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Tabari Volume 03
Tabari Volume 03
History of al-Tabari
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State University
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VOLUME III
SUNY
SERIES IN NEAR EASTERN STUDIES
Bibliotheca Persica
Edited by Ehsan Yar-Shater
William M. Brinner
University of California, Berkeley
Published by
State University of New York Press, Albany
1991 State University of New York
9o-10264
CIP
(b
Preface
0
THE HISTORY OF PROPHETS AND KINGS (Ta'rikh al-rusul wa'l-muluk) by Abu Ja`far Muhammad b. Jarir al-Tabari (839-923 ), here rendered as The History of al-Tabari, is by common consent the most
important universal history produced in the world of Islam. It has
been translated here in its entirety for the first time for the benefit
of non-Arabists, with historical and philological notes for those interested in the particulars of the text.
Al-Tabari's monumental work explores the history of the ancient
nations, with special emphasis on biblical peoples and prophets, the
legendary and factual history of ancient Iran, and, in great detail, the
rise of Islam, the life of the Prophet Muhammad , and the history of
the Islamic world down to the year 915 . The first volume of this
translation will contain a biography of al-Tabari and a discussion of
the method, scope, and value of his work. It will also provide information on some of the technical considerations that have guided the
work of the translators.
The History has been divided into 39 volumes, each of which covers about two hundred pages of the original Arabic text in the Leiden
edition. An attempt has been made to draw the dividing lines between the individual volumes in such a way that each is to some degree independent and can be read as such . The page numbers of the
original in the Leiden edition appear on the margins of the translated volumes.
Al-Tabari very often quotes his sources verbatim and traces the
chain of transmission (isnad) to an original source . The chains of
transmitters are, for the sake of brevity, rendered by only a dash (-
vi Preface
The index in each volume contains all the names of persons and
places referred to in the text, as well as those mentioned in the notes
as far as they refer to the medieval period. It does not include the
names of modem scholars . A general index, it is hoped, will appear
after all the volumes have been published.
For further details concerning the series and acknowledgments,
see Preface to Volume ii.
Ehsan Yar-Shater
e
Contents
Preface / v
Abbreviations / ix
Translator's Foreword / xi
viii Contents
e
Abbreviations
q1
Enc. Ir.: Encyclopaedia Iranica . I-. London : Routledge and Kegan Paul,
1982GAL: C. Brockelmann, Geschichte der arabischen Litteratur. z vols. and
Supplement, 3 vols. Leiden: E. J. Brill, 1937-49.
GAS: F. Sezgin, Geschichte des arabischen Schrifttums . Leiden: E. J.
Brill, 1967-.
e
'IIanslator's Foreword
e
The Tale of al-Khidrl and His
History; and the History of Moses
and His Servant Joshua2
qI
Abu Jafar; said that al-Khidr lived in the days of Afridhun the king,
the son of Athfiyan, according to the report of the majority of the
I. See EP, s.v. "al-Khadir" (al-Khidr), lit. "the green man, the green." In popular
folklore in the Islamic world he is primarily connected , as here, with Qur'an 18:6183, although not mentioned by name there . In the Qur'anic tale he is referred to simply as `abd min `ibddind "one of Our worshipers, servants," whom Masi (Moses)
and his servant (fats) meet on a journey in search of the "meeting place of the two
seas." Elements of the story are based on three sources: the Gilgamesh epic, the Alexander romance (especially its Syriac version ), and the Jewish legend of Elijah and
Rabbi Joshua ben Levi; see EP, s.v. "al-Khadi>" 902. The latter story is recorded in
the Judeo-Arabic collection of tales by Nissim b. Jacob of Kairouan (ca. 990 - loft),
known in Hebrew as Hibbur Yafeh me-ha-Yeshu`ah long. al-Farah bdda al-shiddah),
trans. W. Brinner as An Elegant Composition Concerning Relief after Adversity, 11;16. Joshua b. Levi seems to have been confused with the biblical Joshua, hence his
identification as the "servant of Moses." Muslim scholars debated whether this was
the biblical Moses or Musa b. Mishi (Manasseh), a descendant of Joseph . Al-Khidr is
identified with Elijah (Ilyis) in some Muslim stories, but al-'J abaci seems not to accept this identification; see nn. 19, 665, below. See also I. Friedlaendey Die Chadirlegende and der Alexanderroman.
z. Qur'an 18:61 says simply "Moses and his servant ," not mentioning Joshua by
name. This story is found in al-Tha'abi, Qisa; al-anbiya-', 192-94, 199-203. Biblical names will be given in their usual English equivalents when actually referring
to biblical figures, as here. Joshua : Yusha`.
;. Abu Ja`far is the kunyah of al-')abaci, the author of this work , and this is his
usual manner of interpolating his own views.
4. Afridhun, Middle Persian Fredon , Avestan Oraetaona, a Persian mythical hero
z8. Bishtasf b. Luhrisb (in Arabic texts also written Bistisf or Yastisb, see al-Tabari, I, 416 n. e; in Persian the form Gushtisp is also frequent(, is Middle Persian (Kay)
Wiatisp or Kay Wistasp, son of Luhrisp (cf. Anklesaria, op. Cit., 296-97, chap.
35.35 (, Avestan Vii<taspa, or Kavi Viataspa, son of Aurval.aspa ( Ya9t 5.105 (Ardwisur
yast]; see Justi, op. cit., 372; Mayrhofer and Schmitt, op. Cit., z6 no . 57,97 no. 379).
The Avestan Vi3taspa, who was Zarathustra 's patron, became confused in the later
tradition with Old Persian Viataspa, Greek Hystaspes, the father of Darius I (see M.
Boyce, A History of Zoroastrianism II, 41, 681. According to the Shdhndmah Luhrasb was the fourteenth king to rule over Iran. For al -Tabari's account of Luhrisb and
Bishtasb, see I, 645-49 ( trans. Perlman, 43-47). The point of this paragraph is that,
if we accept the story of al-Khidr's drinking the Water of Life, we can accept both
synchronisms: with Abraham and Dhii al-Qarnayn , as well as with Josiah.
z9. Ubayy b. Ka`b, d. 21/642 , associate of the Prophet and one of the earliest transmitters of prophetic traditions. See Ibn Sad, op. cit., III, z, 59; GAS, I, 3, 5, 14, 29,
404; al-Zirikli, op. cit., I, 78; Dodge, op. cit., 11, 1116.
30. This statement both bolsters the authority of traditions linking al-Khir with
the Qur'inic tale and emphasizes the superiority of the Prophet Muhammad over
other prophets; hence al-Tabari's preference for this version of the story of al-Khidz
See the study of this story in H. Scbwarzbaum, '7he Jewish and Moslem Versions of
Some Theodicy Legends."
31. Muhammad b. al-`Ala', one of the earliest traditionists, lived in al-Knfah. See
Ibn Said, op. cit., VI, z89; Dodge, op. cit., II, 1033.
32. Yahya b. Adam b . Sulayman, Abu Zakariyi, d. 203 /918 -19 , a jurist and authority on tradition. See Ibn Sa`d, op. cit ., VI, z81 ; Dodge, op. cit., II, z 124.
]4117]
When it was time for breakfast, Moses said to his servant: 'Bring
us our breakfast. Verily we have become weary from our journey.'40
33- Sufyin b. 'Uyaynah b. Abi 'lmrin, Abu Muhammad , 107-99/725-814,3
scholar of Qur'an and law, famed for his piety . See Ibn Sa'd, op. cit., VI, 364-65;
Dodge, op. cit., II, 1103.
34 'Amr b. Dinar, 46-126 /666- 743, a jurist in Mecca of Persian origin and a
trusted transmitter of tradition. See Ibn Hajar, op. cit., VIII, 30; al-Zirikli, op. cit., V,
245; GAS, 1, Soo.
35. Here Said b. Jubayr aI-Asadi, Abu'Abdallih, 45 -95/665-714. Studied with
Ibn'Abbis and'Abdallih b.'Umar. One of the most learned and important of the generation after that of the Prophet . One of the earliest Qur anic commentators. Executed by al-Hajjaj. See Ibn Sa'd, op. cit., VI, 178-871 GAS, I, 28-29; Dodge, op. cit.,
II, 1089.
36.'Abdallih b. al-'Abbas, usually known as Ibn 'Abbis, ca. 69 - 88/620-87. A
cousin of the Prophet, involved in the political life of the early Muslim community
but owing his renown to his knowledge of tradition , jurisprudence, and Qur'anic exegesis. He was a controversial figure in his political life , and many forged traditions
were attributed to him as well; see n. 237, below. See EIS, s.v. "'Abd Allah b. al'Abbas" 40-41. See also G. H. A. Juynboll, The Authenticity of the 71adition Literature, for modern Muslim discussions on this issue.
37. Nawf al-Bikali b. Fadalah al-Himyari, son of the wife of Ka`b (al-Ahbarl, d. ca.
95/714, a traditionist mentioned in the two $ahihs and a narrator of qi$a$ (tales). See
Ibn Sa'd, op. cit., VII/2, 160; al-Zirikli, op. cit., IX, 31.
38. 'Inda ma jma' al-bahrayn, lit. "at the joining (or gathering) of the two seas, or
rivers." Variously interpreted in Islamic sources as "the place where the Persian
Ocean unites with the Roman Sea " or the junction of the Roman Sea with the (Atlantic) Ocean. See Eli, s.v. "al-Khadn " 903-4 ; Friedlaendey OP. Cit., PP. 302-4.
39. Based on Qur'an 18 : 59, 18:64.
40. Qur'an 18:63.
45. Nagara awnaqada; both words mean "to peck or pick at," as of a bird, though
naqada also has the meaning of "to pick and separate." See Lane, op. cit., 2836-37,
s.v v. nqd, nqr.
46. I.e., al-Tabari reads naqara, rather than naqada. This is phrased more clearly
below, p. 13, where the bird takes water from the sea.
47. Takht; see Glossarium, cxux, "tabula !planche)"; al-Nuwayn has lawn; see alTabari,1, 418 n. m.
14 2 8 1
us without charge. Did you make a hole in this ship to drown the
people? You have indeed done a dreadful thing.' Al-Khidr replied,
`Did I not tell you that you could not bear with me?' Moses said,
`Do not be angry with me that I forgot.''" This was the first instance
of Moses' forgetting.49 Then the two of them got off the ship and
14191 went walking. When they saw a boy playing with other boys, alKhidr took him by the head and slew him. Moses said to him:
'What! Have you slain an innocent soul who has slain no one? Verily you have done a horrid thing.' Al-Khidr replied, `Did I not tell
you that you could not bear with me?' Moses said: 'If I ask you
about anything after this, do not keep company with me. You have
received an excuse from me. '0
They continued their journey until they reached a town where
they asked the people to feed them, and found no one who would feed
them or give them anything to drink. They found there a wall about
to fall into ruin and he (al-Khidr) repaired it with his hand."51 The
narrator said: "He touched it with his hand. Moses said to him:
'They showed us no hospitality, nor did they give us shelter. If you
had wished, you could have taken payment for it.' He said, 'This is
the parting between me and you.' 1152 The Messenger of God said, "I
would have liked him to have been patient so that he could have told
us their story."
Al `Abbas b. Al-Walid53-my father-al-Awza 5S4-al-Zuhri5548. Qur an.118:7z-74.
49 Le ., his promise, above, not to ask about anything until al -Khi4r himself had
mentioned it to him. Other instances follow
50. Qur'an 118 :75-77.
511. Qur'an 18:78.
5 z. Qur' an 18 :78-79 . See the slightly different details in the judeo-Arabic version;
Nissim, op. cit., 113-116.
53. AI-`Abbas b. al-Walid b. Mazyad al-Amuli al-Bayuti. Index, 3113. Not further
identified.
54. AI-Awzi`i, `Abd al-Rahman b. `Amr b. Yubmid, Abu'Amr, 88-1157 /707-74,
founder of the Awzii legal school, favored by the Umayyads in Syria and Spain. h ansmitted from Qatadah and al-Zuhri . GAS, I, 5116-117; GAL, Suppl. 1, 307; al-Zirikli,
op. cit., TV, 94.
55. Al-Zuhri, Muhammad b. Muslim b . `Ubaydallih b. `Abdall3h b. Shihib, Abu
Bakr, ca. 50 -11 x4/670-74x. A traditionist, historian, and expert in poetry, he played
a leading role in the transmission and organization of prophetic Hadith based on personal contact with the earliest links in the chain of transmitters . GAS, I, z8o-83;
GAL, I, 65, Suppl. I, 11oz.
14201
14211
14221
servant, I will not give up until I reach the point where the two rivers meet ... 65 [Ibn `Abbas] said, When Moses and his people were
victorious over Egypt , his people settled in Egypt . When their residence there became fixed, God revealed to Moses : "Remind them of
the days of God. "66So he preached to his people and mentioned the
good that God had given them , as well as the pleasure. He reminded
them that God had saved them from the people of Pharaoh, [how]
their enemy had perished, and also how He had appointed them vicars in the land. Then Moses said : "God spoke to me, your prophet,
in speech, chose me for Himself, and sent revelation to me out of His
love. God has brought you everything you have asked of Him. Your
prophet is the best of the people of the earth, and you are reading the
Torah." Moses did not leave one kindness that God had shown them
unmentioned, reminding them of everything.
One of the Israelites said to him: "It is so, 0 Prophet of God! We
know what you are saying . But is there on earth anyone who knows
more than you, 0 Prophet of God? " Moses said, "No." So God sent
Gabriel to Moses, who said, "Verily, God says, "How do you know
where I have placed My knowledge? Indeed , there is a man on the
shore of the sea who knows more than you."' Ibn `Abbas said that
this is al-Khidr. Moses asked his Lord to show this man to him, so
God inspired him : "Go to the sea, and you will find a fish on the
shore. Take it and give it to your servant; then stay on the shore of
the sea. But if you forget the fish and it disappears from you, then you
will find the pious servant whom you seek."
When the journey of Moses, the Prophet of God, became long and
he became tired, he asked his servant about the fish, and his servant
-his young man-said to him: "Did you see that, when we took
refuge on the rock and I forgot the fish, none but Satan caused me
to forget to mention it to you ? " The servant said to him , "I saw the
fish when it took its way into the waters by way of a marvel. "67 This
caused Moses to wonder, and he turned back until he came to the
rock and found the fish. The fish began to move in the sea, and
Moses followed it. He began to use his staff to stir the water away
from the fish, in order to follow the fish . Whatever the fish touched
65. Qur'an z8:6i.
66. I.e., in which He manifested His justice or mercy.
67. Qur'an z 8: 64. See n. 4 z, above.
14231
I2
"Where shall I seek him? " He replied , "On the shore at the rock
where the fish will get away."
Then Moses began seeking al -Khidr, until he met up with him at
the rock, as God had mentioned would happen . Each greeted the
other, and Moses said to him, "I want you to take me along as a companion." AI-Khidr responded, "You will not be able to bear my company." He said, "Yes, I can ." Al-Khidr said, "If you accompany me,
do not ask me about anything until I mention it to you ." They set out
until, when they were sailing on the ship , al-Khidr made a hole in it,
and Moses said: "Have you made a hole in this ship to drown its
people? Verily you have done a dreadful thing."75 Al-Khidr replied,
"Did I not say to you that you cannot bear with me? "76 Moses said,
"Do not be angry with me because I forgot, and do not be hard on
me for my fault." They set out until they met a young lad, whom alKhidr slew. Moses said: " What! Have you slain an innocent soul
who has slain no one; Verily you have done a horrid thing." ((AlKhidr) said, "Did I not tell you that you could not bear with me? "
(Moses) said, "If I ask you anything after this, do not keep company
with me.) You have received an excuse from me."77
Moses' words regarding the wall were for himself and for his seeking some gain in this world, while his words regarding the ship and
the lad were for the sake of God . Al-Khidr said, "This is the parting
between you and me! I will announce to you the interpretation of
what you could not bear with patience.'78 Then he related to him:
"As for the ship (it belonged to poor people working on the river. I
wished to mar it because there was a king behind them who is taking every ship by forceJ. And as for the lad [his parents were believers, and we feared that he would oppress them by rebellion and
disbelief. And we intended that their Lord should change him for
them for one better in purity and closer to mercy]. And as for the
wall lit belonged to two orphan boys in the city. There was a treasure beneath it belonging to them, and their father had been pious,
and your Lord intended that they should come to their full strength
75. Qur' an 18:72.
76. Qur'an 18:68.
77. Qur'an 18 :74 - 77. The section in brackets is omitted in the text , with the
phrase "to where He said " indicating that the educated Muslim would know the
omitted portion.
78. Qur'an 18:79.
[4241
14251
14261
"If this fish comes to life in a certain place, then your companion is
there too, and you will have attained your desire." So Moses went
forth with his servant, both carrying the fish. He traveled until the
journey exhausted him, reaching the rock and the water. Since the
water was the water of life, whoever drank of it became eternal, and
no dead thing could draw near to it without life entering it, making
it alive. When they settled down there and the fish touched the water, it became alive, and it took its way into the waters, being free,83
and it swam away. When they had gone beyond a day's journey,
Moses said to his servant, "Bring us our breakfast. Verily we are fatigued from our journey." The servant spoke, saying, "Did you see,
when we took refuge on the rock, and I forgot the fish-none other
than Satan caused me to forget to mention it-it took its way into
the waters by a marvel."84
Ibn `Abbas said : "Moses became aware of the rock as they reached
it, and lo! there was a man there wrapped in a garment. Moses
greeted him, and he returned the greeting, saying,'Who are you?' He
replied, 'I am Moses b. Amram .' The man asked, 'Master of the
Israelites?' He replied, 'Yes, I am the one.' So he said, 'What has
brought you to this land, for you must be busy with your people?'
Moses said to him, 'I have come to you so you can teach me the right
conduct which you have been taught: 65 The man said to him, 'Lo!
you cannot bear with me.'86 He was a man who used esoteric
knowledge" that he had learned. Moses said, 'I certainly can.' He
said, 'How can you bear with what you cannot encompass in
knowledge? '88 In other words, 'You know only what is obvious about
justice, but you have not encompassed the esoteric knowledge that I
know' Moses said, 'God willing, you will find me patient, and I
shall not contradict you in anything, even though I see something
that offends me.' The man replied, 'If you go with me, do not ask me
about anything until I mention it to you myself '99 In other words,
83. Qut'in i 8:6z.
84. QuI'in 18 : 63-64. See discussion of saraban, n. 41, above.
85. Based on Qur'in 18:67.
86. Win 18:68.
87. Ya`malu `aid al-ghayb. See Glossarium, cccxcm.
88. Qur in 18:69.
89. Qu1'a n 18:70-71.
The two of them set out walking along the shore of the sea, encountering people and seeking someone to provide them with transportation, when a new, reliable ship passed by, a ship better than any
that had passed by them, more beautiful and more trustworthy.
They asked the people on the ship to carry them, and they agreed.
When they felt secure on the ship and it set out upon the sea, alKhidr took out a chisel and a mallet he carried with him. He made
his way to a section of the ship, where he struck the side with the
chisel until it made a hole . Then he took a plank and covered the
hole, sitting upon it to patch it . Moses said to him : 'What can be
more abominable than this ? Have you made that hole to drown the
people? You have indeed done a dreadful thing. The people carried
us, giving us shelter in their ship , unlike any other ship on the sea.
Why did you pierce it?' He replied, `Did I not tell you that you could
not bear with me?' Moses said to him, 'Do not be angry with me
because Iforgot-namely, I abandoned your agreement - and don't
be hard on me for my fault.''
Then they left the ship, walking until they came to the people of a
town, and lo! there were boys playing. Among them was a boy who
was more handsome, more delicate, cleaner than the other boys. AlKhidr took him by the hand, grabbed a stone, and hit him on the head
until he killed him . Thus Moses saw something abominable, which
he could not bear: He had taken a young lad without wrongdoing or
sin. So Moses said, 'Have you slain an innocent soul who has slain
no one? - namely, someone small who has killed no one - Verily
you have done a horrid thing.' Al-Khidr replied, 'Did I not tell you
that you could not bear with me?' He replied: 'If I ask you about
anything after this, do not keep company with me. You have received an excuse from me' -that is to say, 'You have been excused
regarding a matter concerning me.'
The two of them continued on until, when they came to the people of another town, they asked them for food, but they refused to
96. Quz'an 18:72.
911. Qur'an 19 :73-749z. Qur'an 18 :75-77.
14271
14281
14291
[ 4301
107. Biwarasb, Middle Persian Bi warasp, literally "having ten thousand horses" (cf.
Justi op. cit., 6o-61 ), another name for al-Qahhak (see n. 4, above, and al-Tabari, I,
ZoI-1o; trans. Brinnel; l-Io). The name is not attested in Avestan, but it may be noted
that in Yast 5, 28 - 31 , AM1 Dahaka is a figure in the mythical history of Iran, who
sacrifices "a hundred stallions, a thousand oxen , and ten thousand sheep" to Anahita
in order to obtain a wish.
e
Manushihr
4t
After Afridhun b. Athfiyan Burkaw, '08 Manushihr, who was a descendant of Iraj b. Af idhun, 109 ruled. Someone has claimed that
Firs' 10 was named Fars for this Manushihr. He was Manushihr,
great king, according to the genealogists of the Persians, son of Manushkharnar b. Wayrak11 b. Sarushank b. Athrak b. Bitak b. Farzushak b. Zushak b. Farkuzak b. Kuzak b. Iraj b. Afridhun b. Athfiyan
Burkaw These names are pronounced unlike these formulations.
One of the Magians claimed that Afridhun had intercourse with the
daughter of his son Iraj, who was named Kushak,1 12 and she bore him
Io8. Athfiyin Burkiw, Middle Persian Aspiyin i Purgiw (cf. Anklesaria, op. cit.,
292-95, chap. 35.81, literally "(the?) Aspiyin who possesses many cattle" (from
Avestan pouru.gav-, C. Bartholomae, Altiranisches Worterbuch, 899).
io9. Iraj b. Afridhnn, Middle Persian Erij (Eric), son of Fredbn , the eponymous progenitor of the Iranian peoples (see n. I23, below ). In the Avesta the father of
Manu3.6era was Airyiva the just ; the original meaning of this name may be "he who
brings help to the Aryas " (cf. Justi, op. cit., I I (2); Mayrhofer; op. cit., 18 no. I I ).
I ro. Firs (from Old Persian Pirsa, which the Greeks knew as Persis) was originally
the name of a province in southern Iran but was later extended to include the entire
country; see Yiqut, op. Cit., II, 835 - 38. The fact that coins of three rulers of Fats
called Mancihr have survived from the 2nd century C.E. (M. Alram, Nomina Propria
Iranica in Nummis,180 - 83) may be connected with the tradition cited here by alTabari.
III. Manshakharnar, Middle Persian Manushxwarnar, son of Manushxwamak,
whose mother was Guzag according to the Bundahishn, but Virak in the Pazand /dmdspndmag; we Anklesaria, op. cit., 294-95, chap . 35.16; Indian Bundahishn, tr.
E. W. West, 133-34).
112. Kuzak, above, from Guzak (Gueak); see Justi, op. cit., 123(2).
1 4311
10
14321
a girl named Farkushak; 113 then he had intercourse with this Farkushak, and she bore him a girl, named Zushak;114 then he had intercouse with this Zushak , and she bore him a girl named Farzushak;15 then he had intercouse with this Farzushak, and she bore
him a girl named Baytak ; 116 then he had intercourse with this Baytak, and she bore him a girl named Athrak ; then he had intercourse
with Athrak, 117 and she bore him Izak; then he had intercourse with
Izak, 118 and she bore him Wayrak ; then he had intercourse with Wayrak, and she bore him Manushkharfagh, whom some call Manushkhwamagh, and a girl named Manushkhorak.119 They say that
Manushkhwamagh had intercourse with Manushkhorak, and she
bore him Manushkharnar and a girl named Manushrazuk;10 and
1113 - Instead of Farki zak, above, from Fraguzak; see Justi, op. cit., 'o1.
114. ZUshalc; see Justi, op. cit., 388.
z1 5 . Faazushak; see Justi, op. cit., 105.
i 16. Instead of Bitak, above, which is correct . See Justi, op. cit., 69.
117. Unclear in MSS, except Tn, which has Ayrak (al-Tabari, 433 n. a), but Bundahishn has Erak daughter of Thritak , possible conflation of 'ertk and 'yrk?; hence
the names here should probably be Athrak and Irak, see Justi, op. cit., :3.
1 18. For Irak ? Not listed in the genealogy above , where Sarushank (Srushenk( is
named as the child of Athrak ; see Justi, op. cit., x3.
i 19. Manushkharnagh is probably the correct form, as the Bundahishn has the popular etymology "Manu i xwared pad wenig: Manush, who has the sun on his nose"
(i.e., khar = Mid. Pers. xwar = xwariet "sun" and nigh = Mid. Pers. 'nig = wenik
"nose"). See also Addenda, ol.xxxn. The genealogical information given by al-Tabari
may be compared with that of the Bundahishn:
Magian according to
Bundahishn al-Tabari-I al-Taban
Fredon Afridhim Aftidhiin
Erij
Iraj
Guzag Kuzak Kashak
Fraguzag Farkiirzak Farkushak
ZUiag Zushak Zushak
Frazuiag Farzushak Farzushak
Bidag Bitak Baytak
9ritag Athrak Athrak
Erag Sarushank Izak
Guza Wayrak Wayrak
Manushxwarnik - Manushkharfigh, -nigh +
Manushkhorak
Manushxwarnar Manushkharnar Manushkharnar +
Manushriz6k
Manuidihr Maniishihr Mannshihr
r xo. Mannskh-amar in Bundahishn . The girl 's name should probably be Manushriruk; see Justi, op. cit., 193. These twins represent a pattern repeated in the mythical genealogies.
Maniishihr 211
that Manushkharnar had intercourse with Manushraznk , and she
bore him Manushihr.
One scholar says that Manushihr's birthplace was in Danbavand,121 while another says that she was born in al-Rayy,122 and that
Manushkharnar and Manushrazuk, when Maniishihr was born to
them, concealed his birth for fear of Tiij'23 and Salm.124 When Manushihr grew up, he went to his grandfather Afridhun. When he entered to see him, Afrtdhun saw promising signs in him, and he
placed in Maniishihr's custody the domain that he had formerly assigned to his grandfather Iraj, crowning him with his crown. A certain historian has asserted [rather] that this Manushihr was Mandshihr b . Manushkharnar b. Ifrigis125 b. Isaac b. Abraham . He also
asserted that rule was transferred to him after Af idhun, after nineteen hundred and twenty-two years of the era of Jayumart'26 had
passed. He cited as witness to the truth of that these verses of Jarir
b. `Ajyah:127
i zi. The highest summit of the Elburz mountains in Iran and a town on its slopes.
Early Persian manuscripts show this spelling, but the word is today pronounced Damivand. See Yagnt, op. cit., II, 6o6 - 10, s.v "Dunbawand." See also W. Filers, Der
Name Demawand.
122, An important medieval city, southwest of Damavand and just outside present-day Tehran . See Yagnt, op. cit.. II, 892-901.
123. Tiij, also Tur (Justi, op. Cit., 329, eponymous ancestor of the Tliranians, or
Ticks, whose conflict with the descendents of lraj, the Iranians , occupies the whole
of the mythical portion of the Shdhndmah . See Boyce, op. cit., 104 and n . 128 for further references.
12.4. Also written Sarm, from Avestan Sairima , representing the western lands and
peoples; see Justi, op. Cit., 289; Boyce, Op. Cit., 104.
125. The name Ifrigis may be an arabicized form of Ferengis, which, in the Shdhndmah, is the name of the daughter of Afrasiib (on whom see Enc. It. 1/6, 570-76). In
the Bundahishn the names of several daughters of Afrasiyab are mentioned (Anklesaria, op. cit., 294-95, chap. 35.20-221, among them one whose name is traditionally
read Wispin-friya, though Wispan -friy, literally "dear to all , ' maybe a more probable
Middle Persian reading. Justi, op. cit.. 371, speculated that Ferengis might be a distortion of this name (cf. A. Christensen, Les Kayanides, 85 n. 4 ); it is also possible,
however, that al-'J abaci is here reporting the name of Wispanfriy 's sister, Frig&z i tor
(thus Anklesaria; West, op. cit.. 135, and Justi, op. cit., ro4, read this name as Fraspi fur(.
116. Gaya-maretan, lit. "mortal man"; Justi, op. cit., lo8. Identified at times with
Gorier, the biblical son of Japheth, and as the first of the mythical Persian rulers; see
al-Tabari, I, z16 , 353 (trans . Brinner, 15, 133 (; Christensen, Les types du premier
homme ... , esp. I.
127. Janr b. `Aliyab b. al-I(hatafa (Hudhayfa) b. Bair; d. ca. 110 / 728. One of the
great court poets of the Umayyad period, a master of Mid', or satirical verse. See EP,
S.V. "Djarir."
1 4331
131. A generic title for Roman and Byzantine rulers in Arabic literature . All of the
above names are used as general categories. Hence "Wie are descended from Isaac but
also from military commanders, kings of the Persians and of the Byzantines ; thus we
unite Abrahanlic descent with descent from the two other major ancient civilizations."
132. Prophecy and kingship were special gifts of God to the Children of Israel, but
both disappeared from them with the coming of the Persians and the Byzantines; see
al-Tabari, 1, 3 5 3 (trans. Brinnei 1331133- Igxakhr, near Igfahin, one of the great frontier cities of medieval Iran, as well as
a district; Yiqut, Op. Cit., 1, 299.
134. utai, the greatest city of Khuzistin in southwestern Iran; Yiqut , 1, 847-So.
135. In Jarir's Diwdn (Jarir b. `Aliyah, The Nakdid of Jam ... ) and in Yiqut, op.
Cit., 1, 299, s.v "I$lakhi;" we find here sarah (i.e., descent from Abraham ?), but this
should be sddat "dominion," as in Abu al -Faraj, Kitdb al-Aghdni, according to alTabari, 1, 433 n.e.
136. Khalil alldh, the traditional Muslim epithet for Abraham. See n . 8, above.
137. Qabl al-Islam "before Islam" is inserted here in MS BM.
138. Hishim b. Muhammad b. aI-Sa'ib, Abu al-Mundhir al-Kalbi, called Ibn alKalbi, ca. 119 - 204 or zo6/737- 819 or 821 . An immensely learned and prolific au-
Manushihr
23
Tuj and Sarm139 ruled the earth for three hundred years after they
had slain their brother Iraj . Then Manushihr b. Iraj b. Afridhun ruled
for one hundred and twenty years. Then a son of the son of Tuj the
7hrk pounced upon Manushihr, exiling him from the land of Iraq for
twelve years . Maniishihr, in' turn, replaced him, exiled him from his
land, and returned to his rule, reigning for an additional twentyeight years.
Mannshihr was described as just and generous. He was the first
who dug trenches140 and collected weapons of war, and the first who
set up dingdns,14' imposing a dingdn over each village, making its
inhabitants his chattels and slaves, clothing them in garments of
submission, and ordering them to obey him.
It is said that Moses the Prophet appeared in the sixtieth year of
his reign. It has been mentioned by someone other than Hisham142
that, when Manushihr became king, he was crowned with the royal
crown, and he said on the day of his enthronement, "We will
strengthen our fighting force and promise them to take vengeance
for our forefathers and drive the enemy from our land." Then he journeyed to the land of the Turks , seeking to avenge the blood of his
grandfather Iraj b . Afridhun . He slew Tuj b. Afridhun and his
brother Salm, achieving his revenge; then he left.
He also mentioned Frasiyab b. Fashanj b . Rustam b. Thrk13 (from
whom the 'Kirks claim descent) b. Shahrasb ' 44 (or, as some say, the
son of Arshasb) b. Tuj b. Afridhun the king, (Fashak is also called
Fashanj b. Z'ashamin). 145 [Frasiyab] did battle with Manushihr sixty
years after the latter had slain Tuj and Salm, and [he) besieged him
in Tabaristan. Then Manushihr and Frasiyab reached an agreement
thor of books in many branches of knowledge, especially Arab history. El', s.v "alKalbi"; GAS, I, 268-71 ; Dodge, op. cit., II, I027, s.v "Kalbi"
139. An alternative writing of Salm; seen. 124, above.
140. Referring, perhaps, to irrigation channels.
114 1. Head of a village and member of the lesser Sasanian nobili ty, representingg the
government to peasants and responsible for collecting taxes . See El', s .v. "Dihkdn."
14z. Text has an "according to," but Ibrahim , 1, 379, has ghayr "other than,"
which fits the context.
143. Also called Frasiaf, Afrisiab from old Iranian Franrasyan . See Justi, op. cit.,
Io3; see also Enc. Ir. 1/6, 570-76. Cf. n. 623, below.
144. gerisp, son of Aruasb (Duroasp(. See Justi, op. cit., 295.
145. Pashang (or Pesheng(, Middle Persian Paang, son of ZaEim (the latter in Avestan letters; Anklesaria, op. Cit., 294-95, chap. 35.17(. In al-Tabari, above, the father's
name is mistakenly written Rustam (see Justi, op. cit., z451.
[434)
[435]
1 4 361
that they would set a boundary between their two kingdoms at the
distance of an arrow shot by a man from among Manushihr's companions named Arishshibatir146 (but sometimes one shortens his
name and calls him Irash): Wherever his arrow fell from the place
where it was shot, adjacent to the land of the Turks, would be the
boundary between them, which neither of them was to cross to the
other side. Arishshibatir drew an arrow in his bow, then released it.
He was given strength and power so that his shot reached from Tabaristan to the river of Balkh. 147 Because the arrow fell there, the
river of Balkh became the boundary between the Turks and the children of Tuj, and the children of Ira) and the region of the Persians. In
this way, through Arishshibatir's shot, wars were ended between
Frasiyab and Manushihr.
They have mentioned that Manushihr derived mighty rivers from
al-Sarat,148 the Tigris, and the river of Balkh. It is said that he was
the one who dug the great Euphrates and commanded the people to
plow and to cultivate the earth. He added archery to the art of warfare and gave leadership in archery to Arishshibatir, owing to the
shooting he had performed.
They say that, after thirty-five years of Manushihr's reign had
passed, the Turks seized some of his outlying districts. He reproached his people and said to them: "0 people! Not all those you
have sired are people;149 for people are only truly people so long as
they defend themselves and repel the enemy from them, but the
Turks have seized a part of your outlying districts. That is only because you abandoned warfare against your enemy and you lacked
concern. But God has granted us dominion as a test of whether we
146. Arishshibatir, corrected from Arishshiyalir (Addenda, DLxxxm) , "shortened"
form Trash, a mythical archer; in Middle Persian his name must have been *AA -9ebag-tigr "Ari with the swift arrow," attested in the anonymous Mujmal al-tawdrikh
wa-al-qi$a. (5 zo/ 1 i z6), 19o, as Arash shiwi-tir, a rendering of Avestan 3raxa
xxwivi-iau (Yaat 8 .6; see Enc. Ir. 11/3, z66 -67, s.v. "Arai i "(. See also al-Birdni, alAthdr al-bdgiyah, z05; J. Darmesteter, Le Zend-Avesta, ll, 415-16 n . z4; Boyce, op.
cit., 75.
147. The river of Balkh, the Iaylinn, the classical Oxus, today the Amu Darya, is
the boundary between Iraj and Tuj, hence between the Iranians and the lurks.
148. A canal watering the Baghdad area dating back to Sasanian times . See Yiqut,
op. cit., 111, 377-79;1. Lassner, The lbpographyof Baghdad in the Early Mddle Ages,
277 n. 41149. Lam talidd al-ndsa kullahum. See Glossarium, nx xvy s.v w1d.
Manushihr 25
will be grateful, and He will increase us, or will disbelieve and He
will punish us, though we belong to a family of renown, for the
source of rule belongs to God. When tomorrow comes, be present!"
They said they would and sought forgiveness.
He dismissed them, and when the next day came, he sent for those
possessing royalty and the noblest commanders. 150 He invited them
and made the leaders of the people enter: he invited the Chief Magus,151 who was seated on a chair opposite his throne. Then Maniishihr rose on his throne, with the nobles of the royal family and the
noblest commanders rising to their feet. He said: "Be seated! I stood
up only to let you hear my words." They sat down, and he continued:
0 people! All creatures belong to the Creator; gratitude
belongs to the One Who grants favors, as does submission to
the All-Powerful. What exists is inescapable, for there is
none weaker than a creature, whether he seeks or is sought;
there is no one more powerful than a creator or anyone more
powerful than He who has what He seeks [already] in His
hand or one weaker than one who is in the hand of His
seeker. Verily, contemplation is light, while forgetfulness is
darkness; ignorance is misguidance. The first has come, and
the last must join the first. Before us there came principles
of which we are derivative-and what kind of continued existence can a derivative have after its purpose disappears?
Verily God has given us this dominion, and to Him belongs praise. We ask Him to inspire us with integrity, truth,
and certainty. For the king has a claim on his subjects, and
his subjects have a claim on him, whereas their obligation
to the ruler is tht they obey him, give him good counsel, and
fight his enemy; the king's obligation to them is to provide
them with their sustenance in its proper times, for they cannot rely on anything else, and that is their commerce. The
king's obligation to his subjects is that he take care of them,
treat them kindly, and not impose on them what they cannot do. If a calamity befalls them and diminishes their gains
i So. AN al-mamlakah wa-ashrdf a]-asdwirah.
15 1. Le., the high priest of the Zoroastrian faith, the mobedh al-mobedhdn. See
al-Taban, I, 436 n. k.
[4371
Manushihr
call myself king as long as I have obedience from you. Indeed, a king is a king only if he is obeyed . For if he is contradicted, he is ruled and is not a ruler. Whenever we are informed of disobedience, we will not accept it from the
informer until we have verified it. If the report is true, so be
it; if not, we will treat the informer as a disobedient one.
Is not the finest act in the face of misfortune the acceptance of patience and rejoicing in the comfort of certainty?
Whoever is slain in battle with the enemy, I hope for him the
attainment of God 's pleasure. The best of things is the submission to God's command, a rejoicing in certainty, and satisfaction in His judgment. Where is sanctuary from what
exists? One can only squirm in the hand of the seeker. This
world is only a journey for its inhabitants; they cannot
loosen the knots of the saddle except in the other [worldj,
and their self-sufficiency is in borrowed things.
How good is gratitude toward the Benefactor and submission to the One to Whom judgment belongs ! Who owes submission more to one above him than he who has no refuge
except in Him, or any reliance except on Him ! So trust in
victory if your determination is that succor is from God. Be
confident of achieving the goal if your intent is sincere.
Know that this dominion will not stand except through uprightness and good obedience , suppression of the enemy,
blocking the frontiers, justice to the subjects, and just treatment of the oppressed . Your healing is within you; the remedy in which there is no illness is uprightness , commanding
good and forbidding evil. For there is no power except in
God. Look to the subjects, for they are your food and drink.
Whenever you deal justly with them, they desire prosperity,
which will increase your land-tax revenues and will be
made evident in the growth of your wealth . But, if you wrong
the subjects, they will abandon cultivation and leave most
of the land idle. This will decrease your land-tax revenues,
and it will be made evident in the decrease of your wealth.
Pledge yourself to deal justly with your subjects . Whatever
rivers or overflows there are, of which the cost [of repair] is
the ruler's, hurry to take care of it before it increases. But
whatever is owed by the subjects of which they are unable to
27
take care, lend it to them from the treasury of the land taxes.
When the times of their taxes come due, take it back with
their produce tax to the extent that it will not harm them: a
quarter ]of it] each year, or a third, or a half, so that it will
not cause them
distress. 153
This is my speech and my command, 0 Chief Magus! Adhere to these words, and hold onto what you have heard this
day. Have you heard, 0 people?
They said, "Yes! You have spoken well, and we will act, God willing." Then he ordered the food, and it was placed before them. They
ate and drank, then left, thankful to him . His rule lasted one
hundred and twenty years.
Hisham b. al-Kalbi claimed -in what has been transmitted to me
from him -that al-Ra'ish b. Qays b. Sayfi b.154 Saba' b. Yashjub b.
Yacrub b. Joktan (Qahtan ) was one of the kings of Yemen after Ya`rub
b. Joktan b. Eber b. Shelah and his brothers, and that the reign of alRa'ish in Yemen was during the days of Manushihr . He was only
called al-Ra'ish, although his name was al -Harith b. Abi Sadad, because of the booty he had plundered from people he raided and had
taken to Yemen; therefore he was called al-Ra'ish.155 He raided India,
slaying there, taking captives, and plundering wealth; then he returned to Yemen . He traveled from there and attacked the two
mountains of Tayy', I 56then al-Anbar, 1S7 then Mosul . 1SR He sent out
his cavalry from Mosul under the command of one of his companions, a man called Shimr b. al-Ataf . He fought against the Ticks of
the land of Adharbaijan, which belonged to them in those days. He
153. Text has yatabayyana "be noticed," here reading instead yashaqqa with MS
Tn and Ibrahim, 1, 383 . See al-Tabari, 1, 44o n. f.
154. There may be some generations omitted here ; see the genealogies on pp. 98,
156, below. In the last it seems that Bilqis , the Queen of Sheba, is of the same family.
15 5. Lit. "the one who accepts or gives bribes" or "one who gives one the property
of another"; see Lane, op. cit., I zoo, S.V. rysh.
156. 'Iivo mountains, Aja' and Salmi, in the territory of Tayy', a tribe inhabiting
the north-central area of the Arabian peninsula in pre-Islamic times. See Yagiit, op.
cit., I, 1 zz-3o.
157. A town built by the Sasanian Persians on the left bank of the Euphrates, not far
from the present site of Baghdad . El', s.v "al-Anbar."
158. The great center of northern Iraq across the river from ancient Nineveh. The
army of al-IU'ish moved roughly in a north -by-east direction through al -Tayy' and
al-Anbar to Mosul.
Manushihr
z9
slew the fighters and took the children captive . He engraved on two
stones, which are known in Adharbaijan , what had happened on his
campaign . Imru' al-Qays159 said about this:
Did he not inform you that Time is a demon,
traitor to a pact, gobbling up men?
He caused the "feathered one"160 to cease his banquets,
though he had already ruled plains and mountains,
And he attached Dhu Manar to the claws
160. The other, more common meaning of the root rysh is "to feather (an arrow(";
hence dhu al-riydsh here is "the feathered one."
161. AI-zan rid, perhaps an epithet for an historical figure.
162. It is unclear whether this is the Abrahah, a Christian king of South Arabia,
who is famous for leading an expedition against Mecca in 570. See EP, s.v "Abraha
r63. Ndsnds, a creature jumping or hopping on one leg. Tradition related that a
tribe of `Ad disobeyed their apostle and that God transformed them into ndsnds, each
having one arm and one leg, being one-half of a human being; they hopped like birds
and pastured like animals. See Lane, op. cit., S.V. nsns; another story is given in alTabari, 1,114 (trans . Brinney 11 ;j.
[44zJ
16
The Genealogy of Moses b. Amram,
His History, and the Events That
Took Place in His Era and That of
Manushihr b. Manushkharnar
Someone other than Ibn Ishaq said: The life span of Jacob b. Isaac
was one hundred and forty-seven years, and Levi was born to him
when he was eighty -nine years old. Kohath was born to Levi when
he was forty-six years old. Then Izhar was born to Kohath, then Amram to Izhar, and he is `Jmrin [in Arabic]. Izhar lived for one hundred
forty-seven years, and Amram was born to him when he was sixty
years old . Then Moses was born to Amram, and his mother was
Jochebed, and some say that her name was Anihid.'65 His wife
164. There are significant deviations here from the biblical genealogy of Moses. In
Exodus 6: 19 Amram and Izhar are brothers, both sons of Kohath. Korah was the son
of Izhar (Exodus 6: z i ), hence not the brother of Amram but his nephew Jochebed, the
311
was Zipporah bt. Jethro, who is Shu`ayb the prophet . " Moses begat
Gershom and Eliezer. He left for Midian out of fear when he was
forty-one years old and called people to the religion of Abraham. God
appeared to him at Mt. Sinai when he was eighty years old. The
pharaoh of Egypt in his days was Qabus b. Mus`ab b. Mu`awiyah,
the second master of Joseph . His wife was Asiyah bt. Muzaliim b.
`Ubayd b. al-Rayyan b. al-Walid, the first pharaoh of Joseph. When
Moses was called, he was informed that Qabus b. Mus`ab had died
and that his brother, al-Walid b. Musab, 167 had taken his place. He
was more insolent than Qabus, more disbelieving, and more boastful. God commanded that Moses and his brother Aaron go to alWalid with the message.
It was said the al -Walid married Asiyah bt . Muzahim after his
brother. Amram lived for one hundred and thirty -six years, and
Moses was born when Amram was seventy years old. Then Moses
went to Pharaoh as a messenger, together with Aaron. Eighty years
passed from the time of Moses' birth to his departure from Egypt
with the Israelites, whereupon he went to the wilderness, after
crossing the sea. Forty years passed from their sojourn there until
they went out with Joshua b. Nun. One hundred twenty years passed
from Moses' birth to his death in the wilderness.
Ibn Ishaq said - Ibn Humayd - Salamah - Ibn Ishaq: God took
Joseph, and the king who was with him , al-Rayyin b. al-Walid, died.
The pharaohs had inherited rule over Egypt from the Amalekites.
God scattered the Israelites there ; when Joseph died, he was buried,
mother of Moses and Aaron, was the paternal aunt of Amram (Exodus 6 :2o). The female names and their genealogies are not given in the Bible.
165. Middle Persian form of Avestan and Old Persian Anihita, the important old
Iranian river goddess, on wham see, e.g., Enc. Jr. II/ 1, 1003- r r. Although it is unclear
why she is associated with the mother of Moses , E. R. Goodenough has identified the
female figure holding the infant Moses in the Dura Europus synagogue murals as
Aphrodite / Anihita . See Jewish symbols in the Greco-Roman Period IX, 6, 10, 83,
r65, zoo- 3; XI, fig. 178; XII, 66, 168, 169.
166. The identification of Qur'anic Shuayb with biblical Jethro is made by later
commentators and has no basis in the Qur'an, except for the connection of both with
the land of Midian (Madyan). See below, P. 47, where Jethro is mentioned as a nephew
of Shu`ayb. Shorter Encyclopedia of Islam, s.v. "Shu`aib."
1[67. The traditional Muslim names given to these figures . Compare al-Tabari, I,
378, 412 ( trans. Benner, 154,j84 ): Qabus; al-Tabari I, 378 , 386 (trans. Brinner; 154,
161): al-Walid b. al-Rayyan. Asiyah is close to biblical Asenath, name of the wife of
Joseph, not of Pharaoh. In Jewish legend the daughter of Pharaoh is called Bithiah
("daugher of God,") a name given to her by God for her kindness to Moses. See Ginzberg, op. cit., II, 17o . For the Islamic view of Pharaoh, see EP, s.v. "Fir`awn."
[4441
33
According to Ibn Humayd - Salamah - Muhammad b. Ishaq `Abdallah b. Abi Najih11-Mujahid12: I was told that he called for
reeds and had them split so they became like sharp blades, which
were then lined up one next to another. The pregnant Israelite
women were brought and made to stand on them. It cut their feet, so
that a woman would miscarry, causing the fetus to fall between her
legs. A woman would tread on [the fetus] and thereby avoid the reeds,
cutting her feet out of exhaustion from her effort. [Pharaoh] went so
far in this that he almost wiped out all of the [Israelites]. Someone
said to him, "You have destroyed the people and cut off their progeny,
although they are still your slaves and workers." So he commanded
that the boys be slain one year and spared the next. Aaron was born
in the year during which the boys were spared, and Moses was born
in the year during which the boys were slain; Aaron was one year
older than Moses.
Al-Suddi13 told us what Musa b. Harun14 related to us-Asbat'75
- al-Suddi, in an account - Abu Malik16 and Abi Silih"' - Ibn
Abbas; also from Murrah al-Hamdani18-Ibn Mas`Ud;179 and from
people among the Companions of the Prophet: Pharaoh saw a vision
171. `Abdallah b. AN Najib al-Makki, Abu Yasii d. 131/748 - 49. A reliable transmitterof many traditions . Ibn Sa`d, op. cit., V, 355; GAS, I, zo-z1.
172. Mujihid b. Jabt Abu al -Hajjij, ca. 21-104/642-7z2. One of the most reliable
disciples of Ibn `Abbis, he also studied with other Companions of the Prophet, wrote
a commentary on the Qur'an, and was active in jurisprudence. GAS, I, z9; Ibn Sa`d,
QP. cit ., V, 343-44; al-Zirikli, op. cit., VI: 161 ; Dodge, op. cit., 11, 1061.
173. Ismi'il b. `Abd al-Rahmin b. Abi Karimah al-Suddi, Abii Muhammad, d.127/
745. An important Qu1 in exegete and author of maghdzi and biographical works, he
transmitted from Companions of the Prophet, as well as from many of their successors. GAS, I, 32-33; Ibn Sad, op. Cit., VI, 225; al-Zirikli, op. Cit., I, 313; Dodge, op.
cit., II, 1103.
174. MUsi b . Hin3n, probably Musa b. Harim al -Hamdini. Cf. GAS, I, ;; n. 2..
175. Asbit b. Nagr al-Hamadini, Abu Nagr, d. 170/ 786. He transmitted the Qur'an
commentary of al-Suddi and was himself a commentator and transmitter . Ibn Sad,
W. Cit., VI, 341 ; al-Zirikli, op. Cit., I, 281.
176. Abu Malik, often linked with Abu Salib, whose name follows, possibly Abu
Malik al-Ghifiri. ibn Sa d, op. cit., VI, zo6.
177. Abu $ilib Whim, mawld of Umm Hari' bt. Abi 'J glib. Ibn al-Kalbi and others transmitted from Umm Hine. In Sa d, op. Cit., V, zzz.
178. Murrah b. Sharihil al-Hamdini, according to Ibn Sa`d, op. Cit., VI, 79.
179. `AbdalIih b. Ghifil b. Habib al-Hudbah, known as In Masud, d. 32/653. Of
humble origin, he became one of the first Muslims , a famous Companion of the
Prophet and reader of the Qur'an. His Hadith and Qur'an readings were preferred in
al-KUfah and by Shiites generally. EP, s.v. "Ibn Masud "; Shorter Encyclopedia of Islam, 150 ; GAS, 1, ;, 5, 14, 86 et passim; al-Zirikli, op. Cit., IV2280; Dodge op. cit., II,
936-
1 44 71
1 4481
When she had given birth and had suckled him, she called for a
carpenter who made an ark for Moses, placing the key to the ark inside. She placed him in it, casting him into the river. And she said
r 8o. Lit. "the house of the sanctuary," i.e., the temple in Jerusalem, beyt hamigdash in Hebrew, hence often used to refer either to Jerusalem or to all of Palestine.
19 1. Shiyd'an, lit. "factions, parties"; Arberry translates it "sects."
r82. Qut'in 28:3-4.
r83. Qur'in 28:7.
He was called Moses (Musa) only because they found him in water and trees, and in Egyptian water is mu and tree is shd.188 And
that is the Word of God: "We gave him to his mother that she might
be comforted and would not grieve.'"89 Pharaoh took him as a son,
and he was called "son of Pharaoh." When he walked, his mother
showed him to Asiyah. While she was swinging and playing with
184. QUr 9n 28:I I.
Qur'an 28:10.
188. Musa in Arabic, Mosheh in Hebrew. Contrast this etymology with the biblical
'I drew him out of the watey" Exodus 2: 10, from Hebrew mashah, "to draw out."
189. Qur'an 28:13.
187.
1 44 91
36
1 4501
him, she offered him to Pharaoh, saying, "Take him, the delight of
my eye and yours! " Pharaoh said, "He is the delight of your eye, not
mine."
`Abdallah b. `Abbas said : If he had said "and he is the delight of
my eye," then He would have entrusted [Moses] to him, but he refused. So, when Pharaoh took him , Moses seized his beard and
pulled out hairs from it. Pharaoh said: "Bring me executioners! He
is the one! "190 Asiyah said: "Do not kill him. Perhaps he may be of
use to us, or we may choose him as a son."191 He is only a boy who
does not understand . He has done this only because of his childishness. You know that among the people of Egypt there is no woman
more adorned than I. I shall make him an ornament of sapphire and
place next to it a live coal . If he takes the sapphire, he is aware, so
you may kill him . But, if he takes the live coal , he is only a child."192
She brought for him a sapphire and placed before him a basin of live
coals. Gabriel came and put a live coal in Moses' hand, which he put
into his mouth, burning his tongue . This is as God said: "And loose
a knot from my tongue that they may understand my speech."193
Because of this incident, she left Moses alone.
Moses grew up and would sail in Pharaoh 's boats and dress as he
did, and he was known only as Moses , son of Pharaoh. Once, Pharaoh sailed on a boat without Moses . When Moses arrived, he was
told that Pharaoh had already set sail, so he set out to sail after him.
He reached a town named Memphis194 at siesta time. Entering at
midday, he found its markets were already closed , and no one was in
its streets. This is God 's word: "He entered the city at a time when
its people were heedless. He found there two men fighting, one of his
own faction "- they mean this was an Israelite - "and the other of
his enemies "- they mean one of the Egyptians. "The man of his
faction asked him for help against his enemy. So Moses struck him
with his fist, killing him. He said, 'This is of the devil 's doing. He
190. Le., the one who, the astrologers had predicted, would deprive Pharaoh of his
rule. See pp. 32-34, above. See also the Jewish legend in Ginzberg, op. cit., II, 272.
Al-Tha`labi, op. cit., 1 5 z, has "he is my enemy who is being sought."
191. Qur'an 28:9.
192. See the Jewish legend, in which an onyx stone and a fiery coal are mentioned.
Ginzberg, op. cit., II, 274.
193. Qur'an 20: 27- 28. In the Jewish version, the fiery coal is the reason for his
being tongue-tied, or stammering. Ginzberg, op. Cit., II, 274.
194. The Arabic has Manf here; also Manfis, Mansaf.
14521
scendants prophets and kings. Some of them said that the Israelites
were awaiting that, not doubting it. They had thought that it might
be Joseph b. Jacob, but when he died they said, "God would not have
promised Abraham that ." So Pharaoh said, "What do you think [we
should do)? " Ibn `Abbas continued : They deliberated together and
reached a common conclusion: Pharaoh would send men carrying
knives to circulate among the Israelites ; wherever they found a male
infant, they would kill him.
When they saw that the old Israelites were dying at their appointed times and the infants were being killed, they said: "You are
about to wipe out the Israelites , and you will reach the point where
you will have to carry out the tasks and perform the services that
they performed for you . So during one year kill every newborn male,
and their sons will decrease in number. During the next year do not
kill any of them, and let the little ones grow up in place of the old
ones who die. They will not become numerous from those whom
you let live so that you would have to be afraid of their becoming
more numerous than you ; nor will they become fewer in number
through those whom you kill." On that they agreed.
The mother of Moses became pregnant with Aaron in the year
during which they did not kill male newborns, and she gave birth to
him openly and safely. In the following year she became pregnant
with Moses, with distress and sadness falling on her heart . That was
one of the trials , 0 Ibn Jubayr !200 that entered him [already while
still] in the womb of his mother, that was intended for him. So God
inspired her: "Fear not nor grieve! Lo! We shall bring him back to
you and shall make him one of Our messengers."20' When she gave
birth to him, He commanded her to place him in a chest and to cast
it into the sea. After she gave birth, she did what she was com1453] manded. But then, in the time when her son was concealed from her,
Iblis came to her, and she said to herself, "What have I done with my
son? If he were slain while he was with me, I would conceal and bury
zoo. The phrase wa-dhalika min al-futon ya ibna jubayr recurs four more times.
It is an exclamation by the narrator, Ibn `Abbas, addressed to the transmitter of his
account, Said b. Jubayr, and is connected with Qur'an zo:4o-(41 ) ... "We delivered
you from great distress and tried you with heavy trials" (wa-fatannaka futanan).
Ibn `Abbas thus points to five trials futon ) in his account to Ibn Jubayr. See Glossarium, cccxcvn, s.v. ftn.
zot. Qur'an 28:7; cf n. 183, above.
him. I would prefer that to throwing him with my own hands to the
fish and beasts of the sea."
The water carried the chest until it brought it ashore at a harbor of
the watering place of the slave girls belonging to the family of Pharaoh. They saw it and took it, and they were about to open the chest.
But then they said to one another, "There must be treasure in this,
and, if we were to open it, the wife of Pharaoh would not believe us
when we told her what we found in it." So they carried it just as they
found it, not moving anything in it until they presented it to her.
When she opened it, she saw the boy. She cast her love onto him, the
like of which had never been cast by her on any other person.
And the heart of the mother of Moses became empty202 of the
memory of everything except the memory of Moses . When the executioners heard about him, they approached the wife of the Pharaoh
with their knives, wishing to kill him - and that was one of the
trials, 0 Ibn Jubayr. She said to the executioners : "Be gone! This single one will not increase the Israelites . I shall go to Pharaoh and ask
the lad of him as a gift. If he gives him to me, you have been kind and
done well. If he orders him slain, I will not blame you." When she
took him to Pharaoh, she said, "(He will be! a consolation for me
and for you. Do not kill him."203 Pharaoh said: "He may be that for
you, but as for me, I have no need for him."
The Messenger of God said, "By the One by Whom one swears!
Had Pharaoh admitted that Moses would be a consolation to him as
she had admitted, God would have guided Pharaoh on his account,
as He guided his wife on his account . But God forbade him that."
Then she sent to all the females around her who had milk, in order
to choose a wet nurse . As each woman would take him to nurse, he
would not accept her, breast . The wife of Pharaoh worried that he
would refuse milk and die, and that saddened her. She gave orders regarding him, for a group of people were in the marketplace, to find a
wet nurse from whom he would accept [milk ], but they did not find
anyone.
1 4541
1 4 551
him? " She had forgotten what God had promised her. His sister observed him from afar, but they did not notice.204 She said, out of joy
when the wet nurses failed them, "Shall I show you a household
who will rear him for you and show good will to him? "205 They
seized her, and they said: "How do you know what their good will to
him is? Do you know him? " Therefore they had doubts about that,
and that was one of the trials, 0 Ibn Jubayr! She said, "Their good
will is toward him, and their worry is about him; their desire is for
nursing for the king,' and their wish to be of use to him." So they
left her alone, and she returned to her mother, relating the story to
her. Moses' mother came, and when she placed Moses in her bosom,
he leaped207 to her breasts until both sides of him were filled. The
messengers went to the wife of Pharaoh to give her the good news:
"We have found a wet nurse for your son!" She sent for her, and
Moses ' mother was brought together with him. When Pharaoh's
wife saw how he behaved with her, she said, "Stay with me, and
nurse this son of mine, for I have never loved anything as I love him."
Moses' mother said: "I cannot leave my house and my child, for
he will perish. If it pleases you to give him to me, I will take him to
my house, and he will be with me. I will not neglect anything good
for him that you have done. Otherwise, I am unable to leave my
house and my child." The mother of Moses remembered what God
had promised her, so she treated the wife of Pharaoh harshly and verified that God carries out His promise. Thus she returned to her
house with her son that very day.
God made him grow up a strong child and preserved him for what
He had predestined for him. Meanwhile, the Israelites, who were
gathered in the vicinity of the city, continued to be secure through
him from the injustice and forced labor that was upon them. When
Moses grew up, the wife of Pharaoh said to his mother, "I want you
to show me Moses .112119 She promised Pharaoh's wife a day on which
she would show him. Pharaoh's wife said to her nursemaids, wet
204. Both italicized passages are from Qur'an 28: 11.
Zo5. Qur'an 28: i z.
zo6. Raghbatuhum fi zu'drat al-malik . Lane, op. cit., has for zu'drah "inclination
to, or affection for, the young one of another," or "the relation in which one stands by
being a ... nurse."
z07. Nazd, but other MSS (BM, Ca) have nazala "he settled down."
zoS. MS Ca: "my son"; MSS C and Tn: "Show me my son!"; al-Tha'labi, op. cit.,
15 i : "I should like you to show me my son."
41
14561
[4581 a person yesterday? "215 He said that only because he feared it was he
2Io. MS BM has, instead of "with the Israelites," "with pharaoh . For what Moses
did in advising the Israelites sincerely, his responding to them.... "
211. MMS'BM adds here "without knowing that he was an Israelite."
212. Win 28 : 15-16.
Qur'an
28:18.
Moses took the mail road when Pharaoh sent out the executioners
in search of him, certain that he would not escape them. A man
from the party of Moses who lived in the farthest part of the city
took a shortcut nearby and got to Moses first, informing him of this.
And that was one of the trials, 0 Ibn Jubayr!
The account now returns to that of al-Suddi, who said: When
[Moses] reached Midian, he found there a tribe of men watering216
[their flocks] -meaning: a great many of the people watering [their
flocks].
Abu `Ammar al-MarwazP'1- al-Fadl b. Miisa218- al-A`mash219
-al-Minhal b. `Amruo_Sa id b. jubayr: Moses left Egypt for Midian, between which lay a journey of eight nights. Said commented:
"It is said to be like [the distance ( from al-Kufah to al-Basrah." He
had no food except leaves of trees . He had left barefoot and did not
reach Midian until the soles fell off his feet.
[459]
[460)
45
She said, "I was walking in front of him, and he did not wish to
wrong me, so he ordered me to walk behind him." The old man said
to him; "I would like to marry you to one of my two daughters, on
the condition that you hire yourself to me [for (the term of) eight
pilgrimages . Then, if you complete ten, it will be of your own accord, for I would not make it hard for you. God willing, you will
find me of the righteous." He said, "That is between you and me],
whichever of the two terms I fulfill - whether eight or ten. God is
Guarantor over what we say."731 lbn `Abbas said : The maiden who
invited him was the one he married.
Then he ordered one of his daughters to bring him a staff, and she
brought it to him. That was the staff that an angel in the form of a
man had given to the old man . The maiden entered and got the staff
and brought it out to him. When the old man saw it , he said to her,
"No! Bring another one ." So she threw it down and tried to grab another one, but only that one came to her hand. He kept sending her
back, but every time she would come back with that one in her hand.
When [Moses] saw this, he approached the staff, took it out, and
herded the flocks with it. The old man regretted this , saying, "This
was entrusted (to meJ." So he went out to meet Moses, and when he
met him he said, "Give me the staff!" Moses replied, "It is my staff"
and refused to give it to him . They argued over it, until they came to
an agreement that they would appoint the first man who would
meet them as an arbitrator. An angel came walking and judged between them, saying , "Place the staff on the ground, and whoever can
lift it, it is his." The old man tried but could not lift it. Moses took
it in his hand and lifted it up . So the old man left it to Moses, and he
herded for the old man for ten years. `Abdallih b . `Abbas said: Moses
was more worthy of discharging the obligation.
Ahmad b . Muhammad al-Tusi732 related to me - al-Humaydi
[IbnJ `Abdallah b. al-Zubayr2-Sufyan - Ibrahim b. Yahya b. AN
23 r. Qur in 28:27-28. The section in brackets is omitted in al-'f abari and replaced
by "to where He says.,' In what seems almost a reflex of the story of Jacob's serving
Laban for the right to marry his daughter, Shu`ayb has imposed a term of eight to ten
years of service in these verses.
23 2. Ahmad b. Muhammad b. Habib al-Tusi . Index, r 8. Not further identified.
233. Al-Humaydi (Ibn(`Abdallah b. al-Zubayr b. `Isi, Abu Bakr, d. 219/834, a leading Meccan tradition authori ty, cited by al -Bukhiri and Muslim . Al-Zirikli, op. cit.,
W, 2119; Ibn Hajar, op. cit., V, 215; Ibn Sad, ap. cit., V, 368.
[461J
1 4621
247. Shu`ayb al-Jabai, a scholar from Yemen and contemporary of T awns b. Kaysan, who died in 1o6/724. Yiqut, op. cit., II, 12, s.v. "Jaba'."
248. $afurah bt. Yathra in Arabic . Seen. 166, above, where the question of the identity of Shu`ayb and Jethro is discussed; and see the continued discussion in the text.
Liya (not mentioned in the Bible) may be a reflex of Leah, the first wife of Jacob. See
n. 231, above.
249. The Arabic kdhin is used for Hebrew kohen, with which it is etymologically
connected, although the kdhin was a diviner or soothsayez rather than a priest. For
4abr, see n. 237, above.
25o. Abu al-Si'ib Salm b. Junidah. Index, 221. Not further identified.
z5 r. Abu Mu`awiyah al-Qarii Muhammad b. Khazim, 113-94/ 73 1-8,o. A blind
memorizer and reliable transmitter of many traditions, who died in al-Kufah . Ibn Hajar, op. cit., IX,137; Ibn Sa`d, op. Cit., VI, 273; al-Zirikli, op. cit.. VI, 345.
252. `Amr b. Murrah al-Jamali, d. 116 or 1 18/734 or 736. From Madhhij in Yemen.
Ibn Sa d, op. Cit., VI, 220.
253. Abu `Ubaydah Ma`mar b. al-Muthanna, r ro-zo9/718-824. A Barran noted
for his learning, brought to Baghdad by Harun al -Rashid; an author of numerous
works. Ibn Hajar, Op. Cit., X, 246; Yaqut, op. cit., many citations.
z54. Al-`Ala' b. `Abd al-Jabbar al-`AID a Baran who settled in Mecca and transmitted many traditions . Ibn Sa d, op. cit., V, 367.
255. I:iammid b. Salamah b. Dinar, Abu Salamah, d. 164 or 166/7811 or 783, at alBagah. A noted multi and scholar who transmitted many traditions, often ones that
were disapproved . Ibn Sa d, op. cit., VII/z, 39; Dodge, op. cit., II, 993; al-Zirikli, op.
cit., II, 302.
256. So also in al-Tha9abi, op. cit., 1 54, but Ibrahim, op. cit.. I, 400, has Abu Jamrah instead of Ab6 I:iamzah. If the former, he is Abu Jamrah al-QubaS, Nagr b. `Imran,
d. 127/745. A noted trusted transmitter of tradition from al-Basrah, later Khurisan.
Ibn Sa d, op. Cit., VII/2, 6; Ibn Hajar, op. cit., X,431; al-Zirikil, op. Cit., VII, 348.
Otte in
27:10.
272. Qur'an 28:31-32. The omitted portion of the verse is given here in brackets.
273. Qur'an 28 :33-34274. Win 26:14.
275. Qur'an 28:35.
276. Qur'an 26:16.
277. Qur'an 28:29.
278. Wahb b. Munabbih, Abu `Abdallih, ca. 17- 110 Or 1 14, 638-728 or 732. A
Yemenite Muslim scholar of Jewish origin who was noted for his acquaintance with
pre-Muslim traditions, especially from Jewish sources. Ibn Sa d, op. cit., V, 395; Ibn
Hajai; op. cit., XI: 166; GAS, 1, 305-7; E!, 16, 341-42; al-Zarikli, op. cit., IX, 150;
Dodge, W. cit., II, 112 1_
14641
1465
Sr
your shoes, for lo! you are in the holy valley of Tuwd,'1286 and he 14661
threw them down. Then He said, "What is that in your right hand,
O Moses! "787 [Moses] replied, "This is my staff on which Ilean, and
with which I beat down branches for my sheep, and wherein I find
other uses'- that is, other benefits. He said, "Cast it down, 0
Moses! " So he cast it down, and lo! it was a serpent gliding.'" Its
two prongs became the serpent's mouth ; its hook became a crest on
its back, which shook, and it had fangs . It was as God wished it to be.
Moses saw this fearful thing and turned to flee , and he did not wait.
His Lord called to him: "0 Moses! Approach, and fear not. We
shall return it to its former state"- that is, its state as a staff, as it
had been . When he approached, He said : "Grasp it and do not
fear. 289 Put your hand into its mouth." Moses was wearing a long garment of wool, so he wrapped his hand in his sleeve, because he was
terrified of the serpent . It was proclaimed : "Cast your sleeve from
your hand!" and he cast it off. Then he placed his hand between the
serpent's jaws. When he did so, he seized it, and lo! It became his
staff, with his hand between its two forks , where he usually grasped
it, and its hook in its place. There was nothing of it he did not recognize.
Then it was said to him : "Thrust your hand into your bosom; it
Will come forth white without injury'290-that is, without leprosy
-for Moses was a ruddy man, hook-nosed, curly-haired, and tall. So
he placed his hand into his bosom and then brought it out, white as
snow. He returned it to his bosom, and it came out as it had previously been in color. Then He said: "These shall be two proofs from
your Lord to Pharaoh and his chiefs. Lo! They are evil-living people." He said. "My Lord! I killed one of their men, and I fear that
they will kill me. My brother Aaron is more eloquent than I in
[ 4671
53
among us as a child? And you spent many years of your life among
us, and you did your deed that you did. You are one of the unbelievers together with us in our religion, which you denounce !" Moses
said : "1 did it then when I was one who is astray. Then I fled from
you when I feared you. My Lord gave me rule (and this rule is prophecy) and appointed me one of the messengers . And this is a favor
with which you reproach me, that you have enslaved the
Israelites295 and you reared me previously as a child."
Pharaoh said : "What is the Lord of the Worldsj2% And who is your
Lord, 0 Moses? " He replied: "Our Lord is He who gave everything
its nature, then guided it."297 He means to say: He gave every beast
its mate, then guided it to mate. Pharaoh said to him : "If you have
brought a sign, then bring it forth, if you are one of the truthful."298
This was after he had said to him some words that God had mentioned . Moses said : "Even though I bring you something plain? "
Pharaoh said : "Bring it, if you are one of the truthful." Then he
flung down his staff, and it became clearly a serpent299 ( the serpent
is a male snake ), which opened its mouth and placed its lower jaw on
the ground and its upper on the walls of the palace . It then turned
toward Pharaoh to seize him. When Pharaoh saw it, he was terrified
and jumped up, voiding excrement , although he had not previously
done so.30D He screamed, "0 Moses! Seize it and I will believe in you.
I will send the Israelites with you." So Moses grabbed the serpent,
and it became a staff once more. And he drew forth his hand bringing it out of his bosom - and lo! It was white to the beholders.30' Moses left his presence after that, and Pharaoh refused to believe in him or to send the Israelites with him . Instead, he said to his
people: "0 Chiefs! I do not know that you have a god other than
me, so kindle a fire for me, 0 Haman,302 to bake the mud; and set
295. Qur'an 26 : 17-22.
296. Qur'an 26:23.
297. Qur'an zo:5o.
x98. Qur'an 7: 1o6.
(468)
14 691
Bishr b. Mu adh-Yazd b. Zuray-Said-Qatadah: So kindle a fire for me, 0 Haman, to bake the mud;" he said (this means]
he was the first to bake the bricks with which to build a tower.
1 4701
As for Ibn Ishaq, he said what Ibn Humayd related-SalamahIbn Ishaq: Moses went out when God sent him until he reached
Egypt and Pharaoh, both he and his brother Aaron, until they stood
at Pharaoh's gate, requesting to enter, saying: "We are two Messengers of the Lord of the Worlds, so permit us to see this man." According to what we have heard, they remained for two years, spending mornings and evenings at his gate, while Pharaoh knew nothing
of this, for no one had the audacity to inform him. This continued
until a jester of his, one who amused him and made him laugh, entered to him and said: "0 King! At the gate there is a man who says
something strange, claiming that be has a god other than you." Pharaoh said: "Let him be brought in!" So Moses entered, with his
brother Aaron; and in his hand was his staff. When he stood before
Pharaoh, he said to him: "I am the Messenger of the Lord of the
Worlds."307 But Pharaoh recognized him and said, "Did we not rear
you among us as a child? And you dwelt many years of your life
among us. And you did your deed that you did, and you are one of
the unbelievers." He replied: "I did it then when I was one [who is]
astray."3-that is, erring-"I did not wish to do that." Then Moses
approached him, denying to Pharaoh what he mentioned of his favor
to Moses while he was with him, and said: "And this is a favor with
which you reproved me, that you have enslaved the Israelites"that is, you regarded them as slaves, taking their sons from them,
303. Qur'an 28:38.
304. See the story of Nimrod, who also wanted to reach God in heaven . Al-Tabari,
1, 321 - 23 (trans. Brinner, 107-91.
305. Yazid b. Zuray`, Abu Mu`awiyah, 102-82/720-98 . A Baran considered a
trustworthy transmitter of Hadith. lbn Sa`d, op. cit., V11/2, 44; Ibn Hajar, op. cit., XI,
325-28 ; al-Zirikli, op. Cit., IX, 235.
306. Qur'an 28:38.
307. Qur'an 7:104.
308. Qur'an 26 : 18-2o.
309. Qur'an 26:22. Probably to be understood as "and this is a 'favor ' you granted
me? That you enslaved.... "
55
314. For other references to Pharaoh 's bowels and his reactions to these events, see
P. 53 and n . 300, above.
14711
56
[4721
;25. Also Mu4`a, al-Tabari I, 472 n. h. Addenda I, oLxxxiv, lists five persons: Sibur; Ghidui Haft, Khatat, and Mugfi.
[473]
[474]
[475]
6o
same water, but the water of the Egyptian would become blood,
while that of the Israelite would remain water.
14761
When this became too difficult for them, they asked Moses to remove it and they would have faith in Him. Yet when he removed it
from them, they refused to have faith. That is when God said: "But
when We eased them of the torment, behold! They broke their
word"340-about what they had pledged. That is when He said: "We
straitened Pharaoh's people with famine"-that is, hunger- "and
the dearth of fruits, that perhaps they might heed"-341 Then God inspired the two of them: "Speak to him a gentle word, that perhaps
he may heed or fear."342 They came to him, and Moses said to him:
"0 Pharaoh! Do you desire that I should grant that your youth will
not fade to senility, that your dominion will never be removed from
you, and that the pleasure of women , of drinking, and of riding be
restored to you? And that when you die, you will enter the Garden?
1iust me." These words made an impression on him-that is "the
gentle word" - and he said, "Stay where you are until Haman
comes." When Haman came , he said to him, "This man came to
me." He said, "Who is he? " He said that, although previously [Pharaoh] had only called Moses "the sorcerer," when that day came he
did not call him "the sorcerer." Pharaoh said , "Moses." Haman
asked, "What did he say to you? " He replied, "He said to me suchand-such." Haman asked, "And what did you reply to him? " He
said, "I said, '[Wait] until Haman comes and I take counsel of him.'
" Haman found him weak and said : "My opinion of you was better
than that. You will become a slave who serves , after having been a
master who is served."
That was when Pharaoh went out and addressed his people, assembling them before him, and said : "I am your Lord the Highest!"-'" Between his saying "I do not know that you have a god
other than me'344 and his words "I am your Lord the Highest,' 4s
forty years had passed. Then he said to his people: "Lo! Verily this
is a knowing sorcerer who would drive you out of yourland with his
340. Qur'an 43:50.
341. Qur'an 7:130. Qur'an has yadhdhakar Tina "they might heed," but text and
MSS have yarii' dna "tum back." Ibrahim, op. cit., I, 411, uses Qur'anic text.
341. Qur'an 10:44.
343. Qur'an 79: z4.
344. Qur'an 18:38.
345 Quean 79:14.
1 4771
1 4781
14791
Aaron approached and struck the sea , but the sea refused to open
up, saying: "Who is this tyrant who is striking me?" Then Moses
came and called the sea "Abu Khalid, '374 striking it. And it parted,
and each part was as a lofty mountain 375 -meaning, like a mighty
mountain . Then the Israelites entered the sea. In the sea there were
twelve paths, a path for each tribe . It was as though the paths then
were separated by walls, and each tribe said: "Our companions have
[4811 been slain !" When Moses saw that, he prayed to God, Who made
them into bridges for them in the form of arches. Then the last of
them could see the first, until all of them had gone out.
Then Pharaoh and his companions drew near, and when he looked
369. Qur'an 76:53-56.
370. Qur'an 76:61.
371. Qur'an 7:179.
37z. Qur' in 76 : 61-67.
373. Win 7.179.
3 77. See p. 64, above, where it is noted that Pharaoh 's horses were only stallions.
378. Qur'an 10:91-92.
379. Qu?an 79:24.
380. Meaning unclear. The iron proves either that they were mighty warriors or
that they were thus preserved to serve as a sign.
381. Qur'an 10:93.
14$21
14831
to us? " They said to him: "When Joseph died in Egypt, he exacted a
promise from his brothers that they would not leave Egypt 'unless
you take me out with you., And that is the reason for this matter."
He asked them where Joseph's burial place was located, but they did
not know. Then Moses arose and proclaimed : "I beseech you, by
God, that whoever knows the burial place of Joseph will tell it to me.
But whoever does not know, let his ears be deaf to my words." He
kept passing between men on both sides proclaiming this, and they
did not hear his voice, until an old woman among them heard it and
said: "Tell me, if I guide you to his grave, will you give me whatever
I ask of you? " But he refused and said, "Not until I ask my Lord."
Then God commanded him to grant this to her. Moses granted it to
he; and she said: "What I want is that you will not inhabit a room
in Paradise without inhabiting it with me." He said: "Very well."
She said: "I am a very old woman, and I cannot walk, so carry me."
He carried her, and, when they came near the Nile, she said: "He is
in the midst of the water, so pray to God to uncover the water from
him." So he prayed to God, and He removed the water from the grave.
She said, "Dig him up." Moses did so and carried his bones . Then He
opened the way for them, and they continued their journey. They
came to a people who were devoted to their idols. They said: "0
Moses! Make for us a god even as they have gods." He said: "Lo! You
are a people who are ignorant. Lo! As for these, their way will be
ruined"- meaning, what they are doing will be destroyed- "and
all that they are doing is in vain."382
Ibn Ishaq said - Ibn Humayd - Salamah: And God brought the
signs upon him in succession- meaning , on Pharaoh-and seized
him with the drought when he refused to believe after all that had
happened to him and the sorcerers . So He sent upon him the deluge,
then the locusts, then the vermin, then the frogs, then blood , all successive signs.383 He sent the deluge, and it overflowed the face of the
earth; then it became still, so they could not plow or do anything
until they suffered from hunger. When that overcame them, they
said: "0 Moses! Pray for us to your Lord,... and if you remove this
punishment from us, we will believe you and we will send out the
Israelites with you."384 Moses prayed to his Lord, and He removed
38z. Qur'an 7:138-39.
383. Based on Qur'an 7:130,133.
384. Quan7:134.
Then God sent blood upon them, and the water of Pharaoh's people became blood. They could not draw water from a well or a river,
or ladle out water from a vessel , without its becoming fresh blood.
Muhammad b. Humayd related to us - Salamah-Muhammad b.
Ishaq related to me-Muhammad b. Ka`b al-Qurazi s who related
that, when thirst had exhausted them, a woman of Pharaoh 's people
would come to an Israelite woman and would say: "Let me drink
from your water." She would ladle some for her from her jug or pour
it for her from her waterskin, and it would become blood in the vessel. She would say: "Put the water in your mouth, then spit it into
my mouth." She would take water into her mouth, but, when she
spat it into the other woman's mouth, it became blood. They continued like this for seven days, when they said: "Pray for us to your
Lord, as He has promised you. Verily, if you relieve us of this punishment, we will surely believe in you and will indeed send the Chil385. Muhammad b. Ka`b b. Sulaym al-Quraz5, d. 118/736. Considered one of the
most learned sources of tradition among the early scholars, he wrote a Qur'in commentary and a historical work . GAS, I, 32; In IIajay op. cit., IX, 4xo-22.
14841
1 48 51
dren of Israel with you."38e But, when the punishment was removed
from them, they reneged and did not keep any promise they had
made . So God commanded Moses to set out and informed him that
He would deliver him and those with him and would also destroy
Pharaoh and his armies . Moses had already prayed for their obliteration and had said: "Our Lord! You have given Pharaoh and his
chiefs splendor and riches in the life of this world, 0 Lord, that they
may lead men astray from Your way"... to where He says ... "and
follow not the road of those who have no knowledge ."387 So God
turned their property into stone: the palm trees , the slaves, and their
food. This was one of the signs that God showed Pharaoh.
Ibn Humayd related to us - Salamah - Ibn Ishaq- Buraydah b.
Sufyan b. Farwah al- Aslami388 - Muhammad b. Ka`b al-Qurazi, who
said: `Umar b. cAbd al `Aziz389 asked me about the nine signs that
God showed Pharaoh;90 and I said : "The deluge, the locusts, the vermin, the frogs, the blood, his staff, his hand, the obliteration, and the
sea." And `Umar said : "How do you know that obliteration is one of
them? " I said : "Moses prayed against them, and Aaron said 'Amen,'
and God turned their property into stone." So he said : "That is what
can be called understanding (figh)!" Then he sent for a leather bag in
which were things that cAbd al `Aziz b. Marwan391 had obtained in
Egypt, when he was in charge of it, some of the remnants of the property of the pharaonites . He took out a peeled egg in two halves, and
lo! It was stone (i.e., petrified), and a shelled nut, and it was stone,
and a chick-pea, and a lentil.
71
1 48 91
1 4901
sea, they came upon a people who were devoted to idols they had.
They said: "0 Moses! Make for us a god [such] as they have gods."
He said: "Lo! You are a people who do not know... Lo! As for these,
their way will be destroyed, and all that they are doing is in vain."
He said: "Shall I seek for you a god other than God, when He has
favored you above all creatures? "410 When God destroyed Pharaoh
and his people, saving Moses and his people, He appointed for Moses
thirty nights.
The account returns to that of al-Suddi. Then Gabriel came to
take Moses to God. He approached on a horse, and al-Samiri411 saw
him but did not know him. It is said that it was the horse of life. (AlSamiri] said when he saw him, "Verily this is something momentous! " So he took some of the dust from the hoof of the horse. Then
Moses set out, making Aaron his vice-regent over the Children of
Israel, and promised to meet them in thirty nights, but God added to
them ten.412 Aaron said to them: "0 Children of Israel ! Spoils are
not permitted to you, and the ornaments of the Egyptians are spoils,
so gather all of them together and dig a pit for them, burying all of
them in it. When Moses returns, if he permits them for you, then
you may take them. Otherwise, they are things you may not consume." They assembled all the ornaments in that pit, and al-Samiri
brought the handful of dust . He threw it (upon the pit], and God
brought forth from the ornaments a corporeal calf of saffron color,
and it gave forth a lowing sound.4'3
The Israelites had counted the appointed time of Moses; they
counted each night a day, and each day a day. When it was the twentieth day, the calf came forth. When they saw it, al-Simiri said to
them: "This is your God and the God of Moses, but he has forgotten."414 He said: "Moses left his God here and went looking for
Him." So they clung to the calf and worshiped it, for it could bellow
and walk. Aaron said to them: "0 Children of Israel ! You are only
410. Qur'an 7:138-40.
411. This name, which means "the Samaritan," occurs several times in the Qur'an
in connection with the story of the calf of gold. See Qur'an zo:85, 87-88, 95. Al-Tabari, in his Tafsir on these verses, sees in al-Samiri a prominent Israelite of the Samaritan tribe. As punishment for his sin, Moses forbade the Israelites to have contact
with him, hence providing an explanation for the separation of the Samaritans from
other Israelites. See Shorter Encyclopaedia of Islam , Sol-z, s.v "al-Sdmiri."
412. See Qur'an 7:142.
413. Qur'an 7:148, 2o:88.
414. Qur'an zo:88.
When He had related their tale to him , Moses said, "0 Lord! This
al-Samiri ordered them to adopt the calf. Tell me, who breathed the
soul into it? " The Lord said : "I did." Moses said: "Then, my Lord,
You misled them."
Moses, after his Lord had spoken to him, desired to see Him and
said : "My Lord! Show me Yourself that I may gaze upon You." He
replied: "You will not see Me. But gaze upon the mountain, and, if
it stands still in its place, then you will see Me."417 Angels surrounded the mountain, and the angels were surrounded by fire, and
angels surrounded the fire, and those angels were surrounded by fire.
Then his Lord revealed Himself to the mountain.
Musa b. Harun related to me - `Amr b. Hammad - Asbat - alSuddi - `Ikrimah - Ibn `Abbas : He revealed of Himself no more
than the equivalent of the tip of the little finger, and He sent the
mountain crashing down' 418 while Moses fell down in a faint. He remained in a faint as long as God wished , and then he recovered his
senses, saying: "Glory unto You! I turn to You repentant, and I am
the first of the believers" - among the Israelites. He said: "0
Moses! I have chosen you above mankind through My messages and
My speaking to you. So hold what I have given you, and be among
the thankful." And He419 wrote for him, upon the tablets , the lesson
to be learned from all things and its explanation-regarding what
is permissible and what is forbidden - "So take fast hold of it"meaning, with seriousness and striving - "and command your
people to take hold of the best in it"420-namely, the best of what
they find in it. After that, no one was able to look at Moses in his
415. Qur'an zo:90.
416. Qur'an z0:83-85.
417. Qur'an 7:143.
418. Qur'an 7:143.
419. So in text. Qur'an has here: "We."
42-0. Qur'an 7:143-45.
149111
face, so he would cover his face with a piece of silk cloth . He took
the tablets and returned to his people angry and sorry - meaning
saddened. He said: " 0 my people! Has not your Lord promised you
a good promise" (to where it says )... "We did not break your appointed time of our own will "- meaning, through our own ability
- "but we were laden with burdens of ornaments of the people"meaning, the jewelry of the Egyptians- "so we cast them [into the
fire/ as a]-Samiri proposed."421 That was when Aaron said to them,
"Dig a pit for these jewels , and cast them into it," and they cast them
in. Then al-Samiri threw his dust.
Then Moses threw down the tablets , and he seized his brother by
the head, dragging him toward him.422 Aaron said: "0 son of my
mother! Do not clutch my beard or my head! I feared that you
would say, "You have caused division among the Children of Israel
and have not waited for my word."'423 So Moses left Aaron and
turned to al-Samiri, saying: "And what have you to say, 0 Samir ; "
Al-Samiri said: "I perceived what they do not perceive [so I seized
a handful from the footsteps of the messenger, and then threw it in.
Thus my soul commended tome." (Moses) said: "Then go! And lo!
In this life, it is for you to say: 'Tbuch me not!' And lo! There is for
you an appointment you cannot break. Now look upon your god, of
which you have remained a worshiper. Verily we will burn it] and
scatter its dust over the sea ."424 Thereupon, he seized the calf and
killed it, then filed it down and scattered it into the sea. There was
no flowing sea into which it did not fall. Then Moses said to them,
"Drink some of the water." They drank, and whoever drank it, the
gold in the water would show itself on those who had loved [the calf].
14921 That was when He said : "And the calf was made to sink into their
hearts because of their unbelief."125 When the Israelites repented after Moses came and they saw that they had gone astray, they said:
"Unless our Lord has mercy upon us and forgives us, we verily are
of the lost."426 God refused to accept the repentance of the Israelites,
except for the circumstance that they had disliked fighting among
421. Qul'an 20: 86-87; cf . 7:1150.
422. Qut'an 7:150.
423. Qur'an 20:94.
424. Qur'an 20:95-97.
425. Qur'an 2:93.
426. Win 7:149.
14931
14 9 41
When God spoke to Moses, he desired to see Him and asked his
Lord if he might look at Him. But God said to Moses: "You will not
see me, but gaze upon the mountain! flf it stands still in its place,
then you will see Me." And, when his Lord revealed jHis] glory to
the mountain, He sent it crashing down, and Moses fell down senseless. When he awoke, he said: "Glory be to You! I turn to You repen433. Qur' an 20:88.
434. Qur'an 20:89435. Qur' an 20:90-91.
436. Qur'an 20:94.
437. Al-Tur, the name by which Mt. Sinai is known in the Qur'an. See Qur'an
52:1, 95: 2, and several other references.
438. See Qur'an 7 : i 6o.
440. Qur'an 20:83 -86. The omitted portions of the verses read : He said. They are
on my track. I hastened to You that You might be well pleased. He said: Lo! We have
tried your people in your absence, and al-Sdmiri has misled them.
441. Qur' an 20:92-94.
442. Qur'an 7:150.
443-Qutan7:151.
444. Qur' an zo : 86-88.
1 495)
14 961
He drew near to al-Samiri and said: "And what have you to say,
0 Samirri?"He said: "I perceived what they did not"... to where it
says... "He em braces all things in His knowledge. "445 Then he took
the tablets. God says: "He took up the tablets, and in their inscription there is guidance, and mercy for all those who fear their
Lord."446
Ibn Humayd related to us - Salamah - Ibn Ishaq - Sadaqah b.
Yasar447-Sa`id b. Jubayr-Ibn Abbas: God had written for Moses
on the tablets exhortation and details of everything , as well as guidance and mercy. And, when he threw them down, God removed sixsevenths of them and left one-seventh , saying: "And in their inscription, there is guidance and mercy for all those who fear their
Lord.-4a
Then Moses gave orders that the calf should be burned to ashes,
then strewn over the sea . Ibn Ishaq said, "I heard some scholars say
that burning it (ihraq) was really filing it (salil ); then he scattered it
on the sea." And God knows best.
Then Moses chose among seventy good men of the best-9 of them
and said, "Go to God, and repent to Him for what you have done. Ask
Him for forgiveness for those of your people you have left behind.
Fast; purify yourselves and your garments." Then he took them to
Mount Sinai at the set time that God had appointed for him , because
he could not come to Him except with His permission and knowledge. The seventy said to him - from what has been told to me after they had done what he had ordered them to do and had gone out
with him to meet his Lord, "Ask if we may hear the speech of our
Lord." And he said, "I shall do it." When Moses neared the mountain, the pillar of cloud fell upon it until the mountain was completely obscured. Moses drew near and entered into it, saying to the
people, "Draw near!" Now, when He had spoken to Moses, a radiant
light had descended on his forehead. Because no human being could
look at him, a veil was placed in front of him. The people drew near
so that, when they entered the cloud, they fell down, prostrating
445. Qur'an 2o: 95-98 . For the full text, see P . 74, above.
446. Qut an 7:154.
447. $adagah b. Yasar. A client of some Meccans, he transmitted few traditions but
was considered reliable. lbn Sad, op. cit ., V, 3 57.
448 Qur'an 7:154.
449. AI -khayra fa-al-khayra. Repeated at n. 454 , below. Ibn al-Athir, op. cit.. 1, x91,
has min akhydrihim "from the best of them."
themselves. They heard Him as He was speaking to Moses, commanding him and forbidding him, what to do and not to do.
When God had finished commanding Moses, the cloud was removed from Moses, and he approached the people, who said to him:
"We will not believe in you until we see God plainly."450 Then the
trembling came upon them051- that was the lightning.452 Their
souls were taken by surprise, and they all died. Then Moses arose,
adjuring his Lord and praying to Him, asking Him humbly, saying:
"My Lord! If You had wanted, You would have destroyed them long
before, and me as well.453 They were foolish, and those of the Children of Israel who were behind me are now destroyed owing to what
the foolish ones among us have done. This is indeed destruction for
them. I chose seventy good men among them, the best!454 I shall return to them, and not one man will be with me. Why should they
believe me? " Moses continued adjuring his Lord and asking Him
until He returned their souls to the [seventy]. [He also asked Him]
to forgive the Israelites for their worship of the calf, but God responded, "No! Not until they kill themselves."
Ibn Abbas continued: I was informed that they said to Moses,
"We will be steadfast in God's command." Moses commanded that
those who had not worshiped the calf should kill those who had.
They sat in their enclosures, while the people unsheathed their
swords and began to kill them. Moses wept, and the young boys and
women hurried to him, begging pardon for them. He forgave and pardoned them, and then Moses ordered them to hold back their swords.
As for al-Suddi, he mentioned in his account, the chain of authorities of which I have given previously, that the journey of Moses to
his Lord, with the seventy men he had chosen from his people, was
[after God had forgiven the worshipers of the calf among his people.
This was that he mentioned,J 55 after the tale I have already related
from him, that, after his saying that He is the Relenting, the Merci450- Qur'an 2'55;4:1153451. Qur'an 7:11554 52. Qur'an 2:55: 4:15 3.
453. Quin 7:155454. Fa-al-khayr. Seen. 449, above.
455 The section within brackets is partially or totally omitted in two manuscripts. From "after God had forgiven ... to ... that he mentioned" in MS BM and
from "among his people... to ... that he mentioned " in MS Tn. See al-Tabari,1, 497,
n. a.
[497[
14 981
full 456 God commanded Moses to come to Him with some Israelites
to apologize for worshiping the calf. He set an appointed time for
them, and Moses chose seventy men from his people57 whom he regarded highly. Then he brought them to make apologies. When they
came to the place, they said: "We will not believe in you until we
see God plainly458 ... for you have already spoken to Him, so show
Him to us."... Then the lightning seized459 them, and they died.
Moses arose, weeping and praying to God, and said: "My Lord!
What shall I say to the Children of Israel when I come to them after
You have slain the best of them? My Lord! If You had wanted, You
would have destroyed them long before, and me as well. Will You
destroy us for what the foolish among us did? "060 God inspired
Moses that "these seventy were from those who accepted the calf,"
whereupon Moses says: "It is only Your trial of us. You send astray
thereby whom You will and guide whom You will"... to where he
says... "Lo! We have repented to You"46' ... meaning, we have
turned back to You ... and that is His word: "Then you said, `0
Moses! We will not believe in you until we see God plainly'; [even
while you gazed] and the lightning seized you "462 ... and the lightning is fire. Then God revived them. Each man rose up and lived,
looking at the others and at how they were revived. They said: "0
Moses! You pray to God, and anything you ask of Him, He gives you.
So pray to Him to make us prophets." So he prayed to Him, and He
made them prophets, for that is His word: "Then We revived you after your death "463-but He made one letter precede and another go
behind.464
Then He commanded them to journey on to Jericho, which is the
land of Jerusalem .465 They journeyed until they were near it.466
456. Qur'an 2:54.
457-Qur'an 7:155
458. Qur'an 2: 5 5; cf. also 4: 15 3.
459. Based on Qu?an z:5 S.
465. Or Palestine: Wa-hiya'ard bayt al-magdis. Seen. i 80, above, on this usage.
14991
8z
When Moses met Og, he leaped ten cubits into the heavens. His 15011
staff was ten cubits, and his height was ten cubits . His staff struck
Og's anklebone, killing him.
477. Talulu `alayhim kamd tardlu al-$ubydn. meaning unclear. Ibrahim, op. cit.,
1, 431 , has ma`ahum "grew with them ."
478. Qur'an 7:160; see 2:57.
479. Mi$ ran min a1-am$dr, taking mi$r as "country," rather than as "Egypt."
480. Qur'an z:6o-61.
481. Muhammad b. Bashshar b. `Uthmin b. Dawud al-`Abdi al-Ba$ri Bunday Abu
Bakr, 167-252/783-866. Considered a reliable transmitter, he was cited by al-Bukharu, Muslim, Abu Diwud, and others. Ibn Hajar, op. cit., IX, 70-71; GAS, 1, 11314; al-Zlrikli, op. cit., VI, 277.
482. Mu'ammal b. Ismi`il al-`Adawi, Abu `Abd al- Rahman, d. 207/ 822. He was a
trustworthy transmitter, though with many errors because he recited from memory.
lbn Sa d, op. Cit., V, 367; Ibn Hajar, op. cit., X, 380; al-Zirikli, op. cit., VIII, 29o-91.
483. Abu Ishaq al- Hamdani al-Sabi i, `Amr b. `Abdallih, 33-129/653-745. A Ku-
fan, he transmitted from numerous sources and was an expert on the maghazi. G4S,
1, 283; Ibn Sa d, op. cit., VI, 123; Ibn Hajar, op. cit., VIII, 63-67; al-Zirikli, op. cit., V,
251.
484. Saar. See Lane, op. cit., s.: "the part where the head rests upon the neck."
16
The Deaths of Moses and of Aaron,
the Sons of Amram
40
Musa b. Harun al-Hamdini related to us -`Amr b. Hammid-Asbit - al-Suddi, in an account that he mentioned -Abu Malik and
Abu Salih - Ibn `Abbas; also Murrah al-Hamdani - cAbdallah b. 15021
Masud; as well as - some of the companions of theProphet: Then
God inspired Moses, saying: "I am going to take Aaron to me,087 so
bring him to such and such a mountain ." Moses and Aaron went
toward that mountain and lo! There was a tree, unlike any that had
ever been seen, and lo! There was a dwelling, and within it a bedstead on which were cushions, and a pleasant smell all about. When
Aaron saw the mountain and the house and what was in it, it pleased
him, and he said : "0 Moses! I would like to sleep on this bed."
Moses said to him : "Then go to sleep on it ." He said: "But I am
afraid that the master of this house will return and be angry with
me." Moses said to him: "Do not be afraid ! I will protect you from
the master of this house, so sleep!" Aaron said : "0 Moses! Rather
sleep with me, so, if the master of this house comes , he will be angry
with both of us ." When they fell asleep, death took Aaron. When he
felt its touch, he said: "0 Moses! You have deceived me!" When he
was dead, the house was taken away, the tree disappeared , and the
bed was raised to heaven.
487. Lit. mutawaff "cause Ihim ) to die ." For other legends about the death of
Aaron, see Schwarzbaum, "Jewish, Christian, Moslem and Falasha Legends of the
Death of Aaron, the High Priest."
488. Two rak'ahs are two sections of the Muslim prayer ceremonial, going through
certain ritual postures and recitations . See Shorter Encyclopaedia of Islam, s.
$aldt.
1 5041
[5051
15071
Al-Muthanna51O related to me, saying - Muslim b. Ibrahims" Hardn al-Nahwi512-al-Zubayr b . al-Khirrit513 -`Ikrimah, regarding His word, "This will be forbidden to them for forty years during
which they will wander in the earth,"514 he said, "What is forbidden
to them is the wandering."
[5o8] Others have said that it was Moses who conquered Jericho but
Joshua was in command of the vanguard of Moses when he journeyed forth against them.
Mention of those who said that: Ibn Humayd related to us-Salamah-Ibn Ishiq: Moses journeyed with them , after the youngsters
from among the offspring of those who had refused to fight the giants
Sob. `Amr b. Muhammad aI-`Angari (? ).See Urn Sa`d, op. cit., VI, 281-87..
507. Sulaymin b. Harb al-Azdi al-Wishiji, Abu Ayyub, 140-235 / 757-849. A
trustworthy transmitter of many traditions, he served as qddh in Mecca, then returned to al-Ba*rah, where he died. Ibn Sa`d, op. cit., VII/z, 52; al-Zirikli, op. cit., III,
183; Ibn Hajar, op. cit., IV, 178.
So8. Abu Hilil Muhammad b. Sulaym , Abu `Abdallih, al-'Abdi. He lived during
the reign of al-Ma'mun, when he served as qddi. Ibn Sa`d, op. cit., VII/z, 93.
509. Qur'in 5:26.
5ro. Al-Muthanni b. Ibrahim al-Amuli, d. z2.4 / 837. Index, 497; GAS, 1, 2.0,%7, 35,
41.
511. Muslim b. Ibrahim al-Azdi aI -Farihidi, Abu `Amr, d. 223 / 836. A Baran who
transmitted from several authorities and was cited by al-Bukhiri , Abu Diwud, and
others. A trustworthy transmitter. Ibn Sad, op. cit., VII, z, 5S ; GAS, 1, 103; Ibn Haja;
op. cit., Y{, 12.1-23.
1 5091
1512]
Then Moses sent Joshua b. Nun ahead to Jericho with the Israelites. (Joshua] entered with them and slew the giants who lived there.
He smote those he smote among them, and there remained of them
only a remnant on the day on which he smote them . Night approached, and (Joshua ] feared that, if the night covered them, the
giants would elude him. So he asked the sun to stand still and prayed
to God to detain it. He did so until [Joshua] extirpated them. Then
Moses entered Jericho with the Israelites and remained there as
long as God wished . Then God took Moses to Himself ; the whereabouts of his grave are unknown.
(515(
Then Joshua rallied them against the king of Ai525 and his people,
with God guiding them to battle. God commanded Joshua to lay an
ambush for them. He did so, and conquered Ai, crucifying its king
on a piece of wood and setting fire to the city. He slew twelve thousand men and women of its inhabitants. The people of the valley of
Gibeon529 deceived Joshua so that he pledged their safety. But, when
he became aware of their deceit, he prayed to God against themthat they should become hewers of wood and drawers of water; they
became so. He also wanted Baziq,S30 the king of Jerusalem, to be re5z7. Ghawr `Abir, Hebrew `emeq `akhor, Joshua 7:z4, 26; 15: 7. In this biblical account, the man who stole from the booty was named Achan (`Akhan), and no link is
made between his name and that of the valley.
5 z8. Arabic: `Ayi. See Joshua 8 for the biblical account.
5 29. Arabic: `Imaq Jab`un. See Joshua 9 - i o for the account of the trick played by
the Gibeonites and their later relations with Joshua.
5 30. A misreading of the biblical Adorn-Zedek (sedeq), king of Jerusalem, Joshua
[51161
98
It is said that the first man to rule as king among the kings of
Yemen was from Himyar, during the age of Moses b. Amram. He was
named Shamir b. al-Amlul,535 and he built the city of Zafar536 in
Yemen, driving out the Amalekites who were there. At that time,
this Shamir b. al-Amlul al-Himyari, had been selected as a governor
over Yemen and its vicinity by the king of Persia.
Hisham b. Muhammad al-Kalbi asserted that a remnant of Canaanites remained after Joshua slew those of them he had slain. He
also asserted that Ifrigis537 b. Qays b. Sayfi b. Saba' b. Ka`b b. Zayd b.
Himyar b. Saba' b. Yashjub b. Ykcrub b. Joktan (Qahtan) passed by
them on his way toward Ifrigiyah. He carried them from the coasts
of Syria and brought them to Ifrigiyah. Then he conquered it, killing
its king, Jirjir," and settled it with the remnant of the Canaanites
whom he had taken with him from the coasts of Syria.539 [Al-Kalbij
said the Berbers are so named because IfrigIs said to them, "How
much noise (barbara) you make!" Therefore they were called Berbers. It is also mentioned that Ifrigis said, in a poem, regarding their
noise:
e
The Affair of
Korah b. Izhar b. Kohathw
40
Korah was the cousin of Moses . Al-Qasim544 said - al-Husayn54SHajjaj546 - Ibn Jurayj : [Regarding] His word : Korah was of the people of Moses, 547 he said : "This means the son of his uncle, the
brother of his father." He said: "Korah was the son of Izhar"-thus
said al-Qasim -"[He was] the son of Kohath, and Moses was the son
of `Armor b. Kohath, and `Armor in Arabic is `Imrdn." Thus said alQasim, but in fact it is Amram, [not `Armor].
As forlbn Ishaq, he said what Ibn Humayd related to us -Salamah
-[Ibn Isliag1: Izhar b. Kohath married Shummayth bt . Tabawib5'4
b. Barakiya549 b. Yaqsan b . Abraham, who bore him Amram b. Izhar
and Korah b. Izhar. Thus Korah, according to Ibn Ishaq, was the uncle of Moses, the brother of his father by both his father and his
mother. As for the learned men of the forebears of our people and of
the people of the two scriptures ,55O they agree with what Ibn Jurayj
said.
543. Qaran in Arabic. The biblical story of Borah is found in Numbers 16; the Jewish legends about him are in Ginzberg op. cit., III, z86-3o3. See also E/, X, i 19o94; EP, s.v " girim "; al-Thalabi, op. cit., 188-92.
544. I.e., al-Qasim b . al-Hasan al -Hamadani. Seen. 243, above.
545. Al -Husayn b. Divrbd al-Ma isi. See n. 244, above.
546. AJ-Hajjaj b. Muhammad. Seen . 245, above.
547. Qur'an 28:76.
Ibn Bashshar5- related to us-Abd al-Rahman55-1 -Sufyan-Simak b. Harb5-56-Ibrahim: Korah was the paternal cousin of Moses.
Ibn Maki` related to us-my father- Sufyan-Simak-Ibrahim
said [concerning the statement) that Korah was of the people of
Moses; he was his paternal cousin and he treated [Moses] unjustly.
Ibn Waki` related to us-Yahya b. Said al-QattAn557_JSUfyaMJ_158
Simak b. Harb-Ibrahim: Korah was the paternal cousin of Moses.
Ibn Waki` related to us-Abu Muawiyah559-Ibn Abi KhalidIbrahim: Korah was of the people of Moses means that he was his
paternal cousin.
Bishr b. Mu adh related to us - Yazid - Said - Qatadah: Concerning His saying that Korah was of the people of Moses, it has
been related to us that he was his paternal cousin , [son of] his father's brother; he was called "al-Munawwir" because of the beauty
of his description in the Torah.560 But the enemy of God played the
hypocrite, just like al-Samiri,^' and injustice destroyed him.
5 51. Jabir b. Nab al-Hamani , Abu Bashit Index, 93. Not further identified.
55 z. Ismail b. AN Khalid, mawid of al-Bujaylah, al-Ahmasi, d. 146/763. GAS, I,
82.1.
553 Ibrahim b. Yazid b. Qays al-Nakha'i, Abu `lmran , 50-97/670-715, a leading
jurist and transmitter of traditions from al-Kufah. Ibn Sa`d, op. cit., VI, 288 - 99; Ibn
Hajai; op. Cit., 277-79; al-Zirikli, op. cit., 1, 76; GAS, 1, 403-45 54 Muhammad b. Bashshar. Seen. 482, above.
5 5 5 'Abd al-Raliman b. Ma hdi b. Hassan al-`Anbari al -Lu'lu i al-Basri, 1 35 -98/
751- 814. One of the leading memorizers of traditions. GAS, 1, 782; al-Zirikli, op.
cit., IV, I 15.
5 56. Simak b. Harb b. Aws b. Khalid al -Dhahili al-Bakri, Abu al-Mughirah, d.1 z3 /
741, a Kifan transmitter of traditions. Ibn Hajaz op. cit., IV, zzz; al-Zinkli, op. cit.,
III, zoz.
557 Yahya b. Said al-Qattan al-Taymi, Abu Said, 120 -98/737- 813. A Baran
memorizer of traditions, he rendered legal opinions according to Abu Hanifah. Ibn
Sa'd, op. cit., VII, 2, 47; GAS, I, 85z; al-Zirikli, op. cit., IX, 181.
558- MS Tn inserts - Sufyan-, missing in other MSS.
559. Abi Mu`awiyah al-parir. See n. 251, above.
56o. There seems to be no basis for this in the Torah. The genealogy of Korah is
given as b. Izhar b . Kohath (Numbers 16: 1), as here.
561. Korah, al-Samin, Haman, and Pharaoh (Fir'awn ) are all the prototypes of evil
tyrants in the Qur'an and are often compared with one another. See n. 3oz, above.
Abu Kurayb related to me - Hushaym571 - Ismail b. Salim572 Abii $alih: The very keys thereof would have been a burden for a
troop. He said. "The keys of his storehouses were carried by forty
mules."
562.. Bishr b. Hill] al-Nawwif. Index, 70. Not further identified.
563. Ja`far b. Sulaymin al-Quha'i, Abu Sulayman, maw/d of Banu al-Harish, d.
1178/794, a reliable transmitter, tending toward Shi'ism . Ibn Sa`d, op. cit., VII, 2,44.
564. Malik b. Dinar al -Sarni al-Niji, Abu Yahyi, d. 131 /748, from al-Basrah. He
was noted as an ascetic and transmitted traditions from Anas b. Malik, among others.
Ibn Hajar, op. cit., X, 14-15; Ibn Sad, op. Cit., VII, z, 243; al -Zirikb, op. cit., VI, 134;
GAS, I, 634.
565. Qur'in 28:76.
566. Jarir b. `Abd al-Hamid al-Rizi al-Qabbi, 110-188 /728- 804 . A KUfan who
lived and died in al-Rayy, he was much sought after for his extensive knowledge of
tradition (Ibn Sad, op. cit., VII, z,111o; al-Zirikli, op. cit., II, 111), according to Index,
99. But GAS, I, 404, seems to indicate that Jarir b . Hizim was the next in transmission from Mangur b. al-Mietamir, bbelow.
567. Man$iir b. al-Mu`tanur b. `Abdallih al -Sulami, Abu `Attib, d. 131/749 or
75o. A very famous KUfan transmitter, than whom no one had memorized more traditions, he was considered very reliable . Ibn Hajar; op. cit., 1, 312, Ibn Sad, op. cit.,
VI, 235; al-Zirikh, op. cit., VIII, 245.
568. Khaythamah b. `Abd al-Rahman. He was a reliable traditionist, born in Medina, who lived in al-KUfah . Ibn Sad, op. Cit., VI, zoo-1.
569. Qur'an 28:76.
[5119]
101
152oJ
Abu Kurayb related to us-Jabir b. Null-al-A`mash573-Khaythamah: The keys of Korah were carried by sixty mules, and each
key, resembling a finger (and made) of leather, was for the door of a
specific treasure.
Ibn Waki' related to us-my father- al-A`mash-Khaythamah,
who said: "The keys of Korah were made of leather, each like a finger;
and each for a separate storehouse. When Korah traveled, his keys
were carried on sixty mules with white blazes and white legs. The
enemy of God rebelled because of the ill luck and trial God desired
to inflict through him on His people due to the greatness of his
wealth."
It is said that his oppression of them consisted of his having surpassed them in luxurious garments. The like of this was related to
me by `All b. Said al-Kindi,574 Abu al-Sa'ibs75 and Ibn Waki`-Hafs
b. Ghiyath576-Layth577-Shahr b. Hawshab.578 The people warned
Korah about his oppression, forbade him to do it, and commanded
him to expend what God had given him for His sake and to make use
of it in obedience to Him, as God has reported regarding them, that
they said to [KorahL, as He said: When his own people said to him,
"Do not exult; lo! God does not love the exultant. But seek the
abode of the Hereafter with what God has given you. Do not neglect
your portion of this world, and be generous as God has been generous to you. Do not seek corruption in the earth; lo! God does not
love corrupters."579 He meant by saying "do not neglect your portion
of this world" that, while you are in this world, you should not neglect to take your portion in it for your hereafter.
Korah's response showed his ignorance and his heedlessness of
God's forbearance toward him, which He mentioned in His book,
573 Al- A`mash. Seen. 219, above.
583. Sulayman b. Hayyan Abu Khilid al-Alimar. Index. 248. Not further identified.
584. `Uthmin b. al-Aswad. Index, 374 Not further identified.
585 Mujahid. See n. 172, above.
586. Qur'an 28:79.
152111
104
given to Korah! Lo! He is the possessor of great good fortune! "587 But
people knowledgeable of God disapproved of them for saying this,
and they responded, "Woe unto you!588 0 You who desire what has
been given to Korah! Rely on God. Do what God has commanded
you, and desist from what He has forbidden. For verily God's reward
and recompense to those who obey Him are better for those who believe in Him and His messengers and those who perform pious
deeds, according to what He has commanded. God says, And none
but the steadfast will obtain it."589 He says [interpreting]: "No one
will not obtain the meaning590 of this statement except those who
are steadfast in avoiding the pomp of the life of this world and who
prefer God's great reward for pious deeds over the pleasures of this
world and its passions and who act [to obtain it] as that requires."
When the evildoer became arrogant and continued his wrong
course, undervaluing God's favor, God tried [Korah], from His precept regarding his wealth and the right He obliged from him regarding it with what his avarice brought upon him, namely, the most
painful of His punishments, by which he became a warning to those
who have passed away591 and an exhortation to those remaining
behind.
Abu Kurayb related to us-jabir b. Nuh-al-Amash-al-Minhal
[522] b. `Amr-CAbdallah b. al-Harith592-Ibn `Abbas: When the [duty
of] alsmgiving was revealed, Korah came to Moses and agreed with
him [on giving] one dinar for every thousand dinars, and for every
thousand dirhams one dirham, and one article (shay') for every
.thousand-or he said, "for every thousand sheep (shah), a sheep."
Abu ja`far al-Tabari said: "I am uncertain [about the proper wordmg]."
Then Korah returned to his house, made an account of his possessions and found that his tax would be very high. So he gathered the
Israelites and said, "0 Children of Israel! Moses has given you com-
105
[523]
[5241
And these were His words: "Then Korah exhibited his pomp before his people."595 His "pomp" was when he went out on sorrel
mares with purple saddles, [their riders] wearing garments dyed yellow. "Those who desire life of this world said, `Ah, we wish that we
had been given the like of what has been given to Korah (Lo! He is
lord of rare good fortune.' But those who had been given knowledge
said: `Woe unto you! The reward of God for him who believes and
does right is better, and only the steadfast will attain it.' So We
caused the earth to swallow him and his dwelling place. Then he
had no host to help him against God. Nor was he one of those who
can save themselves. And morning found those who had coveted
this place only yesterday crying: `Ah, God enlarges provision for
whom He will of His servants and straitens it. If God had not been
gracious to us, He would have caused it to swallow us.) Disbelievers never prosper.' O Muhammad! That is the Abode of the Hereafter. We assign it to those who do not seek oppression on the earth,
nor corruption. The ultimate issue is to the god fearing."596
Abu Kurayb related to us-Yahya b. `Isa597-al-Acmash-al-Minhal-a man - Ibn `Abbas, more or less the same version, but he
added to my version. He said that after that the Israelites endured
distress and great famine ; they went to Moses and said, "Pray to
your Lord for us." He continued : So he prayed for them, and God inspired him, "0 Moses! Do you speak to Me about a people because
of whose sins what is between Me and them has become dark? They
called out to you, and you did not respond to them-if it had been I,
I would have answered them."
Al-QasimS98 related to me-al-Husayn599-'Ali b . Hashim b. alBarid60D - al-A`mash - al-Minhal - Said b. Jubayr - Ibn `Abbas,
regarding His saying that Korah was of the family of Moses: He was
his paternal cousin, and, while Moses judged in one area of the Israelites, Korah did in another. He continued : Korah called on a harlot among the Israelites and offered her a price if she would accuse
1107
Moses [of committing adultery) with her. Then he left him alone,
until a day came on which the Israelites assembled with Moses. Korah went to him saying, "0 Moses! What is the punishment if someone steals? " Moses replied that his hand should be cut off. He said:
"And if it were you? " Moses said: "Yes." Then Korah said: "And
what is the punishment if someone commits fornication? " And
Moses replied that he should be stoned. Korah said, "Even if it were
you? " He replied, "Yes." Korah said, "Verily, you have done that."
Moses said, "Woe to you! With whom? " He replied, "With so-andso." Moses called her and said, "I adjure you by Him Who revealed
the Torah, did Korah tell the truth? " She said, "My God! Since you
have adjured me, then I bear witness that you are innocent, that you
are the messenger of God, and that God's enemy, Korah, offered me
a price to accuse you [of adultery] with me."
Ibn `Abbas continued: Moses sprang up, then prostrated himself.
God inspired him: "Lift up your head, for I have commanded the
earth to obey you." So Moses said to the earth, "Seize them! "And it
seized them until they sank to their loins. Korah called out, "0
Moses!" But he said, "Seize them!" And it seized them until they
sank to their chests. He called out again, "0 Moses!" But he said,
"Seize them!" He continued: And they disappeared. God said to
him, "0 Moses! Korah called out to you for help, and you did not
help him. But, if he had called to Me for help, I would have responded
and would have come to his aid."
Bishr b. Hilal al-Sawwaf601 related to us - Jacfar b. Sulayman alDuba 1602 - CAli b. Zayd b. Jud an:603 cAbdallih b. al-Harith600 left
his house and entered the prayer enclosure. When he came out again,
he sat down and leaned back on it, as we sat around him. He mentioned Solomon b. David. He said, "0 Chiefs! Which of you will
bring me her throne before they come to me, surrendering? " to
where He said: "For lo! My Lord is Absolute in independence,
Bountiful "605 The narrator continued: Then he was silent about the
bor. Bishr b. Hilal al-$awwaf. Seen. 562, above.
602. Ja`far b. Sulayman al-Quba`i. Seen. 563, above.
603. `Ali b. Zayd b. Jud`an . Seen. 405, above.
15251
ro9
cleansed himself in water, then prayed and wept, saying: "0 Lord!
Your enemy is causing me harm; he seeks my disgrace and shame.
0 Lord! Give me power over him!" God inspired him: "Command
the earth to do whatever you want; it will obey you."
Moses went to Korah, and when he met him Korah detected evil
in Moses' face toward him, and he said, "0 Moses! Have mercy on
me!" Moses said, "0 earth! Seize them!" The narrator continued:
The house began to move and sank with Korah and his companions
up to their ankles. Korah began begging, "0 Moses! Have mercy on
me!" But Moses said, "0 earth! Seize them!" And his house moved
and sank, swallowing Korah and his companions up to their knees,
while he was pleading with Moses, "0 Moses! Have mercy on me!"
Moses continued, "0 earth! Seize them!" And his house moved and
sank, and Korah and his companions were swallowed up to their navels while he was pleading with Moses, "0 Moses! Have mercy on
me!" Moses continued, "0 earth! Seize them!" And he, his house,
and his friends were all consumed by the earth.
[God] said to Moses, "0 Moses! How harsh you are! But-by My
glory-if only the had called to] Me, I would have responded to him."
Bishr b. Hilal related to me-Ja`far b. Sulayman-Abu `Imran alJawni:' I have heard that it was said to Moses, "I shall never again
subject the earth to anyone, after you.."610
Bishr related to us - Yazid6" - Said - Qatadah: So We caused
the earth to engulf him and his dwelling place.612 It was mentioned
to us that he is [further] engulfed the length of a man's stature every
day, and he continues to sink into (the earth], but he will not reach
its bottom until the Day of Resurrection.
When613 God's vengeance descended upon Korah, the believers
who had exhorted and warned Korah advised him to acknowledge
His truth and act in obedience to Him, praised God for His favor to
them, whereas those who desired the wealth and comfort in life that
Korah possessed were filled with regret, and they became aware of
their error in desiring it. They said what God related about them in
609. Abu `Imrin al-Jawni. Index, 41 1. Not further identified.
6io. Ibn al-Athir, op. cit., i, zo6, has here: " I shall not again make the earth obey
anyone." Al-Tabari, I, 5 27 n. a.
611. I.e., Yazid b. Zuray'. See n. 305, above.
61z. Qur'in z8:81.
613. This is preceded by "Abu Ja`far said" in Ibrahim, op. cit., I, 451.
15271
110
His book: "Alas! God makes provision abundant for those worshipers whom He will and straitens it I for whom He will]. If God
had not been gracious to us-and averted from us what Korah and
his companions suffered for what we had ourselves sought yesterday
- He would have caused the earth to swallow us too614- as He
caused it to swallow him and them. But God rescued from every
dread and trial His prophet Moses, those believers who held fast to
His covenant with the Children of Israel, His servant Joshua b. Nun,
and those who followed him in obedience to their Lord. Meanwhile
He destroyed His enemies and theirs, Pharaoh, Haman, Korah, and
the Canaanites, for their disbelief and rebellion against Him, and for
their insolence, by drowning some of them, engulfing some of them
in the earth, and [slaying) some of them by the sword. He made them
examples for those who take warning from them and exhortation for
those who are admonished by them, despite the abundance of their
15281 possessions, the number of their troops, the strength of their power,
and the enormity of their physiques and bodies. But their possessions, bodies, power, armies, and helpers were of no use to them
against God 's will, because they disavowed God's signs and spread
corruption on the earth, and they took God's servants for themselves
as property : so there encompassed them what they were secure
from. We seek God's help from a deed that will bring His anger near,
and we pray to Him for success in what will bring His love near and
draw close to His mercy."
It is related from the Prophet what Ahmad b. `Abd al-Rahman b.
Wahb615 told us - my paternal uncle - al-Midi b. Muhammad616Abu Sulayman617 - al-Qasim b. Muhammad618 - Abu Idris alKhawlani619-Abu Dharr:620 "The Messenger of God said to me that
614. Qur'an 28:82.
615. Abroad b. `Abd al-Rahman b. Wahb al-Qurashi, Abu `Abdallah, Bahshal, d.
2.64/877 . He was used by Muslim as a reliable transmitter, but later he was considered a weak source. Ibn Hajar, O. cit., I, 54; al-Zirikli, op. cit., 1, 141.
III
,the first of the prophets of the Israelites was Moses and the last was
Jesus.' I said, '0 Messenger of God! What was in the pages of Moses'
revelation?' He replied, 'It was all examples: I wondered at one who
was sure of hellfire but laughed, I wondered at one who was sure of
death but rejoiced, and I wondered at one who was sure of the reckoning tomorrow but did not act.' 11
Joshua's administration of the Israelites' affairs, from the time of
the death of Moses until Joshua's death, was altogether twenty years
during the time of Manushihr and seven years during the time of Afrasyab.621
We will return now to an account of those Persians who ruled in
Babylon6n after Manushihr.
of the earliest Muslims, he was a Companion of the Prophet. AI-Zirikli, op. cit., It,
136-37.
621. Text has Afrisyit. The same as Frasiab . Seen. 623, below.
6zz. Possibly referring to Mesopotamia in general , where the Sasanian Persian capital, Ctesiphon, was located on the Tigris river.
16
The Persians Who Ruled in Babylon
after Manushihr
4,
[530]
15321
he banished him from his kingdom, and Tahmasb went to the land
of the Turks, arriving at the region belonging to Waman. He beguiled Waman's daughter, who was imprisoned in a castle because
the astrologers had mentioned to Waman, her father, that she would
bear a son who would kill him. He brought her out of the castle in
which she was inprisoned, after she had become pregnant with Zaw
by him. Then Manushihr permitted Tahmasb's return to Khunarath, the Persian kingdom, after he had completed the term of his
punishment. He brought along Madul, the daughter of Waman, the
two of them having used deception to effect her escape from the castle, traveling from the land of the Turks to the Persian kingdom. She
bore him Zaw after he returned to the land of Irankard.63'
Then, according to what has been mentioned, Zaw killed his
grandfather Waman in one of his raids against the Turks. He also expelled Frasiyab from the Persian kingdom until he drove him back
to the Ticks after wars and battles between them. The conquest of
the Persians by Frasiyab in Babylon lasted twelve years, from the
time Manushihr died, until Zaw b. T ahmasb drove him out and expelled him to'Iiukistan. It has been said that Zaw's expulsion of Frasiyab from what he controlled of the Persian kingdom took place on
the day of Aban in the month of Abanmah 632 The Persians adopted
this day as a holiday because Frasiyab's evil and oppression were removed from them. They made it the third of their holidays, after
Nawruz and al-Mihrjan. 6 Zaw was praised for his rule and behaved
well toward his subjects. He commanded the restoration of what
Frasiyab had spoiled in Khunarath and Babylon and the rebuilding of
the fortresses of that land that had been destroyed. He also cieaned
out the streams and conduits that had been filled with earth and
whose water had been made to disappear, and he dug out the watercourses that had been stopped up, so that he restored all, according
to what has been mentioned, to the best possible condition. He remitted the land tax from the people for seven years, dispensing with
63 1. Iranshah; according to al-Tabari, 1, 531 n. d. Yaqut, op. Cit., 1, 417, quotes Abu
al-RayW al-Khwirazmi (al-Birunl), who says that Iranshahr includes Iraq, Firs, Jibal, and Khurisin.
632. Abin is the tenth day of any month. Abanmab is the eighth month of the Iranian calendar.
633. Nawruz (Nawroz) is the spring festival at the equinox; Mihrjan (Mihragan) is
the autumn festival.
[533]
15341
15351
Kay Kawad
Kay Abiweh
Kay Ari
Kay Pisinang
Kay Byar
Kay Kayus
Kayqubadh
Kay Afinah (Afibah)
Kay Kaus
Kay Arsh
Kaybah Arsh (Kay Biyarsh)
Kay Fashin
Kay Bayh
643. Hayyiz, but perhaps used verbally (wa)-hayyaza "(and) divided." See Glossarium, ccvm, s.v hwz. Ibrahim, op. cit ., 1, 456, has hyr, for hayr(?). See Lane, op.
cit., 685 , "a garden," or "pasturage."
16
The Israelites and the Chiefs
Who Were Over Their Affairs
after Joshua
(5361
Now let us return to mention of the Israelites and the chiefs who
were over their affairs after Joshua b. Nun, and the events that occurred during the eras of Zaw and Kayqubadh.
There is no difference of opinion among scholars of the history of
past generations and of the affairs of foregone peoples from our community and others that Caleb b. Jephunneh was the one in charge of
the affairs of the Israelites after Joshua b. Nun, then Ezekiel b. Buzi
after him; 647 he is the one who is called "Ibn al-`Ajuz" (the son of the
old woman).
Ibn Humayd related to us-Salamah -Ibn Ishaq : Ezekiel b. Buzi
was named Ibn al-`Ajuz because his mother asked God for a son
even though she had grown old and barren . Then God gave him to
her. For that reason he was called "son of the old woman ." It was he
who prayed for the people, whom God mentioned in the Book to
Muhammad, as it has reached us: "Consider those who left their
houses in their thousands, fearing death."
647. Hizgil b. Bndhi (b. Bun in Tha'labi, op. cit., :zi (. There is no biblical source
for this statement. Ezekiel was a prophet of the exilic period (sixth century B.C.E.(
and lived in Babylonia . The basis for the mention of Caleb is judges i : r z, but his
younger brother Othniel seems to have been the first real leader. Compare the story
here with the version of the valley of the dry bones in Ezekiel 37:1-14.
648. Qur'an 1:143.
119
Muhammad b. Sahl b. `Aska49 related to me-Ismail b. 'Abd alKarim650_ cAbd al-Samad b. Ma`gil,65i who heard Wahb b. Munabbih say: Misfortune afflicted some of the Israelites, as did a calamity
of the time. They complained of what had afflicted them saying,
"Would that we had died! We would have rest from what we are now
experiencing." God inspired Ezekiel: "Your people cried out from
misfortune, claiming that they would have liked to die and have
rest. But what rest is there for them in death? Do they think that I
cannot raise them up after death? So set out for such and such a great
plain, for there are four thousand there."
Wahb said: Those are the ones about whom God said: "Consider
those who left their houses in their thousands, fearing death.652
Arise and proclaim to them!" Now their bones were already scattered, the birds and beasts of prey having scattered them. But Ezekiel called to them, saying: "0 you crumbling bones! God commands
you to join together!" And the bones of each person joined together.
Then Ezekiel called out a second time, saying "0 you bones! God
commands you to be covered with flesh!" They were then covered
with flesh and, after the flesh, with skin, and became bodies. Then
Ezekiel called a third time, saying: "0 you souls! God commands
you to return to your bodies!" Their souls arose with God's consent,
and they magnified Him in unison.
Musa b. Harun related to me-`Amr b. Hammad-Asbat-alSuddi in a report he cited-Abu Malik and Abu Salih-Ibn `Abbas;
and Murrah al-Hamdani-Ibn Masud; and-people among the
companions of the Prophet: "Consider those who left their houses
in their thousands fearing death. And God said to them: Die! and
then He brought them back to life."653 In a city called Dawardan,654
before Wasit, a plague occurred. Its common people fled and settled
in one region; most of those who remained in the city perished,
while the others escaped and not many of them died. When the
649. Mul}ammad b. Sahl b . `Askar al-Eukhid. Index, 515. Not further identified.
650. Isma51 b. `Abd al -Karim b. Ma'qil b. Munabbih, d. 210/ 825, a Yemenite
scholar. Ibn Sad, op. cit., V. 399.
651. `Abd al -$amad b . Ma'qil b . Munabbih . He related traditions from Wahb b.
Munabbih . Ibn Sa d, O. cit., V, 398.
652. Qur'an 2:243.
653. Qur'an 2:243.
654. A town one parasang east of al-Wasit , site of a monastery named for Ezekiel,
in central Iraq. See Yaqut, op. cit., II, 541-42.
[ 5371
IZO
1 5 381
plague was lifted, they returned to the city in safety. Those who had
remained said: "These friends of ours were more resolute than we.
If we had done what they did, we would have remained alive. Verily,
if the plague occurs a second time, we will go out with them." A
plague recurred the next year, and they fled, being thirty thousand
odd, settling in that place that was an extensive valley. In the valley,
one angel called to them from the bottom and another from the top:
"Die!" And they died, so that all of them perished and their bodies
decayed.
A prophet named Ezekie1655 passed by them. When he saw them,
he stopped and began to think about them. He twisted his mouth
and fingers, and God inspired him: "0 Ezekiel! Do you want Me to
show you how I shall revive them? " Ezekiel replied, "Yes," his only
thought being that he would be astonished at God's power over
them, so he said "Yes." He was told, "Call out!" So he called out: "0
you bones! Verily God commands you to join together!" The bones
began to fly one to another until they were bodies of bones. Then
God inspired him: "Call out 'O you bones! Verily God commands
you to be covered with flesh!"' And they became covered with flesh
and blood, and the clothes in which they died covered their bodies
again. Then it was said to him "Call out! " and he called out: "0 you
bodies! Verily God commands you to arise !" So they arose.
Musa related to me-`Amr-Asbat, who said that Mansur b. alMuctamir claimed - Mujahid that these people said, after being revived: "Glory be to You, our Lord! We praise You! There is no god
but You." Then they returned to their people alive, knowing that
they had been dead, with the color of death on their faces. They wore
not a garment that did not become dirty like a shroud. Then they
died at their appointed times that had been decreed for them. .
Ibn Humayd related to us - Hakkam 656 - ` Anbasah657 Ash`ath6se-Salim al- Nasri:659 Once while `Omar b. al- Khattab was
praying, there were two Jews behind him. When `Umar wanted to
655. Text has Hizgil, a variant of the usual Hizgil.
656. Hakkim b. Salm. See n. zz4, above.
1 5391
121
[5401
too many to be covered up. Periods and ages passed over them until
they had become decayed bones, when Ezekiel b. Buzi passed by
them. He stopped where they were and wondered at them. He was
filled with pity for them, and it was said to him: "Would you like
God to revive them? " He said, "Yes." And it was said to him, "Call
out to them and say, '0 you decayed bones that have rotted and decayed, let each bone return to its companion."' And he called this
out to them, and he looked at the bones rushing to each other, seizing
each other. Then it was said to him, "Say: '0 you flesh and sinews
and skin, cover the bones, with your Lord's permission.."' The narrator said: He looked at them, and the sinews took the bones, then
the flesh, the skin, and the hair, until creatures were completed, who
had no souls in them. Then he prayed for life for them, and something from heaven covered him, distressing him until he fainted
from it. He then recovered, and the people were sitting, saying,
"Glory be to God" for God had revived them.
The length of Ezekiel's sojourn among the Israelites has not been
mentioned to us.
When God took Ezekiel, it is reported, misdeeds multiplied
among the Children of Israel. They abandoned the covenant with
God that had been made with them in the Torah and worshiped
idols. Then God sent to them, as it is told, Elijah.
1123
'Ibrah. Elijah was with one of the kings of the Israelites named Ahab,
whose wife's name was Jezebel. He would listen to [Elijah] and believe him, and Elijah would keep his affairs in order, while the remainder of the Israelites had adopted an idol that they worshiped instead of God, called "Baal."
Ibn Ishaq said: I have heard some sages say that Baal was only a
woman whom they worshiped instead of God. God says to
Muhammad: "And lo! Elijah was one of those sent, when he said to
his people: `Will you not ward off (evil) (will you cry to Baal and
forsake the best of Creators?/ God, your Lord, and the Lord of your
forefathers? "' Elijah began to call them to God, but they would
not listen to anything from him, only what came from the king.
Now kings were scattered throughout Syria, each one exploiting one
of its regions. One day, the king with whom Elijah was, keeping his
affairs in order and considering him [alone) among his fellow [rulers]
to be rightly guided, said: "0 Elijah! By God I consider what you are
urging as nothing but delusion. By God! I do not believe that so-andso and so-and-so (enumerating some of the kings of the Israelites)
who worshiped the idols instead of God, are faring any differently
than we do, eating, drinking, enjoying life, given rule, not losing any
of their temporal possessions, because of their stance, which you
claim is delusion, while we do not see that we have any advantage or
superiority over them."
They claim-but God knows best-that Elijah was taken aback
and his hair and skin stood up. Then he abandoned Ahab and left.
The king then performed the deeds of his peers, worshiping idols and
doing what they did. Elijah said: "0 my God! Verily the Israelites
accept only disbelief in You and worship of another, so change Your
favor toward them" or whatever he said.
Ibn Humayd-Salamah-Muhammad b. Ishiq: It was mentioned
to me that [Elijah] was inspired: "We have placed the matter of the
sources of their sustenance in your hands, so that it will be you who
will give orders regarding their lives."
So Elijah said : "My God! Hold back rain from them!" And it was
withheld for three years, until the beasts of burden, cattle, insects,
and trees were destroyed and people led miserable lives. According
to what is said, after Elijah called down this order upon the Israel666. Quan 37:123-26. Words in brackets are omitted in the text.
154-11
15421
15 4 31
ites, he went into hiding, fearing for his life. Wherever he was, sustenance was sent down to him. Whenever people detected the smell of
bread in a house, they would say: "Elijah must have entered that
place!" They would search for him, and the people of that dwelling
would suffer at their hands. One night, he sought shelter with an Israelite woman who had a son named Elisha b. Akhtub,M7 who suffered some injury. She gave Elijah shelter and hid him. So Elijah
prayed for her son, and he was cured of his injury. Then Elisha followed Elijah, believing in him and holding him to be truthful. He
clung to him and went with him wherever he went. Elijah had become aged and grown old, while Elisha was still a young lad.
They claim - but God knows best - that God inspired Elijah
that: "You have destroyed many creatures, beside the Israelites, who
did not rebel. Their destruction I would not have desired for the sins
of the Israelites, among the beasts, cattle, birds, insects, and trees,
by withholding rain from the Israelites." And they claim-but God
knows best-that Elijah replied: "0 Lord! Let me be the one who
prays for them and brings them relief from the distress they are suffering. Perhaps they will return and abandon their present worship
of other than You." He was told "So be it."
Then Elijah went to the Israelites and said : "Verily you have been
destroyed by misfortune, and the beasts, cattle, birds, insects, and
trees have been destroyed because of your sins. Verily you are following delusion and falsehood " - or whatever he said - "and if you
would like to know this and to know that God is angry at what you
are doing and to know that what I have been urging upon you is the
truth, then bring out these idols that you worship , which you claim
are better than what I urge upon you. If they respond to you, then it
is as you say. But, if they do not act, then you will know that you are
deluded and should abandon [them]. Then I will pray to God, and He
will relieve you of the distress you are suffering." They said, "You
are acting justly." So they brought out their idols and abominations
with which they sought God's favor and which He did not accept.
They prayed to them, but they were not answered, nor were they re-
667. There is no figure by this name in the Bible. The biblical story of the widow
and her unnamed son, whom Elijiah restores to life ( i Kings 17: TO- z4!, seems to be
confused with the story of Elisha b. Shaphat , who followed Elijah (i Kings 19: z9-o)
and who later helped the woman of Shunem bear a son and then restored him to life
(z Kings 4:8-37)
[544]
[545]
673. Text has wa-ikhtalafa, but al-Tha'labi, op. cit., z34, has wa-ikhtalla "became entangled, disordered." See al-Tabari, I, 545 n. d.
674. Arabic: Tdlat. See Shorter Encyclopaedia of Islam, 571-72, for an explanation of the deviation of the name from the Hebrew Sha'al.
127
the Ark of the Covenant to them. A period of four hundred and sixty
years passed, from the death of Joshua b. Nun, during which time
command of the Israelites belonged in part to the judges and leaders
among them, and in part to others who overcame them so that they
were ruled over by others, until rule was established among them
and prophecy returned to them through Samuel b. Bali .675
According to what is said, the first to be given power over the Israelites was a man descended from Lot named Cushan .676 He oppressed and humbled them for eight years. Then a younger brother of
Caleb, named Othniel b. Kenaz,677 delivered them from Cushan's
hand and held power among them, it is said, for forty years. Then
power over them was given to a king named Eglon'678 who ruled for
eighteen years, and from whom, it is said , a man of the tribe of Benjamin named Ehud b. Gera, with a withered right hand ,679 delivered
them. Ehud held sway over them for eighty years. Then a king from
the Canaanites named Jabin68O held power over them and ruled for
twenty years.
It is said that then a woman prophet named Deborah delivered
them, and also that a man named Barak ruled their affairs on her behalf for forty years.681 Power over them was then given to a group of
Lot's descendants whose dwellings were on the borders of the Hijaz;
they ruled for seven years 682 Then a man of the children of Naphtali
b. Jacob delivered them from Lot's descendants . His name was Gideon b. Joash,683 and he ruled their affairs for forty years. After Gideon,
his son Abimelech b. Gideon684 managed their affairs for three years.
After Abimelech, Tola b. Puah,685 a son of Abimelech 's maternal un675. See al -Tabari, I, 545 n . i. for variants of his name. In the Bible his father is
named Elkanah. See p. r 29, where he is b. Bali b. Algamah.
676. Cushan-rishathaim, king of Aram-naharaim (Mesopotamial. Judges 3:8.
677. See Judges 3:8.
678. `Ajlun, king of Moab. See judges 3:12-25.
679. Ahud. The English Bible simply says that he was left-handed. The Hebrew is
asher iller yad yemino "who bound up his left hand"; itter, in later Hebrew, means
"withered." See Judges 3:15 - 3068o. Text : Yifin, biblical Jabin, king of Canaan, the captain of whose army was Sisera. Judges 4:2.
68 i. Text : Dabnri. Deborah was a prophet and called Barak (Baraq) to lead the Israelites in battle against Sisera's army. Judges 4:4-24.
68z. The Bible speaks of them as Midianites . See judges 6: rff.
683. Jad'un b. Yuwish. See judges 6: 11- 8:3 5.
684. Abimalik. See judges 9:1- 5 7.
69 5. Tulagh b. Fuwi . See Judges Io:I-z.
[5 4 61
[547]
689. Text has Bajshun /Bajsun . Ibrahim, op. cit., I, 466 has Yajshun . See judges
Iz:8-to.
690. Alun. See judges 1 z:11-12.
691. Judges I z:13 - 15. Bible has Abdon.
69z. I.e., the Philistines . Judges 13:1.
693. Shamsun. judges 13:2-16:3 1.
694. "In those days there was no king in Israel ." Judges 18 : 1, z 1: z5.
695. Here `Ali, but later `Ayli/`Ayla. See n . 72z, below. Al-Tha`labi has `Ayli
throughout.
696. A reference to Qur an 2:246 - 47, where the prophet is not named but is clearly
Samuel.
e
The History of Samuel b. Bali b.
Elkanah b. jeroham b. Ehhu b.
Tohu b. Zuph697 and of Saul
and Goliath
40
In the account of Samuel b . Bali, we find that after the Israelites suffered prolonged distress and after foreign kings humiliated them, oppressed their land, killed their men , took their women and children
captive, and seized by force the Ark in which were the Sakinah and
the rest of what the family of Moses and Aaron had left behind, and
by which they were helped to victory when they confronted the enemy, they prayed humbly to God to send them a prophet who would
put their affairs in order.
Musa b. Hariin al -Hamdani related to me-`Amr b. HammadAsbat - al-Suddi in an account he reported - Abu Malik and Abu
Salih-Ibn `Abbas; and-Murrah - Ibn Masud; and-men among
the companions of the Prophet : The Israelites battled the Amalekites, whose king was Goliathi59x The [Amalekites ] gained control
over the Israelites, imposing a head tax699 upon them and taking
697.7bxt has Shamwil b. Bali b. `Algamah b. Yarukham b. Alihu b. Tahu b. $uf.
Seen. 674, above. For the biblical story of Samuel, see i Samuel 1 -28. For the Jewish
legends, see Gwzberg, op. cit., IV, 57-7o. See also al-Tha'labi, op. Cit., 232-4o, who
explains the name Shamwil as the Hebrew equivalent of Ismail (2;2(.
698. Goliath in the Bible is the hero of the Philistines, not the Amalekites.
699. /izya, in traditional Islamic law, is the poll tax collected from non-Muslims in
Muslim states; hence the term is used anomalously here. See EP, s.v. "djizya."
1548]
130
their Torah. The Israelites asked God to send them a prophet with
whom they could fight. The tribe of the prophets had perished, and
only one pregnant woman of them remained. The [Israelites] confined her to a house, fearing that she would bear a girl, then substitute for her a boy, seeing the Israelites ' desire for her child. The
woman prayed earnestly to God to grant her a son, and she gave birth
to a boy whom she named Sham`un,700 saying: "God heard my prayers."
When the boy grew older, his mother handed him over to learn the
Torah in the Temple. An elder sage assumed responsibility for him
and adopted him. When the boy matured so that God could send
him as a prophet, Gabriel came to him while the boy was sleeping
(549] near the old man, who would entrust him to no one else, and Gabriel
called out, in the old man 's tone of voice: "0 Samuel ! "701 and the
boy got up, frightened, and said to the old man: "0 my father! Did
you call me? " The old man did not want to say "No" and alarm the
boy, so he said, "0 my son! Go back to sleep ." The boy returned and
fell asleep; then [Gabriel( called him a second time . The boy returned again saying, "Did you call me? " He replied, "Go back to
sleep . If I call you a third time, do not answer me." On the third
time, Gabriel appeared to him and said , "Go to your people and bring
them your Lord 's message. For God has sent you among them as a
prophet."
But, when [Samuel] presented himself to [the Israelites ], they considered him a liar, saying, "You have been hasty regarding prophecy.
We will pay no attention to you." They said , "If you are a speaker of
truth, then send us a king to fight for the sake of God,702 as a sign of
your prophecy." Samuel703 said, "Would you then refrain from fighting, if fighting were prescribed for you? " They said, "Why should
we not fight for God's sake when we have been driven from our
700. Sham' ui (Ibrahim, op. cit., 1, 467, has Sam`un) is from the Hebrew root sh-m-`
(cognate to Arabic s-m `), meaning "to hear," but is not connected with Samuel's
name in Hebrew -it is equivalent to the Hebrew for Simeon (Shim`on). MSS BM and
C have here Sam`an, probably to fit the etymological connection with "Allahu
sami'a du`ii"-"God has heard my prayer." In the section that follows, it alternates
with two other forms of Samuel 's name, Shamwil and Ashamwil.
Tor. Shamwil is a closer equivalent to Hebrew Sh'mu'el for Samuel . In the Bible, i
Samuel r : zo, the name is given a very weak etymology : ki me-YHWH she'iltiw "for
I have asked him from YHWH." Al-Tha`labi, op. cit., has Shamwil throughout.
702.. Qur'an z:2.46.
703. Here Sham`nn.
711. Yunus b. `Abd al-Ali b. Musa b. Maysarah a]-$adafi, Abu Musa, 170-264/
797-877. One of the great legalists of Egypt, he was noted for his traditions. GAS. I,
15501
132
brought the Ark down by day while [the people) watched with their
own eyes, until they placed it in their midst." He continued, "They
acknowledged it reluctantly, and then they left angry."
715. The river of Palestine is not clear. The remainder of Qur an 2:249 , not quoted
in the text-lexcept forhim who takes of it in the hollow of his hand. But they drank
of it, all except a few of them)-is identical with Gideon's test of his followers at EnHarod, a spring that gives rise to a stream leading to the Jordan River. See Judges
7:11-77 16. Qur'in 2:2.49 his.
717. 'The people of Badr" are the small group of Muslims who defeated the more
numerous Meccans at the battle of Badr, in March 2/624 . For a full description, see
Watt, Muhammad in Medina , 10-13.
133
[ 55z[
[553)
While they and their enemy lined up for battle, Eli awaited reports
of what they had done. Then a man came and informed him while
he was seated on his chair, "Verily your two sons have been slain,
and our troops have been routed." Eli said, "What about the Ark? "
The man replied, "The enemy has taken it." Eli gave the death rattle,
fell out of his chair on his neck, and died. Those who had captured
the Ark placed it in the house of their gods. They had an the idol they
worshiped, and they placed the Ark under it, with the idol on top.
But on the morning of the next day, the idol was under and the Ark
on top. So they took the idol, placed it on top again, and nailed its feet
to the Ark. But on the morning of the next day, the hand and two feet
of the idol were cut off, and it was cast down under the Ark. They
said to one another, "Have you not learned that nothing can withstand the God of the Israelites? So remove the Ark from the house of
your gods." They removed the Ark and placed it in an area of their
town. The people of that area suffered from pains in their necks, and
they said, "What is this? " A maiden among them, one of their Israelite captives, said to them, "You will continue to witness what you
do not like, as long as this Ark is among you, so remove it from your
town ." They said, "You lie! " She replied, "For a sign of that you
should bring two oxen, both of whom have young, and upon whom
no yoke has ever been placed. Then put a cart behind them, place the
Ark on the cart, and make them journey while you detain their
young. They will set out with [the Ark[ submissively, until they
have left your land and have set foot in the nearest territory of the
Israelites . Then they will break their yoke and return to their
young."
They did all that [she suggested], and, when the oxen left their land
and set foot on the nearest territory of the Israelites, they broke their
yoke and returned to their young, after having placed the Ark in a
ruined place where there were Israelite reapers . The Israelites hurried toward the Ark and approached it. Yet no sooner would one of
them approach it but he would die . Then their prophet Samuel said
to them : "Pass in review ! Whoever feels the strength in himself, let
him draw near it." They passed the men by it in review, but not one
was able to draw near it, except for two Israelite men whom he permitted to carry it to the house of their widowed mother. It remained
in their mother's house until Saul became king . Thus did the con-
[554]
15551
it, taking hold of its two ears, and it did not throw me off." His father
replied, "Rejoice at that, 0 my son! That is a virtue that God grants
you." Then he came to him another day and said, "0 my father! Verily I was walking in the hills, glorifying [God], and no hill remained
that did not glorify with me." So he said, "Rejoice, 0 my son! That
is a virtue that God has given you."
David was a shepherd, and [on this day] his father had left him behind to bring food to him and his brothers. The prophet [Samuel]
brought a horn in which there was oil and a breastplate732 of iron. He
sent them to Saul saying, "Verily, your companion who kills Goliath
will have this horn placed on his head, and it will boil over until he
will be anointed by it. But it will not flow into his face, it will just
remain on his head in the shape of a crown. He will also be put in
this breastplate and fill it."
Saul called the Israelites and tested them with [the horn], but none
fit the description. When they were finished, Saul said to David's
father, "Do you have another son who has not presented himself to
us? " He replied, "Yes, there remains my son David, who brings us
food." When David was returning to this father], he passed by three
stones on the road, and they spoke to him, saying, "Take us, 0 David,
and you will kill Goliath with us!"
He picked them up and placed them in his provision bag. Saul had
said: "I will marry my daughter to whoever kills Goliath, and I shall
also entrust his seal with my dominion." When David arrived, they
placed the horn on his head, and it boiled over until he was anointed
by it. He put on the breastplate, and he filled it, even though he was
a sickly, pale man. Anyone who put it on shook [loosely] in it, but
when David put it on the breastplate was so tight on him that it
cracked. Then he went to Goliath. Goliath was one of the stoutest
and strongest of men, yet, when he looked at David, fear of him was
cast into his heart. So he said to David, "0 boy! Go back! I pity you
lest I kill you." But David said, "No, on the contrary. I shall kill you."
He took out the stones and placed them in the sling. Every time he
picked up one of those stones, he gave it a name. He said, "This one
is named for my father Abraham, the second for my father Isaac, and
the third for my father Israel." Then he whirled the sling, and the
stones became one stone. He sent it off, and it struck Goliath be731. Tanner here is "breastplate," rather than the usual "oven ." Cf. Glossaritun,
cut: lorica.
15561
15571
138
who knew the most powerful name of God. He ordered the giant's
to kill her, but the giant had pity on her, saying: "Perhaps we will
need a scholar." So he left her alive . Repentance entered Saul's heart,
and he regretted and wept, so that people pitied him. Every night he
went out to the graves and wept. He would cry out, "I adjure by God
any human who knows that there is any repentance for me to tell
me." When it became too much for them, a voice called out to him
from the graves, "0 Saul! Are you not satisfied that you slew us
when we were alive, that you wish to trouble us when we are dead? "
His weeping and sadness increased until the giant pitied him and
said, "What is the matter with you? " He replied, "Do you know of
any scholar in the land whom I can ask whether there is any atonement for me? " The giant said to him, "Do you know what you resemble? You are like a king who lodged in a town at dusk. The cock
crowed, and the king drew an evil omen from that, so he said, 'Do
not leave a single cock in this town, kill them all.' Then he wanted
to sleep, and he said, 'When the cock crows, awaken us so we may
set out at daybreak.' They said to him, 'Have you left any cock [alive]
whose crowing can be heard?'Have you left any scholar alive in the
land? "
His weeping and sadness increased , and, when the giant saw that
he was in earnest, he said, "Tell me, if I lead you to a scholar, will you
perhaps [as I fear) kill him ? " Saul replied, "No." So the giant considered him trustworthy and informed him that the woman scholar
was with him . Saul said, "Take me to her. I will ask her whether
there is any atonement for me." That name's was known only by
15581 members of a family whose men had died ; then the women would
know it. Then the giant said , "If she sees you, she will faint and be
afraid of you." So when they reached the door, the giant left Saul behind it and entered to her, saying, "Am I not the most generous person toward you, having saved you from being killed and given you
refuge with me? " She said, "Yes, of course." He said, "Then I need
something from you. This is Saul who will ask you whether there is
any atonement for him." She fainted out of terror, but he said, "He
735. A]-jabbdr seems to mean "giant" here, rather than "tyrant." Jewish legend
tells that the woman diviner was the mother of Abner, a cousin of Saul and a giant of
extraordinary size. See Ginzberg, op. cit., 1V, 73. But Ibrahim, op. cit., 1, 473, reads
al-khabbdz as "the baker."
139
does not want to kill you, only to ask you whether there is atonement
for him." She replied, "No, by God, I know of no atonement for Saul.
But do you know the place of a prophet's tomb? " They said, "Yes.
This is the tomb of Joshua b. Nun."737 She went off to it, the two of
them with her, and she prayed. Joshua b. Nun came out, shaking the
dust off of his head. When he looked at the three of them, he said,
"What is it? Has the resurrection occurred? " She said, "No. But
Saul wants to ask you whether there is any atonement for him."
Joshua said, "I know of no atonement for Saul, unless he divests
himself of his rule and he and his sons go forth and his sons do battle
before him, on God's behalf. Then, if they are slain, (Saul] will go on
the offensive; if he is killed, perhaps that will be atonement for
him." Then he fell down dead in the grave.
Saul returned sadder than he had ever been, for fear that his sons
would not follow him. He wept until his eyelashes fell out and his
body became emaciated. His thirteen sons came to him, and spoke
to him, asking him about his condition. He told them his story and
what had been said to him about his atonement. He asked them to
do battle with him. He equipped them, and they went out together.
The sons attacked before him and were killed; then he attacked and
was killed. David became king after that, and God made him a
prophet, for that is His word: God gave him the kingdom and the
wisdom738-it is said that the latter means prophecy. (God] gave him
Samuel's739 prophecy and Saul's kingship.
Saul's name in Syriac74O is Saul b. Kish b. Abiel b. Zeror b. Becorat
b. Aphiah B. Aysh b. Benjamin b. Jacob b. Isaac b. Abraham.
Ibn Ishaq said: The prophet revived from his grave to inform Saul
about his atonement was Elisha b. Akhtub.74' So were we informed
by Ibn Humayd-Salamah-Ibn Ishaq.
The people of the Torah assert that Saul's reign lasted forty years,
from the beginning until he was slain in battle along with his sons.
737 In the biblical account it is the recently deceased Samuel , and not Joshua, who
is raised from the dead; i Samuel 18: I I -19.
738. Qnr'an z:z51.
(559]
e
The Account of David b. Jesse b.
Obed b. Boaz b. Salmon b. Nahshon
b. Amminadab b. Ram b. Hezron b.
Perez b. Judah b. Jacob b.
Isaac b. Abraham742
David was - as Ibn Humayd related to us - Salamah - Ibn Ishaqsome scholars - Wahb b. Munabbih - short, with blue eyes, little
hair, and a pure and pious heart.
156o]
Yunus b. `Abd al-Ma related to me - Ibn Wahb - Ibn Zayd related to me regarding the word of God: "Consider those who went
forth from their habitations in their thousands, fearing death"...
to where He says ... "God is aware of evildoers ."713 God inspired
their prophet that among the sons of so-and-so, was a man by whom
742. Diwad b. Ishi b. `Awbid b. Bi`az b. Salmon (not Salma; cf. Ruth 4:2o-zI) b.
Nahsban b. `Ami Nidab b. Rim b. Hagran b. Finis b. Yahadhi b. Ya`gnb b. Ishiq b.
Ibrihim. The biblical story is found in I Samuel 16-31, 2 Samuel 1 - z4, and i Kings
1- z. The legendary accounts are in Ginzberg, op. cit., IV, 81- 121. See also al-Tha`labi, z3S-6o.
743. Qur'an 2:x43-46. And God said to them: Die! And then He brought them
back to life. Lo! God is a Lord of kindness to mankind, but most of mankind do not
give thanks. Fight in the way of God, and know that God is Hearer, Knob Who is
it who will lend to God a goodly loan, so that He may give it manifold increase? God
straitens and enlarges. 'lb Him will you return. Consider the leaders of the Children
of Israel after Moses, how they said to a Prophet whom they had: Set up for us a king,
and we will fight in God's way. He said: Would you then refrain from fighting if
fighting were prescribed for you? They said: Why should we not fight in God's way
1411
Al-Muthanni related tome-Ishiq-Ismicil b. Abd al-Karim`Abd al-Samad b. Ma`gil-Wahb b. Munabbih: When the Israelites (561l
surrendered rule to Saul, God inspired the prophet of the Israelites,
"Say to Saul: Let him do battle with the Midianites and not leave
anyone alive, killing them all, and I shall give him victory." So he
went with the troops to Midian and slew those there, except their
king, whom he took prisoner; he also carried off their cattle . God inspired Samuel : "Do you not wonder at Saul? I gave him My command and he violated it: he took their king prisoner and carried off
their cattle. So go meet him, and say to him that I shall indeed strip
dominion from his house, not to return it until the Day of Resurrecwhen we have been driven from our dwellings with our children ? Yet, when fighting
was prescribed for them, they turned away, all but a few of than.
744. Lit. wa-Id yakhddlu bihimd al-sayl.
(5631
15641
He asked about her and was told that she had a husband who was
75 2. Muhammad b. al-Ilusayn . Index, 509. Not further identified.
753. Abmad b. al-Mufad4al, mawla of Quraysh, d. 2115 / 830. Ibn Sa`d, op. cit., VI,
z86.
145
absent at such-and-such a garrison. He sent to the garrison commander an order to send Uriah7s4 against such-and-such an enemy.
He therefore sent him, and [the enemy] was conquered by him. The [565]
commander wrote back to David about the victory, and David wrote
to him again, saying, "Send him against such-and-such an enemy,
who is even stronger than they." So he sent him, and they again were
conquered by him, and he wrote to David about the second victory.
David wrote to him, "Send him to such-and-such an enemy." So he
sent him, and on the third time, Uriah was slain.
David married Uriah's wife. When she came to him, she had been
with him only a short time when God sent two angels, in human
form, who requested admission to his presence. But they found that
this was his day of worship, and the guards prevented them from entering. So the two scaled the wall of his private apartment to reach
him.755 He was not aware of [their arrival] while he was praying, but
suddenly the two were sitting in front of him. He was startled, but
they said, "Do not be afraid. We are two litigants, one of whom has
wronged the other, therefore judge aright between us; be not unjust" - meaning, do not act wrongfully - "and show us the fair
way, to just judgment." David said, "Tell me your story." One of
them said, "Lo! This brother of mine has ninety-nine ewes while I
have one ewe.7 He wants to take my ewe to round out his to one
hundred."
David then said to the other one, "What do you have to say? " The
other replied, "I have ninety-nine ewes, and this brother of mine has
one ewe, and I want to take it from him to complete my ewes to one
hundred." David said, "Even though he is unwilling? " He replied,
"Even though he is unwilling! " David said, "Then we cannot let you
do that!" He replied, "But you are unable to [prevent] that." David
said, "If you try that, then we will hit you on this and that" which
Asbat interprets as "the tip of the nose and the forehead." Then he
said, "O David! You deserve more to be hit on this and this, since [566]
you have ninety-nine wives while Uriah had only one wife. But you
did not stop exposing him to slaughter until he was slain, and you
married his wife."
754 Arabic: Ahriyi in al-Tabari; Ibn al-Athir, op. Cit.. I, 224, has Awriya; al-Tha`labi, op. Cit., 248, has Awriya'.
755. This story, based on Qur'an 38:22, reflects the biblical account of David's
chastisement by the prophet Nathan ; z Samuel 12:1- 23.
756. zSamuel ;8:23-24.
`Ali b. Sah1757 related to me - al-Walid b . Muslim758 - cAbd alRahman b. Yazid b. Jabir759 -`Ata' al-Khurasani: 760 David engraved
his sin on the palm of his hand, lest he should forget it. Whenever he
saw it, his hand would tremble and throb.
[ 5 671 It is said that the reason for the trial with which he was tested was
that his innermost feelings told him that he could spend a day without perpetrating an evil deed. It happened that the day of the trial
took place on the day he thought he could spend without committing an evil deed.
Mention of who said that.
Bishr related to us - Yazid-Said - Matar761-al-Hasan,762 say757. `Ali b. Sahl al-Ramli. Index, 397. Not further identified.
758. al-Walid b. Muslim al-Umawi al-Dimashqi, Abu al-`Abbas, 119 -95/73781o. He was the foremost scholar of Syria in his time and author of many works on
tradition and history. Ibn Haja>; op. cit., XI, 151 - 55; GAS, I, 293; al-Zirikli, op. cit.,
IX,143.
759. `Abd al-R.ahmin b. Yazid b. Jibic Index, 353. Not further identified.
760. `Ata' b. Abi Muslim Maysarah al-Khurisini, 5o-140 /670-757. A Damascene scholar who transmitted from Anas b. Malik, be wrote Qur'an commentary.
lbn Sad, op. cit., VII/2, 369 ; Ibn Hajar, op. cit., VII, 212- 15; GAS, I, 33.
76r. Matar b. Tabman al-Warraq . A traditionist from Khorasan, considered a weak
transmitter. Ibn Sa`d, op. cit., VII/2, 19.
762. Al-Hasan b. Abi al -Hasan Yasir al-Bari, Abu Said, 21 - 110 /642-728. He
was a famous preacher and deeply pious personali ty, and his statements circulated as
traditions. Ibn S2'd, op. cit., VII/ 1, I r4ff; EP, s.v. "Hasan al-Bari "; GAS, I, 591-94.
1147
ing that David divided his time into four parts: one day for his
wives; one day for his worship; one day for judging the Israelites; and
one day during which he would exhort the Children of Israel and
they him, he would bring them to tears and they him. When it was
the day for the Children of Israel, he said, "Exhort me!" They said,
"Is there a day in which a man does not commit a sin? "David imagined to himself that he could accomplish that, so when the day of
worship came, he locked his doors, giving orders that no one was to
be admitted. He devoted himself to the Torah, but while he was reading it, lo! A golden dove full of every beautiful color alighted in front
of him. He reached out to seize it, but it flew off and alighted not far
away, still giving him hope of reaching it. He continued following it
until he looked out and saw a woman washing herself; her form and
beauty pleased him. When she noticed his shadow on the ground, she
covered herself with her hair, which only pleased him more. He had
sent her husband to command one of his armies, and now he wrote
to him to journey to such-and-such a place, a place from which he
would not return.
[569]
[570]
150
1151
tience to withstand hunger for three years, nor the enemy for three
months, for there would be no remnant of us. If there is no way out,
then better death at His hand than at the hand of anyone else."
Wahb b. Munabbih mentioned that during one hour of the day,
many thousands, the number is unknown, died among them. When
David learned of the numbers of dead, he was distressed, so he devoted himself to God and prayed to Him , saying, "0 Lord ! I have eaten the sour sorrel , but the teeth of the Israelites are set on edge. 779 I
sought this, I ordered the Israelites to do it, everything that happened is my [fault], so pardon the Children of Israel!" God responded
to him by removing death from them . Then David saw the angels
with their drawn swords sheathing them and climbing a golden ladder from the Rock780 to heaven, and David said, "This is a site on
which a place of worship781 should be built ." David wanted to begin
its construction, but God inspired him: "This is a holy house, and
you have stained your hands with blood. You are not to be its builder,
then, but a son of yours, whom I shall make king after you, whom I
shall name Solomon, [and) whom I shall keep safe from bloodshed."782 When Solomon became king, he built the place of worship
and ennobled it. David 's life, according to the accounts that came
from the Messenger of God, lasted one hundred years, whereas one
of the Scriptuaries claims that he lived for seventy-seven years783
and reigned for forty years.
779. And akil al-hummad wa-banu Isrd'il yadrasuna . In z Samuel 24 :17 (repeated
in x Chronicles 21:17) David asks God to end the plague, saying: "LO, I have sinned,
and I have acted iniquitously; but these sheep, what have they done? Let Thy hand be
against me, and against my father's house." A phrase closer to the one used here occurs in Jeremiah 31:29: 'The fathers have eaten sour grapes, and the children 's teeth
are set on edge." The same occurs in Ezekiel 18:2.
780. Al-,sakhrah, presumably the rock over which the Dome of the Rock was later
built an the lbmple Mount in Jerusalem.
781.Once again, masjid, but it may be taken as "a place of prostration " or "temple-"
782. Compare the play on the root letters of Solomon 's name in Arabic and Hebrew,
here: Sulaymin usallimuhu: "I shall name Solomon whom I shall keep safe"; I
Chronicles 22:9: shlomo yihyeh shemo we-shalom... "his name shall be Solomon,
and I will give peace...."
783. See 2 Samuel 5:4, Io: "David was thirty years old when he began to reign, and
he reigned forty years." Hence he was seventy years old at his death.
[5721
16
The History of Solomon b. David7M
ci
15731
Solomon b. David ruled over the Israelites after his father David. God
compelled the jinn, men, birds, and wind to serve him. In addition,
He gave Solomon prophecy, and he asked his Lord to give him dominion that would not be appropriate to anyone after him, and He
responded, giving him that.
According to what we were told by Ibn Humayd - SalamahMuhammad b. Isl;iaq- some scholars - Wahb b. Munabbih: When
he left his dwelling for his council chamber, the birds would stay
close to him, while men and jinn would arise for him until he was
seated on his throne.
He was- they assert-pale, corpulent, clean, and hairy, and wore
white garments. During the days of his father 's rule, after Solomon
had reached mature manhood, his father would consult with him,
according to what is recorded, about his affairs. One of his and David's concerns involved giving judgment about sheep who had wandered by night by themselves into the fields of people, an account of
whom - as well as the account of the two of them-God related in
His Book, saying: And David and Solomon, when they gave judgment concerning the field, when people 's sheep had pastured
therein by night; and We were witnesses to their judgment. And We
784. See the biblical account in i Kings z - i r. Jewish legendary accounts are to be
found in Ginzberg, op. cit., IV, 12.5 - 76; al-Tha`labi, op. cit., 2S7 - 9z; Shorter Encyclopaedia of Islam, s.v "Sulaiman."
153
made Solomon understand; and to each of the two We gave judgment and knowledge.785
Abu Kurayb and Harlin b. Idris al -Asamm,786 related to us - alMuharibi787 - Ash`ath - Abu Ishaq - Murrah - Ibn Masud: Regarding His words : And David and Solomon, when theygave judgment concerning the field, when people 's sheep had pastured
therein by night, 798 he said : It was a vineyard, whose clusters had
sprouted, and [the sheep ] had ruined them. David passed judgment
on the sheep in favor of the owner of the vineyard, but Solomon said:
"Not that, 0 prophet of God! " He replied, "Why is that ? " He said,
"Hand over the vineyard to the owner of the sheep, so that he may
take care of it until it returns to its former condition , and give the
sheep to the owner of the vineyard , so that he may gain from them
until the vineyard has returned to its previous state , then hand it
over to its owner and the sheep to their owner. For that is His saying:
We made Solomon understand [the case].789
He was a warfaring man, who rarely ceased his constant campaigning. No sooner would he hear about a ruler in some part of the
world, but he would go to him to humble him. It was as Ibn Humayd
related to us-Salamah-Ibn Ishaq, as they claim, that when he desired to do battle, he would command his army790 to be mustered,
and wood would be cut for it . It would be set upon [the wood], and
people, draft animals, weapons of war, everything, was loaded on it.
As soon as it carried what he wanted , he commanded the violent
wind to enter under the wood and raise it up. When it had been
lifted, he commanded the light breeze, which carried them [the distance of] a month in one night, and [the distance of] one month in
one morning, to wherever he wished. God says : So We made the
wind subservient to him, that ran at his command softly, wherever
he might light upon791- meaning, wherever he wished . And God
785. Win 7-1 :78-79-
790. Ibn al-Athir, op. cit., 1,130, has instead : "Hc commanded the making of a carpet of wood to accommodate his army." Cf. al-Tabari, 1, 574 n. b.
791. Win 38:37.
1 5741
According to what I have heard, the wind carried his army, and the
light breeze blew him wherever he wished, yet it could move over a
sown field and not make it move.
Al-Qasim b. al-Hasan790 related to us-al-Husayn-Hajjaj-Abu
Ma`shar795 -Muhammad b. Kacb al-Qurazi:796 We have heard that
Solomon's army [stretched) one hundred parasangs: twenty-five of
them consisted of humans, twenty-five of jinn, twenty-five of wild
animals, and twenty-five of birds . He possessed one thousand
houses of glass on the wooden [carpet), in which there were three
hundred wives797 and seven hundred concubines.798 Solomon ordered the violent wind, and it lifted all this, and ordered the gentle
breeze and it transported them. God inspired him while he was journeying between heaven and earth: "Lo! I have increased your rule so
that no creature can say anything without the wind bringing it and
informing you."
Abu al-Sa'ib related to me-Abu Mu`awiyah-al-A`mash-alMinhal b. `Amr- Sa1d b. Jubayr- Ibn `Abbas: "Solomon b. David
had six hundred thrones set out. The noblest humans would come
792. Qur'an 34:12793. In Iran. Seen. 13 3, above.
794 Al-Qasim b. al-Hasan. Seen. 243, above.
795 Abn Ma`shar Najih b.'Abd al -Rahman al-Sindi, d. 170/786, a younger contemporary of Ibn Ishaq from Yemen , who later lived in Medina and Baghdad. He was
more highly regarded as a historian than as a reliable transmitter of tradition. Ibn
Sa`d, op. cit., V, 309; EP, s.v "Abn Ma`shar "; al-Zirikti, op. cit., VIII, 328.
796. Muhammad b. Ka`) al -Quraki. Seen. 385, above.
797- $arillah, lit. "pure, unmixed, (f.) of race orgenealogy." See Lane, op. cit., 1675.
Usage unclear.
798. Thaldthumi atu sarillatin wa-sab`umi'atu surriyatin, but al-Tha`labi has
thaldthumfatu surriyatin wa-sab`umi'atin imratin, i.e., three hundred concubines
and seven hundred wives.
15 7 61
Who was, according to what the genealogists say, Yalmaqah bt. alYashrah-some say, bt. Ayli Sharh, and others say, bt. Dhi Sharhb. Dhi Jadan b. Ayli Sharh b. al-Harith b. Qays b. Sayfi b. Saba' b.
Yashjub b. Ya`rub b. Joktan [Qahtanj,799after which she came to Solomon peacefully, without warfare or battle.
He corresponded with her, according to what is said, because he
had missed the hoopoe bird one day during a journey. He needed water, but no one with him knew how far away it was. He was told that
the hoopoe possessed such knowledge, so he asked for the hoopoe,
but could not find it. Someone said that, on the contrary, Solomon
had asked about the hoopoe because it missed its shift.8w
Regarding his story, the story of that journey, and the story of
799 Thew names seem generally to be South Arabian. For similar genealogies, see
nn. 154, 539, above. The name Bilqis itself has been linked with Naukalis, given by
Josephus as the name of the Queen of Egypt and Ethiopia; with the Greek phallaxis
and Hebrew pilegesh "concubine." See Shorter Encyclopaedia of Islam, 63, s.v.
"Bilkis"; see also Newby, History, 13 z n. Y.
goo. Text has bi-al-nabwa, lit. "tell news," comparing it to bi-naba'in "tidings,"
in Qur'an 27: 2z, but this hardly fits. MS BM and Ibrahim have nawba "(its) shift,
turn," which is translated here. See al-Tabari, 1, 576 n. i.
a leading memorizer of traditions of Iraq in his time . Ibn Sa'd, op. cit. VII/z, 61; alZirikli, op. cit., V I Io.
8o3. `Ali' b. al-Si'ib al-Tbagaf-i, Abu Zayd, d. 136 /753 He was a trusted transmitter of the earliest traditions until later in his life, when some confusion occurred.
Ibn Sad, op. cit., VI, 235.
804. Wan 34:12.
8o5. Qur'an 38:37.
8o6. QUPan 27 : 20-21.
[5771
15781
to fly and would become one of the insects of the earth if [Solomon]
wished so. Or he would slay it, and that would be its punishment.
The-.hoopoe passed over Bilgis' palace and saw one of her gardens
behind the palace . It inclined toward the greenness and alighted on
it, and lo! There was one of [Bilgis ') hoopoes in the garden. Solomon's hoopoe said: "Where are you [so far] from Solomon? And
what are you doing here? " Bilgis ' hoopoe replied, "And who is
Solomon? " He replied, "God sent a man named Solomon as a messenger, and humbled before him the wind, the jinn, humans, and
birds.,,
Bilgis' hoopoe said to the other, "What are you saying? " It replied,
"I am saying to you what you have heard ." ( Bilgis ' hoopoe[ said,
"This is indeed a wonder, but more wonderful than that is that all of
these many people, a woman rules over them, and she has been
given [abundance] of all things, and hers is a mighty throne. They
replaced thanks to God by worshiping the sun instead of God."807
When the hoopoe had mentioned Solomon, it flew off. When it
reached the army, the other birds met it and said, "The Messenger of
God has threatened you," and they informed it of what Solomon had
said.
Solomon 's punishment of the birds was to pluck their feathers and
to spread them in the sun , so that they would never fly again and
would become like the insects of the earth . Or he would kill them
and they would never have posterity.
The hoopoe said, "But did the Messenger of God make no
exception? " They replied, "Yes, he did, saying, ' Or let him bring me
a clear excuse."'808 When the hoopoe went to Solomon, he asked it,
"What has caused you to be absent from my journey? " The hoopoe
responded, "I have found out a thing that you do not apprehend,
and I come to you from Sheba with sure tidings "- to where He
reached - "and see what (answer] they return."909
807. Qur'an 27:23-24.
8o8. Qur'an x7 :2 1; see above.
8o9. Qur'an 27 : x2-2S. The verses omitted in the text are : Lo, I found a woman
ruling over them , and she has been given (abundance) of all things, and hers is a
mighty throne. I found her and her people worshiping the sun instead of God; and
Satan makes their deeds seem fair to them, and debars them from the way (of truth),
so they do not go aright. So they do not worship God, who brings forth the hidden in
the heavens and the earth , and knows what you hide and what you proclaim. God;
there is no god besides Him, the Lord of the tremendous throne. (Solomon) said: We
15791
[s801
(58I
asked the jinn, but they had no knowledge of that. Then he asked the
demons, who said, "Send for the termite." So the termite came,
placed a hair in her mouth, entered into [the gem], and after a while,
pierced it. When her messengers returned to her, [Bilgis] left her people hurriedly at the break of day with her people following after her.
Ibn `Abbas said, "She had one thousand gayls817 with her." Ibn
`Abbas said, "The people of Yemen call their leader 'qayl,' and with
each qayl were ten thousand men." Al `Abbas said, "`Ali said, ten
thousand thousand."
Al-`Abbas818 said-`A1i819-Husayn b. `Abd al-RahmanB20 related
to us-`Abdallah b. Shaddad b. Alhad:821 Bilgis proceeded to Solomon with three hundred and twelve qayls, each with ten thousand
men.
'Ad'- Mujahid - Ibn `Abbas: Solomon was an awe-inspiring
man. No enterprise was undertaken unless he was responsible for it.
On that day, he went out to sit upon his throne and saw a cloud of
dust near him. He asked, "What is this? " They told-him, 'Bilgis, 0
Messenger of God!" He said, "She has encamped near us in this
place!"
Mujahid said that Ibn cAbbis described that for us, "I estimated
[the distance] as that between al-Kufah and al-Hirah, the distance of
one parasang." He continued: [Solomon] addressed his troops and
said: "Which of you will bring me her throne before they come to
me, surrendering "An 'ifrit of the jinn said: "1 will bring it to you
before you rise from your place "872-in which you are now until the
time you rise for your morning meal.
Solomon said, "Who will bring her throne to me before that? "
One who had knowledge of Scripture said: "I will bring it to you
before your gaze returns to you. "873 Solomon looked at him, and
when he had finished speaking, Solomon returned his gaze to the
throne.874He saw that her palanquin875 had come and emerged from
S 117. Qayl, pl. agyal, the minor or petty kings of pre-Islamic Arabia.
Big. I.e., al-`Abbas b. al-Walid. Seen. 53, above.
8r9. I.e., `Ali b. `Agin. See n. Soz, above.
8zo. Husayn b. `Abd al-Rabman, Abu al-Hudhayl, al-Sulam. Ibn Sa'd, op. cit., VI,
236.
82r. `Abdallah b. Shaddad. Seen . 397, above.
822. Qur'an 2738-39.
823. Qu 'an 27:40. Seen. 845, below.
824. `Arch, usually treated by Muslim commentators as the divine throne. Hence
beneath his throne 826 And when he saw it set in his presence, (Solomon) said: "This is of the bounty of my Lord, that He may try me,
whether I give thanks ... when He brings it to me before my gaze
even returns to me... or am ungratefu1827 ... for He has made one in
my power more able to bring it than me."
They set up her throne for her. He said further: When she came,
she sat next to Solomon, and it was said to her: "Is your throne like
this? " So she looked at it, and she said: "It is as though it were the
very one."828 Then she said: "I left it in my fortress with troops surrounding it, so how was this brought, 0 Solomon? I should like to ask
you something, so you may tell me about it." He said: "Ask!" She
said: "Tell me about sweet water that is from neither heaven nor
earth." The narrator said: When Solomon was faced with something
he did not know, he began by asking humans about it . If humans had
knowledge of it, [good], otherwise he asked the jinn. If the jinn had
no knowledge about it, he asked the demons . The demons said to
him: "How easy that is, 0 Messenger of God! Command the horses
and make them run, then fill a vessel with their sweat." So Solomon
said to her, "The sweat of horses." She said, "You are right. Then tell
me about the color of the Lord." Ibn cAbbis said that Solomon rose
up from his throne and fell down prostrating himself . Al `Abbas said
-'Ali - `Amr b. `Ubayd629 told me - al-Hasan: "Solomon was
thunderstruck and fainted and fell down from his throne." Then we
return to the original account, which says: She arose, and his troops
scattered from him, while a messenger arrived , saying, "0 Solomon!
Your Lord says to you, 'What is wrong with you? "' He replied, "She
has asked me something that I am reluctant to repeat! m (The messenger] said, "God commands you to return to your throne and sit
upon it. Send for her, those of her troops who were with her, and all
the common word for throne. Seen. 826, below.
825. Sarin, "couch or bedstead," sometimes used as a symbol of royalty. See Lane,
op. cit., s.v srr.
826. Kursi, sometimes used for throne, when used together with `arch, it is treated
as the footstool. See EP, s.v " Kursi "
827. Qut an 27:40 bis.
828. Win 27:42.
829. `Amr b. `Ubayd b. Bab al-Taymi, Abu Uthmin, 8o-144 /699-761 . A leading
Mu`tazilite Qur in commentator, noted for his piety, asceticism, and learning. EP,
s.v "Amr b. `Ubayd " GAS, 1, 597.
of your troops who were present. Let them all come to you, while you
ask her and them what she had asked you."
(5 8 31
He did that, and when they had all entered to his presence , he said
to her, "About what did you ask me? " She replied, "I asked you
about sweet water that is from neither heaven nor earth ." He said,
"And I answered you that it was horse 's sweat." She said, "And you
were right." He said, "And what else did you ask me? " She said, "I
did not ask you anything but that ." The narrator went on: Solomon
said to her, "Then why did I fall from my throne? " She said, "That is
something I know nothing about."
Al-`Abbas said -`Ali: "I forgot it." He went on, "So he asked her
troops, and they said what she had said." [Solomon] asked his own
troops, jinn, birds, and whoever of his troops had been present, and
they all said, "She asked you, 0 Messenger of God , only about sweet
water." The narrator said : The messenger had said, "God says to you,
'Return to your place, for I have taken care of them for you."'
Solomon said to the demons, " Build me a castle in which Bilgis
will enter to me." He continued: The demons turned to one another
and said, "Solomon is the Messenger of God, and God has humbled
to him whatever He has humbled . Bilgis is the queen of Sheba,
whom he will marry, and she will bear him a boy, and we shall never
be freed from slavery."
Bilgis was a woman with hairy legs, so the demons said, "Build a
structure for him that will show him that , so that he will not marry
her." They built him a castle of green glass, making floor tiles831 of
glass that resembled water. They placed within those tiles every
kind of sea creature , fish, and the like, then they covered it up. They
said to Solomon, "Enter the castle."
A throne was set up for Solomon at the far end of the castle. When
he entered, he looked around, went to the throne, sat upon it, and
said: "Let Bilgis enter to me." "She was told, "Enter the castle!"
When she began to enter, she saw the forms of the fish and creatures
in water, so she thought it was a pool, i.e., she thought it was watel
and she bared her legs to enter it. The hair was twisted around her
legs, and when Solomon saw this, he called to her, averting his
glance: "Lo! It is a hall, made smooth , of glass." She let down her
8; z. Tawdbiq. See Glossarium, cccxxxvm, s.v Ebq: largae tegulae soli in aedificio.
15841
Ibn `Abbas said, "It was the first day on which depilatory paste
was mixed . Then Solomon married her."
Ibn Humayd related to us - Salamah - Ibn Ishaq - a scholar Wahb b. Munabbih : When the messengers brought back to Bilgis
what Solomon had said , she said, "By God! I had known that this is
no ordinary king and that we have no power to oppose him and will
not accomplish anything by vying with him." So she sent to him,
saying, "I am coming to you with the kings of my people, so that I
may see your situation and your religion to which you are inviting
[me)." She then ordered her royal palanquin , upon which she used to
sit, made of gold inlaid with sapphire, topaz, and pearls, and it was
placed within seven structures, each within another, then she had
their doors locked . She was served only by women, of whom there
were six hundred with her. Then she said to the one whom she had
appointed over her domain, "Guard what is in your hands and the
palanquin of my rule, and do not let anyone reach it or even see it
until I return." Then she went off to Solomon with twelve thousand
qayls from the kings of Yemen, and under the authority of each of
them were many thousands. Solomon began sending out the jinns,
who would bring him [word ] of her travel and how far she reached
each day and night. When she drew near, he assembled all the jinns
and men under his command and said, "0 you chiefs! Who will
bring me her throne before they come to me submitting? " The
narrator said: "She submitted [to Islam ), and her Islam was sincere."
It is claimed that Solomon said to her, when she had accepted Islam and he had completed the matter with her, "Choose a man from
832. Qur'an 27:44.
833.Qurin 27:38.
15851
1164
your people to whom I will marry you." She replied, "Shall men
marry someone like me, 0 Prophet of God, when I have had dominion and power among my people such as I have had? " He said, "Yes.
In Islam, there can only be the like of that. It is not fitting for you to
forbid that which God has made permissible for you." So she said,
"Then marry me, if it must be so, to Dhu lbbba', king of Hamdan."834 So Solomon married her to him , returned her to Yemen, and
gave rule over Yemen to her husband Dhu Tbbba'. Solomon called
Zawba`ah, prince of the jinns of Yemen, and said, "Do for Dhu
Thbba' whatever he asks you to do for his people."
So Zawbaah carried out construction projects in Yemen for Dhu
'Mbba', and Dhu Tiibba' remained there as king, having whatever he
wanted done for him, until Solomon b . David died. Then, when a
year had passed and Solomon 's death831 became clear to the jinn, one
of them journeyed through Tihamah8" until, in the midst of Yemen,
he shouted at the top of his voice , "0 assemblage of jinn! King Solomon has died, so stop working." The demons directed themselves
to two large stones, upon which they wrote an inscription in Himyarite script :837 "We built Salhin in seventy -seven years,8ae striv[ 5 86] ing steadily. And we built Sirwah, Marah, and Baynun by the sweat
of [our] handsjaa9 and Hind and Hunaydah and seven cisterns840 in a
paved court, and Talthum in Raydah . Were it not for the one who
shouted in Tihamah, we would have left in al-Bawn841 a sign."
The narrator explains : Salhin, Sirwah, Marsh, Baynun, Hind, Hu834. Although the text has Dhu Bata `, Ibrahim, OP. cit., I, 495, has Dhu Tbbba`,
basing this on other MSS, as noted by the editor. See al -Tabari, I, 585 n. c. See also
Yiqut, op. cit., 1, i 15, and al-Tha`labi, op. cit., z86.
835. See the story of Solomon's death, pp. 173 -74, below.
836. The central area of western Arabia between Yemen and the I,3ijiz . See Yaqut,
op. cit., 1, 901-3.
837. I. e., the South Arabian alphabet. The inscription is written in sal`, rhymed
prose-
838. Kharifan, lit. "autumns," South Arabian: "years!' See al-Tabari, 1, 585 n. e.
839. Written aydin(a), it should have long a, but it is probably written to rhyme
with dd'ibin(a). See the correct form in Yiqut, op. cit., 111, r i 5, s.v. "Salbin "
840. Amjilah, pl. of majil, for ma'jil. Glossarium, couooa, s.v mil. Written amIyilah in another version. Seen. Sob, above.
841. Bawn, a town in Yemen . See Yiqut, op. cit., I, 763 -64, supposedly the site of
the "deserted well and lofty tower" (Arberry: "a ruined well, a tall palace" mentioned in Qur'an z2.:45
e
Solomon's Campaign against the
Father of His Wife, jaradah, and the
Story of the Devil Who Took
Solomon's Signet Ring
[ 58 71
15881
[5901
159111
have found with his public affairs with the people and his outward
behavior." He went in to Solomon's wives and said, "Woe unto you!
Have you found something wrong in Solomon 's behavior as we have
found wrong? " They said, "The worst of it is that he will not leave
any woman of us who is menstruating alone ,s" and he does not wash
himself from impurity."TM9 Asaph said: "Verily we are God's, and to
Him do we returnP50 Verily that is a clear test."851 Then he returned
to the Israelites and said, "What he does in private is worse than
what he does in public."
When forty days had passed, the Devil flew away from his council
chamber. As he passed over the sea, he threw the signet ring into it,
and a fish swallowed it. One of the fishermen saw that fish and
caught it. Solomon had worked for him from the beginning of that
day until evening, so he gave Solomon his two fish, [including] the
one that had taken the signet ring. Solomon went out with his two
fish and sold the one in whose stomach there was no signet ring for
some loaves of bread. He then applied himself to the other fish, cutting it open in order to grill it, and was confronted by his signet ring
in its stomach. He took it, placed it on his hand , and fell down, prostrating himself to God. The birds and jinns surrounded him, and
people approached him, and he knew that what had come upon him
was only because of what he had let happen in his household. He returned to his dominion and manifested repentance for his sin. He
commanded the demons, saying , "Bring [Sakhrj to me !" The demons sought him until they caught him, and he was brought. Solomon bored a hole in a stone for him and put him inside . Then he
closed it up with another [stone], bound it with iron and lead, and
gave orders for it to be cast into the sea.
[5921
[5931
1172.
said, "I shall not praise you for your asking pardon, nor will I blame
you for what you did. This matter had to be."
(594)
He went until when he reached his dominion , he sent for the devil,
and he was brought to him. The wind and the demons were made to
work for him on that day; they had not been subordinated to him
before then, for that is His word : "Bestow upon me sovereignty
such as shall not belong to anyone else after me. Lo! You are the
Bestower."854
He sent for the devil, and he was brought. [Solomon] gave orders to
place him in a chest of iron, then it was shut and locked with a lock.
He sealed it with his signet ring, then he gave orders to cast it into
the sea. The devil will be in it until the Hour arrives . His name was
Habagiq.
Abu Ja`far said: Then Solomon continued in his sovereignty after
God had returned him to it, the jinn making for him what he willed:
places of worship and statues, basins like water troughs and anchored cooking pots855 and his other projects.
He punished those demons he wished, and set free those he liked,
so that when he neared his term and God wanted to take him to
Him, his matter was as was told to me, as Ahmad b. Mansur856 related about him- Musa b. Masud Abu Hudhayfah857- Ibrahim b.
Tahmansss-cAta' b. al-Sa'ib-Said b. Jubayr-Ibn Abbas-the
Prophet : When Solomon, the Prophet of God, was praying, he would
see a tree sprouting in front of him, and he would say to it : "What is
your name? " It said, "Such-and-such." Then he said, "For what purpose are you?" If it was for planting, it would be planted; if it was for
a remedy, it would be written down . One day while he was praying,
suddenly he saw a tree in front of him , and he said to it, "What is
your name? " It said, "Carob (kharrub)." He said, "For what purpose
are you ?" It said, "For the destruction ( kharab) of this house." Sol854. Qur'an 38:36.
855- Qur 'an 34:113856. Ahmad b. Manger b. Sayyar al-Ramadi, Abu Bak; 182 - z65/798 - 877. A
trustworthy memorizer of traditions, he traveled widely seeking their sources and
wrote many books, including collections of traditions. Ibn Hajar, op. cit., 1, 83; GAS,
1, 411; al -Zirikli, OP. Cit., 1, 244-
857. Musa b. Masud al-Nandi al-Bagri, Abu Hudhayfah, d. 240/ 854. He was one
of the authorities of al-Bukhari. Ibn Hajai, op. Cit., X, 370-71; GAS, I, 411.
858. Ibrahim b.Tahman b. Shu'bah al-Khurasani, Abu Said, d. 164 /780. Born in
Herat, he journeyed to Nishapu; Baghdad, and Mecca, where he died . He was considered one of the best traditionists of Khurasan . Ibn Hajar, op. cit., 1, 129 -31; GAS, I,
92-93-
omon said, "0 my God! Blind the jinn to my death, so that men may
know that the jinn do not know what is hidden." He hewed [the tree]
into a staff and was supported upon it for a year after he had died,
while the jinn continued to work. Then, a termite ate it, and he fell.
Thus, humans perceived that the jinn, if they had known the unseen, would not have continued in despised toil.959
He said: Ibn `Abbas used to read it "for a year in despised toil." He
continued: The jinn thanked the termite and used to bring it water.
Musa b. Harun81related to me-`Amr861-Asbat-al-Suddi, in
an account that he related-Abu Malik; and Abu Salih-Ibn 'Abbas; and Murrah al-Hamdani - Ibn Masud; and people among the
companions of the Prophet: Solomon would isolate himself in the
Temple for a year or two years, for a month or two months, or for
more or less time. His food and drink would be brought in to him, as
it was at the time he died. From the beginning, there was not a day
when he woke [early], but a tree had sprouted in the Temple. He
would go to it and ask it, "What is your name? " And the tree would
say, "My name is such -and-such." He would say to it, "Why have you
sprouted? " And it would say, "I sprouted for such-and-such [a purpose]." He would give orders regarding it, and it would be cut down.
If it sprouted for planting, he would plant it. If it sprouted as a remedy, it would say, "I have sprouted as a remedy for such-and-such,"
and he would use it for that. Then a tree sprouted that is called the
carob, and he asked it, "What is your name? " It replied, "I am the
carob tree." He said, "Why did you sprout? " It replied, "I have
sprouted for the destruction of this place of worship." Solomon said,
"God would not destroy it while I am alive. You [are the one] upon
whose face is my death and the destruction of the Temple, He pulled
up the tree and planted it in a wall of his. He then entered the prayer
chamber and stood praying, leaning on his staff, and he died. The demons did not know of this, and they were working for him at that
time, fearing that he would come out and punish them. They would
gather around the prayer chamber, with its openings in front and
back. Any devil who wanted to disobey would say, "Am I not strong
if I enter (here) and depart from that side?" So he would enter and
depart from the other side. Then one devil entered and passed by. No
859. Qur'an 34:11486o. Musa b. Harnn. Seen. 174, above.
86,. 'Amr b . Muhammad. Seen . 506, above.
15951
15961
174
[5971
e
Bibliography of Cited Works
to
al-Baydawi, `Abdallah b. `Umar. Anwdr al-tanzil. Cairo: Dar al -kutub al`arabiyyah al-kubra, 13 30/191 '.
Ben Zeev (Wolfensohn), I. Ka`b al-Ahbar. Jerusalem: Matba`at al-sharq alta`awuniyyah, 1976.
al-Biiruni, Abu Rayhan Muhammad . Kitdb al-athdr al-bdgiyah `an alqurun al-kholiyah, trans. C. E. Sachau as The Chronology of Ancient
Nations. London : W. H. Allen and Co., 1879
Boyce, M. A History of Zoroastrianism . Vol. H. Under the Achaemenians.
Handbuch der Orientalistik, Abteilung 1, Band VIII, Abschnitt I, Lieferung 2, Heft 2a . Leiden: E. J. Brill, 1982.
Brinner, W M., trans. Prophets and Patriarchs. The History of al-Tabari II.
Albany: State University of New York Press, 1987.
al-Mugaddimah, trans. E Rosenthal as The Mugaddimah: An Introduction to History. 3 vols. Bollingen Series XLVIII. New York: Pantheon Press, 1958.
Ibn Sa`d, Abu `Abdallih Muhammad. Kitdb al-tabagat al-kabir, ed. E. Sachau as Biographien Muhammeds. 9 vols. Leiden: E. J. Brill, 1904-21.
Ibrahim. See al-Tabari.
16
Index
Included are names of persons, groups, and places, as well as Arabic words
that recur often in the text or are discussed in the footnotes. Entries that
are mentioned in both text and footnotes on the same page are listed by
page number only. Finally, the Arabic definite article al- and the abbreviations b. (ibn) and bt. (bint) have been disregarded in the alphabetizing of
entries.
A
Aaron b. Amram 4,30,31, 33,34,38,
49, 51, 52, 54, 56, 58, 61-63, 69,
72-76, Sr, 82 n. 471, 85, 86, 88, 89,
91, 94, 96, 126, 129, 131
Abin 114
Abanmih 114
`Abdallih b. Shawdhab 3
`Abdallih b. Umar al -Numayri 6 n. 3 S,
9, 9o U. 507
Index
Igo
`Aj. See Og
Aja' 28 n. 156; see also Salmi
`Ajlun (EglonJ, king of Moab 1 27 n. 676
`Akron. See Kayrun
al-`Ala' b. 'Abd al-Jabbir 47
Alexander the Great i n. 1, 2 n. 7
(al-Iskandar), 3 n. I I
Alexanderroman , x n. I, z n. 7, 3 n. I I
(Iskandar ndma)
`Alit. See `All b. Urn
`Ali (Eli). See `Ayli
`All b. Abi Tilib 7o n. 397
Index
`Ali b. `Agim 157,160 , 161,16Z
`Amr b. Dinir 6
`Amr b. Hammid 63 n- 363, 73, 85, 90,
1119,12.0, M9,173
`Amr b. Maymnn 88
`Amr b. Muhammad (al--`Angari ?)
9o n. 5o6, 173 n. 861
`Amr b. Murrah 47
`Amr b. `Ubayd 161
Amram (`lmran) b. lzhar 30,31
Amu Darya. See Balkh , Jayhiin, Oxus
Anahid 30; see also jochebed
Anihits ; I n. 165
Anas b. Malik 17 n. 1o1 , 1o1 n. 564,
146 n. 760, 148 n. 770
al-Anbir 28
`Anbasah b. Said 44, 120
Angel of Death 87, 88
Aphrodite 3 1 n. 165
Arab, Arabic 2 nn. 4 and 10, 5 n. 27,
22 nn. 1119 and 1 3 1,13 n. 1 3 8,36 11.
194, 47 n- 249 , 62 0.362., 71 0. 402,
Si n. 468, 96 nn. 528-29, 11 z nn.
624-25, 122 n. 665, 126 n. 672,
133 n- 725, 145 n- 754,149 11. 772,
166 n. 843, 174 n. 862
Arabia, Arabian peninsula 28 n. 156,
16o n. 817, 164 n. 836
Arabs z n. 10, 22 n. 130
Aram-naharaim 127 n. 676
Aramaic 52 n. 293
Arfas, AraJ3a 113 n. 629
Arishshibatir (trash) 24
Ax
Aryas 19 n. 109
Athrak zo
Athral, ABrat, Orita 115 n. 639
`Aththim b. `Ali 43
Atlantic Ocean 6 n. 3 8
Anramtis (Hawrin) 97
Avesta 115 n. 640
al-Awza`i 8
`Ayi. See Ai
`Ayli, 'All,`Ayli, i.e., Eli the priest
I z8 n. 695,133 n. 722
Ayrak, Erak 20
Baal 1 23
Babylon 3,111 , 112,114
Babylonia 118 n. 647
Bak people of 132
149,29 n.157,
Baghdad q n. 56,24 n . 148,
47 nn . 245 and 253, 101 n. 572,
154 n. 795, 172 n. 858
Bilarmi 75
Bajshun, BajsUn, YajshUn 128 n. 689
Index
182
Bali`ah 91
Baliyi (Yaliyi) b. Malikin (i.e., alKhidr?) 3
Balkh (river of) z4 , 117; see also Jayhnn,
Oxus
al-Balga' 91, 97 n. 533
Bann `Amiin, `Ammon I z8 n. 687
Bann al-Harish for n. 563
Bann Hishim 87 n. 493
Bann Nagr 1120 n. 659
Bann Sulaym 17 n. 99
Barahud, Barahnt 50
Barak, Baraq 127
Barakiya, Berachya 99 n. 549
barbara 98
al-bariyyah, al-barriyah r r 2 n. 6z6
Barzit/Zib i 13 n. 629
al-Bagrah, BaSran 9 n . 60, 43, 47 nn. 253
and 255 -56, 54 n- 305, 89 n. 499,
90n. 511 , 100 n. 557, 10111. 564
al-Bawn 164
al-Baydiwi 8z n. 475
Bayniin 164, 165 n. 842
Bayt al-Maqdis (Jerusalem ) 34, 89 n. 504
Baytak. See Bitak
Baziq, Bezek, king of Jerusalem 96; city
97
Beersheba (Bir al-Saba`) z
Beirut, 3 n. 15
Benjamin (tribe) 127
Berbers 98
beyt ha-migdash, 34 n. 18o; see also
Bayt al-Magdis
Bezek 97 n. 534, see also Baziq
Bible, biblical 3 n. 19 , 4 n. 25, 31 nn. 164
and i66, 53 n. 302, 8z n. 476, 93 n.
524, 96 nn. 527 and 530, 99 n- 543,
117 n. 647, 112z n. 665,11 2.5 n. 668,
11x6 n. 671, 127 nn. 679 and 682,
129 on . 697-98, 13o n. 701, 131 n.
705,133 n- 724,13711- 734, 139 n737, 140 n- 742, 152 0. 784
bikrio5n.593
Biwarisb, Bewarisb 18
Black Comer (al-Rukn al-Aswad) 50
Black Stone 5o n. z8i
al-Bujaylah 1000. 552
al-Bukhiri 45 n. 233, 83 n. 481, 87 n.
494, 90 0 . 511, 148 n. 770, 172 n.
857
Bundahishn 18 n.106, 19 n. I I i
(Indian Bundahishn), zo nn. 117
and 119 - 20,2x n. 1125, 113 nn.
629-30, 116 n. 640
C
Caesar 22
Cairo 69 n. 392
Caleb b. Jephunneh 81, 82 n. 427, 89 n.
505,91 1 118, 121,127
Index
Chosen One of God (Moses) 87
Chosroes (Kisri) zz
Christian 29 n. x62 , 46, 99 n. 550
Companion (servant) of Moses 6, 9, to,
13,14, 16,17,18,Sir
Companions of the Prophet 17 n. tot,
33, 85, 87 0. 494, x I1 n . 620, 119,
129,132 n . 713, 148 n. 770,173
Cozbi bt. Zur 93; see also Kasbi bt. Sur
Ctesiphon (aI-Mada'in) III n. 6zz,
115 on . 636-37
Cushan(-rishathaim)127
183
E
Eglon 127
Egypt 3n.16,10,31,34,36.43,52,54,
66-69, 76,93 0. 479, 89 n. 498, 93,
702 n. 577,148 n. 767,156 n. 799
Egyptian (language) 3S
Egyptian(s) 34,36, 37, 59, 6o, 62,63,72,
74
Elburz 2I n. I21
Ekazar b. Aaron 93
Eli the priest 126 n. 671,128, 133,134;
see also `Ayli
Eliezer b. Moses 31, 93
Elijah b. Yism I n. 1, 3,4 n . 24,122
Elisha b. Akhlab (orb. Shaphat) 124, 125,
139
Eliyahu,Eliah 123,124, r z5; see also
Ilyis
Elkanah (`Algamah)127 n. 675
Elon. See Akin
`Emeq `Akhor 96 n. 5 27
Emori. See Amorites
En Harod 132 n. 715
Endor 1137 n. 734
Ephraim, Mount 97
Eric 78 n. 1o6, t9 n. 109 ; see also Iraj
Ethiopia 756 n. 799
Ethiopian (language) 174
Euphrates 24, 28 n. 15 7
Ezekiel b. Buzi (lbn al --`Ajuz) r 18, 719,
120,121, 122; see also Iirzgl
F
al-Fall b. Milli 43
Fihi bt. Malin b. Bethud 30
Fanqun 165 n. 842
Farhang x it 6 n. 64 It
Index
184
Faris zz
Farkushak,Farkuzak,Fraguzak zo
G
Gabriel 10, 36, 46, 65, 71, 75, 130,149
Garden, the. See Paradise
Gayamaretan. See Jayumart
Gaza 128
Gershom b. Moses 31
Gershon b . Levi 30
Ghadhur, Gaboun (`Adur) 57
Ghamdan 165 n. 842
Ghawr Abir..` See `Emeq `Akhor
ghusl 169 n. 847
Gibeon (Jab`un ), Gibeonites 96, 97
Gideon b. Joash 127, 132 n. 715; see also
Jad`un
Gilgamesh I n. I
Goliath Qalut) 129,132 ,135, 136,137,
141,142
Habagiq 172
Ober 46 n. 237
baby (libral-`crab) 46, 47
Habrak 56
Hadith 8 n. 55, 17 nn. 98 and Ioo, 33 n.
179,54 n . 305, 101 n. 571, 104 n.
593
Hadrian 1 26 n. 672
Hafg b. Ghiyath 102
baij 17o n. 848
al-llajjaj (b. Yusuf) 6 n. 3S, 70 n. 397
al-Hajjaj b. al-Minhal 9
al-Hajjaj b. Muhammad al-A`war 47,
99,131,154
al-Hakam b. Aban 46
al-Hakam b. `Utaybah 13
Hakim b. Jubayr 46, 75
Hakkam b. Salm 44,120
Haman 53, 54 , 6o, 64, loon . 561,110
Hamdan 164, 165 n. 842
Hammad b. Salamah 47,48,71,87
Haoma 2 n. 4, 115 n. 639
Harisf, Hwasp 1' 3 n. 629
barim 117 n. 644
Index
Hiniyai, Himyarite 99, 164
Hind, Hindah 164, 165 n. 842
al-I-.Iirah i6o
Hisham b. BashiL See Hushaym
Hishim b. Muhammad b. al-Kalbi (Ibn
al-Kalbi) 22, 23, 28, 33 n. 177, 98
Hizgil or Hizgil (i.e., Ezekiel) b. Budhi,
Buri i8 n. 647, x zo n. 655
Holy Land 69, 81, 89
Hophni, son of Eli 133 n. 7z4
Hour, the 86,172
al-Humaydi (Ibn) `Abdallih b. alZubayr 45
Hunaydah 164, 165
Hurmuzin, Hormizdin 22
al-Hun b. Qays b. Hisn al -Fazari 9
Husayn b. `Abd al-Rabmin 16o
al-Husayn b. Diwud 47, 99, 106, 131,
154
Husbin, Hasbin, Heshbon 91 n. 520,92
Hushaym (Hishim ) b. Bashir Io,
185
Iblis 38, 65
Ibn `Abbas (also Abu al -`Abbis
`Abdallih b. `Abbis), 6, 9-11,13,
14, 16, 18,32,36,37,39,43-46,
47, 48, 62, 71, 73, 75, 76, 78, 79, 84,
85, 89, 104,io6, 107,110, 119,131,
154,157,
Ibn Abi Khalid . See Ismail b. Abi
Khilid
Ibn al-`Ajuz. See Ezekiel
Ibn al-Ash`ath 7o n. 397
Ibn al-Athir 1 n. 5, 4 n. 27, 13 n. 82,
52 n. 292, 79 0. 449, 97 11. 491,92 n522, 109 n. 6io, 137 n. 733, 143 n.
747, 145 11. 754, 149 n. 772, 153 n790
Ibn `Aliyyah. See al-Hasan b. `Atiyah
Ibn Bashshir 83, 90, 100
Ibn Hajar 4 no. 22- 23, 6 n. 34, 17 nn.
98-99 and 101, 45 n. 233,47 on.
251, 253, and 256, 49 n. 278, 54 n.
305, 67 n. 385, 69 nn- 394-95,
71 n. 404, 83 nn . 481-83, 84 n.
Index
i86
Ibn Zayd, Usimah 131, 140
Ibrahim zoo
Ibrahim b. Bashshir 88 n. 499, 89
Ibrahim b. 'J ahmin 172
Ibrahim b. Yahya b. Abi Ya`gnb 4 5,
46 n. 234
Ibrahim b. Yazid Ioo IT. 553
Ibzan 128
125,98
Ifrigiyah 98
123, 23,
24 IT.
127,128-32,133 n. 725,1134-37,
141-43, 147, 149-52, 169, 170;
we also Children of Israel
also Eri e
J
Jabs' 47 IT. z47
al-jabbar, al-jabbdrin Si n. 467,138 IT.
735
Jabin (also ifin) 1 27
''Y
1 87
Index
Janrb.liazim Io1 n. 566
Jayhun z4 n. 147,117 n. 646; see also
Balkh, Oxus
al-Juhaynah 46 n. 241
K
Ka`b al -Abbir 6 D . 37, 13, 49, 50
Ka`bah 5o n. 281, 125 n. 669
kdhin 47
Kanak, Kinju 113 n. 629
Karak 91 n. 520
Index
1 88
Manushkharfagh (Manushkhwarnigh)
9,110
M
Miderek, Midiil bt. Waman 113, 114
Madhhi147 n. z5 z
al-Midi b. Muhammad I io
al-Madina al--`Atiga 115
Mddul In. Waman. See Miderek
maghizi4 n. z3, 16 n. 97, 33 n. 173, 83
n. 483
Maghrib 3 n. 16
Magians 19, 20 n. 119
Magus. See Chief Magus
Malik b. Anas 13 2 n. 712
Malik b. Dinar. Ioi
Maliki (school of law) 3 n.16
Mamluk 91 n. 510
al-Ma'mun (caliph ) 9o n. 5o8
al-Man$ur (caliph)132 n. 713
Man$nr b. al-Mu`tarnir 101, 120
20
Manushkharnar b. Wayrak 19, 20, 21
Manushkhorak 20
Manushrizuk 20, 21
Marih 164
al-ma`rdf, al-`aru f, `drif 91 n. 517,
137 n. 734
Marw 43 n. 218
Marwin I (caliph) 68 n. 391
mashd 56 n. 3115
mashah 35 n. 188
masjid 15o n . 774,151 n. 781
Master of the Israelites (Moses) 14
Maivak, Maysu 113 n. 629
mawsim 3 n. 20
Mecca, Meccan 6 n. 34, 29 n . 162,45 n.
233, 46, 47 11. 254, 50, 78 n. 447,
90n. 507, Ioi n. 568 , 132n.717,
172 n. 858
i89
Index
21 n. 125, 23 n. 145, 24 0. 146,
Muslim b. Ibrihim 9o
Mu`tazilite 16, n. 829
al-Muthanni b. Ibrihim 9o, 133,
3,141
Mosul 28
Mu'ammal b. Ismi`il 83
Mu`iwiyah (caliph) 5o n. 280, Io4 n.
592
Mud`a 57 n. 3 25
N
Nibitah bt. Mari b. Issachar 30
Nahor3 n. 13
Naphtali b. Jacob 1127
nagada, naqara 7 n. 46
Narimin, Nairemanah 115 n. 640
ndsnds 29
Nathan (the Propbet) 1144 n. 755
Naukalis 156 n. 799 ; see also Bilgis
Nawf al-Bikili (son of wife of Ka`b) 6,
13,83
Nawruz, NawrOz 114
Nebuchadnezzar (Bukhtnagr)is
Nile 32 , 34, 66, 69, 84
Nimrod 54 n. 304
Nineveh 28 n.158
Nishapur 172 n. 859
NOSaea, Budhajawsab 11; n. 629
Nodal Nawdhar 113 n. 6z9
N66argi, VaSarga 1113 n. 630
Index
Igo
Persian Ocean 6 n. 38
phallaxis 156 n. 799
Pharaoh 10, 17, 31, 32, 33, 34, 35, 36,
37,
53, 54, 55, 56, 57,58, 59, 6o, 61, 62,
63,64,65,66,67,68,69,70,71,72,
75, too n. 561 , 110, 117
Pharaoh, wife of 35, 39, 40, 41; see also
Asiyah
Pharaonite 41, 42, 43, 68
Philistines 1 z8 n. 692,129 n. 698
Phineas, son of Eli 133 n. 724
Phineas b. Eliezer 93
Phoenician(s) 98 n . 539, 166 n. 843
Index
R
Ray, Aranj 113 n. 62g
191
S
Sibur 57
$adaqah b. Yasar 78
$abibs 6 n. 37
Sahm, Sim, Sim 115 n. 639
Said 6, 38 n. 200,46, 54, 89, 100, 109,
143, 146; we also Ibn jubayr
Said b. Abi Said 88 n. Soo
stir 164 n. 837
saldf 86 n. 488
Salim 164 , 165 n. 842
Salim Abu al-Nadr 91
Salim al-Na^ri 120
Salim Sabalan Ito n. 659
Salm (Same) 21, 23
Salina 28 n. 156; see also Aja'
salwd 82
Samaritan 72 n. 411
Index
19Z
Shimr b . al-Atif z8
shiya'an 34 n. 181
Shu`ayb al-Jabs i 47
Shu`ayb the Prophet 31, 45 n . 231, 47
Shu`bah b. al-Happaj 17
Shummayth b. Tabawib 99
Shunem 124 n. 667
al-$ibahbadh. See $ipdhbadb
Sidon ($ayda', $aydun, $idun), 166
Simak b. Harb zoo
Simeon b. Jacob 93; tribe 97
Sinai, Mount (al-T&) 31 , 76 n. 437,78
Sinhijah 98
$ipdhbadh, $ibdhbadh, i$bdhbadh 22
SirwiI 164, 165 n. 842
Sisera 127 on. 68o-81
Solomon b. David 107,109,147,150,
151,152, 153,154, 156,157,158,
159, 16o, 161, 162, 163, 164, 165,
z66, 167, x 6g, 169, 170, 171, 172,
T
al-Tabari, z on. I and 3, z nn. 4 and 78,3nn.13and19 , 5nn.z8and3o,
7 n. 47,13 n. 79, 22 nn. 132 and
13 5, 23 0. 145 , 25 n. 151, z8 n. 153,
29 n. 163, 31 n. 167, 45 n. 231,
5o nn. 283 and 285 , 5 z n. 293, 54 n.
304, 57 on. 322-25, 62 n. 352,
63 n. 364, 71 n. 409, 72 n. 411,
79 n. 455, Si n. 466,82 nn. 471 and
475, 107 0. 605, 109 n. 61o, 112 nn.
624 and 626, 113 n. 629, i z6 n.
642, 122 n. 665,125 n. 669, 126 n.
673, 127 n. 675 , 137 11 . 733, 139 n.
740, 143 n.447,14511. 754,149n.
771, 153 n. 790, 156 n. 800, 159 n.
811, 164 no. 834 and 838, 165 n.
841,174 n . 863; see also Abu Ja`far
Tabaristan 23, 24
Tadarsiyi z 16
tafshil, tabshila 5z
Tahmasb,
Tahmisp
1113, 114
takht 7 n. 47
Talthum 164, z65
173, 174
South Arabia(n) 29 n. r62.,164 nn. 83738
Spaenyasp. See Shayrisb, gerasp
Spain 8 n. 54
al-Suddi 33, 43, 44, 48, 52, 59, 62 n. 352,
63,72,73,79, 85,90, 94,120,129,
1132# 135,144,171,173
SUfYan 45, 83, 89, 100
Sufyin b. `Uyaynah 5 ,6 n. 33 , 89 n. 499,
zoo n. 558
Tehran 21 n. 112
Index
Tihimah 264
Tbla b. Push, Judge of Israel x z7, 2:8
Torah (Tbwrit) 20, 27, 96, 99 n. 55o,
100, 1107,12z, 230 , 239, 247, 171
Thbbs' i65 n. 842
193
w
Wahb b. Munabbih 4, 5,9 , 56, 87, 1119,
12.1, 22.5 , 1116, 233 , 240,141, 243,
248 n. 765, 150- 5z, 263, 266
Wayrak zo
U
`Ubaydallih b. `Abdallih b. `Utbah b.
Masud 9
`Ubaydallih b. `Omar 2.1 n. 230
Ubayy b. Ka`b 5, 6, 9, 23, 116
`Umar II b. `Abd al-`Aziz (caliph) 9 n.
56,69
`Omar b. al-Khattib (caliph ) 5o n. 279,
7o n. 397, 88 11. 497, 12.0, 12.1,
131n.7113
Utnayyad(s) (dynasty) 8 n. 54, 2.2 n. 2x7,
44 n. zz5 , 68 n. 392
Umm Hirai' 33 n. 277
Upper Zib i i 5
al-Urdunn. See Jordan
Uriah (Ahriyi) 245 -47, 249
U2shalim, Urasalimj see Jerusalem
Urvixliya 225 n. 639
`Urwah (b. al-Zubayr) 69
UIlmahb. Zayd 13zn.713
`Uthmin b. al-Aswad 203
Uzavua r 116 n. 641
Uzaw, Zaw 213 n. 62.9
Ya`qubi 92 n. 5zo
Yiqut 3 n. 25, 29 n. 110, 2.z nn. 1zz-zz,
zs nn. 134-35, 2.4 n. 148, 2.8 n.
139,47 1111. 2.46 - 47, and
156,46 n .139,
146
Vaetang, Widang 123 n. 62.9 Yazid (b. Abin? ) al-Ragiabi 149,1149
Index
194
Yazid b. Zurayc S4, 89, Io9 n. 611
Yemen, Yemenite z8, 29, 47 nn. 2.4647, 49 n. 278, 50 nn. 279 and 282,
98, 119 n. 650, 148 n . 765, 154 n.
795, 16o, 163, 164, 165
Zarathustra 5 n. z8
al-Zarrid z9 n. 161
Zaw(w) b.'Jahmasb (also Zagh, Zab b.
'1 ahmasfan, Rasab b. Tahmasb)
113,114, ix6, 118
al-Zawibi I15
Zawba`ah 164
Z
al-Zab (rivers) 115
Zabi (canals) I 15
Zaeim 23 n. 145
afar 98
zu'drah 4o n. zo6