Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   ﴿ وَدَّ كَثِيرٌ مِنْ أَهْلِ الْكِتَابِ لَوْ يَرُدُّونَكُمْ مِنْ بَعْدِ إِيمَانِكُمْ كُفَّارًا ﴾ (Many of the People of the Book would wish to turn you, after your faith, back into disbelievers)

   **Exposition of the interpretation of the saying of the Exalted: ﴿ وَدَّ كَثِير مِنْ أَهْل الْكِتَاب لَوْ يَرُدُّونَكُمْ مِنْ بَعْد إيمَانكُمْ كُفَّارًا ﴾** (Many of the People of the Book would wish to turn you, after your faith, back into disbelievers)

   Abū Jaʿfar said: This saying of Allah — exalted is His praise — makes clear that His address with all these verses, beginning from His word: ﴿ يَا أَيّهَا الَّذِينَ آمَنُوا لَا تَقُولُوا رَاعِنَا ﴾ (O you who believe, do not say: "rāʿinā"), although the discourse therein is in itself directed to the address of the Prophet ﷺ, is in reality an address from Him to the believers and to his companions, and an admonition from Him to them, and a prohibition against seeking counsel from the Jews and their like among the people of shirk, and against accepting their views in any matter of their religion. And it is an indication that they — or those among them who did so — had used coarseness in their address and in their requests to the Messenger of Allah ﷺ, and had used toward him that which did not befit him, in imitation therein of the Jews or of some of them. Therefore their Lord said to them, forbidding them to employ that: Do not say to your Prophet ﷺ as the Jews say to him: "rāʿinā," in your imitation of them, but say: "unẓurnā" (look upon us) and "wa-smaʿū" (and listen). For wronging the Messenger of Allah ﷺ is disbelief in Me and a denial of My right which is due to Me from you in his exaltation and his veneration, and for whoever disbelieves in Me there is a painful punishment (ʿadhāb alīm). For the Jews and the polytheists (mushrikīn) do not wish that any good should be sent down upon you from your Lord, but many of them wished that they might turn you, after your faith, back into disbelievers, out of envy proceeding from themselves toward you and toward your Prophet Muḥammad ﷺ, after the truth had become clear to them concerning the matter of Muḥammad and that he was a prophet to them and to all My creatures together.

   And it has been said that Allah — exalted is His praise — meant by His word: ﴿ وَدَّ كَثِير مِنْ أَهْل الْكِتَاب ﴾ (Many of the People of the Book would wish) Kaʿb ibn al-Ashraf.

   1479 – Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: Maʿmar informed us, on the authority of al-Zuhrī, concerning His word: ﴿ وَدَّ كَثِير مِنْ أَهْل الْكِتَاب ﴾ (Many of the People of the Book would wish): it is Kaʿb ibn al-Ashraf.

   1480 – Al-Qāsim related to us, saying: al-Ḥusayn related to us, saying: Abū Sufyān al-ʿUmarī related to us, on the authority of Maʿmar, on the authority of al-Zuhrī and Qatāda: ﴿ وَدَّ كَثِير مِنْ أَهْل الْكِتَاب ﴾ (Many of the People of the Book would wish), he said: Kaʿb ibn al-Ashraf.

   And some of them said, as is transmitted in:

   1481 – Ibn Ḥumayd related to us, saying: Salama related to us, saying: Ibn Isḥāq related to me. And Abū Kurayb related to us, saying: Yūnus ibn Bukayr related to us, saying: Muḥammad ibn Isḥāq related to us, saying: Muḥammad ibn Abī Muḥammad, the client (mawlā) of Zayd ibn Thābit, related to me, saying: Saʿīd ibn Jubayr or ʿIkrima related to me, on the authority of Ibn ʿAbbās, who said: Ḥuyayy ibn Akhṭab and Abū Yāsir ibn Akhṭab were among the Jews most severe in envy toward the Arabs, when Allah had favored them with His Messenger ﷺ, and they both exerted themselves to the utmost to turn the people of Islam away by whatever they could. Then Allah revealed concerning the two of them: ﴿ وَدَّ كَثِير مِنْ أَهْل الْكِتَاب لَوْ يَرُدُّونَكُمْ ﴾ (Many of the People of the Book would wish to turn you back) — the verse.

   And the saying of the one who says that He meant by His word: ﴿ وَدَّ كَثِير مِنْ أَهْل الْكِتَاب ﴾ (Many of the People of the Book would wish) Kaʿb ibn al-Ashraf, has no intelligible meaning; for Kaʿb ibn al-Ashraf is one single person, whereas Allah — exalted is His praise — has reported that many of them wish that they might turn the believers, after their faith, back into disbelievers. And of one single person it is not said that he is "many" in the sense of multiplicity in number — unless the one who says that meant by the aspect of "multitude" with which Allah described the one whom He described therewith in this verse, the multitude of standing and the loftiness of rank within his people and his tribe, as one says: "so-and-so is much among the people," meaning thereby the greatness of standing and dignity. But if he meant that, then he has erred, for Allah — exalted is His praise — described them with the quality of a group, for He said: ﴿ لَوْ يَرُدُّونَكُمْ مِنْ بَعْد إيمَانكُمْ كُفَّارًا حَسَدًا ﴾ (that they might turn you, after your faith, back into disbelievers, out of envy) — and that is an indication that He meant multiplicity in number. Or he supposed that it belongs to the kind of speech that takes the form of a report about a group, while the real subject of the report is one single person, after the pattern of what we have just said concerning the verse of Jamīl; and that too would be incorrect. That is because a saying, when it has that meaning, must necessarily contain therein an indication pointing to that being its meaning, whereas in His word: ﴿ وَدَّ كَثِير مِنْ أَهْل الْكِتَاب ﴾ (Many of the People of the Book would wish) there is no indication pointing to one single person being meant thereby rather than a numerous group — such that it would be permissible to bend the interpretation of the verse in that direction and to turn aside the indication of its evident meaning toward what is not the most common usage.

   ﴿ حَسَدًا ﴾ (out of envy)

   **Exposition of the interpretation of the saying of the Exalted: ﴿ حَسَدًا ﴾** (out of envy).

   He — exalted is His praise — means by His word: ﴿ حَسَدًا مِنْ عِنْد أَنْفُسهمْ ﴾ (out of envy proceeding from themselves) that many of the People of the Book wish for the believers what Allah — exalted is His praise — has reported about them that they wish for them, namely the apostasy (ridda) from their faith to disbelief, out of envy from them and out of wrongful desire against them. The word "envy" (ḥasad) here stands in the accusative, not as an adjectival qualifier of "disbelievers," but as a verbal noun (maṣdar) proceeding from the meaning of the saying, the wording of which differs from the wording of the verbal noun — as when someone says to another: "I have wished for you what I have wished of evil, out of envy from me toward you." Then "envy" is a verbal noun from the meaning of his word: "I have wished evil for you"; for in his word "I have wished that for you" the meaning is comprised: "I have begrudged you that out of envy." In this manner "envy" stands in the accusative, for in His word: ﴿ وَدَّ كَثِير مِنْ أَهْل الْكِتَاب لَوْ يَرُدُّونَكُمْ مِنْ بَعْد إيمَانكُمْ كُفَّارًا ﴾ (Many of the People of the Book would wish to turn you, after your faith, back into disbelievers) the meaning lies: the People of the Book envy you for what Allah has bestowed upon you of success (tawfīq), and what He has given you of right guidance to His religion and of faith in His Messenger, and that with which He has favored you by sending His Messenger to you as a man from among yourselves, compassionate toward you, merciful, and not making him from among them, so that you would be their followers. Thus His word: ﴿ حَسَدًا ﴾ (out of envy) is a verbal noun from that meaning.

   ﴿ مِنْ عِنْدِ أَنْفُسِهِمْ ﴾ (from themselves)

   As for His word: ﴿ مِنْ عِنْد أَنْفُسهمْ ﴾ (from themselves), thereby He means: from within themselves, as one says: "I have with you (ʿindaka) such-and-such," in the meaning of: "I have on your part (qibalaka)." And as:

   1482 – It was related to me on the authority of ʿAmmār, saying: Ibn Abī Jaʿfar related to us, on the authority of his father, on the authority of al-Rabīʿ ibn Anas, concerning His word: ﴿ مِنْ عِنْد أَنْفُسهمْ ﴾ (from themselves), he said: from within themselves.

   Allah — exalted is His praise — informed the believers about them that they wished that for the believers only "from themselves," as a notification from Him to them that this had not been commanded to them in their Book, and that what they commit of that, they commit while having knowledge of Allah's prohibition of it.

   ﴿ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ ﴾ (after the truth had become clear to them)

   **Exposition of the interpretation of the saying of the Exalted: ﴿ مِنْ بَعْد مَا تَبَيَّنَ لَهُمْ الْحَقّ ﴾** (after the truth had become clear to them).

   He — exalted is His praise — means by His word: ﴿ مِنْ بَعْد مَا تَبَيَّنَ لَهُمْ الْحَقّ ﴾ (after the truth had become clear to them), that is to say: after the truth had become clear to these many of the People of the Book — who wish that they might turn you, after your faith, back into disbelievers — concerning the matter of Muḥammad ﷺ and what he brought from his Lord, and the religion (milla) to which he called, and it had become plain to them that this is the truth of which they have no doubt. As:

   1483 – Bishr ibn Muʿādh related to us, saying: Yazīd ibn Zurayʿ related to us, saying: Saʿīd related to us, on the authority of Qatāda: ﴿ مِنْ بَعْد مَا تَبَيَّنَ لَهُمْ الْحَقّ ﴾ (after the truth had become clear to them): after it had become clear to them that Muḥammad is the Messenger of Allah ﷺ, and that Islam is the religion of Allah.

   1484 – Al-Muthannā related to me, saying: Isḥāq related to us, saying: Ibn Abī Jaʿfar related to us, on the authority of his father, on the authority of al-Rabīʿ, on the authority of Abū al-ʿĀliya: ﴿ مِنْ بَعْد مَا تَبَيَّنَ لَهُمْ الْحَقّ ﴾ (after the truth had become clear to them), he says: it became clear to them that Muḥammad is the Messenger of Allah ﷺ; they found him recorded with them in the Tawrāh and the Injīl.

   * It was related to me on the authority of ʿAmmār, saying: Ibn Abī Jaʿfar related to us, on the authority of his father, on the authority of al-Rabīʿ, the like of it; and he added to it: Then they denied him out of envy and wrongful desire, because he was not from among them.

   1485 – Mūsā related to me, saying: ʿAmr related to us, saying: Asbāṭ related to us, on the authority of al-Suddī: ﴿ مِنْ بَعْد مَا تَبَيَّنَ لَهُمْ الْحَقّ ﴾ (after the truth had become clear to them), he said: The truth is Muḥammad ﷺ; it became clear to them that he is the Messenger.

   * Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said: ﴿ مِنْ بَعْد مَا تَبَيَّنَ لَهُمْ الْحَقّ ﴾ (after the truth had become clear to them), he said: It had already become clear to them that he is the Messenger of Allah.

   Abū Jaʿfar said: By that word He has indicated that the disbelief of those whose account He has related in this verse in Allah and His Messenger was obstinacy (ʿinād), and occurred while they had knowledge and awareness that they were fabricating lies about Allah. As:

   1486 – Abū Kurayb related to us, saying: ʿUthmān ibn Saʿīd related to us, saying: Bishr ibn ʿImāra related to us, on the authority of Abū Rawq, on the authority of al-Ḍaḥḥāk, on the authority of Ibn ʿAbbās: ﴿ مِنْ بَعْد مَا تَبَيَّنَ لَهُمْ الْحَقّ ﴾ (after the truth had become clear to them): Allah — exalted is His mention — says: after the truth had become evident to them, nothing of it was unknown to them, but envy drove them to the denial. Thus Allah derided them, rebuked them, and censured them in the severest manner.

   ﴿ فَاعْفُوا وَاصْفَحُوا حَتَّى يَأْتِيَ اللَّهُ بِأَمْرِهِ ﴾ (So pardon and overlook, until Allah comes with His command)

   **Exposition of the interpretation of the saying of the Exalted: ﴿ فَاعْفُوا وَاصْفَحُوا حَتَّى يَأْتِي اللَّه بِأَمْرِهِ ﴾** (So pardon and overlook, until Allah comes with His command).

   He — exalted is His praise — means by His word: ﴿ فَاعْفُوا ﴾ (So pardon): overlook what proceeded from them of evil and error in a view that they counseled you concerning your religion, with the intent of turning you away from it and of bringing about your apostasy after your faith; and over what had already passed from them of their word to your Prophet ﷺ: ﴿ اسْمَعْ غَيْر مُسْمَع وَرَاعِنَا لَيًّا بِأَلْسِنَتِهِمْ وَطَعْنًا فِي الدِّين ﴾ (4:46) ("Listen, may you not be made to hear," and "rāʿinā," twisting with their tongues and slandering the religion). And overlook what proceeded from them of ignorance therein, until Allah comes with His command, so that He may bring about for you concerning yourselves of His command what He wills, and decide concerning them what He desires. And so He decided — exalted is His mention — concerning them and came with His command, for He said to His Prophet ﷺ and to the believers with him: ﴿ قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاَللَّهِ وَلَا بِالْيَوْمِ الْآخِر وَلَا يُحَرِّمُونَ مَا حَرَّمَ اللَّه وَرَسُوله وَلَا يَدِينُونَ دِين الْحَقّ مِنْ الَّذِينَ أُوتُوا الْكِتَاب حَتَّى يُعْطُوا الْجِزْيَة عَنْ يَد وَهُمْ صَاغِرُونَ ﴾ (9:29) (Fight against those who do not believe in Allah nor in the Last Day, and do not forbid what Allah and His Messenger have forbidden, and do not profess the religion of truth — among those who were given the Book — until they pay the poll-tax (jizyah) by hand, while they are humbled). Thus Allah — exalted is His praise — abrogated (nasakha) the pardoning and overlooking toward them by imposing upon the believers the fighting against them, until their word and the word of the believers become one, or else they pay the poll-tax (jizyah) by hand in humiliation. As:

   1487 – Al-Muthannā related to me, saying: Abū Ṣāliḥ related to us, saying: Muʿāwiya ibn Ṣāliḥ related to me, on the authority of ʿAlī ibn Abī Ṭalḥa, on the authority of Ibn ʿAbbās, concerning His word: ﴿ فَاعْفُوا وَاصْفَحُوا حَتَّى يَأْتِي اللَّه بِأَمْرِهِ إنَّ اللَّه عَلَى كُلّ شَيْء قَدِير ﴾ (So pardon and overlook, until Allah comes with His command; verily, Allah is capable of all things): and that was abrogated by His word: ﴿ فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ ﴾ (9:5) (So kill the polytheists (mushrikīn) wherever you find them).

   1488 – Bishr ibn Muʿādh related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda: ﴿ فَاعْفُوا وَاصْفَحُوا حَتَّى يَأْتِي اللَّه بِأَمْرِهِ ﴾ (So pardon and overlook, until Allah comes with His command): Then Allah came with His command and said: ﴿ قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاَللَّهِ وَلَا بِالْيَوْمِ الْآخِر ﴾ (Fight against those who do not believe in Allah nor in the Last Day) until He came to: ﴿ وَهُمْ صَاغِرُونَ ﴾ (9:29) (while they are humbled), that is to say: in lowliness and as a requital for them. Thus this verse abrogated what preceded it: ﴿ فَاعْفُوا وَاصْفَحُوا حَتَّى يَأْتِي اللَّه بِأَمْرِهِ ﴾ (So pardon and overlook, until Allah comes with His command).

   1489 – Al-Muthannā related to me, saying: Isḥāq related to us, saying: Ibn Abī Jaʿfar related to us, on the authority of his father, on the authority of al-Rabīʿ, concerning His word: ﴿ فَاعْفُوا وَاصْفَحُوا حَتَّى يَأْتِي اللَّه بِأَمْرِهِ ﴾ (So pardon and overlook, until Allah comes with His command), he said: Pardon the People of the Book, until Allah brings forth a command. And thereafter Allah brought forth one, for He said: ﴿ قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاَللَّهِ وَلَا بِالْيَوْمِ الْآخِر ﴾ (Fight against those who do not believe in Allah nor in the Last Day) up to: ﴿ وَهُمْ صَاغِرُونَ ﴾ (9:29) (while they are humbled).

   * Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: Maʿmar informed us, on the authority of Qatāda, concerning His word: ﴿ فَاعْفُوا وَاصْفَحُوا حَتَّى يَأْتِي اللَّه بِأَمْرِهِ ﴾ (So pardon and overlook, until Allah comes with His command), he said: it was abrogated by: ﴿ اُقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ ﴾ (9:5) (Kill the polytheists (mushrikīn) wherever you find them).

   1490 – Mūsā related to me, saying: ʿAmr related to us, saying: Asbāṭ related to us, on the authority of al-Suddī: ﴿ فَاعْفُوا وَاصْفَحُوا حَتَّى يَأْتِي اللَّه بِأَمْرِهِ ﴾ (So pardon and overlook, until Allah comes with His command), he said: This is abrogated (mansūkh); it was abrogated by: ﴿ قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاَللَّهِ وَلَا بِالْيَوْمِ الْآخِر ﴾ (Fight against those who do not believe in Allah nor in the Last Day) up to His word: ﴿ وَهُمْ صَاغِرُونَ ﴾ (while they are humbled).

   ﴿ إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ﴾ (Verily, Allah is capable of all things)

   **Exposition of the interpretation of the saying of the Exalted: ﴿ إنَّ اللَّه عَلَى كُلّ شَيْء قَدِير ﴾** (Verily, Allah is capable of all things).

   Abū Jaʿfar said: We have already, in what preceded, demonstrated the meaning of "al-Qadīr," and that it means "the Strong." The meaning of the verse here is thus: that Allah is capable of all that He wills with respect to those whose matter I have described to you — among the People of the Book and others; if He desires to take vengeance upon them for their obstinacy toward their Lord, and if He desires to guide them to that to which Allah has guided you of faith. Nothing that He wills is impossible for Him, and no matter the accomplishment of which He wills is impossible for Him; for to Him belongs the creation and the command.

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   وَدَّ كَثِيرٌ مِنْ أَهْلِ الْكِتَابِ لَوْ يَرُدُّونَكُمْ مِنْ بَعْدِ إِيمَانِكُمْ كُفَّارًا الْقَوْل فِي تَأْوِيل قَوْله تَعَالَى : { وَدَّ كَثِير مِنْ أَهْل الْكِتَاب لَوْ يَرُدُّونَكُمْ مِنْ بَعْد إيمَانكُمْ كُفَّارًا } قَالَ أَبُو جَعْفَر : وَقَدْ صَرَّحَ هَذَا الْقَوْل مِنْ قَوْل اللَّه جَلّ ثَنَاؤُهُ , بِأَنَّ خِطَابه بِجَمِيعِ هَذِهِ الْآيَات مِنْ قَوْله : { يَا أَيّهَا الَّذِينَ آمَنُوا لَا تَقُولُوا رَاعِنَا } وَإِنْ صَرَفَ فِي نَفْسه الْكَلَام إلَى خِطَاب النَّبِيّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ , إنَّمَا هُوَ خِطَاب مِنْهُ لِلْمُؤْمِنِينَ وَأَصْحَابه , وَعِتَاب مِنْهُ لَهُمْ , وَنَهْي عَنْ انْتِصَاح الْيَهُود وَنُظَرَائِهِمْ مِنْ أَهْل الشِّرْك وَقَبُول آرَائِهِمْ فِي شَيْء مِنْ أُمُور دِينهمْ , وَدَلِيل عَلَى أَنَّهُمْ كَانُوا اسْتَعْمَلُوا , أَوْ مَنْ اسْتَعْمَلَ مِنْهُمْ فِي خِطَابه وَمَسْأَلَته رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ الْجَفَاء , وَمَا لَمْ يَكُنْ لَهُ اسْتِعْمَاله مَعَهُ , تَأَسِّيًا بِالْيَهُودِ فِي ذَلِكَ أَوْ بِبَعْضِهِمْ . فَقَالَ لَهُمْ رَبّهمْ نَاهِيًا عَنْ اسْتِعْمَال ذَلِكَ : لَا تَقُولُوا لِنَبِيِّكُمْ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ كَمَا تَقُول لَهُ الْيَهُود : " رَاعِنَا " تَأَسِّيًا مِنْكُمْ بِهِمْ , وَلَكِنْ قُولُوا : " اُنْظُرْنَا وَاسْمَعُوا " , فَإِنَّ أَذَى رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ كُفْر بِي وَجُحُود لِحَقِّي الْوَاجِب لِي عَلَيْكُمْ فِي تَعْظِيمه وَتَوْقِيره , وَلِمَنْ كَفَرَ بِي عَذَاب أَلِيم ; فَإِنَّ الْيَهُود وَالْمُشْرِكِينَ مَا يَوَدُّونَ أَنْ يَنْزِل عَلَيْكُمْ مِنْ خَيْر مِنْ رَبّكُمْ , وَلَكِنَّ كَثِيرًا مِنْهُمْ وَدُّوا أَنَّهُمْ يَرُدُّونَكُمْ مِنْ بَعْد إيمَانكُمْ كُفَّارًا حَسَدًا مِنْ عِنْد أَنْفُسهمْ لَكُمْ وَلِنَبِيِّكُمْ مُحَمَّد صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ , مِنْ بَعْد مَا تَبَيَّنَ لَهُمْ الْحَقّ فِي أَمْر مُحَمَّد وَأَنَّهُ نَبِيّ إلَيْهِمْ وَإِلَى خَلْقِي كَافَّة . وَقَدْ قِيلَ إنَّ اللَّه جَلّ ثَنَاؤُهُ عَنَى بِقَوْلِهِ : { وَدَّ كَثِير مِنْ أَهْل الْكِتَاب } كَعْب بْن الْأَشْرَف . 1479 - حَدَّثَنَا الْحَسَن بْن يَحْيَى , قَالَ : أَخْبَرَنَا عَبْد الرَّزَّاق , قَالَ : أَخْبَرَنَا مَعْمَر , عَنْ الزُّهْرِيّ فِي قَوْله : { وَدَّ كَثِير مِنْ أَهْل الْكِتَاب } هُوَ كَعْب بْن الْأَشْرَف . 1480 - حَدَّثَنَا الْقَاسِم , قَالَ : ثنا الْحُسَيْن , قَالَ : ثنا أَبُو سُفْيَان الْعُمَرِيّ , عَنْ مَعْمَر , عَنْ الزُّهْرِيّ وَقَتَادَة : { وَدَّ كَثِير مِنْ أَهْل الْكِتَاب } قَالَ : كَعْب بْن الْأَشْرَف . وَقَالَ بَعْضهمْ بِمَا : 1481 - حَدَّثَنَا ابْن حُمَيْدٍ , قَالَ : ثنا سَلَمَة , قَالَ : حَدَّثَنِي ابْن إسْحَاق . وَحَدَّثَنَا أَبُو كُرَيْب , قَالَ : ثنا يُونُس بْن بُكَيْر , قَالَ : ثنا مُحَمَّد بْن إسْحَاق , قَالَ : حَدَّثَنِي مُحَمَّد بْن أَبِي مُحَمَّد مَوْلَى زَيْد بْن ثَابِت , قَالَ : حَدَّثَنِي سَعِيد بْن جُبَيْر أَوْ عِكْرِمَة , عَنْ ابْن عَبَّاس قَالَ : كَانَ حُيَيّ بْن أَخْطَبَ وَأَبُو يَاسِر بْن أَخْطَبَ مِنْ أَشَدّ يَهُود لِلْعَرَبِ حَسَدًا , إذْ خَصَّهُمْ اللَّه بِرَسُولِهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ , وَكَانَا جَاهِدَيْنِ فِي رَدّ النَّاس عَنْ الْإِسْلَام بِمَا اسْتَطَاعَا , فَأَنْزَلَ اللَّه فِيهِمَا : { وَدَّ كَثِير مِنْ أَهْل الْكِتَاب لَوْ يَرُدُّونَكُمْ } الْآيَة . وَلَيْسَ لِقَوْلِ الْقَائِل عَنَى بِقَوْلِهِ : { وَدَّ كَثِير مِنْ أَهْل الْكِتَاب } كَعْب بْن الْأَشْرَف مَعْنَى مَفْهُوم ; لِأَنَّ كَعْب بْن الْأَشْرَف وَاحِد , وَقَدْ أَخْبَرَ اللَّه جَلّ ثَنَاؤُهُ أَنَّ كَثِيرًا مِنْهُمْ يَوَدُّونَ لَوْ يَرُدُّونَ الْمُؤْمِنِينَ كَفَّارًا بَعْد إيمَانهمْ . وَالْوَاحِد لَا يُقَال لَهُ كَثِير بِمَعْنَى الْكَثْرَة فِي الْعَدَد , إلَّا أَنْ يَكُون قَائِل ذَلِكَ أَرَادَ بِوَجْهِ الْكَثْرَة الَّتِي وَصَفَ اللَّه بِهَا مَنْ وَصَفَهُ بِهَا فِي هَذِهِ الْآيَة الْكَثْرَة فِي الْعِزّ وَرِفْعَة الْمَنْزِلَة فِي قَوْمه وَعَشِيرَته , كَمَا يُقَال : فُلَان فِي النَّاس كَثِير , يُرَاد بِهِ كَثْرَة الْمَنْزِلَة وَالْقَدْر . فَإِنْ كَانَ أَرَادَ ذَلِكَ فَقَدْ أَخَطَأ , لِأَنَّ اللَّه جَلّ ثَنَاؤُهُ قَدْ وَصَفَهُمْ بِصِفَةِ الْجَمَاعَة , فَقَالَ : { لَوْ يَرُدُّونَكُمْ مِنْ بَعْد إيمَانكُمْ كُفَّارًا حَسَدًا } فَذَلِكَ دَلِيل عَلَى أَنَّهُ عَنَى الْكَثْرَة فِي الْعَدَد . أَوْ يَكُون ظَنَّ أَنَّهُ مِنْ الْكَلَام الَّذِي يَخْرَج مَخْرَج الْخَبَر عَنْ الْجَمَاعَة , وَالْمَقْصُود بِالْخَبَرِ عَنْهُ الْوَاحِد , نَظِير مَا قُلْنَا آنِفًا فِي بَيْت جَمِيل ; فَيَكُون ذَلِكَ أَيْضًا خَطَأ , وَذَلِكَ أَنَّ الْكَلَام إذَا كَانَ بِذَلِكَ الْمَعْنَى فَلَا بُدّ مِنْ دَلَالَة فِيهِ تَدُلّ عَلَى أَنَّ ذَلِكَ مَعْنَاهُ , وَلَا دَلَالَة تَدُلّ فِي قَوْله : { وَدَّ كَثِير مِنْ أَهْل الْكِتَاب } أَنَّ الْمُرَاد بِهِ وَاحِد دُون جَمَاعَة كَثِيرَة , فَيَجُوز صَرْف تَأْوِيل الْآيَة إلَى ذَلِكَ وَإِحَالَة دَلِيل ظَاهِره إلَى غَيْر الْغَالِب فِي الِاسْتِعْمَال. حَسَدًا الْقَوْل فِي تَأْوِيل قَوْله تَعَالَى : { حَسَدًا } . وَيَعْنِي جَلّ ثَنَاؤُهُ بِقَوْلِهِ : { حَسَدًا مِنْ عِنْد أَنْفُسهمْ } أَنَّ كَثِيرًا مِنْ أَهْل الْكِتَاب يَوَدُّونَ لِلْمُؤْمِنِينَ مَا أَخْبَرَ اللَّه جَلّ ثَنَاؤُهُ عَنْهُمْ أَنَّهُمْ يَوَدُّونَهُ لَهُمْ مِنْ الرِّدَّة عَنْ إيمَانهمْ إلَى الْكُفْر حَسَدًا مِنْهُمْ وَبَغْيًا عَلَيْهِمْ . وَالْحَسَد إذًا مَنْصُوب عَلَى غَيْر النَّعْت لِلْكُفَّارِ , وَلَكِنْ عَلَى وَجْه الْمَصْدَر الَّذِي يَأْتِي خَارِجًا مِنْ مَعْنَى الْكَلَام الَّذِي يُخَالِف لَفْظه لَفْظ الْمَصْدَر , كَقَوْلِ الْقَائِل لِغَيْرِهِ : تَمَنَّيْت لَك مَا تَمَنَّيْت مِنْ السُّوء حَسَدًا مِنِّي لَك . فَيَكُون الْحَسَد مَصْدَرًا مِنْ مَعْنَى قَوْله : تَمَنَّيْت مِنْ السُّوء ; لِأَنَّ فِي قَوْله تَمَنَّيْت لَك ذَلِكَ , مَعْنَى حَسَدْتُك عَلَى ذَلِكَ . فَعَلَى هَذَا نُصِبَ الْحَسَد , لِأَنَّ فِي قَوْله : { وَدَّ كَثِير مِنْ أَهْل الْكِتَاب لَوْ يَرُدُّونَكُمْ مِنْ بَعْد إيمَانكُمْ كُفَّارًا } يَعْنِي : حَسَدكُمْ أَهْل الْكِتَاب عَلَى مَا أَعْطَاكُمْ اللَّه مِنْ التَّوْفِيق , وَوَهَبَ لَكُمْ مِنْ الرَّشَاد لِدِينِهِ وَالْإِيمَان بِرَسُولِهِ , وَخَصَّكُمْ بِهِ مِنْ أَنْ جَعَلَ رَسُوله إلَيْكُمْ رَجُلًا مِنْكُمْ رَءُوفًا بِكُمْ رَحِيمًا , وَلَمْ يَجْعَلهُ مِنْهُمْ , فَتَكُونُوا لَهُمْ تَبَعًا . فَكَانَ قَوْله : { حَسَدًا } مَصْدَرًا مِنْ ذَلِكَ الْمَعْنَى . مِنْ عِنْدِ أَنْفُسِهِمْ وَأَمَّا قَوْله : { مِنْ عِنْد أَنْفُسهمْ } فَإِنَّهُ يَعْنِي بِذَلِكَ : مِنْ قِبَل أَنْفُسهمْ , كَمَا يَقُول الْقَائِل : لِي عِنْدك كَذَا وَكَذَا , بِمَعْنَى : لِي قِبَلك . وَكَمَا : 1482 - حُدِّثْت عَنْ عَمَّار , قَالَ : ثنا ابْن أَبِي جَعْفَر عَنْ أَبِيهِ , عَنْ الرَّبِيع بْن أَنَس قَوْله : { مِنْ عِنْد أَنْفُسهمْ } قَالَ : مِنْ قِبَل أَنْفُسهمْ . وَإِنَّمَا أَخْبَرَ اللَّه جَلّ ثَنَاؤُهُ عَنْهُمْ الْمُؤْمِنِينَ أَنَّهُمْ وَدُّوا ذَلِكَ لِلْمُؤْمِنِينَ مِنْ عِنْد أَنْفُسهمْ إعْلَامًا مِنْهُ لَهُمْ بِأَنَّهُمْ لَمْ يُؤْمَرُوا بِذَلِكَ فِي كِتَابهمْ , وَأَنَّهُمْ يَأْتُونَ مَا يَأْتُونَ مِنْ ذَلِكَ عَلَى عِلْم مِنْهُمْ بِنَهْيِ اللَّه إيَّاهُمْ عَنْهُ . مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمُ الْحَقُّ الْقَوْل فِي تَأْوِيل قَوْله تَعَالَى : { مِنْ بَعْد مَا تَبَيَّنَ لَهُمْ الْحَقّ } . يَعْنِي جَلّ ثَنَاؤُهُ بِقَوْلِهِ : { مِنْ بَعْد مَا تَبَيَّنَ لَهُمْ الْحَقّ } أَيْ مِنْ بَعْد مَا تَبَيَّنَ لِهَؤُلَاءِ الْكَثِير مِنْ أَهْل الْكِتَاب الَّذِينَ يَوَدُّونَ أَنَّهُمْ يَرُدُّونَكُمْ كُفَّارًا مِنْ بَعْد إيمَانكُمْ الْحَقّ فِي أَمْر مُحَمَّد صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ وَمَا جَاءَ بِهِ مِنْ عِنْد رَبّه وَالْمِلَّة الَّتِي دَعَا إلَيْهَا فَأَضَاءَ لَهُمْ أَنَّ ذَلِكَ الْحَقّ الَّذِي لَا يَمْتَرُونَ فِيهِ . كَمَا : 1483 - حَدَّثَنَا بِشْر بْن مُعَاذ , قَالَ : ثنا يَزِيد بْن زُرَيْعٍ , قَالَ : حَدَّثَنَا سَعِيد , عَنْ قَتَادَة : { مِنْ بَعْد مَا تَبَيَّنَ لَهُمْ الْحَقّ } مِنْ بَعْد مَا تَبَيَّنَ لَهُمْ أَنَّ مُحَمَّدًا رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ , وَالْإِسْلَام دِين اللَّه . 1484 - حَدَّثَنِي الْمُثَنَّى , قَالَ : ثنا إسْحَاق , قَالَ : ثنا ابْن أَبِي جَعْفَر , عَنْ أَبِيهِ , عَنْ الرَّبِيع , عَنْ أَبِي الْعَالِيَة : { مِنْ بَعْد مَا تَبَيَّنَ لَهُمْ الْحَقّ } يَقُول : تَبَيَّنَ لَهُمْ أَنَّ مُحَمَّدًا رَسُول اللَّه صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ يَجِدُونَهُ مَكْتُوبًا عِنْدهمْ فِي التَّوْرَاة وَالْإِنْجِيل . * حُدِّثْت عَنْ عَمَّار , قَالَ : ثنا ابْن أَبِي جَعْفَر , عَنْ أَبِيهِ , عَنْ الرَّبِيع , مِثْله ; وَزَادَ فِيهِ : فَكَفَرُوا بِهِ حَسَدًا وَبَغْيًا , إذْ كَانَ مِنْ غَيْرهمْ . 1485 - حَدَّثَنِي مُوسَى , قَالَ : ثنا عَمْرو , قَالَ : ثنا أَسْبَاط , عَنْ السُّدِّيّ : { مِنْ بَعْد مَا تَبَيَّنَ لَهُمْ الْحَقّ } قَالَ : الْحَقّ : هُوَ مُحَمَّد صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ ; فَتَبَيَّنَ لَهُمْ أَنَّهُ هُوَ الرَّسُول . * حَدَّثَنِي يُونُس , قَالَ : أَخْبَرَنَا ابْن وَهْب , قَالَ : قَالَ ابْن زَيْد : { مِنْ بَعْد مَا تَبَيَّنَ لَهُمْ الْحَقّ } قَالَ : قَدْ تَبَيَّنَ لَهُمْ أَنَّهُ رَسُول اللَّه . قَالَ أَبُو جَعْفَر : فَدَلَّ بِقَوْلِهِ ذَلِكَ أَنَّ كُفْر الَّذِينَ قَصَّ قِصَّتهمْ فِي هَذِهِ الْآيَة بِاَللَّهِ وَبِرَسُولِهِ عِنَاد , وَعَلَى عِلْم مِنْهُمْ وَمَعْرِفَة , بِأَنَّهُمْ عَلَى اللَّه مُفْتَرُونَ . كَمَا : 1486 - حَدَّثَنَا أَبُو كُرَيْب , قَالَ : ثنا عُثْمَان بْن سَعِيد , قَالَ : ثنا بِشْر بْن عِمَارَة , عَنْ أَبِي رَوْق , عَنْ الضَّحَّاك , عَنْ ابْن عَبَّاس : { مِنْ بَعْد مَا تَبَيَّنَ لَهُمْ الْحَقّ } يَقُول اللَّه تَعَالَى ذِكْره : مِنْ بَعْد مَا أَضَاءَ لَهُمْ الْحَقّ لَمْ يَجْهَلُوا مِنْهُ شَيْئًا , وَلَكِنَّ الْحَسَد حَمَلَهُمْ عَلَى الْجَحْد . فَعَيَّرَهُمْ اللَّه وَلَامَهُمْ وَوَبَّخَهُمْ أَشَدّ الْمَلَامَة . فَاعْفُوا وَاصْفَحُوا حَتَّى يَأْتِيَ اللَّهُ بِأَمْرِهِ الْقَوْل فِي تَأْوِيل قَوْله تَعَالَى : { فَاعْفُوا وَاصْفَحُوا حَتَّى يَأْتِي اللَّه بِأَمْرِهِ } . يَعْنِي جَلّ ثَنَاؤُهُ بِقَوْلِهِ : { فَاعْفُوا } فَتَجَاوَزُوا عَمَّا كَانَ مِنْهُمْ مِنْ إسَاءَة وَخَطَأ فِي رَأْي أَشَارُوا بِهِ عَلَيْكُمْ فِي دِينكُمْ , إرَادَة صَدّكُمْ عَنْهُ , وَمُحَاوَلَة ارْتِدَادكُمْ بَعْد إيمَانكُمْ وَعَمَّا سَلَف مِنْهُمْ مِنْ قَيْلهمْ لِنَبِيِّكُمْ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ : { اسْمَعْ غَيْر مُسْمَع وَرَاعِنَا لَيًّا بِأَلْسِنَتِهِمْ وَطَعْنًا فِي الدِّين } 4 46 وَاصْفَحُوا عَمَّا كَانَ مِنْهُمْ مَنْ جَهِلَ فِي ذَلِكَ حَتَّى يَأْتِي اللَّه بِأَمْرِهِ , فَيَحْدُث لَكُمْ مِنْ أَمْره فِيكُمْ مَا يَشَاء , وَيَقْضِي فِيهِمْ مَا يُرِيد . فَقَضَى فِيهِمْ تَعَالَى ذِكْره , وَأَتَى بِأَمْرِهِ , فَقَالَ لِنَبِيِّهِ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ وَلِلْمُؤْمِنِينَ بِهِ : { قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاَللَّهِ وَلَا بِالْيَوْمِ ) الْآخِر وَلَا يُحَرِّمُونَ مَا حَرَّمَ اللَّه وَرَسُوله وَلَا يَدِينُونَ دِين الْحَقّ مِنْ الَّذِينَ أُوتُوا الْكِتَاب حَتَّى يُعْطُوا الْجِزْيَة عَنْ يَد وَهُمْ صَاغِرُونَ } . 9 5 فَنَسَخَ اللَّه جَلّ ثَنَاؤُهُ الْعَفْو عَنْهُمْ وَالصَّفْح بِفَرْضِ قِتَالهمْ عَلَى الْمُؤْمِنِينَ حَتَّى تَصِير كَلِمَتهمْ وَكَلِمَة الْمُؤْمِنِينَ وَاحِدَة , أَوْ يُؤَدُّوا الْجِزْيَة عَنْ يَد صِغَارًا . كَمَا : 1487 - حَدَّثَنِي الْمُثَنَّى , قَالَ : ثنا أَبُو صَالِح , قَالَ : حَدَّثَنِي مُعَاوِيَة بْن صَالِح , عَنْ عَلِيّ بْن أَبِي طَلْحَة , عَنْ ابْن عَبَّاس قَوْله : { فَاعْفُوا وَاصْفَحُوا حَتَّى يَأْتِي اللَّه بِأَمْرِهِ إنَّ اللَّه عَلَى كُلّ شَيْء قَدِير } وَنَسَخَ ذَلِكَ قَوْله : { فَاقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ } . 9 5 1488 - حَدَّثَنَا بِشْر بْن مُعَاذ , قَالَ : ثنا يَزِيد , قَالَ : ثنا سَعِيد , عَنْ قَتَادَة : { فَاعْفُوا وَاصْفَحُوا حَتَّى يَأْتِي اللَّه بِأَمْرِهِ } فَأَتَى اللَّه بِأَمْرِهِ فَقَالَ : { قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاَللَّهِ وَلَا بِالْيَوْمِ الْآخِر } حَتَّى بَلَغَ : { وَهُمْ صَاغِرُونَ } 9 29 أَيْ صَغَارًا وَنِقْمَة لَهُمْ ; فَنَسَخَتْ هَذِهِ الْآيَة مَا كَانَ قَبْلهَا : { فَاعْفُوا وَاصْفَحُوا حَتَّى يَأْتِي اللَّه بِأَمْرِهِ } . 1489 - حَدَّثَنِي الْمُثَنَّى , قَالَ : ثنا إسْحَاق , قَالَ : ثنا ابْن أَبِي جَعْفَر , عَنْ أَبِيهِ , عَنْ الرَّبِيع فِي قَوْله : { فَاعْفُوا وَاصْفَحُوا حَتَّى يَأْتِي اللَّه بِأَمْرِهِ } قَالَ : اعْفُوا عَنْ أَهْل الْكِتَاب حَتَّى يُحْدِث اللَّه أَمْرًا . فَأَحْدَث اللَّه بَعْد فَقَالَ : { قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاَللَّهِ وَلَا بِالْيَوْمِ الْآخِر } إلَى : { وَهُمْ صَاغِرُونَ } . 9 29 * حَدَّثَنَا الْحَسَن بْن يَحْيَى , قَالَ : أَخْبَرَنَا عَبْد الرَّزَّاق . قَالَ : أنا مَعْمَر , عَنْ قَتَادَة فِي قَوْله : { فَاعْفُوا وَاصْفَحُوا حَتَّى يَأْتِي اللَّه بِأَمْرِهِ } قَالَ : نَسَخَتْهَا : { اُقْتُلُوا الْمُشْرِكِينَ حَيْثُ وَجَدْتُمُوهُمْ } . 9 5 1490 - حَدَّثَنِي مُوسَى , قَالَ : ثنا عَمْرو , قَالَ : ثنا أَسْبَاط , عَنْ السُّدِّيّ : { فَاعْفُوا وَاصْفَحُوا حَتَّى يَأْتِي اللَّه بِأَمْرِهِ } قَالَ : هَذَا مَنْسُوح , نَسَخَهُ { قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاَللَّهِ وَلَا بِالْيَوْمِ الْآخِر } إلَى قَوْله : { وَهُمْ صَاغِرُونَ } . إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ الْقَوْل فِي تَأْوِيل قَوْله تَعَالَى : { إنَّ اللَّه عَلَى كُلّ شَيْء قَدِير } قَالَ أَبُو جَعْفَر : قَدْ دَلَّلْنَا فِيمَا مَضَى عَلَى مَعْنَى الْقَدِير وَأَنَّهُ الْقَوِيّ . فَمَعْنَى الْآيَة هَهُنَا : أَنَّ اللَّه عَلَى كُلّ مَا يَشَاء بِاَلَّذِينَ وَصَفْت لَكُمْ أَمْرهمْ مِنْ أَهْل الْكِتَاب وَغَيْرهمْ قَدِير , إنْ شَاءَ الِانْتِقَام مِنْهُمْ بِعِنَادِهِمْ رَبّهمْ وَإِنْ شَاءَ هَدَاهُمْ لِمَا هَدَاكُمْ اللَّه لَهُ مِنْ الْإِيمَان , لَا يَتَعَذَّر عَلَيْهِ شَيْء أَرَادَهُ وَلَا يَتَعَذَّر عَلَيْهِ أَمْر شَاءَ قَضَاءَهُ ; لِأَنَّ لَهُ الْخَلْق وَالْأَمْر .