27. THE STORY OF THE TABLE SPREAD
Allah, Most High, says, (Remember) when Al-Hawariyyoon (the Disciples) said, “O, ‘Eesa, son of Maryam! Can your Lord send down to us a table spread (with food) from heaven?” ‘Eesa said, “Fear Allah, if you are indeed Believers.” They said, “We wish to eat thereof and to be stronger in faith, and to know that you have indeed told us the truth and that we ourselves be its witnesses.” ‘Eesa, said, “O, Allah, our Lord! Send us from heaven a table spread (with food) that there may be for us – for the first and the last of us – a festival and a sign from You; and provide us sustenance, for You are the Best of sustainers.” Allah said, “I am going to send it down unto you, but if anyone of you after that disbelieves, then I will punish him with a punishment such as I have not inflicted on anyone among (all) Al-‘Alameen.” (Soorah Al-Ma’idah 112-115)
We have already mentioned in the Tafseer the traditions reported regarding the descent of Al-Ma’idah (the Table Spread) on the authority of ‘Abdullah Ibn ‘Abbas, Salman Al-Farisi, ‘Ammar Ibn Yasir and others from among the Salaf. Among those narrations, it was stated that ‘Eesa (Peace be upon him) ordered Al-Hawariyyoon to fast for thirty days and when they had completed the fast, they requested of ‘Eesa (Peace be upon him) that a table (spread with food) be sent down from the heaven to them, so that they might eat from it and in order that the faith in their hearts might be strengthened, knowing that Allah had accepted their fast and answered their request, and that they should have an ‘Eid in which they could break their fast and it would be sufficient for the first of them to the last of them, for the wealthy among them and the poor among them. But ‘Eesa (Peace be upon him) cautioned them against this and feared for them that they would not show gratitude for it, or fulfill the conditions attached to it, but they would not accept from him aught but that he ask this for them from his Lord, the Almighty, the All-Powerful. When they refused to give up this request, he stood up to pray and donned a coarse hair shirt, bowed his head and his eyes filled with tears as he wept and entreated Allah to answer his supplication by granting their request. So Allah sent down to them a table from the heaven. The people saw it descend gradually from between two clouds. It continued to descend by degrees and all the while it was descending, ‘Eesa (Peace be upon him) was asking his Lord, the Almighty, the All-Powerful to make it a mercy and not an affliction and to make it a (source of ) blessing and salvation. It continued to come down until it stood before ‘Eesa (Peace be upon him). It was covered with a cloth and so he uncovered it, saying, “In the Name of Allah, the Best of Providers.” When it was uncovered, they saw that on it were seven fish and seven loaves. It was also said that there was vinegar and also that there were pomegranates and other fruits. It had a very strong aroma. Allah said to it, “Be!” – and it was. Then ‘Eesa ordered them to eat from it. They said, “We will not eat until you eat.” He said, “But it was you who asked for it in the first place!” But they refused to eat from it first. So he ordered the poor and needy, the sick and the lame to eat from it. They numbered about one thousand, three hundred and they all ate from it, after which all who were sick, lame or infirm were cured. On seeing the situation of those who had eaten from it, the people regretted not having done likewise. It was said that it then descended once a day and the people would eat from it, the last of them eating as much as the first. It was said that this continued until as many as seven thousand had eaten from it. Then it descended every day, just as the people used to drink from the she-camel of Saleh (Peace be upon him) day after day. Then Allah commanded ‘Eesa (Peace be upon him) to restrict its use to the poor and needy, and not the rich. This upset many people and the hypocrites among them began to gossip about it. This led to the whole table being raised up and those who had spread gossip and tittle-tattle about it were transformed into swine.”
And Ibn Abi Hatim and Ibn Jareer both narrated on the authority of ‘Ammar Ibn Yasir (May Allah be pleased with him) from the Prophet (Peace and Blessings of Allah be upon him) that he said, “The table descended from the heaven with bread and meat and they were commanded not to cheat, hoard the food or keep it for the morrow, but they cheated, hoarded the food and kept it for the morrow and so they were transformed into apes and swine.
Then Ibn Jareer narrated it on the authority of Bundar, who reported on the authority of Ibn Abi ‘Adiyy, who in turn reported on the authority of Sa‘eed, who likewise reported on the authority of Qatadah, who in turn reported on the authority of Khilas, on the authority of ‘Ammar (May Allah be pleased with him), in a mawqoof form. And this is more correct. It was narrated thus by way of Simak, on the authority of a man from Banu ‘Ijl, who reported on the authority of ‘Ammar (May Allah be pleased with him), in a mawqoof form. And that is the correct view, and Allah knows better.
The narration of Khilas, on the authority of ‘Ammar (May Allah be pleased with him) is munqati‘. And even if this Hadith was authentic in a marfoo‘ form, it would be a decisive criterion in this story, because the scholars have disagreed regarding whether or not the table descended. The majority of scholars hold that it descended, as proven by these traditions and it is also clear from the text of the Qur’an, in particular, His Words: “I am going to send it down unto you…” (Soorah Al-Ma’idah 5:115), as confirmed by Ibn Jareer At-Tabari. And Allah knows better.
And Ibn Jareer has narrated, with an authentic chain of narrators up to Mujahid and Al-Hasan Ibn Abul-Hasan Al-Basri that they both said that it did not descend and that they refused its descent when Allah said, “…but if anyone of you after that disbelieves, then I will punish him with a punishment such as I have not inflicted on anyone among (all) Al-‘Alameen.” (Soorah Al-Ma’idah 5:115), which is why it was said that the Christians do not know the story of the Table Spread and why it is not mentioned in their Scripture, although it must have been transmitted by numerous people who witnessed it. And Allah knows better.
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Abu Bakr Ibn Abi Ad-Dunya said, “We were informed by a man (whose name is omitted) that he said that Hajjaj Ibn Muhammad was informed by Abu Hilal Muhammad Ibn Sulaiman, who reported on the authority of Bakr Ibn ‘Abdullah Al-Muzani that he said, “Al-Hawarriyyoon lost their Prophet, ‘Eesa (Peace be upon him), and it was said to them, “He has gone to the sea.” So they set out in search of him and when they reached the sea, they found him walking on the water, the waves lifting him up and then lowering him again, as they rose and fell. He was wearing a garment, half of which he was using as a lower garment and half of which he was using as an upper garment. He advanced toward them and one of them – Abu Hilal said that he believed he was one of the best of them – said, “Shall I not come to you, Oh, Prophet of Allah?” He said, “Certainly.” So he placed one of his feet on the water, then he went to place the other foot, but he said, “O! I am afraid that I will drown, O, Prophet of Allah!” ‘Eesa (Peace be upon him) said to him, “Give me your hand, Oh, you of little faith! If mankind had as much faith as the equivalent of a single hair, he would be able to walk on water.”
This was narrated by Abu Sa‘eed Ibn Al-‘Arabi, on the authority of Ibraheem Ibn Abil-Jaheem, who reported on the authority of Sulaiman Ibn Harb, who in turn reported on the authority of Abu Hilal, who reported something similar on the authority of Bakr.
Then Ibn Abid-Dunya said, “I was informed by Muhammad Ibn ‘Ali Ibn Al-Hasan Ibn Shaqeeq, who said, “I was informed by Ibraheem Ibn Al-Ash‘ath, who reported on the authority of Al-Fudail Ibn ‘Iyad that he said, “It was said to ‘Eesa, the son of Maryam (Peace be upon him), “O ‘Eesa! By what thing do you walk on water?” He said, “By faith and certainty.” They said, “We have believed as you have believed and we are certain as you are certain.” He said, “Then walk!” So they walked with him on the wave, but they sank. ‘Eesa (Peace be upon him) said to them, “What is wrong with you?” They said, “We feared the wave.” He said, “Did you not fear the Lord of the wave?” So he took them out and then struck the earth with his hand and took up a handful of it, then he opened his hand and in one of his hands was gold, while in the other was mud or small stones. He asked them, “Which of them is more pleasing to your hearts?” They said, “This gold.” He said, “To me, they are equal.”
We have mentioned previously in the story of Yahya (Peace be upon him), son of Zakariyya (Peace be upon him), on the authority of some of the Salaf that ‘Eesa (Peace be upon him) used to wear a hair shirt and eat the leaves of the trees and he would not take shelter in a house or with any family and he had no money and he did not store up anything for the morrow. Some of them said that he used to eat from the (earnings of) his mother’s spinning (peace be upon them both).
And Ibn ‘Asakir narrated on the authority Ash-Sha‘bi that he said, “Whenever the Hour was mentioned in the presence of ‘Eesa (Peace be upon him), he would cry out and say, “It is not fitting that the Hour should be mentioned in the presence of the son of Maryam.” Then he would be silent.
And it is reported on the authority of ‘Abdul Malik Ibn Sa‘eed Ibn Abjar that when ‘Eesa (Peace be upon him) heard a religious exhortation, he would cry loudly.
It is reported on the authority of ‘Abdur-Razzaq that he said, “Ma‘mar informed us that he was told by Ja‘afar Ibn Burqan that ‘Eesa (Peace be upon him) used to say, “O Allah! I have arrived at a situation where I cannot repel that which I hate and I possess not the ability to acquire what I want. The situation is now in the hands of other than me and I have become pledged to my work, so there is no poor person who is poorer than I. O Allah! Let not my enemy triumph over me and let not my friend be unfortunate because of me. Let me not suffer any affliction in my Religion and let not those who show no mercy or compassion to me gain mastery over me.”
Al-Fudail Ibn Iyad reported on the authority of Yoonus Ibn ‘Ubaid that he said, “‘Eesa (Peace be upon him) used to say, ‘No one achieves true faith until he cares not about consuming (the good things in) this world.”
Al-Fudail also said, “ ‘Eesa (Peace be upon him) used to say, ‘I thought about the creation and I discovered that He Who was not created is more delightful to me than those who are created’.”
Ishaq Ibn Bishr reported on the authority of Hisham Ibn Hassan, who reported on the authority of Al-Hasan that he said, “Verily, ‘Eesa (Peace be upon him) will be the head of the ascetics on the Day of Resurrection. He added, “And those who will flee with their sins will be gathered on the Day of Resurrection with ‘Eesa (Peace be upon him).”
He said, “One day, while ‘Eesa (Peace be upon him) was sleeping on a rock and enjoying his sleep there, Iblees came to him and said, ‘O ‘Eesa! Do you not claim that you do not desire anything of the material things of this life? Then this rock is one of the material things of this life.’ Upon hearing this, ‘Eesa (Peace be upon him) took the rock and threw it at him, saying, ‘This is for you and the life of this world’.”
Mu’tamir Ibn Sulaiman said, “ ‘Eesa (Peace be upon him) came out to his companions, wearing a woollen cloak, a garment and pants and he was barefoot and weeping. His hair was dishevelled, his skin jaundiced, due to hunger and his lips were dry, due to thirst. He said, “Peace be upon you, Oh, Children of Isra’eel! I am the one who has relegated the life of this world to its true place, by Allah’s Permission, without wonder or pride. Do you know where my abode is?” They said, “Where is your abode, oh, Spirit of Allah?” He said, “My abode is the mosques, my perfume is water, my food is hunger, my light is the moon at night, my warmth in the winter is the sun, my sweet basil is the vegetation of the earth, my garments are of wool and my distinguishing characteristic is fear of the Lord of the Might. My companions are the chronically sick and the needy. In the morning, I have nothing and in the evening, I have nothing. But I am in good spirits and have no worries. So who is richer and gets more profits than me? (Narrated by Ibn ‘Asakir)
It was narrated in the biography of Muhammad Ibn Al-Waleed Ibn ’Aban Ibn Hibban Abul Hasan Al-‘Uqaili Al-Misri that he said, “We were informed by Hani’ Ibn Al-Mutawakkil Al-Iskandarani, who reported on the authority of Haiwah Ibn Shuraih that he said, “Al-Waleed Ibn Abil-Waleed informed me on the authority of Shufayy Ibn Mati‘, who reported on the authority of Abu Hurairah (May Allah be pleased with him) from the Prophet (Peace and Blessings of Allah be upon him) that he said, “Allah, Most High, revealed to ‘Eesa (Peace be upon him), ‘O ‘Eesa! Move from place to place, so that you are not recognized and subjected to harm, for by My Power and Might, I will give you a thousand hawra’ as wives and I will surely give you a wedding banquet that will last for four hundred years’.” This Hadith is ghareeb; and it was declared by the narrator to be marfoo‘. It could be marfoo‘ from the narration of Shufayy Ibn Mati‘, on the authority of Ka‘b Al-Ahbar, or someone else from among the Isra’eelites. And Allah knows better.
Al-Mubarak narrated on the authority of Sufyan Ibn ‘Uyainah, who reported on the authority of Khalaf Ibn Hawshab that he said, “ ‘Eesa (Peace be upon him) said to Al-Hawariyyoon, ‘Just as the kings have left wisdom to you, likewise, leave for them the life of this world’.” said, “ ‘Eesa (Peace be upon him) said, “Ask me, for verily, I am tenderhearted and verily, I am insignificant in my own sight’.”
Isma‘eel Ibn ‘Ayyash reported on the authority of ‘Abdullah Ibn Deenar, who reported on the authority of Ibn ‘Umar (May Allah be pleased with him) that he said, “‘Eesa (Peace be upon him) said to Al-Hawariyyoon, ‘Eat barley bread and drink pure water, and depart the world safe and secure. In truth, I say to you that verily, the sweetness of the life of this world is the bitterness of the Hereafter, and the bitterness of the life of this world is the sweetness of the Hereafter. And verily, the slaves of Allah are not those who lead lives of luxury and ease. I truth, I say to you that verily, your evil is like a scholar whose desires affect his knowledge and so he wishes that all of the people were like him. And something like it was narrated on the authority of Abu Hurairah (May Allah be pleased with him).
Abu Mus‘ab reported on the authority of Malik that he informed him that ‘Eesa (Peace be upon him) used to say, “O Children of Isra’eel! It is incumbent on you to drink pure water, eat vegetables, the fruit of the arak tree and barley bread; and beware of wheat bread, because you will not fulfill the gratitude for it.”
And Ibn Wahb reported on the authority of Sulaiman Ibn Bilal, who reported on the authority of Yahya Ibn Sa‘eed that he said, “‘Eesa (Peace be upon him) used to say, ‘Traverse this world and do not become too comfortable in it.’ And he used to say, ‘Love of this world is the head of every sin, and looking cultivates desire in the heart’.”
Wuhaib Ibn Al-Ward related something similar and he added, “And it may be that desire causes those who have it to inherit long sadness.”
And it is reported from ‘Eesa (Peace be upon him) that he said, “O weak son of Adam! Fear Allah wherever you are and be in this world like a guest. Take the mosques as your abode and teach your eyes to weep, your body to be patient and your heart to contemplate. And do not be preoccupied with tomorrow’s sustenance, because it is a sin.”
It is also reported from him that he said, “None of you can make a home on a wave of the sea, so do not take this world as an abode.”
And regarding this Sabiq Al-Barbari says,
You have houses in Mistan As-Suyool, And can a house be built on water, whose foundation is mud?
And Sufyan Ath-Thawri said, “ ‘Eesa (Peace be upon him), the son of Maryam said, ‘Love of this world and love of the Hereafter cannot reside together in the heart of a Believer, just as water and fire cannot remain together in a vessel’.”
Ibraheem Al-Harbi reported on the authority of Dawood Ibn Rasheed, who reported on the authority of Abu ‘Abdullah As-Soofi that he said, “ ‘Eesa (Peace be upon him) said, ‘The one who seeks the life of this world is like the one who drinks seawater; the more he drinks, the thirstier he becomes, until it kills him’.”
And it is reported from ‘Eesa (Peace be upon him) that he said, “Verily, Shaitan is with the life of this world, his plot is with wealth, his ability to make evil things seem fair is with desire and his ability to establish himself is with lusts.”
Al-A’mash reported on the authority of Khaithamah that he said, “ ‘Eesa (Peace be upon him) used to put food for his companions and he would stand over them and say, ‘Thus must you behave toward guests’.”
Al-A’mash also narrated that a woman said to ‘Eesa (Peace be upon him), “Blessed be the womb that bore you and the breast that fed you.” He said, “Blessed be he who recites the Scripture and pays heed to it.”
It was also reported from him that he said, “Blessed be he who weeps when he recalls his sin, guards his tongue and whose abode suffices him.”
It was also reported from him that he said, “Blessed be the eye that sleeps and does not speak to itself of sin, but pays attention to that which is not sinful.”
And it was reported on the authority of Malik Ibn Deenar that he said, “ ‘Eesa (Peace be upon him) and his companions passed by a corpse and they said, ‘How malodorous is its smell!’ He said, ‘How white are its teeth’!” He said this in order to forbid them from backbiting.
And Abu Bakr Ibn Abi Ad-Dunya said, “Al-Husain Ibn ‘Abdir-Rahman related to us on the authority of Zakariyya Ibn ‘Adiyy that he said, “ ‘Eesa (Peace be upon him), said, ‘Oh, company of Disciples! Be content with the meanest of this world’s provisions, while safeguarding your Religion, as the people of this world are content with the least of Religion, while safeguarding their share of this world’s provisions.’
Zakariyya said, and regarding this, the poet said,
“I see men with the least Religion who are content, But I do not see them content with a life of little provision, Be satisfied with the Religion over the worldly riches of kings, As kings are satisfied with their worldly riches over the Religion.”
And Abu Mus‘ab reported on the authority of Malik that he said, “ ‘Eesa (Peace be upon him), the son of Maryam said, ‘Do not speak excessively about matters other than remembrance of Allah, as it will harden your hearts, for verily, a hard heart is far from Allah, but you know not. And look not at the sins of the slaves, as if you are lords, but instead, look at them as if you are slaves, because the mankind consists of only two types of men: Those who are protected and those who are put to trial. So be compassionate toward those who are put to trial and praise Allah for His Protection.’
And ‘Abdullah Ibn Al-Mubarak said, “Sufyan informed us, on the authority of Mansoor, who reported on the authority of Salim Ibn Abul-Ja‘d that he said, “ ‘Eesa (Peace be upon him) said, ‘Work for Allah and do not work for your stomachs. Look at this bird, how it eats and goes away and it neither tills the soil nor harvests, yet Allah provides it with sustenance. So if you say, ‘We have larger stomachs than this bird…’, then look at these animals, such as cows and donkeys, for they eat and then go away and they neither till the soil nor harvest, yet Allah provides them with sustenance.’
And Safwan Ibn ‘Amr said, “It was reported on the authority of Shuraih Ibn ‘Ubaid, who reported on the authority of Yazeed Ibn Maisarah that he said, “Al-Hawariyyoon said to the Maseeh (Peace be upon him), “O Maseeh of Allah! Look at the Mosque of Allah, how fine it is! He said, Ameen, Ameen! In truth, I say to you, Allah will not leave a single stone of this Mosque standing; He will destroy it because of the sins of its people. Verily, Allah does not do anything because of the gold, silver and stone that so impress you. Verily, righteous hearts are more beloved by Allah than these things. Because of them (the hearts of mankind), Allah makes the earth and because of them, He destroys it, if they are not righteous.”
Al-Hafiz Abul-Qasim Ibn ‘Asakir reported in his Tareekh on the authority of ‘Abdullah Ibn ‘Abbas (May Allah be pleased with him) that he said, “ ‘Eesa (Peace be upon him) passed by a ruined city and the buildings impressed him, so he said, “O my Lord! Command this city to answer me.” So Allah revealed to the city, “O you ruined city! Answer ‘Eesa!” The city called out, “O ‘Eesa, my beloved! What do you want of me?” He said, “What happened to your trees, your rivers and your palaces? And where are your inhabitants?” It replied, “My beloved! The true Promise of your Lord was fulfilled and my trees became dry, my rivers dried up, my palaces were destroyed and my inhabitants died.” ‘Eesa (Peace be upon him) asked, “So where is their wealth?” The city replied, “They gathered it together, including the lawful and the unlawful and placed it in my belly (i.e. they buried it); to Allah belongs the inheritance of the heavens and the Earth.” So ‘Eesa (Peace be upon him) called out, “I am amazed at three persons:
(i) the one who seeks the life of this world, while death is seeking him,
(ii) the builder of palaces, when the grave will be his abode and
(iii) the one who laughs in a loud voice, while the Fire lies before him. Son of Adam, you are not sated by much (wealth), nor are you content with little. You gather your wealth for those who do not praise you and you go to a Lord who will not pardon you. You are no more than a slave of your stomach and your desire. Your stomach will only be filled (i.e. with Fire) when you enter your grave. And you, O son of Adam, will see the piling up of your wealth in the scale of another.”
This Hadith is very strange, but there is a good admonition in it, which is why we have included it.
Sufyan Ath-Thawri reported on the authority of his father, who reported on the authority of Ibraheem At-Taimi that he said, “‘Eesa (Peace be upon him) said, “O company of Disciples! Make your treasure in the heaven, because the heart of a man is where he has stored it.”
And Thawr Ibn Yazeed reported on the authority of ‘Abdul-‘Azeez Ibn Zibyan that he said, “ ‘Eesa (Peace be upon him), the son of Maryam, said, Whoever learned and taught and acted (upon his learning), he will be called great in the Kingdom of Heaven.”
And Abu Kuraib said, “It was narrated that ‘Eesa (Peace be upon him) said, ‘There is no goodness in knowledge that does not cross the valley with you, but instead the caller carries you across’.”
And Ibn ‘Asakir narrated with a chain of narrators that is ghareeb, on the authority of ‘Abdullah Ibn ‘Abbas (May Allah be pleased with him) in a marfoo‘ form that ‘Eesa (Peace be upon him) stood before the Children of Isra’eel and said, “O company of Disciples! Do not speak of the underlying wisdoms (in religious matters) to people who are not qualified to understand them (i.e. the ignorant folk), for you may do injustice thereby to them (the underlying wisdoms) and do not withhold them from those who are qualified to understand them (i.e. the religious scholars), for you will thereby do injustice to them (the scholars). (Religious) matters may be divided into three categories: (i) a matter, the integrity of which and the logic behind which is apparent, (ii) a matter, the sin and error of which is clear and (iii) a matter which is unclear to you; such matters you should refer to Allah, the Almighty, the All-Powerful.”
And ‘Abdur-Razzaq said, “We were informed by Ma‘mar, on the authority of a man who reported on the authority of ‘Ikrimah that he said, ‘Eesa (Peace be upon him) said, ‘Do not cast pearls to swine, because swine will not do anything with pearls. And do not give wisdom to one who does not desire it, for wisdom is better than pearls, and those who do not desire it are worse than swine’.”
Wahb and others related something similar from him, namely, that he said to his companions, “You are the salt of the earth, so if you go bad, there will be no cure for you; verily, there are two traits of ignorance in you: laughing at things that are not remarkable and early morning without wakefulness.”
And that it was said to him, “Who is the worst of people in causing discord and dissent?” He said, “It is the scholar who commits mistakes, for when the scholar errs, many err with him.”
It was also reported from him that he said, “O scholars of evil! You have placed the world above your heads and the Hereafter beneath your feet. Your words are a cure and your deeds are a medicine. Your likeness is as the likeness of an oleander tree: it impresses those who look upon it, but it kills those who eat of it.”
And Wahb said, ‘Eesa (Peace be upon him) said, “O scholars of evil! You have sat at the gates of Paradise, but you will not enter it and you do not call the needy to enter it; verily the wickedest of people with Allah is a scholar who seeks the life of this world through his knowledge.”
And Makhool said, “Yahya (Peace be upon him) and ‘Eesa (Peace be upon him) met and ‘Eesa (Peace be upon him) shook Yahya’s hand; he was laughing and Yahya (Peace be upon him) said to him, “O son of my aunt! Why do I see you laughing, as if you have been saved?” ‘Eesa (Peace be upon him) replied, “Why do I see you frowning, as if you have despaired?” So Allah revealed to them both: “The most beloved of you two to Me is the one who is friendliest toward the other.”
And Wahb ibn Munabbih said, “‘Eesa stood with his companions near a grave, as its occupant was being lowered into it. They began to discuss the grave and its narrowness, and he said, “You were in a place narrower than it: your mothers’ wombs. If Allah likes to widen it, He will do so.”
And Abu ‘Umar Ad-Dareer said, “Whenever ‘Eesa (Peace be upon him) thought about death, his skin would drip blood.”
By Ibn Katheer
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