Selections from the Comprehensive Exposition of the Interpretation of the Verses of the Qur'an: Volume II [2] 1911141260, 9781911141266

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TABAR! Selections from

The Comprehensive Exposition of the Interpretation of the Verses of the Q!!r'an VOLUME II

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THE ROYAL AAL AL-BAYT INSTITUTE FOR ISLAMIC THOUGHT

and THE ISLAMIC TEXTS SOCIETY

Translated by Scott C. Lucas

Copyright 0 The Roya l Aal al-Bayt In stitute for Is lamic Thought Thi s first edition published

2017

by

T HE R OYAL A AL AL-BAIT I NSTITUTE FO R fSLAMI C Tii.O U GHT &

T HE l sL\MI C TExTs Soc rnTY MI LLER'S H OUSE

CONTENTS Abbreviations VII Translator's Introduction

IX

Selections from

G REAT S HELFORD

THE COMPREHENSIVE EXPOSITION OF THE, _ INTERPRETATION OF THE VERSES OF THE QYR AN

CAMBRIDGE C 8 22 SEN, U K.

VOLUME II

Kt NGS

M iu L ANE

British Library Cataloguing-in-Publication Data. A catalogu e record for this book is available from the British Library. I SBN : 978 1911141 2 ,5

9

VOL I

I SBN: 9781911141266 VOL 11

IS8N :

20 17

978

191 I 14 1

27

3 SET OF 2 VOLUM ES

Alf rights rtJtr11('d. No part ef this p11blication may be reprod11ced, itmalled in retrie110I systems, or transmitted in any farm or by a11y mea ns, electronic, mechanical, photocopying, rea,rdit1g, or otherwise, witho11t the prior written permis5io11 of the p11blishm. The Royal Aal al- Bayt In stitute for Islamic Thought and The Islamic Texts Society has no responsibiliry for the persistence or accuracy of URLs for external or third-in.rry internet websites referred to in 1hi1 publication, and docs not guarantee that any content on such websites is, or will remain, :i.ccur;ate or appropriate. Cover design copyright O The Islamic Texts Society

PRJ NTEd B v MEGA PR INTING 1N T u Rk: Ev

The Smoke: Surat al- Dukhan (44:1-59) The Beneficent: Surat al-Rahman (55:1--'78) The Inevitable Occasion: SOrar al-Waqta (56:1---96) Iron: Surat al-Hadid (57:1-29) The Gathering: Surat al-1:!ashr (59:18-24) Sovereignty: Surat al-Mu lk (67:1-30) The Resurrection: SO rat al-Q!Y3ma (75: 1-40) The Most High: Surat al-A' la {87:1-19) The Sun: Surat al-Shams (91 :1-15) The Night: Surat al-Lay! (92:1-21) The Earthquake: Surat al-Zalzala (99:1-8) The Chargers: Surat al-'Adiyit (100:1-u) Rivalry: Surat al-Takathur (102: 1-8) The Disbelievers: Sarac al-KafirOn (rn9:1-6) Aid: Surat al-Nair (uo:1-3) Sincerity: Surat al-Jkhlai (u2:1-4) Daybreak: Surat al-Falaq (up-5) People: Surat al-Nas (u4:1~)

55 132 210 264 272 290

335 348 364 384 393 407 417 420 427 437 445

TABAR!

Appendix A : Th e Disconnected Letters (al-Muqa.f!liir) Appendi x B: Tabart's Teachers

Appendi x C: Tabar'i's ~ r'an Int erpre te rs

483

Appendi x D: Tabari's Poets 499 Appendi x E: References to Arabic Passages of Tafsir al-Tabari

Bibliography General Index

449

467

ABBREVIATIONS

505

507 515

Commemary:

Tabari. Tire Commet11ary 011 rl,e Q!r'dn by Abii Ja'far Mu/,ammad b.Jariral-Tabari, bei11g all abridged trarislation efjiim i' al-bayii11 'an-ta 'wil iiy al-OEr'au, with an introduction and notes byJohn Cooper.

Al-Durr al-mantltiir:

Diir Hajar:

El': Guillaume:

Ha,,a:

New York: Oxford University Press, 1987 • Jalal al-Din al-Suyii!l. Al-Durr al-111a11tl1iir J;'ltafiir [bi-]al-ma'thilr. 7 vols. Beirut: Dar al- Ku tub al-' llmiyya, 2004. TabarI. Tafsir al-Tabari: Jiim i' al-bayiin al:,J:,ak and lbn Zayd all lived during the rnid-Umayyad and early-' Abbiisid periods, and we re known as prominent studen ts of these religious authorities. Howeve r, there is significant evidence that th ey did not always h ea r th e teac hin gs dire ctl y from the mouths of their exegetical authorities. Ibn XV II

TABAR I

Abi Naji!_, allegedl y collected Muj ahid 's tafsir from Qi_sim b. Abi Bazza, while 'Ali b. Abi Tall_, a, who settled in Homs, probably collected Ibn 'Abbas' rafs ir from Muj 5. hid. The Kufan 1. s. "O olyrhcists, if I withdraw M~

:;,~t

God (Exal ted is His r~i,et:~:a;~:);;:h·e har;,, you justly dese::; c;:u torment upon you a n _re t rare of disbelief, violarin~ yol~r P r1d on the t your pnor s ) you 111 t 11s wo , you re turn o . d I II punish (or avenge " So God . I '1' ur Lor • WI d I ·n destroy you. m:ide wit l o . h M)• greater seizure an w1 d. beliefJ and God I I ,· zc you wit ] turned [ro IS • 'ay sci [I . ent the poly theists re 1 Id with His greater withdrew 11s to rn~

'.1'.;;:~~~s

•.

d them in the tempora wor

d~;:r~;:~ci~::\~ ~:~~nt1,:~~~:r~;!:~t~:n

t:;

d

t;:;;ea;er seizure.

The interpreters disagree d' . re of the °-!:!rayshI pol ySome of them said: It is Go s se1zu

OPINION:

thei sts at the battle of Badr. . hat · ' An account of chose wh? ;~d a; A'ia-Dawud-\~mir [al-Sha b1J-

l bn al-Muthanna- Ibn A

-

d J at the battle of Badr.

l b Mas' Ud said, " Th e greater seiz ure lh~ppeMn=]·k b Su' ayr-al-A' mash-

n 'Abd Allah b. Mu l)amma d a l- Zulm- , _d a 1 "d] . "The battle o f B a d r Muslim- Mas rilq said: 'Abd Allah [b. Mas u sa1 ,

is thegreater seiz ure." , I A yu-b-Muhamtnad fb. Sirin} -J- Ib U ayya- Y · d Ya'qu b ial-Dawraq1 n '-d Jd say concerning 011 the ay

said " I was informed char Ibn M as u ~ou ' Th; battle of Badr'." whe:1 We shall seize them with the , , eater s ~z :• th - Mujahid said, concern-

Ya'qub ial-Dawraqfj- Ibn . Ul? ya , I

ing On the day when We shall seize t iem

of Bad r".

19

1v11 l

(/,e greater seizure, "Th e battle

TABAR!

Mul.iammad b. 'Amr _ f.al-Bahili]-:--A~u 'Aiim al-Nabu-' fsa [b. Maymiin); and from al-1:Janth_[b. Abt U sama)- al-1:Jasan [b. al-Ash. ab)- Warqa' [b. ' Umar); both ' Isa and Warqa'- lbn Abi Najil., -Mujahid

G Q . 44e1 6

G

said, concerning His statement On the day when We shall seize them w ith th greater seiz 11re, "The battle of Badr". t Ibn Bashshar- Ibn Abi 'Adi- 'Awf said, "I heard Abu'l-'Aliya say, co ncernin g chc verse On the day whe,i i-ve shall seize them with tire g reatn seiz11re, 'The battle of Badr'." Mul.1ammad b. Sa'd [b. Muhammad al-'Awfi)- llly father-my uncle [al-1:Jusayn b. al-1:lasan) - lll Y father- his father ['Atiyya b. Sa'd al-'Awfij - Ibn 'Abbas said, " 011 the day whe11 We shall seize them with ti,, greater seizure, mea ning th e battle o f Badr. " Abu Ku rayb---'Aththam b. 'Ali---al-A' mash said, "Ibrahllll [al-Nakha'i] as ked l' Ikrimaj.' ' What is the greater seizure?' He said, 'Resurrection Day'. I said Ibn Mas' iid wo uld say tha t it is the battle of Badr. [Ibrahim] said, ' It reached me th at pkrimaj was asked this question later and he replied, "It is the battle of Badr. '"" A nearl y identical repo rt was narrated to us from Abu Kuray b and Abu'I-Sa'ib---Ibn Idris-al-A'mash- Ibrah.im. Bish, [b. Mu' adhj - Yazid [b. Zuray' )-Sa' id [b. Abi 'Aruba] ~tada-Abu'l-KhalII- Mujahid- Ubayy b. Ka' b said , " [This verse refers to ) the battle of Badr. " [Anonymous)---al-1:Jusayn [b. al-Faraj]- Abu Mu' adh [al-Fa· iakc f,1kl,kl1a, w mea n "'poucr", w hile- Asad and Abdel ponc-r( 71

e Q . 5p4

0

Siiri1l al- Rabmiiti (55: 1- 78)

TA BAR !

G Q. 55:14

G

Musli m, m ea nin g Mula't- MujJ. hid- lbn 'Abbas said , concerning His statement He created man of clay like pottery, "H e is from clay, such th;i.i w h e n it rain s.: th e gro un d stays d r y [be n ea th him]. as if he were thin ea rth e n wa re. Abu Kurayb- ' Uthm an b. Sa' ld- Bi shr b. 'Umira-Abu R awq-al- Qal.1l.1ak- Ib11 'Abbas sa id , " God c reated Adam from [a,;b clay (Q .37 : 11 ), w hic h is pure, stick y jclay ), afrer he was sti11ki11g mud (Q . 15:27, 28, 33). H e was sti11ki11g 11111d afr e r ha v ing been soil. So God crea ted Ad am fro m thi s jsticky clay ) with His hand, and (Adam's/ body und er we nt fo rr y nigh ts o f be in g t ri ed by misfortunes. Satan would co m e to him and strike him \\' ith hi s foot , c au sing Ad am to make a so und (y111al$i0. Thi s explains God 's statem ent (Mighty and Maj estic is H e), like pottery. H e says: Li ke so methin g that is hollow and not solid.'' Ibn Bashshar- 'Abd al- R ahm an jb . M ahdi] and Ya\i ya b. Sa'ldSufyan jal-Thawn /---al-A' mash- Muslim al -Batln- Sa'ld b. Jubayr--lbn cAbbas sa id , "Th e ~a/$01 is fi ne soil. " 'All lb. Daw iid al-Tamlml]- Abu Salil! j'Abd Allah b. Salih]Mu' aw iya jb. Salih]- 'Ail jb . Ahl Tall! a]- l bn 'Abbas said , c,?ncermng H is st atem ent Ht' crcmed ma,i of $alfOl like pottery, " O{ dry clay ·. His l-l ann ad- Abu'l-A}:i wa~-Simak- ' Ikrima said , concernmg _ d stat em ent of ,al$al like pottery, "Th e $a l$iil is cla y chat has been mixe w ith sa nd , w hi ch is like pottery." 'i - fb Mul,iammad b. 'Amr ial-Bahill]- Abii 'Asim [al-Nabil]- ,ab ~ Maym? n I; ~nd from al-lcl ~:i th jb. Ahl u ,,ama/-al-~asa'.1 [b. al-A_st ,~d, Warqa jb. Um ar/: bat h Isa and Warqa-lbn Ab, Nay J.,-MuJiil d ,,, con ce rn in g Hi s statemen t o/!ahal like pottery, "Just like pottery_1s, Bishr lb. Mu' adh] - Yazld jb. Z uray' /- Sa' ld [b. Abt Aru er)' ~tad a sa~d , _co nc_e rnin g His_state m ent He created man _ ofJa/JOI like The 1al1~l 1s d n ed-~ut s~1!, w hi ch m ak es a n au~ibl_e ~ou nd said [in t apped I, like pot tcry,J ust li ke God (Mi ght y and MaJesnc IS He) thi s vc rse J." ·bn IMuh amm ad l ibn 'Abd al-A' la jal-$an' an i]- jMul)am m ad! ;;kr T h awr- M a' rn ar- ~ tada said , co nce rnin g Hi s state m e nt of $al$a1 n pottery, •·of cl ay ch at ma kes a soun d and is dr y. T hen He crea ted m a ~mk " . Yii n us jb . 'Abd al-A'Ia] - lbn Wahb- lbn Zayd said , concerni ng

m.a_;~J-

r:be,;

1

T in· D,.r l·laJ:H edn on sho w how later manuM:ripu and eduiom the con 1en1 o ( thi ~ tcpo n w11h 1l1it o( 1hc fo llowing one ;

72

Jfa

!>Ct

Tabarr's Tajsir collaps-ed 2 1. : 193 (no te 1). 0 (

" was dr ' fro m clay in th e Gard~n, ·n< o{ clay like poucry, potter;, '({ok/,k/,ii r). The e xprcss10n like $al,~ iil, w, uc l , s s· •• _, unnl I,, J Q ·:27) means malodorou . j·11-' Uqa)'lll - Abu 1- 11111 ( , I) d b Marwan · / /'k masmm I I :ir- Mu ham ma . . H t •d ma11 of sahii J e lbn 13as 1s 1, - d·d co n ce rnin g l' crea t . - Ji- rlq - ~ra a ,a, , " Aww:1m [ .l .1 I . lb 'Abbas 1 :i. kcs a so und. ' ··of drv SOI t 1at ·. I b-b b Bishr- 1Jkmn an r,'tter) 1·- - Abil 'A$1rn- S ta I • " I I . h is pressed Ihn Bash~ iar !-le crrared man of clay like po~~ery, T iat w u c

stat:int br~:1 11 1r

(dj"''

s.11d. conce-r n1;17rom between [Hi s] fingers. / al from the paradigm inJ comts ou . of His st atement $0 $ ·J " If dc ri\'CS rhe mca nm g . 1 "t h e meat we nt ranc1 ' ,he expression ::e;;;;:,~ ("to yell") deriving frot .~ hasa\'al idposirion .1T 11s 1ss11n( , )" . d kabkaba ("to turn ups1 e cne . 'Th e door sq ueaks $arra an the expression bb ("to rostracc"). down"") Jcrh·ing from ka a p

/. /Jlfr::::

, ~l a'.1-lah,:;:;

.. J,·J He create ofa co11fi,si11gjla111e offire

ON OF A nd rI,e;um ,f 11\TERPRETATI sa s, And the jinu did He create o a God (Exalted is His remembran ce_) y f h. such as a mix of red, . h ti s a m1xcurc o t mgs, .. 1/ m.i,9. which is anyrh mg [ _a . . [ h A bs') expression marya amm )ellow and green. This den ves f~~m _eh become confused , mixed up JJ11•m, which means " Th e peop e s a air a f the Prophet (~) to cAbd , • h l is th e statement 0 (ik/irJ/ata). Anot er examp e the base people, whose pacts Allah b. Amr, ''How is it th at you are among

r:

and guarantees get vio Iated''" · fi h . tongue-shaped. This is clearly the fl ame of Hell ire t a~_is . •Jar co w h at we have The following interpreters said some t mg sh1m1, ·d that· . I Al lt of those w o sat . just said concernmg t 1at. 1 accou~ _ f-Muhanunad b. KathTr'Ubayd Allah b. Yusuf al-Jubayn Abu I,ta i. ff. tatcment of a miirij ~luslim-Mujah id- Ibn cAbbas said, concern mg is;. " effi,e, "Of ,he middle of lth c fire] and th e bes; F;,"/j~i~y father- my

Muhammad b. Sa' d jb. Mul1ammad a h-. '~ ' j'Atiyya b Sa' d fathe r- " rat 1,er . ' . uncI 11 a -I:Jusayn b. aI-1:fasa nl- m~ . t A,id the 'imi did He a!-Awfi]-lbn (Abbas said, conce rning His statemen f fi f J the be st mauofamQrij of.fire, "He created them from a flame O ire, rom

rm,of_,h,fire." Ah

lb. Dawud

_ _

_

_.

al-Tanunu] - Abu Salih

,

IAb

d Allah b. Salil.i )-

. Thtcomcm of this pmage H fou nd in al-Farr::i', Ma'ii11i a/- Q!r'ii11, 3: 11 4. N o le tha t al-Farr5.' C!fin:\ .1nt"

1

ran - Su( ,-

n Huin•vd- .

Ab.I ,I-Rah ·.

M,h,, 11_ 5 f _

[b

decor.ition t•n al. KufiJ-h· u ya n fal -ThawriJ-Hariln b. 'A.ntara . J. tn.inrth is fat her-Jbn cAbb- i ·d " fRajraJard es and bed sheer ,, as sat , 1l 1)tii li!Jidi

b~~'ll•prtdi "~•~-:~~:i

l

IolJoi.,~ d~Of1,

uPtr10r1.1114J

1

S.

rn.a h.ibui11h b

•11.a1it •l-R.h.i~•"'/'? "/'11hu alii ;ah, al-ji,ash li'/-fllJIPf'I

•f;,ylti• IJ ,

' 96 7),6()i.. This ddinirion isalsodredb)

•).

u11htD~r H. l"d1t1011 ; 22 : 27 4 - 5.

l.? ,S

Bishr p,. Mu ;dh l- Ya zid lb, Zu rar J-:-Sa 1d [b. Abt "Arubal s:ud. co nce rning Hi s statement Reclm111g 011 grce11 rafraf, The green

~ [;ith ,~1

.if arc brd shcrts._··

1

c

( _

c-

_

.

IMuh,n,m,dl ,bn Abd . al-,~ b !al-San am] - IMuhammad) 1b'.'.

Tli,1,wr- Ma mar- Q!!.t:ida sa id , The green rafraf arc green bed sheet s.

IAno11:·1nous! - al-J:lusay11 [b. al-Faraj)- Abu Mu' adh [al-Fac)I b. Khal id ,,i -M,nvazi j- ' Ubayd [b. Sulaymanj- al-Oal)hak said, conw ning His statemen t grren rafraf, "They are bed sheets." Yunu, lb. 'Abd al-A' la]- Ib11 Wahb-lbn Zayd said, concerning His it.,rcment Rcdi11i11,~ 011 grce11 rnfraf, "Rafraf are bed sheets." OPIN IO N: Others said: R ather, they arc cushions or piJlows (marafiq). An account of those w ho said that: Bisl,r [b. Mu';dhj-Yazid [b. Zuray' ]-Sa'id [b. Ahl 'Aruba]02_rada-al -}:fasa n [al-Ba~ri] said, " Rafraf are green cushions."

plush carpets ('abqari hisiin) 1 A, fo r the cabqari, they are chick carpets (al-1a11a.fis al-thaklia,1). The singu1.r of ,ibqari is 'abqariyya. It has been alleged that the Arabs call all rypes of carpets 'abqari. The followi ng interpreters said something similar to what we have JSTE RPRETATION OF

.

. Dawud al-Tamimij - Ab-u s-1· . ai 1_, ['A bd Allah b. SalihjMu awiya lb H 1I I 1 Hi snatemen.t ~ ·. Ali lb. Abi Talhaj - Ibn cAbbas said, concer~ing 1 cmmgongree,I ra,ji.f • Mu~an1mad b Sad raJ, "[M eaning:J bed sheets. uncl, \al-Husa , I fb. Mul_tarn mad al- 'Awfi]-my father-my ,l- AwfiJ-1b/; b·-' -Hasan)-my fa th er- his farher ['Ariyya b. Sid 6 rar, . ,,aJ,(, '' Th e ref,af areasd sa id ' con . cernrng Hi.s sta tement Rec/i,ri,ig 011 gum Y2i qllb jal-D ,eco~at,ona l (fiu/ii0 bed sheet s and carpets. " j,1-B,srq s,id, c a"raq1l- lbn ' Ulayya-Abu Raia'--al-f:lalln The M d oncermng R I" . .., I e mans ~ay that [,ar. ec mmg on green rafraf, " These are carpets. .:i.l

,,, Bashsh5r- 'Abd al-Ral.uuan lb. Mahd1J- Sufya11 lal-Thawri]11 Ghu wan said. conccming His statement grccu ~afrtif. "~ccoration~ l~ d ~hcets''.

1~

JUSt said concerning that. An account of chose who said chat:

'Ali lb. Daw ud al-Tamlmi]- Abu Salib ['Abd Allah b. Salih],lluawiya /6. Salil.1 1- 'Ali [b. Abi Talbal-Ibn 'Abbas said, concerning His statement cabqari /,isa11, "Carpets (zarabiyy)" (see Q.88:16). Muhammad b. Sa'd /b. Mubanunad al-'Awfi]-my farher-my lal-J:lusayn b. al-J:lasan J-my father-his father ['A;iyya b. Sa'd al. Awfi l-Ibn (Abbas sa id, concerning His statement 'a bqari bisa,1, "'A.bqari ar~plush carpets." .. Y, qub [al -Dawraqi)-Hushaym-Abil Bishr-Sa'id b. Jubayr said,

"";I'

The .abqari are ancient carpets." _Bishr \b. Mu'adh]-Yazid [b. Zuray' ]-Sa'id \b. Abi 'Arubaj~tada said, "Th e 'abqari are carpets." 1Tlie idrntic•I gloss for 'abqari is found in al-Farra', Ma'iini al-Q!fii,r, 3:12o. The following 1 2 2 6 :~::~:: Ji,vnges sl1gl11 ly from 1hC' prin ted edition of AbU,' Ubayda's Maj~zal-Q!f~.' ( : ~ ), of thi, >JggeSIS thi s ls th(' definiti on of rafraf, ratli er than abqan, but I think Taban s rea~~ ng nf S~i gl" Is probably mpc:rior tli an chat of th(' manuscripts used for the modern edmon .\ faJJ z al-Q}, 'a u.

129

G Q.55=76

G

TABART

Siirat t1!-Rabmii11 (55:1 - 78)

lbn BashshJ.r-Mul.i;immad b. M arwa nQ!.t.ida sa id , "The cabqari l,isii11 arc c:npets." 1

Abo ' J-on and di, pn.•v1ou~ on, are duplir~tc-d m rhe Halabi edmou of Tab.1ri'5 Tajsir:]Jrnr" ·

al-bayun . .27 : 16~

110

l ~uf)ln could ' h~\~ he.ud from MuJ~lud , ~o cuhcr a 11:ime is mi u ing m1erruptt-d(1111mqo11 1 ) .

or

thc isnad is _

J ~urTlrl~ll!~OM 1h111 rcpon {Oth11,ffCn I.I found m

the 1\111, 1ad,ako( a l- l;f i kim aJ-N~ysib::~ .. 1ou11d" hadul,; al-Dun al-ma,11/iu ,, 6;;? 14 . ii i~ also oun

;~n ~]:~

-~';"; n/ to I~ l 1 4 ·11ie pri~te~ ;d1l~;nllo7':i':~~if _, I .. ,_ .1zo. Ibn J\p\)·i h:u -:i.l 1. b··· · :i.ru iu Zuh:i.yr al-~ rqubi''; 1\ 1"'J11 I al-, T, b,rin:, lbn 3 cf , q' · Durr al-ma ,11h1ir, 6:224. Note chat the 2004 Dir al•Kurnb \· llnuyya , ,;;··~,,, ,l-~mh,;, moneou,ly h,s s,1, ma b. z,yd ;nm,d of s,1,m, b. y,,;d ,I-Ju fi.

mbJ I· al-Durral-ma,11hiir, 6:.2JI. , 5 lrfifmd1e;iu i du1 a d i th ' tcrrn rakhfif ror mkUn here; D:ir H aj ar, 2:328. V uall),

i

Im,;

3

Am \-;i •Kn~11hr readn~ s not ha\'e a Jhadda.

.

,,,:;:;:, ~admg1arra~nbro '""'·,I.JI•~" ,1.i::,N•fi1:;:; al-Al m K,d,1,. Jim ',\nm , nd KJs;'J 2nd th, c 10 I ;1 I,.u 1••~ (01n11,c ntary; al- Durr a / _,,w,,ti,;, •

I

S,inll 11/-Wiiqi 11 (56:1~6} ,_,., "You offer thr rain-forehodi ng star in the place of the rizq of God. T.,,. ·r,,,!tcrd scar). meaning min-boding stars, with their own bounties.

;:',\J

came down upon them. they would say, 'It has rained upon us 111 ,,;:;ui) bccau,011 are 1r11rl1,f,1I [in claim ing] that you can _. _i-c,,k 10 put t 11c 1~·.~ , , • • ,nt Jr.11 h. 1

,.,

-. 1•1[N TAIW O N T H E FOLLOWI NG DIVI NE WOR DS: Cl•'.\ ,,

,-,nl ll"hr, J,r . if y,,11 are 1101 i11debted (to Us), [56 :87] Do yo11

11~t force it I- f•.k ,{r,ui1 arc11 1,,11/if11l? [56:88 ] T/,11s, if l,e is of those bro11gl,t_111g /,,

:S 1Tim, (for /,im), ease a11d ple11ty, and a Garden of de/,gl,t. 156 9 GoJ iExaltrd is His reme mbra nce) says: 0 huma nity, why not, if yo11 , ••

. The mtcrprccers disagreed over the inter preta tion of His statem ent

•·: 1nJJi11i11.

om,io ~: Some

of chem said: Jes mean ing is: Not held accou ntabl e

'•!,;17 m11hasi1bi11).

l\n account of chose who said char : ·Ali lb. Q5wud al-Ta num. i]-Ab u Salil:i [J (Exalted is His remembrance ) says: And if the deceased is of t/,e C.10ipar,io11s of 1/,e Rig/,1 , who are caken to the Garden on the right side, ,: u g11urarireed for yo11-(1ruly) you are among 1/,e Co111pa11io11s of 1/,e Rig/,t ::-SJ/rimu11 /aka 111i11 a~/,iibi'l-ya111i11). _T~ere is disagreement over the meaning of Ja-salamrm !aka

111111 .

..,h.b, l-ya,11i11.

,. _.some of the interpreters said, concerning this, what was narrated to • ,rom: ~ilhr [b. Mu' adh]- Yazid [b. Zuray']-Sa' Id [b. AbI 'Arfi~a]~.ada said • . , concernmg His statement A 11d ,if Jre is· o,f 1/,e Compat11011s of '·' • t 1,.. "~

•

I

·

) 'Pe2cc

be this verse differe ntl y. Pickthall has "Thcr1 (,l,c grcclU'l!lC• niun ,. . be I " 'P be upon thee. on>P" 1 ••, 111 cacc 1 10« on the righ t ltand ' win le Ar •rr)' ,as -•R.igl 111 ···c QJ6·s8 . voIurnc • om pare this passage wtth Tabarfs con11nentarr on · · 11 · ,tors 111trrpret 'OU 1fro I

205

TABAR.i

S11rt1t al-Wiiqi a (56: ,- 96)

1/,e Ri~l11,Ja-sala1111m /aka min a$babi'l-ym11i11 "Secu rity (saJ- ) f 'h ' pun is ment, ' an d Go d's angels greet t he person Io n the am rorn God'1

right hand] ,, Yunus lb. Abd al-A la]- Ibn Wahb -Ib n Zayd said con . . . . , cern111g statrmenr And ,if l,e rs of rlll' Co111pa11101 1s ef r/,e R ight, fa-salamu,r /aka Hi, . - "He ts . secure firom w h at h c d is Ii kes." asI,a-b1·'/-ya111111, 111111 The experts in the Arabic language d isagreed over the m eaning of that :

i1] One of the Basran grammari an s" said: A11d if he is ef tire Comparriorrs of tire Rig/11, fa-salii1111111 /aka fro m the Co111pa11io11s ef the R ight means, '" Pcacr·

will be said to you. '' J

G

12] One of the Ku fa n g rammarian s• said , "Fa- sa/01111111 from tire Co111pa11io11s of tire Rig/11 m eans, ' It is g uaranteed for you (11111salla111 /aka) that you arc among the Companio n s of the R ight. " ' H e added , "that you arc (am,aka)" to this sentence m his interpreta tion. A similar expression is if o ne says.

I

" Yo u arc truthful that you arc J t ravc lLng w ith littl e,''< in response to a person's statement, " I am travelling with little." The expression , "that you are (n1111aka)", is implied in t he state m e nt, "You are travelling with little. and arc truthful that 1t is little." The refore, the m eaning ofJa-sala1111111 is: It 1s guaranteed that you are among the Companio ns of the Righr." h can also be like an invitation to hjm, similar to the expression "May Go~ bestow upon you men!''- If yo u put saliim in the nomin ative case, then 11 is an invitatio n ; and God kno w s best if rhis is correct. \31 Other Kufan grammaria ns said : T/111s, if Ire is cf rl,ose bro11glrt 11iglr _combines two apodoses (iawabay11) in order to show th at a111111ii (Tlrus) JS chc protasis (iazii') jof this cond iti o nal sentence J. . .. . He said : As forfa-salii1111111 laka mi11 a$/,iibi'l-)'a111i11, its meaning J~: I 1 guaranteed for you that you are am ong the Companio ns of the Rigdtt; r 1-1 e sai.d : Tl1e a ngina . I statement (a$/ al-kalima) is: " Th. . uarantee ,o 1s is g • " Tl · JCS · Place· SoI Jt you. 1en the particle a11 is dropped an d 111i11 is p ut 111 is said • " II 1s guaranteed for you (11111sallam1111 laka)-yo u a re among c ir

c.~!

11

1 ollo" "!:t the >upc,no r «>ding 1111hr O:ir HaJar cd11 1un: 22 :380. 0\1>up1111on,sce lm,\fo a111a/- Q}r .a11. 2 :703. d (1h< l Ilc,d1110 J,a-i•uaa/ / I111 /· I ,. n .. ,_ (2 . 03) ,nscea 0 ~ , " • "'am ar,a in al-Akhfash"s .Mt1a11i aI-'b I< an1a '"",aJJ.. ., ~ u,1 ttlWJ4p run ari q,.tli/ 6 I

2

llu, "il-Al hf: 1·

o-,

/•-•wll,,.,,, I 0 ·, """ •. •hab al-ya111rn ,a-"'i)"•n lalea ania '"'" I1 . I•· k11 ''"" • 9•/. II\ kTI1CIH.c I\ llU\ f 111 1 lnrr•II ) . " IM•) GoJj r,1111 m e n upon rou. . •381 ""~ '° •• hrr cd,uom oflahan', Taft ir: Dar HaJar, 22 · ·

7

Ar, "' A •• b

R.' ht " an d t I1.at is the way it is for him. In other r , lllioll' of tIic ig ' . this verse : la] "It is indisputab le ror (,r r ·o scatcmcn ts 111 · .J,. 1hcrc ,ire [\\ · _. . 'You arc among t he Compamo ns o f ~•'•. lh] "Someone ,, t11 sa)' ,~ . Jnd

1 ' ' i"·,

R1gln.,..

·d hat lfia- '"

Ik

INT GOOERP (E»RET I d .ATIO . _ N OF

Hu ". ,1,, 5,,,,e;gury ,frh, J,,av,,u

,,,J ti,, ,anh

tc ets H ts drem e b over the heav m rane e) says : To Hirn belo ngs the . ) pow er (su /fall can stymie H' 115 an eart h 'a n d a IJ t h • . at ts 111 chem . Not hin g chat JS · JO · th 111 eni to them all. im. 1-le executes t he com man d and app lies che ruli ng (I·'"k ) I Nl ERP RETAT IO N OF Hegive · s /;r, H e says: H . . !le a11d bri11gs death e ~ 11,es life to wh.ic Iicve r crea tu res He

will s, by b ring ing cItc:nl

;;~ (~laje,tic is His praise) says : H e poss esses pow er over all thin gs and ,.,dung that He wbh es to do is imp ossi ble or diff icul t-w heth er it is ; ll'/h fr to the dt:ad , elevatin g som e folk and deba sing othe rs, or any / ,:things. COMMENTARY ON T H E FOLLOW ING DIV INE WO RDS : l,-:3] Hr i! 1/,e First a11d tire Last, and 1/,e 011er

po111eri11g' and the [llterior; H," J..:11~11.-r of all t/,i11gs. [57 :4] He it is W /,o created tlie /,eavens and 1/,e c;rr/1 iu six days; thc11 He 11,0111,red t/,e Tlrro11e. He knows all tl,at et1ters 1/ic rarih and all 1/,at emerges from it and all that comes do11111 from 1/,e sky and all t/,at ascends t/,erei11; a11d He is wit/, you wl,erever you may be. A ud God is Seer of ,v/,at you do. God (Exalted is His rem emb ranc e) says : He is t/,e First prio r co ever ythi ng, thou1 a limit (/,add} 1111d tire Last. He says : And the Last, afte r ever y thin g, 111

• nou1 an end. It 11 1 ~ nothing othe r 21 .nruhi

is only said chis way b ecau se He exis ted whe n ther e than He, and He will exis t afte r ever ythi ng has been latcd, as He (Maj estic is Hi s prai se) h as said , E11erytl1i11g will perisli ·• Hu Fiice (Q.28:88). H e says: And He is 1/,e Overpcweri11g (al-Z iiliir) over n11tr)lhing other than Him and is the Lof ty, abov e lfaivq) ever ythi ng.

.\bmlmdy ,,,h ;,g ;, h;ghoc ,h,n Him . H, s,ysc And H• " r/,e ill mgs, as nothing is nearer to an ythi ng than

th ,,mer 10 l,im 1ha11 /,isj11g11lar vei11 (Q.5 0: 16). A ,cpon o,

. ,h, , u,hority of ,h, Messeng " of God (,). wh« h , he

t interpreters acce pt, says so met hing simi lar to wha t we have jUS said con«siog •haqi and Abii"l-S haykh; a/- D11rr a/-manihoir, :i · ore Im T,h -·3 . b h ': And I le possesses knowledge o f the inner thoughts contained in .' ~,'.,i., of His ,crYancs. and what good or evil \deeds] th eir souls resolve ,:cdlthcm to do. Nothing can conceal from Him this [information ]. COMMENTARY ON THE FOLLOWIN G DIVINE WORDS: j5;:;] BeliM in God a11d His M essenger, and spend of that which H e /,as made you trustees; and suc/1 of you as believe and spend,

theirs 111ill be a great reward. Exal1ed is His remembrance) says: 0 humanity, believe in God by tf::mmg His oneness, and i11 His Messenger Mubammad ($) by having faith l'ar.d foUo,dng what he has brought you from God, and spend oftl1at which He L!! made )'OIi rmstees. God (Majestic is His praise) says: Aud spend in the ,,:hof God ef r/,at wealth God has conferred upon you and made you .:irm from your predecessors. He has made you the deputies (klwlaja')

Cr•.J

1

cl lthm wealth].

The following interpreters said something similar to what we have t p said concerning chat. An account of those who said that: ~lu~ammad b. 'Amr [al-Bahili]- Abu 'A$im [al-Nabil] -' Isa [b. ~u\mun]; and from al-f::larith [b. Abi U sama)-al-J:l asan [b. al-Ashy,hl-Warqa' lb. ' Umar}; both ' Isa and Warqa'-Ibn Abi Najib-Muja hld ;id, concerning God's statement 11111S1akl1lafina fil,i, "Those whose lives :..i~been prolonged by \His] sustenance." l~HRPR.ETAT ION OF and s11ch of yo11 as believe and spend, theirs will be a ":JI rru•Jrd

· G 0 d and His Ht ll)S"· o humanity, chose among you w h o ber·,eve m 1 h h"ich God has d Mt1se . nger a11 spend in the path of God of chat wea t W

d · h }uch He has h upon t em from their predecessors, an wit w provlliuned tl1C111- tl;eirs will be a great reward. He says: They will have a lrtinendous rnvard .

3(b 1ted is His remembrance) says: It is God Who sends down revela3 1,~0cl1Jt are bayyi1111r-meaning "set forth in great detail (m1ifajjnliit)"-to H:, imant Muliammad (~). that He may bring youforclifrom darkness intoliglit. G.J ,\lajrnic is His praise) says: That He may bring you fortli , 0 human1:·.,from the darkness of disbelief to the light of faith, and from error to iu1dmre. . · The following interpreters said something similar to what we have 1aid roncm1 ing that. An account of those who said that: Mu~ammad b. Amr [al-BahilI]- Abu 'A~im [al-Nabil]-' Isa [b . ~.\,1munJ: and from al-1:larith [b. Abi U sama]--al-I:Iasan [b. al-Ashyab]'foqi' lb. Umar]; both ' Isa and Warqa' -lbn Abi Naji~-Mujahid said, conreming His statement from dark11ess into light, " From error to guidance".

;·: 1:

TheHi'~r'an of the . dreciters . disagreed over t I1e reading of th.is verse. Most ~:lZI an Iraqi reciters (ex f; Ab- ' ) d ha mitltiiqakun , I fi I cept o r u Amr rea wa-qad akhad1 accusati\'c ca ' ' It. 1ha hat ,1a o n the a/if of akhadl,a and w .ith mithiiq in the se, wn . O f· : "Yo ur L o r d h as already made your covenant" Ab· 'A r c mea nmg

a/,i fand ,,;. . ~ I mr read qad ukhidl,a miJ/1aquk11m with a qamma on 1hr 1 · anve · case, 111 . the passive voice. ' _ 11raq 111 t 1e no mm TABAR! SAID·· Th e correct · · , Ill · m y estimation, is that th e rwo readings are I . opmion . . an d t I1e reciter w ill be correct read.mg either one verv' c ose 111 n ieanmg · · n , t h e read ing w ith fat bas on the alif I( · 1n 111. Y_personal . . o pmio akitndhal and I o 111111raq in the ac . . b m many rccit d . cusanvc case 1s the superior reading, ecause ers a opted It and very few reciters c hose che o ther reading. I NTERPRETATION

He says·

.

If

and lo!for you, God is Kind, Merciful

God (Exalted is His remembrance) says: And lo! for you, God, by H is act ~: l(nding down to His servant the clear revelations, which He has sent · ' 1111 to him in order to guide you and show you the right way, is the poiimor of kindness and mercy to you. H e did chat for you out of H is

b11dne11 and mercy to you. '

.

OF if Y011 are believers you wish to heheve 111 . God som e day, rig ht now 1s . the

.

lmRPRETATION OF

COMMENTARY ON THE FOLLOWING DIVINE WORDS: nioSC

Tabu; II rcfcrnn h u•b, l'ou, L d g er, to ihe fa111ou "V d( bff) ,r., o, broughtfiorth fi ' ersc of 1he Co,-cnant"' (Q .7 :172): Art """"' ""~, of ,h,,n / ' 0111 th, Child""'!III, .r Ia111,Jrv111 their loins, 1/,,ir sud, anJ ,,,,,J,' ,J,nn )'OI< ,!w Id l< '"''• (,ay111g). Am I , " wy on R., 1101 yrm r I vrd ) ·1·1 d .,-LI uNIS) rtJI ' """'""' Oa Loi 2 lbn /\ " Y >rl . e """" 10 k ' •• >Jar ol T I, • 111• e II ma,fu he d110 " imcncd the C o m panion Abu Sa' id• I- Kliud ri ll,co • " ' ' r.,1 . •Ha "en t ou g•h 1I I "J"' • ~e Dar Abu Sa id •• nuu ing fro m thunu , he 1s 111dica1111g the Hajar e uon ° ,f rh by 1he cdnors of the D3r ... «m cndu,on nud e ' lttQ - 4 (,

'°"'""

l

TABAR.I

that God mentions in the ve . rse Tl,e11 tl,e,e rvil/ be erected b . 1/1/,ercin is a gate , ti1e rr111er side ,r I . I, I ~twee,i 1/1e1n a u11// °.I "'"' contains 171e,n, " torment to111ards the -r , u, 11/e ti ·

re 0111r r

'd . SI t IS

I NTERPR. .ETA

T I ON OF 111/,erei11 is a ate h . ~ , t e11mersideefwhich co111a· His rememb is (Exalted God 11u1nercy ranee) says· Th· ,r I • I • has agate 1/,e. ~ w 11c ' co11tai11s m ercy 111hile it. I IC) read tl1c,e word, » I o r ng';"' "' Haf, md mg foil"" " , ro111 A11111 well. m ll ;31..uve parno as pb of ,he root 1-d-'1·

2 34

h"~pa• f

coMMENTA RY ON T H E FOLLOWI NG D IVIN E WOR DS:

;;.,, ., .,1 ,h« ,,1,, b,li,"'.;" c,J H;, M '·"'"K"': ,,,,y "' ,,,, ,.1, , ;,!k) 1_4 J 1hr ,,,.,r,yr.c are lflrtlr 1/re1r Lord; tl,ey /,a,,e tlrerr reward a11d 1/rcir 1 ' 1 /,~/11 ; while as.for 1/rose lfllro dis/1elie11e a11d de11y 0 11r re11elatio11s, 11 1/rey are co111pa11ions of Hell.fire.

,,,J

GN (I ~altcd 1< His rr111c mbra11ce) says: Tho se who affirm the onen ess

ol God and His act of send ing Messenge rs, and have faith in them , and

1-xperts in the Arabic lang uage sai·d ·· The . d 11,J,o · h cIa use 1s 111 t e versl· that comes prior to f T /1oseJ 111It are st1ll'0' Y• an I S !f. · J e,yo,11 11po11 r 1e people ai1arice--a 11d Ihe] 111/,0 t11ms away, 511'II God 1s t 1e e . ked · tJ,e Praised, • . •011aJ c J uses are 1.in s11,ffiom1, so chat two coordina ted co n d Jt1 a all not to a smg Ic apo dosis. !Therefo re, the m ean ing wou Id be, God loves J, ,,/e ·J.f. /boa .. ,non/ epe0r P" ~ 11 sters(Q .57:23)andt/rose 111/,o aresti11gyand 1.11I1oen;om•1:f ourself, avame. J lc is like you saying, " If you stand up and if you beaut! Y y l wJI come to you." Tht> apodosis is not an ellipsis. . od is the The ~r'lin recicers disagreed over the reading of 51 ,I~ G '/lalra1/ Se/f-sufficie1rt, tire Pra,sed. Most of the M edinan reciters readja-u ma . jn h .h . 1.s wrJtten J!. amyyu ""11 out the l111wa in the sentence , and that is I10w it 111

°

1

nu,

11

RY O N TH E FOLLO WING DIVINE W O RDS:

,~e~,

brrn informed by: .

, ' la lal-San' ani]- [Mul~ammad] .. ibn [.\1ul;anm1ad j ibn Abd _ al-A . tl,e Book and the Balance, The ThJ,n-Ma mar- ~cada said, concerni ng . H.is Mmce 11 j ustice. " - Ibn Za d said, concern. mg Yunus lb. Abd al-A la]- Jbn Wahb k d Jy Balance in accordance mrrment, ".;Jud sent dorvn ,v,r. I1 ti,e,11 r/,e Boo an t ,e ,_ ' of thed

ir 1101 with its proper obscr11a11ce.

The interpreter s disagreed over w h o are the people w ho did observe monasticism 11•ir/1 its proper obserr•ance.'

Q Q.57=27

G

not

OPI NION: Some of them said: They are the people w ho invented it, yec did not practise it. R athe r, they ch anged a nd contraven ed the religion of God with which J esus was sent, by becoming C hristian s and Jews. OPINION: O thers said: Rather, they are a people that came after the people who invented Imonasticis m] an d did not observe it with its proper obsm•ance because they were disbeliever s w h o said , " We will act in accordance with what the first ones d id ." T hese are the p eople whom God described as not observ ing it ll'ith its proper observance. The \followmg] interpreter s said something similar to what we haYc said concerning the interpretati on of these words (abm./) in this context chat we have mentioned. the meaning of which t he inter pre ters d isagree over. An account of those who said that: Bishr \b. Mu adhj- Yazid lb. Z u r.iy' ]-Sa' id [b. AbI 'Ariiball"'l, · and placed co111pa.s.sio11 · Ihe hearts of 1lroy . them e . a invented Ch . . • is He. . n s11an1t}' 3 d J uda,~m. C MaJestJ and hty (Mig God So n said to them B J h r parn . , 111 t 1ty obser d 1111 ', 0 1 111 ith its proper observance. Anot e ve of them e~tabl h d 2 J f IS C Itself 111 accor d ance w ith the religion o esu S (nt }

J

' f olio"

111g

th< l>•r II

•J>r rrad,no of h - , "

)

atta }" arl1111n al-b.iyyintlt ; u :4 32 (note: 2 ·

c,,Ji hkiiingi br upon l'.im~.' until the time that God sent Mubam mad _ . _ I I hc\', hrl1cl'('J 111 111111 . _ YJ iih h. Ibrahim lal-Dawr.191J- Hus 1aym - Zakany ya b. Abt Maryam uid. .. 1iicarJ Ahu Umama al-Bah.iii ' say, 'Truly God o rdained for you fastat 1.; the month of R.amac,lJ n, but He has not ordaine d staying up Iin prayer 11), ~Ill l

,;111J uron ,·ou. Thi~11ight vigil is sometru ng you have invented. Truly some to ~pie mi't"llled ~omcthin g that was not ordaine d for them w rule seelting nce observa proper its with it ~wn God's pleasure. Th1:y did not observe 0 observa nces]." Then he ..,J GoJ censured them for abando ning !the proper

s.1J. But m~11a. ,omcob>1 :,:,~:'.:·:'" of , 1-B, qm (z), e., ;1 ji.,. mh ,oul/ (i, ,,,Jy) '"" which ii /,,u

SOm

. ,-.

,.,,,,J, ,,,J

( nly) that u huh it has Jmn--ed. 1

rollo~•nb.i! .iud m one of Tab:ir.ini's book,; a/-D1irra/-ma111/iUr, 5:253 . _ . . _ . " ,.:'"'g D,, H,j,, ,dito,s' ce,diog of Q!i'" ;n,id of ti« J:1,bb< ,e,dmg of fucq'"·

,1,,

1

259

zn • ~

S1imt al-kladid (57: 1- 29)

TABAR! OP I N ION: Others sa id : What is meant by light in thi s context is "guidance (/11,dii)".

An acco unt of those w ho said that: Mu l." mmad b. 'Amr jal-Ba hili] - Abu 'A si m jal-Nabilj- ' ls, /b. Maymu nj ; and from al- H an d, jb. Abi Usamaj-al-l:lasan [b. al-Ash ._ ab]-Warqa' jb. ' Umar]; bot h ' Isa and Warq a'-Jbn AbiNajil:i-Mujahid sa id, co ncernin g Hi s state m ent wherein you shall walk, "Guidance".

tbJI

.., that the)' cont ro l none of the Book wou Id k no,

. be innin g wi th the word s, 0 yo'.' wli~ Whrn thr ,cr ~c ,jg our dut to God and p11tfaitlr m HIS belin>e, bt co11sno1is o y I Py pie of the Book became me down. t 1c ea . . 1\kuengrr. ca J· G d (Mighty and MaJesttc . f the Mus um, so O d cn,·1ous o h b ginning with the wor s, H ) t dow n c e verse e / is e se n I O,j I Book ,nay k11 ow that they contro noric. Th,11 tlir Prop e tie h h Prophet of God I h bee n mentioned to us t at t e d h r ;lS "The similitude between you an t e ($) used ro say, . s Books is like chat of a man prople of the two prevJOu . . h for a irdl and who hirrd labourers to work until mg t ti. ued when the middle of the day came, they ~ecom:h:; one and borrd, so he compensated th em a~..,o~t::s to work half qiriif. Then he ht.red so ':1~ mo~e he worked until until the night fo r a smgle qira!, ~n td yd b d so he b f uguc an ore , rhe afternoon prayer, ecame: [one ,rarJ. Then he compensated them and ga~e t e":1 h t;o iriits and hired workers to work unnl the mg t q · id they com pleted the remainder of his job. le :a~ , . . I I people who wor e ess to him, Why is It t mt t iese nt?' He said, 'What [than usJ rece ived a g.reate~ paym._:h~mever I wish Ito doe s it matter to me tf I give to among give J?"' !The ProphetJ said: ~•1 ~.~pc th at we are

~tida sJid,

correct is to say : Trul y God (Exa lted is His remembrance) prom..ised these people that He would appoint for chem a 1ight wherein they shall walk . The ~r'an, along with the ac t of following jthe example! of dw Messenger of God (~). arc lig hts for whomever believes in both of tht·m and has fai th in them, as we ll as a fo rm of g uidance , hecause whocwr believes in jGod and Mul.i ammad] w ill be g uided.

Q

1

Q. 5n8-9 INTERPRETATI ON OF and will fo rgive you. God is Forgiving, Mt-rcif ul He says: A ,,d will absolve you of your sins, co ncealing them, and G~ Q is Forgiving, 1\1.ercifi,J. God (Exalted is Hi s remem bran ce) says : God 1~ Possessor of forgiveness and mercy.

fo;

CO MMENTARY ON T H E FOLLOWING DIVINE WORDS: [5 7: 29] Thar the People of the Book may know that they control uotie of tJ,e

bo1111ty of God, b1u that thr boumy is in Cod's hand to give to whom He will. God possesses the Tremendous Bo,mty.

. . Him and in God (Exalted is Hi s remembrance) says to the be 11evers m r Lord does M~ba mnud (~). from among th e People of th e Book: Youontrol none of this to you so that the People of the Book may know that they' her tlie bounty of God chat H e ha s give n a nd re stricte d co you because tG h I I h pie. So, 0 t o~g 1~ t .1at ?od had favoured th em over a ll or er peo] chat H e has

d

(MaJesuc IS His praise) inform s rth e People of the Book d" nd · t I1e co.mm unit y o f Mul;ammad (~) so me off Ht·sJ bou ntyifa ,,a given f ch~ Book honour, which He did not give to t hem, and ch at the PeopJe O ] hen were envious of the believers (Mu slims) jin th e previous verse dw to sta H is tement came down: O you who believe, be comcious of your ur~ ,d 1 11 G':'1 d P11 ' faith i11 His Messe,iger! He will gille you twofold of His merzod is ~di ~Pf:Oim fo r yo1, a light wherein yo 11 shall w,dk , arid will forgive Y~:· I is so l·orgwmg, Merciful. God (Might y and Maje sti c is H e) says : I di t 1

260

I

~,:u1r)'.f G(,J, . . r rctrr s said so mething si milar to what we have Tbr f0l\owmg mtc p A . mt of those w ho said that: , qsa1.l conccrningthat. '.1 Zu ral ]- Sa""Abb·b al- H·. asan I- my rath C al- AwfiJ -- .16 er- hi s fa th er (l!ON :

~ould forger it. So it was said ro him, "Stir 11ot yo11r to11gue to hastr11 it. Truly fi e have put it toge ther for you and will read it to you, so you will not orgrt it." An accoun t of those who said chat: h Muhammad b. Sa'd [b. Muhammad al-'AwfiJ-my far er-mY al-1:lasanj- ~y father-his father ['Miyya b. Sa'd : Aw~) - Ibn (Abbas said , concerning His statement Stir not yourtot1gueto O rh h ' ie Proph et] would not cease reciting the ~ran out f ~ I le e would fo rget it , so God said, 'Stir not your to11gue to hasten it. Tru y

"i'.'1' fal-ijusayn b.

- •·rn

.

rt}, conraml ! bu 'A bbis' cornmen1.i.rr o n Q .75· po . \'(' r)e hy Vt' r)('.

)l_l

3 12

-

TA BARi

Siiral af- Qjyiima (75 : i- 4o)

_We- have put it rng~t her fo r you a nd its recitation (~r'01tahu). W, ,· It to you so yo u wi ll not fo rget it. " ' 1 C"\\lllrecitr

M~l_1anunad 6. 'Amr /al- Bahilij- Abu 'Asim la!-Nab~i- _ 1 Mayn:_m,j; ~nd from al-1:l!:i'.h /b. Abi Us_ama/-al-1:Jasan [b. al-Ash ~b Warqa /6. Umar /; both Isa and Warqa - Jbn AbI Naih-M ._ ) I c · 1-J' . S I. UJahid s11d ~ncc rnm g is statcn.~cn~ tir nor your tongue to liasten it, "{The Pro hrtJ. \.\ould repeat rh c ~ran mccssa ntl y out of fear o f for fuln p d I · 'O M I d get ess, so JGoJ/

sat to 11 ~1,

u .1a~1~11a , Weare su fficient ffor safeguardingJitfor vou .···

Ya qub 6. '. bralum [al-DawraqI/- 16n ' Ulayya-Abu R;ia'-

g,.t

G G

An

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"'"·sornu do not forge t /it]. "

Bishr /b. Mu'ad h/- Yazid /6. Z uray' /-Sa'Id [b. Abi 'ArubaJ~tada s:i id, concerning H is sta tement Stir not rour to,1guc to hasten ir , "The

lhlhd ,1-·Marwazi/-' Ubayd /b. Sulayman]-al-J;)a~hak said, con;ernmg His stateme nt Lo! upon Us (rests) th e pulling toge1her thereof at1d ih_~

/Mu l_iannnadj i6n 'Abd al-A'la /al-San'anij-fMu~ammad/ ibc 7"h,~wr- Ma mar-~tJda sai d, co ncern ing Stir nor your tongue to lias1ni It. The Messenger of God (~) wou ld recite the ~r'an incessantly om of fear that he wou ld forget /parts of it/. " TABAR! SAID: Th e interpretation that most resembles the apparcni mea nin g of th e revela tion is the one reported from Sa' id b. Jubayr, on th ,· authority of Ibn (Abbas. beca use /th e following verse) Lo! upon U< (resu) rlie puui11g together thereef mid tlie reading thereefinforms fusJ that ~od forba de inoving rhe tongue with frh e ~r'anJ in has te prior to its bewg put ~ogc t ber jin his hca nj. It is obvio us that th e frequent recitation of Jrlic ~ran in ord er to remember it was don e by the Prophet after God put rogccli er for him wh:ir he sho u ld reh ea rse from ir.

l

M

INTERP . .RETAT I ON O F Lo! upon Us (rests) the putting roger I,er the,rofa11d 1 renrar1011 tie thereof

God (Exalted l-r I t' ,. rogetl1,< f 1. • , is is rcme mbra nce)says: Lo/upon Us (rests)t,epul ,n6 ]· o

t

.

-

'-dh j l F di b

[:\ n~nrnious]-al-}:J.usay n [b. al-FaraJ]-Abu Mu a_

a_- a.

•

ilimef: le is O ur responsibility to put it together for you unn ire cmblish it firm ly in your chest. r:si:JtiM

Others would interpret His statement Q.!r'iinaliu as "the '.01 xnonthereof (ra'/ifa/111 )". It is as if the meaning of the sentence, accordm~ ;01hc-m, is "Lo! 11po11 Us (rests) the putting togeth er thereof in your heart, unul ·"1 u s.ifeguard it, and its collection." An account of those w ho said that: _d OPINION:

Bishr /b. Mu'adh ]- Yazid i6. Zuray' ]-Sa'Id [b. Abi'Aruba ]~ta a .

nid. concerning His statement Lo! upon Us (res1s)jam'ah11 wa-Q.!r anaht1, -The safeguarding thereof and collection thereof." ·b

!Muhammad/ ibn 'Abd al-A' la [al-San' ani]- [Muha~1mad}., 1 hn Thawr-Ma{mar- Qet:ida said, concerningjam 1a/111 wa-Q!!riit1al1t1, T e ~ftguarding thereof and co llection thereof." i.s

I·

'f

•

t 1s a~ i

f n,, ,_ as a verbal noun,

Q!_tida understood the ~~an'.ng O '-li!Lu'.'. Ill his short creed and ba)t's it on 1hc wcll-kno,\n ~,iii n" · !>C'C T;ibari, S,lrih 1 15 111 00 .:•.••,'I.I \'lou~ clup1er for :a t r.nslation Tabari's commentary on thesie ,·enC$.

2 Tim u the o piru o ri :111d arg um em o f al-Farra·; see hj s Ma'anial-Qf!r'iin , J: 2 S6 ·

340

S

.. "S o chat you shall notd . of th at is. . ' : The mcanmg b m eans of abrogation an . n is for one c.o sate m ake you for~ec is the interpretation th at e511rnano t th:it which ,_ I .. We on ly said chis b . us of its meanings. cr\ClP l ~ran • . I c m ost o v10 for~c ·\',1 1 \frol\l t 1e ct beca use it 1s t t . . d" closed a11d rlrat which srill ts hidden L , Hekuows the ,s h' h of you r o. L f God knotvs w IC d r ERPRETA cmbrance) says : ol. d ublic O Muhamma • J\ J s Hi s rein d e vi sib e an P ' I ·d from G1,.J (Ex:il~rl _1,d whi ch you have mG a d knows] th at which you 11 e led •Ji,c ,N ' H says · I O ] have co ncea · J'.;;,:,;;';,.1,;r/,stillisli it/ei~isi~lc, a;110ng jthc things,l~: public. He says : ,, d I not m:i c d d the secret at H h not Him .tn ( o . II of your cc s do something e as H~,.n·s: lk kno,~ s absc rv in g you w h en y~u Bn