HISTORY OF TABARI
VOLUME 1
From the Creation to the Flood
This statement just reported on the authority of the one who made it, contradicts transmissions on the authority of the earl (scholars) of the nation of our Prophet. This is so in view of the report of al-Muthanna b. Ibrahim-Ishaq (b. al-Hajjaj)-'Abd alRazzaq-Sufyan b. 'Uyaynah and In al-Mubarak-al-Hasan b. Umarah [812. Died in 153/752[3]. See Tahdhib 11, 304-8.] -al-Minhal b. 'Amr [813. The following " and" (wa -'an) seems to be a misprint in the Tabari editions. It makes no sense and does not appear in Tafsir, VIII, toy f. (ad Qur. 7:22).] -Said b. Jubayr-Ibn 'Abbas: The tree which God forbade Adam and his spouse to eat from was wheat. [814. Sunbulah " ear of corn ." See above , n. 683.] When they ate from it, their secret parts became apparent to them. It was their (cover of) fingernails [815. See above, n. 677] that had kept their secret parts concealed from them. Now, they started to cover themselves with leaves of Paradise stitched together-fig leaves which they stuck together. Adam wandered about hiding in Paradise . A tree there took hold of his head. God called out to him: Adam, is it from Me that you are fleeing? Adam said: No, but I am ashamed of you, my Lord. God said: Was all that I granted and allowed you (to enjoy) in Paradise not enough to keep you from what I had forbidden? Adam replied: No, my Lord, but by Your might!, I did not think that anyone would swear by You falsely (as was done by Iblis). He continued. This is (meant by) God's word: "And (Iblis) assured them with an oath: I am one of those who give you good advice. [816. Qur. 7:21.] simplifies matters but is hardly
correct. For the tradition , see Tafsir, VIII, toy f. (ad Qur. 7:22)] God said: By My might! I shall cast you down to earth, and it will be only by toil that you will earn your living.
He continued. Adam was cast down from Paradise, where both of them had freely eaten of its plenty, to where there was no longer plentiful food and drink. He was taught how to work iron, and he was commanded to plow. So he plowed, sowed,, and irrigated, and when (the crop) ripened, he harvested, thrashed, winnowed, ground, kneaded, baked bread, and ate. Adam did not learn about (all these matters) until all that God wanted to ripen did. [817.Two different meanings of balagha appear to be involved here. Reading b-I ' in the first occurrence ( "Adam did not eat...")]
Ibn Humayd-Ya'qub (al-Qummi)-Ja'far (b. Abi al-Mughirah)-Sa'id (b. Jubayr): A red ox was cast down for Adam to use for plowing while wiping the sweat from his brow. This is ( meant by) God's word: "So let (Iblis) not drive both of you out of Paradise, so that you will be miserable!""' That was Adam's misery. [818. Qur. 20:117.]
The statement made by these men is more likely to be correct and conforms more ( than the earlier one) with the indications of the Book of our Lord. For, when God approached Adam and his spouse Eve and forbade them to obey their enemy, He said to Adam: "Adam! This (Iblis) is an enemy to you and your spouse. So let him not drive both of you out of Paradise, so that you will be miserable! [ 819. See Tafsir, XVI, 161 (ad Qur. 20:117)] You do not have to go hungry or be naked in it, nor to be thirsty there or suffer from heat”. [820. Qur. 20:117-19.]
The conclusion is that the misery which God informed Adam would result from being obedient to his enemy Iblis is the difficulty for him to obtain what would remove his hunger and his nakedness . It refers to the means by which his children obtain food, such as plowing, sowing, cultivating, irrigating and other such difficult and painful tasks. If Jibril as had brought him the food which he obtains by sowing without any more trouble, there would not be much to the misery here with which his Lord threatened him for obeying Satan and disobeying the Merciful One. But it was-God knows best!-as (reported in the tradition) we transmitted on the authority of Ibn 'Abbas and others.
It has been said that anvils, tongs , mallets, and hammers came down together with Adam.
Those who said this
According to Ibn Humayd-Yahya b. Wadih-al-Husayn [821. This is ! al-! Husayn b . Wagid al- Marwazi, who died in 157 or 159/773-76. See Tahdhib, II, 373 f.] -'Ilba' b. Ahmar [822. For 'Ilbi', see Tahdhib VII, 273 f.] -'Ikrimah-Ibn 'Abbas: Three things came down together with Adam: Anvils, tongs, mallets and hammers. Then, as has been mentioned, God had Adam descend to the foot of the mountain upon which He had cast him, and made him ruler of all the earth and of all the jinn, dumb animals, beasts of burden, wild animals, birds and other (beings) upon it. Descending from the top of that mountain, Adam missed the speech of the inhabitants of heaven, and he could no longer hear the voices of the angels. He looked at the vastness and expanse of the earth and saw no one but himself. He felt lonely and said: My Lord! Does this earth of Yours have no one but me to live there and praise You? The reply he received is what I was told by al-Muthanna b. Ibrahim-Ishaq b. al-Hajjaj-Ismail b. 'Abd al-Karim-Abd alSamad b. Ma'gil-Wahb: When Adam was cast down to earth and saw its vastness but did not see anyone but himself, he said: My Lord! Does this earth of Yours have no one but me to live there and praise and sanctify You? God said: I shall have some of your children praise and sanctify Me on it. I shall have houses raised for mentioning Me on it, houses in which My creatures will give praise and mention My name. I shall have one of those houses singled out for my generosity and distinguish it from all others by My name and call it My House. I shall have it proclaim My greatness, and it is upon it that I have placed My majesty. Then, in addition, I, being in everything and together with everything, shall make that House a safe sanctuary whose sacredness will extend to those around, those underneath, and those above it.
He who makes it sacred with My sacredness obligates Me to be generous to him. He who frightens its inhabitants there forfeits My protection and violates My sacredness. I shall have it be the first house to be founded as a blessing for mankind in the valley of Mecca. They will come to it disheveled and covered with dust upon all (kinds of) emaciated mounts from every deep ravine, shouting emotionally:
At Your service (labbayka)! shedding copious tears and noisily proclaiming Allahu akbaru! He whose exclusive intention it is to go there and nowhere else comes to Me as My visitor and becomes My guest. It befits a noble person to show generosity to those who come to him and are his guests, and to take care of everybody's need. You shall dwell there, Adam, as long as you live. Then the nations, generations, amd prophets of your children shall live there, one nation after the other, one generation after the other.
Then, as has been mentioned, He commanded Adam to go to the Sacred House which was cast down to earth for him, and to circumambulate it, just as he used to see the angels circumambulate God's Throne. (The Sacred House) was a single jewel (ruby) or pearl, as I was told by al-Masan b. Yahya-'Abd al-Razzaq-Ma'mar-Aban [823. This Aban is identified in the index of the Tabari editions as Aban b. Salih, who, however, is mainly known as an authority of Ibn Ishaq . He lived from 60/679[80] to the 110s /728-737. Tahdhib, 1, 97-101 , lists Aban b. Abi 'Ayyish Firuz (died in or after 127/744(51) as an authority of Ma ' mar. He may be meant here, or, at least, Ibn Hajar thought so.] : The House was cast down being a single jewel (ruby) or pearl. Eventually, when God drowned the people of Noah, He lifted it up , but its foundation remained . God established it as a residence for Abraham, who (re)built it (in its later form). I have mentioned earlier the reports that have come down on that subject. [824. Text above, I, 122 ( and below, 1, 193). The tradition appears in Tafsir, I, 429 (ad Qur. 2:127)]
It has been mentioned that Adam wept bitterly because of his sin and repented it. He asked God to accept his repentance and forgive his sin. In asking God, Adam said, as we were told by Abu Kurayb-Ibn 'Atiyyah-Qays-Ibn Abi Layla [825. Muhammad b. 'Abd al- Rahmin b. Abi Layla died in 148/765. See Tahdhib, IX, 301-3.] -al-Minhal -Sa'id b. al-Jubayr-Ibn 'Abbas, commenting on "And Adam received words from his Lord, and (God) forgave him" [826. Qur. 2:37]: My Lord!
Did you not create me with Your own hand? God replied: Yes. Adam said: My Lord! Did You not blow some of Your spirit into me? God replied: Yes. Adam said: My Lord! Did You not have me dwell in Your Paradise ? God said: Yes. Adam said : My Lord! Did Your mercy not come before [827. Probably not "precede," but "come in before " ( in a race).] Your wrath? God said: Yes. Adam said : Don't You think that, if I repent and improve, You might let me return to Paradise? God said: Yes. He continued. This is (meant by) God's word: "And Adam received words from his Lord." [828. See Tafsir, I, 193 f. (ad Qur. 2:37).]
According to Bishr b. Mu'adh-Yazid b. Zuray'-Said (b. Abi 'Arubah)-Qatadah, commenting on: "And Adam received words from his Lord," as follows: My Lord! Don't You think, if I repent and improve, (everything will be all right)? God said: Then I shall let you return to Paradise. He continued. al-Hasan [829. Al- Hasan al - Basri?] said: "They (Adam and Eve) said : Our Lord! We have wronged ourselves, and if You do not forgive us and show mercy unto us, we shall be losers. [830. Qur. 7:23]
According to Ahmad b. Ishaq al-Ahwazi-Abu Ahmad-Sufyan and Qays-Khasif-Mujahid, commenting on God's word: "And Adam received words from his Lord": This refers to "Our Lord! We have wronged ourselves , and if You do not forgive us and show mercy unto us, we shall be losers."
According to al-Harith-Ibn Sad-Hisham b. Muhammad-his father-Abu Salih-Ibn 'Abbas: When Adam was cast down from Paradise, he brought down with him the Black Stone, which was (originally) whiter than snow. Adam and Eve mourned for what they had lost-that is, the luxury of Paradise-for two hundred
years. They neither ate nor drank for forty days. Then they ate and drank, being at that time on (Mount) Nudh, the mountain upon which Adam was cast down. He did not approach Hawa for a hundred years.
According to Abu Hammam-his father-Ziyad b. Khaythamah -Abu Yahya Ba'i' al -Qatt: When we were sitting in the mosque, Mujahid said to me: Do you see this? I replied: Abu al-Hajjaj, (you mean) the Stone? He said: You call it a stone? I said: Is it not a stone ? He said: Indeed, I was told by 'Abdallah b. 'Abbas that it was a white jewel that Adam took out of Paradise and used to wipe his tears , for after he left Paradise, his tears did not stop for two thousand years, until he returned to it and Iblis was no (longer) able to do anything to him. I said to him: Abu al-Hajjaj, why and how did it turn black? He replied : Menstruating women were touching it in the Jahiliyyah. [831. That is, the dark age before Islam.]
Adam left India for the House to which God had commanded him to go. When he finally came to it, he circumambulated it and performed the rites (of the pilgrimage). It has been mentioned that he and Eve met at 'Arafat, where they recognized each other ('-r-f), and he drew near her (z-1-f) at al-Muzdalifah. [832. See above, n. 787.] Then he returned with her to India . They took a cave as their shelter, repairing to it night and day. [833. This cave somehow reflects the Cave of Treasure which plays such a large role in the Book of Adam and Eve as their residence , unless there is a connection here with the special cave of Schatzhohle.] God sent an angel to them to teach them what to wear and use for covering themselves. Supposedly, it was the skins of small cattle, ( large ) cattle, and beasts of prey. Some(one) said: It was only their children who wore that. Adam and Eve themselves used to wear leaves of Paradise stitched together to cover themselves . [834. Cf. Qur. 7 :22 and 20:121.]
Then God rubbed Adam's back at Na man [835. Na’man was the name of the valley between ‘Arafah and Mina . sse Bakri Mu'jam, IV, 1316. It is here also identified with 'Arafah itself . Tafsir, IX, 76,1. 30 ( ad Qur; 7:172), describes Na’man as a valley besides Arafah] of 'Arafah and brought forth his progeny (dhuriyyah). He scattered them in front of him like tiny ants (dharr). [836. Dharr refers to very small objects, specks of dust, (in modern Arabic) atom, but Tabari decides in favor of "tiny ants " in Tafsir, XI, 90, 1.29 (ad Qur. 10:61).] He made covenants with them and "had them testify against [837. The translation " against " follows that of R . Paret in his translation of the Qur’an] themselves: Am I not your Lord? And they said: Yes," as God says: "And your Lord took from the backs of the children of Adam their progeny and had them testify against themselves: Am I not your Lord? They said: Yes." [838. Qur; 7:172]
According to Ahmad b. Muhammad al-Tusi-al-Husayn b. Muhammad [839. Al- Husayn b . Muhammad b. Bahram died between 213 and 215 / 828-30. Se VIII, 88-90; Tahdhib, II, 366 f.] -Jarir b. Hazim-Kulthum b. Jabr [840. For Kulthum, see Tahdhib, VIII, 442.] -Sa'id b. Jubayr-Ibn 'Abbas-the Prophet: God took the covenant from Adam's back at Na'man-meaning'Arafah. He brought forth from his loin (his) progeny (dhurriyyah), which He multiplied (dh-r-'). He scattered them in front of him like tiny ants (dharr). Then He talked to them face to face [841. See above, n. 667.] saying: "Am I not your Lord? They said: Yes. We (so) testify," to "for what those who were in the wrong did. [842. Qur. 7:172 f. See Tafsir, IX, 75, on this verse; Ibn Hanbal, I, 272.]
According to `Imran b. Musa al-Qazzaz [843. Died after 240/854151. See Tahdhib, VIII, 141.] -'Abd al-Warith b. Sa'id [844. Died in 179 or 180 /795-96 at the age of seventy - eight . See Tahdhib, V 441-43.] -Kulthum b. Jabr-Said b. Jubayr-Ibn 'Abbas, commenting on God's word: "And your Lord took from the backs of the children of Adam their progeny and had them testify against themselves: Am I not your Lord? They said: Yes," as follows: He rubbed Adam's back, and every living being to be created by God to the Day of Resurection came forth at Na'man here-pointing with his hand. He took their covenants and "had them testify against themselves: Am I not your Lord? They said: Yes." [845. See Tafsir, IX, 75 (ad Qur. 7:172).]
According to Ibn Waki' and Ya'qub b. Ibrahim, the wording being that of the latter-Ibn 'Ulayyah-Kulthum b. Jabr-Sa'id b. Jubayr -Ibn 'Abbas, commenting on God's word: "And your Lord took from the backs of the children of Adam their progeny and had them testify against themselves: Am I not your Lord? They said : Yes." He rubbed Adam's back, and every living being to be created by God to the Day of Resurrection came forth at Na'man here which is behind 'Arafah. He took their covenant: "Am I not your Lord? They said: Yes. We (so) testify." [846. See Tafsir, IX, 75 f.]
According to Ibn Waki'-'Imran b . Uyaynah-'Ata' (b. alSa'ib)-Sa'id b. Jubayr-Ibn 'Abbas: Adam was cast down as it happened, and God then rubbed his back and brought forth from it every living being to be created by Him to the Day of Resurrection. Then He said: "Am I not your Lord? They said: Yes." Then he recited: "And your Lord took from the backs of the children of Adam their progeny." And the Pen was dry with what is going to be from that day on to the Day of Resurrection. [847. See Tafsir, IX, 76.]
According to Abu Kurayb-Yahya b. Isa [848. Yahya b.'isa appears to be the individual listed in Tahdhib, XI, 262 f., as having died about 201/816-17] -al -A'mash-Habib b. Abi Thabit [849. Habib b. Abi Thibit Qays (or Dinar) died in 11 9/773. See Tahdhib, 11, 178-80; Khalifah, Tabagat, 159.] -Sa'id b. Jubayr-Ibn 'Abbas, commenting on: "And your Lord took from the backs of the children of Adam their progeny," as follows : When God created Adam, He took his progeny from his back like tiny ants. He took two handfuls and said to those on the right: Enter Paradise in peace ! And He said to the others: Enter the Fire! I do not care. [850. See Tafsir, IX, 76 (ad Qur. 7:172).]
According to Ibrahim b. Said al-Jawhari [851. Originally from Tabaristan , Ibrahim b. Said al -) awhari died ca. 250 / 864. See TB, VI, 93-96; Tahdhib, 1, 123-25.] -Rawh b. 'Ubadah and Sa'd b. 'Abd al-Hamid b. Ja'far [852. Died in 219/834 . See TB, IX, 124-26; Tahdhfb,11I, 477•] -Malik b. Anas [853. The author of the Muwatta' was born between 711 and 715. He died in 179/795[6]. See Tahdhib, X, 5-9; Sezgin, GAS, I, 457-64] –Zayd b. Abi Unaysah [854. Zayd b . Abi Unaysah died thirty - six years old between 119 and 125/737-43. See Tahdhib, III, 397 f.; Sezgin, GAS, I, 87.] -'Abd al-Hamid b. 'Abd al-Rahman b. Zayd b. al-Khattab [855. This grandson of a brother of the caliph Umar b . al-Khattab died during the caliphate of Hishim b . 'Abd al- Malik. See Tahdhib, VI, I19] -Muslim b. Yasar al-Juhani [856. In his entry in Tahdhib, X, 142, reference is made to this tradition.] : When 'Umar b. alKhattab was asked about this verse: "And your Lord took from the backs of the children of Adam their progeny," he said: I heard the Messenger of God say: God created Adam, then rubbed his back with His right hand and brought forth from it (his) progeny.
Then He said: I have created these for Paradise, and they will act as the inhabitants of Paradise. Then He rubbed his back with His left hand and said: I have created those for the Fire, and they will act as the inhabitants of the Fire. A man asked: 0 Messenger of God, how is that? Muhammad replied: When God creates a human being for Paradise, He employs him to act as the inhabitants of Paradise, and he will enter Paradise. And when God creates a human being for the Fire, He will employ him to act as the inhabitants of the Fire, and will thus make him enter the Fire. [857. See Tafsir, IX, 77 (ad Qur. 7:172); Ibn Hanbal, 1, 44 f]
It has also been said that God took Adam's progeny out of his back at Dahna. [858. See above , n. 783. Dahna is supposedly located near al-Ta'if . See text below, 1, 1675, and the related entry in Yaqut , Mu'jam, 11, 557]
Those who said this
According to Ibn Humayd-Hakkam-'Amr b. Abi Qays [859. See Tahdhib, VIII, 93 f.] -'Ata' (b. al-Sa'ib)-Sa'id (b. Jubayr)-Ibn 'Abbas, commenting on: "And your Lord took from the backs of the children of Adam their progeny," as follows: When God created Adam, He rubbed his back at Dahna and brought forth from his back every living being to be created by Him to the Day of Resurrection. He said: "Am I not your Lord? They said: Yes." He continued: They will see. On that day, the Pen was dry with what is going to be to the Day of Resurrection. [860. See Tafsir, IX, 76 (ad Qur. 7:172). The translation "they will see" is not entirely certain.]
Some( one) said : God brought forth Adam's progeny from his loin in heaven before He cast him down to earth but after He had driven him out of Paradise.
Those who said this
According to Ibn Waki'-'Amr b . I iammad-Asbat-al-Suddi, commenting on: "And the Lord took from the backs of the children of Adam their progeny and had them testify against themselves : Am I not your Lord? They said : Yes," as follows: God drove Adam out of Paradise but did not cast him down from heaven.
Then He rubbed the right side of Adam's back and somehow brought forth from it progeny in the shape of tiny ants, white like pearls . He said to them: Enter Paradise by means of My mercy! Then He rubbed the left side of Adam's back and brought forth from it something in the shape of tiny black ants. He said to them: Enter the Fire! I do not care. This is meant where God speaks of "companions of the right" and "companions of the left. [861. Qur. 56:27 and 41.] Then He took the covenant and said : "Am I not your Lord? They said: Yes." And (God) gave (Adam) a willing group and a ( n unwilling) group pretending piety ('ala wajh al-taqiyyah?). [862. One of the versions of the tradition in Tafsir, IX, 8o (ad Qur. 7 : 172) supplies the bracketed karihin. Cf. Qur. 41:11.]
The Events That Took Place in Adam's Time after He Was Cast Down to Earth
The first of these events was the killing by Cain (Qabil) b. Adam of his brother Abel (Habil). Scholars disagree on the name of Qabil. Some say that he was Qayn b. Adam. Others say that it was Qabin [863. Possibly, a careful study of the manuscript evidence might tell us how Tabari himself read these various forms . Ibn Hajar, Fath, XV, 21o, expressly states that there was a form Qabin with a short i and n for I dike the following Qayin!. The Cairo edition has Qayin instead of Qabin.] b. Adam. Others again say that it was Qayin, and still others that it was Qabil.
They also disagreed on the reason why he killed him: On this subject, some say as I was told by Musa b. Harun alHamdani-'Amr b. Hammad-Asbat-al-Suddi-Abu Malik and Abu Salih-Ibn'Abbas. Also (al-Suddi)-Murrah al-Hamdani-Ibn Masud and some (other) companions of the Messenger of God: Every boy born to Adam was born together with a girl. Adam used to marry the boy of one pregnancy to the girl of another, and vice versa. [864. The" vice versa " statement is not found in the Leiden edition . The Cairo edition does not make it clear whether it derived it from Tafsir, XXII, 40 (ad Qur. 33:72) or found it in the manuscripts of the History. The entire tradition appears in the cited passage of Tafsir.] eventually, two boys, called Cain and Habil, were born to him. Cain was a farmer and Habil a herdsman. Cain was the older of the two. He had a sister who was more beautiful than Habil's sister . Abel sought to marry Cain' s sister, but Cain refused and said: She is my sister born together with me, and she is more beautiful than your sister . I deserve to marry her more (than you do). His father ordered Cain to marry her to Habil. However, he refused.
Cain and Habil offered a sacrifice to God (to find out) who was more deserving of the girl. On that day, Adam was absent, as he had gone to have a look at Mecca. God had said to Adam: Adam, do you know that I have a House on earth? Adam replied: Indeed, I do not. God said: I have a House in Mecca. So go there! Adam said to heaven: Guard my two children safely! But heaven refused. He addressed the earth (with the same request), but the earth refused. He addressed the mountains, and they also refused. He then spoke to Cain, who said: Yes! You shall go, and when you return, you will be happy with the state in which you will find your family. When Adam had left, Cain and Habil offered a sacrifice. Cain had always boasted of being better than Abel, saying: I am more deserving of her, because she is my sister, I am older than you, and I am the legatee (wasi) of my father. For their sacrifices, Habil offered a fat young sheep, and Cain a sheaf of ears of corn. Finding a large ear, Cain husked and ate it. A fire came down from heaven. It consumed Habil's offering and left that of Cain. Whereupon Cain got angry and said: I shall kill you to prevent you from marrying my sister.Habil said: "God accepts only from those who fear Him. If you stretch out your hand to kill me, I shall not stretch out my hand to kill you" to: "And his soul suggested to him that he kill his brother." [865. Qur. 5:27-30.]
Cain now sought Habil in order to kill him, and young Habil tried to escape from him on the mountain tops . But one day, Cain came upon him while he was herding his small cattle on a mountain and was asleep . He lifted a big rock and crushed Abel's head with it. So he died. Cain let him lie naked, not knowing about burials. God then sent two ravens that were brothers, and they fought with one another. When the one killed the other, it dug a hole for it and covered it with soil. When Cain saw that, he said: "Woe to me! Am I incapable of bein like that raven, so as to conceal the secret parts of my brother? [866. Qur. 5:31. The English translators of the Qur 'an paraphrase " secret (privy) parts" as vile body or naked corpse.] This is (meant by) God's word: "And God sent a raven to scratch a hole in the earth in order to show him how to conceal the secret parts of his brother .... " [867. This precedes the just quoted statement of Qur. 5:31] When Adam returned, he found that his son had killed his brother.
This story is (to be considered the explanation of) God's word where He says: "We have offered the (task of) safekeeping to the heavens and the earth and the mountains" to the end of the verse: "(Man) is unjust and ignorant"-meaning Cain when he took on the (task of) safekeeping for Adam and then did not guard his family. [868. Qur. 33:72. The entire tradition appears in Tafsir, XXII, 40 f., in connection with this verse. See above, n. 864, and Tafsir, VI, 121 f. and 126 (ad Qur. 5:27 and 30).]
Others said: The reason for (Cain killing Abel) was that Eve bore two children to Adam in each pregnancy, one male and one female. When the male child reached puberty, Adam married him to the female child that had been born together with a brother of his in an earlier or later pregnancy. Cain, however, desired his twin sister and did not want Abel to have her, as I was told by alQasim b. al-Hasan-al-Husayn (b. Dawud)-Hajjaj-Ibn Jurayj-'Abdallah b. 'Uthman b. Khuthaym [869. The entry on 'Abdallah b. Uthman b. Khuthaym, who is supposed to have died about 754, In Tahdhib, V, 314 f., is a particularly instructive example of the way in which dates of death were reconstructed through scholarly reasoning.] : I went with Sa'id b. Jubayr to do the (ritual) throwing of pebbles (at Mina). He was veiled and leaning on my arm. When we faced the mansion of Samurah alSawwaf [870. There may be a link between him and the Banu Sufah mentioned in connection with Thabir in Yiqut, Mu'jam, I, 918!?).], he stopped and told me on the authority of Ibn 'Abbas: A woman was forbidden to marry her twin brother, and another of her brothers used to marry her. In each pregnancy, a man and a woman used to be born . ( It happened that) a handsome woman was born, and an ugly woman was born . The brother of the ugly woman said ( to the brother of the beautiful woman ): Let me marry your sister, and I shall marry my sister to you . ( The other brother) said : No! I am more deserving of my sister . So they offered a sacrifice . That of the one with the ram was accepted , while that of the farmer was not . So (the latter ) killed ( the former). That ram remained in custody with God until He let it go as Isaac's ransom. He slaughtered it upon this rock on Thabir [871. One of the hills of Mecca near Mini . For the rites associated with it, see EI2 , III, 32b, s . v. hadjdj.] at the mansion of Samurah al-Sawwaf , which is at your right hand when you throw the pebbles. [872. See Tafsir, VI, 126 (ad Qur. 5:30)]
According to Ibn Humayd-Salamah-Muhammad b. Ishaqsome scholar(s) from the people of the first Book : Adam had intercourse with Eve before he committed the sin ( of eating from the forbidden tree ). She bore him his son Cain and Cain's twin sister. She had no craving or illness ( when she was pregnant) with them nor pain in giving birth to them . She also saw no blood in connection with them because of the purity of Paradise. When, after committing disobedience by eating from the tree , Adam and hawa fell down to earth and felt secure there, Adam had intercourse with Hawa , and she became pregnant with Abel and his twin sister. She had cravings and illness when she was pregnant with them, and pain in giving birth to them , and she saw blood in connection with them . Hawa reportedly used to carry only twins , one male and one female, and in twenty pregnancies , she bore from Adam's loin forty children , male and female . Each man among them would marry any sister of his that he wanted , except his own twin sister that was born together with him ; she was not permitted to marry him. Men could marry sisters at that time , because there were no women except their sisters and their mother, Hawa.
According to Ibn Humayd -Salamah-Muhammad b. Ishaqsome scholar( s) knowledgeable in the first Book [873. This follows the reading bi-al - kitab adopted in the Cairo edition from Tafsir (see n . 874). The reading of the manuscripts ('an) means : some scholar( s) on the authority of the first Book.] : Adam ordered his son Cain to marry his twin sister to Abel , and he ordered Abel to marry his twin sister to Cain . Abel was pleased and agreed, but Cain refused, disliking ( the idea ), because he considered himself too good for Abel's sister . He desired his (own) sister and did not want Abel to have her. He said: We were born in Paradise, and they were born on earth . I am more deserving of my sister-Some scholar( s) of the people of the first Book say(s ): Rather, the sister of Cain was one of the most beautiful human beings , and Cain begrudged her to his brother and wanted her for himself. God knows best what it was !-His father now said to him: Son , she is not permitted to you. Cain, however, refused to accept his father's word. So his father said to him : Then, son, offer a sacrifice , and let your brother Abel offer one! The one whose offering is accepted by God deserves her the most . Cain was in charge of sowing , and Abel was in charge of shepherding. Cain therefore offered flour, while Abel offered some first - born sheep-Some say : He offered a cow-God sent down a white fire which consumed Abel's offering , leaving that of Cain. [874. See Tafsir, VI, 121 (ad Qur. 5:27). For Cain's desire to marry his own twin sister, see Schatzh6hle, text, 34, trans., 8.]
In this way, the acceptance of an offering to God used to be indicated. When God accepted Abel's offering , indicating the decision that Cain 's sister was meant for Abel, Cain became angry. Haughtiness got the better of him , and Satan gained mastery over him. He followed his brother Abel who was with his herd, and killed him. The story of Cain and Abel was told by God to Muhammad s.a.w in the Qur ' an, saying : " And recite to them"-meaning the people of the Book-"the story of the two sons of Adam truthfully! They offered a sacrifice, and it was accepted for one of them" to the end of the story. [875. Qur. 5:27.]
He continued: When Cain had killed Abel, he was perplexed as he did not know how to conceal him, for this supposedly was the first killing among the children of Adam . " And God sent a raven to scratch a hole in the earth in order to show him how to conceal the secret parts of his brother . He said: Woe to me! Am I incapable of being like that raven, so as to conceal the secret parts of my brother? " to: "then many of them thereafter commit excesses on earth" [876. Qur. 5:31 f.]
He continued: The people of the Torah [877. What follows is one of the rare instances of a quite literal translation from the Bible ( Genesis 4: 9-16). It is based not on the Hebrew Bible but on one of the early translations, most likely one into Aramaic/Syriac.] suppose that when Cain killed his brother Abel, God said to him: Where is your brother Abel? Cain replied: I do not know. I was not his keeper.[ 878. It would be possible to translate "am," but it was apparently understood to have reference to the time of the killing . The Biblical question is turned into a statement . This may be the result of an Aramaic original] Whereupon God said to him: The voice of the blood of your brother calls out to Me from the earth. Now you are cursed from the earth which opened its mouth to accept the blood of your brother from your hand. If you work the earth, it will not again give you its produce, [879. Arabic harth. Hebrew " strength " was naturally understood this way, see, for instance , Targum Neofiti, I, 22 f. or Targum Pseudo-Jonathan ad Genesis 4:12. This explanation was so self - evident that it usually was not commented on.] and eventually, you will be an errant fugitive [880. Fazi' ta'ih. The first word includes the connotations of anxiety and flight] on earth . Cain said: My sin is too great for You to forgive. Today, You have driven me from the face of the earth (and I shall keep concealed ) [881. The omission of the words in parentheses makes no sense and appears to be an oversight on the part of Tabari. As mentioned in the Cairo edition, Tafsir, VI, 128, has the correct text.] from before You and be an errant fugitive on earth. Everybody who meets me will kill me. God said: This is not so . [882. Hebrew ikn ("therefore ") was interpreted in the relevant translations as 16 ken ("not so ") ( See also Speiser, Genesis, ad 4:151 . This was taken to mean that the sevenfold vengeance applied only to the case of Cain . According to Aphrem, only Cain will be requited (and tortured ) sevenfold, whereas later killers will be killed right away. See Ephraem Syri in Genesim, text, Si, trans ., 39. Cf. also Ibn al-Tayyib, Commentaire sur la Genese, text, 43, trans ., 41. In the quoted edition of Tafsir, the text is corrupt] He who kills someone shall not be requited sevenfold, but he who kills Cain will be requited seven(fold). God put a sign upon Cain so that those who found him would not kill him, and Cain left from before God (and settled) [883. The omission of the verb, resulting in placing this scene east of the Garden of Eden, also occurs in Tafsir and no doubt always existed in the Arabic translation of Genesis 4:16. See also the tradition in text below, I, 161.] east of the Garden of Eden [884. See Tafsir, VI, 128 (ad Qur. 5:31).]!"
Others have said concerning this subject: The one of them killed his brother because God commanded them to offer a sacrifice. The offering of one of them was accepted, but that of the other was not.
The latter loathed the other and killed him.
Those who said this
According to Ibn Bashshar-Muhammad b. Ja'far-'Awf-Abu al-Mughirah [885. This Abu al-Mughirah is listed in Bukhari, Kuna, 70, no. 652, with no more information than provided by the chain of transmitters here.] -'Abdallah b. 'Amr: Of the two sons of Adam who offered a sacrifice to God, of which one was accepted but not the other, one was a farmer, and the other the owner of small cattle. Both were commanded to offer a sacrifice. The owner of small cattle offered the noblest, fattest, and best of his small cattle, which he was fond of, while the farmer offered the worst of his agricultural produce, weeds and tares which he did not like. God accepted the sacrifice of the owner of small cattle but did not accept the sacrifice of the farmer. Their story has been told by God in His Book, saying: By God! The one killed was the stronger of the two, but the desire to avoid sin prevented him from proceeding [886. The text in Tafsir, VI, 120 (ad Qur. 5:27) has "stretching out his hand." This may be the meaning intended here.] against his brother.
Others said what I was told by Muhammad b. Sa'd-his fatherhis paternal uncle-his father-his father-lbn 'Abbas: In connection with the affair of Cain and Abel, (it should be kept in mind that) there were no indigents to be given charity (from the sacrifice). Sacrifices were simply offered. While the sons of Adam were sitting ( at leisure some day), they said: We should offer a sacrifice. When someone offered a sacrifice pleasing to God, God sent a fire to consume it. If it was not pleasing to Him, the fire went out.
So they offered a sacrifice. One of them was a shepherd, and the other a farmer. The shepherd offered the best and fattest of his animals , while the other offered some of [887. Tafsir, , in quoting this tradition , has "the most odious of" (abghad). A pejorative adjective is needed and commonly found in other versions , but one or two also do not qualify the agricultural produce offered by Cain.] his agricultural produce. The fire came down and consumed the sheep but left the agricultural produce. Adam's (one) son said to his brother: Should you (be allowed to) walk among men who have come to know that you offered a sacrifice that was accepted, while my sacrifice was rejected? Indeed not! The people must not look at me and at you (and think of) you as being better than I. And he said: "I shall kill you." His brother countered: What is my sin? "God accepts only from those who fear Him." [888. See Tafsir, VI, 120 (ad Qur. 5:27).]
Others said: The story of those two men did not take place in Adam's time, and the sacrifice was not offered in his age. They said: The two belonged to the children of Israel. They added: The first person to die on earth was Adam. No one died before him. [889. See Schatzhohle, text, 40, trans ., 9. This helps to explain why Tabari rejected the report later on (text below, I, 145 and 151 ) quite vehemently]
Those who said this
According to Sufyan b. Waki'-Sahl b. Yusuf [890. The index of the Tabari editions appears to assume that he is identical with Sahl b. Yusuf al-Sulami who, however, was an authority of Sayf b. Umar. Thus atleast two links in the chain would be missing between Sufyan and Sahl . If there is such an omission , 'Amr could be 'Amr b. Shu'ayb (d. 118 / 736), and al-Hasan, of course, al-Hasan al - Basri. On the other hand, there was a Sahl b . Yusuf al- Anmiti, who is supposed to have died in or after 190/805 (6) (Tahdhib, IV, 259 f .) and who might have been an authority of Sufyan b. Waki'. In any case , the isnad would seem faulty.] -'Amr-alHasan: The two men mentioned in God's word in the Qur'an: "And recite to them the story of the two sons of Adam truthfully! [891. Qur. 5:27] belonged to the children of Israel. They were not sons from the loin of Adam. The sacrifice took place among the children of Israel. Adam was the first man to die. [892. See Tafsir, VI, 122 (ad Qur. 5:27).]
Some of them said: Adam had sexual intercourse with Hawa one hundred years after their fall to earth. She bore him Cain and his twin sister Qalima [893. The name also appears in the form Iqlima . In Schatzhohle, text , 34, trans., 8, it is Qlimath. See also below, n. 903.] in one pregnancy, and then Abel and his sister in another. When they reached early manhood, Adam wanted to marry Cain's twin sister to Abel, but Cain refused. For this reason, the two offered a sacrifice. Abel's sacrifice was accepted, while that of Cain was not. Cain thus envied Abel and killed him on the mountain slope of Hira'. He then descended from the mountain holding his sister Qalima by the hand and fled with her to 'Aden in the Yemen. [894. The name of the town of Aden in South Arabia and the identical Biblical Eden suggested the Yemenite location here.]
According to al-Harith fib. Muhammad)-Ibn Sa'd-Hishamhis father-Abu Salih-Ibn 'Abbas: When Cain killed his brother Abel, he took his sister by the hand and brought her down to the foot of Mount Nudh. Adam said to Cain: Go away! You will always be afraid and not safe from anyone you see. Everyone of (Cain's) children who passed by him shot at him. A blind son of Cain's came accompanied by one of his sons , who said to him: This is your father Cain. The blind man shot at his father Cain and killed him. The son of the blind man exclaimed: Oh, father! You have killed your father, whereupon the blind man raised his hand and slapped his son, and the son died. The blind man exclaimed: I have killed my father with a shot, and my son with a slap (of my hand). [895. In Schatzhohle , text, 48-50, trans ., ii f., it is Lamech , the descendant of
Cain (Genesis 4:18), who is the killer. The legend explains Lamech 's verses in Genesis 4 : 28. For a comparison of the version in the Schatzhohle with one of Aphrem, see Klijn , Seth in Jewish , Christian and Gnostic Literature, 69 and 73 f.]
It has been mentioned in the Torah that Abel was twenty years old when he was killed, and Cain twenty-five when he killed Abel. In our opinion, the sound statement is that the one of the two sons of Adam mentioned by God in His Book as having killed his brother is a son of Adam' s loin , because proof has been transmitted that this is so:
According to Hannad b. al-Sari-both Abu Muawiyah and Waki'-al-A'mash-'Abdallah b. Murrah [896. Died during the caliphate of 'Omar b. 'Abd al-'Aziz in 99 or 100/717-19. See Tahdhib, VI, 24 f] –Masruq [897. Masruq b. al-Aida' died in 62 or 63 /681-83, at the age of sixty-three. See Tahdhib, X, 109-II.] -'Abdallah (b. Mas'ud)-the Prophet. Also Ibn Humayd -Jarir (-alA'mash, etc.). Also Ibn Waki'-Jarir and Abu Mu'awiyah-alA'mash (etc.): Adam's first son shares in the responsibility for every soul that is wrongfully killed. That is because he was the first to institute killing. [898. For this and the following paragraphs , see Ta/sir, VI, 125 (ad Qur. 5:29). Sec also Concordance, IV, 83bS9-62, VI, 45a7-9; Ibn 11ajar, Fath, XV, 209 f. (where jabari is quoted ), III, 394, VII, 179, and XVII, 65 f.]
We were told about the same by Ibn Bashshar-'Abd al-Rahman b. Mahdi-Sufyan-al-A'mash-'Abdallah b. Murrah-Masruq-`Abdallah (b. Masud)-the Prophet. Also Ibn Waki'-his father (etc.)
This report from the Messenger of God makes clear the soundness of the statement that the two sons of Adam, whose story is told by God in His Book, were children of Adam' s loin , because there can be no doubt that if they had been children of Israel, as transmitted on the authority of al-Hasan, the one of them described as having killed his brother would not have been the first to institute killing, since killing took place among the children of Adam before Israel and his children existed.
Someone might say: What is your proof that the two were children of Adam's loin and were not children of Israel? The reply would be: There is no disagreement about this among the early scholars of our nation, since the statement that they were children of Israel is corrupt (and thus can be disregarded).
It has been mentioned that when Cain killed his brother Abel, Adam mourned Abel, as we were told by Ibn HumaydSalamah-Ghiyath b. Ibrahim [899. Ghiyath, whose reliability as a transmitter was greatly suspect , lived during the caliphate of al-Mahdi. See TB, XII, 323-27; Bukhari, Ta'rikh, 1V,1, 1091 In Abi Hatim, Ili,z, 57, Ibn Hajar, Lisan , IV, 422 . Tafsir, VI, 122 ( ad Qur. 5:271 does not give the name ( at least in the edition used here!. ] -Abu Ishaq ('Amr b. 'Abdallah) al-Hamdani-'Ali b. Abi Talib ra, may God ennoble- his face!: When Adam's son killed his brother, Adam mourned the latter, saying:
The land and those upon it have changed.
The face of the earth is now ugly and dusty.
Everything tasty and colorful has changed.
The cheerfulness of a handsome face has become rare.
He continued. Adam received this reply:
Father of Abel! Both have been killed.
The one alive has become like the one slaughtered and dead. [900. Another reading is bi-al- mawt/ mayt: "become through that death dead one) the one slaughtered."]
He brought evil of which he was afraid. He brought it shouting. [901. See Tafsir VI, 122 (ad Qur. 5: 27). For the first three verses. cf. Mas'Udi, Murtij, I, 65 (I, 39 Pellat !; Rosenthal, Sweeter than Hope, 29, n. 121. The reply is supposed to have come from Iblis.]
It has been mentioned that Eve bore Adam children in one hundred and twenty pregnancies. The first children were Cain and his twin sister Qalima, and the last 'Abd al-Mughith and his twin sister Amat al-Muqhith.
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