Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The statement concerning the interpretation of His word, the Exalted: فَخَسَفْنَا بِهِ وَبِدَارِهِ الأَرْضَ فَمَا كَانَ لَهُ مِنْ فِئَةٍ يَنْصُرُونَهُ مِنْ دُونِ اللَّهِ وَمَا كَانَ مِنَ الْمُنْتَصِرِينَ ("Then We caused the earth to swallow him and his house, and there was for him no group (fiʾa) that could help him apart from Allah, and he was not among those who could help themselves") (81)

   Allah, exalted is His mention, says: We caused the earth to swallow Qārūn and the inhabitants of his house. It has been said: "and his house," because it is related that Mūsā, when he commanded the earth to seize him, commanded it to seize him and also everyone who was with him of his companions who were seated in his house — and they were a company who had been seated with him, while they adhered to the same hypocrisy (nifāq) and conspiracy to torment Mūsā as he did.

   * Mention of who said that:

   Abū Kurayb related to us, he said: Jābir ibn Nūḥ related to us, he said: al-Aʿmash informed us, on the authority of al-Minhāl ibn ʿAmr, on the authority of ʿAbd Allāh ibn al-Ḥārith, on the authority of Ibn ʿAbbās, he said: when the zakāh was revealed, Qārūn came to Mūsā and concluded with him an agreement of one dīnār for every thousand dīnār, and for every thousand of anything one of the same — or he said: and for every thousand sheep one sheep ("al-Ṭabarī doubts"). He said: then he went to his house and calculated it and found it to be much, so he gathered the Children of Israel and said: O Children of Israel, Mūsā has commanded you all things and you have obeyed him, and now he wishes to take from your possessions. They said: you are our elder and you are our master, command us what you will. He said: I command you to bring such and such a harlot, and to give her a reward so that she may accuse him (Mūsā) of fornication with herself. So they summoned her and he fixed for her a reward on condition that she accuse him of fornication with herself. Then he went to Mūsā and said to Mūsā: the Children of Israel have assembled so that you may command them and forbid them. So Mūsā went out to them while they were on an open plain of the earth, and he said: O Children of Israel, whoever steals, we cut off his hand; and whoever falsely accuses (iftirāʾ), we flog him; and whoever commits fornication (zinā) while he has no wife, we flog him with one hundred lashes; and whoever commits fornication while he has a wife, we flog him until he dies, or we stone him until he dies ("al-Ṭabarī doubts"). Then Qārūn said to him: even if it is you yourself? He said: even if it is I myself. He said: the Children of Israel claim that you have committed fornication with such and such a woman. He (Mūsā) said: summon her; if she says that, then it is as she says. When she came, Mūsā said to her: O such and such. She said: here I am. He said: have I done with you what these people say? She said: no, and they have lied, but they have fixed for me a reward on condition that I accuse you of fornication with myself. Then he leapt up and cast himself down in prostration in the midst of them, and Allah revealed to him: command the earth what you will. He said: O earth, seize them! Then it seized them up to their feet. Then he said: O earth, seize them, and it seized them up to their knees. Then he said: O earth, seize them, and it seized them up to their loins (ḥaqw). Then he said: O earth, seize them, and it seized them up to their necks. He said: then they began to call out: O Mūsā, O Mūsā, and they implored him. He said: O earth, seize them, and it closed over them. Then Allah revealed to him: O Mūsā, My servants call out to you: O Mūsā, O Mūsā, and have you no mercy upon them? Truly, had they called upon Me, they would have found Me near and answering. He said: that is the word of Allah: فَخَرَجَ عَلَى قَوْمِهِ فِي زِينَتِهِ ("Then he went out to his people in his finery"). And his finery was that he went out upon blond mounts with red saddles, while they wore garments dyed with al-bahramān (safflower).

   قَالَ الَّذِينَ يُرِيدُونَ الْحَيَاةَ الدُّنْيَا يَا لَيْتَ لَنَا مِثْلَ مَا أُوتِيَ قَارُونُ ("Those who desired the worldly life said: 'Would that we had the like of what has been given to Qārūn'") ... up to His word: وَيْكَأَنَّهُ لا يُفْلِحُ الْكَافِرُونَ ("Alas, it is as if the disbelievers do not prosper"). O Muḥammad: تِلْكَ الدَّارُ الآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لا يُرِيدُونَ عُلُوًّا فِي الأَرْضِ وَلا فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِينَ ("That is the Abode of the Hereafter; We assign it to those who desire neither exaltation upon the earth nor corruption, and the final outcome belongs to the God-fearing").

   Abū Kurayb related to us, he said: Yaḥyā ibn ʿĪsā related to us, on the authority of al-Aʿmash, on the authority of al-Minhāl, on the authority of a man, on the authority of Ibn ʿAbbās, he said: when Allah commanded Mūsā with the zakāh, they said: they accused him of fornication (zinā), and he was grieved over that. They sent for a woman to whom they had given her price on condition that she accuse him of fornication with herself. When she came, it weighed heavily upon her, and he adjured her by Him who had split the sea for the Children of Israel and sent down the Torah to Mūsā, that she speak the truth. She said: now that you have adjured me, I testify that you are innocent and that you are the messenger of Allah. Then he fell down in prostration, weeping, and Allah, sanctified and exalted is He, revealed: what makes you weep? We have given you power over the earth, so command it what you will. He said: seize them, and it seized them to where Allah willed. They said: O Mūsā, O Mūsā. He said: seize them, and it seized them to where Allah willed. They said: O Mūsā, O Mūsā. Then it swallowed them. He said: and afterwards severe hardship and intense hunger afflicted the Children of Israel, so they came to Mūsā and said: call upon your Lord for us. He said: then he called upon Him for them, and Allah revealed to him: O Mūsā, do you speak to Me on behalf of a people whose sins have darkened what is between Me and them, while they called upon you and you did not answer them? Truly, had they called upon Me, I would have answered them.

   Ibn Wakīʿ related to us, he said: my father related to us, on the authority of al-Aʿmash, on the authority of al-Minhāl, on the authority of Saʿīd ibn Jubayr, on the authority of Ibn ʿAbbās ( فَخَسَفْنَا بِهِ وَبِدَارِهِ الأرْضَ ): he said: it was said to the earth: seize them, and it seized them up to their heels; then it was said to it: seize them, and it seized them up to their knees; then it was said to it: seize them, and it seized them up to their loins; then it was said to it: seize them, and it seized them up to their necks; then it was said to it: seize them, and it swallowed them. That is His word: ( فَخَسَفْنَا بِهِ وَبِدَارِهِ الأرْضَ ).

   Al-Qāsim related to us, he said: al-Ḥusayn related to us, he said: ʿAlī ibn Hāshim ibn al-Barīd related to us, on the authority of al-Aʿmash, on the authority of al-Minhāl, on the authority of Saʿīd ibn Jubayr, on the authority of Ibn ʿAbbās, concerning His word: إِنَّ قَارُونَ كَانَ مِنْ قَوْمِ مُوسَى ("Truly, Qārūn was of the people of Mūsā"): he said: he was his cousin (the son of his paternal uncle). Mūsā passed judgment among one part of the Children of Israel, and Qārūn among another part. He said: he summoned a harlot who was among the Children of Israel, and fixed for her a reward on condition that she accuse Mūsā of fornication with herself, and he left that with her. When it was the day on which the Children of Israel assembled before Mūsā, Qārūn came to him and said: O Mūsā, what is the punishment (ḥadd) of one who steals? He said: that his hand be cut off. He said: even if it is you yourself? He said: yes. He said: what is the punishment of one who commits fornication? He said: that he be stoned (rajm). He said: even if it is you yourself? He said: yes. He said: truly, you have done it. He said: woe to you, with whom? He said: with such and such a woman. Then Mūsā summoned her and said: I adjure you by Him who sent down the Torah, has Qārūn spoken the truth? She said: O Allah, now that you have adjured me, I testify that you are innocent and that you are the messenger of Allah, and that the enemy of Allah, Qārūn, fixed for me a reward on condition that I accuse you of fornication with myself. He said: then Mūsā leapt up and cast himself down before Allah in prostration, and Allah revealed to him: raise your head, for I have commanded the earth to obey you. Then Mūsā said: O earth, seize them, and it seized them until they reached their loins (ḥaqw). He said: O Mūsā. He said: seize them, and it seized them until they reached their chests. He said: O Mūsā. He said: seize them, and he said: then they vanished. He said: then Allah revealed to him: O Mūsā, he called upon you for help and you did not help him; truly, had he asked Me for help, I would have answered him and helped him.

   Bishr ibn Hilāl al-Ṣawwāf related to us, he said: Jaʿfar ibn Sulaymān al-Ḍubaʿī related to us, he said: ʿAlī ibn Zayd ibn Jadʿān related to us, he said: ʿAbd Allāh ibn al-Ḥārith went out of the house and entered the enclosed space (al-maqṣūra); when he came out of it, he sat down and leaned against it, and we sat down with him. He mentioned Sulaymān ibn Dāwūd: قَالَ يَا أَيُّهَا الْمَلأُ أَيُّكُمْ يَأْتِينِي بِعَرْشِهَا قَبْلَ أَنْ يَأْتُونِي مُسْلِمِينَ ("He said: O chiefs, which of you will bring me her throne before they come to me in submission?") ... up to His word: فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ ("Truly, my Lord is Self-Sufficient, Generous"). Then he was silent about mentioning Sulaymān and said: إِنَّ قَارُونَ كَانَ مِنْ قَوْمِ مُوسَى فَبَغَى عَلَيْهِمْ ("Truly, Qārūn was of the people of Mūsā, but he transgressed against them"). Treasures had been given to him as Allah mentioned in His Book: مَا إِنَّ مَفَاتِحَهُ لَتَنُوءُ بِالْعُصْبَةِ أُولِي الْقُوَّةِ ("the very keys of which would weigh down a strong band of men"). قَالَ إِنَّمَا أُوتِيتُهُ عَلَى عِلْمٍ عِنْدِي ("He said: it was given to me only because of knowledge that I possess"). He said: and he showed enmity toward Mūsā and tormented him, while Mūsā used to forgive him and pardon him on account of the kinship, until he built a house and made the door of his house of gold and placed upon its walls plates of gold. The chiefs of the Children of Israel came to him morning and evening, and he gave them food to eat, and they conversed with him and made him laugh. But his misery and the trial did not leave him at rest, until he sent to a woman of the Children of Israel notorious for her shamelessness (khanā) and notorious for reviling, and he sent for her and she came to him. He said to her: would you wish that I make you rich and give to you and take you among my wives, on condition that you come to me while the chiefs of the Children of Israel are with me, and say: O Qārūn, will you not keep Mūsā away from me? She said: yes. When Qārūn was seated and the chiefs of the Children of Israel had come, he sent for her, and she came and stood before him. Then Allah turned her heart and stirred up repentance in her, and she said to herself: that I repent today is better than that I torment the messenger of Allah ﷺ and confirm the lie of the enemy of Allah about him. Then she said: truly, Qārūn said to me: would you wish that I make you rich and give to you and take you among my wives, on condition that you come to me while the chiefs of the Children of Israel are with me, and say: O Qārūn, will you not keep Mūsā away from me — but I have found no better repentance than that I do not torment the messenger of Allah ﷺ and do not confirm the lie of the enemy of Allah. When she spoke these words, it fell heavily upon Qārūn, and he let his head hang down, and the chiefs fell silent, and he knew that he had fallen into ruin. Her words spread among the people until they reached Mūsā. When they reached Mūsā, his anger became intense, and he performed the ablution with water, and prayed and wept, and said: O Lord, Your enemy has tormented me, he wished to disgrace and defile me; O Lord, give me power over him. Then Allah revealed to him that: command the earth what you will, it will obey you. Mūsā came to Qārūn; when he entered upon him, he recognized the evil in the face of Mūsā toward him, and he said: O Mūsā, have mercy upon me. He said: O earth, seize them. He said: then his house shook and sank with Qārūn and his companions up to the ankles, and he began to say: O Mūsā, and it seized them up to their knees, while he implored Mūsā: O Mūsā, have mercy upon me. He said: O earth, seize them. He said: then his house shook and sank, and Qārūn with his companions was swallowed up to their navels (surar), while he implored Mūsā: O Mūsā, have mercy upon me. He said: O earth, seize them, and he was swallowed with his house and his companions. He said: and it was said to Mūsā ﷺ: O Mūsā, how harsh you are! Truly, by My might, had he called upon Me, I would have answered him.

   Bishr ibn Hilāl related to me, he said: Jaʿfar ibn Sulaymān related to us, on the authority of Abū ʿImrān al-Jawnī, he said: it has reached me that it was said to Mūsā: I will never after you make the earth obedient to anyone.

   Ibn Wakīʿ related to us, he said: ʿAbd al-Raḥmān ibn Mahdī and ʿAbd al-Ḥamīd al-Ḥimmānī related to us, on the authority of Sufyān, on the authority of al-Agharr ibn al-Ṣabbāḥ, on the authority of Khalīfa ibn Ḥuṣayn — ʿAbd al-Ḥamīd said: on the authority of Abū Naṣr, on the authority of Ibn ʿAbbās, while Ibn Mahdī did not mention Abū Naṣr — ( فَخَسَفْنَا بِهِ وَبِدَارِهِ الأرْضَ ): he said: the seventh earth.

   Al-Qāsim related to us, he said: al-Ḥusayn related to us, he said: Ḥajjāj related to me, on the authority of Ibn Jurayj, he said: it has reached us that he sinks each day a hundred men's heights, and does not reach the bottom of the earth until the Day of Resurrection, and thus he continues to sink into it until the Day of Resurrection.

   Ibn Wakīʿ related to us, he said: Zayd ibn Ḥabbān related to us, on the authority of Jaʿfar ibn Sulaymān, he said: I heard Mālik ibn Dīnār say: it has reached me that Qārūn sinks each day a hundred men's heights.

   Bishr related to us, he said: Yazīd related to us, he said: Saʿīd related to us, on the authority of Qatāda ( فَخَسَفْنَا بِهِ وَبِدَارِهِ الأرْضَ ): it is related that he sinks each day one man's height, and that he continues to sink into it without reaching its bottom until the Day of Resurrection.

   And His word ( فَمَا كَانَ لَهُ مِنْ فِئَةٍ يَنْصُرُونَهُ مِنْ دُونِ اللَّهِ ) ("and there was for him no group that could help him apart from Allah") means: there was for him no army to which he could resort, nor a group that could help him against that which befell him of His displeasure; rather, they declared themselves free of him.

   ( وَمَا كَانَ مِنَ الْمُنْتَصِرِينَ ) ("and he was not among those who could help themselves") means: and he was not among those who can defend themselves against Allah when He brings down His retribution upon him, such that he could protect himself against it by his strength.

   And in accordance with what we have said about this, the people of interpretation (ahl al-taʾwīl) have spoken.

   * Mention of who said that:

   Bishr related to us, he said: Yazīd related to us, he said: Saʿīd related to us, on the authority of Qatāda: ( فَمَا كَانَ لَهُ مِنْ فِئَةٍ يَنْصُرُونَهُ ): that is, an army that helps him, and he had no force with which he could defend himself against Allah.

   And we have already expounded earlier the meaning of al-fiʾa, namely that it is the group of people, and its origin is the group to whom a man resorts (yafīʾu) when he is in need of them, for help against the enemy. Then the Arabs use that for every group that is a help and support to a man. Of this is also the saying of Khufāf:

   "I have not seen a living tribe so free of subjugation (laqāḥ) — by your prosperity — between Nāḍiḥa and Ḥajr, stronger against the vicissitudes of fate in might, or greater than they as a group (fiʾa) in steadfastness."

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   The footnotes:

   (1) Al-ḥaqw: the place where the waist-wrapper is bound. Its plural is: aḥqin, aḥqāʾ, and ḥiqī (with a doubled yāʾ) and ḥiqāʾ.

   (2) Al-bahramān, with fatḥa on the bāʾ and the rāʾ: al-ʿuṣfur (safflower) or a kind of it.

   (3) The two verses are from the poem of Khufāf ibn Nadba, and are among the evidentiary verses of Abū ʿUbayda in Majāz al-Qurʾān. He said concerning His word, the Exalted: ( فما كان له من فئة ) "it means: helpers and support," and Khufāf said: "I have not seen a living tribe so free of subjugation..." — the two verses. And in al-Lisān (under lqḥ): a "ḥayy laqāḥ" is a tribe that did not submit to kings, was not governed, and in the pre-Islamic period was not afflicted by captivity. Thaʿlab said: al-ḥayy al-laqāḥ is derived from the impregnation (laqāḥ) of the she-camel, for when the she-camel is impregnated, she no longer obeys the stallion. "Nāḍiḥa" with the ḍād: it is possibly a scribal error for "Nāṣiḥa," which, as stated in Muʿjam al-Buldān, is a water-spring of Muʿāwiya ibn Ḥazn in Najd. And Ḥajr (with fatḥa and sukūn): the capital of al-Yamāma. And al-ād and al-ayd: strength. And al-fiʾa: the group of people, and it is one of the bi-radical words by original formation.

   Show original Arabic

   القول في تأويل قوله تعالى : فَخَسَفْنَا بِهِ وَبِدَارِهِ الأَرْضَ فَمَا كَانَ لَهُ مِنْ فِئَةٍ يَنْصُرُونَهُ مِنْ دُونِ اللَّهِ وَمَا كَانَ مِنَ الْمُنْتَصِرِينَ (81) يقول تعالى ذكره: فخسفنا بقارون وأهل داره. وقيل: وبداره, لأنه ذكر أن موسى إذ أمر الأرض أن تأخذه أمرها بأخذه, وأخذ من كان معه من جلسائه في داره, وكانوا جماعة جلوسا معه, وهم على مثل الذي هو عليه من النفاق والمؤازرة على أذى موسى. * ذكر من قال ذلك: حدثنا أبو كُرَيب, قال: ثنا جابر بن نوح, قال: أخبرنا الأعمش, عن المنهال بن عمرو, عن عبد الله بن الحارث, عن ابن عباس, قال: لما نـزلت الزكاة أتى قارون موسى, فصالحه على كلّ ألف دينار دينارا, وكلّ ألف شيء شيئا, أو قال: وكلّ ألف شاة شاة " الطبريّ يشكّ" قال: ثم أتى بيته فحسبه فوجده كثيرا, فجمع بني إسرائيل, فقال: يا بني إسرائيل، إن موسى قد أمركم بكلّ شيء فأطعتموه, وهو الآن يريد أن يأخذ من أموالكم, فقالوا: أنت كبيرنا وأنت سيدنا, فمرنا بما شئت, فقال: آمركم &; 19-630 &; أن تجيئوا بفلانة البغي, فتجعلوا لها جعلا فتقذفه بنفسها, فدعوها فجعل لها جعلا على أن تقذفه بنفسها, ثم أتى موسى, فقال لموسى: إن بني إسرائيل قد اجتمعوا لتأمرهم ولتنهاهم, فخرج إليهم وهم في براح من الأرض, فقال: يا بني إسرائيل من سرق قطعنا يده, ومن افترى جلدناه, ومن زنى وليس له امرأة جلدناه مائة, ومن زنى وله امرأة جلدناه حتى يموت, أو رجمناه حتى يموت " الطبري يشكّ" فقال له قارون: وإن كنت أنت؟ قال: وإن كنت أنا، قال: فإن بني إسرائيل يزعمون أنك فجرت بفلانة. قال: ادعوها, فإن قالت, فهو كما قالت; فلما جاءت قال لها موسى: يا فلانة, قالت: يا لبيك, قال: أنا فعلت بك ما يقول هؤلاء؟ قالت: لا وكذبوا, ولكن جعلوا لي جعلا على أن أقذفك بنفسي; فوثب, فسجد وهو بينهم, فأوحى الله إليه: مُر الأرض بما شئت, قال: يا أرض خذيهم! فأخذتهم إلى أقدامهم. ثم قال: يا أرض خذيهم, فأخذتهم إلى ركبهم. ثم قال: يا أرض خذيهم, فأخذتهم إلى حقيهم (1) ثم قال: يا أرض خذيهم, فأخذتهم إلى أعناقهم؛ قال: فجعلوا يقولون: يا موسى يا موسى, ويتضرّعون إليه. قال: يا أرض خذيهم, فانطبقت عليهم, فأوحى الله إليه: يا موسى, يقول لك عبادي: يا موسى, يا موسى فلا ترحمهم؟ أما لو إياي دعوا, لوجدوني قريبا مجيبا; قال: فذلك قول الله: فَخَرَجَ عَلَى قَوْمِهِ فِي زِينَتِهِ وكانت زينته أنه خرج على دوابّ شقر عليها سروج حمر, عليهم ثياب مصبغة بالبهرمان (2) . قَالَ الَّذِينَ يُرِيدُونَ الْحَيَاةَ الدُّنْيَا يَا لَيْتَ لَنَا مِثْلَ مَا أُوتِيَ قَارُونُ ... إلى قوله: وَيْكَأَنَّهُ لا يُفْلِحُ الْكَافِرُونَ يا محمد تِلْكَ الدَّارُ الآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لا يُرِيدُونَ عُلُوًّا فِي الأَرْضِ وَلا فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِينَ . حدثنا أبو كُرَيب, قال: ثنا يحيى بن عيسى, عن الأعمش, عن المنهال, عن رجل, عن ابن عباس قال: لما أمر الله موسى بالزكاة, قال: رموه بالزنا, فجزع من ذلك, فأرسلوا إلى امرأة كانت قد أعطوها حكمها, على أن ترميه بنفسها; فلما جاءت عظم عليها, وسألها بالذي فلق البحر لبني إسرائيل, وأنـزل التوراة على موسى إلا صدقتِ. قالت: إذ قد استحلفتني, فإني أشهد أنك بريء, وأنك رسول الله, فخرّ ساجدا يبكي, فأوحى الله تبارك وتعالى: ما يبكيك؟ قد سلطناك على الأرض, فمُرها بما شئت, فقال: خذيهم, فأخذتهم إلى ما شاء الله, فقالوا: يا موسى, يا موسى، فقال: خذيهم, فأخذتهم إلى ما شاء الله, فقالوا: يا موسى, يا موسى، فخسفتهم. قال: وأصاب بني إسرائيل بعد ذلك شدة وجوع شديد, فأتوا موسى, فقالوا: ادع لنا ربك; قال: فدعا لهم, فأوحى الله إليه: يا موسى, أتكلمني في قوم قد أظلم ما بيني وبينهم خطاياهم, وقد دعوك فلم تجبهم, أما إياي لو دعوا لأجبتهم. حدثنا ابن وكيع, قال: ثنا أبي, عن الأعمش, عن المنهال, عن سعيد بن جُبَيْر, عن ابن عباس ( فَخَسَفْنَا بِهِ وَبِدَارِهِ الأرْضَ ) قال: قيل للأرض خذيهم, فأخذتهم إلى أعقابهم; ثم قيل لها: خذيهم, فأخذتهم إلى ركبهم; ثم قيل لها: خذيهم, فأخذتهم إلى أحقائهم; ثم قيل لها: خذيهم, فأخذتهم إلى أعناقهم ; ثم قيل لها: خذيهم, فخسف بهم, فذلك قوله: ( فَخَسَفْنَا بِهِ وَبِدَارِهِ الأرْضَ ). حدثنا القاسم, قال: ثنا الحسين, قال: ثنا علي بن هاشم بن البريد, عن الأعمش, عن المنهال, عن سعيد بن جُبَيْر, عن ابن عباس, في قوله: إِنَّ قَارُونَ كَانَ مِنْ قَوْمِ مُوسَى قال: كان ابن عمه, وكان موسى يقضي في ناحية بني إسرائيل, وقارون في ناحية, قال: فدعا بغية كانت في بني إسرائيل, فجعل لها جعلا على أن ترمي موسى بنفسها, فتركته إذا كان يوم تجتمع فيه بنو إسرائيل إلى موسى, أتاه قارون فقال: يا موسى ما حد من سرق؟ قال: أن تنقطع يده, قال: وإن كنت أنت؟ قال: نعم ; قال. فما حد من زنى؟ قال: أن يرجم, قال: وإن كنت أنت؟ قال: نعم; قال: فإنك قد فعلت, قال: ويلك بمن؟ قال: بفلانة، فدعاها موسى, فقال: أنشدك بالذي أنـزل التوراة, أصدق قارون؟ قالت: اللهمّ إذ نشدتني, فإني أشهد أنك برئ, وانك رسول الله, وأن عدو الله قارون جعل لي جعلا على أن أرميك بنفسي; قال: فوثب موسى, فخر ساجدا لله, فأوحى الله إليه أن ارفع رأسك, فقد أمرت الأرض أن تطيعك, فقال موسى: يا أرض خذيهم, فأخذتهم حتى بلغوا الحقو, قال: يا موسى; قال: خذيهم, فأخذتهم حتى بلغوا الصدور, قال: يا موسى, قال: خذيهم, قال: فذهبوا. قال: فأوحى الله إليه يا موسى: استغاث بك فلم تغثه, أما لو استغاث بي لأجبته ولأغثته. حدثنا بشر بن هلال الصوّاف, قال: ثنا جعفر بن سليمان الضبعيّ, قال: ثنا عليّ بن زيد بن جدعان, قال: خرج عبد الله بن الحارث من الدار, ودخل المقصورة; فلما خرج منها,جلس وتساند عليها, وجلسنا إليه, فذكر سليمان بن داود قَالَ يَا أَيُّهَا الْمَلأُ أَيُّكُمْ يَأْتِينِي بِعَرْشِهَا قَبْلَ أَنْ يَأْتُونِي مُسْلِمِينَ ... إلى قوله: فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ ثم سكت عن ذكر سليمان, فقال: إِنَّ قَارُونَ كَانَ مِنْ قَوْمِ مُوسَى فَبَغَى عَلَيْهِمْ وكان قد أوتي من الكنوز ما ذكر الله في كتابه مَا إِنَّ مَفَاتِحَهُ لَتَنُوءُ بِالْعُصْبَةِ أُولِي الْقُوَّةِ ,( قَالَ إِنَّمَا أُوتِيتُهُ عَلَى عِلْمٍ عِنْدِي قال: وعادى موسى, وكان مؤذيا له, وكان موسى يصفح عنه ويعفو, للقرابة, حتى بنى دارا, وجعل باب داره من ذهب, وضرب على جدرانه صفائح الذهب, وكان الملأ من بني إسرائيل يغدون عليه ويروحون, فيطعمهم الطعام, ويحدّثونه ويضحكونه, فلم تدعه شقوته والبلاء, حتى أرسل إلى امرأة من بني إسرائيل مشهورة بالخنا, مشهورة بالسب, فأرسل إليها فجاءته, فقال لها: هل لك أن أموّلك وأعطيك, وأخلطك في نسائي, على أن تأتيني والملأ من بني إسرائيل عندي, فتقولي: يا قارون, ألا تنهى عني موسى، قالت: بلى. فلما جلس قارون, وجاء الملأ من بني إسرائيل, أرسل إليها, فجاءت فقامت بين يديه, فقلب الله قلبها, وأحدث لها توبة, فقالت في نفسها: لأن أحدث اليوم توبة, أفضل من أن أوذي رسول الله صلى الله عليه وسلم , وأكذّب عدو الله له. فقالت: إن قارون قال لي: هل لك أن أموّلك وأعطيك, وأخلطك بنسائي, على أن تأتيني والملأ من بني إسرائيل عندي, فتقولي: يا قارون ألا تنهى عني موسى, فلم أجد توبة أفضل من أن لا أوذي رسول الله صلى الله عليه وسلم , وأكذب عدو الله; فلما تكلمت بهذا الكلام, سقط في يدي قارون, ونكس رأسه, وسكت الملأ وعرف أنه قد وقع في هلكة, وشاع كلامها في الناس, حتى بلغ موسى; فلما بلغ موسى اشتدّ غضبه, فتوضأ من الماء, وصلى وبكى, وقال: يا ربّ عدوك لي مؤذ, أراد فضيحتي وشيني, يا ربّ سلطني عليه. فأوحى الله إليه أن مر الأرض بما شئت تطعك. فجاء موسى إلى قارون; فلما دخل عليه, عرف الشرّ في وجه موسى له, فقال: يا موسى ارحمني; قال: يا أرض خذيهم, قال: فاضطربت داره, وساخت بقارون وأصحابه إلى الكعبين, وجعل يقول: يا موسى, فأخذتهم إلى ركبهم, وهو يتضرّع إلى موسى: يا موسى ارحمني; قال: يا أرض خذيهم, قال فاضطربت داره وساخت وخُسف بقارون وأصحابه إلى سررهم, وهو يتضرّع إلى موسى: يا موسى ارحمني; قال: يا أرض خذيهم, فخسف به وبداره وأصحابه. قال: وقيل لموسى صلى الله عليه وسلم: يا موسى ما أفظك، أما وعزّتي لو إياي نادى لأجبته. حدثني بشر بن هلال, قال: ثنا جعفر بن سليمان, عن أبي عمران الجوني, قال: بلغني أنه قيل لموسى: لا أعبد الأرض لأحد بعدك أبدا. حدثنا ابن وكيع, قال: ثنا عبد الرحمن بن مهدي, وعبد الحميد الحماني, عن سفيان, عن الأغر بن الصباح, عن خليفة بن حصين, قال عبد الحميد, عن أبي نصر, عن ابن عباس, ولم يذكر ابن مهدي أبا نصر ( فَخَسَفْنَا بِهِ وَبِدَارِهِ الأرْضَ ) قال: الأرض السابعة. حدثنا القاسم, قال: ثنا الحسين, قال: ثني حجاج, عن ابن جُرَيج, قال: بلغنا أنه يخسف به كلّ يوم مائة قامة, ولا يبلغ أسفل الأرض إلى يوم القيامة, فهو يتجلجل فيها إلى يوم القيامة. حدثنا ابن وكيع, قال: ثنا زيد بن حبان, عن جعفر بن سليمان, قال: سمعت مالك بن دينار, قال: بلغني أن قارون يخسف به كلّ يوم مائة قامة. حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قَتادة ( فَخَسَفْنَا بِهِ وَبِدَارِهِ الأرْضَ ) ذكر لما أنه يخسف به كلّ يوم قامة, وأنه يتجلجل فيها, لا يبلغ قعرها إلى يوم القيامة. وقوله: ( فَمَا كَانَ لَهُ مِنْ فِئَةٍ يَنْصُرُونَهُ مِنْ دُونِ اللَّهِ ) يقول: فلم يكن له جند يرجع إليهم, ولا فئة ينصرونه لما نـزل به من سخطه, بل تبرءوا منه. (وَمَا كَانَ مِنَ الْمُنْتَصِرِينَ) يقول: ولا كان هو ممن ينتصر من الله إذا أحل به نقمته، فيمتنع لقوته منها. وبنحو الذي قلنا في ذلك, قال أهل التأويل. * ذكر من قال ذلك: حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قَتادة: ( فَمَا كَانَ لَهُ مِنْ فِئَةٍ يَنْصُرُونَهُ ) أي جند ينصرونه, وما عنده منعة يمتنع بها من الله. وقد بيَّنا معنى الفئة فيما مضى وأنها الجماعة من الناس, وأصلها الجماعة التي يفيء إليها الرجل عند الحاجة إليهم, للعون على العدوّ, ثم تستعمل ذلك العرب في كل جماعة كانت عونا للرجل, وظهرا له; ومنه قول خفاف: فَلَـــمْ أَرَ مِثْلَهُــمْ حَيًّــا لَقَاحًــا وَجَــدّكَ بيــنَ نَاضِحَــةٍ وَحَجْـرِ أشَــدَّ عــلى صُـرُوفِ الدَّهْـرِ آدًا وأكـــبرَ منهُــمُ فِئَــةً بِصَــبْرِ (3) ------------------------ الهوامش: (1) الحقو: معقد الإزار. جمعه: أحق، وأحقاء، وحقي (بشد الياء) وحقاء (اللسان: حقا). (2) البهرمان، بفتح الباء والراء: العصفر أو ضرب منه (اللسان: بهرم). (3) البيتان من شعر خفاف بن ندبة، وهما من شواهد أبي عبيدة في مجاز القرآن (183ب) قال عند قوله تعالى: (فما كان له من فئة) أي من أعوان وظهر، قال خفاف: فلم أر مثلهم حيًّا لقاحًا..." البيتين. وفي (اللسان: لقح): وحي لقاح: لم يدينوا للملوك، ولم يملكوا، ولم يصبهم في الجاهلية سباء، وقال ثعلب: الحي اللقاح: مشتق من لقاح الناقة، لأن الناقة إذا لقحت لم تطاوع الفحل. وناضحة بالضاد: لعله تحريف ناصحة، وهي كما في معجم البلدان: ماء لمعاوية بن حزن بنجد. وحجر (بفتح فسكون): قصبة اليمامة. والآد والأيد: القوة. والفئة: الجماعة من الناس، وهو من الكلمات الثنائية الوضع.