أخبرنا الحسن بن محمد الإسفراييني، حدثنا محمد بن أحمد بن البَرَاء، حدثنا عبد المُنعِم بن إدريس بن سِنان اليَمَاني، عن أبيه، عن وَهْب بن مُنبِّه، قال: ذِكْرُ مولد موسى بن عِمران بن قاهَث بن لاوِي بن يعقوب بن إسحاق بن إبراهيم، وحديثُ عدوِّ الله فِرعونَ حين كان يَستعبِدُ بني إسرائيلَ في أعمالِه بمصر، وأمرِ موسى والخَضِر، قال وهبٌ: ولما حَمَلتْ أمُّ موسى بموسى كتَمَتْ أمرَها جميعَ الناسِ، فلم يَطَّلِع على حَمْلِها أحدٌ من خلق الله، وذلك شيءٌ سَتَرها (1) الله به لما أراد أن يَمُنَّ به على بني إسرائيل، فلما كانت السنةُ التي يُولَد فيها موسى بن عِمران بعثَ فرعونُ القَوابِلَ وتقدَّم إليهنّ، وفَتَّش النساء تَفتِيشًا لم يُفتِّشْهُنَّ قبلَ ذلك، وحَمَلت أمُّ موسى بموسى، فلم يَنِتَّ بطنُها (2)، ولم يَتغيَّر لونُها، ولم يفسُد لبنُها، وكُنَّ القوابلُ لا يَعرِضْنَ لها، فلما كانتِ الليلةُ التي وُلِد فيها موسى وَلَدَتْه أمُّه ولا رَقِيبَ عليها ولا قابِلَ، ولم يَطَّلع عليها أحدٌ إلّا أخته مريم، وأوحى الله إليها: ﴿أَنْ أَرْضِعِيهِ فَإِذَا خِفْتِ عَلَيْهِ فَأَلْقِيهِ فِي الْيَمِّ وَلَا تَخَافِي وَلَا تَحْزَنِي إِنَّا رَادُّوهُ إِلَيْكِ وَجَاعِلُوهُ مِنَ الْمُرْسَلِينَ﴾ [القصص: 7]، قال: فكتَمَتْه أمُّه ثلاثةَ أشهر تُرضِعُه في حِجْرها لا يبكي ولا يتَحرّك، فلما خافتْ عليه وعليها عَمِلتْ له تابُوتًا مُطبَقًا ومَهَّدَتْ له فيه، ثم ألقتْه في البحر ليلًا كما أمرها اللهُ، وعُمِلَ التابوتُ على عَمَلِ سُفنِ البحرِ خمسةَ أشبارٍ في خمسةِ أشبارٍ، ولم يُقيَّر، فأقبل التابوتُ يَطفُو على الماء، فألقى البحرُ التابوتَ بالساحِل في جَوف الليل. فلما أصبح فرعونُ جَلَس في مجلسِه على شاطئ النيل، فبَصُرَ بالتابُوت، فقال لمن حولَه من خَدَمِه: ائتُوني بهذا التابوت، فأَتَوه به، فلما وُضِعَ بين يديه فتحُوه، فوَجَدَ فيه موسى، قال: فلما نظر إليه فرعون قال: عِبْرانيٌّ من الأعداء، فأعْظَمَه ذلك وغاظَه، وقال: كيف أخْطى هذا الغلامُ الذَّبحَ وقد أمرتُ القَوابِلَ أن لا يَكتُمْنَ مولودًا يُولَد، قال: وكان فرعون قد استَنْكَح امرأةً من بني إسرائيل يُقال لها: آسيةُ بنتُ مُزاحِم، وكانت من خِيار النساء المعدُودات ومن بنات الأنبياء، وكانت أمًّا للمسلمين تَرحَمُهم وتتصدّق عليهم وتُعطِيهم ويدخُلُون عليها، فقالت لفرعون وهي قاعدة إلى جنبه: هذا الوليد أكبرُ من ابن سَنَةٍ، وإنما أَمرْتَ أن يُذبَحَ الوِلْدانُ لهذه السنةِ، فدَعْه يكن قُرّةَ عَين لي ولك، ﴿لَا تَقْتُلُوهُ عَسَى أَنْ يَنْفَعَنَا أَوْ نَتَّخِذَهُ وَلَدًا وَهُمْ لَا يَشْعُرُونَ﴾، أَنَّ هلاكهم على يديه، وكان فِرعونُ لا يُولَد له إلَّا البنات، فاستحياهُ فرعون ورَمَقَه (1)، وألقى الله عليه محبتَه ورأفتَه ورحمتَه، وقال لامرأته: عسى أن ينفعَك أنتِ، فأما أنا فلا أُريد نَفْعَه. قال وهب: قال ابن عبّاس: لو أنَّ عدوَّ الله قال في موسى كما قالتِ امرأتُه آسية: ﴿عَسَى أَنْ يَنْفَعَنَا﴾ لَنفعَهُ اللهُ به، ولكنه أبى للشَّقاء الذي كتبَه اللهُ عليه. وحَرَّم اللهُ على موسى المَراضِعَ ثمانيةَ أيامٍ ولياليَهنَّ، كلما أُتِي بِمُرضِعةٍ لم يَقبَلْ ثَدْيَها، فرَقَّ له فرعونُ ورحِمَه، وطُلِبتْ له المَراضِعُ. وذَكَر وهبٌ حُزنَ أمِّ موسى وبُكاءَها عليه، حتى كادتْ أن تُبْدِيَ به، ثم تَدارَكَها الله برحمتِه، فرَبَطَ على قلبِها إلى أن بلغها خَبَرُه، فقالت لأُختِه: تَنكَّري واذهبي مع الناس وانظُري ماذا يفعلون به، فدخلت أختُه مع القوابل على آسية بنت مُزاحِم، فلما رأت وَجْدَهم بموسى وحبَّهم له ورِقَّتَهم عليه، قالت: هل أدلُّكم على أهل بيتٍ يَكفُلُونه لكم وهم له ناصحون؟ إلى أن رُدَّ إلى أمِّه، فمَكَث موسى عند أمِّه حتى فَطَمَتْه، ثم ردَّتْه إليه، فنشأ موسى في حِجْر فرعون وامرأتِه يَربِّيانه بأيديهما، واتخَذَاه ولدًا، فبَيْنا هو يلعب يومًا بين يدَي فرعون وبيده قَضِيبٌ له خفيفٌ صغيرٌ يلعب به، إذ رفع القَضِيبَ فضرب به رأسَ فرعون، فغَضِب فِرعون وتَطَيَّر مِن ضَرْبِه حتى همَّ بقتله، فقالت آسيةُ بنت مُزاحِم: أيها الملِك، لا تغضب ولا يَشُقَّنَّ عليك، فإنه صبيٌّ صغير لا يَعقِل جَرِّبه إن شئتَ اجعلْ في هذا الطَّسْتِ جَمْرةً وذَهبًا، فانظُرْ على أيِّهما يَقبِض، فأمَر فِرعون بذلك، فلما مَدّ موسى يدَه ليقبِضَ على الذَّهَب قبض المَلَكُ المُوكَّل به على يدِه فردَّها إلى الجَمْرة، فقبض عليها موسى فألقاها في فيه، ثم قَذَفَها حين وَجَدَ حرارتَها، فقالت آسيةُ لفرعون: ألم أقل لك: إنه لا يَعقِل شيئًا ولا يَعلَمُه، وكَفَّ عنه فرعونُ وصَدَّقها، وكان أَمر بقَتْله، ويقال: إنَّ العُقدة التي كانت في لسان تلك أثرُ تلك الجَمْرةِ التي الْتَقَمَها. قال وهب بن مُنبِّه: ولما بلغ موسى أشُدَّه وبلغ أربعين سنةً آتاهُ الله عِلْمًا وحُكْمًا وفَهْمًا، فَلَبِثَ بذلك اثنتي عشرة سنة، فلما تمَّت له ثلاثون سنة، دعا إلى دِين إبراهيم وشرائعِه وإلى دِين إسحاقَ ويعقوبَ، فآمنت به طائفة من بني إسرائيل، ثم ذَكَرَ القصة بطولها (1).
From Wahb bin Munabbih (may Allah have mercy on him) is narrated the account of the birth of Musa bin Imran bin Qahath bin Lawi bin Ya'qub bin Ishaq bin Ibrahim (peace be upon them), the story of the enemy of Allah, Fir'awn, when he was enslaving the Children of Israel in his labours in Egypt, and the affair of Musa and Khidr (peace be upon them both). Wahb said: "When the mother of Musa (peace be upon him) became pregnant with him, she concealed her condition from all the people, so none of Allah's creation came to know of her pregnancy. This was a concealment by which Allah screened her, because He wished to bestow His favour upon the Children of Israel. Then when the year came in which Musa bin Imran was to be born, Fir'awn sent out midwives and gave them instructions, and they searched the women as they had never searched them before. The mother of Musa was pregnant with him, but her belly did not show, her colour did not change and her milk did not spoil, and the midwives did not come to her. Then when the night came in which Musa (peace be upon him) was born, his mother gave birth to him with no watcher over her and no midwife, and no one knew of it except his sister Maryam. Allah Almighty revealed to her: 'Suckle him, and when you fear for him, cast him into the river, and do not fear and do not grieve; indeed We will return him to you and make him one of the messengers.' [Surah al-Qasas: 7]" Wahb says: "So his mother kept him hidden for three months, suckling him in her lap; he neither cried nor moved. Then when she felt fear for herself and for him (the child), she made a chest with a lid and laid a bed for him in it, then cast it into the river (sea) at night as Allah had commanded her. That chest was made in the style of seagoing boats, five hand-spans long and five hand-spans wide, and it was not coated with tar. The chest went floating along on the water, and the river cast the chest onto the bank in the darkness of the night. When morning came, Fir'awn was sitting in his assembly on the bank of the river Nile; his eye fell on the chest, and he said to the servants around him: 'Bring this chest to me.' They brought it to him. When it was placed before him and they opened it, they found Musa (peace be upon him) in it." Wahb says: "When Fir'awn saw him he said: 'This is a Hebrew child from among the enemies.' This seemed a grave matter to him and enraged him, and he said: 'How did this boy escape slaughter, when I had ordered the midwives not to conceal any child that is born?'" The narrator says: Fir'awn had married a woman of the Children of Israel named Asiyah bint Muzahim. She was among the few select best of women and among the daughters of the prophets. She was like a mother to the Muslims; she was merciful to them, gave them charity, and people used to visit her. She said to Fir'awn, while she was sitting at his side: "This child is older than a one-year-old, and you only ordered the slaughter of the children born this year, so leave him; perhaps he will be a comfort to my eyes and yours. 'Do not kill him; perhaps he will benefit us or we may adopt him as a son,' while they did not perceive (the outcome)." [Surah al-Qasas: 9] That is, their destruction was to come at his hands. And only daughters were born to Fir'awn. So Fir'awn let him live and looked at him closely, and Allah placed in his (Fir'awn's) heart love, tenderness and mercy for him (the child). Fir'awn said to his wife: "Perhaps he will benefit you; as for me, I have no need of his benefit." Wahb says that Ibn Abbas (may Allah be pleased with them both) said: "Had the enemy of Allah also said about Musa what his wife Asiyah said: 'Perhaps he will benefit us,' Allah Almighty would have benefited him through him as well, but he refused because of the wretchedness that Allah had written for him." And Allah Almighty forbade wet nurses to Musa (peace be upon him) for eight days and nights; whenever a wet nurse was brought, he would refuse to take her milk. At this Fir'awn felt pity for him and showed him mercy, and a search began for wet nurses for him. Wahb mentioned the grief of the mother of Musa (peace be upon him) over him and her weeping, until she was about to disclose his secret; then Allah rescued her with His mercy and strengthened her heart until news of him reached her. She said to his sister: "Disguise yourself and go with the people and see what they do with him." So his sister went with the midwives to Asiyah bint Muzahim. When she saw their distress over Musa, their love and their tenderness for him, she said: "Shall I guide you to a household who will take charge of raising him for you and will be his well-wishers?" until he was returned to his mother. So Musa (peace be upon him) stayed with his mother until she weaned him, then she returned him (to Asiyah). Thus Musa (peace be upon him) grew up in the lap of Fir'awn and his wife; both of them raised him with their own hands and had taken him as their son. One day Musa (peace be upon him) was playing in front of Fir'awn, and in his hand was a small, light stick with which he was playing; suddenly he raised the stick and struck Fir'awn on the head with it. Fir'awn became enraged and took his striking as an ill omen, until he resolved to kill him. Asiyah bint Muzahim said: "O king! Do not be angry and do not let this weigh on you, for he is only a small child without understanding. If you wish, test him: put a live coal and some gold in this vessel, then see which one he takes hold of." Fir'awn ordered that. When Musa (peace be upon him) stretched out his hand to take hold of the gold, the angel appointed over him took hold of his hand and turned it towards the coal, so Musa (peace be upon him) took hold of it and put it in his mouth, then when he felt its heat he spat it out. Asiyah said to Fir'awn: "Did I not tell you that he understands nothing and knows nothing?" So Fir'awn held back from him and accepted what she said, although he had already ordered his killing. It is said that the impediment (knot) in his tongue was the effect of that coal which he had swallowed. Wahb bin Munabbih says: "When Musa (peace be upon him) reached his full strength and his age became forty years, Allah gave him knowledge, wisdom and understanding. He remained in that state for twelve years. Then when he completed thirty years, he called to the religion of Ibrahim and his laws, and to the religion of Ishaq and Ya'qub, and a group of the Children of Israel believed in him." Then the narrator related the whole long story.
Explanation & Benefits
Shaykh Adil Murshid et al.
(1) في (ز) و (ب): سرّها، وهو تحريف.
Note / Clarification: In manuscripts (Z) and (B) the word is "sirraha", which is a corruption (tahrif).
(2) أي: لم ينتفخ.
Note / Clarification: That is: it (the body) did not swell.
(1) أي: أتبعه بصرَه يتعهّده وينظر إليه ويرقُبه.
Note / Clarification: That is: she followed him with her gaze, watching over him, looking at him and keeping an eye on him.
(1) إسناده واهٍ كما قال الذهبي في غير موضع من "تلخيصه"، وذلك من أجل عبد المنعم بن إدريس، فهو متروك الحديث، وكذَّبه الإمام أحمد.
Grading: Its chain is wahin (extremely weak), as al-Dhahabi said in more than one place in "al-Talkhis".
Technical note / Defect ('illah): The reason is "Abd al-Mun'im bin Idris", who is matruk al-hadith (abandoned in hadith), and Imam Ahmad declared him a liar.
وأخرجه الواحدي في "التفسير الوسيط" 3/ 390، ومن طريقه ابن عساكر في "تاريخ دمشق" 61/ 18 عن أبي الحسن بن أبي نصر السوادي، عن أبي عبد الله الحاكم، بهذا الإسناد.
Reference / Source: It was recorded by al-Wahidi in "al-Tafsir al-Wasit" 3/ 390, and via him by Ibn Asakir in "Tarikh Dimashq" 61/ 18, from Abu al-Hasan bin Abi Nasr al-Sawadi, from Abu Abd Allah al-Hakim, with this chain.
والصحيح في خبر موسى وفرعون إسنادًا ما أخرجه النسائي (11263) وغيره ضمن حديث طويل جدًّا يُدعى حديثَ الفُتون، وهو من رواية سعيد بن جُبَير عن ابن عبّاس موقوفًا عليه، وقد تخلَّله إشارة إلى رفع بعض ألفاظه إلى النبي ﷺ، وفي كثير من ألفاظه مغايرة للفظ رواية وهب بن منبّه التي هنا، إلّا أنه مع جَودة إسناده قال الحافظ المزي فيما نقله عنه ابن كثير في "البداية والنهاية" 2/ 196: الأشبه أنه موقوف وكونه مرفوعًا فيه نظر، وغالبه متلقًّى من الإسرائيليات، وفيه شيء يسير مصرَّح برفعه في أثناء الكلام، وفي بعض ما فيه نظر ونكارة، والأغلب أنه من كلام كعب الأحبار.
Important point: In terms of chain, what is authentic regarding the report of Musa and Pharaoh is what al-Nasa'i (11263) and others recorded within a very long hadith called "Hadith al-Futun".
Technical note / Defect ('illah): It is the narration of Sa'id bin Jubayr from Ibn Abbas, mawquf (stopping at him), though interspersed with an indication that some of its wording is marfu' (attributed) to the Prophet (peace and blessings be upon him). Much of its wording differs from the wording of the narration of Wahb bin Munabbih here. Despite the good quality of its chain, al-Hafiz al-Mizzi said (as Ibn Kathir quoted from him in "al-Bidayah wa al-Nihayah" 2/ 196): "The more likely view is that it is mawquf; its being marfu' is questionable. Most of it is taken from the Isra'iliyyat (reports of the People of the Book), and in it there is a small part explicitly attributed to the Prophet in the course of the speech, and some of its content is questionable and munkar (objectionable). Most likely it is the speech of Ka'b al-Ahbar."
قلنا: وقد جاءت قصة موسى بطولها أيضًا من رواية السُّدِّي، عن أبي مالك الغفاري وأبي صالح بادام، عن ابن عبّاس. وعن مُرَّة الهَمْداني، عن ابن مسعود. وعن ناس من أصحاب رسول الله ﷺ أخرجها الطبري في "تاريخه" 1/ 388 - 431 وخلَّله كثيرًا من الروايات الأخرى ثم يتمم بقوله: رجع الحديث إلى حديث السُّدِّي. وهو موقوف حسن الإسناد أيضًا، فارجع إليهما.
Details of the narration: We say: The long story of Musa (peace be upon him) has also come through the narration of al-Suddi, from Abu Malik al-Ghifari and Abu Salih Badham, from Ibn Abbas; and from Murrah al-Hamdani, from Ibn Mas'ud; and from some of the Companions of the Messenger of Allah (peace and blessings be upon him). It was recorded by al-Tabari in his "Tarikh" 1/ 388-431, interspersing it with many other narrations and then resuming by saying: "The account returns to the hadith of al-Suddi." This is also mawquf with a hasan chain, so refer to both of them.
Source: Al-Mustadrak ala al-Sahihayn (Takhrij & Tahqiq: Shaykh Adil Murshid et al.), Page: 4140