The death of Moussa

Said al-Boukhari: (death of Moussa): Yahya ibn Moussa reported to us: 'Abd ar-Razzaq reported to us: Ma'mar informed us: of Ibn Tawousse: of his father: of Abou Hourayra: the angel of death was sent to Moussa (peace be upon him): when he came to him, he struck him: he returned to his Lord: You sent me to a servant who does not want death: return to him: and say to him: let him lay his hand upon the back of a bull: he shall have for every hair covered by his hand a year: Lord: and then ? Then death: now: he asked therefore Allah to bring him near the holy land: at a stone's throw: and the Messenger of Allah (peace and blessings of Allah be upon him) said: were I there, I would show you his tomb: by the side of the road: near the red dune.

And Ma'mar informed us: of Hammame: of Abou Hourayra: of the Prophet (peace and blessings of Allah be upon him): like it: and reported Muslim the first way of the hadith of 'Abd ar-Razzaq: of him: and reported it the imam Ahmad of the hadith of Hammad ibn Salama: of 'Ammar ibn Abi 'Ammar: of Abou Hourayra: raised: and it will come.

al-Hasan reported to us: Ibn Lahi'a reported to us: Abou Younousse reported to us: that is: Soulaym ibn Joubaïr: of Abou Hourayra: without raising it: came the angel of death to Moussa (peace be upon him): answer your Lord: Moussa struck therefore the eye of the angel of death: and gouged it out: the angel returned to Allah: You sent me to a servant of Yours who does not want death: and he gouged out my eye: Allah restored his eye: return to My servant: do you want life ? If you want life, lay your hand upon the back of a bull: what your hand covers of hairs, you shall live by it a year: and then ? Then death: now: Lord: from near: Ahmad alone reported it: and it is suspended by this wording.

And Ibn Hibbane reported it in his Sahih: by the way of Ma'mar: of Ibn Tawousse: of his father: of Abou Hourayra: and informed me he who heard al-Hasan from the Messenger of Allah (peace and blessings of Allah be upon him): and mentioned it: then Ibn Hibbane put it in difficulty: that the angel of death when he said that to him did not recognize him: because of his coming to him under a form Moussa (peace be upon him) did not recognize: as came Jibril in the form of a bedouin: and as came the angels to Ibrahim in the form of youths: and recognized them neither Ibrahim: nor Loute at first: and thus Moussa perhaps recognized him not for that: and struck him: and gouged out his eye: because he entered his dwelling without his permission: and that agrees with our law on the licitness of gouging the eye of him who looks at you in your dwelling without permission: then he adduced the hadith by the way of 'Abd ar-Razzaq: of Ma'mar: of Hammame: of Abou Hourayra: the Messenger of Allah (peace and blessings of Allah be upon him) said: came the angel of death to Moussa to take his soul: answer your Lord: Moussa struck therefore the eye of the angel of death: and gouged out his eye: and he mentioned the completeness of the hadith: as pointed to it al-Boukhari: answer your Lord: and this interpretation does not agree with that by which came the wording: answer your Lord:

by his striking him: and had he persisted upon the first answer, it would have agreed: and as though he recognized him not in that form: and bore not this saying upon its being fitting: when it was not verified at the present hour that he is a noble angel: because he hoped for many matters he loved to see occur in his life: of his going out of the wandering: and their entering of the holy land: and it had preceded in the destiny of Allah: that he would die in the wandering: after Haroun his brother: as we shall show if Allah the Most High wills: and some claimed that Moussa (peace be upon him) is he who brought them out of the wandering: and entered with them the holy land: and that contradicts what the people of the Book are upon: and the majority of the muslims: and among what indicates that: Lord: bring me near the holy land: at a stone's throw: and had he entered it, he would not have asked that: but when he was with his people in the wandering: and came his death: he loved to draw near the land toward which he had emigrated: and toward which he had exhorted his people: but prevented them from reaching it the destiny: at a stone's throw: and to that said the master of humans (peace and blessings of Allah be upon him): were I there, I would show you his tomb near the red dune.

'Affane reported to us: Hammad reported to us: Thabite: and Soulaymane at-Taymi reported to us: of Anas ibn Malik: that the Messenger of Allah (peace and blessings of Allah be upon him) said: when I was journeyed by night, I passed by Moussa: and he was standing: praying in his tomb: near the red dune: and reported it Muslim of the hadith of Hammad ibn Salama: of him.

And said as-Soudi: of Abou Malik: and Abou Salih: of Ibn 'Abbas: and of Mourra: of Ibn Mas'oud: and of people of the companions: then Allah the Most High revealed to Moussa: I make Haroun die: bring him to such and such mountain: Moussa and Haroun set out therefore toward that mountain: and lo an tree never was seen of tree its like: and lo a built house: and lo a couch upon which mattresses: and lo in it a sweet breeze: when Haroun looked at that mountain: and the house: and what was in it: it pleased him: o Moussa: I love to sleep upon this couch: sleep upon it: I fear that the Lord of this house comes: and becomes angry against me: fear not: I suffice you against the Lord of this house: sleep then: o Moussa: rather sleep with me: if comes the Lord of this house: let Him be angry against me: and against you both: when they both slept: took Haroun death: when he felt his sensation: o Moussa: you deceived me: when he was taken: was raised that house: and departed that tree: and was raised the couch with him toward the sky: when Moussa returned to his people: Moussa has killed Haroun: and envied him for the love of the Bani Israil for him: and Haroun was more compliant with them: and gentler than Moussa: and in Moussa some hardness upon them: woe to you: was my brother: would you think I killed him ?

When they overwhelmed him: he rose: and prayed two rak'a: then invoked Allah: and descended the couch: until they looked at him between the sky: and the earth: then Moussa (peace be upon him) while he walked: and Youcha' his servant: approached a black wind: when Youcha' looked at it: he thought it was the Hour: the Hour will rise: and I am bound to Moussa the prophet of Allah: Moussa drew therefore from under his tunic: and left the tunic in the hands of Youcha': you have killed the prophet of Allah ? No by Allah: I killed him not: but he drew it from me: they believed him not therefore: and wished to kill him: if you believe me not, defer me three days: he invoked therefore Allah: and came every man of those who guarded him in sleep: and informed that Youcha' did not kill Moussa: and that We have raised him to Us: they left him therefore: and remained none of those who had refused to enter the city of the tyrants with Moussa: except he died: and did not witness the conquest: and in a part of this context: oddity: and strangeness: and Allah knows better.

And we preceded that none went out of the wandering of those who were with Moussa: except Youcha' ibn Noun: and Kalebe ibn Youfanna: and he is the husband of Maryam sister of Moussa: and Haroun: and they are the two men mentioned previously: the two who counseled the assembly of the Bani Israil the entering upon them: and mentioned Wahbe ibn Mounabbih that Moussa (peace be upon him) passed by an assembly of angels digging a tomb: and he saw none more beautiful than it: nor more neat: nor more delightful: o angels of Allah: for whom do you dig this tomb ? For a servant of the servants of Allah noble: if you love to be this servant, enter therefore this tomb: and stretch yourself in it: and direct yourself toward your Lord: and breathe the easiest of breathings: he did therefore that: and died: the prayers of Allah: and His salutation upon him: and prayed over him the angels: and buried him: and mentioned the people of the Book: and others: that he died: and his age one hundred twenty years.

'Oumayya ibn Khaled: and Younousse reported to us: Hammad ibn Salama reported to us: of 'Ammar ibn Abi 'Ammar: of Abou Hourayra: of the Prophet (peace and blessings of Allah be upon him): he raised this hadith to the Prophet (peace and blessings of Allah be upon him): said: the angel of death came to the people openly: he came therefore to Moussa (peace be upon him): and struck him: and gouged out his eye: he came to his Lord: Lord: Your servant Moussa gouged out my eye: and were it not for his nobility with You: I would have severely punished him: Allah said therefore to him: go to My servant: let him lay his hand upon the skin: or the muzzle: of a bull: he shall have for every hair covered by his hand a year: he came to him: and said to him: what is there after this ? Death: now: Allah restored therefore his eye: and he came to the people in secret: and thus reported it Ibn Jarir: of Abou Kourayb: of Mouss'ab ibn al-Miqdame: of Hammad ibn Salama: of him: and raised it also: and Allah the Most High knows better.

The mention of the prophethood of Youcha', and his undertaking of the burdens of the Bani Israil after Moussa and Haroun.

He is Youcha' ibn Noun ibn Afrayime ibn Youssouf ibn Ya'qoub ibn Ishaq ibn Ibrahim (peace be upon him): Youcha' ibn the cousin of Houd: and Allah the Most High mentioned him in the Quran without explicitly naming him in the story of al-Khidr: "and when Moussa said to his servant": "when they had passed beyond, he said to his servant": and we preceded what is confirmed: of the version of Obayy ibn Ka'b: of the Prophet (peace and blessings of Allah be upon him): that it is Youcha' ibn Noun: and it is agreed his prophethood with the people of the Book: a party of them: and they are the Samaritans: they acknowledge not the prophethood of anyone after Moussa: except Youcha' ibn Noun: because it is explicit in the Tora: and they disbelieve in what is beyond him: and it is the truth from their Lord: upon them therefore the following curse of Allah until the Day of Resurrection.

And as for what reported Ibn Jarir: and others of the exegetes: of Mohammad ibn Ishaq: that the prophethood was transferred from Moussa to Youcha' at the end of the life of Moussa: and that Moussa met Youcha': and asked him: what has Allah inspired to him of orders: and forbiddings: o interlocutor of Allah: I asked you not what Allah reveals to you: until you inform me yourself of your own accord: at that Moussa disliked the life: and loved the death: and in that examination: because Moussa (peace be upon him) ceased not the order: and the revelation: and the legislation: and the speech of Allah to him in all his states: until Allah makes him die: and he ceased not honored: and glorified: and cherished: and esteemed with Allah: as we preceded in the story of the gouging of his eye of the angel of death: then Allah sent him to him: if you want life, lay your hand upon the skin of a bull: he shall have for every hair covered by his hand a year to live: and then ?

Death: now: Lord: and he asked Allah to bring him near Bayt al-Maqdis: at a stone's throw: and he was answered to that: the prayers of Allah: and His salutation upon him: that is therefore what Mohammad ibn Ishaq mentioned: if he says it only of the books of the people of the Book: in their book which they name the Tora: the revelation ceased not descending upon Moussa for every matter they needed: until the end of the time of Moussa: as is known of the context of their book: near the ark of the testimony: in the tent of the time: and they mentioned in the third journey: that Allah commanded Moussa: and Haroun to count the Bani Israil upon their tribes: and to place upon every tribe of the twelve an emir: and it is the naqib: and that only that they prepare themselves for the fight: the fight of the tyrants at the going out of the wandering: and that was near the end of the forty years: Moussa gouged the eye of the angel of death only: because he recognized him not in that form: and because he had been commanded a matter he hoped to see occur in his time: and it was not in the destiny of Allah that it occur in his time: but in the time of his servant Youcha' ibn Noun: as the Messenger of Allah (peace and blessings of Allah be upon him) had wished the campaign of the romans toward the Cham: and reached Tabouk: then returned that year: in the year nine:

then performed the pilgrimage in the year ten: then returned: and equipped the army of Osama toward the Cham: "fight those who believe not in Allah: nor in the Last Day: and hold not illicit what Allah: and His messenger made illicit: and profess not the religion of the truth: of those to whom was given the Book: until they give the jizya by hand: and they are humbled.

(at-Tawba, 29) and when the Messenger of Allah (peace and blessings of Allah be upon him) equipped the army of Osama: he died: and Osama encamped at al-Jarfe: realized it therefore his sincere friend: and his successor Abou Bakre as-Siddiq: then when the island of the arabs was gathered: and healed what was weak of the affair of its people: and the right returned to its level: he equipped the armies: right: and left: toward the Iraq: the people of Kesra king of the persians: and toward the Cham: the people of Qaysar king of the romans: Allah opened for them therefore: and enabled by them: and made them kings of the necks of their enemies: as we shall present it in its place: when we reach it in detail: if Allah wills: by His help: and His success: and His good direction: and thus Moussa (peace be upon him): Allah had commanded that he mobilize the Bani Israil: and place over them naqibs:

"Allah took surely the covenant of the Bani Israil: and We raised from them twelve naqibs" and said Allah: "I am surely with you: if you establish the prayer: and give the zakat: and believe in My messengers: and honor them: and lend Allah a good loan: I will expiate surely for you your evil deeds: and admit you gardens beneath which flow the rivers: who disbelieves after that, he has gone astray the even path."

Surat al-Ma'ida, 12

if you accomplish what I obligated upon you: and do not shrink from the fight: as you shrank the first time: I will make the reward of this expiatory of what befell you of punishment of that: as said the Most High to those of the bedouins who stayed behind the Messenger of Allah (peace and blessings of Allah be upon him) in the 'oumra of al-Houdaybiya: "say to those who stayed behind: you will be invited toward a people of severe might: you fight them: or they submit: if you obey, Allah gives you a good reward: and if you turn away as you turned away before, He punishes you a painful punishment." (al-Fath, 16) "Who disbelieves after that, he has gone astray the even path": then blamed them the Most High upon their evil deed: and their breaking of their covenants: as blamed those after them of the christians upon their divergence in their religion: and their creeds: and we mentioned that in the Moustaqsa: and to Allah the praise.

The object: Allah the Most High commanded Moussa (peace be upon him) to write the names of the fighters of the Bani Israil: of those who bear the weapon: and fight: of him who reaches twenty years: and beyond: and to place upon every tribe a naqib of them: the first tribe: the tribe of Roubil: because he is the eldest of Ya'qoub: their number of fighters forty-eight thousand five hundred: and their naqib of them: and he is Alyssour ibn Chadyoura: the second tribe: the tribe of Cham'oun: and they were fifty-nine thousand three hundred: and their naqib Chaloumi'il ibn Hourichadday: the third tribe: the tribe of Yahouda: and they were seventy-four thousand six hundred: and their naqib Nahchoun ibn 'Aminadabe: the fourth tribe: the tribe of Issakhar: and they were fifty-four thousand four hundred: and their naqib Nacha'il ibn Soughar: the fifth tribe: the tribe of Youssouf: and they were forty thousand five hundred: and their naqib Youcha' ibn Noun: the sixth tribe: the tribe of Misha: and they were one and thirty thousand two hundred: and their naqib Jamli'il ibn Fadahssour: the seventh tribe: the tribe of Binyamine: and they were thirty-five thousand four hundred: and their naqib Abidane ibn Gid'oune: the eighth tribe: the tribe of Jad: and they were five and forty thousand six hundred and fifty men: and their naqib Alyassafe ibn Ra'ou'il: the ninth tribe: the tribe of Achir:

and they were one and forty thousand five hundred: and their naqib Fag'ou'il ibn 'Oukrane: the tenth tribe: the tribe of Dane: and they were two and sixty thousand seven hundred: and their naqib Ahi'azar ibn 'Ammichadday: the eleventh tribe: the tribe of Naftali: and they were three and fifty thousand four hundred: and their naqib Ahi'ra' ibn 'Ayn: the twelfth tribe: the tribe of Zabouloun: and they were seven and fifty thousand four hundred: and their naqib Albabe ibn Hiloune: this the text of their book in their hands: and Allah knows better: and the sons of Lawi are not of them: Allah commanded Moussa to count them not with them: because they are charged with carrying the tent of the testimony: and its guarding: and its raising when they travel: and they are the tribe of Moussa: and Haroun: and they were twenty-two thousand of the age of a month: and beyond: and they are in themselves tribes: to every tribe a troop of the tent of the time: they mount it: and guard it: and attend to its interests: and its raising: and its carrying: and they all around it camp: and journey before it: and at its right: and at its left: and behind it.

And the total of what was mentioned of the fighters: besides the sons of Lawi: five hundred one and seventy thousand six hundred and sixty-five: and the number of the Bani Israil of those whose age twenty years: and beyond: of those who bear the weapon: six hundred three thousand five hundred and fifty men: besides the sons of Lawi: and in that examination: the total of the preceding totals: were it as we found in their book: it agrees not with the total they mentioned: and Allah knows better: the sons of Lawi charged with the guarding of the tent of the time march therefore in the midst of the Bani Israil: and they are the heart: and the head of the right wing: the sons of Roubil: and the head of the left wing: the sons of Rane: and the sons of Naftali are the vanguard: and determined Moussa (peace be upon him): by the order of Allah the Most High to him: the priesthood in the sons of Haroun: as it was for their father before them: Nadabe: and he is his eldest: and Abihou: and al-'Azar: and Yathmare.

And the object that of the Bani Israil remained none of them of those who had shrunk from entering the city of the tyrants: go you: and your Lord: and fight you two: we are here sitting: said it ath-Thawri: of Abou Sa'id: of 'Ikrima: of Ibn 'Abbas: and said it Qatada: and 'Ikrima: and reported it as-Soudi: of Ibn 'Abbas: and Ibn Mas'oud: and people of the companions: until Ibn 'Abbas said: and died Moussa: and Haroun before him: both in the wandering together: and claimed Ibn Ishaq that he who conquered Bayt al-Maqdis is Moussa: and that Youcha' was at his vanguard: and mentioned in his passage toward it the story of Bel'am ibn Ba'oura:

"and recite upon them the story of him to whom We gave Our signs: he detached himself therefore from it: and the devil followed him: and he was of the led astray: and had We willed, We would have raised him by them: but he inclined to the earth: and followed his passion: his likeness is therefore as the likeness of the dog: if you attack it, it lolls its tongue: or you leave it, it lolls its tongue: that is the likeness of the people who belied Our signs: relate therefore the stories: perhaps they reflect."

Surat al-A'raf, 175-176

"Evil likeness the people who belied Our signs: and themselves they wronged. (al-A'raf, 177) and we mentioned his story: and that he was according to the saying of Ibn 'Abbas: and others: knowing the Greatest Name: and that his people solicited him to invoke against Moussa: and his people: he abstained therefore for them: when they insisted upon him: he mounted a she-ass of his: and marched toward the camp of the Bani Israil: when he had sight of them: his she-ass knelt with him: he struck her: until she rose: and walked not far: and knelt: he struck her a striking stronger than the first: and rose: then knelt: and he struck her: o Bel'am: where go you ? See you not the angel before me: repelling me from my path: would you go to the prophet of Allah: and of the believers: to invoke against them ?

He desisted not from her: and struck her: until she bore him: until he had sight of them from the head of the mountain Housbane: and looked at the camp of Moussa: and of the Bani Israil: and set about invoking against them: his tongue refused therefore to obey him: except to invoke for Moussa: and his people: and invoke against the people of himself: they blamed him therefore for that: he excused himself therefore to them that there flows upon his tongue only this: and his tongue dislocated: until it fell upon his chest: have departed from me now the world: and the other: and remains only the ruse: and the cunning: then he commanded his people to adorn the women: and send them with goods: they sell upon them: and expose themselves toward them: perhaps they will fall into fornication: when a man of them fornicates: you will smite them all: they did therefore: and adorned their women: and sent them to the camp: there passed therefore a woman of them named Kasté by a man of the greats of the Bani Israil: and he is Zimri ibn Chaloum: it is said he was the head of the tribe of the sons of Cham'oun ibn Ya'qoub: he entered therefore with her into his tent: when he was alone with her: Allah sent therefore the plague upon the Bani Israil: and it set about ranging among them: when the news reached Finehase ibn al-'Ayzare ibn Haroun: he took his lance: and it was of iron:

and entered upon the two of them into the tent: and pierced them both together in it: then went out with them both toward the people: and the lance in hand: and he leaned upon his hip: and propped it against his beard: o Allah: thus do we with him who disobeys You: and lifted the plague: and the total of those who died at that hour seventy thousand: twenty thousand: and Finehase was the eldest of his father al-'Ayzare ibn Haroun: to that the Bani Israil allot for the descendants of Finehase of the slaughtered beast the rump: and the arm: and the beard: and to them the firstborn of all their wealths: and their selves: and what Mohammad ibn Ishaq mentioned of the story of Bel'am is sound: more than one of the scholars of the predecessors mentioned it: but perhaps when Moussa wished the entering of Bayt al-Maqdis: first passing of the egyptian dwellings: and perhaps that is the intent of Ibn Ishaq: but some of the conveyors understood it not of him: and we preceded of the text of the Tora what testifies of a part of that: and Allah knows better: and perhaps this one another story that was in the midst of their march in the wandering: there is in this context the mention of Housbane: and it is far from the land of Bayt al-Maqdis: or perhaps this was for the army of Moussa: over whom Youcha' ibn Noun: when he went out with them of the wandering: heading toward Bayt al-Maqdis:

as explicitated as-Soudi: and Allah knows better.

And in any case: what the majority are upon: that Haroun died in the wandering before Moussa his brother: by about two years: and after him Moussa in the wandering also: as we preceded: and that he asked his Lord to be brought near Bayt al-Maqdis: and he was answered to that: he therefore who brought them out of the wandering: and directed them toward Bayt al-Maqdis: is Youcha' ibn Noun: and mentioned the people of the Book: and others of the people of the history: that he crossed with the Bani Israil the river of the Ourdoune: and reached Ariha: and it was among the best fortified of the walled cities: and the highest of palaces: and the most peopled: he besieged it therefore six months: then they surrounded it one day: and blew the horns: that is: the trumpets: and pronounced one single man the takbir: cracked therefore its wall: and fell in one single fall: they entered it therefore: and took what they found in it of spoils: and killed twelve thousand of men: and women: and fought many kings: Youcha' prevailed over one and thirty kings of the kings of the Cham: and they mentioned that his victory over it occurred a friday after the 'asr: when the sun set: or all but set: and the sabbath was about to come upon them: which was imposed upon them: and prescribed at that time: you are commanded: and I am commanded: o Allah: hold it upon me: Allah held it therefore upon him:

until he could conquer the city: and commanded the moon: it stopped therefore at its rising: and that requires that this night was the fourteenth night of the month: and the first: and it is the story of the sun mentioned in the hadith I shall mention: and the story of the moon: comes from the people of the Book: and contradicts not the hadith: but there is in it an addition to draw: it is neither confirmed: nor denied: but their mention that this was in the conquest of Ariha: there examination: and the most resembling: and Allah knows better: that this was in the conquest of Bayt al-Maqdis: which is the greatest object: and the conquest of Ariha was a means toward it: and Allah knows better.

Aswad ibn 'Amr reported to us: Abou Bakre reported to us: of Hichame: of Ibn Sirine: of Abou Hourayra: the Messenger of Allah (peace and blessings of Allah be upon him) said: the sun was not held for a human: except for Youcha': the nights he marched toward Bayt al-Maqdis: Ahmad alone reported it by this way: and it is upon the condition of al-Boukhari: and there is in it indication that he who conquered Bayt al-Maqdis is Youcha' ibn Noun: not Moussa: and that the holding of the sun was in the conquest of Bayt al-Maqdis: not Ariha: as we said: and there is in it that this was of the characteristics of Youcha': it indicates therefore the weakness of the hadith we reported: that the sun returned until 'Ali ibn Abi Taleb prayed the 'asr prayer: after it escaped him: because of the sleep of the Prophet (peace and blessings of Allah be upon him) upon his hip: the Messenger of Allah asked therefore Allah to return it to him: until he pray the 'asr: and it returned: and authenticated it Ahmad ibn Salih the Misri: but it is repudiated: it is in nothing of the Sahihs: nor the Hasans: and it is of that toward which converge the motives of its conveyance: and reserved its conveyance a woman of the people of the house: unknown: her state is not known: and Allah knows better.

'Abd ar-Razzaq reported to us: Ma'mar reported to us: of Hammame: of Abou Hourayra: the Messenger of Allah (peace and blessings of Allah be upon him) said: campaigned a prophet of the prophets: and said to his people: none follow me a man who has married a woman: and wishes to build with her: and has not yet built: nor another who has built a building: and has not yet raised its roof: nor another who has bought sheep: or pregnant she-camels: and awaits their young: he campaigned therefore: and drew near the city when the 'asr was prayed: or near of that: you are commanded: and I am commanded: o Allah: hold it upon me a little: it was held upon him therefore: until Allah opened for him: they gathered therefore what they took as spoils: and the fire drew near to devour it: there is among you a deflection: let of every tribe pledge me a man: they pledged him therefore: and the hand of a man stuck to his hand: there is among you the deflection: and let your tribe pledge me: his tribe pledged him therefore: there is among you the deflection: you have deflected: they brought out therefore to him the like of the head of a cow of gold: and put it with the wealth: and he was at the deposit: the fire drew near: and devoured it: the spoils were not licit to anyone before us: that because Allah saw our weakness: and our impotence: and made them therefore licit to us:

Muslim alone reported it by this way: and reported it al-Bazzar by the way of Moubarake ibn Fadala: of 'Oubaydoullah: of Sa'id al-Maqbouri: of Abou Hourayra: of the Prophet (peace and blessings of Allah be upon him): like it: and reported it Mohammad ibn 'Ajlane: of Sa'id al-Maqbouri: and reported it Qatada: of Sa'id ibn al-Moussayyib: of Abou Hourayra: of the Prophet (peace and blessings of Allah be upon him).

The object: when he entered with them by the door of the city: they were commanded to enter it prostrating: that is: bowing: humble: thanking Allah: for what He bestowed upon them of the great conquest: which He had promised them: the hitta: that is: discharge us our past sins: of our shrinking which preceded of us: to that when the Messenger of Allah (peace and blessings of Allah be upon him) entered Mecca the day of its conquest: he entered it upon his she-camel: and he is humble: praising: thanking: until his mustaches: that is: the tip of his beard: touched the withers of his saddle: from that he lowered his head submissive for Allah: and with him the soldiers: and the armies: of whom is seen of him only the outline: especially the great green mass: wherein the Messenger of Allah (peace and blessings of Allah be upon him): then when he entered it: he washed: and prayed eight rak'a: it is the prayer of gratitude upon the victory: upon the victor: of the two sayings of the scholars: it is the prayer of the dhouha: what carried this sayer to his saying: is that it occurred at the time of the dhouha: as for the Bani Israil: they contradicted what they were commanded: in word: and in deed: they entered the door crawling upon their rumps: and they are: a grain in a hair: a grain of wheat in a hair: they changed what they were commanded: and mocked it: as said the Most High:

narrating of them in a surah: "and when it was said to them: dwell this city: and eat of it where you wish: and say: discharge: and enter the door prostrating: We forgive you your faults: We increase the well-doers: changed therefore those of them who wronged a word other than that said to them: We sent therefore upon them from the sky a scourge: for that they wronged. (al-Baqara, 58-59) and said the Most High in a surah: and it is mecquoise: addressing them: "and when We said: enter this city: and eat of it where you wish abundantly: and enter the door prostrating: and say: discharge: We forgive you your faults: and We increase the well-doers: changed therefore those who wronged a word other than that said to them: We sent down therefore upon those who wronged from the sky a scourge: for that they perverted.

(al-A'raf, 161-162) ath-Thawri said: of al-A'mach: of al-Minhale ibn 'Amr: of Sa'id ibn Joubaïr: of Ibn 'Abbas: bowing: by a small door: reported it al-Hakime: and Ibn Jarir: and Ibn Abi Hatime: and thus reported l-'Awfi: of Ibn 'Abbas: and thus reported ath-Thawri: of Abou Ishaq: of al-Bara: said Moujahide: and as-Soudi: the door: it is the door of the hitta of Bayt Iliya: Bayt al-Maqdis: they entered therefore covering their heads: against what they were commanded: and that contradicts not the saying of Ibn 'Abbas that they entered crawling upon their rumps: and thus in the hadith we shall present after: they entered crawling: and they covering their heads: "and say: discharge": the waw here: state: the hitta: said Ibn 'Abbas: and 'Ata: and al-Hasan: and Qatada: they were commanded to ask forgiveness.

Mohammad reported to us: 'Abd ar-Rahman ibn Mahdi reported to us: of Ibn al-Moubarake: of Ma'mar: of Hammame ibn Mounabbih: of Abou Hourayra: of the Prophet (peace and blessings of Allah be upon him): it was said to the Bani Israil: enter the door prostrating: and say: hitta: the hitta: a grain in a hair: and thus reported it an-Nasa'i of the hadith of Ibn al-Moubarake of a part: and reported it of Mohammad ibn Isma'il ibn Ibrahim: of Ibn Mahdi: by him: suspended: Ma'mar informed us: of Hammame ibn Mounabbih: the Messenger of Allah (peace and blessings of Allah be upon him) said: Allah said to the Bani Israil: enter this city: and eat of it where you wish abundantly: and enter the door prostrating: and say: hitta: We forgive you your faults: they changed therefore: and entered the door crawling upon their rumps: a grain in a hair: and reported it al-Boukhari: and Muslim: and said at-Tirmidhi: hasan sahih: their changing was: as narrated to me Salih ibn Kaysane: of Salih freedman of at-Taw'ama: of Abou Hourayra: and of whom I do not suspect: of Ibn 'Abbas that the Messenger of Allah (peace and blessings of Allah be upon him): they entered the door to which they were commanded to enter prostrating: crawling upon their rumps: a grain of wheat in a little hair: and said the asbats: of as-Soudi: "changed therefore those who wronged a word other than that said to them": said:

they said: the hitta: it is in arabic: a grain of red wheat pierced: in it a black hair: and Allah the Most High mentioned that He punished them for this contradiction by the sending of the rigz He sent down upon them: and it is the plague: as confirmed of the hadith of az-Zouhri: of 'Amir ibn Sa'd: and of the hadith of Malik: of Mohammad ibn al-Mounkadir: and Salim Abou an-Nadre: of 'Amir ibn Sa'd: of Osama ibn Zayde: of the Messenger of Allah (peace and blessings of Allah be upon him): this ache: or the malady: is a rigz: was punished by it a part of the nations before you: and reported an-Nasa'i: and Ibn Abi Hatime: and this wording: of the hadith of ath-Thawri: of Habib ibn Abi Thabite: of Ibrahim ibn Sa'd ibn Abi Waqqas: of his father: and Osama ibn Zayde: and Khouzayma ibn Thabite: the Messenger of Allah (peace and blessings of Allah be upon him) said: the plague is the rigz of punishment: was punished by it who was before you: and said ad-Dahhake: the rigz: the punishment: and thus said Moujahide: and Abou Malik: and as-Soudi: and al-Hasan: and Qatada: it is the anger: the rigz: either the plague: or the hail: and said Sa'id ibn Joubaïr: it is the plague.