Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The explanation of the words of Allah the Exalted: فَلَمَّا ذَهَبُوا بِهِ وَأَجْمَعُوا أَنْ يَجْعَلُوهُ فِي غَيَابَةِ الْجُبِّ وَأَوْحَيْنَا إِلَيْهِ لَتُنَبِّئَنَّهُمْ بِأَمْرِهِمْ هَذَا وَهُمْ لا يَشْعُرُونَ (But when they took him away and were in agreement to cast him into the hidden depth of the well, We revealed to him: "You will surely inform them of this deed of theirs while they do not perceive it.") (verse 15)

   Abū Jaʿfar says: In the text something has been omitted that is not mentioned, because what is mentioned suffices as an indication of the omitted portion. That omitted part is: [after Yaʿqūb granted him permission to go with the words] "Send him with us," whereupon the verse says: (But when they took him away and were in agreement) — that is to say: they agreed and were firmly resolved — (to cast him into the hidden depth of the well). As in:

   18831. Ibn Wakīʿ related to us, saying: ʿAmr ibn Muḥammad related to us, on the authority of Asbāṭ, on the authority of al-Suddī, concerning His word: إِنِّي لَيَحْزُنُنِي أَنْ تَذْهَبُوا بِهِ — he said: He said: I will not send him with you; I fear that the wolf will devour him while you are heedless. They said: لَئِنْ أَكَلَهُ الذِّئْبُ وَنَحْنُ عُصْبَةٌ إِنَّا إِذًا لَخَاسِرُونَ . So he sent him with them. They led him away while he was held in honor among them. But as soon as they set out with him into the wilderness, they openly showed enmity toward him: one of his brothers began to beat him, and when he sought help from another, that one too beat him — so that he found none of them merciful. They beat him until they nearly killed him, while he cried out: "O father! O Yaʿqūb! If only you knew what the sons of the slave-women are doing to your son!" When he was on the verge of dying, Yahūdhā said: "Did you not give me the pledge not to kill him?" They went with him to the well to cast him into it; while they were lowering him down, he clung to the rim. They bound his hands and stripped off his shirt. He said: "O my brothers! Give me back my shirt, that I may cover myself with it in the well!" They said: "Call upon the sun and the moon and the eleven stars to keep you company!" He said: "I saw nothing [in my dream]." They lowered him into the well; when he was halfway down, they let him drop, intending to make him die. In the well there was water, so he fell into it; then he took refuge by a rock in it and stood upon it. When they had cast him into the well, he began to weep. They called out to him, and he thought that pity had been stirred in them and answered them; but they wished to crush and kill him with a stone. Yahūdhā stood up and restrained them, saying: "You promised me not to kill him!" And it was Yahūdhā who brought him food.

   Concerning His word (But when they took him away and were in agreement) — the wāw has been inserted into the answer-clause, just as Imruʾ al-Qays said:

   "But when we traversed the dwelling-place of the tribe, and the valley of Khabt drew us toward its rocky depths" —

   where he inserted the wāw into the answer of "lammā," whereas the proper sentence is: "When we traversed the dwelling-place, it drew us." Likewise it is here: (But when they took him away and were in agreement), for "they resolved" is the answer.

   Concerning His word: (And We revealed to him: "You will surely inform them of this deed of theirs") — that is to say: We revealed to Yūsuf that you will surely inform your brothers (of this deed of theirs), that is to say: of what they have done to you (while they do not perceive it) — that is to say: while they do not know it and are not aware of it.

   The exegetes then differed concerning the meaning that Allah the Almighty intended by His word: (while they do not perceive it).

   Some said: by this Allah meant that He revealed to Yūsuf that Yūsuf would inform his brothers of their deeds toward him — his being cast into the well, his sale, and all the rest that they had done to him — while his brothers did not know of Allah's revelation to him about all this.

   Mention of those who said this:

   18832. Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, saying: ʿĪsā related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: (And We revealed to him) — that is: to Yūsuf.

   18833. Al-Muthannā related to me, saying: Abū Ḥudhayfa related to us, saying: Shubl related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: (And We revealed to him: "You will surely inform them of this deed of theirs while they do not perceive it") — he said: We revealed to Yūsuf: "You will surely inform your brothers."

   18834. He said: Isḥāq related to us, saying: ʿAbd Allāh related to us, on the authority of Warqāʾ, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, concerning His word: (And We revealed to him: "You will surely inform them of this deed of theirs while they do not perceive it") — he said: We revealed to Yūsuf while he was in the well that he would inform them of what they had done, while they knew nothing of that revelation.

   18835. Al-Qāsim related to us, saying: al-Ḥusayn related to us, saying: Ḥajjāj related to me, on the authority of Ibn Jurayj — he said: Mujāhid said: (And We revealed to him) — he said: to Yūsuf.

   Others said: the meaning is: We revealed to Yūsuf what his brothers would do to him, while his brothers did not know that Allah had made this known to him.

   Mention of those who said this:

   18836. Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning His word: (And We revealed to him: "You will surely inform them of this deed of theirs while they do not perceive it") — that is to say: because of what Allah had made known to Yūsuf concerning their doings, while he was in the well.

   18837. Muḥammad ibn ʿAbd al-Aʿlā related to us, saying: Muḥammad ibn Thawr related to us, on the authority of Maʿmar, on the authority of Qatāda: (And We revealed to him: "You will surely inform them of this deed of theirs while they do not perceive it") — he said: Allah revealed to Yūsuf while he was in the well that he would inform them of what they had done to him, while they knew nothing of that revelation.

   18838. Al-Muthannā related to me, saying: Suwayd related to us, saying: Ibn al-Mubārak informed us, on the authority of Maʿmar, on the authority of Qatāda, with the same import — except that he said: "that he would inform them."

   Still others said: the meaning is rather that Yūsuf would inform them of their deeds, while they do not perceive that he is Yūsuf.

   Mention of those who said this:

   18839. Al-Qāsim related to us, saying: al-Ḥusayn related to us, saying: Ḥajjāj related to me, on the authority of Ibn Jurayj, concerning His word: (while they do not perceive it) — he said: while they do not perceive that he is Yūsuf.

   18840. Al-Ḥārith related to me, saying: ʿAbd al-ʿAzīz related to us, saying: Ṣadaqa ibn ʿAbāda al-Asadī related to us, on the authority of his father, who said: I heard Ibn ʿAbbās say: When the brothers of Yūsuf entered upon him and he recognized them while they did not recognize him, he had the measuring-cup brought, placed it in his hand, and tapped it so that it rang. Then he said: "This cup informs me that you had a brother of the same father, named Yūsuf — he was nearer to your father than any other — and that you took him away and cast him into the hidden depth of the well!" Then he tapped it so that it rang, and said: "You went to your father and told him that the wolf had devoured him, and you brought his shirt with lying blood!" Some of them said to one another: "This cup conveys our affairs to him!" Ibn ʿAbbās said: "We do not regard this verse as having been sent down except concerning them: (You will surely inform them of this deed of theirs while they do not perceive it)."

   Show original Arabic

   القول في تأويل قوله تعالى : فَلَمَّا ذَهَبُوا بِهِ وَأَجْمَعُوا أَنْ يَجْعَلُوهُ فِي غَيَابَةِ الْجُبِّ وَأَوْحَيْنَا إِلَيْهِ لَتُنَبِّئَنَّهُمْ بِأَمْرِهِمْ هَذَا وَهُمْ لا يَشْعُرُونَ (15) قال أبو جعفر : وفي الكلام متروكٌ حذف ذكره، اكتفاءً بما ظهر عما ترك ، وهو: أَرْسِلْهُ مَعَنَا ، ( فلما ذهبوا به وأجمعوا) ، يقول: وأجمع رأيهم، (1) وعزموا على (أن يجعلوه في" غيابة الجب " (2) ) . كما:- 18831- حدثنا ابن وكيع قال، حدثنا عمرو بن محمد ، عن أسباط ، عن السدي ، قوله: إِنِّي لَيَحْزُنُنِي أَنْ تَذْهَبُوا بِهِ ، الآية ، قال، قال: لن أرسله معكم ، إني أخاف أن يأكله الذئب وأنتم عنه غافلون ، قَالُوا لَئِنْ أَكَلَهُ الذِّئْبُ وَنَحْنُ عُصْبَةٌ إِنَّا إِذًا لَخَاسِرُونَ ، فأرسله معهم ، فأخرجوه وبه عليهم كرامة، فلما برزوا به إلى البرية أظهروا له العداوة، وجعل أخوه يضربه ، فيستغيث بالآخر فيضربه ، فجعل لا يرى منهم رحيمًا ، (3) فضربوه حتى كادوا يقتلونه ، فجعل يصيح ويقول: يا أبتاه! يا يعقوب! لو تعلم ما صنع بابنك بنو الإماء ! فلما كادوا يقتلونه، قال يهوذا (4) أليس قد أعطيتموني موثقًا أن لا تقتلوه؟ فانطلقوا به إلى الجبّ ليطرحوه ، فجعلوا يدلونه في البئر فيتعلّق بشَفير البئر. فربطوا يديه، ونـزعوا قميصه ، فقال: يا إخوتاه! ردوا عليّ قميصي أتوارى به في الجبّ ! فقالوا: ادعُ الشمسَ والقمرَ والأحد عشر كوكبًا تؤنسك ! قال: إني لم أر شيئًا ، فدلوه في البئر، حتى إذا بلغ نصفها ألقوه إرادةَ أن يموت. وكان في البئر ماءٌ فسقط فيه ، ثم أوَى إلى صخرة فيها فقام عليها . قال: فلما ألقوه في البئر، جعل يبكي ، فنادوه ، فظنّ أنها رحمة أدركتهم ، فلبَّاهم ، فأرادوا أن يرضخوه بصخرة فيقتلوه ، فقام يهوذا فمنعهم ، وقال: قد أعطيتموني موثقًا أن لا تقتلوه! وكان يهوذا يأتيه بالطعام. * * * وقوله: (فلما ذهبوا به وأجمعوا) فأدخلت " الواو " في الجواب ، كما قال امرؤ القيس: فَلَمَّـا أجَزْنَـا سَـاحَةَ الحَـيِّ وانْتَحَـى بِنـا بَطْـنُ خَـبْتٍ ذِي قِفـاف عَقَنْقَل (5) فأدخل الواو في جواب " لما " ، وإنما الكلام: فلما أجزنا ساحة الحي، انتحى بنا ، وكذلك: (فلما ذهبوا وأجمعوا) ، لأن قوله: " أجمعوا " هو الجواب. * * * وقوله: (وأوحينا إليه لتنبِّئنهم بأمرهم) ، يقول: وأوحينا إلى يوسف لتخبرنَّ إخوتك ، ( بأمرهم هذا) يقول: بفعلهم هذا الذي فعلوه بك (وهم لا يشعرون) يقول: وهم لا . يعلمون ولا يدرُون (6) . * * * ثم اختلف أهل التأويل في المعنى الذي عناه الله عز وجل بقوله: (وهم لا يشعرون) . فقال بعضهم: عنى بذلك: أن الله أوحى إلى يوسف أنّ يوسف سينبئ إخوته بفعلهم به ما فعلوه: من إلقائه في الجب ، وبيعهم إياه ، وسائر ما صنعوا به من صنيعهم ، وإخوته لا يشعرون بوحي الله إليه بذلك . *ذكر من قال ذلك: 18832- حدثني محمد بن عمرو قال، حدثنا أبو عاصم قال، حدثنا عيسى ، عن ابن أبي نجيح ، عن مجاهد: (وأوحينا إليه) إلى يوسف. 18833- حدثني المثنى قال، حدثنا أبو حذيفة قال، حدثنا شبل، عن ابن أبي نجيح، عن مجاهد: (وأوحينا إليه لتنبئنهم بأمرهم هذا) قال: أوحينا إلى يوسف: لتنبئن إخوتك. 18834- ...قال، حدثنا إسحاق قال، حدثنا عبد الله ، عن ورقاء ، عن ابن أبي نجيح ، عن مجاهد ، في قوله: (وأوحينا إليه لتنبئنهم بأمرهم هذا وهم لا يشعرون) قال: أوحى إلى يوسف وهو في الجبّ أنْ سينبئهم بما صنعوا ، وهم لا يشعرون بذلك الوحي 18835- حدثنا القاسم قال، حدثنا الحسين قال: حدثني حجاج ، عن ابن جريج قال ، قال مجاهد: (وأوحينا إليه) ، قال: إلى يوسف. * * * وقال آخرون: معنى ذلك: وأوحينا إلى يوسف بما إخوته صانعون به ، وإخوته لا يشعرون بإعلام الله إيّاه بذلك . *ذكر من قال ذلك: 18836- حدثنا بشر قال ، حدثنا يزيد قال، حدثنا سعيد، عن قتادة ، قوله: (وأوحينا إليه لتنبئنهم بأمرهم هذا وهم لا يشعرون) ، بما أطلع الله عليه يوسف من أمرهم، وهو في البئر. 18837- حدثنا محمد بن عبد الأعلى ، قال: حدثنا محمد بن ثور ، عن معمر ، عن قتادة: (وأوحينا إليه لتنبئنهم بأمرهم هذا وهم لا يشعرون)، قال: أوحى الله إلى يوسف وهو في الجب أن ينبئهم بما صنعوا به ، وهم لا يشعرون بذلك الوحي. 18838- حدثني المثنى قال، حدثنا سويد ، قال: أخبرنا ابن المبارك ، عن معمر ، عن قتادة، بنحوه ، إلا أنه قال: أن سينبئهم . * * * وقال آخرون: بل معنى ذلك: أن يوسف سينبئهم بصنيعهم به، وهم لا يشعرون أنه يوسف . *ذكر من قال ذلك: 18839-حدثنا القاسم قال ، حدثنا الحسين قال، حدثني حجاج ، عن ابن جريج ، قوله: (وهم لا يشعرون) يقول: وهم لا يشعرون أنه يوسف. 18840- حدثني الحارث قال، حدثنا عبد العزيز قال، حدثنا صدقة بن عبادة الأسدي، عن أبيه، قال: سمعت ابن عباس يقول: لما دخل إخوة يوسف فعرفهم وهم له منكرون ، قال: جيء بالصُّوَاع، فوضعه على يده، ثم نقره فطنَّ، فقال: إنه ليخبرني هذا الجامُ أنه كان لكم أخٌ من أبيكم يقال له يوسف، يدنيه دونكم ، وإنكم انطلقتم به فألقيتموه في غيابة الجب! قال: ثم نقره فطنَّ ، فأتيتم أباكم فقلتم: إن الذئب أكله، وجئتم على قميصه بدَمٍ كذب! قال: فقال بعضهم لبعض: إن هذا الجام ليخبره بخبركم! قال ابن عباس: فلا نرى هذه الآية نـزلت إلا فيهم: (لتنبئهم بأمرهم هذا وهم لا يشعرون). (7) * * * ---------------------- الهوامش: (1) انظر تفسير" الإجماع" فيما سلف ص : 147 ، 148 . (2) انظر تفسير" غيابة الجب" فيما سلف ص : 565 ، 566 . (3) انظر ما قلته في" جعل" وأشباهها ، وأنها أفعال استعانة ، لها مكان في التعبير لا يغني مكانها شيء غيرها . انظر ج 11 تعليق : 1 . (4) انظر ما سلف ص : 565 ، تعليق : 1 في اسم هذا القائل ، وأنه" روبيل" أو" شمعون" ، ولم يذكر هناك" يهوذا" . (5) معلقته المشهورة ، وسيأتي في التفسير 17 : 73 ( بولاق ) ، وكان في المطبوعة :" ذي حقاف" ، وأثبت روايته هذه من المخطوطة . (6) انظر تفسير" شعر" فيما سلف 12 : 576 ، تعليق : 3 ، والمراجع هناك . (7) الأثر : 18840 -" صدقة بن عبادة بن نشيط الأسدي" ، روى عن أبيه عن ابن عباس . روى عنه أبو داود الطيالسي ، وموسى بن إسماعيل ، وغيرهما ، مترجم في الكبير 2 / 2 / 298 ، وابن أبي حاتم 2 / 1 / 433 . /8 وأبوه" عبادة بن نشيط الأسدي" ، روى عن ابن عباس ، روى عنه ابنه صدقة ، مترجم في ابن أبي حاتم 3 / 1 / 96 . ولم يذكروا فيه ولا في ابنه جرحًا . ومع ذلك فالخبر عندي غير مستقيم . وكفاه اختلالا أنه مخالف لصريح القرآن ، ولو وافقه لكان أولى به أن يكون قال لهم ذلك ، لما دخلوا عليه فقال لهم :" هل علمتم ما فعلتم بيوسف وأخيه إذ أنتم جاهلون" ، في آخر السورة .