HISTORY OF TABARI
VOLUME 2
The Children of Israel
Manushihr
After Afridhun b. Athfiyan Burkaw , [108. Athfiyin Burkaw , Middle Persian Aspiyin 1 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).] Manushihr, who was a descendant of Iraj b . Afridhun, [109. 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 Manus.era was Airyava 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 ) ] ruled . Someone has claimed that Fars' [110. 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 Yaqut, 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] was named Fars for this Manushihr. He was Manushihr, great king, according to the genealogists of the Persians, son of Manushkharnar b. Wayrak [111. Manshakharnar, Middle Persian Manushxwarnar, son of Manushxwarnak, 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).] 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, [112. Kuzak, above, from Guzak ( Gueak); see Justi, op. cit., 123(2).] and she bore him a girl named Farkushak ; [113 - Instead of Farkuzak, above, from Fraguzak ; see Justi, op. cit., 101.] then he had intercourse with this Farkushak, and she bore him a girl, named Zushak; [114. Zushak ; see Justi, op. cit., 388.] then he had intercouse with this Zushak , and she bore him a girl named Farzushak; [115 . Frazushak; see Justi, op. cit., 105.] then he had intercouse with this Farzushak, and she bore him a girl named Baytak ; [116. Instead of Bitak , above, which is correct . See Justi, op. cit., 69] then he had intercourse with this Baytak, and she bore him a girl named Athrak ; then he had intercourse with Athrak, [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., 23 ] and she bore him Izak; then he had intercourse with Izak, [118. For Irak ? Not listed in the genealogy above , where Sarushank ( Srushenk)is named as the child of Athrak ; see Justi, op. cit., 23.] 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. Manushkharnagh is probably the correct form, as the Bundahishn has the popular etymology "Manu§ i xwar§ed 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, dlxxxii. The genealogical information given by al-Tabari may be compared with that of the Bundahishn: Magian according to Bundahishn al-Tabari-I al-Tabari
Fredon Afridhim Aftidhiin
Erij Iraj –
Guzag Kuzak Kashak
Fraguzag Farkurzak Farkushak
Zsag Zushak Zushak
Frazusag Farzushak Farzushak
Bidag Bitak Baytak
Oritag Athrak Athrak
Erag Sarushank Izak
Guza Wayrak Wayrak
Manushxwarnik - Manushkharfigh, -nigh +
Manushkhorak
Manushxwarnar Manushkharnar Manushkharnar +
Manushrazuk
Manuidihr Maniishihr Mannshihr ] They say that Manushkhwarnagh had intercourse with Manushkhorak, and she bore him Manushkharnar and a girl named Manushrazuk; [120. Manuskh-amar in Bundahishn . The girl 's name should probably be Manushraruk ; see Justi , op. cit., 193. These twins represent a pattern repeated in the mythical genealogies.] and that Manushkharnar had intercourse with Manushrazuk , and she bore him Manushihr.
One scholar says that Manushihr's birthplace was in Danbavand, [121. 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, 606 - 10, s.v "Dunbawand." See also W. Filers, Der Name Demawand.] while another says that she was born in al-Rayy, [122, An important medieval city, southwest of Damavand and just outside present-day Tehran . See Yaqut, op. cit.. II, 892-901] and that Manushkharnar and Manushrazuk, when Maniishihr was born to them, concealed his birth for fear of Tuj [123. Tuj, 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.] and Salm. [124. Also written Sarm, from Avestan Sairima , representing the western lands and peoples; see Justi, op. Cit., 289; Boyce, Op. Cit., 104] 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. Ifriqis [125. The name Ifriqis 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 ) ] 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 [116. Gaya-maretan, lit. "mortal man "; Justi, op. cit., l08. Identified at times with Gorier, the biblical son of Japheth , and as the first of the mythical Persian rulers; see al-Tabari , I, 216 , 353 (trans . Brinner , 15, 133 (; Christensen, Les types du premier homme ... , esp. I.] had passed . He cited as witness to the truth of that these verses of Jarir b. `Ajyah: [127. Janr b. `Aliyab b. al-khatafa ( Hudhayfa) b. Bair; d. ca. 110/ 728. One of the great court poets of the Umayyad period, a master of hija, or satirical verse . See EP, S.V. "Djarir."]
The sons of Ishaq ala’s were lions when they girded themselves
with the sword belts of death , clothed in armor,
And when they claimed descent they numbered al-Sibahbadh [128. $ibdhbadh /$abahbadh, perhaps for i$bdhbadh , the title of the foremost military leader in ancient Iran, from 'spddapati: ispehbed . Justi, op. cit ., 306; see also EP, s. v "Ispahbadh. "] to
be of them and Chosroes , [129. Arabic: kisra. Title given to all pre -Islamic Persian rulers in later Arabic literature, based on the name of the mythical ruler Kay Khusrau in the Shahnamah.] and they counted Hurmuzan [130. Al- Hurmuzin, for Persian Hormizi(d)an . Persian governor and defender of Khuzistan against the Arabs 16 - 19 or 21 /637 - 640 or 642. Taken prisoner by the Arabs at Tustar and slain by `Ubaydallah b. `Umar at Medina in 23 /644. See E1=, s.v "al-Hurmuzan "] and Caesar. [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 Ishaq ala’s but also from military commanders, kings of the Persians and of the Byzantines ; thus we unite Abrahamavic descent with descent from the two other major ancient civilizations."]
Scripture and prophecy were among them, [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 133) ]
and they were kings of Istakhr [133. Istakhr , near Isfahan, one of the great frontier cities of medieval Iran, as well as a district; Yaqut, Op. Cit., 1, 299] and Tustar. [134. sustai, the greatest city of Khuzistin in southwestern Iran; Yiqut , 1, 847-50.]
There unites us and the noble ones, sons of Faris, [135. In Jarir's Diwan ( Jarir b. `Aliyah, The Nakdid of Jam ... ) and in Yaqut, op. Cit., 1, 299, s.v "Istakhr;" we find here sarah ( i.e., descent from Ibrahim ala’s ? ), but this should be sddat "dominion," as in Abu al - Faraj, Kitab al-Aghani, according to alTabari, 1, 433 n.e.]
a father after whom it matters not to us who comes later.
Our forefather is the Friend of Allah, [136. Khalil Allah, the traditional Muslim epithet for Abraham. See n . 8, above.] and Allah is our Lord.
We are pleased with what God has bestowed and has decreed.
As for the Persians, they disclaim this genealogy , and they know no kings ruling over them other than the sons of Afridhun and acknowledge no kings of other peoples. They think that, if an intruder of other stock entered among them in ancient times , [137. Qabl al-Islam "before Islam" is inserted here in MS BM.] he did so wrongfully.
I was informed - Hisham b. Muhammad : [138. Hishim b. Muhammad b. aI-Sa'ib, Abu al -Mundhir al-Kalbi, called Ibn alKalbi, ca. 119 - 204 or 206/737- 819 or 821 . An immensely learned and prolific author 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"] Between themselves Tuj and Sarm [139. An alternative writing of Salm ; seen . 124, above.] 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 Turk 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.
Manushihr was described as just and generous. He was the first who dug trenches [140. Referring, perhaps, to irrigation channels] and collected weapons of war, and the first who set up dihqans, [141. Head of a village and member of the lesser Sasanian nobility, representingg the government to peasants and responsible for collecting taxes . See El', s.v. " Dihkan."] 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 Musa ala.s the Prophet appeared in the sixtieth year of his reign. It has been mentioned by someone other than Hisham [142. Text has an "according to," but Ibrahim ala’s , 1, 379 , has ghayr "other than," which fits the context] 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. Turk [143. Also called Frasiaf, Afrisiab from old Iranian Franrasyan . See Justi, op. cit., I03; see also Enc. Ir . 1/6, 570 -76. Cf. n. 623, below.] (from whom the ' Kirks claim descent) b. Shahrasb [144. sarasp, son of Arusasb (Duro sasp). See Justi, op. cit., 295.] (or , as some say, the son of Arshasb ) b. Tuj b. Afridhun the king, (Fashak is also called Fashanj b . Zashamin). [145. Pashang ( or Pesheng ), Middle Persian Pasang, son of Zaesim (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., 245).] [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 agreementthat 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 Arishshibatir [146. Arishshibatir , corrected from Arishshiyalir (Addenda, DLxxxm) , " shortened" form Trash , a mythical archer; in Middle Persian his name must have been *Ar -sebag-tigr "Ars with the swift arrow ," attested in the anonymous Mujmal al –tawarikh wa-al- qi$a. (520/ 1126), 19o, as Arash shiwi - tir, a rendering of Avestan 3rax§a xxwivi- iau (Yast 8 . 6; see Enc. Ir. 11/3, 266 -67, s.v. "Arai i "(. See also al- Biruni, al Athar al-baqiyah, z05; J. Darmesteter, Le Zend-Avesta, ll, 415-16 n . 24; Boyce, op. cit., 75] (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. 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 Turks.]
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. A canal watering the Baghdad area dating back to Sasanian times . See Yaqut, op. cit., 111, 377- 79;1. Lassner, The Topographyof Baghdad in the Early Mddle Ages, 277 n. 4. ] 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. Lam talidu al-nasa kullahum. See Glossarium, DLXVI s.v wld.] 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 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. Ahl al-mamlakah wa-ashraf al-asawirah.] He invited them and made the leaders of the people enter: he invited the Chief Magus, [151. Le., the high priest of the Zoroastrian faith, the mobedh al-mobedhdn. See al-Tabari, I, 436 n. k.] 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 because a heavenly or earthly evil comes upon them, he should deduct from the land tax that which was diminished. If a calamity ruins them altogether, he should give them what they need to strengthen their rebuilding. Afterward, he may take from them to the extent that he does not harm them, for a year or two years.
The relationship of the army to the king is of the same status as the two wings of a bird, for they are the wings of the king. Whenever a feather is cut off from a wing , that is a blemish in it. Likewise in the case of the king, for he is equally dependent on his wings and feathers . Moreover, the king must possess three qualities: first, that he be truthful and not lie, that he be bountiful and not be miserly, and that he be in control of himself in anger, for he is given power with his hand outstretched and the land tax coming to him. He must not appropriate to himself what belongs to his troops and his subjects. He must be liberal in pardon, for there is no king more long-lasting than a king who pardons or one more doomed to perish than one who punishes. Moreover, a man who errs regarding pardon and pardons is better than one who errs in punishing. It is necessary that a king be cautious in a matter involving the killing of a person and his ruin . If a matter requiring punishment is brought to him regarding one of his officials , he must not show him favor. Let him bring him together with the complainant, and,. If the claim of the wronged one is proved right against him, the sum is transferred from the official to him . [152. See Glossarium, ccxvi, s.c khrj.] But, if [the official] is unable to [payl, then the king should pay the sum for him and then return the official to his position, requiring that he make restitution for what he extorted. So much for my obligation to you . However, I will not pardon one who sheds blood wrongfully or cuts off a hand without right, unless the aggrieved one pardons . Therefore accept this from me [as my right].
The Turks have coveted you, so protect us and you will only protect yourselves . I have commanded arms and provisions for you. I am your partner in this matter, for I can only 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 [ world ], 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 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. Text has yatabayyana "be noticed," here reading instead yashaqqa with MS Tn and Ibrahim ala’s, 1, 383 . See al -Tabari, 1, 440 n. f.]
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. 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] Saba' b. Yashjub b. Ya’rub 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. Lit. "the one who accepts or gives bribes" or "one who gives one the property of another"; see Lane, op. cit., I 200, S .V. rysh.] 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', [156.Two 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 Yaqut, op. cit., I, 1 22-30.] then al-Anbar , [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."] then Mosul. [158. The great center of northern Iraq across the river from ancient Nineveh. The army of al-Ra'ish moved roughly in a north - by-east direction through al -Tayy' and al-Anbar to Mosul.] 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 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-Qays [159. One of the six great pre -Islamic poets, perhaps the most famous of them, d. ca. 550 C. E. Eli, s.v "Imru' al-Kays."] 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. The other, more common meaning of the root rysh is "to feather ( an arrow)"; hence dhu al-riydsh here is "the feathered one."] to cease his banquets,
though he had already ruled plains and mountains And he attached Dhu Manar to the claws
and set snares for the strangler. [161. AI-zarrad, perhaps an epithet for an historical figure.]
Dhu Manar, whom the poet mentioned, is Dhu Manar b. Ra'ish, the king after his father , and his name was Abrahah b. al-Ra'ish. [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] He was called Dhu Manar only because he raided the lands of the west and penetrated them by land and by sea . He feared that his troops might lose their way on their return journey, so he built a lighthouse tower ( manor) with which to guide them . The people of Yemen claimed that he sent his son , al `Abd b. Abrahah on his raid to the area of the most distant lands of the west , where he plundered and seized their wealth . He brought back to [his father ] some nosnos, which had wild and abominable faces . [163. Nasnas, 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 13] People were frightened of them and called him Dhu al-Adh `ar (possessor of frightening things) . He said further: Abrahah was one of their kings who penetrated deeply in the earth. I have mentioned these kings of Yemen here because I remembered the words of one who claimed that al - Ra'ish was ruler in Yemen in the days of Manushihr and that the kings of Yemen were governors for the kings of Persia there , which was their dominion before them.
The Genealogy of Musa b. Amram, His History, and the Events That Took Place in His Era and That of Manushihr b. Manushkharnar
We have already mentioned the children of Yakub ala’s, Israel of God, their numbers, and their birth dates . Ibn Humayd transmitted to us -Salamah b. al-Fadl - Muhammad b . Ishiq, who said moreover that Levi b. Yakub married Nibitah bt . Mari b. Issachar , and she bore him Gershon, and Merari, and Kohath . Kohath b . Levi married Fihi bt. Masin b. Bethuel b. Elias, and she bore him Izhar. Izhar married Shamith bt . Batidit b. Barakiya b. jokshan b . Ibrahim, and she bore him Amram and Korah . Amram married Jochebed bt. Samuel b. Barakiya b . Jokshan b. Ibrahim, and she bore him Harun ala’s and Musa ala’s. [164. There are significant deviations here from the biblical genealogy of Musa ala’s. In Exodus 6: 19 Amram and Izhar are brothers, both sons of Kohath. Korah was the son of Izhar ( Exodus 6: 21 ), hence not the brother of Amram but his nephew Jochebed, the mother of Musa ala.s and Harun ala.s, was the paternal aunt of Amram ( Exodus 6 :2o). The female names and their genealogies are not given in the Bible.]
Someone other than Ibn Ishaq said : The life span of Yacub b. Ishaq 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 Imran [in Arabic ]. Izhar lived for one hundred forty- seven years , and Amram was born to him when he was sixty years old . Then Musa ala.s was born to Amram , and his mother was Jochebed , and some say that her name was Anihid.' [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- 11. Although it is unclear why she is associated with the mother of Musa ala.s, E. R. Goodenough has identified the female figure holding the infant Musa ala.s in the Dura Europus synagogue murals as Aphrodite / Anihita. See Jewish symbols in the Greco-Roman Period IX, 6, 10, 83, 165, 200 - 3; XI, fig. 178; XII, 66, 168, 169] His wife was Zipporah bt. Jethro, who is Shu`ayb ala’s the prophet. [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 ala’s. Shorter Encyclopedia of Islam, s.v. "Shu`aib."] " Musa ala’s 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 Ibrahim ala.’s. 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 Yusuf ala’s . His wife was Asiyah bt. Muzaliim b. `Ubayd b. al-Rayyan b. al-Walid, the first pharaoh of Yusuf ala’s. When Musa ala.s was called, he was informed that Qabus b. Mus`ab had died and that his brother, al-Walid b . Musab, [167. The traditional Muslim names given to these figures . Compare al-Tabari, I, 378, 412 ( trans. Benner , 154,184 ): 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 Yusuf ala’s, 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 Musa ala;s . See Ginzberg, op. cit., II, 17o . For the Islamic view of Pharaoh, see EP, s.v. "Fir`awn."] had taken his place. He was more insolent than Qabus, more disbelieving, and more boastful. God commanded that Musa ala’s and his brother Harun ala’s 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 Musa ala’s was born when Amram was seventy years old. Then Musa ala’s went to Pharaoh as a messenger, together with Harun ala’s . Eighty years passed from the time of Musa ala’s 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 Musa ala.s ' birth to his death in the wilderness.
Ibn Ishaq said - Ibn Humayd - Salamah - Ibn Ishaq : God took Yusuf ala’s, 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 Yusuf ala’s died, he was buried as was mentioned to me, in a casket of marble in the Nile, in the midst of the water. The Israelites continued living under the rule of the pharaohs while maintaining of their religion whatever Yusuf ala’s, Yacub ala’s, Ishaq ala’s, and Ibrahim ala’s had prescribed for them of Islam, holding fast to that until the Pharaoh, to whom God sent Musa ala’s, had arrived. Among the pharaohs there was none more insolent than he toward God, or haughtier in speech, or longer-lived in his rule. His name, according to what I have been told, was al-Walid b. Musab. There was no pharaoh more ruthless, harder-hearted, or of more evil character toward the Israelites than he. He tormented them and made them slaves and chattels, classifying them in his tasks: one class for building, another class for plowing, another class for his sowing. They were busy with his projects, and whoever among them was not working for him had to pay a poll tax. He inflicted [168. Qu'an 7:137.] upon them, as God said, "dreadful torment." [169. Qu'an 2:49.] Yet they retained remnants of their religion, from which they did not want to depart. The pharaoh had married an Israelite woman named Asiyah bt. Muzahim, from the best of a limited number of women. He was granted a long life among them while he ruled them, and in return he inflicted upon them dreadful torment. When God wanted to release them from their misery, and when Musa ala.s had reached maturity, God gave him the message.
The narrator continued: It was told to me that, when Musa's ala’s time approached, the astrologers and diviners of Pharaoh came to him and said: "We want you to know that we find according to our lore that a child born to the Israelites, the time of whose birth draws near to you, will deprive you of your rule. He will vanquish you in your dominion, send you out of your land, and change your religion." When they told him this, he ordered the slaying of every newborn male child who would be bom among the Israelites and commanded that they spare the females alive., [170. Based on Qur'an 2:49] He gathered the midwives from the people of his domain and said to them, "Do not let a single male fetus of the Israelites come forth at your hands without striking him." They would do this, while he killed those lads who were older. As for the pregnant women, he ordered them to be tormented until they miscarried.
According to Ibn Humayd - Salamah - Muhammad b. Ishaq -`Abdallah b. Abi Najih [171. `Abdallah b. AN Najib al-Makki, Abu Yasar d. 131/748 -49. A reliable transmitterof many traditions. Ibn Sa`d, op. cit., V, 355; GAS, I, 20-21.] –Mujahid [172. Mujahid b. Jabr Abu al -Hajjaj, ca. 21-104/642-722 . One of the most reliable disciples of Ibn `Abbas, he also studied with other Companions of the Prophet, wrote a commentary on the Qur'an, and was active in jurisprudence. GAS, I, 29; Ibn Sa`d, QP. Cit ., V, 343- 44; al-Zirikli, op. cit., VI: 161 ; Dodge, op. cit., 11, 1061] : 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. Harun ala’s was born in the year during which the boys were spared, and Musa ala.s was born in the year during which the boys were slain; Harun ala’s was one year older than Musa ala’s.
Al-Suddi [173. Ismi'il b. `Abd al-Rahmin b . Abi Karimah al-Suddi, Abii Muhammad, d.127/ 745. An important Qur’ an exegete and author of maghazi 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.] told us what Musa b. Harun [174. Musa b . Harun, probably Musa b. Harim al -Hamdani. Cf. GAS, I, ;; n. 2..] related to us-Asbat' [175. Asbit b. Nagr al- Hamadani, 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.]- al-Suddi, in an account - Abu Malik [176. Abu Malik, often linked with Abu Salib, whose name follows, possibly Abu Malik al-Ghifari . ibn Sa d, op. cit., VI, 206] and Abi Salih [177. Abu $alih Whim, mawldaof Umm Hani' bt. Abi 'Thalib . Ibn al-Kalbi and others transmitted from Umm Hani. In Sa d, op. Cit., V, 222]– Ibn Abbas; also from Murrah al-Hamdani [178. Murrah b. Sharihil al-Hamdani, according to Ibn Sa` d, op. Cit., VI, 79.] - Ibn Mas`ud; [179. `AbdalIah b. Ghafil 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., IV.280; Dodge op. cit., II, 936] and from people among the Companions of the Prophet: Pharaoh saw a vision in his dream. A fire came from Bayt al – Maqdis [180. 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.] until it overcame the houses of Egypt; the Egyptians were burned, while the Israelites were left and the houses of Egypt were destroyed. He called for the magicians, soothsayers , prognosticators, and diviners and asked them about his dream. They said to him: "There will come from the land of the Israelites , meaning Jerusalem, a man in whose face one can read the destruction of Egypt." He therefore ordered any boy bom to the Israelites to be killed and any girl bom to them to be left. He then said to the Egyptians: "Observe your slaves who work outside and bring them in. Put the Israelites in charge of those loathsome tasks ." So the Egyptians set the Israelites the tasks of the servants and brought the latter inside. That is where God says: "Lo! Pharaoh exalted himself in the earth "- meaning: he acted haughtily on earth- "and made its people castes" [181. Shiya'an, lit. "factions , parties"; Arberry translates it "sects”.] meaning the Israelites, when he placed them in loathsome tasks- "a tribe among them he oppressed, killing their sons.... " [182. Qur'an 28:3-4.] It came to be that every male child who was bom to the Israelites was slain , and the little ones did not grow up. God sent down death upon the elders of the Israelites, and it hastened among them . Then the heads of the Egyptians entered in to Pharaoh and spoke to him , saying: "Verily, death has befallen this people , and the work will soon fall upon our servants. We slay their sons, and then the little ones do not grow up, and the old ones die off . Perhaps you could let some of their sons live."
So he ordered that they kill them one year and let them live the next. The year in which they did not kill, Aaron was born and was left to live . But during the year of slaying , the mother of Musa ala .s was pregnant with him . When she wanted to give birth, she grieved for him. God inspired her, saying, "Suckle him, and when you fear for him, cast him into the river " - that is, the Nile - "and fear not nor grieve. Lo! We shall bring him back to you and shall make him one of Our messengers." [183. Qur'an 28:7.]
When she had given birth and had suckled him, she called for a carpenter who made an ark for Musa ala.s, placing the key to the ark inside. She placed him in it, casting him into the river. And she said to his sister, -Trace him "- that is, "'Dace signs of him." So she observed him from afar, and they did not notice [184. Qur ‘an 28:11.] that she was his sister. The wave carried the ark forward, alternately lifting it up and carrying it down, until a wave took the ark to some trees at Pharaoh's residence. The servant girls of Asiyah, the wife of Pharaoh, came out to wash themselves and found the ark. They took it to her, thinking there might be some treasure in it. As Asiyah looked at him, her pity went out to him, and she loved him. When she told Pharaoh about the baby, he wanted to kill him; however, Asiyah continued speaking to him until Pharaoh left the baby to her. He said, "I am afraid this child is an Israelite and he is the one at whose hands our destruction will occur." For that is God's Word: "And the family of Pharaoh took him up, that he might become for them an enemy and a sorrow." [185. Qur'an 28:8] They sought wet nurses for him, but he would not suckle from any of them. The women, meanwhile, were vying for the position of wet nurse, so that they might dwell with Pharaoh during the period of nursing. But the baby refused to suckle. And that is God's Word: "And We had before forbidden wet nurses for him." So his sister said, "Shall I show you a household who will rear him for you and show good will to him! " [186. Qur’an 28:11.] They took her and said: "You already know this lad, so lead us to his family." She said: "I do not know him. I only said that they would show good will to Pharaoh." When his mother came, he took her breasts, and she almost said, "This is my son," but God held her back, for that is God's Word: "And she would almost have betrayed him if We had not fortified her heart so that she might be one of the believers." [187. Qur'an 28:10]
He was called Moses (Musa) only because they found him in water and trees , and in Egyptian water is mu and tree is sha.[ 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."] And that is the Word of God: "We gave him to his mother that she might be comforted and would not grieve." [189. Qur'an 28:13.] 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 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, notmine."
`Abdallah b. `Abbas said : If he had said "and he is the delight of my eye," then He would have entrusted [Musa ala’s] to him, but he refused . So, when Pharaoh took him , Musa ala’s seized his beard and pulled out hairs from it. Pharaoh said: "Bring me executioners! He is the one ! " [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."] Asiyah said : " Do not kill him. Perhaps he may be of use to us, or we may choose him as a son ." [191. Qur'an 28:9] 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. See the Jewish legend, in which an onyx stone and a fiery coal are mentioned. Ginzberg, op. cit., II, 274.] She brought for him a sapphire and placed before him a basin of live coals . Gabriel came and put a live coal in Musa ala’s ' 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. 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.] Because of this incident, she left Musa ala’s alone.
Musa ala’s grew up and would sail in Pharaoh 's boats and dress as he did, and he was known only as Musa ala’s , son of Pharaoh. Once, Pharaoh sailed on a boat without Musa ala.s. When Musa ala’s arrived, he was told that Pharaoh had already set sail, so he set out to sail after him. He reached a town named Memphis [194. The Arabic has Manf here ; also Manfis , Mansaf.] 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 Musa ala.s struck him with his fist, killing him. He said, 'This is of the devil ' s doing. He is an enemy, clearly a misleader.' He said, `My Lord! Lo! I have wronged my soul, so forgive me.' Then He forgave Musa ala’s. He is the Forgiving, the Merciful. He said: 'My Lord! since You have favored me, I will nevermore be a supporter of the guilty.' And morning found him in the city, fearing, vigilant"-fearing that he would be apprehended- "when behold! the man who had asked for his help the day before cried out to him"- meaning, he asked for his assistance. Musa ala’s said to him, 'Lo! You are indeed a mere hothead." [195. Qur'an 28: 15- 17.] Then Musa ala’s approached to aid him . But when he saw Musa ala’s approaching him to fall upon the man who was fighting with the Israelite, the Israelite said , fearing that Musa ala’s would strike him because he had spoken rudely: "0 Musa ala’s! Would you kill me like you killed a person yesterday? You would be nothing but a tyrant in the land; you would not be one of those who puts things right." [196. Qur'an 28 : 18-19.] So he left, and the Egyptian circulated the story that Musa ala’s was the one who had killed the man, whereupon Pharaoh sought him, saying, "Seek him out, for he is the one ." He said to those who were searching for him, "Look for him on the side roads , for Musa ala’s is a boy who will not discover the main road ." Moses set out on the side roads, and a man came to Musa ala’s , informing him that "the chiefs take counsel against you to kill you; so escape! So he escaped from there, afraid, vigilant. He said. "My Lord! deliver me from the wrongdoing people." [197. Qur'an 28 : 20-21]
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