HISTORY OF TABARI VOLUME 3 PART 1

HISTORY OF TABARI
VOLUME 2

The Children of Israel

The Tale of al-Khidr a.s and His
History; and the History of Musa a.s
and His Servant Joshua [ 2. Qur'an 18 : 61 says simply "Musa a.s 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 Jafar; [3. 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.] said that al-Khidr a.s [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 18:61-83, although not mentioned by name there . In the Qur'anic tale he is referred to simply as `abd min `ibadina "one of Our worshipers , servants," whom Masi ( Musa a.s) 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. Yakub 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 Yusuf a.s . Al-Khidr a.s is identified with Elijah ( Ilyis) in some Muslim stories, but al - Tabari seems not to accept this identification; see nn. 19, 665, below. See also I . Friedlaendey Die Chadirlegende and der Alexanderroman] lived in the days of Afridhun the king, the son of Athfiyan, [4. Afridhun, Middle Persian Fredon , Avestan Oraetaona, a Persian mythical hero (see E Justi , Iranisches Namenbuch, 33 ';'M. Mayrhofey Die altiranischen Names, 81-82 W . 314 He defeated the three -headed dragon or dragon king , Avestan (Ali) Dahaka, Middle Persian Asdahag, Persian 74131 ?ak/7o13( h)ak, Arabic al-0a131}ak (see al-Tabari, 1, 226 - 30, trans. Brinney 23-27; see also AMdahi ii, in Enc. Ir. III/z, esp. '95-96). The name Athfiyan , Middle Persian Aspiyan ( cf. B. T . Anklesaria, Zand Akasih, 292 - 95 , chap. 3 5.8), is from Avestan AOwyana-, a patronymic meaning "descendent of AOwya" (see Justi , op. cit., 49; Mayrhofer, op. cit., 30 no. 75; Enc. Jr. 1/3, p. z48, s.v Abtin, with additional bibliography in Enc. la III/ r p. 27, s . v. AOviya). In the Avesta, in Yasna 9 . 7 (the Horn yast), A6wya is said to have been the second human to have pressed the Hanna ( cf. n. 639, below ), for which he received the fortune of fathering fraetaona , who killed the dragon] according to the report of the majority of the first scriptuaries, and before [5. Text has wa-qila "and it was said," but Ibrahim, Ta'rikh al-Tabari, I, 365, and Ibn al - Athir, al- Kamil ft al- ta'rikh, I, 160, read qabla as "before."] the days of Musa b. Amram. [6. Arabic: Musa b. `Imran] Still others say he was over the vanguard of Dhu al-Qarnayn the Elder, [7. Lit. " the two -horned ." Generally identified by Muslim and modem Western scholars with Alexander the Great ( 356-23 s.c.); see EP, s.v. "al-Iskandar." Here al akbar "the elder " is used to distinguish a hypothetical , more ancient figure from the historical Alexander, who lived much later. For the connection of this story with the Alexander romance, see no. r, above . It is significant that the only Qur'anic mention of Dhu al-Qarnayn is immediately after this story, in 18 : 84-99. He was considered a mu'min in Islamic tradition , but scholars disputed whether or not he was a prophet. His deeds, like the search for the River of Life , are recorded in collections of tales of the prophets ; see al -Tha`labi, op. cit., 322-32. See also Friedlaendey op. cit., 2.76-301. The life of the "historical " Dhu al-Qarnaayn is recorded by al-Tabari, 1, 692-703, (trans. Perlman, 87-95)- ] who lived in the days of Ibrahim ala.s, the Friend of the Merciful. [8. Arabic : Ibrahim.1laditionally known in Islam as "the friend of Allah ." AI-Tabari here attempts to coordinate early Israelite and Persian chronology and will later attempt to do the same with Greco - Roman and Persian chronology ] Dhu al-Qarnayn ala.s passed judgment in favor of Ibrahim ala.s in Beersheba, [9. Arabic : Bi'r al- Saba ; See Genesis 11:22 -34 for the story of Ibrahim a.s and his covenant with Abimelech, king of Gerar , at Beersheba.] at an arbitration Ibrahim ala.s brought before him concerning a well that he had dug for his cattle in the desert of Jordan. [10. Al-Urdunn, the name usually used in Arabic for the district (fund) west and southwest of the Damascus district , comprising Galilee and the Jordan valley down to the Dead Sea . The area west and south of this, including Beersheba, the Roman Palaestina Prima , was known by the Arabs as Filastin ; see G . Le Strange, Palestine under the Moslems. 24ff.] Ibrahim ala.s brought them for arbitration before Dhu al-Qarnayn ala.s, about whom it was mentioned that al-Khidr ala.s was over his vanguard during the days when he journeyed in the lands; the dispute arose when a group of people of Jordan also claimed this same land. Also , al-Khidr reached the River of Life and drank its water unawares; Dhu al-Qarnayn ala.s and his companions did not know [ that he drank it]. So he became immortal and remains alive until now. [11. The story of the River of Life , bathing in which makes creatures immortal, is an element of the Syriac Alexander romance , in which Alexander 's cook, Andreas, sees a salted fish he is washing in a spring come to life and swim away. Andreas jumps in and gains immortality, but Alexander 's later efforts to find the spring fail; see EP, s. vv. 'Iskandar Mina," "Idris " (i.e., Andreas ). In Jewish tradition the River of Life flows out of Paradise ; see L . Ginzberg, The Legends of the jews, V , 92 n. 51.]  A scholar claimed that al-Khidr was the offspring of a man who believed in Ibrahim ala.s, the Friend of the Merciful , and followed him in his religion , emigrating with him from Babylon when Ibrahim ala.s emigrated . [12. An effort to place al -Khidr in history as a contemporary of Ibrahim ala.s . Seen. 8, above]  He [also] said that his name was Baliya b. Malikan [13. MS BM without pointing, also possibly Yaliya. These two names, unlike the remainder of those given here, are not biblical. In Genesis 11:19 Peleg 's son is Reu, as also in al -Tabari, 1, 2.17 ( trans . Brine; r6j. The genealogy given here would make Baliya a contemporary of Naho; the grandfather of Abraham.] b. Peleg b. Eber b. Shelah b . Arphachshad b. Shem b. Nuh and that his father was a powerful king . Others say that Dhu al -Qarnayn, who lived in the era of Ibrahim ala.s, was Afridhun b. Athflyan, [14. Here the attempt is made to associate " the elder" Dhu al-Qarnayn with Persian mythical history.] and that over the vanguard of Dhu al-Qarnayn was al - Khidr.

  `Abdallah b. Shawdhab [ 15. `Abdallah b. Shawdhab, mentioned as coning from Beirut by Yaqut, Kitab mu-`jam al - bulddn , I, 785 . Possibly the son of Shawhab Abu Mu'adh, who is mentioned without biographical notice in Ibn Sa'd, )Gtdb a1- tabaqat, VI, z48. As'Abdallih is at the beginning of the isndd given here, he must have lived at the end of the second/ eighth or the very beginning of the third /ninth century.] said about him what 'Abd al - Rahman b. `Abdallah b. 'Abe al -Hakam al-Misri [16. 'Abd al-Rahmin b . 'Abdallih b. 'Abd al -Hakam, d. 257/ 871. A Maliki jurist and the noted historian of the Muslim conquest of Egypt and the Maghrib. See GAL, I,148, Suppl . 1, 227; B . Dodge, ed., The Fihrist of al-Nadim, 11, 940] related to us-Muhammad b. al-Mutawakkil [17. Muhammad b. al-Mutawakkil b.'Abd al - Rahmin al -Lu'h1 i al -Basri Ruways, d.138/852. See GAS, I, 1;]- Damrah b . Rabi’ah  [18. Qamrah b. Rabi ah, d. 202/ 817-818, a reliable transmitter, according to Ibn Sa'd, op. cit., VII/2, 173.]  - `Abdallah b. Shawdhab : Al-Khidr was of the progeny of Persia, while Elijah was an Israelite . [19. A clear effort by al-Tabari to separate al-Khidr from the association with Elijah, whose story is found in the Bible, i Kings 17- 1 Kings 2.] The two met every year during the annual festival season. [20. Mawsim, either an annually recurring festival or a regular assembly or reunion; see Dory , Supplement aux Dictionnaires arabes , II, 813-14, S.V. wsm.]

  Ibn Ishaq [ 21. Muhammad b. Ishaq b . Yasir al- Muffalabi al-Madani, 85-150/704-67. A famous and reliable traditionist and biographer of the Prophet. Ibn Sa'd, op. cit., VII/2, 67; GAL, 1, 134, Suppl.1, 205; GAS, I, 288 -90p; EP, s.v "Ibn Ishak." See biography and evaluation of his work by G. D. Newby, The Making of the Last Prophet, 5-25.] said about al-Khidr - Ibn Humayd [22. Muhammad b. Humayd b . Hayyan al- Rani, d 248 / 861. A frequently cited transmitter of tradition, especially , as here, from Salamah -Ibn Ishaq . See Ibn Hajay Tahdhib al-tahdhib, IX, 127-31; GAS, 1, 29, 30, 79, 242, 253; Kh. al-Zirikli, a1-A`Idm. VI, 343] – Salamah [23. Salamah b. al-Fall al -Angiri, al-Abrash, d. 191 /807. Traditionist, historian of maghdzi, and judges in al-Rayy. A companion of Ibn Ishaq, from whom he was a trusted transmitter. See Ibn Sa`d, op. cit., VII/z, 110; Ibn "ajar , op. cit., IV, 153-54. Briefly noted in GAL, Suppl . I, 205] -Ibn Ishaq: God appointed to rule over the Israelites a man named Josiah b. Amon, [24. Nishiyah b. Amin. Perhaps a scribal error for Yishiyah b. Amin (MS BM without pointing), i.e., Josiah b . Amon, king of Judah in 640-609 B. C. E., who, together with Hilkiah the priest , carried out the religious revival in Judah known as the Josianic reformation . Elijah prophesied in the kingdom of Israel under the Omrid dynasty-Omri, Ahab, Ahaziah, and foram, 876-42 B. C. E.-or two hundred years earlier See z Kings 1 1:24-23: 30. The substitution of Amus for Amun may have been influenced by the patronymic of the prophet Isaiah (Arabic: Sha`ya b. Amus; see n. 2.6, below.] and He sent al-Khidr to them as a prophet. He said that al-Khidr 's name , according to what Wahb b. Munabbih [25. A major authority for biblical lore based on the text of the Bible, postbiblical Jewish legends, and Islamic (often Qur' inic) material . See R. G. Khoury, Wahb ibn Munabbih. See also GAL, Suppl. I, ioi; GAS, I, 305-7.] claimed, on the authority of the Israelites, was Jeremiah b. Hilkiah from the tribe of Harun b. Amram . [26. Jeremiah the prophet b. Hilkiah the priest lived in Judah during the reigns of its last kings , from Josiah to Zedekiah 597-87 B. C. E., hence about one hundred years after Isaiah and more than two hundred years after Elijah. Note the occurrence of the name Hilkiah, which may be the link to Josiah (Nishiyah). There seems to be confusion between Josiah (b. Amon)/Yishiya (b. Amin ) (al-Tabari, I, 643 [ trans. Perlmann, 40]) and Sha`ya/Yashiyah ( Isaiah ) b. Amis/Amoz (al-Tabari ,1, 657-58 ( trans. Perlmann, 551) ] Between this king, whom Ibn Ishaq mentioned, and Afridhun there was a period of more than one thousand years.

  The words of the one who said that al-Khidr lived in the days of Afridhun and Dhu al-Qarnayn the Elder before Moses b. Amram are nearer to the truth [27. Ashbahu bi-al-taagq. Ibn al -Athir, op. cit., I, 161 , has ashbahu li-al-hadith al-.ahih, " nearer to the sound tradition." ] unless we accept the other report, that he was over the vanguard of Dhu al-Qarnayn ala.s, the companion of Ibrahim a.s, and drank the water of life. Then, however, he was not sent as a prophet in the days of Ibrahim ala.s, but during the days of Josiah b. Amon, because Josiah b. Amon, whom Ibn Ishaq mentioned as being king over the Israelites, lived during the era of Bishtasb b. Luhrasb. [28. 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 Vistaspa, 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 Vistaspa, 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, 68 1. According to the Shdhndmah Luhrasb was the fourteenth king to rule over Iran. For al -T abari'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.] Between Bishtasb and Afridhun were eras and periods of which everyone knowledgeable about human history and its accounts is aware. I shall mention the sum of that when we reach the account of Bishtasb, God willing.

 We have said that the words of the one who said that al-Khidr ala.s was before Musa ala.s b. Amram were closer to the truth than the words of Ibn Ishaq. The latter related from Wahb b. Munabbih only because of the account narrated from the Messenger of God by Ubayy b. Ka’b, [29. 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, 59 ; GAS, I, 3, 5, 14, 29, 404; al-Zirikli, op. cit., I, 78; Dodge, op. cit., 11, 1116.] that the companion of Musa b. Amram, who was a learned man whom God commanded Moses to seek out because he thought that there was no one on earth more knowledgeable than he , was alKhidr. The Messenger of God was the most knowledgeable of God's creatures regarding past, as well as future, events. [30. This statement both bolsters the authority of traditions linking al-Khi¢r with the Qur'inic tale and emphasizes the superiority of the Prophet Muhammad s.a.w over other prophets ; hence al-Tabari 's preference for this version of the story of al-Khidr See the study of this story in H. Scbwarbaum, 'the Jewish and Moslem Versions of Some Theodicy Legends."]

  That which Ubayy b. Ka`b narrated to us about [al-Khidr] from him is what Abu Kurayb [31. Muhammad b. al-`Ala ', one of the earliest traditionists, lived in al-Kufah. See Ibn Said, op. cit., VI, z89; Dodge, op. cit., II, 1033..] related - Yahya b. Adam [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, 1124]-Sufyan b. `Uyaynah [33- Sufyin b. 'Uyaynah b. Abi ' lmran, Abu Muhammad , 107-99/725-814,a scholar of Qur'an and law, famed for his piety . See Ibn Sa'd, op. cit., VI, 364-65; Dodge, op. cit., II, 1103.] -'Amr b. Dinar [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, 800] – Said: [35. Here Said b. Jubayr aI-Asadi, Abu'Abdallih, 45 -95/665-714. Studied with Ibn'Abbas 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] I said to Ibn'Abbas [36.'Abdallah b. al-'Abbas, usually known as Ibn 'Abbas, 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 tradition Literature, for modern Muslim discussions on this issue.] that Nawf [37. Nawf al-Bikali b. Fadalah al-Himyari, son of the wife of Ka`b (al-Ahbar, d. ca. 95/714, a traditionist mentioned in the two $ahihs and a narrator of qisas ( tales). See Ibn Sa'd, op. cit., VII/2, 160; al-Zirikli, op. cit., IX, 31] claimed that al-Khidr was not the companion of Musa ala.s. He said, "The enemy of God has lied! Ubayy b Ka’b related to us from the Messenger of God, saying that Musa ala.s rose to preach among the Israelites. Someone said, 'who of the people knows best?' and he replied, 'I do.' God reproved him when he did not attribute knowledge to Him, so He said, 'Nay, but I have a servant at the meeting place of the two seas. [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-Khadir " 903-4 ; Friedlaendey OP. Cit., PP. 302-4.] Musa ala.s said, '0 Lord! How can I find him?' He replied: 'Take a fish and put it in a basket. When you miss it, he will be there. [39. Based on Qur'an 18 : 59, 18:64.] Musa ala.s took a fish and put it in a basket. Then he said to his servant, if you miss this fish, tell me.' They set out walking along the shore of the river until they reached a large stone, where Musaz ala’ went to sleep. The fish stirred in the basket, got out, and fell into the sea. God held the flow of the water so that it became like an opening and a tunnel for the fish. It was a wonder to both Musa ala’s and his servant, and then they set out.

  When it was time for breakfast, Moses said to his servant: 'Bring us our breakfast. Verily we have become weary from our journey. [40. Qur'an 18:63] Musa ala’s did not become weary until he went beyond where God had commanded him . Musa ala’s said: 'Did you see that, when we took refuge on the rock , I forgot the fish and none but Satan caused me to forget it - and it found i ts way into the water by a marvel!' He said, 'This is what we have been seeking.' So they retraced their steps." [41. Win 18:64-65. Saraban, translated "by a marvel" by M. M. Pickthall, "in a wondrous sort" by j. M. Rodwell, "took its way freely" by G. Sale, " in am milrculous fashion" by N.J. Dawood, " in a manner marvelous" by A. J. Arberry, is translated by M. Kasimirski "par une voie souterraine." The latter is in keeping with E. W. Lane, An Arabic-English Lexicon, 1341-42: "a subterranean excavation."]

  He relates that they came to the rock and "behold ! there was a man sleeping, covered with his garment. Musa a.s greeted him with peace, and the man said , 'Whence does this greeting come in our land?' [42. Wa-anna bi-ardina al-salam. Perhaps "From whom comes )this greeting of) peace in our land?" See Schwarzbaum, op. cit., 151. See, n. 68, below] He said , 'I am Musa a.s.' The man responded , ' Musa ala’s of the Israelites ?' Musa ala’s replied, 'Yes.' The man continued, ' 0 Musa ala’s! I possess what God taught me of His knowledge that you do not know, while you possess what God taught you of His knowledge that I do not know ' Musa ala’s said, ' May I follow you, so that you may teach me the right conduct which you have been taught ?' [43. Qur'an 18:67.] He said, 'If you go with me, do not ask me anything until I 'myself mention it to you. [44. Qur'an 18:71.] So they set off, walking on the shore and lo! there was a sailor in a ship who knew al-Khidr, so he carried him without charge. A bird came and alighted on [the ship 's] edge and pecked or picked [45. Naqara aw naqada; 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] at the water. Al-Khidr said to Moses, 'My knowledge and yours are not less than God 's knowledge, except for the amount that this bird pecks or picks at in the sea.' [ Abu ja`far said : I am uncertain , but I have taken the reading nqr as "pecks " in my book.] [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.]

  While they were on the ship, Musa ala’s was startled when al-Khidr drove a peg or pulled out a board. [47. Takht; see Glossarium, cxlix, "tabula (planche)"; al-Nuwayn has lawn; see alTabari,1, 418 n. m.] Musa ala’s  said to him: 'He carried 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?' Musa ala’s said, `Do not be angry with me that I forgot.” [48. Qur an .18:72-74.] This was the first instance of Musa ala’s' forgetting. [49. L.e., his promise, above, not to ask about anything until al - Khidr himself had mentioned it to him. Other instances follow] Then the two of them got off the ship and 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?' Musa ala’s said: 'If I ask you about anything after this, do not keep company with me. You have received an excuse from me. [50. Qur'an 118 :75-77.]

  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. Qur' an 18:78.] The narrator said: "He touched it with his hand. Musa ala’s 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.' [52. Qur' an 18 :78-79 . See the slightly different details in the judeo-Arabic version; Nissim, op. cit., 113-116] 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-Walid [53. AI-`Abbas b. al-Walid b. Mazyad al-Amuli al-Bayuti. Index, 313. Not further identified..]-my father-al-Awza’i [54. AI-Awza`i, `Abd al-Rahman b . `Amr b. Yubmid, Abu'Am r, 88-1157 /707-74, founder of the Awza’i 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]-al-Zuhri [55. Al-Zuhri , Muhammad b. Muslim b . `Ubaydallih b. `Abdall3h b. Shihab, Abu Bakr, ca. 50 -124/670-742. 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, 28o-83; GAL, I, 65, Suppl. I, 102]- `Ubaydallah b. 'Abdallah b. `Utbah b. Mas`ud [56. `Ubaydallah b. `Abdallah b. `Utbah b . Mas`dd al -Hudhali, Abu `Abdallah, d. 98/716. A junst of Medina and a noted poet, he was a teacher of the caliph `Umar U. Al-Zirikli, op. cit., IV 3 50.]-Ibn Abbas, who said that he and al-Hun b. Qays b. Hisn al-Fazari [57. Al-Hurr b. Qays b. Hi^n al- Faziri. Index, 126. Not further identified.] had a dispute about the companion of Moses, and Ibn `Abbas said that he was alKhidr. Ubayy b. Ka`b passed by them, and Ibn Abbas called him over, saying, "This companion of mine and I are disputing about the companion of Musa ala’s, who asked for the way to meet him. Did you hear the Messenger of God mention this matter? " [ubayy] said, "Yes, I heard the Messenger of God say: 'While Musa ala’s was among a crowd of the Israelites, a man came up to him and said, "Do you know where there is someone who knows more than you do? " Musa ala’s said, "No." Thereupon God inspired Musa ala’s, "Yes, Our servant al-Khidr." Musa ala’s inquired about the way to meet him. So God made the fish a sign, saying, "When you have forgotten the fish, return, for you will meet al-Khidr." Moses then followed the traces of the fish and said, "This is what we have been seeking." So they retraced their steps, [58. Qur'an 18:65.] and they found al-Khidr. Their meeting was as God has related in His Book."'

  Muhammad b. Marzuq [59. Muhammad b. Marzuq. Index, 528. Not further identified. 61. 'Abdallah b. `Umar al-Numayri . Index, 332. Not further identified] related to me-Hajjaj b. al-Minhal [60. Al-Hajjaj b. al-Minhal al-Anamali, Abu Muhammad, d. 287/ 832, a reliable transmitter of many traditions . Died in al-Barah. Ibn Sa'd, op. cit., V11/2, 53.]-`Abdallah b. cUmar al-Numayri [61. 'Abdallih b. `Umar al-Numayri . Index, 332. Not further identified] -Yunus b. Yazid: [62. Yunus b. Yazid b. Abi al -Najid al -Ayli, Abu )azid, d. ca. 158 /775. A student and transmitter of al-Zuhri. See Ibn Sa`d, op. cit., VII/2, 206; GAS, 1, 519.] I heard alZuhri relating traditions, saying: `Ubaydallah b. `Abdallih b. `Utbah b. Masud-Ibn `Abbas that he and al-Hurt b. Qays b. Hisn alFazari were disputing about the companion of Musa ala’s ; his account was similar to the report of al 'Abbas on the authority of his father. [63. L.e., the account in the previous paragraph by al `Abbas b. al-Walid-Ubayy.]

  Muhammad b. Sa`d [64. Muhammad b. Sad b. Mani al-Bari, Abu `Abdallih, Kitab al-Waqidi, 168 -230/784-845. His major work, Kitab al-tabaqat al-kabir, is one of the main sources for the life of the Prophet and for the major traditionists up to the year of his death.GAS. 1, 300-1; GAL, I, 136, Suppl., I, 208 ; Dodge, op. cit., II, 1058.]-my father-my uncle-my father-his father-Ibn abbas, about His words: And when Musa ala’s said to his servant, I will not give up until I reach the point where the two rivers meet ... [65. Qur'an 28:61.] [Ibn `Abbas] said, When Musa ala’s and his people were victorious over Egypt , his people settled in Egypt . When their residence there became fixed , God revealed to Musa ala’s : " Remind them of the days of God. " [66. I.e., in which He manifested His justice or mercy.] So 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 Musa ala’s 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 ." Musa ala’s 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? " Musa ala’s said, " No." So God sent Jibril ala’s to Musa ala’s, 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. Qur'an 28 : 64. See n. 42, above] This caused Musa ala’s 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 Musa ala’s 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 dried up and became a rock. God's prophet wondered at this, until the fish led him to one of the islands of the sea, where he met alKhidr. Musa ala.s greeted him with peace, and al-Khidr said: "And upon you be peace. Whence comes this [greeting of] peace in this land? [68. Wa-anna yakunu hadha al-salam bi-hadhihi al-arty; see the similar statement, n. 42, above.] And who are you? " Musa ala.s replied, " I am Musa ala.s." Al-Khidr said to him, "The master of the Israelites? " He responded, "Yes." Then alKhidr welcomed him and said, "What has brought you? " He said, "I came so that you may teach me the right conduct that you have been taught. "He replied, "Lo! you cannot bear with me [69. Qur'an 18 :67-68. ] saying “You cannot do that." Moses said, "God willing, you will find me patient, and I shall not contradict you in anything." [70. Qur'an 18:70.] So he went with al-Khidr, who said to him: "Do not ask me about anything I do until I explain its matter to you"-for that is His word: "until I mention it to you myself." [71. Qur'an 18:71.] They sailed on a ship, desiring to cross over to the dry land, but al-Khidr arose and made a hole in the ship. Musa ala.s said to him: "Have you made a hole in this ship to drown its people? Verily you have done a dreadful thing."72 Then [Ibn `Abbas) mentioned the rest of the story.

  Ibn Humayd - Ya`qub al-Qummi [73. Ya`qub b. `Abdallah al-Ash` ari al -Qunuln, mentioned by name only; Ibn Sad, op. cit., VII/2, 111.] - Harun b. `Antarah [74. Harun b. `Antarah . Index, 605. Not further identified]-his father-Ibn `Abbas: Moses asked his Lord, saying, "0 Lord! Which of Your servants is most beloved by You? " He responded, "The one who remembers Me and does not forget Me." Moses said, "And which of Your servants is best in judging? " He responded, "He who judges with right and does not follow his fancy." Moses continued, "0 Lord! which of Your servants is the wisest? " He responded, "The one to whose knowledge the people's knowledge aspires, so that it might attain a word that will lead one to guidance or turn one away from evil." Moses said, "Lord! is there anyone on earth? " Abu Ja`far said, "I think he meant 'Who knows more than I? "' God said, "Yes." Musa ala.s said, "Lord! who is he? "He replied, "al-Khidr." Musa ala.s asked, "Where shall I seek him? " He replied , " On the shore at the rock where the fish will get away."

  Then Musa ala’s 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 Musa ala’s said: "Have you made a hole in this ship to drown its people? Verily you have done a dreadful thing." [75. Qur'an 18:72.] Al-Khidr replied,"Did I not say to you that you cannot bear with me? "76 Musa ala’s 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. Musa ala’s 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? [76. Qur'an 18:68] (Musa ala’s) said , "If I ask you anything after this, do not keep company with me.) You have received an excuse from me." [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.]

  Musa ala’s ' 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. Qur'an 18:79.]  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 and should bring forth their treasure as a mercy from their Lord; and I did not do it on my own command. Such is the interpretation of what you could not bear." [79. Qur an 18:80-83 . Texts in brackets omitted by al- Tabari, who writes after the first words of each verse "aI-aya. " i.e., "(the rest of) the verse."] He continued: Then he journeyed on the sea with him, until they reached the meeting place of the two seas, than which no place on earth has more water. He said, "Your Lord sent the swallow, and it began to take water with its beak." AlKhidr said to Musa ala’s , "How much do you think this swallow takes away from this water?" He said, "How little it diminishes it!" AlKhidr said, "0 Musa ala’s! My knowledge and your knowledge are to God's knowledge like the quantity of this water that this swallow drinks." Musa ala’s had thought to himself that there was no one wiser than [this man] or who had uttered [anything like] this, and for that reason he had been commanded to go to al-Khidr.

  Ibn Humayd related to us Salamah-Muhammad b. Ishaq - alHasan b. `Umarah [80. Al-Hasan b. `Umarah. Index , 134. Not further identified] - al-Hakam b. `Utaybah [81. Al-Hakam b. `Utaybah al-Asadi (al-Kindi), Abu `Abdallih, d. 113/73 r. GAS, I, 65; Ibn Sa`d, op. Cit., VI, 231.]-Said b. jubayr: Iwas sitting with Ibn `Abbas and several People of the Book, and one of them said: "0 Abu al `Abbas, Nawf, the son of the wife of Ka’b, mentioned on Ka`b's authority that Musa ala’s the prophet, who searched for the sage , was none other than Musa ala’s b. Manasseh. [82. Musa b . Misha b. Yusuf. According to al-Thalabi, op. cit., ra6, and Ibn alA ft op. cit., 1, r 60, while some Israelites thought that he and not Musa b. Amram was the companion of al-Khidr; other scholars generally held that it was the latter Musa ala’s. Al-Tha'labi states that Mnsi b . Mishi was a messenger; who called his people back to the worship of God and performance of His commandments two hundred years before the birth of Musa b. Amram] Said said, "Then Ibn Abbas replied, 'Did Nawf say that? "' Said said, "I told him, 'Yes, I heard Nawf say that., Ibn `Abbas said, 'You heard him, 0 Said?' He replied, "I said, 'Yes.' Ibn `Abbas said, 'Nawf lied.' Then Ibn Abbas said, Ubayy b. Ka`b related to me-the messenger of God that Musa ala’s, the prophet of Israel, asked his Lord saying, "0 Lord, if there is among Your servants one who knows more than I, lead me to him." God replied, "Yes, among My servants is one who knows more than you." Then He described his location and gave Musa ala’s permission to meet him. Musa ala’s set out, his servant accompanying him, with a salted fish about which he had been told, "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 thewater 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. Qur'an 18:62.] and it swam away. When they had gone beyond a day's journey, Musa ala’s 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. Qur'an 18 : 63-64. See discussion of saraban , n. 41, above]

  Ibn `Abbas said : " Musa ala’s became aware of the rock as they reached it, and lo! there was a man there wrapped in a garment. Musa ala’s greeted him, and he returned the greeting, saying,'Who are you?' He replied, 'I am Musa 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?' Musa ala’s said to him, 'I have come to you so you can teach me the right conduct which you have been taught: [85. Based on Qur'in 18:67.] The man said to him, 'Lo! you cannot bear with me.' [86. Qur’an 18:68] He was a man who used esoteric knowledge [87. Ya`malu `ala al-ghayb. See Glossarium, cccxcm.] that he had learned. Musa ala’s said, 'I certainly can.' He said, 'How can you bear with what you cannot encompass in knowledge? [88. Qur’an 18:69.] In other words, 'You know only what is obvious about justice, but you have not encompassed the esoteric knowledge that I know' Musa ala’s 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 ' [89. Qur'an 18:70-71] In other words 'Don't ask me about anything even if you disapprove of it , until I mention it to you.'

  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 . Musa ala’s 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. [ 90. Qur'an 18:72.] 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?' Musa ala’s said to him, 'Do not be angry with me because I forgot- namely , I abandoned your agreement - and don't be hard on me for my fault. [91. Qur'an 19 :73-74]

  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 Musa ala’s saw something abominable, which he could not bear: He had taken a young lad without wrongdoing or sin. So Musa ala’s 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 [92. Qur 'an 18 :75-77] 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 extend hospitality to them. Then the two of them found a wall threatening to fall down, which (al-Khidr ) set upright [93. Qur'an 18:78.] He proceeded to destroy it, and then he began to rebuild it. Musa ala’s was exasperated by what he saw al- Khidr doing, and such hypocrisy he could not bear. He said, 'If you had wished, you could have been paid for it [94. Qur 'an 18:78.] meaning : 'We asked the people for food , but they did not feed us; we asked them for hospitality , and they did not extend it; then you began to work without pay, when, if you had wished, you could have been paid for it' He said: ' This is the parting between me and you! I will give you the interpretation of those events that you could not bear with patience. 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 force." [95. Qur’an 18 : 79-80.] the reading of Ubayy b. Ka`b has "every useful ship by force" but I marred it only to avert him from taking it. It was safe when he saw the defect that I caused . 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 one better in purity and closer to mercy. And as for the wall, it belonged to two orphan boys in the city . There was a treasure beneath it be- longing to them, and their fatherhad been pious'... to... 'what you could not bear. [96. Win 18 : 81-83. For the full text of the last verse , see pp. 12- 13, above.]

  Ibn Humayd related to us - Salamah-Muhammad b. Ishaq-alHasan b. `Umarah - his father - `Ikrimah : [97. `Ikrimah b. `Abdallah al-Barbari al-Madan!, Abu `Abdallih, 25-105/645-723. A slave of lbn `Abbas, later set free , he became an expert on the life of the Prophet, the Qur'an, and the maghazi. GAS, 1, 23, 24,26, 81,91,7-43,285 ; GAL Suppl. I, 691; Ibn Sa'd, op. cit., V, 212-16; al-Zirikli, op. cit., V, 43-44.] Someone said to Ibn `Abbas , "We have not heard any mention of an account about the servant of Musa ala’s, although he was with him." Ibn `Abbas mentioned the narrative of the servant , saying, "The servant drank the water of eternal life and became immortal . The learned sage took him, fitted him with a ship, then sent him out to sea . The ship will rock on the sea with him until the Day of Resurrection, because he drank from the river , which he should not have done."

  Bishr b. Mu`adh [98. Bishr b. Mu`idh al-`Aqadi al-Baqri, Abu Sahl, d. ca. 245 / 859. An authority on Hadith, who taught al-Tabari. Ibn Hajar, op. Cit., I, 458; GAS. I, 32, 92.] related to us – Yazid [ 99. Yazid b. Harun b. Zidan al -Wisiti, Abu Khilid, 128-206/ 736-821 . A mawld of the Band Sulaym, he wrote a commentary on the Qur'an and was a traditionist. GAS, I, 40; Ibn Hajar op. cit., XI, 366 -69. Ibn Sa`d, op. cit., VII/z, p. 62; a1-Zirikli, op. cit., IX, 247; Dodge , op. cit., II, 1127.] – Shu’bah' [100. Shu `bah b. al-Hajjij b. al-Ward al -`Ataki al-Azdii, Abu Bistim, 82-160/701-76. One of the earliest Hadith scholars to order them systematically and to treat the biographies of the traditionists in a scholarly manner. GAS, 1, 92.; Ibn Sad, op. cit., V11/26o - 118/28o-82 ; al-Zirikil, op. Cit., 1, 2.41-4z; Dodge, op. cit., II, 1100.] –Qatadah [101. Qatidah b. Di`imah b. Qatidah al - Sadusi, Abu al-Khattab , 60- 119 /679-736. Blind from birth, noted for his memory in fields of lexicography , Qur'in exegesis, law, poetry , genealogy , and history, he transmitted from such Companions of the Prophet as Anas b. Malik and gave the Mu'tazilah their name. Ibn Said, op. cit., VII/2, 229-31; Ibn Hajai; op. cit., VIII, 351 -56; GAS, 1, 31-32; EP, s.v. "Katada b. Da`ima."]: His words: And when they reached the point where the two met, they forgot their fish. [102. Qur’an 18:62.] It was mentioned to us that, when the Prophet of God, Musa ala’s, split the sea and God saved him from the people of Pharaoh, he gathered the Israelites and addressed them, saying "You are the best people on earth and the most learned. God has destroyed your enemy, has made you cross the sea, and has revealed the Torah to you." Someone said to him, "There is a man wiser than you." So he and his servant Joshua b. Nun set out to seek him. They were supplied with provisions of a salted fish in a large basket. Someone said to them, "When you forget what you have, you will meet a learned man who is called al-Khidr." When they came to that place, God restored life to the fish, and it crawled from the shore [103. Min al-jadd. MS BM has al-hadd "the edge."] until it swam into the sea. Then it journeyed on, and every road it traversed became solid water. He continued: Musa ala’s and his servant went on . God says, `And when they had gone farther, he said to his servant: `Bring us our breakfast. Verily we have become tired from our journey... to where He says ... '[Then they found one of Our servants, unto whom We had given mercy from Us and] had taught him knowledge from Our Presence." [104. Qui'in 18 : 63-66. Full text is given above, pp. 6-7] The two of them met a wise man called al-Khidr. It has been mentioned to us that the Prophet of God said: "Al-Khidr was called green, because he sat on a white fur and it shimmered green with him."

  These accounts that we have mentioned on the authority of the Messenger of God and the scholars among the predecessors make it clear that al-Khidr was before and during the days of Musa ala’s. This proves the error of the words of those who say that he was Jeremiah b. Hilkiah, because Jeremiah lived during the days of Nebuchadnezzar; and between the days of Moses and Nebuchadnezzar was a period the extent of which is not difficult for scholars of the days of mankind and their accounts to calculate. [105. Compare with the previous discussion, pp. 2-5, above, and see the identification of Jeremiah with al -khidr in the next volume ; al-Tabari, 1, 658 (trans. Perlmann, 55)]

  We have put mention of him and his account this early only because he lived during the era of Afridhun, according to what is told, even if, according to this account about al-Khidr, Musa ala’s, and his servant, he lived into the days of Manushihr [1 06. Mannshihr, Avestan Manu §.Ziera, son of Airyava the just (Ya. t 13. 131 ) Farvardin ya§t)); in the Bundahishn Manusihr is said to be the great-great-grandson of Eric ( cf. Anklesaria, op. Cit., 294-95 , chap. 35.16 ; and seen. 119, below; see also Justi, op. cit., 191 ; Mayrhofey op. cit., 61 no. 219).] and his reign, since Musa ala’s became a prophet only during the era of Mannshihr, whose reign came after the reign of his grandfather Afridhun. Everything we have mentioned about the individuals in these tales, from the period of Abraham to the account of al-Khidi all that-so it is reported took place during the reigns of Biwarisb [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, 201-10; trans. Brinnel; l-Io). The name is not attested in Avestan , but it may be noted that in Yast 5, 28 - 31 , Asi 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] and Afridhun, the stories of whose lives, their scope, and the span of each we have mentioned previously. Now we will return to the account concerning Manushihr, his relations, and the events that took place during his time.