah is the third of three" is their claim concerning Jesus and his mother that they are two gods along with Allah, meaning as the Exalted explained their disbelief in that by His statement at the end of this noble surah: "And [mention] when Allah will say, 'O Jesus, son of Mary, did you say to the people, "Take me and my mother as deities besides Allah?"' He will say, 'Exalted are You! It was not for me to say that to which I have no right. If I had said it, You would have known it. You know what is within myself, and I do not know what is within Yourself. Indeed, it is You who is Knower of the unseen. I said not to them except what You commanded me: "Worship Allah, my Lord and your Lord." And I was a witness over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things, Witness. If You punish them, indeed they are Your servants. But if You forgive them, indeed it is You who is the Exalted in Might, the Wise.'" ¹⁵ Allah the Exalted informs that He will ask Jesus, son of Mary, peace be upon him, on the Day of Resurrection, by way of honoring him and rebuking and reprimanding his worshippers among those who lied about him, slandered him, and claimed that he is the son of Allah, or that he is Allah, or that he is His partner—exalted is Allah above what they say. So He asks him, while He knows that what He asks about did not occur from him, but to rebuke those who lied about him. So He says to him: "Did you say to the people, 'Take me and my mother as deities besides Allah?'" He said: "Exalted are You!" i.e., You are far above having a partner. "It was not for me to say that to which I have no right," i.e., no one deserves this except You. "If I had said it, You would have known it. You know what is within myself, and I do not know what is within Yourself. Indeed, it is You who is Knower of the unseen." This is great politeness in address and response. "I said not to them except what You commanded me" [i.e., I said nothing other than what You commanded me ¹⁶] when You sent me to them and revealed to me the Book that was recited to them. Then He explained what he said to them by His statement: "Worship Allah, my Lord and your Lord," i.e., my Creator and your Creator, my Provider and your Provider. "And I was a witness over them as long as I was among them; but when You took me up," i.e., raised me to You when they intended to kill and crucify me, so You had mercy on me and delivered me from them, and cast my likeness upon one of them until they took vengeance on him. When that happened, "You were the Observer over them, and You are, over all things, Witness." Then he said, by way of delegating ¹⁷ to the Lord, Mighty and Majestic, and disavowing the people of Christianity: "If You punish them, indeed they are Your servants," i.e., and they deserve that. "But if You forgive them, indeed it is You who is the Exalted in Might, the Wise." This delegation and attribution to the will with a condition does not necessitate its occurrence. Therefore He said: "Indeed it is You who is the Exalted in Might, the Wise," and did not say "the Forgiving, the Merciful."

We have mentioned in the commentary ¹⁸ what Imam Ahmad narrated from Abu Dharr that the Messenger of Allah, may Allah bless him and grant him peace, stood reciting this noble verse ¹⁹ all night until morning: "If You punish them, they are Your servants; if You forgive them, You are the Mighty, the Wise." And he said: "I asked my Lord, Mighty and Majestic, for intercession for my community, and He granted it to me, and it will reach, Allah willing, whoever does not associate anything with Allah." And He said: "And We did not create the heaven and the earth and what is between them in play. Had We intended to take a diversion, We would have taken it from Ourselves, if We were to do so. Nay, We hurl the truth against falsehood, and it crushes it, and behold, it vanishes. And woe to you for what you describe. To Him belongs whoever is in the heavens and the earth. And those near Him are not too proud to worship Him, nor do they grow weary. They glorify Him night and day, never flagging." And He, exalted, said: "If Allah had intended to take a son, He would have chosen from what He creates whatever He willed. Exalted is He! He is Allah, the One, the Prevailing. He created the heavens and the earth in truth. He wraps the night over the day and wraps the day over the night, and has subjected the sun and the moon, each running for a specified term. Unquestionably, He is the Exalted in Might, the Oft-Forgiving." And He, exalted, said: "Say, 'If the Most Merciful had a son, then I would be the first of worshippers.' Exalted is the Lord of the heavens and the earth, Lord of the Throne, above what they describe." And He, exalted, said: "And say, 'Praise be to Allah, who has not taken a son and has no partner in dominion and has no protector out of weakness; and magnify Him with [all] magnificence.'" And He, exalted, said: "Say, 'He is Allah, [who is] One. Allah, the Eternal Refuge. He neither begets nor is born, nor is there to Him any equivalent.'" And it is established in the Sahih ²⁰ from the Messenger of Allah, may Allah bless him and grant him peace, that he said: "Allah, exalted, says: 'The son of Adam insults Me, and he has no right to do so. He claims that I have a son, while I am the One, the Eternal Refuge, who does not beget nor was begotten, and there is none comparable to Me.'" And in the Sahih also from the Messenger of Allah, may Allah bless him and grant him peace, that he said: "No one is more patient over harm he hears than Allah. They attribute a son to Him, while He provides for them and grants them well-being." But it is also established in the Sahih from the Messenger of Allah, may Allah bless him and grant him peace, that he said: "Indeed, Allah gives respite to the wrongdoer until, when He seizes him, He does not let him go." Then he recited: "And such is the seizure of your Lord when He seizes the towns while they are wrongdoing. Indeed, His seizure is painful and severe." And likewise His statement, exalted: "And how many a town I gave respite to while it was wrongdoing; then I seized it, and to Me is the return." And He, exalted, said: "We give them enjoyment for a little while; then We will compel them to a harsh punishment." And He, exalted, said: "Say, 'Indeed, those who invent falsehood about Allah will not succeed.' Enjoyment in this world; then to Us is their return; then We will make them taste the severe punishment for what they used to disbelieve." And He, exalted, said: "So give the disbelievers respite; give them respite gradually."

1. إدا : An abominable, monstrous thing; a great sin or falsehood.
2. اللطيف الخبير : The Subtle, the Aware; names of Allah indicating His perfect knowledge of all things, both apparent and hidden.
3. الصمد : The Eternal Refuge; a name of Allah meaning the One to whom all creatures turn for their needs, who is self-sufficient and independent.
4. روح منه : A spirit from Him; interpreted as a created spirit honored by its addition to Allah, not a part of His essence.
5. كن فيكون : 'Be, and it is'; refers to Allah's creative power, by which He creates instantly without effort.
6. قانتون : Devoutly obedient; humble and submissive to Allah.
7. يؤفكون : How they are deluded; turned away from the truth.
8. ستكتب شهادتهم ويسألون : Their testimony will be recorded, and they will be questioned; meaning their false claim will be noted and they will be held accountable.
9. المخلصين : The chosen/sincere servants; those whom Allah has purified for His worship.
10. مشفقون : Apprehensive; fearful of Allah's majesty and punishment.
11. عوجا : Crookedness; deviation or distortion.
12. سلطان : Authority; proof or evidence.
13. الْحَقُّ يَتَّحِدُ وَيَتَّفِقُ : Truth is unified and consistent; indicating that truth is singular and harmonious.
14. الْأَقَانِيمِ الثَّلَاثَةِ : The three hypostases; the Christian doctrine of the Trinity: Father, Son, and Holy Spirit.
15. الْعَزِيزُ الْحَكِيمُ : The Exalted in Might, the Wise; two of Allah's names, emphasizing His power and wisdom.
16. الْمُعْتَدُونَ : The transgressors; those who exceed the bounds of justice and truth.
17. التَّفْوِيضِ : Delegation; referring to entrusting the matter entirely to Allah's will and judgment.
18. tafsīr : Exegesis or commentary of the Quran.
19. āyah karīmah : Noble verse; a verse of the Quran.
20. Ṣaḥīḥ : Authentic hadith collection, referring to Sahih al-Bukhari and/or Sahih Muslim.

Mention of the origin of Jesus, son of Mary, peace be upon them both.

The account of the origin of Jesus son of Mary, peace be upon them, and his upbringing in his childhood and youth, and an explanation of the beginning of revelation to him from God Almighty. It has already been mentioned that he was born in Bethlehem, near Jerusalem. Wahb ibn Munabbih claimed that he was born in Egypt and that Mary traveled with Joseph son of Jacob the carpenter, riding on a donkey with nothing between them and the packsaddle. This is not authentic. The hadith mentioned earlier is evidence that his birth was in Bethlehem, as we have stated, and whatever contradicts it is false. Wahb ibn Munabbih mentioned that when the idols fell on that day in the east and west of the earth, and the devils were perplexed as to the cause until Iblis the Great revealed to them the matter of Jesus, they found him in his mother's lap with the angels surrounding him, and that a great star appeared in the sky, and the king of Persia feared its appearance and asked the priests about it. They said: This is for the birth of a great one on earth. So he sent his messengers with gold, myrrh, and frankincense as a gift to Jesus. When they arrived in Syria, its king asked them what had brought them, and they told him. He inquired about that time and found that Jesus son of Mary had been born in Jerusalem and his affair had become famous because of his speech [in the cradle ¹]. So he sent them to him with what they had, and sent with them someone who knew him to kill him when they left him. When they reached Mary with the gifts and returned, it was said to her: The messengers of the king of Syria only came to kill your son. So she carried him and went with him to Egypt, and stayed there until he reached the age of twelve. Miracles and wonders appeared upon him in his childhood. Among them, it is mentioned that the landlord ² with whom they stayed missed some money from his house, and his house was only inhabited by the poor, the weak, and the needy. He did not know who had taken it, and this distressed Mary, peace be upon her, and weighed heavily on the people and the owner of the house, and they were at a loss. When Jesus, peace be upon him, saw this, he went to a blind man and a paralytic among those who were attached to him and said to the blind man: Carry this paralytic and rise with him. He said: I cannot do that. He said: Yes, as you and he did when you took this money from that niche in the house. When he said that, they confirmed what he said and brought the money. So Jesus became great in the eyes of the people, though he was very young. Also, the landlord's son held a banquet for the people on the occasion of his children's circumcision. When the people gathered and he fed them, then he wanted to give them a drink, meaning wine, as they used to do at that time, he found nothing in his jars. This distressed him. When Jesus saw this, he stood up and passed over those jars, passing his hand over their mouths, and he did not do that to any jar without it being filled with the finest drink. The people marveled greatly at this and magnified him, and offered him and his mother much wealth, but they did not accept it and departed heading for Jerusalem. And God knows best. Ishaq ibn Bishr said: Uthman ibn Saj and others informed us, from Musa ibn Wardan, from Abu Nadra, from Abu Sa'id, and from Makhul, from Abu Hurayra, who said: Indeed, Jesus son of Mary, the first time God released his tongue after the speech he spoke as a child, he glorified God with a glorification the likes of which ears had not heard. He did not leave out the sun, the moon, a mountain, a river, or a spring without mentioning it in his glorification. He said: O God, You are the Near in Your highness, the Exalted in Your lowness, the High above all of Your creation. You are the One who created seven [heavens] in the air with Your words, level layers. They answered while they were smoke out of fear of You, and they came willingly to Your command. In them are Your angels glorifying Your holiness for Your sanctification. You placed in them light upon the darkness of the night and illumination from the light of the sun by day. You placed in them the thunder glorifying with praise; by Your might it dispels the light of Your darkness. You placed in them lamps by which the bewildered are guided in the darkness. Blessed are You, O God, in the created nature of Your heavens and in what You spread out of Your earth. You spread it upon the water and raised it above the current of the overwhelming wave. You subdued it with the submission of the manifest, so its difficult parts submitted to Your obedience, its matter became modest for Your command, and its waves humbled themselves to Your might. Then You caused rivers to flow in it after the seas, and after the rivers small streams, and after the streams abundant springs of water. Then You brought forth from it rivers, trees, and fruits. Then You placed mountains upon its back and made them pegs upon the surface of the water, so their peaks and rocks obeyed. Blessed are You, O God! Who can attain Your attribute with his description, or who can reach Your quality with his quality? You spread the clouds, release the necks, and judge the truth, and You are the best of judges. There is no god but You, glory be to You. You commanded us to seek Your forgiveness for every sin. There is no god but You, glory be to You. You veiled the heavens from the people. There is no god but You, glory be to You. Only the intelligent among Your servants fear You. We bear witness that You are not a god we have newly adopted, nor a Lord whose remembrance perishes, nor were there partners with You that we might call upon them and forsake You, nor did anyone help You in creating us that we might doubt You. We bear witness that You are One, Eternal, You did not beget, nor were You begotten, and none is equal to You. Ishaq ibn Bishr said: From Juwaybir and Muqatil, from al-Dahhak, from Ibn Abbas, that Jesus son of Mary refrained from speaking after he spoke to them as a child until he reached the age of boys. Then God made him speak wisdom and eloquence after that. The Jews spoke much about him and his mother, and they called him the son of the harlot. That is the saying of God Almighty: "And their disbelief and their saying against Mary a great slander." He said: When he reached seven years, his mother enrolled him in the elementary school. The teacher would not teach him anything without him anticipating it. The teacher taught him Abjad ³, and Jesus said: What is Abjad? The teacher said: I do not know. Jesus said: How can you teach me what you do not know? The teacher said: Then teach me. Jesus said to him: Rise from your place. So he rose, and Jesus sat in his place and said: Ask me. The teacher said: What is Abjad? Jesus said: Alif is the favors of God, Ba is the beauty of God, Jim is the splendor and beauty of God. The teacher marveled at that, and he was the first to interpret Abjad. Then he mentioned that Uthman asked the Messenger of God, may God bless him and grant him peace, about that, and he answered him for each word with a long fabricated hadith that should not be asked about nor pursued! Similarly, Ibn Adi narrated from the hadith of Ismail ibn Ayyash, from Ismail ibn Yahya, from Ibn Abi Mulayka, from Ibn Mas'ud, from Mis'ar ibn Kidam, from Atiyya, from Abu Sa'id, raising the hadith about Jesus entering the school and teaching the teacher the meaning of the letters of Abjad, and it is lengthy and not to be rejoiced in. Then Ibn Adi said: This hadith is false with this chain; no one narrates it except Ismail. Ibn Lahi'a narrated from Abdullah ibn Hubayra who said: Abdullah ibn Umar used to say: Jesus son of Mary, when he was a boy, used to play with the children. He would say to one of them: Do you want me to tell you what your mother has hidden for you? He would say: Yes. He would say: She has hidden such and such for you. The boy would go to his mother and say: Feed me what you have hidden for me. She would say: What have I hidden for you? He would say: Such and such. She would say: Who told you? He would say: Jesus son of Mary. They said: By God, if you leave these children with the son of Mary, he will corrupt them.

So they gathered them in a house and locked it upon them. Jesus went out seeking them but did not find them, and he heard their clamor in a house. He asked about them, and they said: "These are but apes and swine." He said: "O Allah, so be it." And they became so. Narrated by Ibn 'Asakir. Ishaq ibn Bishr said, from Juwaybir and Muqatil, from al-Dahhak, from Ibn 'Abbas, who said: Jesus witnessed wonders in his childhood as inspiration from Allah. This became widespread among the Jews, and as Jesus grew up, the Children of Israel sought to harm him. His mother feared for him, so Allah inspired his mother to go with him to the land of Egypt. That is the saying of the Exalted: "And We made the son of Mary and his mother a sign, and We sheltered them on a hill with a place of rest and flowing water." The predecessors and commentators have differed regarding the meaning of this hill (rabwah) which Allah described as having a place of rest and flowing water. This description is of a strange form: it is a hill, a raised place of land whose top is level, providing rest, and its elevation is spacious, and despite its height, it contains flowing springs of water (ma'in), which is running water flowing on the surface of the earth. It was said that what is meant is the place where the Messiah was born, which is the palm tree of Jerusalem. Hence, "He called her from beneath her: 'Do not grieve; your Lord has placed a stream (sariyyan) beneath you'"—which is a small river, according to the majority of the predecessors. And from Ibn 'Abbas, with a good chain of transmission, that it refers to the rivers of Damascus; perhaps he intended to liken that place to the rivers of Damascus. And it was said that it was in Egypt, as claimed by some of the People of the Book and those who received it from them—and Allah knows best. And it was said that it is al-Ramlah. Ishaq ibn Bishr said: Idris told us, from his grandfather Wahb ibn Munabbih, who said: When Jesus reached thirteen years of age, Allah commanded him to return from the land of Egypt to Bayt Iliya (Jerusalem). [He said: Then Joseph, the son of his mother's maternal uncle, came to him and carried them both on a donkey until he brought them to Iliya.] He stayed there until Allah revealed the Gospel to him, taught him the Torah, and granted him the power to revive the dead, heal the sick, and know the unseen—what they stored in their houses. The people spoke of his arrival and were alarmed by the wonders he performed. They marveled at him, and he called them to Allah, and his affair spread among them. **Clarification of the Revelation of the Four Books and Their Times** Abu Zur'ah al-Dimashqi said: 'Abdullah ibn Salih narrated to us, Mu'awiyah ibn Salih narrated to me, from one who narrated to him, who said: "The Torah was revealed to Moses on the sixth night of Ramadan. The Psalms were revealed to David on the twelfth night of Ramadan, that being four hundred and eighty-two years after the Torah. The Gospel was revealed to Jesus son of Mary on the eighteenth night of Ramadan, one thousand and fifty years after the Psalms. And the Criterion (al-Furqan, i.e., the Qur'an) was revealed to Muhammad, may Allah bless him and grant him peace, on the twenty-fourth of Ramadan." We have mentioned in the commentary on His saying: "The month of Ramadan in which the Qur'an was revealed" the traditions related to that, including that the Gospel was revealed to Jesus son of Mary, peace be upon him, on the eighteenth night of Ramadan. Ibn Jarir mentioned in his history that it was revealed to him when he was thirty years old, and he remained until he was raised to heaven at the age of thirty-three, as will be explained, Allah willing. Ishaq ibn Bishr said: Sa'id ibn Abi 'Arubah informed us, from Qatadah, and Muqatil from Qatadah, from 'Abd al-Rahman ibn Adam, from Abu Hurayrah, who said: Allah, Mighty and Majestic, revealed to Jesus son of Mary: "O Jesus, be diligent in My command and do not be slack; hear and obey, O son of the pure, the virgin, the chaste. You are from no male, and I created you as a sign for the worlds. Worship Me and rely on Me. Take the Book with strength. Interpret for the Syriac people. Convey to those before you that I am the Truth, the Living, the Self-Subsisting, who does not pass away. Believe in the unlettered Arab prophet, the owner of the camel and the crown—which is the turban—and the cloak, the sandals, and the staff—which is the rod—with wide eyes, a prominent forehead, clear cheeks, curly hair, a thick beard, joined eyebrows, a long nose, spaced front teeth, a visible tuft of hair on the upper lip, whose neck is like a silver pitcher, and gold seems to flow in his collarbone. He has hairs from his chest to his navel, running like a rod; there is no hair on his belly or chest other than that. His palms and feet are thick. When he turns, he turns entirely; when he walks, it is as if he is being pulled from a rock or descending a slope. His sweat on his face is like pearls, and the scent of musk emanates from him. No one like him has been seen before or after. He is of beautiful stature and pleasant fragrance, a lover of women, with few offspring. His offspring is only from a blessed one, who has a house—meaning in Paradise—made of hollow reeds, with no toil or clamor. You, O Jesus, will sponsor him at the end of time, just as Zachariah sponsored your mother. He will have from her two young ones who will be martyred. He has with Me a station that no human has. His speech is the Qur'an, his religion is Islam, and I am Peace. Blessed is he who attains his time, witnesses his days, and hears his speech." Jesus said: "O Lord, what is Tuba (blessedness)?" He said: "A tree that I planted with My hand; its root is from Ridwan, its water from Tasnim, its coolness is the coolness of camphor, its taste is the taste of ginger, and its scent is the scent of musk. Whoever drinks a draught from it will never thirst thereafter." Jesus said: "O Lord, give me to drink from it." He said: "It is forbidden for the prophets to drink from it until that prophet drinks, and forbidden for the nations to drink from it until the nation of that prophet drinks from it." He said: "O Jesus, I will raise you to Me." Jesus said: "Lord, why will You raise me?" He said: "I will raise you, then I will bring you down at the end of time so that you may see the wonders from the nation of that prophet and help them in fighting the accursed Dajjal. I will bring you down at a time of prayer, but you will not lead them in prayer, for they are a mercy, and there is no prophet after their prophet." Hisham ibn 'Ammar said, from al-Walid ibn Muslim, from 'Abd al-Rahman ibn Zayd, from his father, that Jesus said: "O Lord, inform me about this merciful nation." He said: "The nation of Ahmad. They are scholars and wise, as if they were prophets. They are content with Me for little giving, and I am content with them for little deeds. I will admit them to Paradise with 'There is no god but Allah.' O Jesus, they are the majority of the inhabitants of Paradise, for no people's tongues have ever been humbled by 'There is no god but Allah' as their tongues have been, and no people's necks have ever been humbled by prostration as their necks have been." Narrated by Ibn 'Asakir.

Ibn 'Asakir narrated via 'Abd Allah ibn Badil al-'Uqayli, from 'Abd Allah ibn 'Awsaja, who said: God revealed to Jesus son of Mary: 'Make Me in your soul like your utmost concern ⁴, and make Me a treasure for you in your return ⁵; draw near to Me through supererogatory acts ⁶ and I will love you; do not turn to other than Me, lest I abandon you. Be patient in affliction and content with the decree; be for My pleasure in you, for My pleasure is that I be obeyed and not disobeyed; be near to Me and keep My remembrance alive on your tongue; let My love be in your breast; awaken from hours of heedlessness and judge with subtle discernment; be desirous and fearful of Me; let your heart die in awe of Me; watch the night for the sake of My pleasure; let your day be thirsty for the day of quenching with Me; vie in good deeds with your utmost effort; acknowledge goodness wherever you turn; stand among creatures with My counsel; judge among My servants with My justice, for I have sent down to you a healing for the whisperings ⁷ of breasts from the disease of forgetfulness and a clearing of eyes from the veil of weariness. Do not be like one who is dead, as if you were taken while still breathing. O Jesus son of Mary, no creature has believed in Me without humbling itself, and none has humbled itself to Me without hoping for My reward; so I bear witness that it is secure from My punishment as long as it does not change or alter My way ⁸. O Jesus son of Mary, the virgin, the pure ⁹, weep for yourself during the days of life, the weeping of one who bids farewell to family, abandons the world, leaves pleasures to their people, and whose desire is raised to what is with his God. And in that, be gentle in speech and spread peace; be wakeful when the eyes of the righteous sleep, wary of what is coming of the matter of the return and the earthquakes of the terrors of horrors, before the day when neither family nor wealth will avail. Apply collyrium ¹⁰ to your eye with the antimony ¹¹ of grief when the idle laugh; and in that, be patient and expectant ¹². Blessed are you if what is promised to the patient reaches you. Hope from the world for God on the day they are raised. Taste the taste of what has passed from you—where is its flavor? And what has not come to you—how is its pleasure? Be content from the world with sufficiency, and let the coarse and rough ¹³ suffice you. You have seen what it comes to. Act according to account, for you will be questioned. If your eyes saw what I have prepared for My righteous friends, your heart would melt and your soul would depart.' Abu Dawud said in the Book of Destiny: Muhammad ibn Yahya ibn Faris narrated to us, 'Abd al-Razzaq narrated to us, Ma'mar narrated to us from al-Zuhri, from Ibn Tawus, from his father, who said: Jesus son of Mary met Iblis ¹⁴ and said: 'Do you not know that nothing will befall you except what is written for you?' Iblis said: 'Then climb to the top of this mountain and throw yourself down, and see whether you live or not.' Ibn Tawus from his father said: Jesus said: 'Do you not know that God said: My servant shall not test Me, for I do what I will?' Al-Zuhri said: The servant does not test his Lord, but God tests His servant. Abu Dawud said: Ahmad ibn 'Abda narrated to us, Sufyan informed us from 'Amr, from Tawus, who said: Satan came to Jesus son of Mary and said: 'Do you not claim that you are truthful? Then go to a chasm ¹⁵ and throw yourself down.' He said: 'Woe to you! Did He not say: O son of Adam, do not ask Me for the destruction of yourself, for I do what I will?' Abu Tubah al-Rabi' ibn Nafi' narrated to us, Husayn ibn Talha narrated to us, I heard Khalid ibn Yazid say: Satan worshipped with Jesus for ten years or two years. One day he stood on the edge of a mountain and Satan said: 'Do you see if I throw myself down, will only what is written for me befall me?' He said: 'I am not one to test my Lord, but my Lord, when He wills, tests me.' And he recognized that it was Satan and parted from him. Abu Bakr ibn Abi al-Dunya said: Shurayh ibn Yunus narrated to us, 'Ali ibn Thabit narrated to us from al-Khattab ibn al-Qasim, from Abu 'Uthman: Jesus, peace be upon him, was praying on top of a mountain when Iblis came to him and said: 'Are you the one who claims that everything is by decree and destiny?' He said: 'Yes.' He said: 'Throw yourself from this mountain and say: It is decreed upon me.' He said: 'O accursed one! God tests the servants, but the servants do not test God, Mighty and Majestic.' Abu Bakr ibn Abi al-Dunya said: al-Fadl ibn Musa al-Basri narrated to us, Ibrahim ibn Bashshar narrated to us, I heard Sufyan ibn 'Uyayna say: Jesus son of Mary met Iblis, and Iblis said to him: 'O Jesus son of Mary, how great is your lordship that you spoke in the cradle as a child, and no one spoke in it before you.' He said: 'Rather, lordship belongs to the God who made me speak, then will cause me to die, then will bring me to life.' He said: 'And you are the one whose lordship is so great that you give life to the dead.' He said: 'Rather, lordship belongs to God, who gives life and causes death; the one I gave life to, He then gives him life.' He said: 'By God, you are a god in heaven and a god on earth.' He said: Then Gabriel struck him a blow with his wings, and it did not stop short of the sun's horns ¹⁶. Then he struck him another blow with his wings, and it did not stop short of the hot spring ¹⁷. Then he struck him a third blow and cast him into the seas of the seventh [heaven] and sank him—in another narration, he inserted him into it—until he tasted the taste of mud ¹⁸. He came out of it saying: 'No one has suffered from anyone what I have suffered from you, O son of Mary.' Something similar has been narrated in a more detailed version from another chain. Al-Hafiz Abu Bakr al-Khatib said: Abu al-Hasan ibn Rizqawayh informed me, Abu Bakr Ahmad ibn Sayyidi narrated to us, Abu Muhammad al-Hasan ibn 'Ali al-Qattan narrated to us, Isma'il ibn 'Isa al-'Attar narrated to us, 'Ali ibn 'Asim informed us, Abu Salama Suwayd narrated to me from some of his companions, who said: Jesus prayed at the Sacred House ¹⁹ and then departed. When he was at a certain mountain pass, Iblis appeared to him and detained him, and began to present things to him and speak to him, saying: 'It is not fitting for you to be a servant.' He persisted with him, and Jesus tried to get rid of him but could not. Among what he said to him was: 'It is not fitting for you, O Jesus, to be a servant.' Jesus sought help from his Lord, and Gabriel and Michael came. When Iblis saw them, he desisted. When he settled with him on the pass, they flanked Jesus, and Gabriel struck Iblis with his wing and threw him into the bottom of the valley. Iblis returned to him, knowing that they had not been commanded to do more than that. He said to Jesus: 'I told you that it is not fitting for you to be a servant. Your anger is not the anger of a servant. You have seen what I suffered from you when you became angry. But I invite you to a matter that will make you great: I will command the devils to obey you, and when people see that the devils obey you, they will worship you. I am not saying that you are a god with no other god, but God will be a god in heaven, and you will be a god on earth.' When Jesus heard that from him, he sought help from his Lord and cried out with a loud cry. Then Israfil descended. Gabriel and Michael looked at him, and Iblis desisted. When he settled with them, Israfil struck Iblis with his wing and smote him to the sun's eye. Then he struck him another blow, and Iblis fell, and Jesus passed by while he was in his place. He said: 'O Jesus, today I have suffered great hardship because of you.' He threw him into the sun's eye, and he found seven angels at the hot spring. They submerged him, and whenever he came out, they submerged him in that mud. He said: 'By God, he never returned to him after that.' He said: Isma'il al-'Attar narrated to us, Abu Hudhayfa narrated to us, he said: His devils gathered to him and said: 'Our master, you have suffered hardship.' He said: 'This is a protected servant ²⁰; I have no way over him. But I will lead many people astray through him, and I will sow among them diverse desires, and I will make them sects, and they will make him and his mother two gods besides God.'

He said: And Allah revealed, in what He supported Jesus with and protected him from Iblis, a speaking Quran mentioning His favor upon Jesus, saying: "O Jesus, son of Mary, remember My favor upon you and upon your mother when I supported you with the Holy Spirit ²¹"—meaning, when I strengthened you with the Holy Spirit, meaning Gabriel—"you spoke to the people in the cradle and in maturity, and when I taught you the Book and Wisdom and the Torah and the Gospel. And when you created from clay the likeness of a bird"—the entire verse—"and when I made the poor your close companions ²² and helpers, with whom you are pleased, and companions and helpers who are pleased with you as a guide and leader to Paradise. So know that these are two great qualities: whoever meets Me with them has met Me with the purest and most pleasing of creatures to Me. And the Children of Israel will say to you: 'We fasted, but our fasting was not accepted; we prayed, but our prayer was not accepted; we gave charity, but our charity was not accepted; and we wept like the groaning of camels, but our weeping was not shown mercy.' So say to them: 'And why is that? What prevents Me? Has My hand become scarce? Are not the treasures of the heavens and the earth in My hand, from which I spend as I will? Or does stinginess afflict Me? Am I not the most generous of those who are asked and the most bountiful of those who give? Or has My mercy become narrow? Indeed, the merciful are only merciful by virtue of My mercy. And were it not, O Jesus, son of Mary, that these people have deceived themselves with the wisdom that bequeaths in their hearts what they have preferred of this world over the Hereafter, they would have known from where they were struck ²³. And then they would have been certain that their own souls are their greatest enemies. And how can I accept their fasting while they strengthen themselves with forbidden foods? And how can I accept their prayer while their hearts incline toward those who fight Me and deem My prohibitions lawful? And how can I accept their charity while they wrongfully take it from people? O Jesus, I only reward its rightful owners. And how can I show mercy to their weeping while their hands drip with the blood of the prophets? I have increased in anger against them. O Jesus, I decreed on the day I created the heavens and the earth that whoever worships Me and speaks of you two according to My word, I will make them your neighbors in the abode, your companions in the dwellings, and your partners in honor. And I decreed on the day I created the heavens and the earth that whoever takes you and your mother as two gods besides Allah, I will place them in the lowest depth of the Fire. And I decreed on the day I created the heavens and the earth that I will establish this matter at the hands of My servant Muhammad and seal with him the prophets and messengers. His birthplace is Mecca, his migration is to Taybah ²⁴, and his dominion is in Syria. He is not harsh nor coarse, nor a noisy one in the markets, nor does he adorn himself with obscenity, nor is he a speaker of foul speech. I will guide him to every beautiful matter and grant him every noble character. I will make piety his conscience, wisdom his understanding, loyalty his nature, justice his conduct, truth his law, and Islam his religion. His name is Ahmad ²⁵. I will guide through him after misguidance, teach through him after ignorance, enrich through him after poverty, and raise through him after lowliness. I will guide through him and open through him between deaf ears, sealed hearts, and diverse, scattered desires. And I will make his community the best community brought forth for mankind, commanding good and forbidding evil, sincerely for My name and in affirmation of what the messengers brought. I will inspire them with glorification, sanctification, and declaration of My oneness in their mosques, gatherings, homes, travels, and resting places. They pray to Me standing, sitting, bowing, and prostrating. They fight in My way in ranks and formations. Their sacrifice is their blood, and their innermost thoughts ²⁶ are in their hearts, and their sacrifice is in their bellies. Monks by night, lions by day. That is My bounty; I give it to whom I will, and I am the possessor of great bounty. And we will mention what confirms much of this context from what we will present from Surat al-Ma'idah and Surat al-Saff, if Allah wills, and in Him is trust. Abu Hudhayfa Ishaq ibn Bishr narrated with his chains from Ka'b al-Ahbar, Wahb ibn Munabbih, Ibn 'Abbas, and Salman al-Farisi, their accounts merging into one. They said: When Jesus, son of Mary, was sent and brought them clear proofs, the hypocrites and disbelievers among the Children of Israel began to marvel at him and mock him, saying: 'What did so-and-so eat last night and what did he store in his house?' And he would tell them. So the believers increased in faith, and the disbelievers and hypocrites increased in doubt and disbelief. And Jesus, despite that, had no home to shelter in; he only traveled through the land, having no fixed abode or known place. The first dead person he revived was that one day he passed by a woman sitting by a grave, weeping. He said to her: 'What is the matter with you, O woman?' She said: 'A daughter of mine died; I had no other child. I made a covenant with my Lord that I would not leave this place until I taste what she tasted of death, or Allah revives her for me so I may see her.' Jesus said to her: 'Do you think that if you saw her, you would return?' She said: 'Yes.' They said: So he prayed two rak'ahs ²⁷, then came and sat by the grave and called out: 'O so-and-so, rise by the permission of the Most Merciful and come out.' He said: The grave moved. Then he called a second time, and the grave split open by Allah's permission. Then he called a third time, and she came out shaking her head from the dust. Jesus said to her: 'What delayed you from me?' She said: 'When the first call came to me, Allah sent an angel who recomposed my creation. Then the second call came to me, and my soul returned to me. Then the third call came, and I feared it was the call of the Resurrection, so my hair, eyebrows, and eyelashes turned white from fear of the Resurrection.' Then she turned to her mother and said: 'O mother, what made you make me taste the agony of death twice? O mother, be patient and seek reward, for I have no need of this world. O Spirit of Allah and His Word, ask your Lord to return me to the Hereafter and to ease for me the agony of death.' So he prayed to his Lord, and He took her back, and the earth settled over her. This reached the Jews, and they increased in anger against him. And we have previously mentioned, at the end of the story of Noah, that the Children of Israel asked him to revive for them Shem, son of Noah. So he prayed to Allah, Mighty and Majestic, and Allah revived him for them, and he told them about the Ark and its affair. Then he prayed, and he returned to dust. And al-Suddi narrated from Abu Salih and Abu Malik, from Ibn 'Abbas, in a report he mentioned, that a king of the kings of the Children of Israel died and was carried on his bier. Jesus, peace be upon him, came and prayed to Allah, Mighty and Majestic, and Allah revived him. The people saw a tremendous thing and a wondrous sight. And Allah, the Exalted—and He is the most truthful of speakers—said: "When Allah said: O Jesus, son of Mary, remember My favor upon you and upon your mother when I supported you with the Holy Spirit; you spoke to the people in the cradle and in maturity; and when I taught you the Book and Wisdom and the Torah and the Gospel; and when you created from clay the likeness of a bird by My permission, and you breathed into it and it became a bird by My permission; and you healed the blind and the leper by My permission; and you brought forth the dead by My permission; and when I restrained the Children of Israel from you when you came to them with clear proofs, and those who disbelieved among them said: 'This is nothing but clear magic'; and when I inspired the disciples ²⁸ to believe in Me and in My messenger, they said: 'We believe, and bear witness that we are Muslims.'"

He reminds him of His favor upon him and His kindness to him in creating him without a father, but from a mother without a male, and making him a sign for people and an indication of the perfection of His power, then sending him after all this: "and upon your mother" in her selection and choice for this great favor? And establishing proof of her innocence from what the ignorant attributed to her. Therefore He said: "When I supported you with the Holy Spirit" ²⁹, which is Gabriel, by casting his spirit into his mother and associating him with him in the state of his mission and his defense of him against those who disbelieved in him: "You speak to people in the cradle and in maturity" ³⁰, i.e., you call people to God in your childhood in your cradle and in your maturity. "And when I taught you the Book and Wisdom" ³¹, i.e., writing and understanding. Some of the predecessors stated this: "the Torah and the Gospel." And His saying: "And when you create from clay as the likeness of a bird by My permission" ³², i.e., you shape and form it from clay in the form of a bird by God's command to you for that: "then you blow into it, and it becomes a bird by My permission" ³³, i.e., by My command. He emphasizes by mentioning permission for him in that to remove misunderstanding. And His saying: "And you heal the blind from birth" ³⁴—some of the predecessors said: he is the one born blind, with no way for any of the physicians to treat him—"and the leper" ³⁵—he is the one for whom there is no medicine, but rather he has become ill with leprosy and his disease has become incurable—"and when you bring forth the dead" ³⁶, i.e., from their graves alive, by My permission. What has preceded contains evidence of the occurrence of that repeatedly, sufficiently. And His saying: "And when I restrained the Children of Israel from you when you came to them with clear proofs, and those who disbelieved among them said, 'This is nothing but clear magic'" ³⁷. That was when they wanted to crucify him, so God raised him to Him and saved him from among them, protecting his noble person from harm and saving him from destruction. And His saying: "And when I inspired the disciples to believe in Me and in My Messenger, they said, 'We believe, and bear witness that we are Muslims'" ³⁸. It is said that this inspiration is inspiration of guidance, i.e., God guided them to it and directed them to it, as He said: "And your Lord inspired the bee" ³⁹ and "And We inspired the mother of Moses: 'Suckle him; then when you fear for him, cast him into the sea'" ⁴⁰. And it is said that what is meant is inspiration through the messenger and success in their hearts to accept the truth. Therefore they responded, saying: "We believe, and bear witness that we are Muslims." This is among the favors of God upon His servant and messenger Jesus son of Mary, that He made for him supporters and helpers who support him and call with him to the worship of God alone, with no partner, as God said to His servant Muhammad, peace be upon him: "He is the One who supported you with His help and with the believers, and He brought their hearts together. If you had spent all that is in the earth, you could not have brought their hearts together, but God brought them together. Indeed, He is Mighty, Wise" ⁴¹. And God said: "And He teaches him the Book and Wisdom and the Torah and the Gospel, and as a messenger to the Children of Israel: 'I have come to you with a sign from your Lord: that I create for you from clay as the likeness of a bird, then I blow into it, and it becomes a bird by God's permission. And I heal the blind from birth and the leper, and I bring the dead to life by God's permission. And I inform you of what you eat and what you store in your houses. Indeed, in that is a sign for you, if you are believers. And confirming what was before me of the Torah, and to make lawful for you some of what was forbidden to you. And I have come to you with a sign from your Lord. So fear God and obey me. Indeed, God is my Lord and your Lord, so worship Him. This is a straight path.' But when Jesus sensed disbelief from them, he said, 'Who are my supporters for God?' The disciples said, 'We are the supporters of God. We believe in God, and bear witness that we are Muslims. Our Lord, we believe in what You have revealed and have followed the messenger, so write us among the witnesses.' And they plotted, and God plotted, and God is the best of plotters" ⁴². The miracle of every prophet in his time was appropriate to the people of that time. They mentioned that Moses, peace be upon him, had a miracle that suited the people of his time, and they were clever sorcerers. So he was sent with signs that dazzled the eyes and subdued the necks. When the sorcerers, who were experts in the arts of magic and its limits, witnessed what they witnessed of the dazzling, tremendous matter that could only come from one whom God supported and through whom He performed the miraculous in confirmation of him, they submitted quickly and did not hesitate. Similarly, Jesus son of Mary was sent in the time of naturalist philosophers, so he was sent with miracles they could not perform nor find guidance to. How could a physician heal the blind from birth, who is worse off than the blind, and the leper and the leprous and those with chronic diseases? And how could any creature manage to raise the dead from his grave? This is something everyone knows is a miracle indicating the truth of the one who performed it and the power of the One who sent him. Similarly, Muhammad, peace be upon him and upon them all, was sent in the time of eloquent speakers and rhetoricians. So God revealed to him the Great Quran, to which falsehood cannot come from before it or behind it, a revelation from the Wise, Praiseworthy. Its wording is miraculous; He challenged humans and jinn to produce something like it, or ten surahs like it, or one surah, and He definitively stated that they cannot, neither now nor in the future. If they do not—and they never will—that is only because it is the speech of the Creator, may He be exalted. And God, nothing resembles Him, neither in His essence, nor in His attributes, nor in His actions. * * * The point is that when Jesus, peace be upon him, established the proofs and evidences against them, most of them persisted in their disbelief, error, obstinacy, and transgression. So a righteous group among them stepped forward [and they were] supporters and helpers for him, who followed him, supported him, and advised him. That was when the Children of Israel plotted against him and informed some of the kings of that time, and they resolved to kill him and crucify him. But God saved him from them and raised him to Him from among them, and cast his likeness upon one of his companions, so they seized him, killed him, and crucified him, thinking he was Jesus, but they were mistaken in that and obstinate against the truth. Many Christians accepted what they claimed, and both groups were mistaken in that. God said: "And they plotted, and God plotted, and God is the best of plotters" ⁴³. And God said: "And when Jesus son of Mary said, 'O Children of Israel, I am the messenger of God to you, confirming what was before me of the Torah, and bringing good news of a messenger who will come after me, whose name is Ahmad.' But when he came to them with clear proofs, they said, 'This is clear magic.' And who is more unjust than one who invents lies about God while he is called to Islam? And God does not guide the wrongdoing people. They want to extinguish the light of God with their mouths, but God will perfect His light, even if the disbelievers dislike it" ⁴⁴. Until after that He said: "O you who have believed, be supporters of God, as Jesus son of Mary said to the disciples, 'Who are my supporters for God?' The disciples said, 'We are the supporters of God.' Then a group of the Children of Israel believed, and a group disbelieved. So We supported those who believed against their enemy, and they became dominant" ⁴⁵.

Thus Jesus, peace be upon him, is the seal of the prophets of the Children of Israel, and he stood among them as a preacher, giving them glad tidings of the Seal of the Prophets ⁴⁶ who would come after him, and he mentioned his name and described his attributes so that they might recognize him and follow him when they saw him, as an establishment of the proof against them and as a favor from God to them, as He, exalted, said: "Those who follow the Messenger, the unlettered Prophet, whom they find written with them in the Torah and the Gospel, who enjoins upon them what is right and forbids them what is wrong and makes lawful for them the good things and prohibits for them the evil and relieves them of their burden and the shackles which were upon them. So those who believe in him, honor him, support him and follow the light which has been sent down with him—it is those who will be successful." ⁴⁷ Muhammad ibn Ishaq said: Thawr ibn Yazid narrated to me, from Khalid ibn Ma'dan, from the Companions of the Messenger of God, may God bless him and grant him peace, that they said: O Messenger of God, tell us about yourself. He said: "The supplication of my father Abraham and the glad tidings of Jesus, and my mother saw when she became pregnant with me that a light went forth from her which illuminated the palaces of Busra in the land of Syria." It has also been narrated from al-'Irbad ibn Sariya and Abu Umama from the Prophet, may God bless him and grant him peace, something similar, including: "The supplication of my father Abraham and the glad tidings of Jesus." That is because when Abraham built the Ka'ba, he said: "Our Lord, and send among them a messenger from themselves" ⁴⁸—the verse. And when prophethood among the Children of Israel ended with Jesus, he stood among them as a preacher and informed them that prophethood had ceased from them and that after him it would be in the Arab, unlettered Prophet, the absolute Seal of the Prophets, Ahmad, who is Muhammad ibn 'Abdullah ibn 'Abd al-Muttalib ibn Hashim, who is from the progeny of Isma'il ibn Ibrahim al-Khalil ⁴⁹, peace be upon them. God, exalted, said: "But when he came to them with clear proofs, they said, 'This is manifest sorcery.'" ⁵⁰ The pronoun may refer to Jesus, peace be upon him, or to Muhammad, may God bless him and grant him peace. Then God, exalted, urged His believing servants to support Islam and its people, and to support His Prophet, to aid and assist him in establishing the religion and spreading the call, saying: "O you who have believed, be supporters of God, as Jesus, son of Mary, said to the disciples, 'Who are my supporters toward God?'" ⁵¹ That is, who will help me in the call to God? "The disciples said, 'We are supporters of God.'" And that was in a village called Nazareth, so they were called Christians ⁵² by that name. God, exalted, said: "Then a faction of the Children of Israel believed, and a faction disbelieved." ⁵³ That is, when Jesus called the Children of Israel and others to God, exalted, some of them believed and some disbelieved. Among those who believed in him were the people of Antioch entirely, according to what many scholars of biographies, histories, and exegesis have mentioned. He sent to them three messengers, one of whom was Simon Peter, and they believed and responded. ⁵⁴ These are not the ones mentioned in Surah Ya-Sin, as previously established in the story of the people of the town. And others among the Children of Israel disbelieved, and they are the majority of the Jews. So God supported those who believed in him against those who disbelieved thereafter, and they became dominant over them, overpowering them, as God, exalted, said: "[The day] when God said, 'O Jesus, indeed I will take you and raise you to Myself and purify you from those who disbelieve and make those who follow you superior to those who disbelieve until the Day of Resurrection.'" ⁵⁵ So whoever was closer to him was generally dominant over those below him. And since the statement of the Muslims concerning him is the truth, about which there is no doubt—that he is the servant of God and His Messenger—they were dominant over the Christians, who exaggerated concerning him, went to extremes, and elevated him above what God had revealed. And since the Christians were, in general, closer to the truth than what the Jews—may God's curses be upon them—held concerning him, the Christians were dominant over the Jews during the interregnum periods until the time of Islam and its people.

1. al-mahd : The cradle; refers to the miraculous speech of Jesus as an infant in the cradle, as mentioned in the Quran (19:29-33).
2. al-dihqān : A Persian term for a village chief or landlord; used in early Islamic sources for a local ruler or wealthy landowner.
3. Abjad : The Arabic alphabet order (أبجد هوز حطي كلمن سعفص قرشت ثخذ ضظغ); also used for numerology. Here, Jesus interprets the letters symbolically.
4. hamm : Utmost concern; the central preoccupation of one's heart and mind.
5. ma'ad : Return; the afterlife or the final return to God.
6. nawafil : Supererogatory acts of worship; voluntary prayers, fasting, charity, etc.
7. waswas : Whisperings; insinuations from Satan or the lower self that cause doubt or evil thoughts.
8. sunnati : My way; the divine law or established practice of God.
9. al-bikr al-batul : The virgin, the pure; epithets for Mary, emphasizing her virginity and devotion.
10. ikhal : Apply collyrium; a metaphor for using something to sharpen spiritual vision.
11. milul : Antimony; a substance used as eye makeup, here symbolizing the 'collyrium of grief'.
12. muhtasiban : Expectant of reward; one who acts with the intention of seeking God's reward.
13. al-khashn al-jayyib : The coarse and rough; referring to simple, humble provisions.
14. Iblis : The proper name of Satan in Islamic tradition; the chief of the devils.
15. huwa : Chasm; a deep cleft or abyss.
16. qurun al-shams : Horns of the sun; a metaphorical expression for the sun's rays or edges.
17. al-'ayn al-hamiya : The hot spring; a place of punishment in some traditions.
18. al-ham'a : Mud; black fetid mud, as mentioned in the Quran (15:26).
19. Bayt al-Maqdis : The Sacred House; refers to the Temple Mount in Jerusalem or the Al-Aqsa Mosque.
20. ma'sum : Protected; divinely safeguarded from sin and error.
21. Rūḥ al-Qudus : The Holy Spirit, identified here as the angel Gabriel.
22. biṭānah : Close companions or intimate associates, often implying confidants.
23. min ayna utū : Literally 'from where they were struck'; an idiom meaning 'where they went wrong' or 'the source of their failure'.
24. Ṭaybah : A name for Medina, meaning 'the good/pure city'.
25. Aḥmad : Another name of the Prophet Muhammad, meaning 'most praiseworthy'.
26. anājīluhum : Possibly a variant of 'anājīl' meaning innermost thoughts or secrets; or a reference to the Gospel (Injīl) in their hearts.
27. rakʿah : A unit of Islamic prayer, consisting of standing, bowing, prostrating, and sitting.
28. al-ḥawāriyyūn : The disciples of Jesus, his close followers.
29. Rūḥ al-Qudus : The Holy Spirit, identified as the angel Gabriel in Islamic tradition.
30. fī al-mahdi wa kahlan : In the cradle and in maturity; referring to Jesus speaking as an infant and as an adult.
31. al-Kitāb wa al-Ḥikmah : The Book and Wisdom; often interpreted as writing and understanding, or scripture and prophetic wisdom.
32. takhluqu min al-ṭīni kahayʾati al-ṭayri : You create from clay as the likeness of a bird; a miracle of Jesus forming birds from clay.
33. fa-tanfukhu fīhā fa-takūnu ṭayran bi-idhnī : Then you blow into it, and it becomes a bird by My permission; the act of breathing life into the clay bird.
34. al-akmah : One born blind; a specific term for congenital blindness.
35. al-abraṣ : The leper; a person afflicted with leprosy.
36. tukhriju al-mawtā : You bring forth the dead; raising the dead to life.
37. sirrun mubīn : Clear magic; the accusation of the disbelievers against Jesus' miracles.
38. al-ḥawāriyyūn : The disciples; the followers of Jesus.
39. wa awḥā rabbuka ilā al-naḥl : And your Lord inspired the bee; Quran 16:68.
40. wa awḥaynā ilā ummi Mūsā : And We inspired the mother of Moses; Quran 28:7.
41. huwa alladhī ayyadaka bi-naṣrihi wa bi-l-muʾminīn : He is the One who supported you with His help and with the believers; Quran 8:62-63.
42. wa makarū wa makara Allāhu wa Allāhu khayru al-mākirīn : And they plotted, and God plotted, and God is the best of plotters; Quran 3:54.
43. wa makarū wa makara Allāhu : And they plotted, and God plotted; Quran 3:54.
44. yurīdūna li-yuṭfiʾū nūra Allāhi bi-afwāhihim : They want to extinguish the light of God with their mouths; Quran 61:8.
45. fa-ayyadnā alladhīna āmanū ʿalā ʿaduwwihim fa-aṣbaḥū ẓāhirīn : So We supported those who believed against their enemy, and they became dominant; Quran 61:14.
46. khatam al-anbiya' : Seal of the Prophets, meaning the final prophet, Muhammad.
47. Qur'an 7:157 : Verse describing the unlettered prophet found in the Torah and Gospel.
48. Qur'an 2:129 : Abraham's prayer for a messenger from among his descendants.
49. al-Khalil : The Friend (of God), a title of Abraham.
50. Qur'an 61:6 : Verse about Jesus bringing clear proofs but being accused of sorcery.
51. Qur'an 61:14 : Verse urging believers to be supporters of God, referencing Jesus and the disciples.
52. al-Nasara : Christians, derived from Nazareth (al-Nasira).
53. Qur'an 61:14 : Continuation of the verse about factions of Israelites believing and disbelieving.
54. Sham'un al-Safa : Simon Peter, one of the disciples sent to Antioch.
55. Qur'an 3:55 : Verse about God raising Jesus and making his followers superior.

The narration of the Table [1]

The Account of the Table Spread Allah Almighty said: "When the disciples said, 'O Jesus, son of Mary, can your Lord send down to us a table spread from heaven?' He said, 'Fear Allah, if you should be believers.' They said, 'We wish to eat from it and let our hearts be reassured and know that you have told us the truth and be among the witnesses to it.' Jesus, son of Mary, said, 'O Allah, our Lord, send down to us a table spread from heaven to be for us a festival for the first of us and the last of us and a sign from You. And provide for us, and You are the best of providers.' Allah said, 'Indeed, I will send it down to you, but whoever disbelieves afterwards from among you—then indeed will I punish him with a punishment by which I have not punished anyone among the worlds.'" We have mentioned in the Tafsir ¹ the reports transmitted concerning the descent of the table spread from Ibn Abbas, Salman al-Farisi, Ammar ibn Yasir, and others among the Salaf ². The substance of that is: Jesus, peace be upon him, commanded the disciples to fast for thirty days. When they completed it, they asked Jesus to bring down a table spread from heaven upon them so that they might eat from it and their hearts be reassured thereby that Allah had accepted their fast and answered their request, and that it would be for them a festival on which they would break their fast, and it would suffice for the first and last of them, rich and poor. Jesus, peace be upon him, admonished them concerning that and feared for them that they would not be grateful for it nor fulfill the conditions of it. But they insisted that he ask their Lord, Mighty and Majestic, for that. When they did not desist, he went to his place of prayer, put on a haircloth garment, stood with his feet together, lowered his head, let his eyes flow with tears, and supplicated to Allah in prayer and petition that they be granted what they asked. So Allah Almighty sent down the table spread from heaven while the people were watching it descending between two clouds. It kept drawing nearer little by little, and whenever it drew near, Jesus asked his Lord, Mighty and Majestic, to make it a mercy, not a punishment, and to make it a blessing and safety. It kept drawing near until it settled before Jesus, peace be upon him, covered with a cloth. Jesus stood to uncover it, saying, "In the name of Allah, the Best of providers." And behold, on it were seven fish and seven loaves of bread. It is also said: vinegar, pomegranates, and fruits, and it had a very great fragrance. Allah said to it, "Be," and it was. Then he commanded them to eat from it. They said, "We will not eat until you eat." He said, "You are the ones who initiated the request for it." But they refused to eat from it first. So he commanded the poor, the needy, the sick, and the disabled—who were about one thousand three hundred—and they ate from it. Then everyone who had a defect, affliction, or chronic disease was cured. The people regretted not eating from it when they saw the improvement in the condition of those. Then it is said that it used to descend once every day, and the people would eat from it; the last of them would eat as the first of them ate, until it is said that about seven thousand ate from it. Then it descended day after day, just as the she-camel of Salih ³—they drank its milk day after day. Then Allah commanded Jesus to restrict it to the poor and needy, excluding the rich. That was difficult for many people, and their hypocrites spoke about it. So it was lifted up entirely, and those who spoke about it were transformed into pigs. Ibn Abi Hatim and Ibn Jarir both narrated: Al-Hasan ibn Qaza'ah al-Bahili narrated to us, Sufyan ibn Habib narrated to us, Sa'id ibn Abi 'Arubah narrated to us, from Qatadah, from Khilas, from 'Ammar ibn Yasir, from the Prophet, peace and blessings be upon him, who said: "The table spread descended from heaven with bread and meat, and they were commanded not to betray, not to store, and not to save for the next day. But they betrayed, stored, and saved, so they were transformed into apes and pigs." Then Ibn Jarir narrated it from Bundar, from Ibn Abi 'Adi, from Sa'id, from Qatadah, from Khilas, from 'Ammar as a Mawquf ⁴ narration. This is more correct. Likewise, it was narrated via Simak, from a man of Banu 'Ijl, from 'Ammar as a Mawquf narration. That is correct, and Allah knows best. Khilas's narration from 'Ammar is Munqati' ⁵. If this hadith were authentic as Marfu' ⁶, it would be decisive in this story. For the scholars differed concerning the table spread: Did it descend or not? The majority hold that it did descend, as indicated by these reports and as understood from the apparent context of the Qur'an, especially His statement: "Indeed, I will send it down to you," as established by Ibn Jarir. And Allah knows best. Ibn Jarir narrated with a sound chain to Mujahid and to al-Hasan ibn Abi al-Hasan al-Basri that they both said: "It did not descend; rather, they refused its descent when He said, 'But whoever disbelieves afterwards from among you—then indeed will I punish him with a punishment by which I have not punished anyone among the worlds.'" For this reason, it is said that the Christians do not know the account of the table spread, and it is not mentioned in their book, even though its account is something that motives would be ample to transmit. And Allah knows best. We have exhaustively discussed this in the Tafsir, so let it be written from there. Whoever wishes to consult it, let him look there. And to Allah belongs praise and favor. Section: Abu Bakr ibn Abi al-Dunya said: A man whose name is omitted narrated to us, Hajjaj ibn Muhammad narrated to us, Abu Hilal Muhammad ibn Sulayman narrated to us, from Bakr ibn 'Abdillah al-Muzani, who said: The disciples missed their prophet Jesus, and it was said to them, "He has headed toward the sea." So they set out seeking him. When they reached the sea, there he was walking on the water, the waves lifting him up and putting him down. He was wearing a cloak, with half of it as a wrap and half as a loincloth, until he reached them. One of them—Abu Hilal said I think he was among their best—said to him, "Shall I come to you, O Prophet of Allah?" He said, "Yes." So he placed one foot on the water, then went to place the other, and said, "Oh! I am drowning, O Prophet of Allah!" He said, "Give me your hand, O short of faith! If the son of Adam had the measure of a barley grain of certainty, he would walk on water!" Abu Sa'id ibn al-A'rabi narrated it from Ibrahim ibn Abi al-Jahim, from Sulayman ibn Harb, from Abu Hilal, from Bakr, similarly. Then Ibn Abi al-Dunya said: Muhammad ibn 'Ali ibn al-Hasan ibn Sufyan narrated to us, Ibrahim ibn al-Ash'ath narrated to us, from al-Fudayl ibn 'Iyad, who said: It was said to Jesus, son of Mary: "O Jesus, by what do you walk on water?" He said, "By faith and certainty." They said, "Then we have believed as you believed and are certain as you are certain." He said, "Then walk." So they walked with him on the wave and drowned. He said to them, "What is the matter with you?" They said, "We feared the wave." He said, "Did you not fear the Lord of the wave?" Then he brought them out. Then he struck his hand on the ground, grasped it, then spread it out, and behold, in one hand was gold and in the other was dirt or pebbles. He said, "Which of these is sweeter to your hearts?" They said, "This gold." He said, "Indeed, they are equal to me." We have already mentioned in the story of Yahya ibn Zakariyya, from some of the Salaf, that Jesus, peace be upon him, used to wear haircloth, eat from tree leaves, not take shelter in a house, have no family or wealth, and not store anything for the next day. Some said: He used to eat from his mother's spinning. May Allah's blessings and peace be upon him. Ibn 'Asakir narrated from al-Sha'bi that he said: When the Hour was mentioned in the presence of Jesus, peace be upon him, he would cry out and say: "It is not fitting for the son of Mary that the Hour be mentioned in his presence and he remain silent." And from 'Abd al-Malik ibn Sa'id ibn Abjar: When Jesus heard a sermon, he would cry out like a bereaved woman.

And Abd al-Razzaq said: Ma'mar informed us, Ja'far ibn Barqan narrated to us, that Jesus used to say: "O Allah, I wake up unable to repel what I dislike, nor do I possess the benefit of what I hope for, and the matter is in the hands of other than me? And I wake up pledged for my deeds, so there is no poor person poorer than me! O Allah, do not let my enemy gloat over me, nor let my friend be grieved, and do not make my affliction in my religion, and do not give power over me to one who does not have mercy on me." And al-Fudayl ibn 'Iyad said, from Yunus ibn 'Ubayd: Jesus used to say: "No one attains the reality of faith until he does not care from where he eats of the world!" Al-Fudayl said: And Jesus used to say: "I reflected on creation and found that one who was not created is more enviable to me than one who was created!" And Ishaq ibn Bishr said, from Hisham ibn Hassan, from al-Hasan, who said: "Indeed, Jesus is the chief of the ascetics on the Day of Resurrection." He said: "And indeed, those who flee with their sins will be gathered on the Day of Resurrection with Jesus." He said: "One day while Jesus was sleeping on a stone, using it as a pillow, and he had found the pleasure of sleep, Iblis passed by him and said: 'O Jesus, do you not claim that you do not desire anything of the goods of the world? This stone is from the goods of the world.'" He said: "So Jesus got up, took the stone, and threw it at him, saying: 'This is for you along with the world!'" And Mu'tamir ibn Sulayman said: "Jesus came out to his companions wearing a woolen cloak, a wrap, and a loincloth ⁷, barefoot, weeping, disheveled, yellow-faced from hunger, dry-lipped from thirst, and said: 'Peace be upon you, O Children of Israel. I am the one who, by Allah's permission, placed the world in its proper station—no wonder and no pride. Do you know where my house is?' They said: 'Where is your house, O Spirit of Allah?' He said: 'My house is the mosques, my perfume is water, my condiment is hunger, my lamp is the moon at night, my warmth in winter is the sun's rising places, my basil is the herbs of the earth, my clothing is wool ⁸, my inner garment is the fear of the Lord of Might, my companions are the sick and the poor. I wake up with nothing and I go to sleep with nothing, and I am content, not caring. So who is richer and more profitable than I?'" Narrated by Ibn 'Asakir. And he narrated in the biography of Muhammad ibn al-Walid ibn Aban ibn Habban, Abu al-Hasan al-'Uqayli al-Misri: Hani' ibn al-Mutawakkil al-Iskandarani narrated to us, from Haywa ibn Shurayh, al-Walid ibn Abi al-Walid narrated to me, from Shaqiq ibn Ma'ti' ⁹, from Abu Hurayra, from the Prophet, may Allah bless him and grant him peace, who said: "Allah the Exalted revealed to Jesus: 'O Jesus, move from place to place so that you may not be known and thus harmed. By My Might and Majesty, I will surely marry you to a thousand houris and hold a wedding feast for you for four hundred years.'" This is a strange hadith in its marfu' form ¹⁰, and it may be a mawquf narration from Shaqiq ibn Ma'ti', from Ka'b al-Ahbar or other Isra'iliyyat, and Allah knows best. And 'Abdullah ibn al-Mubarak said, from Sufyan ibn 'Uyayna, from Khalaf ibn Hawshab, who said: Jesus said to the disciples: "Just as the kings have left wisdom for you, so leave the world for them." And Qatada said: Jesus, peace be upon him, said: "Ask me, for I am soft-hearted and I am small in my own eyes." And Isma'il ibn 'Ayyash said, from 'Abdullah ibn Dinar, from Ibn 'Umar, who said: Jesus said to the disciples: "Eat barley bread, drink pure water, and leave the world safe and secure. By the truth of what I say to you: the sweetness of the world is the bitterness of the Hereafter, and the bitterness of the world is the sweetness of the Hereafter. Indeed, the servants of Allah are not those who live in luxury. By the truth of what I say to you: the worst of you is a scholar who prefers his desires over his knowledge, wishing that all people were like him." And a similar narration is reported from Abu Hurayra. Abu Mus'ab said, from Malik, that it reached him that Jesus used to say: "O Children of Israel, adhere to pure water, wild herbs ¹¹, and barley bread ¹², and beware of wheat bread, for you will not be able to give thanks for it." And Ibn Wahb said, from Sulayman ibn Bilal, from Yahya ibn Sa'id, who said: Jesus used to say: "Pass through the world and do not build it up ¹³." And he used to say: "Love of the world is the head of every sin, and looking sows desire in the heart." Wuhaib ibn al-Ward narrated something similar and added: "And many a desire has brought its people long-lasting sorrow." And from Jesus, peace be upon him: "O weak son of Adam, fear Allah wherever you are, and be a guest in the world, take the mosques as your home, teach your eye to weep, your body to be patient, and your heart to reflect, and do not worry about tomorrow's provision, for that is a sin." And from him, peace be upon him, that he said: "Just as none of you can build a house on the waves of the sea, so do not take the world as a permanent abode." And concerning this, Sabiq al-Barbari ¹⁴ says: "You have houses in the path of swords, but can a house be built on water with mud as its foundation?" And Sufyan al-Thawri said: Jesus son of Mary said: "Love of the world and love of the Hereafter cannot coexist in a believer's heart, just as water and fire cannot coexist in a vessel." And Ibrahim al-Harbi said, from Dawud ibn Rashid, from Abu 'Abdullah al-Sufi, who said: Jesus said: "The seeker of the world is like one who drinks seawater; the more he drinks, the thirstier he becomes, until it kills him." And from Jesus, peace be upon him: "Satan is with the world, his deceit is with wealth ¹⁵, his adornment is with desire, and his foothold is with lusts." And al-A'mash said, from Khaythama: Jesus used to place food for his companions, serve them, and say: "Thus do with guests." And a woman said to Jesus, peace be upon him: "Blessed is the womb that bore you and the breast that nursed you." He said: "Blessed is the one who reads the Book of Allah and follows it." And from him: "Blessed is the one who weeps from the remembrance of his sin, guards his tongue, and whose house suffices him." And from him: "Blessed is the eye that slept without thinking of sin and woke up to no wrongdoing." And from Malik ibn Dinar, who said: Jesus and his companions passed by a carcass, and they said: "How foul its smell is!" He said: "How white its teeth are!" To forbid them from backbiting. And Abu Bakr ibn Abi al-Dunya said: al-Husayn ibn 'Abd al-Rahman narrated to us, from Zakariyya ibn 'Adi, who said: Jesus son of Mary said: "O company of disciples, be content with the lowly things of the world along with safety in religion, just as the people of the world are content with the lowly things of religion along with safety in the world." Zakariyya said: Concerning this, the poet says: "I see men content with the lowliest of religion, but I do not see them satisfied with the lowliest of life. So be independent through religion from the world of kings, just as kings are independent through their world from religion." And Abu Mus'ab said, from Malik, who said: Jesus son of Mary, peace be upon him, said: "Do not speak much without mentioning Allah, lest your hearts become hard, for the hard heart is far from Allah, but you do not know. And do not look at the sins of the servants as if you were lords, but look at them as if you were servants. For people are only of two types: one who is safe and one who is afflicted. So have mercy on the people of affliction and praise Allah for safety." And al-Thawri said: I heard my father say, from Ibrahim al-Taymi, who said: Jesus said to his companions: "By the truth I say to you: whoever seeks Paradise, barley bread and sleeping in dunghills with dogs is too little." And Malik ibn Dinar said: Jesus said: "Indeed, eating barley with ashes and sleeping on dunghills with dogs is too little in seeking Paradise."

And 'Abdullah ibn al-Mubarak said: Sufyan informed us, from Mansur, from Salim ibn Abi al-Ja'd, who said: Jesus said: "Work for Allah and do not work for your bellies. Look at these birds: they go out in the morning and return in the evening, they neither plow nor reap, and Allah provides for them. If you say, 'Our bellies are greater than those of birds,' then look at these wild beasts and donkeys: they go out in the morning and return in the evening, they neither plow nor reap, and Allah provides for them." And Safwan ibn 'Amr said, from Shurayh ibn 'Abdullah, from Yazid ibn Maysarah, who said: The disciples said to the Messiah: "O Messiah of Allah, look at the mosque of Allah, how beautiful it is!" He said: "Amen, amen, by the truth of what I say to you: Allah will not leave a single stone standing in this mosque except He will destroy it due to the sins of its people. Indeed, Allah does not care for gold or silver or these stones that impress you. What is more beloved to Allah than them are the righteous hearts, and by them Allah populates the earth, and by them Allah lays waste the earth when it is otherwise." And the memorizer Abu al-Qasim ibn 'Asakir said in his History: Abu Mansur ibn Muhammad al-Sufi informed us, 'A'ishah bint al-Hasan ibn Ibrahim al-Warkaniyyah informed us, she said: Abu Muhammad 'Abdullah ibn 'Umar ibn 'Abdullah ibn al-Hushaym narrated to us from dictation, al-Walid ibn Aban narrated to us from dictation, Ahmad ibn Ja'far al-Razi narrated to us, Suhayl ibn Ibrahim al-Hanzali narrated to us, 'Abd al-Wahhab ibn 'Abd al-'Aziz narrated to us, from al-Mu'tamir, from Mujahid, from Ibn 'Abbas, from the Prophet (peace be upon him) who said: Jesus (peace be upon him) passed by a ruined city and was impressed by its buildings. He said: "O Lord, command this city to answer me." So Allah revealed to the city: "O ruined city, answer Jesus." He said: So the city called out: "Jesus, my beloved, what do you want from me?" He said: "What has become of your trees, your rivers, your palaces, and where are your inhabitants?" It said: "My beloved, the true promise of your Lord came, so my trees dried up, my rivers dried up, my palaces fell into ruin, and my inhabitants died." He said: "Then where are their wealth?" It said: "They gathered it from lawful and unlawful means, and it is stored in my belly. To Allah belongs the inheritance of the heavens and the earth." He said: So Jesus (peace be upon him) exclaimed: "I am amazed at three types of people: one who seeks the world while death seeks him; one who builds palaces while the grave is his home; and one who laughs heartily while the Fire is before him! O son of Adam, you are not satisfied with abundance nor content with little. You amass wealth for those who will not praise you, and you advance toward a Lord who will not excuse you. You are but a slave of your belly and your desire, and you will only fill your belly when you enter your grave. O son of Adam, you see your gathered wealth in the balance of another." This is a very strange hadith, and it contains a good admonition, so we have recorded it for that reason. And Sufyan al-Thawri said, from his father, from Ibrahim al-Taymi, who said: Jesus (peace be upon him) said: "O company of disciples, place your treasures in the heaven, for a man's heart is where his treasure is." And Thawr ibn Yazid said, from 'Abd al-'Aziz ibn Zabyan, who said: Jesus son of Mary (peace be upon him) said: "Whoever learns, teaches, and acts will be called great in the kingdom of heaven." And Abu Kurayb said: It is narrated that Jesus (peace be upon him) said: "There is no good in knowledge that does not cross the valley with you and cross the assembly with you." And Ibn 'Asakir narrated with a strange chain from Ibn 'Abbas, raised to the Prophet, that Jesus stood among the Children of Israel and said: "O company of disciples, do not give judgment to those who are not its people, lest you wrong it; and do not withhold it from its people, lest you wrong them. Matters are three: a matter whose right guidance is clear—follow it; a matter whose error is clear—avoid it; and a matter about which you differ—refer its knowledge to Allah, Mighty and Majestic." And 'Abd al-Razzaq said: Ma'mar informed us, from a man, from 'Ikrimah, who said: Jesus said: "Do not cast pearls before swine, for the swine do nothing with pearls; and do not give wisdom to those who do not desire it, for wisdom is better than pearls, and those who do not desire it are worse than swine." Similarly, Wahb and others narrated from him that he said to his companions: "You are the salt of the earth; if you become corrupt, there is no cure for you. Indeed, there are two traits of ignorance in you: laughter without wonder and waking up without having stayed up at night." And from him, it is said that he was asked: "Who is the most severe in trial?" He said: "The slip of the scholar, for when the scholar slips, a great many people slip with his slip." And from him, he said: "O evil scholars, you have placed the world above your heads and the Hereafter beneath your feet. Your words are healing, but your deeds are disease. Your likeness is that of the oleander tree: it impresses those who see it but kills those who eat it." And Wahb said: Jesus said: "O evil scholars, you have sat at the gates of Paradise, neither entering it nor letting the poor enter it. Indeed, the worst of people in Allah's sight is a scholar who seeks the world through his knowledge." And Makhul said: John and Jesus met, and Jesus shook hands with him while laughing. John said to him: "O cousin, why do I see you laughing as if you are secure?" Jesus said to him: "Why do I see you frowning as if you have despaired?" Then Allah revealed to them: "Indeed, the most beloved of you two to Me is the one who is more cheerful with his companion." And Wahb ibn Munabbih said: Jesus and his companions stood by a grave while its occupant was being lowered into it. They began to mention the grave and its narrowness. He said: "You were in something narrower than it in the wombs of your mothers. When Allah wills to expand, He expands." And Abu 'Umar al-Darir said: It has reached me that when Jesus mentioned death, his skin would drip blood. And the reports of this kind are very numerous. The memorizer Ibn 'Asakir has presented a good portion of them, from which we have limited ourselves to this amount. And Allah is the Guide to what is correct.

1. Tafsir : Exegesis or commentary on the Qur'an.
2. Salaf : The early generations of Muslims, including the Companions and their successors.
3. Salih : A prophet sent to the people of Thamud; his she-camel was a miraculous sign.
4. Mawquf : A narration attributed to a Companion, not to the Prophet.
5. Munqati' : A hadith with a broken chain of transmission.
6. Marfu' : A narration attributed to the Prophet Muhammad.
7. tubbān : A loincloth or waist-wrapper.
8. al-sūf : Wool, symbolizing asceticism.
9. Shaqīq ibn Ma'ti' : A narrator from the Tabi'un, known for Isra'iliyyat traditions.
10. marfu' : A hadith attributed to the Prophet Muhammad, as opposed to mawquf (attributed to a Companion) or maqtu' (attributed to a Successor).
11. al-baqal al-barīr : Wild herbs or edible plants of the field.
12. khubz al-sha'īr : Barley bread, a simple food.
13. a'burū al-dunyā wa lā tu'ammirūhā : Pass through the world and do not build it up as a permanent dwelling.
14. Sābiq al-Barbarī : A poet from the Barbar tribe.
15. makruhu ma'a al-māl : His deceit is with wealth.

The mention of the raising of Jesus, peace be upon him, to the heaven [1].

Mention of the raising of Jesus, peace be upon him, to heaven, in the protection of the Lord, and an explanation of the falsehood of the Jews and Christians in their claim of the crucifixion. Allah Almighty said: "And they plotted, and Allah plotted, and Allah is the best of plotters." ¹ When Allah said: "O Jesus, I will take you [in death] and raise you to Myself and purify you from those who disbelieve and make those who follow you superior to those who disbelieve until the Day of Resurrection. Then to Me is your return, and I will judge between you concerning that in which you used to differ." ² And He Almighty said: "So for their breaking of the covenant and their disbelief in the signs of Allah and their killing of the prophets without right and their saying, 'Our hearts are wrapped.' Rather, Allah has sealed them because of their disbelief, so they believe not except for a few. And [for] their disbelief and their saying against Mary a great slander. And [for] their saying, 'Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah.' And they did not kill him, nor did they crucify him, but [another] was made to resemble him to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain. Rather, Allah raised him to Himself. And ever is Allah Exalted in Might and Wise. And there is none from the People of the Scripture but that he will surely believe in him before his death. And on the Day of Resurrection he will be a witness against them." ³ So He Almighty informed that He raised him to heaven after having taken him [in death] by sleep, according to the correct and definitive view, and delivered him from those who sought to harm him from among the Jews who had informed against him to one of the disbelieving kings of that time. Al-Hasan al-Basri and Muhammad ibn Ishaq said: His name was Dawud ibn Nura ⁴. He ordered his killing and crucifixion, so they besieged him in a house in Jerusalem, and that was on the evening of Friday, the night of Saturday. When the time for their entry came, his likeness was cast upon one of his companions present with him, and Jesus was raised from a skylight ⁵ of that house to heaven, while the people of the house were watching. The police entered and found that young man upon whom his likeness had been cast, so they took him, thinking he was Jesus, and crucified him, and placed thorns on his head as an insult to him. The generality of the Christians who had not witnessed what had happened regarding Jesus' affair submitted to the Jews that he was crucified, and they went astray because of that, a manifest, great, and far-reaching error. And He Almighty informed by His saying: "And there is none from the People of the Scripture but that he will surely believe in him before his death" ⁶ meaning after his descent to the earth at the end of time before the establishment of the Hour, for he will descend and kill the pig, break the cross, impose the jizya ⁷, and accept nothing but Islam, as we have explained that by what has been reported in the hadiths regarding the interpretation of this noble verse from Surat an-Nisa', as we have presented that in detail in the Book of Tribulations and Epic Battles concerning the reports of the Antichrist ⁸, where we mentioned what has been reported regarding the descent of the Messiah, the Mahdi ⁹, peace be upon him, from the Possessor of Majesty to kill the lying Antichrist who calls to error. This is a mention of what has been reported in the traditions regarding the description of his raising to heaven: Ibn Abi Hatim said: Ahmad ibn Sinan narrated to us, Abu Mu'awiya narrated to us, from al-Minhāl ibn 'Amr, from Sa'id ibn Jubayr, from Ibn 'Abbas, who said: When Allah wanted to raise Jesus to heaven, he went out to his companions, and in the house were twelve men from among the disciples ¹⁰. He came out to them from a spring in the house, with his head dripping water, and said: "Among you is one who will disbelieve in me twelve times after having believed in me." Then he said: "Which of you will have my likeness cast upon him and be killed in my place, and he will be with me in my rank?" A young man, the youngest of them, stood up, and he said to him: "Sit down." Then he repeated it to them, and the young man stood up and said: "I will." He said: "You are that one." So the likeness of Jesus was cast upon him, and Jesus was raised from a skylight in the house to heaven. He said: The Jewish pursuers came and took the one with the likeness, killed him, and then crucified him. Some of them disbelieved in him twelve times after having believed in him, and they split into three sects. One group said: "Allah was among us as long as He willed, then He ascended to heaven." These are the Jacobites ¹¹. Another group said: "The son of Allah was among us as long as He willed, then Allah raised him to Himself." These are the Nestorians ¹². Another group said: "The servant of Allah and His messenger was among us as long as He willed, then Allah raised him to Himself." These are the Muslims. The two disbelieving groups allied against the Muslim one and killed it. Islam remained obliterated until Allah sent Muhammad, may Allah bless him and grant him peace. Ibn 'Abbas said: That is the saying of Allah Almighty: "So We supported those who believed against their enemy, and they became dominant." ¹³ This chain is authentic to Ibn 'Abbas according to the condition of Muslim. An-Nasa'i narrated it from Abu Kurayb, from Abu Mu'awiya, similarly. Ibn Jarir narrated it from Muslim ibn Junada, from Abu Mu'awiya. Likewise, more than one of the Salaf ¹⁴ mentioned this, and among those who mentioned it in detail is Muhammad ibn Ishaq ibn Yasar ¹⁵. He said: Jesus, peace be upon him, began to supplicate Allah Almighty to delay his term, meaning to convey the message, complete the call, and increase the number of people entering the religion of Allah. It is said: He had twelve disciples: Peter, James son of Zebedee, John the brother of James, Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddeus ¹⁶, and Judas Iscariot ¹⁷. This last one was the one who informed the Jews about Jesus. Ibn Ishaq said: Among them was another man named Sergius ¹⁸, whom the Christians concealed, and it was he upon whom the likeness of the Messiah was cast, and he was crucified in his place. He said: Some Christians claim that the one crucified in place of the Messiah, upon whom his likeness was cast, was Judas Iscariot. And Allah knows best. Ad-Dahhak said, from Ibn 'Abbas: Jesus appointed Simon ¹⁹, and the Jews killed Judas, upon whom the likeness was cast. Ahmad ibn Marwan said: Muhammad ibn al-Jahm narrated to us, he said: I heard al-Farra' say regarding His saying: "And they plotted, and Allah plotted, and Allah is the best of plotters": Jesus was absent from his aunt for a time, then he came to her. The Jewish Exilarch ²⁰ stood up and struck [the alarm] against Jesus until they gathered at the door of his house. They broke the door, and the Exilarch entered to seize Jesus, but Allah blinded his eyes to Jesus. Then he went out to his companions and said: "I did not see him." He had a drawn sword. They said: "You are Jesus!" And Allah cast the likeness of Jesus upon him, so they took him, killed him, and crucified him. So He, exalted be His mention, said: "And they did not kill him, nor did they crucify him, but [another] was made to resemble them." Ibn Jarir said: Ibn Humayd narrated to us, Ya'qub al-Qummi narrated to us, from Harun ibn 'Antara, from Wahb ibn Munabbih, who said: Jesus came with seventeen disciples to a house, and they [the Jews] surrounded them. When they entered upon them, Allah formed all of them in the image of Jesus. They said to them: "You have bewitched us! Bring out Jesus to us, or we will kill you all." Jesus said to his companions: "Who among you will buy his soul today for Paradise?" A man said: "I will." So he went out to them and said: "I am Jesus." And Allah had formed him in the image of Jesus. So they took him, killed him, and crucified him. Thus it was made to resemble them, and they thought they had killed Jesus. The Christians likewise thought it was Jesus, and Allah raised Jesus that very day.

‘Abd al-Karīm narrated to me: ‘Abd al-Ṣamad ibn Ma‘qil told me that he heard Wahb say: When Jesus, son of Mary, was informed by God that he was departing from the world, he was distressed by death and it weighed heavily upon him. So he called the disciples (al-Ḥawāriyyīn) and prepared food for them, saying: “Attend to me tonight, for I have a need of you.” When they gathered to him at night, he fed them supper and stood to serve them. When they finished the meal, he began to wash their hands and perform their ablutions (wuḍū’) with his own hand, and he dried their hands with his garment. They deemed this great and disliked it, so he said: “Whoever rejects anything I do tonight from what I am doing is not of me, and I am not of him.” So they accepted it until he finished that. Then he said: “As for what I have done with you tonight in serving you at the meal and washing your hands with my hand, let me be an example (uswah) for you. For you see that I am the best of you, so let none of you exalt himself over another, and let each of you sacrifice himself for another, just as I have sacrificed myself for you. As for my need for which I sought your help, it is that you call upon God for me and strive in supplication that He may defer my term.” When they set themselves to supplication and intended to strive, sleep overcame them until they could not pray. So he began to wake them, saying: “Glory be to God (subḥān Allāh)! Will you not bear with me for one night and help me in it?” They said: “By God, we do not know what is wrong with us. By God, we used to stay up late and talk much at night, but tonight we cannot stay awake, and whenever we intend to pray, something comes between us and it.” He said: “The shepherd is taken away, and the sheep scatter!” And he began to speak words like this, lamenting himself. Then he said: “Truly, one of you will deny me before the rooster crows three times, and one of you will sell me for a few dirhams, and will consume my price.” So they went out and dispersed. The Jews were seeking him, and they seized Simon (Sham‘ūn), one of the disciples, and said: “This is one of his companions.” He denied it and said: “I am not his companion.” So they left him. Then others seized him, and he denied similarly. Then he heard the sound of a rooster, and he wept and was grieved. When morning came, one of the disciples went to the Jews and said: “What will you give me if I guide you to the Messiah?” They set for him thirty dirhams, so he took them and guided them to him. Before that, he had been made to resemble another to them. So they seized him, secured him, bound him with rope, and began to lead him, saying: “You used to revive the dead, rebuke the devil, and heal the insane—can you not save yourself from this rope?” And they spat on him and threw thorns upon him until they brought him to the wood on which they intended to crucify him. But God raised him up to Himself, and they crucified what was made to resemble him. He remained for seven days. Then his mother and the woman whom Jesus had treated—and God had healed her of madness—came weeping to where the crucified one was. Jesus came to them and said: “Why are you weeping?” They said: “For you.” He said: “Indeed, God has raised me up to Himself, and nothing but good has befallen me. This is something made to resemble them. Command the disciples to meet me at such-and-such a place.” So they met him at that place, eleven of them, but the one who had sold him and guided the Jews to him was missing. He asked his companions about him, and they said: “He regretted what he did, so he strangled himself and killed himself.” He said: “If he had repented, God would have accepted his repentance.” Then he asked them about a youth who followed them, called John (Yaḥyā), and said: “He is with you. Go, for each of you will wake up speaking the language of a people, so let him warn them and call them.” This is a strange and wondrous chain of transmission (isnād), and it is more authentic than what the Christians—may God curse them—mention, that the Messiah came to Mary while she was sitting weeping at his tree trunk, and showed her the places of the nails on his body, and told her that his spirit was raised and his body was crucified. This is slander, falsehood, fabrication, distortion, alteration, and a false addition to the Gospel, contrary to the truth and the requirement of evidence. Al-Ḥāfiẓ Ibn ‘Asākir narrated via Yaḥyā ibn Ḥabīb, from what reached him, that Mary asked the king’s household, after the crucified one had been crucified for seven days—while she thought it was her son—to lower his body. They granted her request, and he was buried there. Mary said to the mother of John: “Will you not go with us to visit the tomb of the Messiah?” So they went. When they drew near the tomb, Mary said to the mother of John: “Will you not conceal yourself?” She said: “From whom should I conceal myself?” She said: “From this man who is at the tomb.” The mother of John said: “I see no one.” Mary hoped it might be Gabriel, as she had not seen him for a long time. She stopped the mother of John and went toward the tomb. When she drew near the tomb, Gabriel—and she recognized him—said to her: “O Mary, where are you going?” She said: “I am visiting the tomb of the Messiah to greet him and renew my covenant with him.” He said: “O Mary, this is not the Messiah. Indeed, God has raised the Messiah and purified him from those who disbelieved. But this is the young man whose likeness was cast upon him, and he was crucified and killed in his place. The sign of this is that his family has lost him and does not know what was done to him, so they weep for him. On such-and-such a day, go to such-and-such a thicket, for you will meet the Messiah there.” He said: So she returned to her sister, and Gabriel ascended. She told her sister about Gabriel and what he said about the thicket. When that day came, she went and found Jesus in the thicket. When he saw her, he hastened to her, bent over her, kissed her head, and began to pray for her as he used to do. He said: “O my mother, the people did not kill me, but God raised me up to Himself and permitted me to meet you. Death will come to you soon, so be patient and remember God much.” Then Jesus ascended, and she did not meet him again until she died. He said: It has reached me that Mary lived five years after Jesus and died at the age of fifty-three. May God be pleased with her and grant her His pleasure. Al-Ḥasan al-Baṣrī said: Jesus, peace be upon him, was thirty-four years old on the day he was raised. In the ḥadīth: “The people of Paradise will enter it hairless, beardless, with kohl-lined eyes, at the age of thirty-three.” And in another ḥadīth: “In the likeness of Jesus’ birth and Joseph’s beauty.” Similarly, Ḥammād ibn Salamah said, from ‘Alī ibn Yazīd, from Sa‘īd ibn al-Musayyib, that he said: Jesus was raised at the age of thirty-three. As for the ḥadīth narrated by al-Ḥākim in his Mustadrak and Ya‘qūb ibn Sufyān al-Fasawī in his Tārīkh, from Sa‘īd ibn Abī Maryam, from Nāfi‘ ibn Yazīd, from ‘Umārah ibn Ghaziyyah, from Muḥammad ibn ‘Abd Allāh ibn ‘Amr ibn ‘Uthmān, that his mother Fāṭimah bint al-Ḥusayn told him that ‘Ā’ishah used to say: Fāṭimah told me that the Messenger of God, may God bless him and grant him peace, told her that there was no prophet after whom another prophet came except that the one who came after lived half the lifespan of the one before him, and that he told me that Jesus, son of Mary, lived one hundred and twenty years, so I think I will depart at the age of sixty. This is the wording of al-Fasawī. It is a strange ḥadīth. Al-Ḥāfiẓ Ibn ‘Asākir said: The correct view is that Jesus did not reach this age. Rather, he meant the duration of his stay among his community, as narrated by Sufyān ibn ‘Uyaynah, from ‘Amr ibn Dīnār, from Yaḥyā ibn Ja‘dah, who said: Fāṭimah said: The Messenger of God, may God bless him and grant him peace, said to me: “Jesus, son of Mary, remained among the Children of Israel for forty years.” This is interrupted (munqaṭi‘). Jarīr and al-Thawrī said, from al-A‘mash, from Ibrāhīm: Jesus remained among his people for forty years.

It is narrated from the Commander of the Faithful, Ali, that Jesus, peace be upon him, was raised up on the night of the twenty-second of Ramadan, and on that same night, Ali died five days after being stabbed. Al-Dahhak narrated from Ibn Abbas that when Jesus was raised to heaven, a cloud came to him and drew near until he sat upon it. Mary came to him, bid him farewell, and wept. Then he was raised while she was watching, and Jesus threw down to her his garment and said: "This is a sign between me and you on the Day of Resurrection." He threw his turban to Simon, and his mother bid him farewell with her finger, pointing to him until he disappeared from her sight. She loved him intensely, for his love was doubled for her from both parents, as he had no father. She never parted from him, whether traveling or staying. As some poet said: "I used to see death as coming in an hour, so how about a parting whose appointed time is the Gathering?" Ishaq ibn Bishr mentioned from Mujahid ibn Jabir that when the Jews crucified that man who was made to resemble Jesus to them, while they thought he was the Messiah, and most Christians, due to their ignorance, submitted to that, they [the Jews] overpowered his companions by killing, beating, and imprisoning them. Their affair reached the ruler of Rome, who was the king of Damascus at that time. It was said to him: "The Jews have overpowered the companions of a man who told them he was the Messenger of God, who revived the dead, healed the blind and the leper, and performed wonders. They attacked him, killed him, dishonored his companions, and imprisoned them." So he sent for them, and among them were John son of Zechariah, Simon, and a group. He asked them about the Messiah, and they informed him about him. He pledged allegiance to them in their religion, elevated their word, and the truth prevailed over the Jews, and the word of the Christians rose over them. He sent for the crucified man, took him down from his cross, and brought the cross on which that man was crucified, and venerated it. Hence the Christians venerated the cross, and from here the Christian religion entered Rome. There is a consideration in this from several aspects: First, John son of Zechariah is a prophet who would not affirm that the crucified one was Jesus, for he is infallible and knows what happened truthfully. Second, the Romans did not enter the religion of the Messiah until after three hundred years, during the time of Constantine son of Constans, the builder of the city named after him, as we will mention. Third, when the Jews crucified that man and then threw him with his wood, they made that place a dumping ground for trash, filth, carcasses, and impurities. It remained like that until the time of the aforementioned Constantine. His mother, Helena of Harran, the innkeeper, went and extracted it from there, believing it to be the Messiah. They found the wood on which he was crucified, and they claimed that no one with an ailment touched it without being cured. God knows best whether this happened or not, and whether this was because that man who gave himself was a righteous man, or whether this was a trial and tribulation for the Christian community on that day, so that they venerated that wood and overlaid it with gold and pearls. Hence they adopted crosses, sought blessings from its shape, and kissed it. The king's mother Helena ordered that the trash be removed and a magnificent church be built there, adorned with various decorations. This is the famous one today in the land of Jerusalem, called al-Qumama ²¹ with reference to what was there, and they call it al-Qiyama ²², meaning the one from which the body of the Messiah rose. Then Helena ordered that the city's trash, sweepings, and impurities be placed on the rock that is the qibla ²³ of the Jews. It remained like that until Umar ibn al-Khattab conquered Jerusalem. He cleared the trash from it with his cloak and purified it from filth and impurities. He did not place the mosque behind it, but in front of it, where the Messenger of God, may God bless him and grant him peace, prayed with the prophets on the Night of the Ascension, which is al-Aqsa Mosque.

1. Makarū wa-makara Allāhu : A Qur'anic phrase meaning 'they plotted and Allah plotted,' indicating that divine planning overcomes human scheming.
2. Mutawaffīka : From the root w-f-y, meaning 'to take in death' or 'to cause to die.' Here interpreted by some as 'taking by sleep' or 'taking fully,' not necessarily physical death.
3. Āl 'Imrān 3:55 : Qur'anic verse referring to Jesus' raising and purification.
4. Dāwūd ibn Nūrā : Name of a king or ruler mentioned in Islamic tradition as having ordered the crucifixion of Jesus.
5. Rawzanah : A skylight or opening in the roof of a house.
6. Qabla mawtihi : Interpreted as 'before his death' referring to Jesus' second coming when he will die a natural death after descending.
7. Jizyah : A tax levied on non-Muslims under Islamic rule.
8. Al-Masīḥ al-Dajjāl : The Antichrist in Islamic eschatology, a false messiah who will appear before the Day of Judgment.
9. Al-Mahdī : The guided one, a figure in Islamic eschatology who will appear with Jesus to defeat the Antichrist.
10. Ḥawāriyyūn : Disciples of Jesus, specifically the twelve apostles.
11. Ya'qūbiyyah : Jacobites, a Christian sect following the Miaphysite doctrine, named after Jacob Baradaeus.
12. Nasṭūriyyah : Nestorians, a Christian sect emphasizing the dual nature of Christ, named after Nestorius.
13. Aṣbaḥū ẓāhirīn : Qur'anic phrase meaning 'they became dominant' or 'victorious.'
14. Salaf : Early generations of Muslims, including the Companions and their followers.
15. Muḥammad ibn Isḥāq ibn Yasār : Early Muslim historian and biographer of the Prophet Muhammad, known for his work 'Sirah Rasul Allah.'
16. Tadāwus : Thaddeus, one of the twelve apostles, also known as Jude the Apostle.
17. Yūdas Kariyūṭā : Judas Iscariot, the apostle who betrayed Jesus.
18. Sarjas : Sergius, a name mentioned in some traditions as the person crucified in place of Jesus.
19. Sham'ūn : Simon, likely Simon Peter, the apostle.
20. Ra's al-Jālūt : Exilarch, the leader of the Jewish community in exile, often used for a high-ranking Jewish official.
21. al-Qumama : Literally 'the trash heap'; a derogatory name for the Church of the Holy Sepulchre, referring to its location on a former garbage dump.
22. al-Qiyama : Meaning 'the Resurrection'; a name for the Church of the Holy Sepulchre, commemorating the resurrection of Jesus.
23. qibla : The direction of prayer; for Jews, the direction towards Jerusalem and the Temple Mount.

He mentioned the description, characteristics, and virtues of Jesus, peace be upon him.

The description of Jesus, peace be upon him, his characteristics, and his virtues. Allah Almighty said: "The Messiah, son of Mary, was not but a messenger; [other] messengers have passed away before him. And his mother was a supporter of truth." ¹ It is said he was called the Messiah because of his wiping of the earth ², meaning his traveling through it and his fleeing with his religion from trials in that time, due to the intense denial of the Jews and their slander against him and his mother, peace be upon them. And it is said because he had flat feet ³. And Allah Almighty said: "Then We sent following their footsteps Our messengers and followed [them] with Jesus, the son of Mary, and gave him the Gospel, within which was guidance and light." And Allah Almighty said: "And We gave Jesus, the son of Mary, clear proofs and supported him with the Holy Spirit." The verses in that regard are very numerous. And what is established in the two Sahihs ⁴ has preceded: "There is no newborn except that the devil pricks him in his side when he is born, so he cries out, except for Mary and her son." And the hadith of Umayr ibn Hani' [from Junada, from Ubada, from the Messenger of Allah, may Allah bless him and grant him peace, that he said] has preceded: "Whoever testifies that there is no god but Allah alone, with no partner, and that Muhammad is His servant and Messenger, and that Jesus is the servant of Allah and His Messenger and His word which He cast into Mary and a spirit from Him, and that Paradise is true and Hell is true, Allah will admit him into Paradise regardless of what deeds he did." Al-Bukhari and Muslim narrated it, and this is the wording of al-Bukhari. Al-Bukhari and Muslim narrated from the hadith of al-Sha'bi, from Abu Burda ibn Abi Musa, from his father, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "If a man disciplines his female slave and does so well, and teaches her and does so well, then frees her and marries her, he has two rewards. And if he believes in Jesus, son of Mary, then believes in me, he has two rewards. And a slave who fears his Lord and obeys his masters has two rewards." This is the wording of al-Bukhari. Al-Bukhari said: Ibrahim ibn Musa narrated to us, Hisham informed us from Ma'mar (h) and Mahmud narrated to me, Abd al-Razzaq narrated to us, Ma'mar informed us from al-Zuhri, Sa'id ibn al-Musayyib informed me from Abu Hurayra who said: The Prophet, may Allah bless him and grant him peace, said: "On the night of my Night Journey ⁵, I met Moses." He described him and said: "He was a man, I think he said, of medium build, with curly hair, as if he were from the men of Shanu'a ⁶." He said: "And I met Jesus." The Prophet, may Allah bless him and grant him peace, described him and said: "He was of medium height ⁷, ruddy, as if he had just come out of a dimas ⁸, meaning a bathhouse. And I saw Abraham, and I am the most similar of his children to him." The hadith has preceded in the stories of Abraham and Moses. Then he said: Muhammad ibn Kathir narrated to us, Isra'il informed us from Uthman ibn al-Mughira, from Mujahid, from Ibn Umar, who said: The Prophet, may Allah bless him and grant him peace, said: "I saw Jesus, Moses, and Abraham. As for Jesus, he was ruddy, curly-haired ⁹, with a broad chest. As for Moses, he was dark-skinned, large-bodied, with straight hair ¹⁰, as if he were from the men of the Zutt ¹¹." Al-Bukhari alone narrated it. And Ibrahim ibn al-Mundhir narrated to us, Abu Damra narrated to us, Musa ibn Uqba narrated to us from Nafi', who said: Abdullah ibn Umar said: The Prophet, may Allah bless him and grant him peace, mentioned one day among the people the False Messiah ¹² and said: "Indeed, Allah is not one-eyed, but the False Messiah is one-eyed in the right eye, his eye like a floating grape. And tonight I saw at the Ka'ba in a dream a dark-skinned man, the best of dark-skinned men you could see, with hair hanging between his shoulders, straight-haired, his head dripping water, placing his hands on the shoulders of two men, circumambulating the House. I said, 'Who is this?' They said, 'The Messiah, son of Mary.' Then I saw a man behind him, curly-haired, very curly ¹³, one-eyed in the right eye, most similar to Ibn Qatan ¹⁴ among those I have seen, placing his hand on the shoulders of a man, circumambulating the House. I said, 'Who is this?' They said, 'The False Messiah.'" Muslim narrated it from the hadith of Musa ibn Uqba. Then al-Bukhari said: Abdullah ibn Nafi' followed him. Then he narrated it via al-Zuhri from Salim ibn Umar. Al-Zuhri said: Ibn Qatan was a man from Khuza'a who died in the Jahiliyya ¹⁵. So he, may Allah's blessings and peace be upon him, clarified the description of the two messiahs: the Messiah of guidance and the Messiah of misguidance, so that this one may be recognized when he descends and the believers believe in him, and the other may be recognized and the monotheists beware of him. Al-Bukhari said: Abdullah ibn Muhammad narrated to us, Abd al-Razzaq narrated to us, Ma'mar informed us from Hammam ibn Munabbih, from Abu Hurayra, from the Prophet, may Allah bless him and grant him peace, who said: "Jesus, son of Mary, saw a man stealing and said to him, 'Did you steal?' He said, 'No, by the One besides whom there is no god.' So Jesus said, 'I believe in Allah and I have lied to my eyes.'" Muslim also narrated it from Muhammad ibn Rafi' from Abd al-Razzaq. Ahmad said: Affan narrated to us, Hammad ibn Salama narrated to us from Humayd al-Tawil, from al-Hasan and others, from Abu Hurayra, who said: I only know it from the Prophet, may Allah bless him and grant him peace, who said: "Jesus saw a man stealing and said, 'O so-and-so, did you steal?' He said, 'No, by Allah, I did not steal.' So he said, 'I believe in Allah and I have lied to my sight.'" This indicates a pure nature, where he gave precedence to the oath of that man and thought that no one would swear by the greatness of Allah falsely regarding what he had witnessed with his own eyes, so he accepted his excuse and blamed himself, saying: "I believe in Allah," meaning I believe you and I have lied to my sight because of your oath. Al-Bukhari said: Muhammad ibn Yusuf narrated to us, Sufyan narrated to us from al-Mughira ibn al-Nu'man, from Sa'id ibn Jubayr, from Ibn Abbas, who said: The Messenger of Allah, may Allah bless him and grant him peace, said: "You will be gathered barefoot, naked, uncircumcised." Then he recited: "As We began the first creation, We will repeat it. [That is] a promise binding upon Us. Indeed, We will do it." ¹⁶ "The first of creation to be clothed will be Abraham. Then some men from my companions will be taken to the right and to the left, and I will say, 'My companions!' It will be said, 'They have not ceased being apostates on their heels since you left them.' So I will say as the righteous servant Jesus, son of Mary, said: 'And I was a witness over them as long as I was among them; but when You took me up, You were the Observer over them, and You are, over all things, Witness. If You punish them, indeed they are Your servants; but if You forgive them, indeed You are the Exalted in Might, the Wise.'" ¹⁷ Al-Bukhari alone narrated it from this chain, not Muslim. He also said: Abdullah ibn al-Zubayr al-Humaydi narrated to us, Sufyan narrated to us, I heard al-Zuhri say: Abdullah ibn Abdullah informed me from Ibn Abbas, who heard Umar say on the pulpit: I heard the Messenger of Allah, may Allah bless him and grant him peace, say: "Do not extol me as the Christians extolled Jesus, son of Mary; for I am only a servant, so say: 'The servant of Allah and His Messenger.'" Al-Bukhari said: Ibrahim narrated to us, Jarir ibn Hazim narrated to us from Muhammad ibn Sirin, from Abu Hurayra, from the Prophet, may Allah bless him and grant him peace, who said: "No one spoke in the cradle except three: Jesus, and there was a man among the Children of Israel called Jurayj ¹⁸ who was praying when his mother came and called him. He said, 'Should I answer her or pray?' She said, 'O Allah, do not let him die until You show him the faces of prostitutes.' Jurayj was in his hermitage, and a woman presented herself to him and spoke to him, but he refused. So she went to a shepherd and let him have his way with her, and she gave birth to a boy. It was said to her, 'From whom?' She said, 'From Jurayj.' So they came to him, broke his hermitage, brought him down, and insulted him. He performed ablution, prayed, then came to the boy and said, 'Who is your father, O boy?' He said, 'So-and-so the shepherd.' They said, 'Shall we rebuild your hermitage with gold?' He said, 'No, only with mud.'"