HISTORY OF TABARI VOLUME 1 PART 21 ( END )

HISTORY OF TABARI
VOLUME 1


The Events That Took Place in Noah's Time





 We have already mentioned the disagreements in the religious outlook of the people to whom Noah was sent. Some say that Noah's people had agreed to do what God disapproves, committing wickedness, drinking wine, and letting their preoccupation with musical instruments divert them from obedience to God.

  Others say that they were people obedient to Bewarasb, who was the first to promulgate the views of the Sabians. [ 1062 . See above, n. 1030.] His followers in this respect were those to whom Noah was sent. God willing, I shall mention the story of Bewarasb afterwards. [1063 . Text below, I, 201, dealing with al-Qahhak/Asdahak.]

  The Book of God reports that they had idols, for God says speaking about Noah: "Noah said: My Lord! They have been disobedient to me and have followed one whose property and children only add to his loss. They have devised a major plot and have said: Don't give up your gods! Don't give up Wadd, Suwa', Yaqhuth, Ya'uq, and Nasr. They have led many astray." [1064. Our. 71:21-24.] cod sent Noah to them to make them afraid of His awesome power and to warn them of His assault . Noah was to call upon them to repent, to return to the truth, and to act in accordance with the commands given by God to His messengers and revealed by Him in the scrolls of Adam, Seth, and Enoch. When God sent Noah to them as a prophet, he reportedly was fifty years old.

  Another ( different ) statement is what we were told by Nasr b. 'Ali al-Jahdami [1065. Nasr al-jahdami died in 250 / 864. See TB, XIII, 287-89; Tahdhib, X, 430 f.] -Nuh b . Qays [1066. Died in 183 or 184/800-1 . See Tahdhib, X, 485 f.] -'Awn b . Abi Shaddad: [1067 . See Tahdhib, VIII, 171.] God sent Noah to his people when he was 350 years old. He stayed among them 950 years . [1068 . See Qur. 29:14 . Tafsir, XX, 87, in the commentary on this verse, contains this tradition. ] Thereafter he lived for another 350 years. [1069. See again text below, I, 198.]

  According to al Harith-Ibn Sa 'd-Hisham-his father-Abu Salih -Ibn'Abbas : God sent Noah to them when he was 48o years old. He then called them ( to God) during his prophethood for120 years . When he was 60o years old, he boarded the ark . He lived thereafter for another 350 years.

  Abu Ja 'far (al-Tabari ) says: As God says , Noah stayed among them 950 years , calling them to God secretly and openly. Generation after generation passed, and they did not respond to him, until three generations had passed with both him and them being in that condition. When God wanted to ruin them , Noah cursed them , saying : "My Lord! They have been disobedient to me and have followed one whose property and children only add to his loss. [1070 . Qur. 71:21] God commanded him to plant a tree , and he did. The tree grew and spread in all directions . Forty years after Noah had planted it , God commanded him to cut it down and use it for (building) an ark , as God says : " And make the boat under our eyes and with Our inspiration! [1071 . Qur. 11 : 37. In order to distinguish between Arabic safinah used for "ark" and fulk, the translation " boat " has been used here for the latter.] Thus , he cut down the tree and began to work on it.

  According to Salih b . Mismar al – Marwazi [1072 . Salih b. Mismir died between 246 and 250/860-64 . See Tahdhib, IV, 403.] and al- Muthanna b. Ibrahim -Ibn Abi Maryam -Musa b. Ya'qub [1073 . See Tahdhib, X, 378 f.] -Fa'id, the mawla of 'Ubaydallah b. 'Ali b . Abi Rafi ' [1074 . For Fa ' id, see Tahdhfb, VIII, 256 f. For Ubaydallah , see Tahdhib, VII, 37 f. His grandfather Abu Rafi ' was a mawla of the Prophet, see Ibn ' Abd al-Barr, Isti`ab, IV , 1656 f.] -Ibrahim b. 'Abd alRahman b. Abi Rabi 'ah [1075 . See Tahdhib, I,138; Bukhiri , Ta rikh, 1, 1, 296 f.] : 'A'ishah R.Ha, the wife of the Prophet, told (Ibn Abi Rabi'ah) that the Messenger of God had said: If God had shown mercy to anyone among Noah's people, it would have been the mother of the small child. The Messenger of God continued: Noah had stayed among his people for 950 years calling them to God. Then at the end of this time, he planted a tree which grew and spread in all directions . He then cut it down and began to build an ark. People who were passing by asked him (what he was doing). He replied: I am building an ark from (the tree). They made fun of him and said: You are building an ark on dry land!? How will it float? He replied: You will see. When he finished it "and the oven boiled,” [1076. Qur. 11 : 40 and 23:27. See above, n. 807.. Another version appears in In Hisham, Tijan, 24] and there was more and more water in the streets, the mother who loved her small child very much became fearful. She went out to the mountain and climbed one-third of it.

  When the water reached her there, she climbed two-thirds (on the way up). When the water reached her again, she went up to the summit . When the water was up to her neck, she lifted her child up with her hand [1077. The story in Tafsir, XII, 21 f. (ad Qur. 11:37-39) has "in front of her" (bayn yadayha)] until the water swept it away. If God had shown mercy to anyone of them, it would have been the mother of the small child.

  According to (Muhammad) b. Abi Mansur-'Ali b. al-Haytham -al-Musayyab b. Sharik-Abu Rawq-al-Dal ak- Salman alFarisi: Noah worked on the ark for four hundred years. He had let the teak tree grow for forty years until it grew to be 300 cubits tall-the cubit (being the length of the arm) to the shoulder. [1078 . Apparently, another cubit than the ordinary one of 0.50 m is intended here. See below, n. 1088.]

  Noah worked on the ark with God's inspiration and under His instruction . Thus, God willing, it(s dimensions ) were [1079. Hardly, " it came into being."] as we were told by Bishr b. Mu'adh-Yazid b. Zuray'-Said-Qatadah: It has been mentioned to us that the ark was 300 cubits long and fifty cubits wide, and its height in the sky was thirty cubits. Its entrance was on the wide side. [1080. See Genesis 6:15 f . This, as well as the following tradition, appears in Tafsir, XII, 22 (ad Qur. 11:37-39).]

  According to al-Harith (b. Muhammad)-'Abd al-'Aziz [1081 . On the basis of text below, 1, 1721 , he has been identified with'Abd al-'Aziz b. Aban, who died in 207/822. See TB, X, 442-471 Tahdhib, VI, 329-31] - Mubarak (b. Fadalah)-al-Hasan: The length of Noah's ark was 1,200 cubits, and its width was 600 cubits.

  According to al-Qasim (b. al-Hasan)-al-Husayn (b. Dawud)-Hajjaj-Mufaddal b. Fadalah [1082 . For this brother of Mubarak mentioned in the preceding isnad, see Tahdhib, X, 273.] -'Ali b. Zayd b. Jud'an-Yusuf b. Mihran-Ibn 'Abbas: The Apostles said to Isa a.s , the son of Maryam: Would that you send us a man who saw the ark and could tell us about it . He went with them and came to an earthen hillock. There, he took a handful of the earth in his palm and asked: Do you know what this is? They replied: God and His prophet know best! Isa said: This is the grave [1083 . Tafair, XII, 22 (ad Qur. 11:37-39), has ka ' b "ankle-bone."] of Noah's son Ham. He continued. He struck the hill with his staff and said: Rise with God's permission! And behold there was Ham, with grey hair, shaking the earth from his head. Jesus asked him whether he had perished in that state (with grey hair). Ham replied: No, when I died, I was a young man, but I thought the Hour had come, and my hair turned grey. (Isa) said: Tell us about Noah's ark! He said: It was 1,200 cubits long and 600 cubits wide. It had three stories, one for domestic and wild animals, another for human beings, and a third for birds. When the dung of the animals became excessive, God inspired Noah to tickle the elephant 's tail. He did, and a male and a female hog fell down and attacked the dung. When the rat fell down into the seams (of the planks) of the ark and gnawed at them, God inspired Noah to strike the lion between its eyes, and a male and a female cat came out from its nose and attacked the rat. Isa a.s asked Ham: How did Noah learn that (all) the places had been under water ( but were no longer )? He replied: He sent the raven to bring him information, but it found a corpse and pounced upon it, [1084 . See Ya 'qubi, Ta'rikh, 1, 12.] whereupon (Noah) cursed the raven that it should be fearful; therefore, the raven does not like houses. He continued. He then sent the dove. It came with an olive leaf in its beak and clay on its feet. Noah thus knew that (all) places had been under water (but were no longer). He continued. Therefore, the dove's necklace [1085 . The "necklace " is the ruff of feathers of the ring-dove which is said here to have originated under the circumstances indicated.] is the greyish- greenness on its neck. Noah blessed the dove that it should be tame and safe; therefore, the dove likes houses. He continued. The Apostles said: 0 Messenger of God, why do you not bring him to our people, so that he can sit down and talk with us? Isa a.s replied: How could one who has no sustenance follow you? He continued. Then Isa said to Ham: Go back with God's permission! And Ham turned to dust again. [ 1086 . The story appears in Tafsir, see above , n. 1083.]

  According to al-Harith--Ibn Sad-Hisham-his father-Abu Salih -Ibn 'Abbas: Noah used carpentry to build the ark on Mount Nudh, [1087. See above, n. 788] where the Flood made its appearance. He continued. The ark was 300 cubits long-the cubit being that of the grandfather of  Noah's father [1088 . Apparently, Enoch.] -and it was fifty cubits wide. Its height in the sky was thirty cubits, six of which were above the water. It had a number of stories. [1089. Genesis 6:16] He made three entrances for it, one beneath the other.

  According to Ibn Humayd-Salamah-Muhammad b. Ishaqsomeone who is not suspect-'Ubayd b. 'Umayr al-Laythi who used to tell that he had heard that they-Noah's people-used to grab him-Noah-and choke him until he became unconscious. When he regained consciousness, he said: 0 God! Forgive my people for they do not know! [1090 . This statement , with another chain of transmitters , is also found in Tafsir, XXIX, 64 (ad Our. 71:26-28). See Luke 23:34.] Ibn Ishaq continued. They persisted in their disobedience (to God) and committed grave sins on earth. Noah had much trouble with them and they with him, and they caused him great tribulations. He waited for offspring after offspring, but each generation turned out worse than the one before, and eventually, the latest would say: That (Noah) was as crazy with our fathers and grandfathers who would accept nothing he said. [1091 . Cf. Our. 54:9.] Finally, Noah complained to God about their behavior and said, as told to us by God in His Book: "My Lord! I have called my people night and day, but my calling has only made them shun (me) more [1092. Qur. 71:5 f.] to the part of the story where he finally says: "My Lord! Let no unbeliever stay on earth! If You do, they will lead Your servants astray and give birth only to wicked unbelievers," and on to the end of the story. [1093 . Tafsir, XII, 22 f. (ad Qur. 71:26- 281, adds here , and after " wrong" in the following Qur ' inic quotation , " that is, after today."] When Noah thus complained about them to God and asked Him for help against them, God revealed to him: "And make the boat under Our eyes and with Our inspiration, and do not talk to Me about those who have done wrong. They will drown." [1094.Qur. x1:37.] Noah now proceeded to build the boat, because he feared [1095 . Tafsir, XII, 22 f., reads, no doubt wrongly, w-1-h-y for walahan, yielding the quite plausible meaning : " and he gave up on his people."] his people. He began to cut wood and forge iron and prepared the materials for the boat, such as pitch and other material which only he knew to prepare well. While he was engaged in this work, his people who passed by made fun of him and scoffed at him. He would say: "If you make fun of us, we shall make fun of you, just as you do. In the end you will know to whom humiliating punishment will come and upon whom lasting punishment will descend."  [1096 . Qur. 11:38 f] He continued. As I have heard it, they would say: Noah, you were a prophet, and now you have become a carpenter! He continued. God made women's wombs infertile, and no children were born to them.

  He continued. The people of the Torah assume that God commanded Noah to build the boat from teak wood. He was to make it slanting, to cover it with pitch inside and out, and to make it [Igo] eighty cubits long and fifty cubits wide, and its height in the sky thirty cubits. (God commanded him) to build it with three stories, a low, middle, and upper one, and to make windows in it. Noah did as he was commanded by God. Finally, he finished it. God had charged him as follows: "When Our command comes and the oven boils, then [1097. The following " We said" of the Qur'inic text has been restored in the Cairo edition , bur it is also missing in Tafsir, XII, 22 f.] put on board a pair, two of each kind, and your family, except those against whom the decision has already been stated, also those who believed, but only few believed with him." [1098 . Qur. 11:40] He made the oven a sign between Himself and Noah and said: "When Our command comes and the oven boils," take in a pair, two of each kind, and board (the ark yourself)! When the oven boiled, Noah put on board those whom God had commanded him (to take)-they were few, as God says-and a pair, two of each kind, of any inspirited creature and tree(!), male and female . He brought in his three sons , Shem, Ham, and Japheth, and their wives , as well as six people who believed in him, thus altogether ten individuals , Noah, his sons, and their wives .[ 1099 . At first glance, the arithmetic here seems strange , but, as explained in text below, I, 195, the figure ten was reached by not counting the women.] Then he brought in the animals, as God had ordered him. His son Yam, who was an unbeliever, remained behind. [1100. Yam is the name given by tradition to the unnamed son of Noah mentioned in Qur. 11:42 f.. See text below, 1, 191. See Tafsir, XII, 22 f. (ad Qur. 11:37-39).]

  According to Ibn Humayd-Salamah -Ibn Ishaq-al-Hasan b. Dinar [1101 . See Tahdbib, II, 275 f.] -'Ali b. Zayd-Yusuf b. Mihran--Ibn 'Abbas: I (Yusuf b. Mihran) heard him (Ibn 'Abbas) say: The first animal to be put aboard was the ant, and the last the donkey. When Noah brought the donkey in and its front half was inside, Iblis-may God curse him!-attached himself to its tail , so that it could not lift its legs. Noah started to say: Woe to you! Go in! The donkey rose but was unable (to proceed). Eventually, Noah said: Woe to you! Go in,  even if Satan is with you! It was a slip of the tongue, but when Noah said it, Satan let the donkey proceed. It went in , and Satan went in with it. Noah said to him: How did you get in here with ,me, enemy of God? Satan replied: Did you not say: Go in, even if Satan is with you!? Noah said : Get out and leave me, enemy of God! Satan replied: You cannot escape from having me on board. Supposedly, Satan stayed in the rear (zahr) of the boat.

  Now, Noah quietly settled down in the boat, having brought in all those who believed in him. That was on the seventeenth of the month [1102 . Genesis 7: r1: "second month.] of the year in which Noah entered (the ark) at the age of six hundred. When he, as well as all those brought aboard by him, had entered, the fountains of the great deep (ghawt) were set in motion and the gates of heaven opened, [1103 . See Genesis 7:11.] as God says to His prophet: "And We opened the gates of heaven for water to pour out and split the earth for springs (to gush forth). The water (from above and below) met for a matter (pre)determined." [1104. Qur. 54:11 f. The meaning of the meeting of the waters is explained in text below, 1, 192.] Noah and those with him entered inside the boat, which sheltered him and those with him on one (of the covered) stories. The time between God's sending down the water and the boat floating upon it was forty days and forty nights. As is assumed by the people of the Torah, the boat floated upon the water which kept rising higher and higher. God says to His Prophet Muhammad: "And We carried him aboard (a ship) with planks and dusur"-meaning nails, iron nails-"which floated under Our eyes, as a reward for one who had been treated with ingratitude." [1105. Qur. 54:13 f.] The boat began to float with him and those with him "on mountainous waves." [1106 . Qur. 11:42] When Noah thus saw that the threat of his Lord had come true, "he called out to his son, who was standing apart," and who then perished with all the others: "Son, come aboard with us, and do not be with the unbelievers!" He was an unfortunate person who had secretly been an unbeliever. (But he now) "said: I shall withdraw to a mountain which will protect me from the water." He had often taken refuge in the mountains from the rains that fell, and he thought that this would be so again. [1107. Tafsir, XII, 23, 1.27 (ad Qur. 11:38), has ya'had for yaks n, with little change in meaning.] Noah "said: There is no one today to give protection against God's command, except for those to whom He shows mercy. Then the waves came between them, and he was among those drowned." [1108. Qur. 11:42 f.]

  The water increased wildly and, as is assumed by the people of the Torah, rose fifteen cubits over the mountain tops. [1109. Genesis 7:20. ] All creatures on the face of the earth, every inspirited being or tree, disappeared. No creature remained except Noah and those with him in the boat, as well as Og b. Anak, [1110. The names are a combination of the Biblical giant king Og of Bashan and the giant Anakim, sons of Anak. Tabari says that Og's height was Soo cubits, see text below, I, 501; according to Tafsir, VI, 119 (ad Qur. 5:26), scholars of ancient history agreed that Og was killed by Moses. See, for instance, In Khaldun, Muqaddimah, 1, 357 f. and II, 240.] as is assumed by the people of the Book. The time between God's sending the Flood and the receding of the water was six months and ten nights. [1111 . Tafsir, XII, 23 (ad Qur. 11:37-39), contains the entire tradition beginning above, 1,190.]

    According to al-Harith-Ibn Sa'd-Hisham-his father-Abu Salih -Ibn 'Abbas: God sent rain for forty days and forty nights. When the rain hit them, the wild animals , the (domestic ) animals, and the birds all went to Noah and were subjected ( to labor) for him. As commanded by God, he carried along "pair ( s), two of each kind. [1112. 12. Qur. 11:40.] He also carried along Adam's corpse , making it a barrier between the women and men.[ 1113 . See text above, I, 163, and Schatzhohle , text, 92, trans ., 22; Ya 'qubi, Ta'rikh, I, 10] They boarded the ark on the tenth of Rajab, and they left it on the 'Ashura Day, (the tenth day) of al-Muharram; therefore, all those people fast on the 'Ashura Day.' [1114. See EI2 , I, 705, S. v. 'Ashura.] The water was brought forth in two equal parts. This is (meant by) God's word: "And We opened the gates of heaven for water munhamirin"-that is, munsabbin pouring-"and We fajjarna"- that is, shaqqaqna split-"the earth for springs (to gush forth ). The water ( from above and below) met for a matter (pre) determined. [1115. Qur. 54:11 f.] Thus, ( because of the word "meeting" that is used in the verse , it appears that ) the water came in two equal parts, one from heaven , and the other from the earth . It rose fifteen cubits above the highest mountain on earth . The ark carried them around the entire earth in six months. It did not come to rest anywhere until it came to the Sacred Territory (of Mecca and Medina). However, it did not enter the Sacred Territory but circled around for a week. The House built by Adam was lifted up-lifted up, so as not to be submerged -" the inhabited House" [1116. " The inhabited House" of Qur. 52:4 is usually explained as a heavenly counterpart of the Kabah . See Tafsir, XXVII, to f., on that verse. For the raising of the Kabah, see text above , I, 122 and 131.] with the Black Stone-on Abu Qubays. After the ark had circled around the Sacred Territory, it traveled with (those aboard) over the earth and eventually reached al-Judi-a mountain whose foot is in the land of Mosul-where it came to rest after six months at the completion of seven ( nights ), or, according to another statement, after he six months [1117. The difference seems to be that on the one hand, there was a period of sixth months and seven (nights, li-tamam a1-sab) and, on the other, a period of exactly six months. In the latter case, the Cairo edition reads "seven" (months! Without indicating any manuscript evidence. Li-tamam al-sab' could hardly refer to the seven circumnavigations of the Kabah, see text below, 1,197. The correction to al-sab'ah suggested in Tabari, Introductio ect., DLXXVIII: "to the completion of seven months," while not impossible, is unlikely.] a curse upon the wrongdoers!  [1118. Qur. 11:44, also the source of the following quotations.] When it had come to rest upon al-Judi, "it was said: Earth, swallow your water! "-meaning, absorb your water that came forth from you-"and Heaven, hold back!"-meaning, restrain your water-"and the water disappeared in the ground"-that is, the earth absorbed it. The water that had come down from heaven became the oceans that are seen on earth today. The last remnant of the Flood on earth was some water at Hisma. [1119. The location of Hisma has been sought in far northern Arabia, and even in Harran. See Yiqut, Mu'jam,11, 367 f.] It remained on earth for forty years after the Deluge and then disappeared.

  The "oven" with the water boiling that God made a sign between Himself and Noah was an oven of stone that belonged to Eve and came into Noah's possession.  [1120. See above, n. 807. The following traditions on the provenience and location of the "oven" and the number of people in the ark can all be found in Tafsir, XII, 25 f. (ad Qur. 11:40), except for the last tradition below, 1, 195, by Hisham al-Kalbi referring to eighty persons.]

  According to Ya'qub b. Ibrahim-Hushaym-Abu Muhammad [1121. There are many Abu Muhammads listed in the biographical dictionaries. The one mentioned as an authority of Hushaym may be meant here. See Bukhara, Kuna, 67, no. 621; Ibn Abi Hatim, IV22, 434, no. 2163; Ibn Hajar, Lisdn, VI, 432, no.1079. See also Tabari, Introductio etc., DLXXVIII.]-al-Hasan: It was an oven of stone that belonged to Eve and eventually came into Noah's possession. He continued. Noah was told: When you see the water boil forth from the oven, go aboard, you and your companions!

  There are differences of opinion concerning the location of the oven and the boiling water which was made by God a sign of what was between Himself and Noah.

  Some said: It was in India.

  Those who said this
  According to Abu Kurayb-'Abd al-Hamid al-Himmani [1122 .'Abd al- Hamid b . 'Abd al- Rahman al - Himmini died in 202/817[8]. See Tahdhib, VI, 120; Sam'ani, Ansab, IV2236 ( with much information on his son Yahya, who is listed in TB, XIV,167-77).] -Abu 'Amr al- Nadr al – Khazzaz [1123 . For al -Nadr b. 'Abd al- Rahman, see Tahdhib, X, 441 f.] -`Ikrimah-Ibn 'Abbas, commenting on: " And the oven boiled," as follows : It boiled in India.

Others said : It was in the region of al - Kufah.

Those who said this

    According to al-Harith ( b. Muhammad )-al-Hasan [1124 . Presumably, al-Hasan b . 'Arafah ( above, n. 52), listed as a transmitter from Khalaf b . Khalifah . The reading " al-Qasim " may have resulted from a mixup with al-Qasim in the following tradition ( n. 1126).] –Khalaf b. Khalifah [1125 . Khalaf b . Khalifah died at an advanced age ca . 180/796171. See TB, VIII, 318-20; Tahdhib. III, 150-52] -Layth (b. Abi Sulaym)-Mujahid: The water gushed forth in the oven . Noah 's wife noticed it and told him about it . He continued. This was in the region of al-Kufah.

  According to “ al-Harith-al-Qasim [1126 . He is the well-known author Abu 'Ubayd al-Qasim b. Sallim who died about 224/ 838191 at the age of sixty - seven . See TB, XII, 403-16; Tahdhib, VIII, 315-18; Brockelmann , GAL, Suppl., I, 166 f., E12, , 1, 157, s. v. Abu 'Ubayd.] -'Ali b. Thabit [1127. For 'Ali b. Thabit al- Jazari, see TB, XI, 356-58; Tahdhib, VII, 288 f.]_al_ Sari b . Ismail" [1128 . For this nephew of al-Shabi, see Tahdhib, III, 459 f.] : Al-Shabi used to swear by God that the oven did not boil anywhere but around al-Kufah.

  There were differences of opinion about the number of the children of Adam who boarded the boat. Some said: They were eighty souls.

Those who said this

  According to Musa b . 'Abd al-Rahman al-Masruqi [1129. For al - Masrugi, who died in 258/871 ( 2), see Tahdhib, X, 355 f.] -Zayd b. al-Hubab [1130. Zayd b. al-Hubib died in 203 /818(91 . See TB , VIII, 442-44; Tahdhib, III, 402-4] -Husayn b. Waqid al-Khurasani -Abu Nahik [1131. For Abu Nahik U thmin b . Nahik, see Tahdib, XII, 259.] : I heard Ibn 'Abbas say: In Noah's ark there were eighty men. One of them was Jurhum." [1132 . Jurhum was the supposed ancestor of an ancient Arabian tribe . See E12 , II, 603 f., s. v. Djurhum . In the Biblical genealogies of Arabic tribes, the Jurhum figure among the descendants of Arpachshad.]

  According to al-Qasim (b. al-Hasan)-al-Husayn (b. Dawud) Hajjaj-Ibn jurayj-Ibn 'Abbas: Noah carried eighty persons aboard the ark.

  According to al-Harith-'Abd al-'Aziz (b. Aban)-Sufyan: Some( one) used to say: They were eighty, referring to "the few" in God's word: "But only a few believed with him." [1133. Qur. 11:40.]

  According to al-Harith-Ibn Sa'd-Hisham-his father-Abu Salih-Ibn 'Abbas: Noah carried in the ark his sons Shem, Ham, and Japheth, and his daughters-in-law, the wives of those sons of his, as well as seventy-three of the children of Seth who believed in him. Thus, there were eighty in the ark.

Some said: Rather, they were eight souls.

Those who said this

  According to Bishr b. Mu'adh Yazid b. Zuray'-Sa'idQatadah: It was mentioned to us that only Noah, his wife, his three sons, and their wives, a total of eight, were all together in the ark.

  According to Ibn Waki' and al-Hasan b. 'Arafah-Yahya b. 'Abd al-Malik b. Abi Ghaniyyah-his father-al-Hakam, commenting on: "But only a few believed with him," as follows: Noah, his three sons, and his four daughters-in-law.[ 1134. Presumably, his three daughters - in-law and his wife , kann'in here being understood as female relations through marriage]

  According to al-Qasim-al-Husayn-Hajjaj-Ibn Jurayj: I was told that Noah carried along his three sons and three wives of his sons and his own wife; the men with their spouses thus numbered eight. The names of his sons were Shem, Ham, and Japheth. Ham  attacked his wife (sexually) in the ark, so Noah prayed that his seed be altered, and he produced the blacks. [1135 . Ham's disregard of the prohibition of intercourse in the ark is mentioned in the Babylonian Talmud. See Sanhedrin 108b, Speyer , Biblische Erzahlungen, 106; Lewis, A study of the interpretation of Noah, 144. See also above, n.1113, and text below, I, 198.]

  Others said : Rather, they were seven souls.

  Those who said this

  According to al-Harith-'Abd al-'Aziz (b. Aban)-Sufyan-alA'mash, commenting on: "And only a few believed with him," as follows: They were seven: Noah, three daughters-in-law, and three sons of his.

  Others said: They were ten, not counting their wives.

  Those who said this
  According to In Humayd-Salamah-Ibn Ishaq : He carried along his three sons, Shem , Ham, and Japheth, and their wives, as well as six men of those who believed in him. Thus , they were ten individuals, counting Noah , his sons, and (but not counting) their spouses. [1136. See above , n. 1099.]

  As mentioned by the scholars among the people of the Book and others, God sent the Flood, after 6oo years of Noah's life had passed and 2,256 years had elapsed since Adam was cast down to earth.

  God reportedly sent the Flood on the 13th of Ab (August). Noah remained in the boat until the water had disappeared into the ground . The boat settled on Mount al-Judi in Qarda [1137 . Qardu ( Qardo) is the targumic and Syriac rendering of Ararat in Genesis 8:4. See also Schatzhdhle, text, 98, trans ., 23. The date there is given as the seventeenth day of the seventh month equated with Teshrin 1 ( October).
For the relationship of Qardo with Gordyaia , Gordyene, Kardouchoi, and Kurds, see E12 , V, 447- 49, s. V . Kurds, Kurdistan. For the Greek forms , see Pauly-Wissowa, especially, the entry Kardouchoi . For further Jewish and Christian references, see Kronholm, Motifs, 200 f.
For the Arabic form Qardi , see Yaqut , Mu'jam, N, 56, and the brief entry Kardi and Bizabda in E12, N, 639a . The form Bagarda ( as well as al(!)-Thamanin and 'Ayn Wardah ( below, n. 1142 appears already in Muqatil b. Sulayman 's Tafsir in the commentary on Qur. 11:40.
The form al - Judi could very well have originated from a conflation of "Gurdi (Gordy), slightly misread in its Syriac form, with some mountain in Arabia. For al -Jazirah, see E12 , II, 523 f., s. v. al-Djazira.] on the seventeenth day of the sixth month. Upon leaving the ark, Noah chose a place in the region of Qarda in the Jazirah and built himself a village there which he called Thamanin ("Eighty") because he had built a house there for each of the men who were with him; they were eighty. To this day, the village is called Suq Thamanin. [1138 . For the Market of Thaminin , see Yiqut, Mu'jam, 1, 934, and N, 56; Sam'ani, Ansab, III, 149; Canard, Hamdanides, 1, 112. Schatzhohle, text, toe, trans ., 24, states that eight persons left the ark and built the city called Thamanon. See also Ya ' qubi, Ta'rikh , I, 12; Mas ' udi, Muru j, I, 75. (Thaminon is hardly intended to be an Arabic form.)]

 According to al-Harith-Ibn Sad-Hisham b. Muhammad-his father -Abu Sa1ih-Ibn 'Abbas: Noah came down at a village, and each one of them built a house. Therefore, the village was called Suq Thamanin. All the children of Cain drowned. All the forefathers between Noah and Adam were in the state of islam.

  Abu ja'far (al-Tabari) says: (Noah) and his family became (muslims), whereupon God revealed to him that he would never bring another Flood to the earth.

  According to 'Abbad b. Ya'qub al-Asadi [1139. 'Abbad b. Ya'qub died in 250/end of 864. See Tahdhib, V, 109 f.] -al-Muharibi-'Uthman b. Matar [1140. For Uthman b. Matar, see TB, XI, 277-79; Tahdhib, VII, 154 f.] -'Abd al-'Aziz b. 'Abd al-Ghafur [1141. In Abi Hitim, III, 1, 55, lists an Abu al-Sabah 'Abd al-Ghafur b. 'Abd al-'Aziz al- Wisiti, who may have been a son of the individual mentioned here.] –his father-the Messenger of God: Noah boarded the ark on the first day of Rajab. He and all those with him fasted. The ark floated with them for six months-thus, until al-Muharram. The ark anchored upon al-Judi on the 'Ashura Day, and Noah fasted and ordered all the wild and (domestic) animals with him to fast in gratitude to God.

  According to al-Qasim-al-Husayn-Hajjaj-Ibn Jurayj: The upper story of the ark was occupied by the birds, the one in the middle by the human beings, and the lowest by the wild beasts. Its height in the sky was thirty cubits. The ark took off from 'Ayn Wardah [1142. See El'2 , I, 789a, s. v. 'Ayn al-Warda; Yaqut, Mu'jam, III, 764; Bakri, Mu'jam, IV, 1376, where it is described as the location of the "oven," as it is in Muqatil, Tafsir, on Qur. 23:27] on Friday, Rajab 1 oth. It anchored upon al-Judi on the 'Ashura Day. It passed by the House, which had been lifted up by God so it would not be submerged, and circumnavigated it seven times. It then went to the Yemen, and then returned.

  According to al-Qasim-al-Husayn-Hajjaj-Abu ja'far (`Isa b. Mahan) al-Razi-Qatadah: When Noah went down from the ark on the tenth day of al-Muharram, he said to those with him: Those of you who have been fasting should complete their fast, and those of you who had been breaking the fast should fast.

  According to Bishr b. Muadh--Yazid (b. Zuray'-Sa'id (b. Abi 'Arubah)Qatadah: It has been mentioned to us that it-meaning the boat-departed with them on the tenth of Rajab. It was in the water for 150 days and came to rest upon al-Judi for a month. They were brought down on the tenth of al-Muharram, the'Ashura Day. According to al-Qasim-al-Husayn-Hajjaj-Abu Ma'sharMuhammad b. Qays: In the time of Noah, every span of land on earth was claimed by some human being As I was told by Nasr b. 'Ali al-Jahdami-Nuh b. Qays-'Awn b. Abi Shaddad: After the Flood, Noah lived another 350 years-that is, after the 950 years he had spent among his people.[ 1143. See above, n. 1069.]

  Ibn Ishaq , in turn, as we were told by Ibn Humayd –Salamah (-Ibn Ishaq) , said : It is assumed by the people of the Torah that Noah lived for 348 years [1144 . Since Genesis 8:13 says that Noah was 601 years old when he left the ark, 349 would have been a slightly more exact figure.] after coming down from the boat. He continued . The total length of Noah ' s life was 950 years . God then took him unto Himself.

  Shem was reportedly born to Noah ninety-eight years before the Flood [1145. According to Schatzhdhle, text, 76, trans ., 18, Lamech died forty years before the Flood , and Shem was then in his sixty-eighth year . Thus, the birth of Shem took place io8 years before the Flood.]. Some of the people of the Torah say: There was no begetting (in the ark). (Additional) children were born to Noah only after the Flood and after he had left the boat. They said: Those who were with him in the boat were people who believed in him and followed him. However, they disappeared and perished , and no descendants of theirs survived. In this world today, the children of Adam are the direct offspring of Noah and of no other descendants of Adam , as God says : "And We made his offspring the survivors. [1146 . Qur. 37:77]

  Before the Flood, two sons were reportedly born to Noah who both perished. One of them was called Canaan . He continued. He was the one who drowned in the Flood. The other was called Eber.  He died before the Flood. [1147. This statement appears to have been meant originally to indicate that the later Canaan ( Genesis 10: 6) and Eber ( Genesis 10:2 1) had predeceased uncles after whom they were named . On the earlier Canaan, see Mugatil , Tafsir, on Qur. 11:40.]

  According to al-Harith-Ibn Sad-Hisham -his father-Abu Salih -Ibn 'Abbas : Born to Noah were Shem, whose descendants were reddish - white; Ham, whose descendants were black with hardly any whiteness ; and Japheth , whose descendants were reddish-brown . Canaan-the one who drowned-was called Yam by the Arabs. He occurs in the saying: Our paternal uncle Yam-he was balmy. [1148 . This, perhaps, is the approximate meaning of the ditty Innama ham 'ammuna Yam ] They all had the same mother.

  The Magians have no knowledge of the Flood. [1149 . See Masudi, Murlij, 11, 105 f. For references to a limited flood allegedly from Persian tradition , see Pingree , Thousands, 5 ff., 39 f.] They say: Our rule continued uninterrupted since the age of Jayumart-who they say is identical with Adam . It was inherited by consecutive rulers to the time of Feroz b. Yazdjard b. Shahriyar .  [1150. See text above, 1, 147 f. The insertion here of a son of Yazdjard III called Perot is probably not explainable] They (also) say: If (the story of the Flood ) were sound, the pedigrees of the people would have been disrupted and their rule dissolved. Some of them acknowledge the Flood and assume that it took place in the clime of Babil and nearby regions , whereas the descendants of Jayumart had their dwellings in the East , and the Flood did not reach them.

  Abu Ja'far (al-Tabari) says: The information given by God concerning the Flood contradicts their statement , and what He says is the truth : " Noah called upon Us-and surely, good are those who respond. [1151. This is taken to refer to God as the One Who hears prayers.] We delivered him and his family from the great distress and made his offspring the survivors ." [1152 . Qur. 37:75-77.] God thus indicates that Noah 's offspring are the survivors, and nobody else.

  I have already mentioned the disagreement among people concerning Jayumart . Some contradicted the Persians with respect to his identity and traced his pedigree to Noah. [1153 . See text above, 1, 17 and 147.]

  According to Ibn Bashshar-Ibn 'Athmab  [1154 . For Muhammad b. Khalid, who was called In 'Athmah after his mother 'Athmah , see Tahdhib, IX, 142 f.] -Sa' id b. Bashir [1155 . Sa id b . Bashir died eighty - nine years old between 168 and 170 / 784-87. See Tahdhib, IV, 8-10] -Qatadah-al-Hasan-Samurah b . jundub-the Prophet, in connection with commenting on God's word: "And We made his offspring the survivors": Shem , Ham, and Japheth.

  According to Bishr (b. Mu'adh)--Yazid (b. Zuray')-Said (b. Abi 'ArubahY-Qatadah, commenting on God's word: "And We made his offspring the survivors ," as follows : All human beings are the offspring of Noah.

  According to All b. Dawud [1156 .Died in 272/ 886. See TB, XI, 424 f.; Tahdhib, VII, 317 (with probable misprints in the dates of death); Horst, 293, n . i. See above , n. 333.] -Abu Silih ('Abdallah b. Salih`--Mu'awiyah (b. Salih)-'Ali (b. Abi Talhahj-Ibn 'Abbas, commenting on God 's word: "And We made his offspring the survivors," as follows: Only the offspring of Noah remained. [1157. The preceding three traditions appear in Tafslr, XXIII, 43 (ad Qur. 37:77). They are out of place here and probably were inserted by Tabari as an afterthought when he remembered them from his commentary on the Qur'anic passage.]

The Use of Eras


  The following report of al-Zuhri and al - Shabi has been transmitted from 'Ali b. Mujahid [1158 .'Ali b. Mujahid died in or about 182 / 798. See TB, XII,1o6 f.; Tahdhib, VII, 377 f.; Sezgin, GAS, I, 312.] -Ibn Ishaq-al-Zuhri. Also (Ibn Ishaq-) Muhammad b. Salih [1159 . Muhammad b. Silih b . Dinar, an expert in the history of the Raids (maghazi), died in 168/ 784-85 . See Tahdhib, IX, 225 f.]-al-Shabi: When Adam fell zdown from Paradise and his descendants spread out, Adam ' s children established an era starting with his fall. This era continued, until God sent Noah. Then an era starting with Noah's mission (as prophet ) was used , until the Drowning occurred and all those on the face of the earth perished . When Noah, his offspring, and all those in the ark came down to earth , he divided the earth among his sons into three parts . [1160 .The division of the earth in jubilees is understandably different.] To Shem , he gave the middle of the earth where Jerusalem, the Nile, the Euphrates, the Tigris, the Sayhan, [1161 . In Muslim times, the names of Sayhan and Jayhan were given to two rivers in Cilicia . See E12, II, 502 f., s. v. Djayhan . Sayhan has no known Biblical or other literary antecedent . The reference here no doubt originated in the by then familiar pairing of Jayhan with Sayhin. A connection with Sihon , the king of the Amorites, is unlikely but not entirely impossible in the context. ] the Jayhan (Gihon), and the Fayshan (Pishon) are located. It extends from the Pishon to east of the Nile and from the region from where the southwind blows to the region from where the northwind blows. To Ham, he gave the part (of the earth) west of the Nile and regions beyond to the region from where the westwind blows. The part he gave to Japheth was located at the Pishon and regions beyond to the region from where the eastwind blows.

  The eras (thereafter) were: from the Flood to the fire of Abraham [1162. Cf. Qur. 21:69. See Speyer, Biblische Erzlihlungen, 142-44; Schiltzinger, 106 ff.] (from the fire of Abraham) to the mission of Joseph; from the mission of Joseph to the mission of Moses; from the mission of Moses to the reign of Solomon; from the reign of Solomon to the mission of Jesus, the son of Mary; and from the mission of  Isa, the son of Maryam, to when the Messenger of God was sent.

  These eras mentioned by al-Shabi must be those used by the Jews, for the Muslims started the (use of an) era only with the hijrah. Before it, they had no era, except that the Quraysh reportedly used the Year the Elephant for dating, while all the other Arabs used their well-known (battle) days, such as the Day of Jabalah, the First Kulab, and the Second Kulab. [1163. For the famous pre-Islamic battle days see, for instance , Egbert Meyer, Der historische Gehalt der Aiydm al-'Arab (Wiesbaden, 19701. See also E12 , II, 895, s. v. al-fil, for the Year of the Elephant, and II, 353 f., s. Y. Djabala, for the Day of Jabalah.]

  The Christians used the period of Alexander Dhu al-Qarnayn (as the beginning of their era. I think they still use thatera today. [1164. Note Tabari's hesitancy with regard to the use of the Seleucid era and the era of Yazdjard in his time.]  The Persians used (the reigns of) their rulers for dating. As far as I know, they now (use ) the period of Yazdjard b. Shahriyar, because he was the last of their kings to rule Babil and the East.

 

HISTORY OF TABARI VOLUME 1 PART 20

HISTORY OF TABARI
VOLUME 1


From the Creation to the Flood



   After the birth of Yanish, he lived another 807 years. [984. Genesis 5:7.]

  After the passing of his father Seth, Enosh took over the political administration of the realm and the guidance of the subjects under his control in place of his father Seth. He reportedly continued his father's ways with no noticeable changes. As mentioned by the people of the Torah, Enosh lived altogether 905 years. [985. Genesis 5:11]

  According to al-Harith-Ibn Sad-Hisham-his father-Abu Salih-Ibn'Abbas: Seth begot Idris a.s and numerous other children. Enosh was Seth's legatee . Kenan was then born to Enosh b. Seth b. Adam by his sister, Seth's daughter Na'mah, after ninety years of the life of Idris a.s and 325 years of that of Adam had passed. [986. Genesis 5:9. The figure of 325 agrees with the Biblical data.]

  In Ishaq, in turn, said as we were told by Ibn HumaydSalamah-Ibn Ishaq: Seth's son Yanish married his sister, Seth's daughter Na'mah. When he was ninety years old, she bore him Kenan. After Kenan's birth, Yanish lived another 815 years. (Several) sons and daughters were born to him. The total length of Yanish's life was 905 years. At the age of seventy, Yanish's son Kenan married Dinah, the daughter of Barakil b. Mehujael b. Enoch b. Cain b. Adam. [987. See above, n. 947] She bore him his son Mahalalel. After the birth of Mahalalel, Kenan lived another 840 years. Thus the total length of Kenan's life was 910 years. [988. Genesis 5:13 f.]
 According to al-Harith Ibn Sad-Hisham-his father-Abu Salih-Ibn `Abbas: Enosh begot Kenan and numerous other children. Kenan was his legatee. He begot Mahalalel and other children in addition. Mahalalel was his legatee. He begot Jared [Yarid]-that is, al-Yarid-and other children in addition. Jared was his legatee. He begot Enoch-that is, the prophet Idris a.s [989. The Qur'anic Idris was commonly identified with Enoch, probably on the basis of etymological speculation (h-n-k and d-r-s), which may, or may not, be grounded in fact . See E12, 111, 1030 f., s. v. Idris.] -and other children in addition. Enoch begot Methuselah and other children in addition. Methuselah was his legatee. He begot Lamech and other children in addition. Lamech was his legatee. [990. The statement on Lamech that is found in a manuscript used in the Cairo edition no doubt belonged to the original text. For the succession of "legatees," cf. the "commandments" (p-q-d) of Schatzhbhle, text, 112-14, trans., 27.]

  In the Torah , according to the people of the Book , it is mentioned that Mahalalel ' s birth took place after 395 years of Adam's life and seventy years of that of Kenan had passed. [991. Genesis 5:12.]

  According to Ibn Humayd -Salamah-Ibn Ishaq : When Mahalalel b. Kenan was sixty - five years old, he married his maternal aunt Sim ' an, the daughter of Barakil b . Mehujael b. idris b. Cain b. Adam . [992. Sim'an (vocalization ?), who is mentioned again in text below, I, 172, thus was a sister of Dinah ( above, nn. 947 and 987). According to Jubilees , it was Dinah who was married to Mahalalel.] She bore him his son Jared . After Jared 's birth, Mahalalel lived another 830 years . ( Several other) sons and daughters were born to him . The total length of Mahalalel ' s life was 895 years. [993. Genesis 5:17.] Then he died.

  According to the Torah, Jared reportedly was born to Mahalalel after 460  years of Adam ' s life had passed . [994. Because Mahalalel was sixty - five when Jared was born ( Genesis 5:15).] He followed the ways of his father Kenan, but (certain) events happened in his time.

The Events That Took Place in the Days of the Children of Adam from the Rule of Adam's Son to the Days of Jared [995. The chapter, in fact , extends to Noah . Jared ' s assumed crucial role in world history derives from the fact , stressed in Schatzhohle , that the first millennium of the world came to an end during his lifetime. ]


  It has been mentioned that when Cain killed Abel and fled from his father to the Yemen , [996. See above, n. 894] Iblis came and said to him: Abel 's offering was accepted and consumed by fire only because he used to serve and worship fire . So, you, too, set up a fire for yourself and your descendants ! Cain thus built a fire temple . He was the first to set up and worship fire.

  According to Ibn Humayd-Salamah-Ibn Ishaq : Cain married Adam 's daughter Ashut . [997. See above , n. 904.] She bore him a male and a female, his son Enoch and his daughter 'Adan [998. The Tabari manuscripts seem to have final b, but n is assured by Enoch 85:3. See also Malik , The Books of Enoch , 42. In Jubilees 4:20, Edni is Methuselah's mother, in 4:27 , Edna is the name of the wife of Methuselah. See below , nn. 1031 and 1035.] Cain ' s son Enoch married his sister, Cain's daughter `Adan. She bore him three male children and one female, his sons Irad, Mehujael, and Abushil [999. Instead of b, it probably was originally ( before Tabari?l th , as the name apparently represents Methushael of Genesis 4:18. There Methushael is the son of Mehujael, who, in turn, is the son of had. A reading Anushil , an angelic name consisting of Enosh plus it/el, seems unlikely.] and his daughter Mulith. [1000 . Mulith no doubt corresponds to Mualeleth in jubilees 4:14, where it is the name of Kenan's wife.] Enoch's son Abushil married Enoch's daughter Mulith. She bore Abushil a male named Lamech. Lamech married two women, one named Adah and the other Zillah. Adah bore him Tulin (Jabal), who was the first to dwell in tents and to acquire property, and Tubish ( Jubal),[ 1001. The initial tin Tulin and Tubish should probably be ready, since Jabal and Jubal of Genesis 4:20 f. are meant here.] who was the first to play string instruments and cymbals. [1002 . For sanj (" cymbal "), the meaning of some kind of string instrument is probably more common , so that Tabari may have understood the instruments as representing two different string instruments] Zillah bore him a male called Tubalcain, who was the first to work copper and iron. [1003. Genesis 4:19-22.] Their children were godless tyrants (jababirah and fard'inah ("Pharaohs" )). They were given a large stature, supposedly thirty cubits (15 meters) tall. He continued. The children of Cain then disappeared, having left only a few descendants. Knowledge of the pedigrees of all the progeny of Adam was lost, and they no longer had offspring, except among the descendants of Adam's son Seth. They produced offspring, and the pedigrees of all men today go back to  Seth rather than his father Adam, who is the father of mankind, except those children of his father and his brothers who left no (further) descendants.

  He continued. The people of the Torah say: Rather, Cain married Ashut. She bore him Enoch. To Enoch was born Irad, to Irad Mehujael, to Mehujael Abushil, and to Abushil Lamech. Lamech married Adah and Zillah, who bore him those mentioned by me. [ 1004 . This genealogy is, of course, more in line with Genesis 4:17] God knows best!

  Ibn Ishaq mentioned only what I have reported about Cain and  his descendants. Someone else knowledgeable in the Torah mentioned that the descendant of Cain who invented musical instruments was a man called Tubal (Jubal). He invented musical instruments such as flutes, drums, lutes, pandores, and lyres in the time of Mahalalel b. Kenan. As a result, the descendants of Cain became very much engaged in amusement. [1005 . Lahw " amusement " seems to be used here in this wider meaning . it is not merely musical entertainment.] Information about them reached the descendants of Seth in the mountain, and a hundred of them thought of going down to them, acting contrary to the exhortations of their forefathers. When Jared learned about it, he admonished them and forbade them (to go down), but they simply insisted and went down to the descendants of Cain. They liked what they saw there. When they wanted to go back, they were prevented by a previous call (da'wah) [1006 . Schatzhohle speaks of an "oath." The Arabic may be understood as prayer or curse.] of their forefathers. When they tarried where they were, some misguided people in the mountain thought that they remained (down there) because they were happy there. They therefore slipped away and went down from the mountain. When they saw the amusement taking place there, they, too, liked it. They reached an accommodation with female descendants of Cain who rushed to them, and they stayed with them. They became very much engaged in iniquity. Wickedness and wine drinking spread. [1007. See Schatzhohle, text, 64-68, trans., 15 f. This and the following story expand on Genesis 6:1-4.]

  Abu Ja'far (al-Tabari) says: This statement is not far from the truth. That is so because about the same information has been transmitted on the authority of a number of the early scholars from the nation of our Prophet, even if they did not clearly indicate the time of the person during whose rule this event took  place but mentioned only that it was in the period between Adam and Noah.

Those on whose authority this story has been transmitted

  According to Ahmad b. Zuhayr [1008. That is, the historian Ibn Abi Khaythamah above, n. 533).] -Musa b . Ismail-Dawud, meaning Ibn Abi al-Furat. [1009. According to Tahdhib, 111, 197, Dawud b. Abi al-Furst died in 167/783-84, but this may not be correct.] -'Ilba' b. Ahmar-'Ikrimah-Ibn 'Abbas, reciting this verse of the Qur'an (addressing women): "And do not display your finery as in the first Jahiliyyah!" [1010 . Qur. 33:33.] and commenting on it as follows: It was the period between Noah and Idris(!) and it was a thousand years. There were two tribes (batn) of Adam's descendants. One of them dwelled in the plain, and the other in the mountain . The mountain men were handsome, and the mountain women ugly, while the women of the plain were beautiful, and the men ugly. Iblis came to one of the inhabitants of the plain in the form of a young man and hired himself out as his servant. HIS invented something like the flutes used by shepherds but produced with it a sound, the likes of which people had not heard before. When those around them heard about it, they took turns going to them and listening to it. They established a yearly festival where they assembled, arranging for the women to display their finery to the men-he continued-and for the men to come down to them. One of the mountain people intruded upon them during that festival of theirs. He saw the beauty of the women and, going back to his companions, told them about it. They moved down to live with the women, with the result that wickedness appeared among the women. This is (meant by) God's word: "And do not display your finery as in the first Jahiliyyah!"1170)

  According to Ibn Waki'-Ibn Abi Ghaniyyah [1011. Yahya b. Abd al- Malik b. Humayd b. Abi Ghaniyyah died between 186 and 188/802-4. See Tahdhib, XI, 252. His father is listed in Tahdhib, VI, 392 f.] -his fatheral-Hakam , [1002 .Al-Hakam b. Utaybah lived from around 47-50/667-70 to about 113-15/731-33. See Tahdhib, II, 432 f.; Khalifa , Tabaqat, 162; Bukhari, Ta'rikh, 1, 2 330 ff] commenting on: "And do not display your finery as in the first Jahiliyyah," as follows: There were eight hundred years between Adam and Noah. Their women were as ugly as could be, and their men were handsome. A woman always wanted a man for herself. Therefore, this verse was revealed: "And do not display your finery as in the first Jahiliyyah!"

  According to al-Harith Ibn Sad-Hisham-his father-Abu Salih-Ibn 'Abbas: Adam did not die before the number of his children on (Mount) Nudh had reached forty thousand. Adam noticed adultery, wine drinking, and corruption among them. He exhorted the children of Seth not to marry the children of Cain. The children of Seth placed Adam in a cave and appointed a guardian for him, so that none of the children of Cain would get near him. Those who came to him and for whom he would ask for forgiveness belonged to the children of Seth. One hundred handsome children of Seth said: Would that we could look at what our cousins -meaning the children of Cain-are doing. So the hundred went down to the beautiful female children of Cain . The women detained the men , and they remained for a while. Then, another hundred said : Would that we could look at what our brothers are doing. They went down from the mountain, and the women detained them . Then all the children of Seth went down. The result was the coming of sin . They intermarried and mingled , and the children of Cain grew in numbers until they filled [1013. The Leiden edition has "ruled."] the earth . They are the ones who drowned in the days of Noah. [1014. The figure of one hundred occurs also in Schatzhbhle, see above, n. 1007. See also the version in Ya'qubi, Ta rikh, 1, 8.]

  I have already mentioned what the Persian genealogists have said about Mahalalel b. Kenan. He was Oshahanj who ruled over the seven climes. I have explained the statements of the Arab genealogists who oppose their (views). [1015. See text above, I, 154 f. The section is translated in Christensen, 1, 148 f. (comments on I, 156 ff.)]

  If it was as stated by the Persian genealogists, I, in turn, was told on the authority of Hisham b. Muhammad b. al-Sa'ib that (Oshahanj) was the first to cut trees and build buildings and the first to produce minerals and make people understand their use.

  He commanded the people of his time to use mosques. He built two cities, the first to be built on earth. They are the city of Babil in the southern region (sawad) of al-Kufah and the city of al-Sus (Susa). He ruled forty years.

  Someone else said: It was during Oshahanj's rule that iron was first produced. He made it into tools for the crafts. He assessed the available water in localities with a stagnant water supply. [1016. Christensen: Et it am6nagea lea eaux oit elles 6taient utiles.] He urged people to till the soil, sow, harvest, and engage in all (kinds of agricultural) activity. He commanded people to kill beasts of prey and use clothing made from their skins as well as mats and to slaughter cows, small cattle , and wild animals and eat their meat. He ruled forty years . He built the city of al-Rayy. Reportedly, it was the first city built after the city that was Jayumart's residence, in Dunbawand of Tabaristan. [1017. See text above , 1, 147.]

  The Persians say that this Oshahanj was born a king. His way of life and the way he administered his subjects were outstandingly praiseworthy. That gave rise to his surname Feshdadh, which in Persian means " the first to judge in justice ," for fish ( pesh) means "first ," and dadh (dad) means " justice and legal decision." They further mention that he went down to India and moved about in many places . When his situation was straightened out and his rule firmly established , he placed a crown ( ta i ) upon his head and gave an address in which he said that he had inherited the realm from his grandfather Jayumart and that he meant ( to inflict) punishment and revenge upon rebellious human beings and Satans. Again, they mention that he subdued Iblis and his armies and forbade them to mix with human beings . Writing a document on a white sheet (firs), he imposed covenants upon them enjoining them not to confront any human being . He threatened them in case they did. He killed the rebels among them and a number of ghuls . Fearing him they fled into deserts, mountains , and (river) valleys. Oshahanj ruled over all the climes . There were 236 years between the death of Jayumart and the birth and rule of Oshajanj. They further mention that Iblis and his armies rejoiced at the death of Oshahanj . That was because his death enabled them to enter the dwellings of the children of Adam and go down to them from the mountains and (river ) valleys.

  Let us now return to Jared ( Yarid ), also said to be Yarid. After 460 years of Adam 's life had passed , Jared was born to Mahalalel and his maternal aunt Sim'an, the daughter of Barakil b. Mehujael b. Enoch b. Cain.[ 1018 . See above, n. 992] He was the legatee and successor of his father, according to what his father Mahalalel had set down in his last will addressed to him when he made him his successor after his death. His mother reportedly gave birth to him after sixty-five years of Mahalalel's life had passed. After his father perished, he acted in accordance with the last will of his ancestors and his forefathers, as they had done during the days of their lives.

  As we were told by Ibn Humayd-Salamah-Ibn Ishaq, when Jared was 162 years old, he married Barakna, the daughter of alDarmasil [1019. The names in jubilees 4:16 are Baraka, the daughter of Rasuyal. Barakna might originally have been Barakt(h)a ?). The tradition reflects Genesis 5:18-20 quite literally.] b. Mehujael b. Enoch b. Cain b. Adam. She bore him his son Enoch, who is the prophet Idris. He was the first of Adam's children to be given prophecy-as Ibn Ishaq assumed-and the first to write with a pen. Jared lived 8oo years after Enoch's birth. (Several) sons and daughters were born to him. The total length ofJared's life was 962 years. Then he died.

  Someone else among the people of the Torah said : Enoch-that is, Idris -was born to Jared. God granted him the gift of prophecy after 622 years of Adam's life had passed. He revealed thirty scrolls to him. He was the first after Adam to write and to exert himself in the path of God, [1020. "Undertook the jihad. " See also below, n. 1033.] as well as the first to cut and sew clothes. He also was the first to lead some of Cain's descendants into captivity and to enslave them. He was the legatee of his father Jared and exhorted to act in accordance with what his forefathers had stated in their last wills addressed to him and to each other. All this he did during Adam's lifetime.

  He continued. Adam died after 308 years of the life of Enoch had passed, thus completing the 90 years we have mentioned as being the length of Adam's life. [1021. See text above, 1, 160.] Enoch summoned his people and admonished them. He commanded them to be obedient to God and disobey Satan and not to mix with the descendants of Cain. However, they did not follow his command. Group after group of the descendants of Seth used to go down to the descendants of Cain. [1022. See text above, I, 170.]

  He continued. It is (written) in the Torah that after 365 years of  Idris' life and 527 years of the life of his father had passed, God raised up Idris. Thereafter, his father lived another 435 years to complete 962 years, as this was the length of Jared's life. Enoch was born after 162 years of Jared's life had passed.

  According to al-Harith-Ibn Sad-Hisham-his father-Abu Salih -Ibn `Abbas: It was in Jared's time that idols were made, and some turned away from islam.

  According to Ahmad b. 'Abd al-Rahman b. Wahb-his paternal uncle-al-Magi b. Muhammad-Abu Sulayman-al-Qasim b. Muhammad-Abu Idris al-Khawlani-Abu Dharr al-Ghifari: The Messenger of God said to me: Abu Dharr! Four-that is, messengers-were Syrians: Adam a.s, Seth a.s, Nuh a.s, and Idris a.s  who was the first to write with a pen. God revealed thirty scrolls to him.

  Some(one) assumed that God sent Idris to all the people of the earth living in his time. He gave to him the combined knowledge of the men of the past, adding to it thirty scrolls. This is (meant by) God's word: "This is in the first scrolls, the scrolls of  Ibraham a.s and Musa a.s.  [ 1023. Qur. 87:18 f-1024. Bewarasb (meaning, as explained in Firdawsi , " ten thousand horses") is another name for al-Dahhak (Asdahak). See Bundahishn, ed. Anklesaria, ch. 29,] He continued: By "first scrolls" are meant the scrolls that were revealed to Adam's son Hibat Allah (Seth) and to Idris.

(Persian Kings after Oshahanj: Tahmurath)


  Some(one) said: Bewarasb[1024. 244 f., and ch. 34, pp. 282 f.; Firdawsi, Shahndmah, Jamshid, verse 95 Mohl, verse 84 of the Russian ed.; text below, I, 181 and 201. See also justi, Iranisches Namenbuch, 6o f., and Dinawari, al-Akhbar al-tiwal, 6.] ruled in the time of Idris. Some of Adam's speeches had happened to reach him, and he used them to perform magic. Bewarasb practiced that magic. [1025. See also Dinawari, loc. cit.] When he wanted something from anywhere in his realm, or when he liked a mount or a woman, he blew into a golden reed (pipe) he had, and everything he wished for would come to him. This is the origin of (the custom of) the Jews to blow (the shofar). The Persians say: After Oshahanj, Tahmurath b. Wewanjihan b. Khubandadh b. Khuyaydar b. Oshahanj became ruler. [1026. Translated in Christensen, I, 193. In al-Athir, Kamil, ed. Tornberg, I, 43, thought of bih and jihdn "the best of the people of the earth " as a possible etymology of Wewanjihan, but he is certainly wrong. The name of the father of Wewanjihan is given as Vivangah in Bundahishn, ed. Anklesaria, ch. 35, Pp. 292 f. Dinawari, al-Akhbdr al- tiwal, 4, has Iran as his father . Justi , Iranisches Namenbuch, 374a, mentions Ayanhad as his father.]

  There are differences of opinion concerning the pedigree from Tahmurath to Oshahanj. Some give the pedigree just mentioned by me. Another Persian genealogist says, however, that it is Tahmurath b. Ewankihan b. Ankhad b. Askhad b. Oshahanj. [ 1027. For the genealogies, see Christensen , II, 110 ff.]

  As I was told on his authority, Hisham b. Muhammad al-Kalbi said: Scholars have mentioned that the first ruler of Babil was Tahmurath. He continued. We have heard-God knows best!-that God gave him so much power that Iblis and his Satans were submissive to him. He was obedient to God. He ruled forty years.

  The Persians, in turn, assume that Tahmurath ruled over all the climes. He placed a crown (taj) upon his head and, on the day he became ruler, he said: With God's help, we shall remove the corrupt rebels from God's creation. His rule was praiseworthy, and  he was kind to his subjects. He built Sabur in Fars [1028 . See Yiqut, Mu'jam , III, 5 f. For Tahmurath 's inventions, cf. Firdawsi.] and resided there. He moved about in (various) countries. He jumped on Iblis, mounted him, and rode around on him in the regions of the earth near and far. [1029 . Ibn al-Athir , Kamil, ed. Tornberg, 1, 44, comments : "( The sources) must bear the responsibility ( for this information ). We have only reported what they have stated."] He frightened Iblis and his rebellious companions until they scattered and dispersed. He was the first to use wool and hair for clothing and carpeting, and the first to use the horses, mules, and donkeys that are part of royal pomp. He ordered people to use dogs to guard and protect cattle from wild beasts and (to use) birds of prey (jawarih) for hunting. He wrote in Persian. Bewarasb appeared in the first year of his rule and made propaganda for the religion of the Sabians. [1030. Bewarisb is mentioned again in connection with the Sabians in text below, I, 184. There, the editor of the Leiden text indicates in a footnote that he withdraws his earlier suggestion that Budasb ( Bodhisattva, see EI2 , I, 1215 f., s. v. Bilawhar wa-Yudasaf) might have been intended here . Tabari almost certainly thought of Bewarasb , although Christensen, I, 206, strongly supports Badasb. See also Mas' udi, Muruj , II, 111.]

  We now return to Enoch-that is, Idris. As we were told by Ibn Humayd -Salamah-Ibn Ishaq , when Jared ' s son Enoch was sixty - five years old, he married Hadanah , or Adanah , the daughter of Bawil [1031 . Notwithstanding the difference in the initial consonant , Hadanah/Adanah is no doubt originally identical with Edna / Edni ( see also above, n. 998 ) in jubilees 4:20. She is there the daughter of Danel who appears to be identical with Bawil, although the relationship of the forms Danel and Bawil is difficult to explain.] b. Mehujael b . Enoch b . Cain b . Adam . She bore him his son Methuselah . He lived for 300 years after the birth of Methuselah . ( Several ) sons and daughters were born to him. The total length of Enoch's life was 365 years . Then he died.

  Some ( one) else among the people of the Torah said , referring to the authority of the Torah [1032 . The reading of the Cairo edition may be preferable to what is found in the Leiden edition: "as mentioned by the people of the Torah.] : Methuselah was born to Enoch after 687 years of Adam 's life had elapsed . Enoch appointed him his successor to do God 's command ('ala amr ALLAH). Before Enoch was raised up ( to God ), he addressed his last will to Methuselah and his family, informing them that God would punish the descendants of Cain and those who mixed with them and were sympathetic to them, and he forbade them to mix with them . It has been mentioned that he was the first to ride horses , because he followed his father 's prescribed practice with respect to the jihad, [1033 . See above , n. 1020.] In his days, he went in the path of his forefathers and acted in obedience to God . Enoch had lived for 365 years when he was raised up (to God). Methuselah was born to him after sixty - five years of his life had passed.

  As I was told by Ibn Humayd-Salamah -Ibn Ishaq, when Enoch's son Methuselah was 137 years old, [1034. In the Old Testament tradition , the figures diverge more than usual in'this case . The Hebrew text, for instance , has 187 ( Genesis 5: 25). The LXX has 167, and Targum Neofiti has 180 . If the text is correct , the indicated 9i9 years of Methuselah's life would require that there was an interval of eighty - two years between his marriage and the birth of Lamech. Now, the Old Testament has 969, not 919, and so on.] he married 'Adna ( Edna ), [1035 . 1uhilees 4 : 27 has Edna, the daughter of Azri ' al. Following Lidzbarski (above , n. 903 ), Tabari, Introductio etc., DLXXVI, suggests reading'Adna for'Arba and accordingly also corrects Qinush ( below, n. 1036 ) and 'Amziurah ( below, n. 1037 ). For Abushil , see above , n. 999] the daughter of 'Azra'il b. Abushil b. Enoch b . Cain b. Adam . She bore him his son Lamech. Methuselah lived 700 years after the birth of Lamech . ( Several ) sons and daughters were born to him. The total length of Methuselah's life was 91g years. Then he died. When Lamech b. Methuselah b. Enoch was 187 years old, he married Batanus(h), [1036. For Lamech's wife Bath Anosh, see Genesis Apocryphon, col. II; Fitzmycr, The Genesis Apocryphon, 42 ff., 74, 77. Fitzmycr argues for the vocalization Bitenosh . jubilees 4:28 has Betenos . Tabari 's Qinush is found in Tha'labi, Qisas, 54• It is not quite clear whether the initial b in the Cairo edition is based upon manuscript evidence.] the daughter of Barakil b. Mehujael b. Enoch b. Cain b. Adam. She bore him Noah, the prophet-may God pray for him and give him peace! After Noah's birth, Lamech lived another 595 years. (Several) sons and daughters were born to him. The total length of his life was 780 years. Then he died. When Lamech's son Noah was 500 years old, he married 'Amzurah, [1037. jubilees 4:33 has 'Emzara, the daughter of Rake'el. ] the daughter of Barakil b. Mehujael b. Enoch b. Cain b. Adam. She bore him his sons Shem, Ham, and Japheth. They were Noah's children. [1038 . Genesis 5:32.]

  The people of the Torah say: Lamech was born to Methuselah after Adam had lived 874 years. He maintained his forefathers' obedience to God and their faithfulness to the agreements with Him. They continued. When Methuselah was about to die, he appointed Lamech as his successor and exhorted him in his last will addressed to him in the same way his forefathers had done. They continued. Lamech admonished his people and forbade them to go down to the descendants of Cain, but they did not allow themselves to be admonished , and eventually all those in the mountain went down to the descendants of Cain. Methuselah reportedly had another son besides Lamech, who was Sabi'. The Sabians are said to have been named Sabians after him. Methuselah was 960 old; Lamech was born after 187 years of his life had passed. Lamech then begot Noah, 126 years after the death of Adam, that is, after 1,056 years had elapsed from the day Adam was cast down by God to Noah's birth. When Noah reached maturity, Lamech said to him: You know that no one but us has remained in this place, but do not feel lonely and do not follow after the sinful nation! Noah would pray to his Lord and admonish his people, but they made light of him. God revealed to him that he had given his people a respite (from punishment) and would grant them a postponement for a certain period, so that they might retract (what they had done) and repent. That period, however, passed before they had expressed regret and repented.

 Others than those'whose statement ( s) I have mentioned said: Noah lived in the time of Bewarasb . His people (worshiped idols). [1039. It is not quite clear whether the restoration of the text as indicated in the Cairo edition is derived from a manuscript ].For 950 years, [ 1040 . See Qur . 29:14]  he called them to God. Whenever one generation passed away, another followed in this same religion of unbelief, until God sent ( His) punishment down upon them and annihilated them.

  According to al-Harith-Ibn Sa'd-Hisham-his father-Abu Salih-Ibn 'Abbas: Methuselah begot Lamech and a number of other children in addition. Lamech was his legatee . He begot Noah. When Noah was born, Lamech was eighty-two years old. [ 1041. The Hebrew text of Genesis 5: 28 has 128 years, the LXX , 188 years . Lamech is said to have marned Noah 's mother at the age of 187 ( text above , 1, 177. This would indicate agreement with the LXX.] In that time, nobody was there to forbid evil. Therefore, God sent Noah to them-he was then 480 years old. Noah called them (to God) during his prophethood for 120 years. Then God commanded Noah to build the ark, and Noah did. He boarded it at the age of 600 years. All those people drowned. After (the building of) the ark, Noah lived on for another 350 years.

(Persian Kings from Tahmurath to Jamshed and al-Dahhak)


  The Persian scholars, in turn, say [1042 . Christensen, 11, 85-88, contains a translation of this section.] : After Tahmurath, jam al-shid (Jamshed) became ruler. In their opinion, al-shidh means "ray". He was supposedly given this nickname because of his beauty. He is jam b. Wewanjihin, a brother of Tahmurath. [1043 . See above, n. 1026.] He is said to have ruled over all the seven climes. He subjugated the jinn and humans living in them. He placed the crown (tai) upon his head. When he was (securely) settled in his realm, he said: God has given us perfect splendor [1044 . No doubt, the xvarenah, the eternal divine light of royalty, is meant here. See also below, n. 1054 . The "golden crown" is expressly mentioned in the beginning of Firdawsi 's chapter on Jamshed.] and great support. We shall do much good to our subjects. He originated the manufacture of swords and weaponry. He also showed (people) how to make brocade, silk, and other textile threads. He ordered garments woven and dyed and saddles with pommels carved to make the mounts more manageable.

  As mentioned by some(one), he went into hiding after 616 years and six months of his rule had passed, and the country was without him for a year.[ 1045. In the Bundahishn, trans . Justi , ch. 34, P. 46; ed. Anklesaria, ch. 36, pp. 306 f., the figures are 616 years and six months, plus one hundred years of hiding. For a flight of one hundred years, see Hamzah al-Isfahani , Annales, 25, and Firdawsi, Shahnamah, famshid, verse 203 Mohl, verse 179 of the Russian edition; text below, I, 181 and 183.] After the first year to year five [1046. The Leiden edition suggests a correction to "fifty."] of his rule, he ordered the production of swords, coats of mail, bid swords, [1047. There seems to be no way of telling what distinguished "white " swords from others swords. The word is commonly used simply for "sword."] and other kinds of weapons as well as iron tool(s) for craftsmen. From the year 50 to the year loo of his rule, he ordered the spinning and weaving of brocade, silk, cotton, linen, and every other textile thread, the dyeing of material in various colors, cutting it into various patterns, and wearing it. From the year 10o to the year 150, he grouped people in four classes: warriors, jurists, government functionaries, craftsmen and farmers, and he reserved one class for himself as his servants. [1048. Tabari seems to suggest that the fourth of the four classes was that of the royal servants . However, the fourth class might rather be the craftsmen and farmers . They could hardly have been lumped together in the same class with civilian officials . Cf. the fourfold division in Tha'alibi , Ghurar, 12. Tha'ilibi often relies on Tabari, but apparently not in this instance.] He ordered each class to do the work he had made obligatory for them. From the year 150 to the year 250, he fought the Satans and jinn, causing great slaughter among them and humiliating them. They were subjected (to doing forced labor) for him and had to follow his orders. From the year 250 to the year 316, he charged the Satans with cutting stones and rocks from the mountains and making marble, gypsum, and chalk. They also were directed to build buildings and baths with (these materials ) and with clay. He also charged them with producing depilatories and with transporting, from the oceans, mountains, mines, and deserts, everything useful for mankind, such as gold, silver, and all other meltable precious metals, as well as different kinds of perfumes and medicines. They carried out all those orders of his. Jamshed then ordered the manufacture of a glass chariot. [1049. Tha'alibi, Ghurar, speaks of a coach made of ivory and teakwood (al-'ai wa-l-sal), not glass (zujaj).] He harnessed [1050. Read safada with the Cairo edition.] the Satans to it, mounted it, and went on it through the air from his place, Dunbawand, to Babil in one day. That was the day Hurmuzroz of Fawardin Mah.[ 1051. That is, the first day of the month Fawardin. See Biruni, Chronology, text, 216, trans., 200.] Because of the miracle people saw him perform on that occasion , they established the day as New Year's Day (nawroz). He ordered them to establish this day and the following five days as a festival and to celebrate it joyously. On the sixth day, Khurdadhroz, he wrote to the people informing them that he had led a way of life pleasing to God among them. Part of God's reward to him for it was that God had removed from them (excessive) heat and cold, diseases,  old age decay, and envy. For 300 years following the 316 years that had elapsed of his rule, people remained unaffected by any of the misfortunes that God had reportedly removed from them. [1052. See Biruni, Chronology, text, 217 f., trans., 202]

  Thereafter, jam became ungrateful for the favor shown him by God. He gathered the jinn and humans and informed them that he was in complete charge (wali and malik) of them and that it was he who by his power was keeping diseases , old age decay, and death away from them. Denying God's benefactions to him, he persisted in his perversity, and nobody attending him (dared to) answer him. [1053. See Firdawsi, Shahnainah, jamshid, verse 76 Mohl, verse 69 of the Russian edition.] ; Immediately, he lost his splendor and might, [ 1054. Sec above, n. 1044. For jam's history as providing the prototype for being deprived of the xvar''nah, see Yasht, No. 19, in Lommel's translation.] and the angels whom God had commanded to administer his affairs withdrew from him. Bewarasb, who is called al-Dahhak, became aware of that. [1055. Namely, the fact that the xvarenah had departed from jam.] He hurried to jam to chew him up, but jam fled. Bewarasb got hold of him afterwards. He tore out his innards and swallowed them and sawed him apart with a saw.

  Some Persian scholars say that jam continued with his praiseworthy way of life until the last one hundred years of his rule. Then he became mentally confused and claimed divinity. Thereby he and his government got into trouble. His brother Isfitur (Spityura) [1056. Tabari, Introductio etc., DLXXVIII, refers to R. von Stackelberg as having made the identification in Wiener Zeitschrift fur die Kunde des Morgenlandes 12 [1898].246. Spityura, considered a brother of Jamshed, joined al-Dahhak in sawing him apart, see Yasht, trans. Lommel, 180, and Bundahishn, trans. Justi, ch. 2, p. 44; ed. Anklesaria, ch. 35, pp. 292 f.] attacked him and searched for him in order to kill him. Jam hid from him. During that period of hiding, he was an itinerant ruler . Bewarasb then went out against him, deprived him of his realm , and sawed him apart with a saw.

  It is assumed by some(one) that jam ruled 716 years, four months, and twenty days.

  A story similar to that of King Jamshad [1057. That is, Jamshed.] has been mentioned on the authority of Wahb b. Munabbih from one of the kings of the past. If the chronology of that king did not differ from that of Jam, I would say that it is the story of jam. This is what I was told by Muhammad b. Sahl b. 'Askar-Isma'il b. 'Abd al-Karim-'Abd al-Samad b. Ma'qil-Wahb b. Munabbih: A man became a ruler as a young man. He said: I have a taste for ruling and find it pleasurable. I do not know whether all men (would find) it so, or I am alone among them in this respect. When told that ruling was like that, he asked: What will enable me (to remain a ruler a long time)? He was told: Obeying God rather than disobeying Him. So he summoned some of the best men in his realm and said to them: Attend to me at court, and whatever you think is an act of obedience to God, order me to do it, and whatever you think is an act of disobedience to God, warn me away, and I shall stay away from it! Both he and they did that. On account of it, his realm was in good shape for four hundred years, during which time he obeyed God. Then Iblis got wind of it. He said: I have let a man who worships God be a ruler for four hundred years! He entered into the ruler's presence in the shape of a man, but the ruler was frightened of him and asked him who he was. Iblis replied: There is no reason for you to be afraid. But inform me who you are! The ruler said : I am one of the children of Adam. Iblis said to him: If you were one of Adam's children, you would have died as they do. Don't you see how many human beings have died and how many generations have passed ? If you were one of them, you wouldhave died as they did. No, you are a god! Thus, summon the people to worship you! This idea entered the ruler's heart. He then ascended the pulpit and addressed the people saying: I have concealed something . Now, it has become clear to me that I should reveal it to you. You know that I have ruled you for four hundred years. Now, if I were one of the children of Adam, I would have died as they did. But I am a god! Therefore worship me! Immediately, he was seized by trembling. God revealed to one of those who were with the ruler: Inform him that I have been straightforward with him as long as he was straightforward with Me. Now that he has turned from obedience to Me to disobedience and is  no (longer) straightforward with Me, I swear by My might that I shall give Bukht Nasir [1058. Or, as in some manuscripts , Bukht Nassar. See EI2, I, 1297, s. v. BukhtNas(s)ar.] power over him. He shall cut off his head and seize all that is in his treasuries. At that time, whenever God was angry with someone, He gave Bukht Nasir power over him.

  The ruler did not stop saying, what he had been saying, and eventually, God gave Bukht Nasir power over him. Bukht Nasir cut off his head and loaded seventy ships with gold from his treasuries.

  Abu Ja'far (al-Tabari) says: However, there is a long time gap between Bukht Nasir and lam, but al-Dahhak might have been called Bukht Nasir at that time.

  Hisham b. al-Kalbi, as I was told on his authority, said: Jam became ruler after Tahmurath. He had the most handsome face and the largest body among his contemporaries. He continued. It has been mentioned that Jam spent 619 years being obedient to God with his government flourishing and the country being securely his. Then he became an unjust tyrant. God therefore gave al-Dahhak power over him. AI-Dahhak marched against him with 200,000 men, and Jam kept fleeing from him for a hundred years. Al-Dahhak then got hold of him and sawed him apart with a saw. He continued. The total length of Jam's rule, from the time he became ruler to his death, was 719 years.

 According to a report transmitted on the authority of a number of early (scholars), there were ten generations between Adam and Noah, all of them followers of the true religion. Unbelief originated only in the generation to whom Noah was sent. Reportedly Noah was the first prophet to be sent by God as a messenger to a people to warn them and call them to the recognition of the oneness of God.

Those who said this

  According to Muhammad b. Bashshar-Abu DawudHammam [1059. Hammam b. Yahya died between 163 and 165/779-82. See Tahdhib, XI, 67-70. Tafsir, II, 194 (ad Qur. 2:213), has Hammam b. Munabbih (see Sezgtn, GAS, 1, 86) for Hammam -Qatidah, seemingly a mistake.] -Qatadah-Ikrimah-Ibn 'Abbas: There were ten generations between Noah and Adam, all of them followers of a true religious law. Then they had disagreements "and God sent prophets as bringers of good tidings and warners." [1060. Qur. 2 : 213. The verse is broken up here in nonconsecutive portions. This as well as the following tradition appear in Tafsir, II, 194, on this verse.] He continued. According to the reading of 'Abdallah, [1061 . The addition of f a - khtlaf u in the verse at this point is the reading of 'Abdallah b. Masud. See Jeffery, Materials, 30.] (the Qur'anic verse reads): "Mankind was one nation. Then they had disagreements."

  According to al-Hasan b. Yahya-'Abd al-Razzaq-Ma'marQatadah, commenting on God's word: "Mankind was one nation," as follows: All of them were rightly guided. Then they had disagreements, "and God sent prophets as bringers of good tidings and warners." The first prophet to be sent was Noah.

HISTORY OF TABARI VOLUME 1 PART 19

HISTORY OF TABARI
VOLUME 1


From the Creation to the Flood



   As far as Ibn Ishaq is concerned, it has been mentioned on his authority, as I have mentioned earlier , [902. Text above , I, 140.] that the total number of children born to Adam by Eve was forty ; that is, male and female children born in twenty pregnancies . He added: We have the names of some of them, but not of others. According to Ibn Hunayd-Salamah=Ibn Ishaq : We have the names of fifteen men and four women, among them Cain and his twin sister, Abel, (Abel 's twin sister ) Labudha, [903. Labudha is the form of the name as it appears in Schatzhohle, text, 34, trans ., 8, We have no way of knowing whether Tabari himself thought it was Labudhi or Lay(ldhi. For this name and some of the non-Biblical names mentioned later , reference was made to Schatzhohle and Jubilees by Lidzbarski, De propheticis ... legendis, i i f. See also N . A. Stillman, "The Story of Cain and Abel," in Journal of Semitic Studies 19 (1974): 231-39.
Counting the name of Cain 's sister not mentioned presumably because it was well known ( above, n. 893), we have here indeed four females mentioned by name and fifteen males . The passage was no doubt quoted by Tabari from Ibn Ishaq's Mubtada '. Other authors were apparently suspicious and did not quote it. There were other lists, as, for instance , in Ibn Hishim , Tijan, 15. See also text below, I, 149.
In Ya'qubi, Ta'rikh, 1, 4, Lubadha is the twin sister of Cain, and Iglima that of Abel. See also Mas'udi, Murdi, I, 62; Tha'labi, Qi$a$, 43. All these names whose vocalization is not known to us have been vocalized here simply by supplying the vowel a . This has been done even where the names look suspiciously like Arabic names.] Adam 's daughter Ashuth [904. Said to be Cain's wife in text below, I, 167.] and her twin brother , Seth and his twin sister. [905. See text below, 1, 152 f., where it is said first that Seth was born without a twin, and then that his twin was named 'Azure or Hazura, identical, no doubt, with Hazurah mentioned here. It is also stated that it was Seth who was born when Adam had reached the age of one hundred and thirty ( see also text below, 1, 164). In the apocryphal literature, Seth's sister is repeatedly called 'Azure /Hazuri. See jubilees, IV, 8, and p . 30, note to IV, i, in Charles' translation]

  Hazurah and her twin brother , ( born ) when ( Adam ) was one hundred and thirty years old, Adam 's son Ayad and his twin sister, Adam ' s son Balagh and his twin sister, Adam ' s son Athati and his twin sister, Adam 's son Tawbah and his twin sister, Adam's son Banan and his twin sister, Adam ' s son Shabubah and his twin sister, Adam 's son Hayan and his twin sister , Adam 's son Darabis and his twin sister, Adam 's son Hadaz and his twin sister , Adam' son Yahud and his twin sister, Adam's son Sandal and his twin sister, and Adam 's son Baraq and his twin sister-every male of them born together with a female as twins.

  Most Persian scholars assume that Jayumart is Adam. [906. See text above, 1, 17 f., and below, I, 154 . This and the following paragraphs were translated by Christensen , I, 67 f.] Some assume that Jayumart is the son of Adam's loins by Eve. Others have made many ( diverse ) statements on Jayumart . It would make this book of ours too long to mention them ( all). We have omitted reference to them , since our intention here is to mention the kings and their days and what we have made it a condition to mention in this book of ours .[ 907. See text above, 1, 6 f.]  The discussion of the different views on the pedigree of a given king is not the kind of subject for which we have undertaken the composition of the book . If we do mention something of the sort , it is to identify someone mentioned by us for those unacquainted with him. (I repeat :) The discussion of differing opinions on (a person 's) pedigree is not something intended in this book of ours.

  The statements of the Persian scholars on this subject have been disputed by other, non-Persian scholars who assume that he is (not ?) Adam . They agree with the Persian scholars as to his name but disagree with them [908. Read khalafahum or khalafaha. See Tabari, Introductio etc., DLXXVII.] as to his personal identity ('ayn) and description . They assume that the Jayumart whom the Persians assume to be Adam is Gomer b . Japheth b . Noah. [909. See above, n. 153.] He was a long-lived lord who settled on the mountain of Dunbawand [910. See Ei2 , ii, 106 f., s. v. Damiwand ; Eilers, " Der Name Demawend." The vowel u in the first syllable is that prescribed by Yaqut, Mu'jam , 11, 606, but Tabari might have used Danbiwand.] of the Tabaristan mountains in the East and ruled there and in Fars. His power grew, and he commanded his children to take control of Babil . For various ( brief) periods, they ruled over all the zones (of the earth). Jayumart protected all the places to which he got (?). He built for himself cities and castles and populated them and made them prosperous . He also assembled weapons and established a cavalry. At the end of his life, he became a tyrant. He took the name of Adam and said : If someone calls me by any other name, I shall cut off his hand. He married thirty women who gave him many offspring . His son Mari and daughter Mariyanah [911. These names are explainable as linguistic variants of those given in text below, I, 154 . See Justi, Iranisches Namenbuch, 198 f. (under Maschyo ); Christensen, I,9 f.] were among those born at the end of his life . He liked them and promoted them, so that the ( later) kings were their offspring. His realm expanded greatly.

  I mention this information about Jayumart in this place only because none of the scholars of the ( various ) nations disputes that Jayumart is the father of the non-Arab Persians. They differ with respect to him only as to whether he is Adam, the father of mankind, as stated by those mentioned by us , or somebody else. In addition , ( I refer to Jayumart ) because his rule and that of his children continued in the East and the mountains there uninterrupted in an orderly fashion, until Yazdjard b. Shahriyar, one of his descendants-May God curse him!-was killed in Marw in the days of 'Uthman b. 'Affan ra. [912. On the death of the last Sassanian emperor Yazdjard in 31/651(2), see text below, I, 87 ff.] The history (or chronology) of the world ' s bygone years is more easily explained and more clearly seen based upon the lives of the Persian kings than upon those of the kings of any other nation . For no nation but theirs among those leading their pedigree back to Adam is known whose realm lasted and whose rule was continuous . No other nation had kings ruling all ( their subjects ) and chiefs protecting them against their adversaries , helping them to obtain the upper hand over their competitors , defending those wronged among them against those who did them wrong, and creating for them fortunate conditions that were continuous , lasting, and orderly, inherited by later generations from earlier ones . Thus, a history based upon the lives of the Persian kings has the soundest sources and the best and clearest data.

  God willing, and there is no might and strength except in Him, I shall mention the information we have received about the lives of Adam and his descendants after him who succeeded him in prophethood and royal authority, both according to those who oppose the statement of the Persians who assume that he is Jayumart,and according to those who say that he is Jayumart, the father of the Persians. And I shall discuss the history of the (Persian kings), from differences expressed to unanimity achieved that someone who they agree ruled at a specific time was indeed the ruler at that time. I shall then continue in this manner down to this time of ours.

  Let us now return (to our narrative) and provide further clarification concerning the error of those who said that the first to die on earth was Adam, and who denied that the two whose story is told by God in His word: "And recite to them the story of the two sons of Adam truthfully! They offered a sacrifice, [913. Qur. 5:27.] came, as shown by this verse, from Adam's loin.

  According to Muhammad b. Bashshar-'Abd al-Samad b. 'Abd al-Warith-'Umar b. Ibrahim [914. See Tahdhib, VII, 425 f.] -Qatadah-al-Hasan-Samurah b. Jundub [915. For Samurah b. Jundub, who died in 58 or 59 /677-79, see Tahdhib, IV, 236 f.; Ibn `Abd al -Barr, Isti' db, II, 653-55.] -the Prophet: None of Eve's children survived. Therefore, she vowed that if one of her children were to survive, she would call him 'Abd al-Harith.916 When a child of hers survived, she called him 'Abd al-Harith [916. Al- Harith, as explained in these traditions, was the original name of Iblis. By naming the child " Servant of al-Harith ( Iblis )," instead of "Servant of God," Adam and Eve associated Satan with God; they were thus exposed to the accusation of having introduced polytheism. Satan 's opportunity came because during her first pregnancy, Eve was totally ignorant of the process of human reproduction and feared that she might produce a nonhuman animal . It was God' s doing that the child was born without any defects, even if Satan tried to claim credit for it.]. That was due to Satan's inspiration. [917. See Tafsir, IX, 99 (ad Qur. 7:190).]

  According to Ibn Humayd-Salamah-Ibn Ishaq-Dawud b. al-Husayn [918. Died in 135/75213!. See Tahdhib, III, 181 f.] -'Ikrimah-Ibn 'Abbas: Eve would give birth to Adam's children and make them worship God, calling them 'Abdallah, Ubaydallah ("Servant, or little Servant of God"), and the like. But then they would die. Now, Iblis came to her and to Adam and said: Were you to give them other names, they would survive. So, when she gave birth to a male child for Adam, they called him Abd al-Harith. In this connection, God revealed His word: "It is He Who created you from a single soul " to "the two set up for Him associates in connection with what He had given them" to the end of the verse. [919. Qur. 7:189 f. See Tafsir, IX, 99 (ad Qur. 7:190).]

  According to Ibn Waki ' -Ibn Fudayl-Salim b . Abi Hafsah [920. Died about 140/757 [8]. See Tahdhib, III, 433 f.] -Sa'id b . Jubayr, commenting on (the same verse ): " When she became heavy ( with child), they called on God, their Lord" to "And God is above your associating ( others with Him )," as follows: When Eve became heavy with her first pregnancy, Satan came to her before she gave birth , and said : Eve, what is that in your womb ? She said : I do not know. He asked: Where will it come out, from your nose , your eye, or your ear? She again replied: I do not know. He said : Don't you think, if it comes out healthy, you should obey me in whatever I command you ? When she said: Yes, he said : Call him 'Abd al- Harith ! Iblis-May God curse him!-was called al - Harith. She agreed . Afterwards, she said to Adam: Someone came to me in my sleep and told me such- and such. Adam said : That is Satan . Beware of him, for he is our enemy who drove us out of Paradise . Then Iblis-May God curse him!-came to her again and repeated what he had said before , and she agreed. When she gave birth to the child, God brought him out healthy. Yet, she called him 'Abd al-Harith . This is (meant by ) God's word: "They set up for Him associates in connection with what he had given them " to "And God is above your associating ( others with Him). [921. See Tafsir, IX, 100 (ad Qur.7:190).]

  According to Ibn Waki '-Jarir and Ibn Fudayl-'Abd al – Malik [922.'Abd al- Malik b. Abi Sulayman died in 145 / 763. See Tahdhib , VI, 396-98] -Sa'id b . Jubayr : When ( Said) was asked whether Adam associated ( others with God), he replied: God forbid that I should assume Adam did that ! However, when Eve was heavy with child, Iblis came and said to her : Where will this one come out, from your nose, your eye, or your mouth? He thereby caused her to despair because she did not know and was afraid of what was going to happen ). Then he said : Don't you think that , when it comes out perfectly formed-Ibn Waki ' said that In Fudayl added : without harming or killing you -you should obey me ? When she agreed, he said : Call him ' Abd al - Harith, and she did . Jarir added : So Adam's associating ( others with God) was only in the name. [923. See Tafsir, IX,1oo (ad Qur. 7:190).]

  According to Musa b . Harun-'Amr b. Hammad-Asbat-alSuddi : So she-meaning Eve-gave birth to a boy . Iblis came to her and said : Call (pl.) him my servant ('abdi)! If you don 't, I shall kill him . Adam said to him : I obeyed you ( once before), and you caused me to be driven out of Paradise. So he refused to obey him and called the child Abd al- Rahman " Servant of the Merciful One ." Satan-May God curse him!-gained power over the boy and killed him. Eve bore another child , and when she gave birth to it , Satan said : Call him my servant ! If you don't, I shall kill him . Adam said to him ( again ): I obeyed you ( once before), and you caused me to be driven out of Paradise . So he refused and called the boy Salih , [924. The choice of the name results from the use of the adjective snlihan in Qur. 7:190.] and Satan killed him . The third time around, Iblis said to Adam and Eve : If you (pl., want to ) overcome me, call him 'Abd al- Harith ! Iblis' name was al - Harith. He was called Iblis when he was bedeviled (ublisa)-became confused. [925. See above, n. 617.]  This ( is meant by God's word ) where He says : "They set up for him associates in connection with what He had given them"-meaning in connection with the names. [926. See Tafsir, IX, loo (ad Qur. 7:190). Tafsir reads "giving a name."]

  Those who, as I have mentioned, have transmitted ( reports) that some children of Adam and Eve died before them , and the even more numerous transmitters and statements not mentioned by us, contradict the statement of al-Hasan transmitted on his authority that the first person to die was Adam. [927. See above, n. 889.] In addition to giving Adam royal authority and rulership on earth, God made him a prophet and a messenger to his children. He revealed to Adam twenty-one scrolls . Adam was taught them by Jibril and wrote them down with his own hand.

  According to Ahmad b . 'Abd al- Rahman b . Wahb-his paternal uncle [928. See above , nn. 136 and 137.] -al - Midi b. Muhammad [929. Al- Midi died in 183/799. See Tahdhib, X, 2 f.]-Abu Sulayman [930. For 'Alt b. Sulayman (?), see Tahdhib, 328 f. The kunyah Abu Sulayman does not appear in Tahdhib, but the chain of transmitters is identical.] –al Qasim b. Muhammad [931.On the basis of this chain of transmitters , he is given a separate, questionable entry in Tahdhib, VIII, 336 f.]-Abu Idris al-Khawlani [932. Born supposedly in 8/630 , Abe Idris died in 80 /699. See Tahdhib, V, 85-87; EI2, IV, 1135, 8. v. al-Khawlani.] -Abu Dharr al-Ghifari: I entered the mosque and found the Messenger of God sitting there by himself. When I joined him, he said to me: Abu Dharr, there is a greeting for a mosque . It consists of praying two rak'ahs. So, get up and perform them! When I had done so, I sat with him and said: 0 Messenger of God! You have commanded me to pray. But what is prayer? He replied: The best of subjects, whether there is much or little of it. Then (Abu Dharr) mentioned a long story in which he said: I asked the Messenger of God how many prophets there are. He replied: 124,000. He continued: I asked him how many of those were messengers. He replied: Three hundred and thirteen, a large crowd (jamman ghafiran) meaning a good many. He continued. I asked the Messenger of God who the first of them was, and he replied: Adam. He continued. I asked him whether Adam was a prophet sent as a messenger . He replied: Yes, God created him with His own hand and blew some of His spirit into him. Then He immediately fashioned him in perfect shape. [933. Qubulan " in perfect shape" is usually translated " face to face" (above, n. 667, and the next tradition ). See Tabari, Introductio etc., CDXI. For a related tradition of Abu Dharr with a different chain of transmitters, see In Hanbal, V, 178, 179, and 266. On the number of messengers ( 315!, see Muqatil, Tafsir, on Qur. 42:51.]

  According to Ibn Humayd-Salamah-Muhammad b. Ishaq -Ja'far b. al-Zubayr [934. Tahdhib, II, 90-92 , mentions a certain Ja'far b . al-Zubayr as a transmitter of al-Qasim b. 'Abd al- Rahman, but he died in the 1408/757-67 and thus was a contemporary of Ibn Ishaq. Ja'far b . al-Zubayr b. al-'Awwam (Tahdhib, II, 92), the youngest brother of 'Abdallah b. al-Zubayr, would fit chronologically. However, his son Muhammad b. Ja'far b. al-Zubayr b. al-'Awwam, who died in the 110x/728-37 (Tahdhib, IX, 93; Horst, 303, n. 6), usually appears as the authority of Ibn Ishaq. He was a contemporary of al-Qasim who here appears as his authority] -al-Qasim b. 'Abd al-Rahman [935. Al-Qasim b. 'Abd al- Rahman died in the I ros /730-36. See Tahdhib, VIII, 322-24.] –Abu Umamah [936. The identification with the companion of the Prophet, Abu Umamah Sudayy b. Ajlin al-Bahili, seems supported by the addition of the nisbah al-Bahili in text below, I, 2108 , which has, however, a different isnad. It does not seem certain that he is meant here . He died in 81 or 86 /700-5 at the age of ninety-one. See Tahdhib, IV4420 f.; Khalifah , T'abaqat, 46 and 303; Bukhari, Ta'rikh,11,2, 327 f.; Ibn 'Abd al- Barr, Isti'ab, II, 736] -Abu Dharr: I said: 0 Prophet of God! Was Adam a prophet? He replied: Yes, he was, and God spoke to him face to face.

  Among the things God reportedly revealed to Adam was the prohibition against eating dead animals, blood, and pork. He also revealed to him the letters of the alphabet on twenty-one leaves.


Hawa Giving Birth to Seth


  When one hundred and thirty years of Adam's life had passedthat is, five years after Cain had killed Abel-Eve gave birth to Adam's son Seth. The people of the Torah have mentioned that Seth was born without a twin. They explain Seth as "Gift of God," meaning that he was a replacement [937. The similarity of the word khalaf in the meaning of "replacement" to Aramaic hlnp translating Hebrew tahat (Genesis 4:25) is hardly coincidental. For data on Seth in Arabic literature. cf. the unpublished Yale dissertation (1968) of Theodore Gluck, The Arabic legend of Seth, the Father of Mankind.] for Abel.

  According to al-Harith b. Muhammad-Ibn Sa'd-Hisham-his father-Abu Salih-Ibn 'Abbas: Hawa bore Adam Seth and his sister'Azurah. [938. See above, n. 905] He was called "Gift of God," (a name) derived from Abe [939. Hebrew Hebel "Abel" is etymologized as composed of the Aramaic root (y)-h-b "to give " and el "God."] When Eve gave birth to him, Gabriel said to her: This is God's gift in place of Abel. (Seth' s name ) is Shith [940. With a short vowel. The short vowel may represent the Hebrew e. Long n in Shith may indicate long 6. Long i in the "Hebrew" form (which, in fact, is the accepted Arabic form of the name) could represent ay to 9 (l).] in Arabic, Shath in Syriac, and Shith in Hebrew. He was Adam's legatee. On the day Seth was born to him, Adam was one hundred and thirty years old.

  According to Ibn Humayd-Salamah-Muhammad b. Ishaq: Reportedly-God knows best!-when Adam was about to die, he called his son Seth and appointed him his heir. He taught him the hours of night and day and indicated to him how the creatures should worship in each hour. He informed him that each hour had its special kind of creatures to worship in it. Then he said to him: Son, the Flood will be on earth and last seven years. He wrote his last will addressed to him. Seth reportedly was the legatee of his father Adam, so after Adam's death, political leadership fell to him. According to a tradition on the authority of the Messenger of God, God revealed fifty scrolls to Seth.

  According to Ahmad b. 'Abd al-Rahman b. Wahb-his paternal uncle-al-Midi b . Muhammad-Abu Sulayman-al-Qasim b. Muhammad-Abu Idris al-Khawlani-Abu Dharr al-Ghifari: I said: O Messenger of God! How many books did God reveal? He replied: One hundred and four. God revealed fifty scrolls to Seth. All the children of Adam today trace their pedigree back to Seth. That is because the offspring of all the other children of Adam except those of Seth have completely disappeared, and not one of them remains . Thus, the pedigrees of all people today go back to Seth.


  The Persians who say that Jayumart is Adam say: Born to Jayumart was his son Mash !, who married his sister Mashyanah [941. The first three paragraphs are translated in Christensen , I, n6, and the rest of the chapter in Christensen, I, 147 f. The forms Mashi and Mashyanah may be the ones intended by Tabari . The text of the Cairo edition has Mashi ( Mishi) and Mishinah . Among Iranian scholars, we find Mashia and Mashiana ( Justi), Mashyay and Mashyinay ( Christensen, II, j67 ), or Masya and Masyani ( Anklesaria). For the variant forms Mari and Mariyinah , see above, n. 91t . For Fravik as the son of Siyamak, see Bundahishn, ed. Justi, ch. 32, ended . Anklesaria, ch.14, pp.132 f., and ch. 35, Pp . 2 92 f. The vocalization and etymology of the other names is quite uncertain. See the listings in justi . Christensen, I, u6 and 121 , attempts no explanation for the names which are attested only in TabarI.For Afri as an element in nomenclature, one may tentatively compare Naveh and Shaked, Amulets, 146 if.]  She bore him his son Siyamak and his daughter Siyami . Born to Siyamak b. Mashi b. Jayumart were his sons Afrawak, Dis, Barasb, Ajwab (Ajrab), and Awrash, and his daughters Afrl, Dadhi, Bari, and Awrashi. The mother of all of them was Siyami, the daughter of Mash!, their father' s sister.

  The Persians mention that the entire earth consists of seven climes. The land of Babil and the regions reachable by people who go there by land or sea constitute a single clime . Its inhabitants are the offspring of the children of Afrawak b. Siyamak and their descendants . The remaining six climes not reachable today by land or sea are ( inhabited by) the offspring of all the other sons and daughters of Siyamak.

  Siyamak's daughter Afri bore her brother Afrawak King Hoshank Peshdadh. It was he who succeeded his grandfather Jayumart as ruler, and he was the first to rule over all the climes. God willing, we shall mention his history when we get to it [942. Tabari seems to refer to text below, 1, 170 ff., unless he has a more general reference in mind (perhaps, to text below, I, 201 ff.).] It is assumed by some(one) that this Oshahanj was the son of Adam's loin by Hawa.

  Hisham al-Kalbi, on his part said, as I was told on his authority: We have heard God knows best!-that the first king to rule the earth was Oshahanj b. Eber b. Shelah b. Arpachshad b. Shem b. Noah [943. See Genesis 10:21-24 and 11:10-14.] He continued. The Persians claim him and assume that he lived two hundred years after Adam's death. He continued. As we have heard, this king lived two hundred years after Noah, but the people of Fars had him living two hundred years after Adam, with no indication of what was before Noah.

  Hisham's statement deserves no consideration, because among the experts in Persian genealogy, King Hoshank is more famous than al-Hajjaj b. Yusuf is among the Muslims [944. The reference to the famous Umayyad governor ( see 612 , 111, 39-43, s. V. al-Hadjdjaj b . Yesuf) seems a bit strange until one realizes that it would have been unsuitable in the context to compare a secular and rather tyrannical ruler with the ancient rulers of Islam.] Every people is more familiar than others with their own forefathers, pedigrees, and accomplishments. With respect to every complex matter, one must have reference to those people who were (directly) involved.

  Some Persian genealogist ( s) assume ( s) that this King Oshahanj Peshdad is Mahalalel, that his father, Frawak, is Mahalalel's father Kenan, that Siyamak is Kenan's father Enosh, that Mash! Is Enosh's father Seth, and that Jayumart is Adam.[ 945. For the Biblical figures, see Genesis 5:1-12.] If this is so, there can be no doubt that Oshahanj was a man in the time of Adam. This is because, as mentioned in the first Book, [946. If the sg. "Book " as in the Cairo edition has the proper support in the manuscript tradition, it may be preferable to the pl . "Books " ( Scriptures) found in the Leiden text.] Mahalalel's mother Dinah, the daughter of Barakil b. Mehujael b. Enoch b. Cain b. Adam, [947. See Genesis 4:17 f. Dinah and Barikil are , of course, not found in Genesis, but they appear as, respectively, wife and father-in-law of Kenan ' s son Mahalalel in jubilees 4:15. See text below, 1, 165] gave birth to him after 395 years of Adam's life had passed. Thus, when Adam died, Mahalalel was 605 years old,  since according to a tradition on the authority of the Messenger of God concerning Adam 's life, Adam lived a thousand years.

  The Persian scholars have assumed that the rule of this Oshahanj lasted forty years. If the genealogists ' statement concerning this king just mentioned by us is as indicated, it is not impossible to say that he became ruler two hundred years after Adam's death.
Adam's Death


  There are differences of opinion as to the duration of Adam's life and how old he was when God took him unto Himself.

  The received reports on the authority of the Messenger of God indicate what I was told by Muhammad b. Khalaf al-'Asgalani-Adam b. Abi Iyas-Abu Khalid Sulayman b. Hayyan-Muhammad b. 'Amr-Abu Salamah-Abu Hurayrahthe Prophet. Also Abu Khalid-al-A'mash-Abu Salih-Abu Hurayrah-the Prophet. Also Abu Khalid-Dawud b. Abi Hindal-Shabi-Abu Hurayrah-the Prophet. Also Abu Khalid-Ibn Abi Dhubab al-Dawsi--Sa'id al-Magburi and Yazid b. HurmuzAbu Hurayrah-the Prophet: God created Adam with His own hand and blew some of His spirit into him. He commanded the angels to prostrate themselves before Adam, and they did. Adam sat down, then sneezed and said: Praise be to God! His Lord said to him: May your Lord show mercy unto you! Go to that multitude of angels and say to them : Peace be upon you! He went and said to them: Peace be upon you! and they responded: And upon you be peace and the mercy of God! Adam then returned to his Lord who said to him: This is your greeting and the greeting for your progeny to use among themselves. [948. The same tradition appears up to this point in text above, 1, 93 f.]

  Then God closed His hand and said to Adam: Pick and choose! Adam said: I choose the right of my Lord. Both His hands are right hands. God opened His hand for him, and behold, there was the picture of Adam and all his progeny, and there was the term of each man written down with God. For Adam, a life of a thousand years had been written down. There were people there crowned by light. When Adam asked his Lord who they were, God replied: They are the prophets and messengers whom I shall send to My servants . Among them, there is a man who is the most luminous of them . However, a life of only forty years was written down for him. Adam asked: 0 my Lord! Why is a life of only forty years written down for this most luminous man among them ? God said: That is what was written down for him. So Adam said : 0 my Lord! Shorten my life by sixty years for him! Now, the Messenger of God said: When God had settled Adam in Paradise and then had cast him down to earth, Adam used to count his days. So, when the Angel of Death came to seize him, Adam said to him: You have come too early, Angel of Death. The Angel of Death replied: I did not. Adam said: Sixty years of my life still remain. The Angel of Death replied: Nothing remains of your life. You asked your Lord to write (those sixty years) down for your son David. Adam replied: I did not . The Messenger of God continued : Adam forgot, and so did his progeny. Adam denied it, and so did his progeny. On that day, God established written documents and commanded (the use of) witnesses. [949. This story argues the need in legal matters for agreements made in writing and duly witnessed because of human forgetfulness and the human propensity to renege on obligations.]

  According to In Sinan-Musa b . Ismail-Hammad b . Salamah -'Ali b. Zayd-Yusuf b. Mihran-Ibn 'Abbas: When the verse of the debt [950. That is, Qur. 2:282.] was revealed, the Messenger of God said: The first to deny ( an obligation ) three times was Adam. When God created him, he rubbed his back and brought forth from it whatever He was going to multiply (dh-r-y1dh-r-') [951. See text above, I, 134.] to the Day of Resurrection . When He started to present them to Adam, Adam saw among them a man who shone. He said: 0 my Lord! Which prophet is this? God replied: This is your son David. Adam said: 0 my Lord! How long is his life? God replied: Sixty years, whereupon Adam said : 0 my Lord ! Give him a longer life! God said: No, unless you take some years of your life and add them to his. Now, Adam's life was one thousand years , and he gave David forty of it. God wrote this down in a document and had the angels witness it. When Adam was about to die and the angels came to him to seize his spirit, he said : Forty years of my life still remain . The angels said: You gave them to your son David. Adam said: No, I did not give him anything. Whereupon God had the document brought down and had the angels produced as witnesses against him. Adam lived a full thousand years ( despite the years he had given away), and David lived a full hundred years.[ 952. See Ibn Hanbal, I, 251 f., 298 f., 371.]

  According to Muhammad b. Sad-his father-his paternal uncle-his father-his father-Ibn'Abbas , commenting on: "And  your Lord took from the backs of the children of Adam their progeny" to "They said: Yes. We (so) testify,"  [953. Qur . 7:172.] as follows: When God created Adam, he rubbed his back and brought forth all his progeny in the shape of tiny ants. He gave them speech, and they talked. "He had them testify against themselves. " [954. Qur . 7:172.] He had light shine forth from one of them. He said to Adam: They are your progeny with whom the covenant has been made that I am their Lord, lest they associate something with Me, and I am obligated to provide for their sustenance . Adam said : Who is the one with the light? and God replied: David. Adam said: 0 my Lord! How long a term have You written down for him? God replied: Sixty years. Adam said: How long a life have You written down for me? and God replied: One thousand years. For every one of your progeny, I have written down how long he will live. Adam said: 0 my Lord! Give David a longer life! God said: The book here is all done, but, if you wish, give him some years from your own life! Adam agreed, although the Pen was dry for all the other of Adam's children. Thus, (God) wrote down for Daud as (an additional) forty years for Adam 's sake. so that David 's term was a hundred years. When Adam had lived 96o years, the Angel of Death came to him. When Adam saw him, he said: Why (have you come)? He replied: You have completed your term. Adam said: I have lived 960 years. Forty still remain . When he said this to the Angel, the Angel replied: I have the information from my Lord. Adam now said : Then go back to your Lord and ask Him! The Angel went back to his Lord, who asked him why (he had come back). The Angel said: 0 my Lord! I have come back to You because I know You hold Adam in such high esteem. God said: Go back and in form him that he gave forty years to his son Daud. [955. See Tafsir, IX, 78 (ad Qur. 7:172).]

  According to Ibn Bashshar -Muhammad b. Jafar-Shu'bah Abu Bishr-Sa'id b . Jubayr, commenting on this verse: "And God took from the backs of the children of Adam their progeny and had them testify against themselves : Am I not your Lord ?"  [956. Qur. 7:172] as follows: He brought them forth from Adam's back and gave Adam a life of one thousand years . He continued. When Adam ' s progeny was presented to him , he saw among them one endowed with light. He wondered about him and asked who he was. God replied: He is Daud. His life has been set at sixty years. Adam thereupon made over to him forty years of his own life. When Adam was about to die, he started to argue with ( the angels) about the forty years. He was told that he had given them to Daud. (A variant reading) is: and he started to argue with ( the angels about the forty years , he was told ... ). [957. See Tafsir, IX, 79 (ad Qur. 7:172; Ibn Khuzaymah, 67.]

  According to Ibn Humayd-Ya'qub (al-Qummi)-Ja'far (b. Abi al-Mughirah)-Said (b. Jubayr), commenting on God's word: "And your Lord took from the backs of the children of Adam their progeny," as follows: He brought forth his progeny from his back looking like tiny ants and presented them to Adam with their names and those of their fathers and their terms . He continued. He presented to Adam the spirit of Daud in a sparkling light, and Adam asked who he was. God replied: He is one of your progeny, a prophet I have created . Adam said : How long is his life? And God replied: Sixty years. Adam said : Add forty years of my life to his! He continued . ( That was when) the pens were still moist and proceeding to write. The (additional) forty were thus set down for Daud. Adam's life was one thousand years. When he completed them except for the forty years, the Angel of Death was sent to him. He said : Adam, I have been commanded to seize you , whereupon Adam said: Do I not have forty more years to live? He continued. The Angel of Death thereupon went back to his Lord and said: Adam claims he has forty (more) years to live, and God said: Inform him that he made them over to his son Daud, while the pens were still moist, so they were set down for Daud. [958. This tradition as well as the following isndd is found in Tafsir, IX, 79 (ad Qur. 7:172)]

  We were told about the same by Ibn Waki'-Abu Dawud Ya'qub-Ja'f ar-Sa'id. It has been mentioned that Adam was ill for eleven days before his death. He made his son Seth his legatee and wrote his last will. Then he handed the document containing his last will to Seth and commanded him to keep it concealed from Cain and his children, because Cain had killed Abel out of envy. That was when Adam singled Abel out for (receiving God's) knowledge. Seth and his children kept concealed the knowledge they possessed, and Cain and his children did not have any knowledge they could use. The people of the Torah assume that Adam lived 930 years. [959. See Genesis 5:5.]

  According to al-Harith-Ibn Sad-Hisham b. Muhammadhis father-Abu Salih-Ibn 'Abbas: Adam lived 936 years. [. 960. Following Wahb b. Munabbih, In Hisham , Tiffin, ig, mentions 930 years in the text, but the manuscripts seem to have 937 (927).] God knows best! The reports received on the authority of the Messenger of God and our early scholars are as I have mentioned. The Messenger of God is the human being who knows best about it.

  The reports received on his authority mention him as saying: Adam lived one thousand years, even after he made over those additional years from his own life to his son Daud. For God gave Adam the full number of years He had (originally) given him, before Adam gave Daud those (forty years). Perhaps, the years that Adam made over to Daud were not included in Adam's life in the Torah. So it was said that he lived 930 years.

  Someone might say: Even if this so (that the Torah did not count those years), and Adam made over forty years of his life to his son Daud, it should be 960 years in the Torah, in order to be in agreement with the reports received on the authority of the Messenger of God. The reply would be: In connection with this subject, we have the tradition of the Messenger of God transmitted by us that it was sixty years of his own life that Adam made over to his son Daud-this is according to Abu Hurayrah's tradition on the Prophet's authority mentioned by us earlier. [961. See text above , I, 156 f. The discussion indicates serious concern with a Biblical statement, even if it does not quite work out.] If this is so, the  assumption made in the Torah about the duration of Adam's life agrees with what we have transmitted in this connection on the authority of the Messenger of God.

  According to Ibn Humayd-Salamah-Ibn Ishaq : After writing his last will, Adam died . The angels assembled at his ( place), because he was the chosen friend (safi) of the Merciful One, and buried him . Seth and his brothers were in the regions east of Paradise at a village that was the first on earth. The sun and the moon were in eclipse for seven days and nights . When the angels assembled for ( Adam ' s burial ), and Seth collected the last will, he placed it upon a ladder ( like that used for the ascent and descent of angels and souls) [962. Doubts about the reading and interpretation of mi'rnj are, however, expressed in Tabari , Introductio etc., CCCLV.] in the company of the generation that our father Adam had brought out from Paradise , so that there would be no neglect with respect to mentioning God.

  According to Ibn Humayd-Salamah-Ibn Ishaq-Yahya b. 'Abbad [963. For Yahya b. 'Abbid and his father ' Abbid b. 'Abdalli h b . al-Zubayr b. al-' Awwim, see Tahdhib, XI, 234 f. and V, 98.] - his father : 'l (Yahya ) heard him ('Abbad) say: I have heard that when Adam died, God sent him his shroud and embalming materials from Paradise . The angels then took charge of his grave and burial and hid him ( from sight).

  According to 'Ali b. Harb [964.Born in 175/December 791, 'Ali b. Harb died in 265 / 879. See TB, XI, 418-20; Tahdhib, VII, 294-96.] -Rawh b . Aslam [965. Rawh b . Aslam is supposed to have died in the first decade of the third century/815-25 . See Tahdhib, III, 291 f] -Hammad b. Salamah-Thabit al-Bunani [966. Thibit b. Aslam al - Bunini died eighty -six years old between 123 and 127/740-45. See Tahdhib, II, 2-4; Khalifah, Tabagat, 214; Sam'ini , Ansab, 1I, 330.]-al – Hasan [967. Al-Hasan al- Basri did not transmit directly from the Prophet.] -the Prophet: When Adam died, the angels washed him separately ( several times) with water and prepared a burial site for him. They said : This ( shall be) Adam 's custom among his children.

  According to In Humayd-Salamah-Ibn Ishaq-al-Hasan b. Dhakwan [968. See Tahdhib, III, 276 f] -al-Hasan b. Abi al-Hasan (al-Basri )-Ubayy b. Kali,-the Messenger of God: Your father Adam was as tall as a very tall palm, that is, sixty cubits ( 30 meters ). He had much hair,  and his privy parts ('awrah) were concealed . When he committed the sin (of eating from the forbidden tree), his secret parts became apparent to him. He fled about in Paradise, but a tree encountered him and seized him by his forelock. His Lord called out to him: (Are you) in flight from Me, Adam? Adam replied: No, by God, 0 my Lord, but I feel shame before You because of the crime I have committed. God cast him down to earth. When he was about to die, God sent him his embalming materials and shroud from Paradise. When Eve saw the angels, she went in to Adam in order to prevent them from entering (dunahum). Adam said: Leave me and the messengers of my Lord alone! It was you who caused the experience I suffered, and it was in connection with you that the misfortune befell me. When Adam was dead, the angels washed him separately (several times) with sidr and water and dressed him in separate layers of shrouds. [969. Sidr is said to be crushed lotus leaves mixed with water to serve as a perfuming agent. The proper procedures of washing a corpse successively with water, sidr, and camphor and the use of several Iarments as shrouds are discussed at length in the Prophetic traditions. See also EI , II, 441 f., s. v. djanaza.] Then they prepared a grave and buried him. They then said: This (shall be) the custom of the children of Adam after him.

  According to Ahmad b. al-Miqdam [970. Ahmad b. al-Migdam died in 253/867. See TB, V, 162-66, Tahdhib, I, 81 f. As is clear from the dates of his authorities, he lived into his nineties. He himself is credited with the statement that he was born two years before the death of Abu Ja'far, apparently the caliph al-Mansur, thus in 773.] -al-Mu'tamir b. Sulayman-his father, or supposedly Qatadah-a colleague of hisUbayy b. Kab-the Messenger of God: Adam was a man as tall as a very tall palm.

  According to al-Harith b. Muhammad-Ibn Sad-Hisham-his father-Abu Salih-Ibn 'Abbas: When Adam died, Seth said to jibril: Pray for Adam! Gabriel replied: You go and pray for your father and say Allahu akbaru for him thirty times, five as (part of the prescribed) prayer and the other twenty-five as a special honor for Adam! There are differences of opinion about the location of Adam's grave. What Ibn Ishaq said, has already been mentioned [971. See text above, I, 161?] Someone else said: He was buried in Mecca in the cave of Abu Qubays. It is a cave called Treasure Cave. [972. Abu Qubays is one of the Meccan hills, see E12 , I, 136, a. v. Abu Kubays. The Treasure Cave in Abu Qubays is mentioned in Yiqut, Mu'jam, III, 769, s. v. ghar, as a place where Adam deposited his books. For the Treasure Cave of  the holy mountain as the burial place of Adam and Eve and his early descendants, see Schatzhohle, text, 38-42, trans ., 9 f. In Ya qubi's Ta'rikh, I, 3-14, it plays a large role, as does the subsequent fate of Adam 's corpse, presumably following some recension of the Schatzh6hle literature.]

  On this subject, there is a report transmitted on the authorit of Ibn 'Abbas that I was told by al-Ilarith-Ibn Sa'd-Hishamhis father-Abu Salih-Ibn 'Abbas: When Noah left the ark, [973. While " ark" is a special term which has been associated in our usage with Noah's ark , Arabic uses ordinary words for ship or boat . See below, n. 1071.] he (re) buried Adam in Jerusalem.

  Adam's death took place on Friday. We have mentioned the relevant traditions earlier and would not like to repeat them here. [974. See text above, I, III]' On this subject, we have the following report transmitted on the authority of Ibn 'Abbas which I was told by al-HarithIbn Sad-Hisham b. Muhammad-his father-Abu Salih-Ibn 'Abbas: Adam died upon (Mount) Nudh-Abu Ja'far (al-Tabari) says: This refers to the mountain upon which he was cast down. [975. See above, n. 788.] It has been mentioned that Eve lived one year after Adam's death. Then she died. She was buried together with her spouse  in the mentioned cave . That place remained the grave of Adam and Hawa until the Flood. Noah then took them out, placed them in a coffin , and carried them along in the ark . When the earth had soaked up the water, he returned them to the place where they had been before the Flood. As mentioned, Eve spun, wove, kneaded, baked, and did all kinds of women's work.

(From Seth to Mahalalel)


    We have mentioned the history of Adam and his enemy Iblis and what God did with Iblis when he became tyrannical and overbearing and rebelled against his Lord , then insolently spurned the favor shown him by God, persisted in his ignorance and perversity and asked his Lord for postponement, and He granted him postponement "to the day of the known moment." [976. Qur. 15:38 and 38:81 and the context of the verses.] (We have also mentioned) what God did with Adam, how He hastened His punishment of him for his sin and for having forgotten God's covenant, and then covered him with His outstanding mercy, since Adam repented his slip, and forgave and guided him and saved him from error and perdition. Let us now return to the history of Cain and the history of his children and that of Seth and his children. God willing, we shall mention both the followers of Adam's way and the party of Iblis and imitators of his errors who proceeded along the path of either Adam or Iblis, and (we shall mention) what God did with each group.

  We already mentioned some matters pertaining to Seth, such as that he was the legatee of his father Adam among those left behind by Adam after his passing. We mentioned as well that a number of scrolls was revealed to him by God. [977. See text above, 1, 153.]

  Seth reportedly stayed in Mecca performing the pilgrimage (hajj) and the lesser pilgrimage ('umrah) until he died. He added the scrolls revealed by God to him to those of his father Adam and acted in accordance with their contents. He built the Kabah with stones and clay.

  Our early scholars, however, have said that the dome that God made for Adam where the House is located remained (as it was) to the days of the Flood. God lifted it up when He sent the Flood. [978. See text above, I,122. "Dome" iqubbah) is also "dome shaped tent."] When Seth fell ill, he reportedly appointed his son Enosh as his legatee. He then died and was buried together with his parents in the cave of Abu Qubays. He was born after 235 years of Adam's life had passed, [979. As in the Bible, the figure is usually 130 years. See text above, 1, 153.] and he died at the age of 912 years." [980. Genesis 5:8.] As is assumed by the people of the Torah, Enosh was born to Seth after 605 years of his life had passed. [981. Genesis 5:6 has 105, as in the next tradition; LXX has 205. The reference of "his" cannot be to Adam.]

  Ibn Ishaq, in turn, said as we were told by Ibn HumaydSalamah b. al-Fadl-(Ibn Ishaq): Adam's son Seth married his sister, Adam's daughter Hazurah [982. See above, n. 905.] She bore him his son Yanish and his daughter Na'mah. [983. In jubilees 4:13, her name is Noam. See Fraade, Enosh, 18. Naamah appears as the name of Tubal-cain's sister in Genesis 4:22. Yanish for Enosh is unusual and possibly results from some misunderstood Aramaic spelling tthe letter' spelled y in Christian Palestinian Aramaic?)] Seth was 105 years old at the time.