HISTORY OF TABARI VOLUME 3 PART 3

HISTORY OF TABARI
VOLUME 2

The Children of Israel

Manushihr


The Genealogy of Musa b. Amram, His History, and the Events That Took Place in His Era and That of Manushihr b. Manushkharnar


   
  When Musa ala’s set out on the side roads , an angel came to him on a horse, with a javelin in his hand . When   Musa ala’s saw him, he bowed down to him in fear. The angel said, "Do not bow down to me, but follow me instead ." So Musa ala’s followed as the angel guided him to Midian. Musa ala’s said, turning his face toward Midian , "Perhaps my Lord will guide me in the right road." [198. Qur’an  28:22.] The angel went with him until he brought him to Midian.

  Al `Abbas b. al-Walid related to me - al – Qasim [199. Probably al-Qasim b. Abi Ayyub ( for hill name, see n . 242 below, called a reliable transmitter of a few traditions by Ibn Sa`d, op. cit., ViI, 2, 59] "-Sa’ad b. Jubayr -Ibn `Abbas : Pharaoh and his counselors conferred about what God had promised Ibrahim ala’s : that He would appoint among his descendants prophets and kings. Some of them said that the Israelites were awaiting that, not doubting it. They had thought that it might be Yusuf b. Yakub , but when he died they said, " God would not have promised Ibrahim ala’s that ." So Pharaoh said, "What do you think [we should do]? " Ibn `Abbas continued : They deliberated together and reached a common conclusion: Pharaoh would send men carrying knives to circulate among the Israelites ; wherever they found a male infant , they would kill him.

  When they saw that the old Israelites were dying at their appointed times and the infants were being killed, they said: "You are about to wipe out the Israelites , and you will reach the point where you will have to carry out the tasks and perform the services that they performed for you . So during one year kill every newborn male, and their sons will decrease in number. During the next year do not kill any of them, and let the little ones grow up in place of the old ones who die . They will not become numerous from those whom you let live so that you would have to be afraid of their becoming more numerous than you ; nor will they become fewer in number through those whom you kill ." On that they agreed.

  The mother of Musa ala’s became pregnant with Harun ala’s in the year during which they did not kill male newborns, and she gave birth to him openly and safely. In the following year she became pregnant with Musa ala’s, with distress and sadness falling on her heart . That was one of the trials , 0 Ibn Jubayr !  [299. The phrase wa-dhalika min al-futun ya ibna jubayr recurs four more times. It is an exclamation by the narrator, Ibn `Abbas, addressed to the transmitter of his account, Said b. Jubayr , and is connected with Qur'an 20: 40-(41 ) ... " We delivered you from great distress and tried you with heavy trials" (wa-fatannaka futanan). Ibn `Abbas thus points to five trials futon ) in his account to Ibn Jubayr. See Glossarium, cccxcviii, s.v. ftn.] that entered him [already while still] in the womb of his mother , that was intended for him. So God inspired her: "Fear not nor grieve ! Lo! We shall bring him back to you and shall make him one of Our messengers ." [201. Qur'an 28 :7; cf n. 183, above.] When she gave birth to him, He commanded her to place him in a chest and to cast it into the sea. After she gave birth , she did what she was commanded. But then, in the time when her son was concealed from her, Iblis came to her , and she said to herself , "What have I done with my son? If he were slain while he was with me, I would conceal and bury him. I would prefer that to throwing him with my own hands to the fish and beasts of the sea."

  The water carried the chest until it brought it ashore at a harbor of the watering place of the slave girls belonging to the family of Pharaoh. They saw it and took it, and they were about to open the chest. But then they said to one another, "There must be treasure in this, and, if we were to open it, the wife of Pharaoh would not believe us when we told her what we found in it." So they carried it just as they found it, not moving anything in it until they presented it to her.

  When she opened it, she saw the boy. She cast her love onto him, the like of which had never been cast by her on any other person. And the heart of the mother of Musa ala’s became empty [202. Qur’an 28: 10.] of the memory of everything except the memory of Musa ala’s . When the executioners heard about him, they approached the wife of the Pharaoh with their knives, wishing to kill him - and that was one of the trials , 0 Ibn Jubayr. She said to the executioners : "Be gone! This single one will not increase the Israelites . I shall go to Pharaoh and ask the lad of him as a gift . If he gives him to me, you have been kind and done well. If he orders him slain, I will not blame you." When she took him to Pharaoh, she said, "(He will be! a consolation for me and for you. Do not kill him." [203. Qur’an 28:9.] Pharaoh said : "He may be that for you, but as for me, I have no need for him."

  The Messenger of God said , "By the One by Whom one swears! Had Pharaoh admitted that Musa ala’s would be a consolation to him as she had admitted, God would have guided Pharaoh on his account, as He guided his wife on his account . But God forbade him that." Then she sent to all the females around her who had milk, in order to choose a wet nurse . As each woman would take him to nurse, he would not accept her, breast . The wife of Pharaoh worried that he would refuse milk and die, and that saddened her. She gave orders regarding him, for a group of people were in the marketplace, to find a wet nurse from whom he would accept [milk ], but they did not find anyone.

  The mother of Musa ala’s awakened in the morning, and she said to his sister; "Follow him, and seek him out. Will you hear anything about him ? Is my son alive, or did the beasts and fish of the river eat him? " She had forgotten what God had promised her. His sister observed him from afar, but they did not notice. [204. Both italicized passages are from Qur 'an 28: 11.] She said, out of joy when the wet nurses failed them, "Shall I show you a household who will rear him for you and show good will to him? " [205. Qur'an 28: 12] They seized her, and they said: "How do you know what their good will to him is? Do you know him? " Therefore they had doubts about that, and that was one of the trials, 0 Ibn Jubayr! She said, "Their good will is toward him, and their worry is about him; their desire is for nursing for the king, [206. Raghbatuhum fi zu' urat al-malik. Lane, op. cit., has for zu' urah "inclination to, or affection for, the young one of another," or "the relation in which one stands by being a ... nurse."] and their wish to be of use to him." So they left her alone, and she returned to her mother, relating the story to her. Musa ala’s' mother came, and when she placed Musa ala’s in her bosom, he leaped [207. Nazd, but other MSS (BM, Ca) have nazala "he settled down."] to her breasts until both sides of him were filled. The messengers went to the wife of Pharaoh to give her the good news:  "We have found a wet nurse for your son!" She sent for her, and Musa ala’s ' mother was brought together with him. When Pharaoh's wife saw how he behaved with her, she said, "Stay with me, and nurse this son of mine, for I have never loved anything as I love him."

  Musa ala’s' mother said: "I cannot leave my house and my child, for he will perish. If it pleases you to give him to me, I will take him to my house, and he will be with me. I will not neglect anything good for him that you have done. Otherwise, I am unable to leave my house and my child." The mother of Musa ala’s remembered what God had promised her, so she treated the wife of Pharaoh harshly and verified that God carries out His promise. Thus she returned to her house with her son that very day.

  God made him grow up a strong child and preserved him for what He had predestined for him. Meanwhile, the Israelites, who were gathered in the vicinity of the city, continued to be secure through him from the injustice and forced labor that was upon them. When Musa ala’s grew up, the wife of Pharaoh said to his mother, "I want you to show me Musa ala’s . [208. MS Ca: "my son"; MSS C and Tn: "Show me my son!"; al-Tha'labi, op. cit., 151 : "I should like you to show me my son.] She promised Pharaoh's wife a day on which she would show him. Pharaoh's wife said to her nursemaids, wet nurses, and stewards: "None of you is to refrain from receiving my son with a gift and respect, so that he may see it. Meanwhile, I am sending a reliable woman to count what each of you does." He continued to be met by gifts, generosity, and treasures from the time he left his mother's house until he entered to see Pharaoh's wife. When he came, she treated him with respect, honored him, and rejoiced in him. What she saw of his mother's good influence on him pleased her, and she said Ito her womenj, "Take him to Pharaoh so that he may respect and honor him." But when they took him to Pharaoh, placing him on his lap, Musa ala’s took hold of Pharaoh's beard and pulled it. One of the enemies of God said, "Do you not see what God promised to Ibrahim ala’s, that He would cast you down and raise you up? " Pharaoh sent for the executioners to kill him, and that was one of the trials, 0 Ibn Jubayr! after all the trials with which he was tried and enticed.

  Then Pharaoh's wife came hurrying to Pharaoh and said to him, "What happened to you with this boy whom you gave to me? " He said, "Did you not see him claim that he would cast me down and raise me up ? " She replied: "Let us set between us something by which the truth will become known. Bring two glowing coals and two pearls, and set them near him. If he falls upon the pearls and avoids the coals, you will know that he is sensible. But, if he takes the coals and does not want the pearls, then realize that no one will prefer glowing coals over pearls if he is sensible." Pharaoh brought these close to him, and took the glowing coals. They were removed from him, for fear that they would burn his hand, but the woman said, "Do you not see? " Thus God turned [Pharaoh] away from [Musa ala’s] after what he had intended to do to him. And God attains His purpose through him. [209. Qur'an 65:2]

  When he matured and became a man, he did not permit anyone of Pharaoh's people to treat the Israelites with injustice or forced labor, so they were completely secure from these. However, while he was walking one day in the vicinity of the town, suddenly he came across two men fighting: one of them an Israelite and the other a Pharaonite. The Israelite asked Musa ala’s for help against the Pharaonite, and Musa ala;s became extremely angry. His anger grew because the man had reached out to him, knowing Musa ala’s' standing with the  Israelites [201. MS BM has, instead of "with the Israelites," "with pharaoh . For what Musa ala’s did in advising the Israelites sincerely, his responding to them.... "] and his protection of them [211. MS'BM adds here "without knowing that he was an Israelite."] " Except for the mother of  Musa ala’s, no one knew that that was because of anything but his nursing, unless God told Musa ala’s [himself] about that what He had told no one else . Musa ala’s struck the Pharaonite with his fist and killed him, but no one saw them except God and the Israelite. When he killed the man, Musa ala’s said: "This is Satan's doing. He is an enemy, a clear misleader." Then he said: "My Lord, I have wronged my soul. Forgive me." Then He forgave him, for He is the Forgiving, Merciful One. [212. Qur’an 28 : 15-16.]

  The next morning he arose in the city afraid, waiting for the news to spread. People came to Pharaoh, and he was told that the Israelites had killed a man from the people of Pharaoh, "So demand our due, and do not permit them to take liberties regarding that." He replied, "Seek his killer for me and whoever witnessed it, for it is not right for us to pass judgment without evidence or someone trustworthy." They sought that for him, and, while they were searching and not finding any evidence, Musa ala’s passed by the very same Israelite the next day, fighting with a Pharaonite, and the Israelite again asked him for help against the Pharaonite. By chance he had encountered Musa ala’s, who had regretted what he had done the previous day and hated what he had seen . Musa ala’s became angry and reached out his hand, wanting to strike the Pharaonite. Instead he said to the Israelite, because of what the man had done yesterday and today, "Verily you are clearly a hothead! " [213. Qur'an 28:15.] The Israelite looked at Musa ala’s after he had spoken and saw that Musa ala’s was as angry as he had been the day before, when he had killed the Pharaonite, and the Israelite fearedafter his saying "Verily, you are clearly a hothead!" [214. Qur'an 28:18.] that [his anger] would be intended for him. But it was not intended for him, only for the Pharaonite. However, the Israelite was afraid and held off the Pharaonite. The Israelite said, "Would you kill me as you killed  a person yesterday? " [215. Qur'an 28:19.] He said that only because he feared it was he that Musa ala’s had in mind to kill . The two stopped fighting, and the Pharaonite went off to his people , relating to them the report he had heard from the Israelite when the latter said , "Would you kill me as you killed a person yesterday? "

  Musa ala’s took the mail road when Pharaoh sent out the executioners in search of him , certain that he would not escape them. A man from the party of Musa ala’s who lived in the farthest part of the city took a shortcut nearby and got to Musa ala’s first, informing him of this. And that was one of the trials , 0 Ibn Jubayr! The account now returns to that of al-Suddi, who said: When [Musa ala’s] reached Midian, he found there a tribe of men watering [216. Qur an 28:23.] [their flocks ] - meaning: a great many of the people watering [their flocks].

  Abu `Ammar al-Marwazi [217. Abu `Ammar al- Marwazi. Index. 404. Not further identified.]- al-Fadl b . Musa [218. Possibly a]-Fadl b . Musa al-Sinan, ifrom the region of Marv Ibn Sa`d, op. cit., V11, 2,1104.]- al-A`mash [219. Sulayman b. Mihran al-Asadi, nicknamed aI-A`mash, 61-148 / 681- 765. A traditionist and Qur an "reader" from al -Kufah, following the system of Ibn Mass d. EP, s.v "al-A`mash "; Ibn Sa`d, op. cit., VI, 238 ; al-Zirikli, op. cit., III, 198; GAS, I, 9, 81, 310-11, 560.] -al-Minhal b. `Amr [220. Al- Minhal b. ` Amt; cf. Index, 574. Not further identified.] Sa id b. jubayr: Musa ala’s left Egypt for Midian, between which lay a journey of eight nights . Said commented: "It is said to be like [the distance ( from al - Kufah to al- Basrah." He had no food except leaves of trees . He had left barefoot and did not reach Midian until the soles fell off his feet. Abu Kurayb - `Aththam [221. `Aththam b. `Ali, Abu `Ali, d. 195 / 811, a reliable Kufan traditonist . Ibn Sad, op. cit., VI, 173.]-al-A mash - al-Minhal - Said b.Jubayr-Ibn Abbas , who said something similar.

  The account returns to that of al-Suddi: He found apart from them two women keeping back - meaning, holding back their flocks of sheep. He asked them, "What ails you? " The two said,"We cannot give our flocks anything to drink until the shepherds go away, and our father is a very old man." [222. Qur'an 28:23] Musa ala’s had pity on them and went to the well . He took away a stone that was on the well, which it took a group from the people of Midian together to lift up. Musa ala’s drew water for them with a bucket, and they gave their flocks water and returned [home] quickly, for usually they watered only from the overflow of the troughs. Then Musa ala’s turned aside to the shade of an acacia tree and said, "My Lord! I am in need of whatever good You send down to me." [223. Qur'an 28:24.]

  Ibn Abbas said: As Musa ala’s  spoke, if a man wanted he could see the greenness of his entrails from his intense hunger. He was only asking God for food. Ibn Humayd - Hakkam b. Salm [224. Hakkam b. Salm al-Razi . Ibn Sa`d, op. cit., VII/2, 110] - `Anbasah [225. `Anbasah b. Said al- Kafi, of Umayyad descent, he transmitted from Abu Hurayrah . Ibn Sa`d, op. cit., V, 177.] – Abu Husayn [226. Abu Husayn al -Riwi. Index, 169. Not further identified. Possibly the man mentioned by Ibn Sa'd, op. Cit., IV, 2, 19.]-Said b. Jubayr-Ibn `Abbas, about His words: when he came to the water of Midian [227. Qur'an 2.8:23.] said: He came to the water, and the greenness of plants appeared in his stomach because of his emaciation. Then he said, "My Lord! I am in need of whatever good You send down for me." [228. Qur an 28:24.] [Ibn Abbas interpreted this as] sufficient food.

  The account returns to that of al-Suddi: When the two maidens returned quickly to their father, he asked them about the watering. They told him the story of Musa ala’s,so he sent one of them to him, and she came to him walking shyly. She said, "Lo! my father bids you, that he may reward you with a payment for your having watered  the flock for us." [229. Qur'an 28:25.] So he arose with her and said, "Go." So she walked before him, and the winds blew on her so he could look at her buttocks. Musa ala’s said to her, "Walk behind me, and guide me on the way [from there ] if I make a mistake ." When he came to the old man and told him the story, he said: "Fear not! You have escaped from the wrongdoing folk." One of the two women said: "0 my father! Hire him! For the best one you can hire is the strong, the trustworthy one. [230. Qur'an 28:25-26.] She was the maiden who had invited him. The old an said: "I had already seen his strength when he took away the stone, but did you see his trustworthiness? What do you know of that? " She said, " I was walking in front of him, and he did not wish to wrong me, so he ordered me to walk behind him." The old man said to him ; "I would like to marry you to one of my two daughters, on the condition that you hire yourself to me [for (the term of) eight pilgrimages . Then, if you complete ten, it will be of your own accord, for I would not make it hard for you. God willing, you will find me of the righteous ." He said, " That is between you and me], whichever of the two terms I fulfill - whether eight or ten. God is Guarantor over what we say."   [231. Qur’an 28:27-28. The section in brackets is omitted in al-'Tabari and replaced by "to where He says.,' In what seems almost a reflex of the story of Yakub's a.s serving Laban for the right to marry his daughter, Shu`ayb ala’s has imposed a term of eight to ten years of service in these verse.] lbn `Abbas said : The maiden who invited him was the one he married.

  Then he ordered one of his daughters to bring him a staff, and she brought it to him. That was the staff that an angel in the form of a man had given to the old man . The maiden entered and got the staff and brought it out to him. When the old man saw it , he said to her, "No! Bring another one ." So she threw it down and tried to grab another one, but only that one came to her hand. He kept sending her back, but every time she would come back with that one in her hand.

 When [Musa ala’s] saw this, he approached the staff, took it out, and herded the flocks with it. The old man regretted this , saying, "This was entrusted ( to meJ ." So he went out to meet Musa ala’s, and when he met him he said, "Give me the staff !" Musa ala’s replied, "It is my staff" and refused to give it to him . They argued over it, until they came to an agreement that they would appoint the first man who would meet them as an arbitrator. An angel came walking and judged between them, saying , " Place the staff on the ground, and whoever can lift it , it is his." The old man tried but could not lift it. Musa ala’s took it in his hand and lifted it up . So the old man left it to Musa ala’s, and he herded for the old man for ten years. `Abdallih b . `Abbas said: Musa ala’s was more worthy of discharging the obligation.

  Ahmad b . Muhammad al-Tusi [232. Ahmad b. Muhammad b. Habib al-Tusi . Index, 18. Not further identified.] related to me - al-Humaydi Ibn `Abdallah b. al-Zubayr [233. Al-Humaydi (Ibn)`Abdallah b. al-Zubayr b. `Isa, Abu Bakr, d. 219/834, a leading Meccan tradition authori ty, cited by al -Bukhari and Muslim . Al-Zirikli, op. cit., W, 2119; Ibn Hajar , op. cit., V, 215; Ibn Sad, ap. cit., V, 368]-Sufyan - Ibrahim b. Yahya  b. Abi Ya`qub [234. Ibrahim b. Yahya b. Abi Ya`qub. Index, io. Not further identified.] - al-Hakam b. Aban [235. Al- Hakam b. Aban, d. 154 /770. Anative of Aden . Ibn Sa` d, op. cit., V, 397.] -`Ikrimah - Ibn `Abbas that the Messenger of God said: "I asked Jibril ala’s which of the two terms [eight or ten years) did Musa ala’s serve, and he replied, 'The fuller and more complete of them."'

  Ibn Humayd related to us - Salamah - Ibn Ishaq - Hakim b. Jubayr [236. Hakim b. Jubayr al-Asadi. Ibn Sa` d, op. cit., VI, 228 . No further information.] - Said b. Jubayr, who said: A Jew said to me in al-Kufah, while I was preparing for the pilgrimage : "Verily, I consider you to be a man who pursues knowledge. Tell me, which of the two terms did Musa ala’s complete? " I said : " I do not know. But I am now going to the'rabbi of the Arabs' [237. Habr/hibr al-`arab. Usually used for a non-Muslim religious authority, habr is derived from Hebrew haber , a title of respect for outstanding rabbinic authorities. Among Arabic-speaking Jews it became a synonym for educated men and scholars, see El VII, 1491- 92. See also EP 1, s.v. "Ibn `Abbas," where Ibn `Abbas was called hibr/habr and al-bahr "the sea " because of the breadth of his learning.] meaning Ibn Abbas -and I will ask him about that." When I reached Mecca, I asked Ibn `Abbas about that, telling him what the Jew had said. Ibn `Abbas said: "He completed the greater of the two and the better of them . When a prophet promises something, he does not contradict it." Said said : I returned to Iraq and met the Jew , telling him about that , and he said, "He is right, but God did not reveal that to Musa ala’s." [238. Perhaps implying that none of this is included in the biblical account.]

  Ibn Waki [239. Sufyan b. Waki -`, d. 247/ 86 1. Mentioned in Yaqut, op. cit ., 111, 276 . Not further identified.] related to us – Yazid [240. L e., Yazid b. Hirim . Seen. 99, above. And God is the One who knows best.] - al-Asbagh b. Zayd [241. AI-asbagh b. Zayd aI- Warriq al- Juhani (client of al-Juhaynah), d. 159/776, a bookseller who copied Qur'an texts and a weak transmitter of tradition , according to Ibn Sa` d, op. Cit., VII/2, 61.] - alQasim b. Abi Ayyub [242. Al- Qisim b. Abi Ayyub. Seen. 199, above] - Said b. Jubayr, who said: A man from the Christian community asked me which of the two terms Musa ala’s completed , and I said, " I do not know," for at that time I did not know. Then I met with Ibn `Abbas and mentioned to him what the Christian had asked me, and he said: "Didn't you know that eight were obligatory for him ? A prophet cannot decrease this required number Know that God made Musa ala’s keep his promise that he had made, so he completed ten years."

  Al-Qasim b. al-Hasan [243. Probably al-Qasim b . al-Hasan, al-Hamadan, d . 272/885, as given in the chain of transmitters in GAS, I, 31.] related to us-al-Husayn [244. Al-Husayn b. Dawud al-Massifi, d. 226/840. See GAS, I, 31.] – Hajjaj [245. AI- Hajjaj b. Muhammad al-A`war Abu Muhammad, d. 206/ 821 in Baghdad. A reliable transmitter. GAS, I, 1; Ibn Said, op. cit., VII, 2, 75, 286.]- Ibn Jurayj-Wahb b. Sulayman al-Dhimari [246. Wahb b. Sulayman al -Dhimari, a scholar from Yemen. Ibn Sa d, OP. cit., V, 391; Dodge, op. cit., II, 1121; Yaqut, op. cit., 11, 129.] - Shu`ayb al-Jaba'i, [247. Shu`ayb al -Jabai, a scholar from Yemen and contemporary of Tawns b. Kaysan, who died in 106 /724. Yaqut, op. cit., II, 12, s . v. "Jaba'i."] who said: The names of the two maidens were Liya and Zipporah, and the wife of Musa ala’s was Zipporah bt. Jethro, [248. $afurah bt. Yathra in Arabic . Seen. 166, above, where the question of the identity of Shu` ayb and Jethro is discussed ; and see the continued discussion in the text. Liya ( not mentioned in the Bible) may be a reflex of Leah, the first wife of Yakub ala’s. See n. 231, above.] the priest of Midian; and a priest (kahin) is a rabbi (habr) [249. The Arabic kdhin is used for Hebrew kohen, with which it is etymologically connected, although the kdhin was a diviner or soothsayer rather than a priest. For habr, see n. 237, above.] Abu al-Sa'ib [250. Abu al-Si'ib Salm b. Junidah . Index, 221. Not further identified.] related to me-Abu Mu`awiyah [251. Abu Mu`awiyah al-Qarii Muhammad b. Khazim, 113-94/ 731-810. A blind memorizer and reliable transmitter of many traditions, who died in al-Kufah . Ibn Hajar, op. cit., IX,137; Ibn Sa `d, op. Cit., VI, 273; al-Zirikli, op. cit.. VI, 345.] - al-A`mash-`Amr b. Murrah [252. `Amr b. Murrah al-Jamali, d. 116 or 1 18/734 or 736. From Madhhij in Yemen. Ibn Sa d, op. Cit., VI, 220]-Abu `Ubaydah, [253. Abu `Ubaydah Ma`mar b. al-Muthanna, 110-209 / 718-824 . A Barran noted for his learning, brought to Baghdad by Harun al - Rashid; an author of numerous works. Ibn Hajar, Op. Cit., X, 246; Yaqut, op. cit ., many citations.] who said: The one who hired Musa ala’s was Jethro, the nephew of Shu`ayb the prophet.

  Ibn Waki’ related to us-al-`Ala' b. `Abd al-Jabbar [254. Al-`Ala' b. `Abd al- Jabbar al-`AID a Baran who settled in Mecca and transmitted many traditions . Ibn Sa d, op. cit., V, 367] - Hammad b. Salamah [255. I: iammid b . Salamah b. Dinar, Abu Salamah, d. 164 or 166/781 or 783, at alBasrah. A noted multi and scholar who transmitted many traditions, often ones that were disapproved . Ibn Sa d, op. cit., VII/z, 39; Dodge, op. cit., II , 993; al-Zirikli, op. cit., II, 302.] - Abu Hamzah [256. So also in al-Tha9abi, op. cit., 1 54, but Ibrahim, op. cit.. I, 400, has Abu Jamrah instead of Ab6 I:iamzah . If the former, he is Abu Jamrah al-QubaS, Nagr b. `Imran, d. 127/745. A noted trusted transmitter of tradition from al -Basrah, later Khurisan. Ibn Sa d, op. Cit., VII/2, 6; Ibn Hajar, op. cit., X, 431; al -Zirikil, op. Cit., VII, 348.] - Ibn `Abbas, who said: The one who hired Musa ala’s was named Jethro (Yathra), the ruler of Midian.

  Ismail b. al-Haytham Abu al-`Aliyah [257. Ismail b. al-Haytham , Abu al-` Aliyah. Index, 39. Not further identified.] related to me – Abu Qutaybah [258. Abu Qutaybah. Index, 460. Not further identified.] - Hammad b. Salamah - Abu Hamzah [259. Abu Jamrah (?). Seen. 2.56, above.] -Ibn Abbas, who said: The name of the father of Musa ala’s' wife was Jethro (Yathra).

  The account returns to that of al-Suddi : Then, when Musa ala’s had fulfilled his term and was journeying with his family , [260. Qur'an 28:29.] he erred in the way. `Abdallah b. `Abbas said: " It was winter. A fire became visible to him and he thought that it was fire, but it was the light of God. He said to his family, 'Stay here. Lo! I see in the distance a fire; perhaps I may bring you tidings from it. [261. Qur'an 28:29.] And if I do not find any tidings I shall bring you a borrowed flame so that you may warm yourselves." [262. Qur'an 27:7.] [Ibn `Abbas) said: "(That was) because of the cold. But, when he reached the flame, he was called from the right side of the valley from the tree in the blessed field. [263. Qur'an 18:30.] 'Blessed is whoever is in the fire and whoever is around it. [264. Qur'an 27:8.] And, when Musa ala’s heard the call, he was startled and said , ' Praise be to God, Lord of the worlds!' And there was proclaimed : '0 Musa al’s! lo! 1, verily I, am God, the Lord of the Worlds. [265. Qur'an 28:30.] What is that in your right hand, 0 Musa ala’s ?' He said, 'This is my staff, on which I lean and with which I beat down leaves for my sheep." [266. Qur'an 20 : 17-18.] He is saying: ' I would beat the leaves of the trees with it, and they would fall down for the sheep. 'And I have other uses. [267. Qur'an 20: 17-18] He means to say, ' Other needs.' 'I carry on the staff the provision bag and the waterskin .' God said to him , 'Cast it down, 0 Musa ala’s! ' So he cast it down, and lo! it was a serpent gliding. [268. Qur'an 20:19-20.] But, when Musa ala’s saw it writhing as though it were a demon, he turned to flee and did not wait. [269. Qur'an 27 : 10; 28:31.] He means to say: 'He did not wait.'[270. Qur'an has yu`aqqib, which al-Tabari glosses by yantasir.] It was said to him, '0 Musa ala’s! Do not fear! The messengers do not fearin Mypresence [271. Qur’an 27:10.] Drawnear, and do not fear. Verily! You are one of those who are secure. Thrust your hand into the bosom of your robe;  [it will come forth white without hurt. And guard your heart from fear.] Then there shall be two proofs from your Lord, [272. Qur'an 28:31-32. The omitted portion of the verse is given here in brackets.] In other words, the staff and the hand are [the] two signs because Musa ala’s had prayed to his Lord and said, 'My Lord! Lo! I killed a man among them, and I fear that they will kill me. My brother Harun ala’a is more eloquent than I in speech. Therefore send him with me as a helper to confirm me-he is saying, 'In order that he confirm me.' - `for I fear that they will consider me a liar. [273. Qur'an 28 :33-34] He had said to them, 'I have committed a crime,' and I fear that they will kill me, [274. Qur’an 26:14.] meaning, for the slain man. He said, 'We will strengthen your arm with your brother, and We will give both of you power'-and the power is the proof-'so that they cannot reach you because of our signs. You two, and those who follow you, will be the victors. [275. Qur'an 28:35.] Musa ala’s and Harun ala’s, come [both of you] to [Pharaoh] and say, "Verily, we are messengers of the Lord of the Worlds." [276. Qur'an 26:16]

  Ibn Humayd related to us-Salamah: When Musa ala’s completed his term, [277. Qur'an 28:29.]  he went out -according to what was mentioned to me by Ibn Ishaq- Wahb b. Munabbih the Yemenite [278. Wahb b. Munabbih, Abu `Abdallih, ca. 17- 110 Or 114, 638-728 or 732. A Yemenite Muslim scholar of Jewish origin who was noted for his acquaintance with pre-Muslim traditions, especially from Jewish sources . Ibn Sa ‘ad, op. cit., V, 395; Ibn Hajaj; op. cit., XI: 166; GAS, 1, 305-7; E!, 16, 341-42; al-Zarikli, op. cit., IX, 150; Dodge, W. cit., II, 1121.] according to what was mentioned to him about Musa ala’s -with his flocks, his fire drill, and in his hand his staff, with which he beat leaves down for his flocks in the daytime. When night fell, he struck a fire with his fire drill and slept near it with his family and flocks. When morning came, he set out with his family and flocks , leaning on his staff, which had, according to what was described to me from Wahb b. Munabbih, two prongs at its top and a hook at its end. Ibn Humayd related to us - Salamah - Ibn Ishaq - one of his friends who could not be doubted [as to veracity] -that Ka’b al – Ahbar [279. Ka`b al-Abbir b. Mati`, Abu lshaq, d. 32/652. A Yemenite Jew who converted to Islam under `Umar r.a, he emigrated to Medina, then to Syria, and became a noted source, often quoted, for Jewish and Yemenite traditions. Ibn Sa'd, op. cit., VII, 2, 156; Er, s.v "Ka`b al-Abbir." 17; Ibn Hajar, op. cit., VIII, 438-40; E!, 10:488; I . Ben Zeev, Ka'b a1-ahbar; GAS, I, `304-5.] came to Mecca where `Abdallih b. `Amr b. al 'As [280. `Abdallah b. Amr b. Al ‘As 65/616-84. An early convert to Islam and source of many traditions from the Prophet, he served as governor of al-Kufah briefly under Mu`awiyah. Ibn Sa'd, op. cit., IV, 2, 8-13; GAS, I, 84; al-Zirikli, op. cit., IV, 250.] was, and Ka'b said: "Ask him about three things, and, if he tells you, then he is learned. Ask him about something that God placed on earth for mankind from Paradise; and ask him what was the first thing placed on the earth; and what was the first tree planted in the earth? " 'Abdallah was asked about them, and he said: "The first thing God placed on earth for mankind from Paradise was this Black Comer. [281. Al rukn al-aswad, i.e., the comer of the Ka`bah in which the Black Stone is embedded.] As for the first thing placed on earth, it was Barahut [282. MS C has Barahud. Yaqut, op. cit., 1, 598: a valley in Yemen in which the Prophet said the souls of the unbelievers and hypocrites will be placed.] in Yemen, where the corpses of the unbelievers will come. As for the first tree that God planted on earth, it was the boxthom from which Musa ala’s cut his staff." When this reached Ka`b, he said: "The man is right, a scholar, by God!"

  The narrator continued: When the night came on which God wished to show His favor upon Musa ala’s and on which He started him on his prophethood and His speaking to him, Musa ala’s took the wrong road, so that he did not know where he was going. He took out his fire drill to kindle a fire for his family so that they might sleep around it and in the morning they would awaken and he could determine his path's direction. However, his fire drill became inert and would not strike a fire for him. He continued to strike it until, [when] [283. The insertion of idha "when" is suggested by the editor of the Arabic text, alTabari, I, 465 n. f, and appears in Ibrahim, op. Cit., I, 402.] it tired him, a fire glowed. When he saw it, he said to his family: "Wait! Lo! I discern a fire. Perhaps I may bring you a brand from it or may find guidance at the fire" [284. Qur’an 20:10.] with a brand, so they might warm themselves, and guidance about knowledge of the path on which we were misled by the description of a knowledgeable one. [285. Text has khabir, instead of khayr "goodness." See al-Tabari, I, 465 n. h; lbrihim, op. cit., I, 402.] So he moved toward it, and behold! it was in a creeping bush - although some among the scriptuaries say it was in a boxthom. When he came near, it drew back from him. When he saw it draw back, he retreated from it, feeling a sense of fear. When he wanted to leave, it drew near him. Then something was spoken from the bush. When he heard the voice, he listened, and God said to him, "Take off f your shoes, for lo! you are in the holy valley of Tuwa,'[286. Qur’an 20:22.] and he threw them down. Then He said, "What is that in your right hand, O Musa ala’s! "[ 287. Qur'an 20: 17] [Musa ala’s] replied, "This is my staff on which Ilean, and with which I beat down branches for my sheep, and wherein I find other uses'- that is, other benefits. He said, "Cast it down, 0 Musa ala’s! " So he cast it down, and lo! it was a serpent gliding. [288. Qur'an 20: 18-20.] Its two prongs became the serpent 's mouth ; its hook became a crest on its back, which shook, and it had fangs . It was as God wished it to be. Musa ala’s saw this fearful thing and turned to flee , and he did not wait.

  His Lord called to him: "0 Musa ala’s! Approach, and fear not. We shall return it to its former state "- that is, its state as a staff, as it had been . When he approached, He said : " Grasp it and do not fear. [289. Qur'an 20:22.] Put your hand into its mouth." Musa ala’s was wearing a long garment of wool, so he wrapped his hand in his sleeve, because he was terrified of the serpent . It was proclaimed : " Cast your sleeve from your hand!" and he cast it off. Then he placed his hand between the serpent 's jaws . When he did so, he seized it, and lo! It became his staff, with his hand between its two forks , where he usually grasped it, and its hook in its place. There was nothing of it he did not recognize.

  Then it was said to him : " Thrust your hand into your bosom; it Will come forth white without injury' [290. Qur'an 22:22; cf. 27:12, 28:32] that is, without leprosy -for Musa ala’s was a ruddy man , hook-nosed, curly -haired, and tall. So he placed his hand into his bosom and then brought it out, white as snow. He returned it to his bosom, and it came out as it had previously been in color. Then He said: "These shall be two proofs from your Lord to Pharaoh and his chiefs. Lo! They are evil-living people." He said. "My Lord! I killed one of their men, and I fear that they will kill me. My brother Harun ala’s is more eloquent than I in speech. So send him with me as a helper to confirm me"-that is, to explain to them what I say, for he will clarify what they do not understand. He said: "We will strengthen your arm with your brother, and We will give to you both power, so that they cannot reach you for Our signs. You two, and those who follow you, will be the winners." [291. Qur'an 28 :32-35.]

 The account returns to that of al-Suddi: Musa ala’s returned to his family, and together they journeyed toward Egypt until they arrived during the night. He was given hospitality by his mother, but he did not recognize them . [292. Ya`rifuhum or yu`rifuhum "he had not informed them." But Ibn al -Athir op. cit., I, 18o, has wa-la ya`rifnnahu "and they did not recognize him." See the very different account in al-Thaqabi, op. cit., 160] He came to them on a night during which they were eating tifshil, [293. A dish of grains . See the note in Glossanum, cccxu, s.v lafshil. See al-Tabari, trans . Perlmann, 66 n. 171, where it is related to the Aramaic tabshila, a kind of broth.] and he camped beside the house. Then Harun ala’s came and noticed his guest . He asked his mother about him, and she told him that he was a guest . He invited Musa ala’s and ate with him. While they were sitting and conversing, Harun ala’s asked him: "Who are you ? " He replied : " I am Musa ala’s ." So both stood up, and each embraced the other.

  When they had become familiar with each other, Musa ala’s said to him: "0 Harun ala’s! Go to Pharaoh with me, for God has sent us to him." Harun ala’s responded: "I hear and obey!" But their mother arose and shouted , saying, "I beg you by God not to go to Pharaoh, for he will kill you." But they refused and went off to him during the night. They arrived at the gate and knocked . Pharaoh was startled, as was the gatekeeper , and Pharaoh said: "Who is that knocking at my gate at this hour? " The gatekeeper looked down upon them and spoke to them. Musa ala’s said to him: "I am the messenger of the Lord of the Worlds!" [294. Qur'an 43:46] The gatekeeper was frightened, and he went to Pharaoh and informed him, saying : " Here is a madman who claims that he is the Messenger of the Lord of the Worlds." Pharaoh said, "Let him enter." Musa ala’s entered and said, "Verily, I am the Messenger of the Lord of the Worlds," and you must send with me the Children of Israel." Pharaoh recognized him and said, "Did we not rear you among us as a child ? And you spent many years of your life among us, and you did your deed that you did. You are one of the unbelievers together with us in our religion , which you denounce !" Musa ala’s said : "1 did it then when I was one who is astray. Then I fled from you when I feared you. My Lord gave me rule ( and this rule is prophecy) and appointed me one of the messengers . And this is a favor with which you reproach me, that you have enslaved the Israelites [295. Qur'an 26 : 17-22.] and you reared me previously as a child."

  Pharaoh said : "What is the Lord of the Worlds? [296. Qur'an 26:23.] And who is your Lord, 0 Musa ala’s? " He replied : " Our Lord is He who gave everything its nature, then guided it."  [297. Qur'an 20:50] He means to say: He gave every beast its mate, then guided it to mate . Pharaoh said to him : "If you have brought a sign , then bring it forth, if you are one of the truthful." [298. Qur'an 7: 106.] This was after he had said to him some words that God had mentioned . Musa ala’s said : "Even though I bring you something plain? " Pharaoh said : "Bring it, if you are one of the truthful." Then he flung down his staff, and it became clearly a serpent [299. Qur’an 26:30-32.] ( the serpent is a male snake ), which opened its mouth and placed its lower jaw on the ground and its upper on the walls of the palace . It then turned toward Pharaoh to seize him . When Pharaoh saw it, he was terrified and jumped up, voiding excrement , although he had not previously done so. [300. This was supposedly a sign of Pharaoh's superhuman nature . See p. 55 and nn. 314-16, below] He screamed, " 0 Musa ala’s! Seize it and I will believe in you. I will send the Israelites with you." So Musa ala’s grabbed the serpent, and it became a staff once more. And he drew forth his hand -bringing it out of his bosom - and lo! It was white to the beholders. [301. Qur'an x6 : 33, 7:106.] Musa ala’s left his presence after that, and Pharaoh refused to believe in him or to send the Israelites with him . Instead, he said to his people : "0 Chiefs! I do not know that you have a god other than me, so kindle a fire for me, 0 Haman, [302.One of the prototypical figures of evil in the Qur'an and Islamic lore, Haman is transferred from his biblical locale in Persia to the palace of Pharaoh. See El', s.¢ "Haman.] to bake the mud; and set up a lofty tower so that I maylook at thegod of Musa ala’s." [303. Qur'an 28:38.] When the  lofty edifice was built for him, he climbed to the top of it, called for an arrow, and shot it toward heaven. It returned to him, stained with blood. So he said, "I have killed the God of Musa ala’s." [304. See the story of Nimrod, who also wanted to reach God in heaven . Al-Tabari, 1, 321 - 23 (trans . Brinner, 107-91]

  Bishr b. Mu adh-Yazd b. Zuray [305. Yazid b. Zuray`, Abu Mu` awiyah, 102-82 / 720-98 . A Baran considered a trustworthy transmitter of Hadith. lbn Sa`d, op. cit., V11/2, 44; Ibn Hajar , op. cit., XI, 325-28 ; al-Zirikli, op. Cit., IX, 235.] - Said-Qatadah: So kindle a fire for me, 0 Haman, to bake the mud; [306. Qur'an 28:38] he said (this means) he was the first to bake the bricks with which to build a tower.

  As for Ibn Ishaq, he said what Ibn Humayd related-SalamahIbn Ishaq: Musa ala’s went out when God sent him until he reached Egypt and Pharaoh, both he and his brother Aaron, until they stood at Pharaoh's gate, requesting to enter, saying: "We are two Messengers of the Lord of the Worlds, so permit us to see this man." According to what we have heard, they remained for two years, spending mornings and evenings at his gate, while Pharaoh knew nothing of this, for no one had the audacity to inform him. This continued until a jester of his, one who amused him and made him laugh, entered to him and said: "0 King! At the gate there is a man who says something strange, claiming that be has a god other than you." Pharaoh said: "Let him be brought in!" So Musa ala’s entered, with his brother Harun ala’s; and in his hand was his staff. When he stood before Pharaoh, he said to him: "I am the Messenger of the Lord of the Worlds." [307. Qur'an 7:104.] But Pharaoh recognized him and said, "Did we not rear you among us as a child? And you dwelt many years of your life among us. And you did your deed that you did, and you are one of the unbelievers." He replied: "I did it then when I was one [who is] astray." [308. Qur'an 26 : 18-20.] that is, erring-"I did not wish to do that." Then Musa ala’s approached him, denying to Pharaoh what he mentioned of his favor to Musa ala’s while he was with him, and said: "And this is a favor with which you reproved me, that you have enslaved the Israelites" [309. Qur'an 26:22. Probably to be understood as "and this is a 'favor ' you granted me? That you enslaved.... "] that is, you regarded them as slaves, taking their sons from them, stealing from whomever you wished , and killing whomever you wished. Indeed, only this brought me to your house and to you." Pharaoh said: "And what is the Lord of the Worlds? " [310. Qur'an 26:23.] That is, he asked him to describe his God Who sent him, or "What is this God of yours?" Musa ala’s said: "Lord of the heavens and the earth and all that is between them, if only you had sure belief." Pharaoh said to those around him of his chiefs, "Do you not hear? [311. Qur'an 26 :24-25.] namely, disputing what he had said - "He has no god but me . " Musa ala’s said: "Your Lord and the Lord of your forefathers [312. Qur'an 26:26] Who created your forefathers and created you from your fathers." Pharaoh said: "Lo! Your messenger, who has been sent to you, is indeed a madman "-that is, this is not true when he claims that you have a god other than me. Musa ala’s said: "Lord of the East and the West and all that is between them , if you would only understand"- that is, He is creator of the East and the West and all created things between them, if you would only understand. Pharaoh said: "If you choose a god other than me - to worship other than me and abandon my worship – I shall certainly place you among the prisoners." He replied: "Even if I show you something plain? "-that is, by which you will acknowledge my truth and your falsehood. Pharaoh said: "Produce it then, if you are truthful!" Then he flung down his staff, and it became a serpent manifest, [313. Qur'an 26 :27-32.] and filled all that was between the two ranks of Pharaoh's men, its mouth open. The crook of the staff had become a crest on its back , and the people scattered before it . Pharaoh left his throne, adjuring Musa ala’s by his Lord . Then Musa ala’s placed his hand in his bosom and withdrew it white as snow. Then he returned it to its condition. Musa ala’s placed his hand between the serpent 's jaws, and it became a staff in his hand , the latter being between its prongs and its crook at the bottom as it had been . Pharaoh was unable to control his bowels, although they claim he used to remain for five or six days not seeking the privy - meaning the latrine - as other people do, and that was one of the things that induced him to say that there was not like him anyone among the people. [314. For other references to Pharaoh 's bowels and his reactions to these events, see P. 53 and n . 300, above.]

  Ibn Humayd related to us - Salamah - Ibn Ishaq: I was told by Wahb b. Munabbih the Yemenite that [Pharaoh[ had diarrhea [315. Fa masha ( Ms Tn adds batnuhu(. See Glossanum, cnixxvi, s.v mshy: alvi profluvio laboravit ; Dozy, op. cit., II, 604, aller a selle.] for twenty-odd nights until he almost expired ; then it ceased . [316. Istamsaka. See Glossanum, coi.xxxiv, s . v msk: se sustinurt, se cohibuit. MS C has istaballa "was cured."] He said to his chiefs: "Lo! This is verily a sage wizard"- that is, there is no wizard more competent at magic than Musa ala’s - [who would drive you out of your land by his magic.] "Now what do you counsel? [317. Qur'an 26 :34-35. Words in brackets omitted in text.] I Shall I kill him? " And a believer of Pharaoh's family (who hid his  faith) said - a pious servant whose name was, as they assert, Habrak - "Would you kill a man because he said: 'My Lord is Allah,' and has brought you clear proofs from His Lord [318. Qur'an 40: 28. Words in brackets omitted in text.] with his staff and his hand ? " Then he made them afraid of God' s punishment and warned them of what had happened to peoples before them, saying: "0 my people! Your dominion is today the uppermost in the land. But who would save us from the wrath of God should it reach us? " Pharaoh said: "I only show you what I think, and I only guide you to a wise policy" [319. Qur an 40:2.9.] The chiefs of his people said, the power of God having disenchanted them, "Put him off, him and his brother, and send into the cities summoners, who will bring to you every knowing wizard " [320. Qur'an 26 :36-37.] - that is, outnumber him with wizards. "Perhaps you may find among the wizards someone who can perform what he does."

  Musa ala’s and Harun ala’s had left Pharaoh after Musa ala’s had shown them some of God's powers. Pharaoh immediately [321. Makanahu. See Glossarium , CDLX, s.v kwn : illico.] sent throughout his domain and did not leave a single sorcerer under his rule whom he did not have brought. I have been told, but God knows best, that he gathered fifteen thousand sorcerers , and when they assembled before him he gave them his command, saying : "A sorcerer has come to us unlike any we have seen before. If you are able to outdo him, I shall honor you and prefer you and bring you nearer than all the people of my kingdom." They said : "Will all that indeed be ours if we outdo him ? " He replied, "Yes." They said, "Then set a date for us to come together , the sorcerer and us."

HISTORY OF TABARI VOLUME 3 PART 2

HISTORY OF TABARI
VOLUME 2

The Children of Israel

Manushihr


  After Afridhun b. Athfiyan Burkaw , [108. Athfiyin Burkaw , Middle Persian Aspiyin 1 Purgiw ( cf. Anklesaria, op. cit., 292-95, chap. 35.81, literally "(the?) Aspiyin who possesses many cattle" (from Avestan pouru.gav-, C. Bartholomae, Altiranisches Worterbuch, 899).] Manushihr, who was a descendant of Iraj b . Afridhun, [109. Iraj b . Afridhnn, Middle Persian Erij (Eric), son of Fredbn, the eponymous progenitor of the Iranian peoples ( see n. I23, below ). In the Avesta the father of Manus.era was Airyava the just ; the original meaning of this name may be "he who brings help to the Aryas " (cf. Justi, op. cit., I I (2); Mayrhofer; op. cit., 18 no. I I ) ] ruled . Someone has claimed that Fars' [110. Firs ( from Old Persian Pirsa, which the Greeks knew as Persis) was originally the name of a province in southern Iran but was later extended to include the entire country; see Yaqut, op. Cit., II, 835 - 38. The fact that coins of three rulers of Fats called Mancihr have survived from the 2nd century C.E. (M. Alram , Nomina Propria Iranica in Nummis,180 - 83) may be connected with the tradition cited here by alTabari] was named Fars for this Manushihr. He was Manushihr, great king, according to the genealogists of the Persians, son of Manushkharnar b. Wayrak [111. Manshakharnar, Middle Persian Manushxwarnar, son of Manushxwarnak, whose mother was Guzag according to the Bundahishn, but Virak in the Pazand /dmdspndmag; we Anklesaria, op. cit ., 294-95, chap . 35.16; Indian Bundahishn, tr. E. W. West, 133-34).] b. Sarushank b. Athrak b. Bitak b. Farzushak b. Zushak b. Farkuzak b. Kuzak b. Iraj b . Afridhun b. Athfiyan Burkaw These names are pronounced unlike these formulations. One of the Magians claimed that Afridhun had intercourse with the daughter of his son Iraj, who was named Kushak, [112. Kuzak, above, from Guzak ( Gueak); see Justi, op. cit., 123(2).] and she bore him a girl named Farkushak ; [113 - Instead of Farkuzak, above, from Fraguzak ; see Justi, op. cit., 101.] then he had intercourse with this Farkushak, and she bore him a girl, named Zushak; [114. Zushak ; see Justi, op. cit., 388.] then he had intercouse with this Zushak , and she bore him a girl named Farzushak; [115 . Frazushak; see Justi, op. cit., 105.] then he had intercouse with this Farzushak, and she bore him a girl named Baytak ; [116. Instead of Bitak , above, which is correct . See Justi, op. cit., 69] then he had intercourse with this Baytak, and she bore him a girl named Athrak ; then he had intercourse with Athrak, [117. Unclear in MSS, except Tn, which has Ayrak (al-Tabari, 433 n . a), but Bundahishn has Erak daughter of Thritak , possible conflation of 'ertk and 'yrk?; hence the names here should probably be Athrak and Irak, see Justi, op. cit., 23 ] and she bore him Izak; then he had intercourse with Izak, [118. For Irak ? Not listed in the genealogy above , where Sarushank ( Srushenk)is named as the child of Athrak ; see Justi, op. cit., 23.] and she bore him Wayrak ; then he had intercourse with Wayrak, and she bore him Manushkharfagh, whom some call Manushkhwamagh, and a girl named Manushkhorak. [119. Manushkharnagh is probably the correct form, as the Bundahishn has the popular etymology "Manu§ i xwar§ed pad wenig: Manush, who has the sun on his nose" (i.e., khar = Mid. Pers . xwar = xwariet "sun" and nigh = Mid. Pers. 'nig = wenik "nose "). See also Addenda, dlxxxii. The genealogical information given by al-Tabari may be compared with that of the Bundahishn: Magian according to Bundahishn al-Tabari-I al-Tabari
Fredon Afridhim Aftidhiin
Erij Iraj –
Guzag Kuzak Kashak
Fraguzag Farkurzak Farkushak
Zsag Zushak Zushak
Frazusag Farzushak Farzushak
Bidag Bitak Baytak
Oritag Athrak Athrak
Erag Sarushank Izak
Guza Wayrak Wayrak
Manushxwarnik - Manushkharfigh, -nigh +
Manushkhorak
Manushxwarnar Manushkharnar Manushkharnar +
Manushrazuk
Manuidihr Maniishihr Mannshihr ] They say that Manushkhwarnagh had intercourse with Manushkhorak, and she bore him Manushkharnar and a girl named Manushrazuk; [120. Manuskh-amar in Bundahishn . The girl 's name should probably be Manushraruk ; see Justi , op. cit., 193. These twins represent a pattern repeated in the mythical genealogies.] and that Manushkharnar had intercourse with Manushrazuk , and she bore him Manushihr.

  One scholar says that Manushihr's birthplace was in Danbavand, [121. The highest summit of the Elburz mountains in Iran and a town on its slopes. Early Persian manuscripts show this spelling, but the word is today pronounced Damivand. See Yagnt, op. cit., II, 606 - 10, s.v "Dunbawand." See also W. Filers, Der Name Demawand.] while another says that she was born in al-Rayy, [122, An important medieval city, southwest of Damavand and just outside present-day Tehran . See Yaqut, op. cit.. II, 892-901] and that Manushkharnar and Manushrazuk, when Maniishihr was born to them, concealed his birth for fear of Tuj [123. Tuj, also Tur ( Justi, op. Cit., 329, eponymous ancestor of the Tliranians, or Ticks, whose conflict with the descendents of lraj, the Iranians , occupies the whole of the mythical portion of the Shdhndmah . See Boyce, op. cit., 104 and n . 128 for further references.] and Salm. [124. Also written Sarm, from Avestan Sairima , representing the western lands and peoples; see Justi, op. Cit., 289; Boyce, Op. Cit., 104] When Manushihr grew up, he went to his grandfather Afridhun. When he entered to see him, Afrtdhun saw promising signs in him, and he placed in Maniishihr's custody the domain that he had formerly assigned to his grandfather Iraj, crowning him with his crown. A certain historian has asserted [rather] that this Manushihr was Mandshihr b . Manushkharnar b. Ifriqis [125. The name Ifriqis may be an arabicized form of Ferengis, which, in the Shdhndmah , is the name of the daughter of Afrasiib ( on whom see Enc. It . 1/6, 570-76). In the Bundahishn the names of several daughters of Afrasiyab are mentioned ( Anklesaria, op. cit., 294-95, chap. 35.20-221, among them one whose name is traditionally read Wispin -friya, though Wispan -friy, literally "dear to all , ' maybe a more probable Middle Persian reading. Justi, op. cit.. 371, speculated that Ferengis might be a distortion of this name ( cf. A. Christensen, Les Kayanides, 85 n. 4 ); it is also possible, however , that al-'J abaci is here reporting the name of Wispanfriy 's sister , Frig&z i tor (thus Anklesaria; West , op. cit .. 135, and Justi, op. cit ., ro4, read this name as Fraspi fur ) ] b. Isaac b. Abraham . He also asserted that rule was transferred to him after Af idhun , after nineteen hundred and twenty - two years of the era of Jayumart [116. Gaya-maretan, lit. "mortal man "; Justi, op. cit., l08. Identified at times with Gorier, the biblical son of Japheth , and as the first of the mythical Persian rulers; see al-Tabari , I, 216 , 353 (trans . Brinner , 15, 133 (; Christensen, Les types du premier homme ... , esp. I.] had passed . He cited as witness to the truth of that these verses of Jarir b. `Ajyah: [127. Janr b. `Aliyab b. al-khatafa ( Hudhayfa) b. Bair; d. ca. 110/ 728. One of the great court poets of the Umayyad period, a master of  hija, or satirical verse . See EP, S.V. "Djarir."]

  The sons of Ishaq ala’s were lions when they girded themselves
          with the sword belts of death , clothed in armor,

   And when they claimed descent they numbered al-Sibahbadh [128. $ibdhbadh /$abahbadh, perhaps for i$bdhbadh , the title of the foremost military leader in ancient Iran, from 'spddapati: ispehbed . Justi, op. cit ., 306; see also EP, s. v "Ispahbadh. "] to
           be of them and Chosroes , [129. Arabic: kisra. Title given to all pre -Islamic Persian rulers in later Arabic literature, based on the name of the mythical ruler Kay Khusrau in the Shahnamah.] and they counted Hurmuzan [130. Al- Hurmuzin, for Persian Hormizi(d)an . Persian governor and defender of Khuzistan against the Arabs 16 - 19 or 21 /637 - 640 or 642. Taken prisoner by the Arabs at Tustar and slain by `Ubaydallah b. `Umar at Medina in 23 /644. See E1=, s.v "al-Hurmuzan "] and Caesar. [131. A generic title for Roman and Byzantine rulers in Arabic literature . All of the above names are used as general categories . Hence "Wie are descended from Ishaq ala’s but also from military commanders, kings of the Persians and of the Byzantines ; thus we unite Abrahamavic descent with descent from the two other major ancient civilizations."]

    Scripture and prophecy were among them, [132. Prophecy and kingship were special gifts of God to the Children of Israel, but both disappeared from them with the coming of the Persians and the Byzantines; see al-Tabari, 1, 3 5 3 (trans. Brinnei 133) ]
           and they were kings of Istakhr [133. Istakhr , near Isfahan, one of the great frontier cities of medieval Iran, as well as a district; Yaqut, Op. Cit., 1, 299] and Tustar. [134. sustai, the greatest city of Khuzistin in southwestern Iran; Yiqut , 1, 847-50.]

    There unites us and the noble ones, sons of Faris,  [135. In Jarir's Diwan ( Jarir b. `Aliyah, The Nakdid of Jam ... ) and in Yaqut, op. Cit., 1, 299, s.v "Istakhr;" we find here sarah ( i.e., descent from Ibrahim ala’s ? ), but this should be sddat "dominion," as in Abu al - Faraj, Kitab al-Aghani, according to alTabari, 1, 433 n.e.]
          a father after whom it matters not to us who comes later.

    Our forefather is the Friend of Allah, [136. Khalil Allah, the traditional Muslim epithet for Abraham. See n . 8, above.] and Allah is our Lord.
         We are pleased with what God has bestowed and has decreed.


  As for the Persians, they disclaim this genealogy , and they know no kings ruling over them other than the sons of Afridhun and acknowledge no kings of other peoples. They think that, if an intruder of other stock entered among them in ancient times , [137. Qabl al-Islam "before Islam" is inserted here in MS BM.] he did so wrongfully.

  I was informed - Hisham b. Muhammad : [138. Hishim b. Muhammad b. aI-Sa'ib, Abu al -Mundhir al-Kalbi, called Ibn alKalbi, ca. 119 - 204 or 206/737- 819 or 821 . An immensely learned and prolific author of books in many branches of knowledge, especially Arab history . El', s.v "alKalbi"; GAS, I, 268-71 ; Dodge, op. cit., II, I027, s.v "Kalbi"] Between themselves Tuj and Sarm [139. An alternative writing of Salm ; seen . 124, above.] ruled the earth for three hundred years after they had slain their brother Iraj . Then Manushihr b. Iraj b. Afridhun ruled for one hundred and twenty years. Then a son of the son of Tuj the Turk pounced upon Manushihr, exiling him from the land of Iraq for twelve years . Maniishihr, in' turn, replaced him, exiled him from his land, and returned to his rule , reigning for an additional twentyeight years.

  Manushihr was described as just and generous. He was the first who dug trenches [140. Referring, perhaps, to irrigation channels] and collected weapons of war, and the first who set up dihqans, [141. Head of a village and member of the lesser Sasanian nobility, representingg the government to peasants and responsible for collecting taxes . See El', s.v. " Dihkan."] imposing a dingdn over each village, making its inhabitants his chattels and slaves, clothing them in garments of submission, and ordering them to obey him.

  It is said that Musa ala.s the Prophet appeared in the sixtieth year of his reign. It has been mentioned by someone other than Hisham [142. Text has an "according to," but Ibrahim ala’s , 1, 379 , has ghayr "other than," which fits the context] that, when Manushihr became king, he was crowned with the royal crown , and he said on the day of his enthronement, " We will strengthen our fighting force and promise them to take vengeance for our forefathers and drive the enemy from our land ." Then he journeyed to the land of the Turks , seeking to avenge the blood of his grandfather Iraj b . Afridhun . He slew Tuj b. Afridhun and his brother Salm, achieving his revenge; then he left.

  He also mentioned Frasiyab b. Fashanj b . Rustam b. Turk [143. Also called Frasiaf, Afrisiab from old Iranian Franrasyan . See Justi, op. cit., I03; see also Enc. Ir . 1/6, 570 -76. Cf. n. 623, below.] (from whom the ' Kirks claim descent) b. Shahrasb [144. sarasp, son of Arusasb (Duro sasp). See Justi, op. cit., 295.] (or , as some say, the son of Arshasb ) b. Tuj b. Afridhun the king, (Fashak is also called Fashanj b . Zashamin). [145. Pashang ( or Pesheng ), Middle Persian Pasang, son of Zaesim (the latter in Avestan letters; Anklesaria, op. Cit., 294-95, chap. 35.17(. In al-Tabari , above, the father's name is mistakenly written Rustam (see Justi, op. cit., 245).] [Frasiyab ] did battle with Manushihr sixty years after the latter had slain Tuj and Salm, and [he) besieged him in Tabaristan . Then Manushihr and Frasiyab reached an agreementthat they would set a boundary between their two kingdoms at the distance of an arrow shot by a man from among Manushihr's companions named Arishshibatir [146. Arishshibatir , corrected from Arishshiyalir (Addenda, DLxxxm) , " shortened" form Trash , a mythical archer; in Middle Persian his name must have been *Ar -sebag-tigr "Ars with the swift arrow ," attested in the anonymous Mujmal al –tawarikh wa-al- qi$a. (520/ 1126), 19o, as Arash shiwi - tir, a rendering of Avestan 3rax§a xxwivi- iau (Yast 8 . 6; see Enc. Ir. 11/3, 266 -67, s.v. "Arai i "(. See also al- Biruni, al Athar al-baqiyah, z05; J. Darmesteter, Le Zend-Avesta, ll, 415-16 n . 24; Boyce, op. cit., 75] (but sometimes one shortens his name and calls him Irash): Wherever his arrow fell from the place where it was shot, adjacent to the land of the Turks, would be the boundary between them, which neither of them was to cross to the other side. Arishshibatir drew an arrow in his bow, then released it. He was given strength and power so that his shot reached from Tabaristan to the river of Balkh. [147. The river of Balkh, the Iaylinn, the classical Oxus, today the Amu Darya, is the boundary between Iraj and Tuj , hence between the Iranians and the Turks.]
Because the arrow fell there, the river of Balkh became the boundary between the Turks and the children of Tuj, and the children of Ira) and the region of the Persians. In this way, through Arishshibatir's shot, wars were ended between Frasiyab and Manushihr.

  They have mentioned that Manushihr derived mighty rivers from al-Sarat, [148. A canal watering the Baghdad area dating back to Sasanian times . See Yaqut, op. cit., 111, 377- 79;1. Lassner, The Topographyof Baghdad in the Early Mddle Ages, 277 n. 4. ] the Tigris, and the river of Balkh. It is said that he was the one who dug the great Euphrates and commanded the people to plow and to cultivate the earth. He added archery to the art of warfare and gave leadership in archery to Arishshibatir, owing to the shooting he had performed.

  They say that, after thirty-five years of Manushihr's reign had passed, the Turks seized some of his outlying districts. He reproached his people and said to them: "0 people! Not all those you have sired are people; [149. Lam talidu al-nasa kullahum. See Glossarium, DLXVI s.v wld.] for people are only truly people so long as they defend themselves and repel the enemy from them, but the Turks have seized a part of your outlying districts. That is only because you abandoned warfare against your enemy and you lacked concern. But God has granted us dominion as a test of whether we will be grateful, and He will increase us, or will disbelieve and He will punish us, though we belong to a family of renown, for the source of rule belongs to God. When tomorrow comes, be present!" They said they would and sought forgiveness.

  He dismissed them, and when the next day came, he sent for those possessing royalty and the noblest commanders. [150. Ahl al-mamlakah wa-ashraf al-asawirah.] He invited them and made the leaders of the people enter: he invited the Chief Magus, [151. Le., the high priest of the Zoroastrian faith, the mobedh al-mobedhdn. See al-Tabari, I, 436 n. k.] who was seated on a chair opposite his throne. Then Maniishihr rose on his throne, with the nobles of the royal family and the noblest commanders rising to their feet. He said: "Be seated! I stood up only to let you hear my words." They sat down, and he continued:

   0 people! All creatures belong to the Creator; gratitude belongs to the One Who grants favors, as does submission to the All-Powerful. What exists is inescapable, for there is none weaker than a creature, whether he seeks or is sought; there is no one more powerful than a creator or anyone more powerful than He who has what He seeks [already] in His hand or one weaker than one who is in the hand of His seeker. Verily, contemplation is light, while forgetfulness is darkness; ignorance is misguidance . The first has come, and the last must join the first. Before us there came principles of which we are derivative-and what kind of continued existence can a derivative have after its purpose disappears?

  Verily God has given us this dominion, and to Him belongs praise. We ask Him to inspire us with integrity, truth, and certainty. For the king has a claim on his subjects, and his subjects have a claim on him, whereas their obligation to the ruler is tht they obey him, give him good counsel, and fight his enemy; the king's obligation to them is to provide them with their sustenance in its proper times, for they cannot rely on anything else, and that is their commerce. The king's obligation to his subjects is that he take care of them, treat them kindly, and not impose on them what they cannot do. If a calamity befalls them and diminishes their gains because a heavenly or earthly evil comes upon them, he should deduct from the land tax that which was diminished. If a calamity ruins them altogether, he should give them what they need to strengthen their rebuilding. Afterward, he may take from them to the extent that he does not harm them, for a year or two years.

  The relationship of the army to the king is of the same status as the two wings of a bird, for they are the wings of the king. Whenever a feather is cut off from a wing , that is a blemish in it. Likewise in the case of the king, for he is equally dependent on his wings and feathers . Moreover, the king must possess three qualities: first, that he be truthful and not lie, that he be bountiful and not be miserly, and that he be in control of himself in anger, for he is given power with his hand outstretched and the land tax coming to him. He must not appropriate to himself what belongs to his troops and his subjects. He must be liberal in pardon, for there is no king more long-lasting than a king who pardons or one more doomed to perish than one who punishes. Moreover, a man who errs regarding pardon and pardons is better than one who errs in punishing. It is necessary that a king be cautious in a matter involving the killing of a person and his ruin . If a matter requiring punishment is brought to him regarding one of his officials , he must not show him favor. Let him bring him together with the complainant, and,. If the claim of the wronged one is proved right against him, the sum is transferred from the official to him . [152. See Glossarium, ccxvi, s.c khrj.] But, if [the official] is unable to [payl, then the king should pay the sum for him and then return the official to his position, requiring that he make restitution for what he extorted. So much for my obligation to you . However, I will not pardon one who sheds blood wrongfully or cuts off a hand without right, unless the aggrieved one pardons . Therefore accept this from me [as my right].

  The Turks have coveted you, so protect us and you will only protect yourselves . I have commanded arms and provisions for you. I am your partner in this matter, for I can only call myself king as long as I have obedience from you. Indeed, a king is a king only if he is obeyed . For if he is contradicted, he is ruled and is not a ruler. Whenever we are informed of disobedience , we will not accept it from the informer until we have verified it. If the report is true, so be it; if not, we will treat the informer as a disobedient one.

  Is not the finest act in the face of misfortune the acceptance of patience and rejoicing in the comfort of certainty? Whoever is slain in battle with the enemy , I hope for him the attainment of God 's pleasure . The best of things is the submission to God's command , a rejoicing in certainty , and satisfaction in His judgment . Where is sanctuary from what exists? One can only squirm in the hand of the seeker. This world is only a journey for its inhabitants ; they cannot loosen the knots of the saddle except in the other [ world ], and their self-sufficiency is in borrowed things.

  How good is gratitude toward the Benefactor and submission to the One to Whom judgment belongs ! Who owes submission more to one above him than he who has no refuge except in Him, or any reliance except on Him ! So trust in victory if your determination is that succor is from God. Be confident of achieving the goal if your intent is sincere. Know that this dominion will not stand except through uprightness and good obedience , suppression of the enemy, blocking the frontiers, justice to the subjects, and just treatment of the oppressed . Your healing is within you; the remedy in which there is no illness is uprightness , commanding good and forbidding evil. For there is no power except in God. Look to the subjects , for they are your food and drink. Whenever you deal justly with them, they desire prosperity, which will increase your land-tax revenues and will be made evident in the growth of your wealth . But, if you wrong the subjects, they will abandon cultivation and leave most of the land idle . This will decrease your land - tax revenues, and it will be made evident in the decrease of your wealth. Pledge yourself to deal justly with your subjects . Whatever rivers or overflows there are, of which the cost [of repair] is the ruler's, hurry to take care of it before it increases. But whatever is owed by the subjects of which they are unable to take care, lend it to them from the treasury of the land taxes. When the times of their taxes come due, take it back with their produce tax to the extent that it will not harm them: a quarter [of it] each year, or a third, or a half, so that it will not cause them distress. [153. Text has yatabayyana "be noticed," here reading instead yashaqqa with MS Tn and Ibrahim ala’s, 1, 383 . See al -Tabari, 1, 440 n. f.]

  This is my speech and my command , 0 Chief Magus! Adhere to these words , and hold onto what you have heard this day. Have you heard, 0 people? They said, "Yes! You have spoken well, and we will act, God willing." Then he ordered the food, and it was placed before them. They ate and drank , then left, thankful to him . His rule lasted one hundred and twenty years.

  Hisham b. al-Kalbi claimed -in what has been transmitted to me from him -that al-Ra'ish b. Qays b. Sayfi b.[ 154. There may be some generations omitted here ; see the genealogies on pp. 98, 156, below. In the last it seems that Bilqis , the Queen of Sheba , is of the same family] Saba' b. Yashjub b. Ya’rub b. Joktan (Qahtan ) was one of the kings of Yemen after Ya`rub b. Joktan b . Eber b. Shelah and his brothers , and that the reign of alRa'ish in Yemen was during the days of Manushihr . He was only called al-Ra'ish , although his name was al -Harith b. Abi Sadad, because of the booty he had plundered from people he raided and had taken to Yemen ; therefore he was called al-Ra'ish. [155. Lit. "the one who accepts or gives bribes" or "one who gives one the property of another"; see Lane, op. cit., I 200, S .V. rysh.] He raided India, slaying there, taking captives , and plundering wealth ; then he returned to Yemen . He traveled from there and attacked the two mountains of Tayy', [156.Two mountains, Aja' and Salmi, in the territory of Tayy', a tribe inhabiting the north-central area of the Arabian peninsula in pre - Islamic times. See Yaqut, op. cit., I, 1 22-30.] then al-Anbar , [157. A town built by the Sasanian Persians on the left bank of the Euphrates , not far from the present site of Baghdad . El', s.v " al-Anbar."] then Mosul. [158. The great center of northern Iraq across the river from ancient Nineveh. The army of al-Ra'ish moved roughly in a north - by-east direction through al -Tayy' and al-Anbar to Mosul.] He sent out his cavalry from Mosul under the command of one of his companions, a man called Shimr b. al-Ataf . He fought against the Ticks of the land of Adharbaijan, which belonged to them in those days. He slew the fighters and took the children captive . He engraved on two stones, which are known in Adharbaijan , what had happened on his campaign . Imru' al-Qays [159. One of the six great pre -Islamic poets, perhaps the most famous of them, d. ca. 550 C. E. Eli, s.v "Imru' al-Kays."] said about this:

  Did he not inform you that Time is a demon, traitor to a pact, gobbling up men?
  He caused the "feathered one" [160. The other, more common meaning of the root rysh is "to feather ( an arrow)"; hence dhu al-riydsh here is "the feathered one."] to cease his banquets,
  though he had already ruled plains and mountains And he attached Dhu Manar to the claws
  and set snares for the strangler. [161. AI-zarrad, perhaps an epithet for an historical figure.]

  Dhu Manar, whom the poet mentioned, is Dhu Manar b. Ra'ish, the king after his father , and his name was Abrahah b. al-Ra'ish. [162. It is unclear whether this is the Abrahah, a Christian king of South Arabia, who is famous for leading an expedition against Mecca in 570. See EP, s.v "Abraha] He was called Dhu Manar only because he raided the lands of the west and penetrated them by land and by sea . He feared that his troops might lose their way on their return journey, so he built a lighthouse tower ( manor) with which to guide them . The people of Yemen claimed that he sent his son , al `Abd b. Abrahah on his raid to the area of the most distant lands of the west , where he plundered and seized their wealth . He brought back to [his father ] some nosnos, which had wild and abominable faces . [163. Nasnas, a creature jumping or hopping on one leg. Tradition related that a tribe of `Ad disobeyed their apostle and that God transformed them into ndsnds, each having one arm and one leg, being one-half of a human being ; they hopped like birds and pastured like animals . See Lane, op. cit., S.V. nsns; another story is given in alTabari, 1,114 (trans . Brinney 13] People were frightened of them and called him Dhu al-Adh `ar (possessor of frightening things) . He said further: Abrahah was one of their kings who penetrated deeply in the earth. I have mentioned these kings of Yemen here because I remembered the words of one who claimed that al - Ra'ish was ruler in Yemen in the days of Manushihr and that the kings of Yemen were governors for the kings of Persia there , which was their dominion before them.




The Genealogy of Musa b. Amram, His History, and the Events That Took Place in His Era and That of Manushihr b. Manushkharnar


    We have already mentioned the children of Yakub ala’s, Israel of God, their numbers, and their birth dates . Ibn Humayd transmitted to us -Salamah b. al-Fadl - Muhammad b . Ishiq, who said moreover that Levi b. Yakub married Nibitah bt . Mari b. Issachar , and she bore him Gershon, and Merari, and Kohath . Kohath b . Levi married Fihi bt. Masin b. Bethuel b. Elias, and she bore him Izhar. Izhar married Shamith bt . Batidit b. Barakiya b. jokshan b . Ibrahim, and she bore him Amram and Korah . Amram married Jochebed bt. Samuel b. Barakiya b . Jokshan b. Ibrahim, and she bore him Harun ala’s and Musa ala’s. [164. There are significant deviations here from the biblical genealogy of Musa ala’s. In Exodus 6: 19 Amram and Izhar are brothers, both sons of Kohath. Korah was the son of Izhar ( Exodus 6: 21 ), hence not the brother of Amram but his nephew Jochebed, the mother of Musa ala.s and Harun ala.s, was the paternal aunt of Amram ( Exodus 6 :2o). The female names and their genealogies are not given in the Bible.]

  Someone other than Ibn Ishaq said : The life span of Yacub b. Ishaq was one hundred and forty - seven years, and Levi was born to him when he was eighty -nine years old. Kohath was born to Levi when he was forty- six years old . Then Izhar was born to Kohath , then Amram to Izhar , and he is Imran  [in Arabic ]. Izhar lived for one hundred forty- seven years , and Amram was born to him when he was sixty years old . Then Musa ala.s was born to Amram , and his mother was Jochebed , and some say that her name was Anihid.' [165. Middle Persian form of Avestan and Old Persian Anihita, the important old Iranian river goddess, on wham see, e .g., Enc. Jr. II/ 1 , 1003- 11. Although it is unclear why she is associated with the mother of Musa ala.s, E. R. Goodenough has identified the female figure holding the infant Musa ala.s in the Dura Europus synagogue murals as Aphrodite / Anihita. See Jewish symbols in the Greco-Roman Period IX, 6, 10, 83, 165, 200 - 3; XI, fig. 178; XII, 66, 168, 169] His wife  was Zipporah bt. Jethro, who is Shu`ayb ala’s the prophet. [166. The identification of Qur'anic Shuayb with biblical Jethro is made by later commentators and has no basis in the Qur'an, except for the connection of both with the land of Midian ( Madyan). See below, P. 47, where Jethro is mentioned as a nephew of Shu`ayb ala’s. Shorter Encyclopedia of Islam, s.v. "Shu`aib."] " Musa ala’s begat Gershom and Eliezer. He left for Midian out of fear when he was forty-one years old and called people to the religion of Ibrahim ala.’s. God appeared to him at Mt . Sinai when he was eighty years old. The pharaoh of Egypt in his days was Qabus b. Mus`ab b. Mu`awiyah, the second master of Yusuf ala’s . His wife was Asiyah bt. Muzaliim b. `Ubayd b. al-Rayyan b. al-Walid, the first pharaoh of Yusuf ala’s. When Musa ala.s was called, he was informed that Qabus b. Mus`ab had died and that his brother, al-Walid b . Musab, [167. The traditional Muslim names given to these figures . Compare al-Tabari, I, 378, 412 ( trans. Benner , 154,184 ): Qabus; al-Tabari I, 378 , 386 (trans. Brinner; 154, 161): al- Walid b. al-Rayyan. Asiyah is close to biblical Asenath, name of the wife of Yusuf ala’s, not of Pharaoh . In Jewish legend the daughter of Pharaoh is called Bithiah ("daugher of God,") a name given to her by God for her kindness to Musa ala;s . See Ginzberg, op. cit., II, 17o . For the Islamic view of Pharaoh, see EP, s.v. "Fir`awn."] had taken his place. He was more insolent than Qabus, more disbelieving, and more boastful. God commanded that Musa ala’s and his brother Harun ala’s go to alWalid with the message.

  It was said the al - Walid married Asiyah bt . Muzahim after his brother. Amram lived for one hundred and thirty - six years, and Musa ala’s was born when Amram was seventy years old. Then Musa ala’s went to Pharaoh as a messenger, together with Harun ala’s . Eighty years passed from the time of Musa ala’s birth to his departure from Egypt with the Israelites, whereupon he went to the wilderness, after crossing the sea . Forty years passed from their sojourn there until they went out with Joshua b. Nun . One hundred twenty years passed from Musa ala.s ' birth to his death in the wilderness.

  Ibn Ishaq said - Ibn Humayd - Salamah - Ibn Ishaq : God took Yusuf ala’s, and the king who was with him , al-Rayyin b. al-Walid, died. The pharaohs had inherited rule over Egypt from the Amalekites. God scattered the Israelites there ; when Yusuf ala’s died, he was buried as was mentioned to me, in a casket of marble in the Nile, in the  midst of the water. The Israelites continued living under the rule of the pharaohs while maintaining of their religion whatever Yusuf ala’s, Yacub ala’s, Ishaq ala’s, and Ibrahim ala’s had prescribed for them of Islam, holding fast to that until the Pharaoh, to whom God sent Musa ala’s, had arrived. Among the pharaohs there was none more insolent than he toward God, or haughtier in speech, or longer-lived in his rule. His name, according to what I have been told, was al-Walid b. Musab. There was no pharaoh more ruthless, harder-hearted, or of more evil character toward the Israelites than he. He tormented them and made them slaves and chattels, classifying them in his tasks: one class for building, another class for plowing, another class for his sowing. They were busy with his projects, and whoever among them was not working for him had to pay a poll tax. He inflicted [168. Qu'an 7:137.] upon them, as God said, "dreadful torment." [169. Qu'an 2:49.] Yet they retained remnants of their religion, from which they did not want to depart. The pharaoh had married an Israelite woman named Asiyah bt. Muzahim, from the best of a limited number of women. He was granted a long life among them while he ruled them, and in return he inflicted upon them dreadful torment. When God wanted to release them from their misery, and when Musa ala.s had reached maturity, God gave him the message.

  The narrator continued: It was told to me that, when Musa's ala’s time approached, the astrologers and diviners of Pharaoh came to him and said: "We want you to know that we find according to our lore that a child born to the Israelites, the time of whose birth draws near to you, will deprive you of your rule. He will vanquish you in your dominion, send you out of your land, and change your religion." When  they told him this, he ordered the slaying of every newborn male child who would be bom among the Israelites and commanded that they spare the females alive., [170. Based on Qur'an 2:49] He gathered the midwives from the people of his domain and said to them, "Do not let a single male fetus of the Israelites come forth at your hands without striking him." They would do this, while he killed those lads who were older. As for the pregnant women, he ordered them to be tormented until they miscarried.

  According to Ibn Humayd - Salamah - Muhammad b. Ishaq -`Abdallah b. Abi Najih [171. `Abdallah b. AN Najib al-Makki, Abu Yasar d. 131/748 -49. A reliable transmitterof many traditions. Ibn Sa`d, op. cit., V, 355; GAS, I, 20-21.] –Mujahid [172. Mujahid b. Jabr Abu al -Hajjaj, ca. 21-104/642-722 . One of the most reliable disciples of Ibn `Abbas, he also studied with other Companions of the Prophet, wrote a commentary on the Qur'an, and was active in jurisprudence. GAS, I, 29; Ibn Sa`d, QP. Cit ., V, 343- 44; al-Zirikli, op. cit., VI: 161 ; Dodge, op. cit., 11, 1061] : I was told that he called for reeds and had them split so they became like sharp blades, which were then lined up one next to another. The pregnant Israelite women were brought and made to stand on them. It cut their feet, so that a woman would miscarry, causing the fetus to fall between her legs. A woman would tread on [the fetus] and thereby avoid the reeds, cutting her feet out of exhaustion from her effort. [Pharaoh] went so far in this that he almost wiped out all of the [Israelites]. Someone said to him, "You have destroyed the people and cut off their progeny, although they are still your slaves and workers." So he commanded that the boys be slain one year and spared the next. Harun ala’s was born in the year during which the boys were spared, and Musa ala.s was born in the year during which the boys were slain; Harun ala’s was one year older than Musa ala’s.

  Al-Suddi [173. Ismi'il b. `Abd al-Rahmin b . Abi Karimah al-Suddi, Abii Muhammad, d.127/ 745. An important Qur’ an exegete and author of maghazi and biographical works, he transmitted from Companions of the Prophet, as well as from many of their successors . GAS, I, 32-33; Ibn Sad, op. Cit., VI, 225; al-Zirikli, op. Cit.,I, 313; Dodge, op. cit., II, 1103.] told us what Musa b. Harun [174. Musa b . Harun, probably Musa b. Harim al -Hamdani. Cf. GAS, I, ;; n. 2..] related to us-Asbat' [175. Asbit b. Nagr al- Hamadani, Abu Nagr , d. 170/ 786. He transmitted the Qur'an commentary of al-Suddi and was himself a commentator and transmitter . Ibn Sad, W. Cit., VI, 341 ; al-Zirikli , op. Cit., I, 281.]- al-Suddi, in an account - Abu Malik [176. Abu Malik, often linked with Abu Salib, whose name follows, possibly Abu Malik al-Ghifari . ibn Sa d, op. cit., VI, 206] and Abi Salih [177. Abu $alih Whim, mawldaof Umm Hani' bt. Abi 'Thalib . Ibn al-Kalbi and others transmitted from Umm Hani. In Sa d, op. Cit., V, 222]– Ibn Abbas; also from Murrah al-Hamdani [178. Murrah b. Sharihil al-Hamdani, according to Ibn Sa` d, op. Cit., VI, 79.] - Ibn Mas`ud; [179. `AbdalIah b. Ghafil b. Habib al- Hudbah, known as In Masud, d. 32/653. Of humble origin , he became one of the first Muslims , a famous Companion of the Prophet and reader of the Qur'an. His Hadith and Qur'an readings were preferred in al-KUfah and by Shiites generally. EP, s.v. "Ibn Masud "; Shorter Encyclopedia of Islam, 150 ; GAS, 1 , ;, 5, 14, 86 et passim ; al-Zirikli, op. Cit., IV.280; Dodge op. cit., II, 936] and from people among the Companions of the Prophet: Pharaoh saw a vision in his dream. A fire came from Bayt al – Maqdis [180. Lit. "the house of the sanctuary, " i.e., the temple in Jerusalem, beyt hamigdash in Hebrew , hence often used to refer either to Jerusalem or to all of Palestine.] until it overcame the houses of Egypt; the Egyptians were burned, while the Israelites were left and the houses of Egypt were destroyed. He called for the magicians, soothsayers , prognosticators, and diviners and asked them about his dream. They said to him: "There will come from the land of the Israelites , meaning Jerusalem, a man in whose face one can read the destruction of Egypt." He therefore ordered any boy bom to the Israelites to be killed and any girl bom to them to be left. He then said to the Egyptians: "Observe your slaves who work outside and bring them in. Put the Israelites in charge of those loathsome tasks ." So the Egyptians set the Israelites the tasks of the servants and brought the latter inside. That is where God says: "Lo! Pharaoh exalted himself in the earth "- meaning: he acted haughtily on earth- "and made its people castes" [181. Shiya'an, lit. "factions , parties"; Arberry translates it "sects”.] meaning the Israelites, when he placed them in loathsome tasks- "a tribe among them he oppressed, killing their sons.... " [182. Qur'an 28:3-4.] It came to be that every male child who was bom to the Israelites was slain , and the little ones did not grow up. God sent down death upon the elders of the Israelites, and it hastened among them . Then the heads of the Egyptians entered in to Pharaoh and spoke to him , saying: "Verily, death has befallen this people , and the work will soon fall upon our servants. We slay their sons, and then the little ones do not grow up, and the old ones die off . Perhaps you could let some of their sons live."

  So he ordered that they kill them one year and let them live the next. The year in which they did not kill, Aaron was born and was left to live . But during the year of slaying , the mother of Musa ala .s was pregnant with him . When she wanted to give birth, she grieved for him. God inspired her, saying, "Suckle him, and when you fear for him, cast him into the river " - that is, the Nile - "and fear not nor grieve. Lo! We shall bring him back to you and shall make him one of Our messengers." [183. Qur'an 28:7.]

  When she had given birth and had suckled him, she called for a carpenter who made an ark for Musa ala.s, placing the key to the ark inside. She placed him in it, casting him into the river. And she said to his sister, -Trace him "- that is, "'Dace signs of him." So she observed him from afar, and they did not notice [184. Qur ‘an 28:11.] that she was his sister. The wave carried the ark forward, alternately lifting it up and carrying it down, until a wave took the ark to some trees at Pharaoh's residence. The servant girls of Asiyah, the wife of Pharaoh, came out to wash themselves and found the ark. They took it to her, thinking there might be some treasure in it. As Asiyah looked at him, her pity went out to him, and she loved him. When she told Pharaoh about the baby, he wanted to kill him; however, Asiyah continued speaking to him until Pharaoh left the baby to her. He said, "I am afraid this child is an Israelite and he is the one at whose hands our destruction will occur." For that is God's Word: "And the family of Pharaoh took him up, that he might become for them an enemy and a sorrow." [185. Qur'an 28:8] They sought wet nurses for him, but he would not suckle from any of them. The women, meanwhile, were vying for the position of wet nurse, so that they might dwell with Pharaoh during the period of nursing. But the baby refused to suckle. And that is God's Word: "And We had before forbidden wet nurses for him." So his sister said, "Shall I show you a household who will rear him for you and show good will to him! " [186. Qur’an 28:11.] They took her and said: "You already know this lad, so lead us to his family." She said: "I do not know him. I only said that they would show good will to Pharaoh." When his mother came, he took her breasts, and she almost said, "This is my son," but God held her back, for that is God's Word: "And she would almost have betrayed him if We had not fortified her heart so that she might be one of the believers." [187. Qur'an 28:10]

  He was called Moses (Musa) only because they found him in water and trees , and in Egyptian water is mu and tree is sha.[ 188. Musa in Arabic, Mosheh in Hebrew. Contrast this etymology with the biblical 'I drew him out of the watey " Exodus 2: 10, from Hebrew mashah, "to draw out."] And that is the Word of God: "We gave him to his mother that she might be comforted and would not grieve." [189. Qur'an 28:13.] Pharaoh took him as a son, and he was called "son of Pharaoh." When he walked, his mother showed him to Asiyah. While she was swinging and playing with him, she offered him to Pharaoh, saying, "Take him, the delight of my eye and yours! " Pharaoh said, "He is the delight of your eye, notmine."

  `Abdallah b. `Abbas said : If he had said "and he is the delight of my eye," then He would have entrusted [Musa ala’s] to him, but he refused . So, when Pharaoh took him , Musa ala’s seized his beard and pulled out hairs from it. Pharaoh said: "Bring me executioners! He is the one ! " [190. Le., the one who, the astrologers had predicted , would deprive Pharaoh of his rule. See pp . 32-34, above. See also the Jewish legend in Ginzberg, op. cit., II, 272. Al-Tha`labi, op. cit., 1 5 z, has "he is my enemy who is being sought."] Asiyah said : " Do not kill him. Perhaps he may be of use to us, or we may choose him as a son ." [191. Qur'an 28:9] He is only a boy who does not understand . He has done this only because of his childishness . You know that among the people of Egypt there is no woman more adorned than I. I shall make him an ornament of sapphire and place next to it a live coal . If he takes the sapphire, he is aware, so you may kill him . But, if he takes the live coal , he is only a child." [192. See the Jewish legend, in which an onyx stone and a fiery coal are mentioned. Ginzberg, op. cit., II, 274.] She brought for him a sapphire and placed before him a basin of live coals . Gabriel came and put a live coal in Musa ala’s ' hand, which he put into his mouth , burning his tongue . This is as God said: "And loose a knot from my tongue that they may understand my speech." [193. Qur'an 20: 27- 28 . In the Jewish version , the fiery coal is the reason for his being tongue - tied, or stammering. Ginzberg, op. Cit., II, 274.] Because of this incident, she left Musa ala’s alone.

  Musa ala’s grew up and would sail in Pharaoh 's boats and dress as he did, and he was known only as Musa ala’s , son of Pharaoh. Once, Pharaoh sailed on a boat without Musa ala.s. When Musa ala’s arrived, he was told that Pharaoh had already set sail, so he set out to sail after him. He reached a town named Memphis [194. The Arabic has Manf here ; also Manfis , Mansaf.] at siesta time. Entering at midday, he found its markets were already closed , and no one was in its streets . This is God ' s word: "He entered the city at a time when its people were heedless . He found there two men fighting, one of his own faction "- they mean this was an Israelite - "and the other of his enemies "- they mean one of the Egyptians . " The man of his faction asked him for help against his enemy . So Musa ala.s  struck him with his fist, killing him. He said, 'This is of the devil ' s doing. He is an enemy, clearly a misleader.' He said, `My Lord! Lo! I have wronged my soul, so forgive me.' Then He forgave Musa ala’s. He is the Forgiving, the Merciful. He said: 'My Lord! since You have favored me, I will nevermore be a supporter of the guilty.' And morning found him in the city, fearing, vigilant"-fearing that he would be apprehended- "when behold! the man who had asked for his help the day before cried out to him"- meaning, he asked for his assistance. Musa ala’s said to him, 'Lo! You are indeed a mere hothead." [195. Qur'an 28: 15- 17.] Then Musa ala’s approached to aid him . But when he saw Musa ala’s approaching him to fall upon the man who was fighting with the Israelite, the Israelite said , fearing that Musa ala’s would strike him because he had spoken rudely: "0 Musa ala’s! Would you kill me like you killed a person yesterday? You would be nothing but a tyrant in the land; you would not be one of those who puts things right." [196. Qur'an 28 : 18-19.] So he left, and the Egyptian circulated the story that Musa ala’s was the one who had killed the man, whereupon Pharaoh sought him, saying, "Seek him out, for he is the one ." He said to those who were searching for him, "Look for him on the side roads , for Musa ala’s is a boy who will not discover the main road ." Moses set out on the side roads, and a man came to Musa ala’s , informing him that "the chiefs take counsel against you to kill you; so escape! So he escaped from there, afraid, vigilant. He said. "My Lord! deliver me from the wrongdoing people." [197. Qur'an 28 : 20-21]

HISTORY OF TABARI VOLUME 3 PART 1

HISTORY OF TABARI
VOLUME 2

The Children of Israel

The Tale of al-Khidr a.s and His
History; and the History of Musa a.s
and His Servant Joshua [ 2. Qur'an 18 : 61 says simply "Musa a.s and his servant ," not mentioning Joshua by name. This story is found in al-Tha'abi, Qisa; al-anbiya -', 192-94, 199-203. Biblical names will be given in their usual English equivalents when actually referring to biblical figures, as here. Joshua : Yusha]



  Abu Jafar; [3. Abu Ja `far is the kunyah of al-')abaci, the author of this work , and this is his usual manner of interpolating his own views.] said that al-Khidr a.s [I. See EP, s.v. "al-Khadir" (al-Khidr), lit. "the green man, the green." In popular folklore in the Islamic world he is primarily connected , as here, with Qur'an 18:61-83, although not mentioned by name there . In the Qur'anic tale he is referred to simply as `abd min `ibadina "one of Our worshipers , servants," whom Masi ( Musa a.s) and his servant ( fats) meet on a journey in search of the "meeting place of the two seas." Elements of the story are based on three sources: the Gilgamesh epic, the Alexander romance (especially its Syriac version ), and the Jewish legend of Elijah and Rabbi Joshua ben Levi; see EP, s.v. "al-Khadi " 902. The latter story is recorded in the Judeo- Arabic collection of tales by Nissim b. Yakub of Kairouan ( ca. 990 - loft), known in Hebrew as Hibbur Yafeh me-ha-Yeshu`ah long. al-Farah bdda al-shiddah), trans. W. Brinner as An Elegant Composition Concerning Relief after Adversity, 11;-16. Joshua b . Levi seems to have been confused with the biblical Joshua, hence his identification as the "servant of Moses." Muslim scholars debated whether this was the biblical Moses or Musa b. Mishi ( Manasseh), a descendant of Yusuf a.s . Al-Khidr a.s is identified with Elijah ( Ilyis) in some Muslim stories, but al - Tabari seems not to accept this identification; see nn. 19, 665, below. See also I . Friedlaendey Die Chadirlegende and der Alexanderroman] lived in the days of Afridhun the king, the son of Athfiyan, [4. Afridhun, Middle Persian Fredon , Avestan Oraetaona, a Persian mythical hero (see E Justi , Iranisches Namenbuch, 33 ';'M. Mayrhofey Die altiranischen Names, 81-82 W . 314 He defeated the three -headed dragon or dragon king , Avestan (Ali) Dahaka, Middle Persian Asdahag, Persian 74131 ?ak/7o13( h)ak, Arabic al-0a131}ak (see al-Tabari, 1, 226 - 30, trans. Brinney 23-27; see also AMdahi ii, in Enc. Ir. III/z, esp. '95-96). The name Athfiyan , Middle Persian Aspiyan ( cf. B. T . Anklesaria, Zand Akasih, 292 - 95 , chap. 3 5.8), is from Avestan AOwyana-, a patronymic meaning "descendent of AOwya" (see Justi , op. cit., 49; Mayrhofer, op. cit., 30 no. 75; Enc. Jr. 1/3, p. z48, s.v Abtin, with additional bibliography in Enc. la III/ r p. 27, s . v. AOviya). In the Avesta, in Yasna 9 . 7 (the Horn yast), A6wya is said to have been the second human to have pressed the Hanna ( cf. n. 639, below ), for which he received the fortune of fathering fraetaona , who killed the dragon] according to the report of the majority of the first scriptuaries, and before [5. Text has wa-qila "and it was said," but Ibrahim, Ta'rikh al-Tabari, I, 365, and Ibn al - Athir, al- Kamil ft al- ta'rikh, I, 160, read qabla as "before."] the days of Musa b. Amram. [6. Arabic: Musa b. `Imran] Still others say he was over the vanguard of Dhu al-Qarnayn the Elder, [7. Lit. " the two -horned ." Generally identified by Muslim and modem Western scholars with Alexander the Great ( 356-23 s.c.); see EP, s.v. "al-Iskandar." Here al akbar "the elder " is used to distinguish a hypothetical , more ancient figure from the historical Alexander, who lived much later. For the connection of this story with the Alexander romance, see no. r, above . It is significant that the only Qur'anic mention of Dhu al-Qarnayn is immediately after this story, in 18 : 84-99. He was considered a mu'min in Islamic tradition , but scholars disputed whether or not he was a prophet. His deeds, like the search for the River of Life , are recorded in collections of tales of the prophets ; see al -Tha`labi, op. cit., 322-32. See also Friedlaendey op. cit., 2.76-301. The life of the "historical " Dhu al-Qarnaayn is recorded by al-Tabari, 1, 692-703, (trans. Perlman, 87-95)- ] who lived in the days of Ibrahim ala.s, the Friend of the Merciful. [8. Arabic : Ibrahim.1laditionally known in Islam as "the friend of Allah ." AI-Tabari here attempts to coordinate early Israelite and Persian chronology and will later attempt to do the same with Greco - Roman and Persian chronology ] Dhu al-Qarnayn ala.s passed judgment in favor of Ibrahim ala.s in Beersheba, [9. Arabic : Bi'r al- Saba ; See Genesis 11:22 -34 for the story of Ibrahim a.s and his covenant with Abimelech, king of Gerar , at Beersheba.] at an arbitration Ibrahim ala.s brought before him concerning a well that he had dug for his cattle in the desert of Jordan. [10. Al-Urdunn, the name usually used in Arabic for the district (fund) west and southwest of the Damascus district , comprising Galilee and the Jordan valley down to the Dead Sea . The area west and south of this, including Beersheba, the Roman Palaestina Prima , was known by the Arabs as Filastin ; see G . Le Strange, Palestine under the Moslems. 24ff.] Ibrahim ala.s brought them for arbitration before Dhu al-Qarnayn ala.s, about whom it was mentioned that al-Khidr ala.s was over his vanguard during the days when he journeyed in the lands; the dispute arose when a group of people of Jordan also claimed this same land. Also , al-Khidr reached the River of Life and drank its water unawares; Dhu al-Qarnayn ala.s and his companions did not know [ that he drank it]. So he became immortal and remains alive until now. [11. The story of the River of Life , bathing in which makes creatures immortal, is an element of the Syriac Alexander romance , in which Alexander 's cook, Andreas, sees a salted fish he is washing in a spring come to life and swim away. Andreas jumps in and gains immortality, but Alexander 's later efforts to find the spring fail; see EP, s. vv. 'Iskandar Mina," "Idris " (i.e., Andreas ). In Jewish tradition the River of Life flows out of Paradise ; see L . Ginzberg, The Legends of the jews, V , 92 n. 51.]  A scholar claimed that al-Khidr was the offspring of a man who believed in Ibrahim ala.s, the Friend of the Merciful , and followed him in his religion , emigrating with him from Babylon when Ibrahim ala.s emigrated . [12. An effort to place al -Khidr in history as a contemporary of Ibrahim ala.s . Seen. 8, above]  He [also] said that his name was Baliya b. Malikan [13. MS BM without pointing, also possibly Yaliya. These two names, unlike the remainder of those given here, are not biblical. In Genesis 11:19 Peleg 's son is Reu, as also in al -Tabari, 1, 2.17 ( trans . Brine; r6j. The genealogy given here would make Baliya a contemporary of Naho; the grandfather of Abraham.] b. Peleg b. Eber b. Shelah b . Arphachshad b. Shem b. Nuh and that his father was a powerful king . Others say that Dhu al -Qarnayn, who lived in the era of Ibrahim ala.s, was Afridhun b. Athflyan, [14. Here the attempt is made to associate " the elder" Dhu al-Qarnayn with Persian mythical history.] and that over the vanguard of Dhu al-Qarnayn was al - Khidr.

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

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

  The words of the one who said that al-Khidr lived in the days of Afridhun and Dhu al-Qarnayn the Elder before Moses b. Amram are nearer to the truth [27. Ashbahu bi-al-taagq. Ibn al -Athir, op. cit., I, 161 , has ashbahu li-al-hadith al-.ahih, " nearer to the sound tradition." ] unless we accept the other report, that he was over the vanguard of Dhu al-Qarnayn ala.s, the companion of Ibrahim a.s, and drank the water of life. Then, however, he was not sent as a prophet in the days of Ibrahim ala.s, but during the days of Josiah b. Amon, because Josiah b. Amon, whom Ibn Ishaq mentioned as being king over the Israelites, lived during the era of Bishtasb b. Luhrasb. [28. Bishtasf b. Luhrisb ( in Arabic texts also written Bistisf or Yastisb, see al-Tabari, I, 416 n . e; in Persian the form Gushtisp is also frequent(, is Middle Persian (Kay) Wiatisp or Kay Wistasp, son of Luhrisp ( cf. Anklesaria, op. Cit., 296-97, chap. 35.35 (, Avestan Vistaspa, or Kavi Viataspa, son of Aurval. aspa ( Ya9t 5.105 (Ardwisur yast]; see Justi, op. cit., 372; Mayrhofer and Schmitt, op. Cit., z6 no . 57,97 no. 379). The Avestan Vistaspa, who was Zarathustra 's patron, became confused in the later tradition with Old Persian Viataspa , Greek Hystaspes, the father of Darius I (see M. Boyce, A History of Zoroastrianism II, 41, 68 1. According to the Shdhndmah Luhrasb was the fourteenth king to rule over Iran. For al -T abari's account of Luhrisb and Bishtasb, see I , 645-49 ( trans . Perlman, 43-47). The point of this paragraph is that, if we accept the story of al-Khidr 's drinking the Water of Life , we can accept both synchronisms : with Abraham and Dhii al-Qarnayn , as well as with Josiah.] Between Bishtasb and Afridhun were eras and periods of which everyone knowledgeable about human history and its accounts is aware. I shall mention the sum of that when we reach the account of Bishtasb, God willing.

 We have said that the words of the one who said that al-Khidr ala.s was before Musa ala.s b. Amram were closer to the truth than the words of Ibn Ishaq. The latter related from Wahb b. Munabbih only because of the account narrated from the Messenger of God by Ubayy b. Ka’b, [29. Ubayy b. Ka`b, d. 21/642 , associate of the Prophet and one of the earliest transmitters of prophetic traditions. See Ibn Sad, op. cit., III, 59 ; GAS, I, 3, 5, 14, 29, 404; al-Zirikli, op. cit., I, 78; Dodge, op. cit., 11, 1116.] that the companion of Musa b. Amram, who was a learned man whom God commanded Moses to seek out because he thought that there was no one on earth more knowledgeable than he , was alKhidr. The Messenger of God was the most knowledgeable of God's creatures regarding past, as well as future, events. [30. This statement both bolsters the authority of traditions linking al-Khi¢r with the Qur'inic tale and emphasizes the superiority of the Prophet Muhammad s.a.w over other prophets ; hence al-Tabari 's preference for this version of the story of al-Khidr See the study of this story in H. Scbwarbaum, 'the Jewish and Moslem Versions of Some Theodicy Legends."]

  That which Ubayy b. Ka`b narrated to us about [al-Khidr] from him is what Abu Kurayb [31. Muhammad b. al-`Ala ', one of the earliest traditionists, lived in al-Kufah. See Ibn Said, op. cit., VI, z89; Dodge, op. cit., II, 1033..] related - Yahya b. Adam [32. Yahya b. Adam b . Sulayman, Abu Zakariyi, d. 203 / 918 -19 , a jurist and authority on tradition. See Ibn Sa`d, op. cit ., VI, z81 ; Dodge, op. cit., II, 1124]-Sufyan b. `Uyaynah [33- Sufyin b. 'Uyaynah b. Abi ' lmran, Abu Muhammad , 107-99/725-814,a scholar of Qur'an and law, famed for his piety . See Ibn Sa'd, op. cit., VI, 364-65; Dodge, op. cit., II, 1103.] -'Amr b. Dinar [34. 'Amr b. Dinar, 46-126 /666- 743, a jurist in Mecca of Persian origin and a trusted transmitter of tradition. See Ibn Hajar , op. cit., VIII, 30; al-Zirikli, op. cit., V, 245; GAS, 1, 800] – Said: [35. Here Said b. Jubayr aI-Asadi, Abu'Abdallih, 45 -95/665-714. Studied with Ibn'Abbas and'Abdallih b.'Umar. One of the most learned and important of the generation after that of the Prophet . One of the earliest Qur anic commentators. Executed by al - Hajjaj. See Ibn Sa'd, op. cit., VI, 178-871 GAS, I, 28-29 ; Dodge, op. cit., II, 1089] I said to Ibn'Abbas [36.'Abdallah b. al-'Abbas, usually known as Ibn 'Abbas, ca. 69 - 88/620-87. A cousin of the Prophet, involved in the political life of the early Muslim community but owing his renown to his knowledge of tradition , jurisprudence, and Qur'anic exegesis. He was a controversial figure in his political life , and many forged traditions were attributed to him as well; see n. 237, below. See EIS, s.v. "'Abd Allah b. al-'Abbas" 40-41. See also G. H. A. Juynboll, The Authenticity of the tradition Literature, for modern Muslim discussions on this issue.] that Nawf [37. Nawf al-Bikali b. Fadalah al-Himyari, son of the wife of Ka`b (al-Ahbar, d. ca. 95/714, a traditionist mentioned in the two $ahihs and a narrator of qisas ( tales). See Ibn Sa'd, op. cit., VII/2, 160; al-Zirikli, op. cit., IX, 31] claimed that al-Khidr was not the companion of Musa ala.s. He said, "The enemy of God has lied! Ubayy b Ka’b related to us from the Messenger of God, saying that Musa ala.s rose to preach among the Israelites. Someone said, 'who of the people knows best?' and he replied, 'I do.' God reproved him when he did not attribute knowledge to Him, so He said, 'Nay, but I have a servant at the meeting place of the two seas. [38. 'Inda ma jma' al -bahrayn, lit. "at the joining ( or gathering) of the two seas, or rivers." Variously interpreted in Islamic sources as "the place where the Persian Ocean unites with the Roman Sea " or the junction of the Roman Sea with the (Atlantic) Ocean. See Eli, s.v. "al-Khadir " 903-4 ; Friedlaendey OP. Cit., PP. 302-4.] Musa ala.s said, '0 Lord! How can I find him?' He replied: 'Take a fish and put it in a basket. When you miss it, he will be there. [39. Based on Qur'an 18 : 59, 18:64.] Musa ala.s took a fish and put it in a basket. Then he said to his servant, if you miss this fish, tell me.' They set out walking along the shore of the river until they reached a large stone, where Musaz ala’ went to sleep. The fish stirred in the basket, got out, and fell into the sea. God held the flow of the water so that it became like an opening and a tunnel for the fish. It was a wonder to both Musa ala’s and his servant, and then they set out.

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

  He relates that they came to the rock and "behold ! there was a man sleeping, covered with his garment. Musa a.s greeted him with peace, and the man said , 'Whence does this greeting come in our land?' [42. Wa-anna bi-ardina al-salam. Perhaps "From whom comes )this greeting of) peace in our land?" See Schwarzbaum, op. cit., 151. See, n. 68, below] He said , 'I am Musa a.s.' The man responded , ' Musa ala’s of the Israelites ?' Musa ala’s replied, 'Yes.' The man continued, ' 0 Musa ala’s! I possess what God taught me of His knowledge that you do not know, while you possess what God taught you of His knowledge that I do not know ' Musa ala’s said, ' May I follow you, so that you may teach me the right conduct which you have been taught ?' [43. Qur'an 18:67.] He said, 'If you go with me, do not ask me anything until I 'myself mention it to you. [44. Qur'an 18:71.] So they set off, walking on the shore and lo! there was a sailor in a ship who knew al-Khidr, so he carried him without charge. A bird came and alighted on [the ship 's] edge and pecked or picked [45. Naqara aw naqada; both words mean "to peck or pick at," as of a bird, though naqada also has the meaning of "to pick and separate." See Lane, op. cit., 2836-37, s.v v. nqd, nqr] at the water. Al-Khidr said to Moses, 'My knowledge and yours are not less than God 's knowledge, except for the amount that this bird pecks or picks at in the sea.' [ Abu ja`far said : I am uncertain , but I have taken the reading nqr as "pecks " in my book.] [46. I.e., al-Tabari reads naqara, rather than naqada. This is phrased more clearly below, p. 13, where the bird takes water from the sea.]

  While they were on the ship, Musa ala’s was startled when al-Khidr drove a peg or pulled out a board. [47. Takht; see Glossarium, cxlix, "tabula (planche)"; al-Nuwayn has lawn; see alTabari,1, 418 n. m.] Musa ala’s  said to him: 'He carried us without charge. Did you make a hole in this ship to drown the people? You have indeed done a dreadful thing.' Al-Khidr replied, `Did I not tell you that you could not bear with me?' Musa ala’s said, `Do not be angry with me that I forgot.” [48. Qur an .18:72-74.] This was the first instance of Musa ala’s' forgetting. [49. L.e., his promise, above, not to ask about anything until al - Khidr himself had mentioned it to him. Other instances follow] Then the two of them got off the ship and went walking. When they saw a boy playing with other boys, alKhidr took him by the head and slew him. Moses said to him: 'What! Have you slain an innocent soul who has slain no one? Verily you have done a horrid thing.' Al-Khidr replied, `Did I not tell you that you could not bear with me?' Musa ala’s said: 'If I ask you about anything after this, do not keep company with me. You have received an excuse from me. [50. Qur'an 118 :75-77.]

  They continued their journey until they reached a town where they asked the people to feed them, and found no one who would feed them or give them anything to drink. They found there a wall about to fall into ruin and he (al-Khidr) repaired it with his hand." [51. Qur' an 18:78.] The narrator said: "He touched it with his hand. Musa ala’s said to him: 'They showed us no hospitality, nor did they give us shelter. If you had wished, you could have taken payment for it.' He said, 'This is the parting between me and you.' [52. Qur' an 18 :78-79 . See the slightly different details in the judeo-Arabic version; Nissim, op. cit., 113-116] The Messenger of God said, "I would have liked him to have been patient so that he could have told us their story."

  Al `Abbas b. Al-Walid [53. AI-`Abbas b. al-Walid b. Mazyad al-Amuli al-Bayuti. Index, 313. Not further identified..]-my father-al-Awza’i [54. AI-Awza`i, `Abd al-Rahman b . `Amr b. Yubmid, Abu'Am r, 88-1157 /707-74, founder of the Awza’i legal school, favored by the Umayyads in Syria and Spain . h ansmitted from Qatadah and al-Zuhri . GAS, I, 5116-117; GAL, Suppl . 1, 307; al- Zirikli, op. cit., TV, 94]-al-Zuhri [55. Al-Zuhri , Muhammad b. Muslim b . `Ubaydallih b. `Abdall3h b. Shihab, Abu Bakr, ca. 50 -124/670-742. A traditionist, historian, and expert in poetry, he played a leading role in the transmission and organization of prophetic Hadith based on personal contact with the earliest links in the chain of transmitters . GAS, I, 28o-83; GAL, I, 65, Suppl. I, 102]- `Ubaydallah b. 'Abdallah b. `Utbah b. Mas`ud [56. `Ubaydallah b. `Abdallah b. `Utbah b . Mas`dd al -Hudhali, Abu `Abdallah, d. 98/716. A junst of Medina and a noted poet, he was a teacher of the caliph `Umar U. Al-Zirikli, op. cit., IV 3 50.]-Ibn Abbas, who said that he and al-Hun b. Qays b. Hisn al-Fazari [57. Al-Hurr b. Qays b. Hi^n al- Faziri. Index, 126. Not further identified.] had a dispute about the companion of Moses, and Ibn `Abbas said that he was alKhidr. Ubayy b. Ka`b passed by them, and Ibn Abbas called him over, saying, "This companion of mine and I are disputing about the companion of Musa ala’s, who asked for the way to meet him. Did you hear the Messenger of God mention this matter? " [ubayy] said, "Yes, I heard the Messenger of God say: 'While Musa ala’s was among a crowd of the Israelites, a man came up to him and said, "Do you know where there is someone who knows more than you do? " Musa ala’s said, "No." Thereupon God inspired Musa ala’s, "Yes, Our servant al-Khidr." Musa ala’s inquired about the way to meet him. So God made the fish a sign, saying, "When you have forgotten the fish, return, for you will meet al-Khidr." Moses then followed the traces of the fish and said, "This is what we have been seeking." So they retraced their steps, [58. Qur'an 18:65.] and they found al-Khidr. Their meeting was as God has related in His Book."'

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

  Muhammad b. Sa`d [64. Muhammad b. Sad b. Mani al-Bari, Abu `Abdallih, Kitab al-Waqidi, 168 -230/784-845. His major work, Kitab al-tabaqat al-kabir, is one of the main sources for the life of the Prophet and for the major traditionists up to the year of his death.GAS. 1, 300-1; GAL, I, 136, Suppl., I, 208 ; Dodge, op. cit., II, 1058.]-my father-my uncle-my father-his father-Ibn abbas, about His words: And when Musa ala’s said to his servant, I will not give up until I reach the point where the two rivers meet ... [65. Qur'an 28:61.] [Ibn `Abbas] said, When Musa ala’s and his people were victorious over Egypt , his people settled in Egypt . When their residence there became fixed , God revealed to Musa ala’s : " Remind them of the days of God. " [66. I.e., in which He manifested His justice or mercy.] So he preached to his people and mentioned the good that God had given them , as well as the pleasure. He reminded them that God had saved them from the people of Pharaoh, [how] their enemy had perished, and also how He had appointed them vicars in the land. Then Musa ala’s said : " God spoke to me, your prophet, in speech , chose me for Himself, and sent revelation to me out of His love. God has brought you everything you have asked of Him. Your prophet is the best of the people of the earth, and you are reading the Torah ." Musa ala’s did not leave one kindness that God had shown them unmentioned, reminding them of everything. One of the Israelites said to him: "It is so, 0 Prophet of God! We know what you are saying . But is there on earth anyone who knows more than you, 0 Prophet of God? " Musa ala’s said, " No." So God sent Jibril ala’s to Musa ala’s, who said, "Verily, God says , " How do you know where I have placed My knowledge? Indeed , there is a man on the shore of the sea who knows more than you."' Ibn `Abbas said that this is al-Khidr. Moses asked his Lord to show this man to him, so God inspired him : "Go to the sea, and you will find a fish on the shore . Take it and give it to your servant; then stay on the shore of the sea. But if you forget the fish and it disappears from you, then you will find the pious servant whom you seek."

  When the journey of Moses, the Prophet of God, became long and he became tired, he asked his servant about the fish, and his servant -his young man-said to him: "Did you see that, when we took refuge on the rock and I forgot the fish, none but Satan caused me to forget to mention it to you ? " The servant said to him , "I saw the fish when it took its way into the waters by way of a marvel. " [67. Qur'an 28 : 64. See n. 42, above] This caused Musa ala’s to wonder, and he turned back until he came to the rock and found the fish . The fish began to move in the sea, and Musa ala’s followed it. He began to use his staff to stir the water away from the fish, in order to follow the fish . Whatever the fish touched dried up and became a rock. God's prophet wondered at this, until the fish led him to one of the islands of the sea, where he met alKhidr. Musa ala.s greeted him with peace, and al-Khidr said: "And upon you be peace. Whence comes this [greeting of] peace in this land? [68. Wa-anna yakunu hadha al-salam bi-hadhihi al-arty; see the similar statement, n. 42, above.] And who are you? " Musa ala.s replied, " I am Musa ala.s." Al-Khidr said to him, "The master of the Israelites? " He responded, "Yes." Then alKhidr welcomed him and said, "What has brought you? " He said, "I came so that you may teach me the right conduct that you have been taught. "He replied, "Lo! you cannot bear with me [69. Qur'an 18 :67-68. ] saying “You cannot do that." Moses said, "God willing, you will find me patient, and I shall not contradict you in anything." [70. Qur'an 18:70.] So he went with al-Khidr, who said to him: "Do not ask me about anything I do until I explain its matter to you"-for that is His word: "until I mention it to you myself." [71. Qur'an 18:71.] They sailed on a ship, desiring to cross over to the dry land, but al-Khidr arose and made a hole in the ship. Musa ala.s said to him: "Have you made a hole in this ship to drown its people? Verily you have done a dreadful thing."72 Then [Ibn `Abbas) mentioned the rest of the story.

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

  Then Musa ala’s began seeking al - Khidr, until he met up with him at the rock, as God had mentioned would happen . Each greeted the other , and Moses said to him , " I want you to take me along as a companion." AI-Khidr responded, "You will not be able to bear my company." He said, " Yes, I can ." Al-Khidr said, " If you accompany me, do not ask me about anything until I mention it to you ." They set out until, when they were sailing on the ship , al-Khidr made a hole in it, and Musa ala’s said: "Have you made a hole in this ship to drown its people? Verily you have done a dreadful thing." [75. Qur'an 18:72.] Al-Khidr replied,"Did I not say to you that you cannot bear with me? "76 Musa ala’s said, "Do not be angry with me because I forgot, and do not be hard on me for my fault ." They set out until they met a young lad, whom alKhidr slew. Musa ala’s said: " What! Have you slain an innocent soul who has slain no one ; Verily you have done a horrid thing." (( AlKhidr) said, "Did I not tell you that you could not bear with me? [76. Qur'an 18:68] (Musa ala’s) said , "If I ask you anything after this, do not keep company with me.) You have received an excuse from me." [77. Qur'an 18 :74 - 77. The section in brackets is omitted in the text , with the phrase "to where He said " indicating that the educated Muslim would know the omitted portion.]

  Musa ala’s ' words regarding the wall were for himself and for his seeking some gain in this world , while his words regarding the ship and the lad were for the sake of God . Al-Khidr said, " This is the parting between you and me! I will announce to you the interpretation of what you could not bear with patience.'[78. Qur'an 18:79.]  Then he related to him: "As for the ship ( it belonged to poor people working on the river. I wished to mar it because there was a king behind them who is taking every ship by forceJ. And as for the lad [ his parents were believers, and we feared that he would oppress them by rebellion and disbelief . And we intended that their Lord should change him for them for one better in purity and closer to mercy]. And as for the wall lit belonged to two orphan boys in the city . There was a treasure beneath it belonging to them , and their father had been pious, and your Lord intended that they should come to their full strength and should bring forth their treasure as a mercy from their Lord; and I did not do it on my own command. Such is the interpretation of what you could not bear." [79. Qur an 18:80-83 . Texts in brackets omitted by al- Tabari, who writes after the first words of each verse "aI-aya. " i.e., "(the rest of) the verse."] He continued: Then he journeyed on the sea with him, until they reached the meeting place of the two seas, than which no place on earth has more water. He said, "Your Lord sent the swallow, and it began to take water with its beak." AlKhidr said to Musa ala’s , "How much do you think this swallow takes away from this water?" He said, "How little it diminishes it!" AlKhidr said, "0 Musa ala’s! My knowledge and your knowledge are to God's knowledge like the quantity of this water that this swallow drinks." Musa ala’s had thought to himself that there was no one wiser than [this man] or who had uttered [anything like] this, and for that reason he had been commanded to go to al-Khidr.

  Ibn Humayd related to us Salamah-Muhammad b. Ishaq - alHasan b. `Umarah [80. Al-Hasan b. `Umarah. Index , 134. Not further identified] - al-Hakam b. `Utaybah [81. Al-Hakam b. `Utaybah al-Asadi (al-Kindi), Abu `Abdallih, d. 113/73 r. GAS, I, 65; Ibn Sa`d, op. Cit., VI, 231.]-Said b. jubayr: Iwas sitting with Ibn `Abbas and several People of the Book, and one of them said: "0 Abu al `Abbas, Nawf, the son of the wife of Ka’b, mentioned on Ka`b's authority that Musa ala’s the prophet, who searched for the sage , was none other than Musa ala’s b. Manasseh. [82. Musa b . Misha b. Yusuf. According to al-Thalabi, op. cit., ra6, and Ibn alA ft op. cit., 1, r 60, while some Israelites thought that he and not Musa b. Amram was the companion of al-Khidr; other scholars generally held that it was the latter Musa ala’s. Al-Tha'labi states that Mnsi b . Mishi was a messenger; who called his people back to the worship of God and performance of His commandments two hundred years before the birth of Musa b. Amram] Said said, "Then Ibn Abbas replied, 'Did Nawf say that? "' Said said, "I told him, 'Yes, I heard Nawf say that., Ibn `Abbas said, 'You heard him, 0 Said?' He replied, "I said, 'Yes.' Ibn `Abbas said, 'Nawf lied.' Then Ibn Abbas said, Ubayy b. Ka`b related to me-the messenger of God that Musa ala’s, the prophet of Israel, asked his Lord saying, "0 Lord, if there is among Your servants one who knows more than I, lead me to him." God replied, "Yes, among My servants is one who knows more than you." Then He described his location and gave Musa ala’s permission to meet him. Musa ala’s set out, his servant accompanying him, with a salted fish about which he had been told, "If this fish comes to life in a certain place , then your companion is there too, and you will have attained your desire." So Moses went forth with his servant, both carrying the fish. He traveled until the journey exhausted him, reaching the rock and the water. Since thewater was the water of life, whoever drank of it became eternal, and no dead thing could draw near to it without life entering it, making it alive. When they settled down there and the fish touched the water, it became alive, and it took its way into the waters, being free, [83. Qur'an 18:62.] and it swam away. When they had gone beyond a day's journey, Musa ala’s said to his servant, "Bring us our breakfast. Verily we are fatigued from our journey." The servant spoke, saying, "Did you see,when we took refuge on the rock, and I forgot the fish-none other than Satan caused me to forget to mention it-it took its way into the waters by a marvel." [84. Qur'an 18 : 63-64. See discussion of saraban , n. 41, above]

  Ibn `Abbas said : " Musa ala’s became aware of the rock as they reached it, and lo! there was a man there wrapped in a garment. Musa ala’s greeted him, and he returned the greeting, saying,'Who are you?' He replied, 'I am Musa b. Amram .' The man asked, ' Master of the Israelites?' He replied , ' Yes, I am the one.' So he said, ' What has brought you to this land, for you must be busy with your people?' Musa ala’s said to him, 'I have come to you so you can teach me the right conduct which you have been taught: [85. Based on Qur'in 18:67.] The man said to him, 'Lo! you cannot bear with me.' [86. Qur’an 18:68] He was a man who used esoteric knowledge [87. Ya`malu `ala al-ghayb. See Glossarium, cccxcm.] that he had learned. Musa ala’s said, 'I certainly can.' He said, 'How can you bear with what you cannot encompass in knowledge? [88. Qur’an 18:69.] In other words, 'You know only what is obvious about justice, but you have not encompassed the esoteric knowledge that I know' Musa ala’s said, 'God willing, you will find me patient, and I shall not contradict you in anything, even though I see something that offends me.' The man replied, 'If you go with me, do not ask me about anything until I mention it to you myself ' [89. Qur'an 18:70-71] In other words 'Don't ask me about anything even if you disapprove of it , until I mention it to you.'

  The two of them set out walking along the shore of the sea, encountering people and seeking someone to provide them with transportation, when a new , reliable ship passed by , a ship better than any that had passed by them , more beautiful and more trustworthy. They asked the people on the ship to carry them, and they agreed. When they felt secure on the ship and it set out upon the sea, alKhidr took out a chisel and a mallet he carried with him. He made his way to a section of the ship, where he struck the side with the chisel until it made a hole . Then he took a plank and covered the hole, sitting upon it to patch it . Musa ala’s said to him : 'What can be more abominable than this ? Have you made that hole to drown the people? You have indeed done a dreadful thing. [ 90. Qur'an 18:72.] The people carried us, giving us shelter in their ship , unlike any other ship on the sea. Why did you pierce it?' He replied, `Did I not tell you that you could not bear with me?' Musa ala’s said to him, 'Do not be angry with me because I forgot- namely , I abandoned your agreement - and don't be hard on me for my fault. [91. Qur'an 19 :73-74]

  Then they left the ship, walking until they came to the people of a town, and lo! there were boys playing. Among them was a boy who was more handsome , more delicate, cleaner than the other boys. AlKhidr took him by the hand, grabbed a stone , and hit him on the head until he killed him . Thus Musa ala’s saw something abominable, which he could not bear: He had taken a young lad without wrongdoing or sin. So Musa ala’s said , 'Have you slain an innocent soul who has slain no one? - namely , someone small who has killed no one – Verily you have done a horrid thing.' Al-Khidr replied, 'Did I not tell you that you could not bear with me?' He replied: 'If I ask you about anything after this, do not keep company with me. You have received an excuse from me [92. Qur 'an 18 :75-77] that is to say, 'You have been excused regarding a matter concerning me.'

   The two of them continued on until, when they came to the people of another town, they asked them for food, but they refused to extend hospitality to them. Then the two of them found a wall threatening to fall down, which (al-Khidr ) set upright [93. Qur'an 18:78.] He proceeded to destroy it, and then he began to rebuild it. Musa ala’s was exasperated by what he saw al- Khidr doing, and such hypocrisy he could not bear. He said, 'If you had wished, you could have been paid for it [94. Qur 'an 18:78.] meaning : 'We asked the people for food , but they did not feed us; we asked them for hospitality , and they did not extend it; then you began to work without pay, when, if you had wished, you could have been paid for it' He said: ' This is the parting between me and you! I will give you the interpretation of those events that you could not bear with patience. As for the ship, it belonged to poor people working on the river . I wished to mar it because there was a king behind them who is taking every ship by force." [95. Qur’an 18 : 79-80.] the reading of Ubayy b. Ka`b has "every useful ship by force" but I marred it only to avert him from taking it. It was safe when he saw the defect that I caused . As for the lad, his parents were believers, and we feared that he would oppress them by rebellion and disbelief. And we intended that their Lord should change him for one better in purity and closer to mercy. And as for the wall, it belonged to two orphan boys in the city . There was a treasure beneath it be- longing to them, and their fatherhad been pious'... to... 'what you could not bear. [96. Win 18 : 81-83. For the full text of the last verse , see pp. 12- 13, above.]

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

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

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

  We have put mention of him and his account this early only because he lived during the era of Afridhun, according to what is told, even if, according to this account about al-Khidr, Musa ala’s, and his servant, he lived into the days of Manushihr [1 06. Mannshihr, Avestan Manu §.Ziera, son of Airyava the just (Ya. t 13. 131 ) Farvardin ya§t)); in the Bundahishn Manusihr is said to be the great-great-grandson of Eric ( cf. Anklesaria, op. Cit., 294-95 , chap. 35.16 ; and seen. 119, below; see also Justi, op. cit., 191 ; Mayrhofey op. cit., 61 no. 219).] and his reign, since Musa ala’s became a prophet only during the era of Mannshihr, whose reign came after the reign of his grandfather Afridhun. Everything we have mentioned about the individuals in these tales, from the period of Abraham to the account of al-Khidi all that-so it is reported took place during the reigns of Biwarisb [107. Biwarasb, Middle Persian Bi warasp, literally "having ten thousand horses" (cf. Justi op. cit., 6o-61 ), another name for al-Qahhak ( see n. 4, above, and al-Tabari, I, 201-10; trans. Brinnel; l-Io). The name is not attested in Avestan , but it may be noted that in Yast 5, 28 - 31 , Asi Dahaka is a figure in the mythical history of Iran, who sacrifices "a hundred stallions, a thousand oxen , and ten thousand sheep " to Anahita in order to obtain a wish] and Afridhun, the stories of whose lives, their scope, and the span of each we have mentioned previously. Now we will return to the account concerning Manushihr, his relations, and the events that took place during his time.