Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   He, exalted is His mention, says: And the polytheists (mushrikīn) offered submission to Allah on that Day. He says: they surrendered on that Day and humbled themselves before His judgment over them. And the idols which they used to call upon besides Allah in the worldly life availed them nothing, and disowned them; nor did their people or their tribes, who used to defend them in the worldly life, avail them. The Arabs say: "alqaytu ilayhi kadhā" ("I cast that toward him"), and by it they mean: "I said it to him." And His word وَضَلَّ عَنْهُمْ مَا كَانُوا يَفْتَرُونَ ("and what they used to fabricate strayed away from them") means: and that which they hoped for from their idols — namely intercession with Allah for deliverance — failed them and was lost to them.

   And in accordance with what we have said concerning this, the people of interpretation (ahl al-taʾwīl) have spoken.

   * Mention of who said that:

   Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning His word وَأَلْقَوْا إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ ("and they offered submission to Allah on that Day"): He says: they humbled themselves and surrendered on that Day, وَضَلَّ عَنْهُمْ مَا كَانُوا يَفْتَرُونَ ("and what they used to fabricate strayed away from them").

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   The footnotes:

   (1) The verse is by Muḥammad ibn Numayr al-Thaqafī. He composed love verses (yushabbib) about Zaynab, the sister of al-Ḥajjāj ibn Yūsuf al-Thaqafī, whereupon the latter threatened him and he fled from him (his story is in al-Kāmil of al-Mubarrad, 289). The verse belongs to a poem of his (al-Kāmil, 376). And in (al-Lisān, entry "raʾy") he says: al-Farrāʾ said: "al-riʾy" is "the appearance/aspect" (al-manẓar), and the people of Medina read the verse (wa-riyyā) without the hamza. He said: and that is a good form, derived from "raʾaytu," because it belongs to verses whose endings are unhamzated. And al-Jawharī said: whoever hamzates it derives it from "al-manẓar" of "raʾaytu," and that is: what the eye perceives of fair condition and visible adornment. And Abū ʿUbayd cited from Muḥammad ibn Numayr al-Thaqafī:

   Have the women traveling in litters made you yearn, on the day they departed,

   at Dhū al-Riʾy, with the fine household goods (athāth)?

   And whoever does not hamzate it: either that rests on the lightening of the hamza, or it is derived from "rawiyat" — their colors and skins, that is to say: they became full and fair. And "athāth" means: household goods, possessions. Thus said Abū ʿUbayda in Majāz al-Qurʾān (1:365).

   (2) The verse belongs to the evidentiary verses (shawāhid) of al-Farrāʾ in Maʿānī al-Qurʾān (p. 176). He said: and His word سَرَابِيلَ تَقِيكُمُ الْحَرَّ ("garments that protect you from the heat") — and He did not say "and the cold"; He omitted it because its meaning is well known, and Allah knows best, as in the saying of the poet: "And I do not know … etc." (the verse). He means that good and evil draw near to him, for when he wills the good, he guards himself against the evil — end of citation. And the poet made his meaning clear in the verse that follows it, and it agrees with what they said:

   Is it the good that I pursue,

   or the evil that pursues me?

   And the two verses are by Suḥaym ibn Wathīl al-Riyāḥī, from a poem whose opening is:

   O Fāṭima, grant me enjoyment before your farewell,

   and your refusal of what I asked is as though you would take your leave.

   (3) He says in al-Lisān: in the narration of Umm Zarʿ: "wa-arāḥa ʿalayya naʿaman thariyyan" ("and he brought home to me abundant cattle"), that is to say: he gave to me. He said: and "al-tarwīḥ" is equivalent to "al-irāḥa" (the bringing home).

   Show original Arabic

   يقول تعالى ذكره: وألقى المشركون إلى الله يومئذ السلم يقول: استسلموا يومئذ وذَلُّوا لحكمه فيهم، ولم تغن عنهم آلهتهم التي كانوا يدعون في الدنيا من دون الله، وتبرأت منهم، ولا قومهم، ولا عشائرهُم الذين كانوا في الدنيا يدافعون عنهم ، والعرب تقول: ألقيت إليه كذا تعني بذلك قلت له . وقوله ( وَضَلَّ عَنْهُمْ مَا كَانُوا يَفْتَرُونَ ) يقول: وأخطأهم من آلهتهم ما كانوا يأملون من الشفاعة عند الله بالنجاة. وبنحو الذي قلنا في ذلك ، قال أهل التأويل. * ذكر من قال ذلك: حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( وَأَلْقَوْا إِلَى اللَّهِ يَوْمَئِذٍ السَّلَمَ ) يقول: ذلوا واستسلموا يومئذ ( وَضَلَّ عَنْهُمْ مَا كَانُوا يَفْتَرُونَ ) . -------------------------------------------------------------------------------- الهوامش: (1) البيت لمحمد بن نمير الثقفي، وكان يشبب بزينب أخت الحجاج بن يوسف الثقفي فتوعده، فهرب منه (خبره في الكامل للمبرد 289) والبيت من كلمة له (الكامل 376)، وفي (اللسان: رأي) قال. قال: الفراء الرئي: المنظر وأهل المدينة يقرءون الآية (وريا) بغير همز. قال: وهو وجه جيد من رأيت، لأنه من آيات لسن مهموزات الأواخر. وقال الجوهري: من همزه جعله من المنظر من رأيت، وهو: ما رأته العين من حال حسنة، وكسوة ظاهرة. وأنشد أبو عبيد لمحمد بن نمير الثقفي: أشــاقتك الظعــائن يــوم بـانوا بـذي الـرئى الجـميل مـن الأثـاث ومن لم يهمزه: إما أن يكون على تخفيف الهمزة، أو يكون من رويت ألوانهم وجلودهم، أي امتلأت وحسنت. وأثاثا: أي متاعا. قاله أبو عبيدة في مجاز القرآن (1: 365). (2) البيت من شواهد الفراء في معاني القرآن (ص 176) قال: وقوله (سرابيل تقيكم الحر) ولم يقل "والبرد" فترك، لأن معناه معلوم، والله أعلم، كقول الشاعر: "وما أدري ... الخ البيت". يريد أن الخير والشر يليني، لأنه إذا أراد الخير، فهو يتقي الشر أ ه. وقد أفصح الشاعر في البيت الذي بعده عن مراده، وهو موافق لما قالوا: أَأَلْخَـــيْرُ الَّــذِي أنــا أبْتَغِيــهِ أمِ الشَّــرُّ الَّــذِي هُــوَ يَبْتَغِينـي? والبيتان: لسحيم بن وثيل الرياحي، من قصيدة مطلعها: أفــاطِمَ قَبْــلَ بَيْنِــكِ مَتَّعِينــي ومَنْعُــكِ مـا سـألْتِ كـأنْ تَبِينـي (3) قال في اللسان: في حديث أم زرع: وأراح على نعما ثريا: أي أعطاني. قال: والترويح: كالإراحة.