Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The statement concerning the interpretation of His saying, the Exalted: يَا أَيُّهَا الَّذِينَ آمَنُوا لا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى فَبَرَّأَهُ اللَّهُ مِمَّا قَالُوا وَكَانَ عِنْدَ اللَّهِ وَجِيهًا (69) (O you who believe, do not be like those who wronged Moses, whereupon Allah cleared him of what they said. And he was, with Allah, of high standing.) (33:69)

   He, the Exalted be His remembrance, says to the companions of the Prophet of Allah, may Allah's blessing and peace be upon him: O you who believe in Allah and His Messenger, do not wrong the Messenger of Allah with any speech that is displeasing to him from your side, nor with any deed that he does not love from your side, and do not be like those who wronged Moses, the Prophet of Allah, and slandered him with a defect in lie and falsehood. فَبَرَّأَهُ اللَّهُ مِمَّا قَالُوا (whereupon Allah cleared him of what they said) — of the lie and the slander which they uttered about him — through the proof which He manifested of their lying. وَكَانَ عِنْدَ اللَّهِ وَجِيهًا (And he was, with Allah, of high standing). He says: and Moses was, with Allah, one whose intercession was accepted in what he asked, a man of standing and of high rank with Him, on account of his obedience to Him.

   Then the exegetes differed concerning the harm that was done to Moses which Allah mentions in this place. Some of them said: they slandered him saying that he had a scrotal hernia (ādar), and concerning this a report has been transmitted from the Messenger of Allah, may Allah's blessing and peace be upon him.

   * Mention of the narration that has been transmitted from him, and of who said that:

   Abū al-Sāʾib related to me, saying: Abū Muʿāwiya related to us, on the authority of al-Aʿmash, on the authority of al-Minhāl, on the authority of Saʿīd ibn Jubayr and ʿAbd Allāh ibn al-Ḥārith, on the authority of Ibn ʿAbbās, concerning His saying لا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى (do not be like those who wronged Moses). He said: his people said to him: you have a scrotal hernia. One day he went out to bathe and placed his clothes on a rock; then the rock sped off with his clothes, and he went after it naked, until it brought him to the assemblies of the Children of Israel. Then they saw that he had no scrotal hernia. He said: that is His saying فَبَرَّأَهُ اللَّهُ مِمَّا قَالُوا (whereupon Allah cleared him of what they said).

   Yaḥyā ibn Dāwūd al-Wāsiṭī related to me, saying: Isḥāq ibn Yūsuf al-Azraq related to us, on the authority of Sufyān, on the authority of Jābir, on the authority of ʿIkrima, on the authority of Abū Hurayra, on the authority of the Prophet, may Allah's blessing and peace be upon him: لا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى (do not be like those who wronged Moses). He said: they said: he has a scrotal hernia. Moses went to bathe and placed his clothes on a stone; then the stone sped off with his clothes, and Moses followed close on its heels, calling out: my clothes, O stone! He passed by the assembly of the Children of Israel, and they saw him, whereupon Allah cleared him of what they said. وَكَانَ عِنْدَ اللَّهِ وَجِيهًا (And he was, with Allah, of high standing).

   Muḥammad ibn Saʿd related to me, saying: my father related to me, saying: my uncle related to me, saying: my father related to me, on the authority of his father, on the authority of Ibn ʿAbbās: يَا أَيُّهَا الَّذِينَ آمَنُوا لا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى... (O you who believe, do not be like those who wronged Moses...) up to وَجِيهًا (of high standing). He said: their wronging of Moses consisted in this, that they said: by Allah, nothing keeps Moses from laying aside his clothes among us except that he has a scrotal hernia. That wronged Moses. While one day he was bathing himself and his garment lay on a rock, and Moses had finished his ablution and went to his garment to take it, the rock sped off with his garment, and he ran after it in haste, until it passed by the assembly of the Children of Israel while he was chasing it. When they saw Moses — may Allah's blessing and peace be upon him — uncovered, with no garment upon him, they said: by Allah, we see nothing wrong with Moses, and he is truly free of what we said about him. Then Allah said: فَبَرَّأَهُ اللَّهُ مِمَّا قَالُوا وَكَانَ عِنْدَ اللَّهِ وَجِيهًا (whereupon Allah cleared him of what they said. And he was, with Allah, of high standing).

   Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning His saying يَا أَيُّهَا الَّذِينَ آمَنُوا لا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى... (O you who believe, do not be like those who wronged Moses...) — the verse. He said: Moses was a man who kept his private parts and his clothes strictly covered. So they would say: nothing brings him to that except a defect in his private parts which he does not want to be seen. One day he stood bathing in the wilderness and placed his clothes on a rock; then it sped off in haste with his clothes. He said: and he came chasing it naked, until he appeared naked before them, and they saw that he was free of what they said, and he was of high standing with Allah. He said: and "al-wajīh" (the one of high standing) means, in the language of the Arabs: the beloved, the accepted.

   And others said: rather, they described him as a leper (abraṣ).

   * Mention of who said that:

   Ibn Ḥumayd related to us, saying: Yaʿqūb related to us, on the authority of Jaʿfar, on the authority of Saʿīd. He said: the Children of Israel said: Moses has a scrotal hernia. And a group said: he is a leper — on account of the strictness with which he kept himself covered. He used to go every day to a spring, bathe, and place his clothes on a rock beside it. The rock sped off with his clothes, until it came to the assembly of the Children of Israel. Moses came chasing it, and when they saw him naked with nothing wrong with him of what they had said, he put on his clothes, then went to the rock and struck it with his staff, and the staff left an imprint in the rock.

   Baḥr ibn Ḥabīb ibn ʿArabī related to us, saying: Rawḥ ibn ʿUbāda related to us, saying: ʿAwf related to us, on the authority of Muḥammad, on the authority of Abū Hurayra, concerning this verse لا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى فَبَرَّأَهُ اللَّهُ مِمَّا قَالُوا... (do not be like those who wronged Moses, whereupon Allah cleared him of what they said...) — the verse. The Messenger of Allah, may Allah's blessing and peace be upon him, said: "Verily, Moses was a modest, self-covering man, of whose skin almost nothing could be seen, out of modesty on his part. Then those of the Children of Israel who wronged him wronged him, and they said: he covers himself so carefully only because of a defect in his skin — either leprosy, or a scrotal hernia, or some other blemish. And Allah willed to clear him of what they said. One day Moses was alone and by himself, and he placed his clothes on a stone and bathed. When he had finished his ablution, he went to his garment to take it, but the stone ran off with his garment. Moses took a staff and went after the stone, calling out: my garment, O stone! — until he came upon a group of the Children of Israel. They saw him naked, the most beautiful of people in form, and Allah cleared him of what they said. The stone stood still, and he took his garment and put it on, and he began to strike the stone with it. And by Allah, in the stone there is truly a scar from the trace of his striking, three or four or five times."

   Ibn Bashshār related to us, saying: Ibn Abī ʿAdī related to us, on the authority of ʿAwf, on the authority of al-Ḥasan. He said: it has reached me that the Messenger of Allah, may Allah's blessing and peace be upon him, said: "Moses was a modest, self-covering man," and he then mentioned something similar.

   Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, he said: al-Ḥasan related, on the authority of Abū Hurayra, that the Messenger of Allah, may Allah's blessing and peace be upon him, said: "Verily, the Children of Israel used to bathe while naked, and the Prophet of Allah, Moses, was modest; he used to cover himself when he bathed, and they slandered him with a defect. While the Prophet of Allah was bathing one day, he placed his clothes on a rock, whereupon the rock sped off and the Prophet of Allah followed it, striking with his staff: my garment, O stone! My garment, O stone! — until it came to a group of the Children of Israel, or into their midst, and stood still. The Prophet of Allah took his clothes, and they looked upon the most beautiful of people in form and the most balanced in manliness. Then the group said: may Allah destroy the slanderers of the Children of Israel! Such was his clearing with which Allah cleared him."

   And others said: the harm they did to him was rather their accusation against him that he had killed his brother Aaron.

   * Mention of who said that:

   ʿAlī ibn Muslim al-Ṭūsī related to me, saying: ʿAbbād related to us, saying: Sufyān ibn Ḥabīb related to us, on the authority of al-Ḥakam, on the authority of Saʿīd ibn Jubayr, on the authority of Ibn ʿAbbās, on the authority of ʿAlī ibn Abī Ṭālib, may Allah be pleased with him, concerning Allah's saying لا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى... (do not be like those who wronged Moses...) — the verse. He said: Moses and Aaron climbed the mountain, and Aaron died. Then the Children of Israel said: you killed him, and he loved us more than you and was gentler toward us than you. And thus they wronged him with that. Then Allah commanded the angels, and they carried him, until they passed by the Children of Israel with him, and the angels spoke of his death, until the Children of Israel knew that he had died, and Allah cleared him of that. They then went off with him and buried him, and none of Allah's creatures came to know his grave except the vulture; therefore Allah made it deaf and dumb.

   And the most correct statement on this is to say: the Children of Israel wronged the Prophet of Allah with something with which he did not want to be wronged, and Allah cleared him of that with which they wronged him. It is possible that it was their saying: he is a leper. And it is possible that it was their accusation against him that he had killed his brother Aaron. And it is possible that it was all of this, for all these things have been mentioned as matters with which they wronged him. And there is, in this, no statement nearer to the truth than what Allah has said: that they wronged Moses, whereupon Allah cleared him of what they said.

   Show original Arabic

   القول في تأويل قوله تعالى : يَا أَيُّهَا الَّذِينَ آمَنُوا لا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى فَبَرَّأَهُ اللَّهُ مِمَّا قَالُوا وَكَانَ عِنْدَ اللَّهِ وَجِيهًا (69) يقول تعالى ذكره لأصحاب نبي الله صَلَّى الله عَلَيْهِ وَسَلَّم: يا أيها الذين آمنوا بالله ورسوله لا تؤذوا رسول الله بقول يكرهه منكم، ولا بفعل لا يحبه منكم، ولا تكونوا أمثال الذين آذوا موسى نبي الله فرموه بعيب كذبًا وباطلا(فَبَرَّأَهُ اللَّهُ مِمَّا قَالُوا) فيه من الكذب والزور بما أظهر من البرهان على كذبهم (وَكَانَ عِنْدَ اللَّهِ وَجِيهًا) يقول: وكان موسى عند الله مشفعًا فيما يسأل ذا وجه ومنـزلة عنده بطاعته إياه. ثم اختلف أهل التأويل في الأذى الذي أوذي به موسى الذي ذكره الله في هذا الموضع؛ فقال بعضهم: رموه بأنه آدر، وروِي بذلك عن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم خبرا. * ذكر الرواية التي رويت عنه، ومن قال ذلك: حدثني أَبو السائب قال ثنا أَبو معاوية عن الأعمش عن المنهال عن سعيد بن جبير وعبد الله بن الحارث عن ابن عباس في قوله ( لا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى ) قال: قال له قومه: إنك آدر، قال: فخرج ذات يوم يغتسل فوضع ثيابه على صخرة فخرجت الصخرة تشتد بثيابه وخرج يتبعها عريانًا حتى انتهت به إلى مجالس بني إسرائيل، قال: فرأوه ليس بآدر، قال: فذلك قوله (فَبَرَّأَهُ الله مِمَّا قَالُوا) . حدثني يحيى بن داود الواسطي قال ثنا إسحاق بن يوسف الأزرق عن سفيان عن جابر عن عكرمة عن أَبي هريرة عن النبي صَلَّى الله عَلَيْهِ وَسَلَّم: ( لا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى ) قال: قالوا هو آدر قال: فذهب موسى يغتسل، فوضع ثيابه على حجر فمر الحجر بثيابه فتبع موسى قفاه، فقال: ثيابي حجر. فمر بمجلس بني إسرائيل، فرأوه؛ فبرأه الله مما قالوا(وَكَانَ عِنْدَ الله وَجِيهًا) . حدثني محمد بن سعد قال: ثني أَبي قال ثني عمي قال ثني أَبي عن أبيه عن ابن عباس ( يَا أَيُّهَا الَّذِينَ آمَنُوا لا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى ...) إلى (وَجِيهًا) قال: كان أذاهم موسى أنهم قالوا والله ما يمنع موسى أن يضع ثيابه &; 20-333 &; عندنا إلا أنه آدر، فآذى ذلك موسى، فبينما هو ذات يوم يغتسل وثوبه على صخرة، فلما قضى موسى غسله وذهب إلى ثوبه ليأخذه انطلقت الصخرة تسعى بثوبه وأنطلق يسعى في أثرها حتى مرت على مجلس بني إسرائيل وهو يطلبها، فلما رأوا موسى صَلَّى الله عَلَيْهِ وَسَلَّم متجردا لا ثوب عليه قالوا: ولله ما نرى بموسى بأسًا، وإنه لبريء مما كنا نقول له فقال الله (فَبَرَّأَهُ اللَّهُ مِمَّا قَالُوا وَكَانَ عِنْدَ اللَّهِ وَجِيهًا) . حدثني يونس قال أخبرنا ابن وهب قال قال ابن زيد في قوله ( يَا أَيُّهَا الَّذِينَ آمَنُوا لا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى ...) الآية قال: كان موسى رجلا شديد المحافظة على فرجه وثيابه، قال: فكانوا يقولون: ما يحمله على ذلك إلا عيب في فرجه يكره أن يرى، فقام يوما يغتسل في الصحراء فوضع ثيابه على صخرة، فاشتدت بثيابه، قال: وجاء يطلبها عريانًا حتى اطلع عليهم عريانًا، فرأوه بريئًا مما قالوا، وكان عند الله وجيهًا، قال: والوجيه في كلام العرب: المحب المقبول. وقال آخرون: بل وصفوه بأنه أبرص. * ذكر من قال ذلك: حدثنا ابن حميد قال ثنا يعقوب عن جعفر عن سعيد قال: قال بنو إسرائيل إن موسى آدر، وقالت طائفة: هو أبرص، من شدة تستره، وكان يأتي كل يوم عينًا، فيغتسل ويضع ثيابه على صخرة عندها، فعدت الصخرة بثيابه حتى انتهت إلى مجلس بني إسرائيل، وجاء موسى يطلبها فلما رأوه عريانًا ليس به شيء مما قالوا لبس ثيابه ثم أقبل على الصخرة يضربها بعصاه، فأثرت العصا في الصخرة. حدثنا بحر بن حبيب بن عربي قال ثنا روح بن عبادة قال ثنا عوف عن محمد عن أَبي هريرة في هذه الآية ( لا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى فَبَرَّأَهُ اللَّهُ مِمَّا &; 20-334 &; قَالُوا ...) الآية قال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم: " إن موسى كان رجلا حييًّا سِتِّيرًا لا يكاد يرى من جلده شيء استحياء منه فآذاه من آذاه من بنو إسرائيل، وقالوا: ما تستر هذا التستر إلا من عيب في جلده؛ إما برص، وإما أدرة، وإما آفة، وإن الله أراد أن يبرئه مما قالوا، وإن موسى خلا يومًا وحده فوضع ثيابه على حجر ثم اغتسل فلما فرغ من غسله، أقبل على ثوبه ليأخذه وإن الحجر عدا بثوبه، فأخذ موسى عصًا وطلب الحجر، وجعل يقول: ثوبي حجر، حتى انتهى إلى ملأ من بني إسرائيل، فرأوه عريانًا كأحسن الناس خلقًا وبرأه الله مما قالوا، وإن الحجر قام فأخذ ثوبه ولبسه فطفق بالحجر ضربًا بذلك، فوالله إن في الحجر لندبًا من أثر ضربه ثلاثًا أو أربعًا أو خمسًا ". حدثنا ابن بشار قال ثنا ابن أَبي عدي عن عوف عن الحسن قال: بلغني أن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم قال: " كان موسى رجلا حييًّا ستيرا " ثم ذكر نحوًا منه. حدثنا بشر قال ثنا يزيد قال ثنا سعيد عن قتادة قال حدث الحسن عن أَبي هريرة أن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم قال: " إن بني إسرائيل كانوا يغتسلون وهم عراة وكان نبي الله موسى حييًّا؛ فكان يتستر إذا اغتسل، فطعنوا فيه بعورة قال: فبينا نبي الله يغتسل يومًا إذ وضع ثيابه على صخرة فانطلقت الصخرة واتبعها نبي الله ضربًا بعصاه: ثوبي يا حجر ثوبي يا حجر، حتى انتهت إلى ملإ من بني إسرائيل، أو تَوَسَّطَهُم، فقامت فأخذ نبي الله ثيابه ، فنظروا إلى أحسن الناس خلْقًا وأعدله مروءة فقال الملأ قاتل الله أفَّاكي بني إسرائيل، فكانت براءته التي برأه الله منها ". وقال آخرون: بل كان أذاهم إيَّاه ادعاءهم عليه قتل هارون أخيه. * ذكر من قال ذلك: حدثني علي بن مسلم الطوسي قال ثنا عباد قال ثنا سفيان بن حبيب عن &; 20-335 &; الحكم عن سعيد بن جبير عن ابن عباس عن علي بن أبي طالب رضي الله عنه في قول الله (لا تَكُونُوا كَالَّذِينَ آذَوْا مُوسَى ...) الآية، قال: صعد موسى وهارون الجبل، فمات هارون فقالت بنو إسرائيل: أنت قتلته وكان أشد حبًّا لنا منك وألين لنا منك، فآذوه بذلك، فأمر الله الملائكة فحملته حتى مروا به على بني إسرائيل، وتكلمت الملائكة بموته، حتى عرف بنو إسرائيل أنه قد مات، فبرأه الله من ذلك فانطلقوا به فدفنوه، فلم يطلع على قبره أحد من خلق الله إلا الرخم؛ فجعله الله أصم أبكم. وأولى الأقوال في ذلك بالصواب أن يقال: إن بني إسرائيل آذوا نبي الله ببعض ما كان يكره أن يؤذى به، فبرأه الله مما آذوه به. وجائز أن يكون ذلك كان قيلهم: إنه أبرص. وجائز أن يكون كان ادعاءهم عليه قتل أخيه هارون. وجائز أن يكون كل ذلك؛ لأنه قد ذكر كل ذلك أنهم قد آذوه به، ولا قول في ذلك أولى بالحق مما قال الله إنهم آذوا موسى، فبرأه الله مما قالوا.