Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   # رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ (Our Lord, make us both submitters to You)

   ## The interpretation of the words of the Exalted: رَبّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَك (Our Lord, make us both submitters to You)

   This too is a report from Allah, whose praise is exalted, concerning Ibrāhīm and Ismāʿīl, that they both raised the foundations of the House while saying: رَبّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَك (Our Lord, make us both submitters to You). By this they meant: make us both submissive to Your command, humble in obedience to You, so that in obedience we ascribe no partner alongside You, and in worship we worship none other than You. And we have already demonstrated earlier that the meaning of islām (submission) is submission to Allah through obedience.

   ## وَمِنْ ذُرِّيَّتِنَا أُمَّةً مُسْلِمَةً لَكَ (And from our progeny a community submitting to You)

   As for His words: وَمِنْ ذُرِّيَّتنَا أُمَّة مُسْلِمَة لَك (And from our progeny a community submitting to You) — by this they both set apart a portion of the progeny. For Allah, whose praise is exalted, had, before this request of his, already informed His intimate friend (khalīl) Ibrāhīm, may Allah's blessings and peace be upon him, that among his progeny there would be those who would not attain His covenant because of their wrongdoing and their corruption. Therefore they set apart, by means of the supplication, a portion of their joint progeny.

   And it has been said that by this they meant the Arabs. Mention of who said that:

   1699 — Mūsā ibn Hārūn related to us, saying: ʿAmr ibn Ḥammād related to us, saying: Asbāṭ related to us, on the authority of al-Suddī: وَمِنْ ذُرِّيَّتنَا أُمَّة مُسْلِمَة لَك (And from our progeny a community submitting to You) — they both mean the Arabs.

   This is a statement whose contrary is indicated by the outward meaning of the Book. For its outward meaning indicates that they both called upon Allah to bring forth from their joint progeny the people of His obedience, His friendship, and those obedient to His command. And among the children of Ibrāhīm there were Arabs and non-Arabs, and the one obedient to Allah's command and humble before Him through obedience belonged to both groups. So there is no basis for the statement of the one who said: Ibrāhīm meant by that supplication a specific group of his children in particular, to the exclusion of the rest — except for the arbitrary assertion which no one is incapable of making.

   As for the word umma (community) in this place: by it is meant the group of people, as in the words of Allah: وَمِنْ قَوْم مُوسَى أُمَّة يَهْدُونَ بِالْحَقِّ (And among the people of Mūsā there is a community who guide by the truth) (7:159).

   ## وَأَرِنَا مَنَاسِكَنَا (And show us our rites)

   ## The interpretation of the words of the Exalted: وَأَرِنَا مَنَاسِكنَا (And show us our rites)

   The reciters differ over the recitation of this. Some recited it as: وَأَرِنَا مَنَاسِكنَا (And show us our rites) in the sense of seeing with the eye, that is: reveal them before our eyes until we see them. That is the recitation of the majority of the people of the Ḥijāz and of Kūfa. And some of those who interpreted its meaning in this direction pronounced the rāʾ in "arinā" without sukūn, except that they gave it a hint of a kasra.

   And the proponents of this statement and the reciters of this recitation differed over the interpretation of His word: مَنَاسِكنَا (our rites). Some said: they are the rites of the ḥajj and its customs. Mention of who said that:

   1700 — Bishr ibn Muʿādh related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning His word: وَأَرِنَا مَنَاسِكنَا (And show us our rites) — Allah showed them both their rites: the circumambulation of the House (ṭawāf), the running between al-Ṣafā and al-Marwa (saʿy), the surging forth from ʿArafāt, the surging forth from Jamʿ (Muzdalifa), and the casting of the pebbles (ramy al-jimār), until Allah perfected the religion — or His religion.

   1701 — 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: وَأَرِنَا مَنَاسِكنَا (And show us our rites), he said: show us our rituals and our pilgrimage.

   1702 — Mūsā related to us, saying: ʿAmr related to us, saying: Asbāṭ related to us, on the authority of al-Suddī, who said: When Ibrāhīm and Ismāʿīl finished building the House, Allah commanded him to proclaim, and He said: وَأَذِّنْ فِي النَّاس بِالْحَجِّ (And proclaim among the people the pilgrimage). So he called out between the two mountains of Mecca: O people, verily Allah commands you to perform the pilgrimage to His House. He said: and it settled in the heart of every believer, so that everyone who heard him — whether a mountain, a tree, or an animal — answered him: Labbayk, labbayk! And they answered him with the talbiya: Labbayk, Allāhumma labbayk! And whoever came to him, came to him. Then Allah commanded him to go to ʿArafāt and described it for him, and he set out. When he reached the tree at al-ʿAqaba, Satan came to meet him, and he cast at him with seven pebbles, pronouncing the takbīr with each pebble. Then he flew off and alighted at the second jamra, and there too he barred his way, and he cast at him and pronounced the takbīr. Then he flew off and alighted at the third jamra, and he cast at him and pronounced the takbīr. When he saw that he was no match for him — and Ibrāhīm did not know where he should go — he departed until he reached Dhū al-Majāz. When he looked at it and did not recognize it, he passed on (jāza); therefore it was named Dhū al-Majāz. Then he departed until he reached ʿArafāt, and when he looked at it, he recognized the description and said: I have recognized it (qad ʿaraftu)! And thus it was named ʿArafāt. And Ibrāhīm stood at ʿArafāt. Until it became evening, he drew near to Jamʿ (izdalafa), and thus it was named al-Muzdalifa. And he stood at Jamʿ. Then he came forth until he reached Satan at the place where he had first encountered him, and he cast at him with seven pebbles, seven times. Then he stayed in Minā until he finished the pilgrimage and its affair. And that is His word: وَأَرِنَا مَنَاسِكنَا (And show us our rites).

   And others among those who read this recitation said: the manāsik are the places of slaughter (al-madhābiḥ). According to the statement of the one who said this, the interpretation of this verse was thus: and show us how we are to slaughter our sacrificial animals for You, O our Lord, that we may offer them for You. Mention of who said that:

   1703 — Muḥammad ibn Bashshār related to us, saying: ʿAbd al-Raḥmān related to us, saying: Sufyān related to us, on the authority of Ibn Jurayj, on the authority of ʿAṭāʾ: وَأَرِنَا مَنَاسِكنَا (And show us our rites), he said: our slaughter.

   * Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq related to us, saying: al-Thawrī informed us, on the authority of Ibn Jurayj, on the authority of ʿAṭāʾ, he said: our places of slaughter.

   1704 — 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, something similar.

   * Al-Muthannā related to us, saying: Abū Ḥudhayfa related to us, saying: Shibl related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, something similar.

   1705 — Al-Qāsim related to us, saying: al-Ḥusayn related to us, saying: Ḥajjāj related to me, on the authority of Ibn Jurayj, he said: ʿAṭāʾ said: I heard ʿUbayd ibn ʿUmayr saying: وَأَرِنَا مَنَاسِكنَا (And show us our rites), he said: show us our places of slaughter.

   And others said: وَأَرِنَا مَنَاسِكنَا with sukūn on the rāʾ. And they claimed that its meaning is: teach us and direct us to them, not that its meaning is "show them to us with the eyes." And they claimed that this corresponds to the saying of Ḥuṭāʾiṭ ibn Yaʿfur, the brother of al-Aswad ibn Yaʿfur:

   > Show me (arīnī) a generous man who died of leanness, for I > see what you see — or a miser who lives on forever.

   By his word "arīnī" he means: direct me to him and make known to me his place; he did not mean by it seeing with the eye. And this is a recitation transmitted from some of the early scholars. Mention of who said that:

   1706 — Al-Qāsim related to us, saying: al-Ḥusayn related to us, saying: Ḥajjāj related to me, on the authority of Ibn Jurayj, he said: ʿAṭāʾ said: أَرِنَا مَنَاسِكنَا (Show us our rites) — bring them out for us, teach them to us.

   1707 — Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: Ibn Jurayj informed us, saying: Ibn al-Musayyib said: ʿAlī ibn Abī Ṭālib said: When Ibrāhīm finished building the House, he said: I have done it, O Lord, so show us our rites, reveal them to us, teach them to us! Then Allah sent Jibrīl, and he performed the pilgrimage with him.

   And the meaning is one and the same. Whoever reads the rāʾ with a kasra makes the elision of the yāʾ which occurs in the expression "arinīhi" the sign of the jussive (jazm), and he retains the rāʾ with a kasra as it was before the jussive. And whoever gives sukūn to the rāʾ in "arinā" mistakenly supposed that the inflectional ending of the word lay on the rāʾ, and therefore gave it sukūn in the jussive, just as they did in "lam yakun" and "lam yaku." And it makes no difference whether this concerns seeing with the eye or seeing with the heart. There is no basis for the distinction of the one who distinguished herein between seeing with the eye and seeing with the heart.

   As for the manāsik: it is the plural of "mansak," and that is the place where one offers sacrifice (yansuk) for Allah and draws near to Him by means of what pleases Him among good deeds — whether by slaughtering a sacrificial animal for Him, or by prayer, circumambulation, or running (saʿy), or other good deeds besides these. Therefore the consecrated sites of the ḥajj are called its manāsik, because they are landmarks and recognizable signs which people are accustomed to visit and to which they repeatedly resort. And the origin of "mansak" in the language of the Arabs is: the habitual place which a man is accustomed to visit and to which he is attached. One says: "so-and-so has a mansak," and that is when he has a place which he is accustomed to visit for good or for evil. Therefore the manāsik were called manāsik, because they are habitually visited and people repeatedly resort to them with the ḥajj and the ʿumra, and with the deeds by which one draws near to Allah.

   And it has been said: the meaning of nusuk is the worship of Allah, and the nāsik is called nāsik only because of the worship of his Lord. The proponent of this statement thus interpreted His word as: وَأَرِنَا مَنَاسِكنَا (And show us our rites) — teach us Your worship: how we are to worship You, where we are to worship You, and what pleases You concerning us, that we may perform it. And although this statement is an opinion that the wording can bear, the predominant meaning of the manāsik is what we described earlier, namely that they are the rites of the ḥajj whose meaning we have mentioned.

   And this statement issued from the words of Ibrāhīm and Ismāʿīl in the manner of a request from the two of them to their Lord for themselves, while in reality it was from the two of them a request to their Lord for themselves and for their submitting progeny (the Muslims). So when they joined their submitting progeny to themselves, they became like those who give a report about themselves by means of it. And we have said that it is so because of the precedence of the supplication of the two of them for the Muslims among their progeny earlier, at the beginning of the verse, and its coming later in the other verse. What is at the beginning of the verse is their joint words: رَبّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَك وَمِنْ ذُرِّيَّتنَا أُمَّة مُسْلِمَة لَك (Our Lord, make us both submitters to You, and from our progeny a community submitting to You). Then they joined themselves and the submitting community from their progeny in their request to their Lord to show them their rites, and they said: وَأَرِنَا مَنَاسِكنَا (And show us our rites). And as for the verse that comes after it: رَبّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِنْهُمْ (Our Lord, send among them a messenger from themselves), in it they made the request specifically for their progeny.

   And it has been mentioned that in the recitation of Ibn Masʿūd it reads: "wa-arihim manāsikahum" (and show them their rites), by which is meant: and show our submitting progeny their rites.

   ## وَتُبْ عَلَيْنَا (And accept our repentance)

   ## The interpretation of the words of the Exalted: وَتُبْ عَلَيْنَا (And accept our repentance)

   As for the tawba (repentance): its origin is the return (al-awba) from something detested to something beloved. The repentance of the servant to his Lord is thus: his return from that which Allah detests from him, by feeling remorse over it, abandoning it, and resolving firmly not to return to it again. And the repentance of the Lord toward His servant (tawbat al-rabb) is: His return toward him with forgiveness for his offense and with the averting of punishment for his sin, as pardon from Him to him and as a favor upon him.

   If someone says to us: did the two of them then have sins, so that they had to ask their Lord for repentance? — then it is answered: there is none among Allah's creatures but he has, in what is between him and his Lord, a deed that requires repentance and return from him. So it is possible that before the words of the two of them there was something of that sort from them. And they singled this out only for the state in which they were, namely the raising of the foundations of the House, because that was the most suitable place where Allah would answer their joint supplication, and so that they might make what they did of it a custom (sunna) to be followed after them, and so that the people after them might make that spot a place to absolve themselves of sins before Allah.

   And it is possible that by their words وَتُبْ عَلَيْنَا (And accept our repentance) they meant: and accept the repentance of the wrongdoers among our children and our progeny, of whose affair You have informed us — their wrongdoing and their shirk — until they return to Your obedience. The outward meaning of the wording would then indicate the supplication for themselves, while what is intended is their progeny, as one says: "so-and-so honored me in my child and my family," and "so-and-so did good to me," when he did good to his child.

   ## إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ (Verily, You are the Acceptor of repentance, the Merciful)

   As for His word: إنَّك أَنْت التَّوَّاب الرَّحِيم (Verily, You are the Acceptor of repentance, the Merciful) — by it is meant: verily, You are the One who returns to His servants with favor and bestows upon them the favor of forgiveness and pardon, the Merciful toward them, Who rescues whomever You will of them from his ruin by Your mercy, Who delivers whomever You will of them from Your wrath by Your compassion.

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   رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ الْقَوْل فِي تَأْوِيل قَوْله تَعَالَى : { رَبّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَك } وَهَذَا أَيْضًا خَبَر مِنْ اللَّه تَعَالَى ذِكْره عَنْ إبْرَاهِيم وَإِسْمَاعِيل أَنَّهُمَا كَانَا يَرْفَعَانِ الْقَوَاعِد مِنْ الْبَيْت وَهُمَا يَقُولَانِ : { رَبّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَك } يَعْنِيَانِ بِذَلِكَ : وَاجْعَلْنَا مُسْتَسْلِمَيْنِ لِأَمْرِك خَاضِعَيْنِ لِطَاعَتِك , لَا نُشْرِك مَعَك فِي الطَّاعَة أَحَدًا سِوَاك , وَلَا فِي الْعِبَادَة غَيْرك . وَقَدْ دَلَّلْنَا فِيمَا مَضَى عَلَى أَنَّ مَعْنَى الْإِسْلَام الْخُضُوع لِلَّهِ بِالطَّاعَةِ . وَمِنْ ذُرِّيَّتِنَا أُمَّةً مُسْلِمَةً لَكَ وَأَمَّا قَوْله : { وَمِنْ ذُرِّيَّتنَا أُمَّة مُسْلِمَة لَك } فَإِنَّهُمَا خَصَّا بِذَلِكَ بَعْض الذُّرِّيَّة ; لِأَنَّ اللَّه تَعَالَى ذِكْره قَدْ كَانَ أَعْلَم إبْرَاهِيم خَلِيله صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ قَبْل مَسْأَلَته هَذِهِ أَنَّ مِنْ ذُرِّيَّته مَنْ لَا يَنَال عَهْده لِظُلْمِهِ وَفُجُوره , فَخَصَّا بِالدَّعْوَةِ بَعْض ذُرِّيَّتهمَا . وَقَدْ قِيلَ إنَّهُمَا عَنَيَا بِذَلِكَ الْعَرَب . ذِكْر مَنْ قَالَ ذَلِكَ : 1699 - حَدَّثَنَا مُوسَى بْن هَارُونَ , قَالَ : ثنا عَمْرو بْن حَمَّاد , قَالَ : ثنا أَسْبَاط , عَنْ السُّدِّيّ : { وَمِنْ ذُرِّيَّتنَا أُمَّة مُسْلِمَة لَك } يَعْنِيَانِ الْعَرَب . وَهَذَا قَوْل يَدُلّ ظَاهِر الْكِتَاب عَلَى خِلَافه ; لِأَنَّ ظَاهِره يَدُلّ عَلَى أَنَّهُمَا دَعَوْا اللَّه أَنْ يَجْعَل مِنْ ذُرِّيَّتهمَا أَهْل طَاعَته وَوِلَايَته والمستجيبين لِأَمْرِهِ , وَقَدْ كَانَ فِي وَلَد إبْرَاهِيم الْعَرَب وَغَيْر الْعَرَب , وَالْمُسْتَجِيب لِأَمْرِ اللَّه وَالْخَاضِع لَهُ بِالطَّاعَةِ مِنْ الْفَرِيقَيْنِ ; فَلَا وَجْه لِقَوْلِ مَنْ قَالَ : عَنَى إبْرَاهِيم بِدُعَائِهِ ذَلِكَ فَرِيقًا مِنْ وَلَده بِأَعْيَانِهِمْ دُون غَيْرهمْ إلَّا التَّحَكُّم الَّذِي لَا يَعْجِز عَنْهُ أَحَد . وَأَمَّا الْأُمَّة فِي هَذَا الْمَوْضِع , فَإِنَّهُ يَعْنِي بِهَا الْجَمَاعَة مِنْ النَّاس , مِنْ قَوْل اللَّه : { وَمِنْ قَوْم مُوسَى أُمَّة يَهْدُونَ بِالْحَقِّ } . 7 159 وَأَرِنَا مَنَاسِكَنَا الْقَوْل فِي تَأْوِيل قَوْله تَعَالَى : { وَأَرِنَا مَنَاسِكنَا } . اخْتَلَفَتْ الْقُرَّاء فِي قِرَاءَة ذَلِكَ , فَقَرَأَهُ بَعْضهمْ : { وَأَرِنَا مَنَاسِكنَا } بِمَعْنَى رُؤْيَة الْعَيْن , أَيْ أَظْهَرَهَا لِأَعْيُنِنَا حَتَّى نَرَاهَا . وَذَلِكَ قِرَاءَة عَامَّة أَهْل الْحِجَاز وَالْكُوفَة , وَكَانَ بَعْض مَنْ يُوَجِّه تَأْوِيل ذَلِكَ إلَى هَذَا التَّأْوِيل يُسَكِّن الرَّاء مِنْ " أَرِنَا " , غَيْر أَنَّهُ يُشِمّهَا كَسْرَة . وَاخْتَلَفَ قَائِل هَذِهِ الْمَقَالَة وَقُرَّاء هَذِهِ الْقِرَاءَة فِي تَأْوِيل قَوْله : { مَنَاسِكنَا } فَقَالَ بَعْضهمْ : هِيَ مَنَاسِك الْحَجّ وَمَعَالِمه . ذِكْر مَنْ قَالَ ذَلِكَ : 1700 - حَدَّثَنَا بِشْر بْن مُعَاذ , قَالَ : ثنا يَزِيد , قَالَ : ثنا سَعِيد , عَنْ قَتَادَة قَوْله : { وَأَرِنَا مَنَاسِكنَا } فَأَرَاهُمَا اللَّه مَنَاسِكهمَا الطَّوَاف بِالْبَيْتِ , وَالسَّعْي بَيْن الصَّفَا وَالْمَرْوَة , وَالْإِفَاضَة مِنْ عَرَفَات , وَالْإِفَاضَة مِنْ جَمْع , وَرَمْي الْجِمَار , حَتَّى أَكْمَلَ اللَّه الدِّين أَوْ دِينه . 1701 - حَدَّثَنَا الْحَسَن بْن يَحْيَى , قَالَ : أَخْبَرَنَا عَبْد الرَّزَّاق , قَالَ : أَخْبَرَنَا مَعْمَر عَنْ قَتَادَة فِي قَوْله : { وَأَرِنَا مَنَاسِكنَا } قَالَ : أَرِنَا نُسُكنَا وَحَجّنَا . 1702 - حَدَّثَنَا مُوسَى , قَالَ : حَدَّثَنَا عَمْرو , قَالَ : ثنا أَسْبَاط , عَنْ السُّدِّيّ , قَالَ : لَمَّا فَرَغَ إبْرَاهِيم وَإِسْمَاعِيل مِنْ بُنْيَان الْبَيْت أَمَرَهُ اللَّه أَنْ يُنَادِي فَقَالَ : { وَأَذِّنْ فِي النَّاس بِالْحَجِّ } فَنَادَى بَيْن أَخْشَبَيْ مَكَّة : يَا أَيّهَا النَّاس إنَّ اللَّه يَأْمُركُمْ أَنْ تَحُجُّوا بَيْته . قَالَ : فَوَقِرَتْ فِي قَلْب كُلّ مُؤْمِن , فَأَجَابَهُ كُلّ مَنْ سَمِعَهُ مِنْ جَبَل أَوْ شَجَر أَوْ دَابَّة : لَبَّيْكَ لَبَّيْكَ ! فَأَجَابُوهُ بِالتَّلْبِيَةِ : لَبَّيْكَ اللَّهُمَّ لَبَّيْكَ ! وَأَتَاهُ مَنْ أَتَاهُ . فَأَمَرَهُ اللَّه أَنْ يَخْرُج إلَى عَرَفَات وَنَعَتَهَا فَخَرَجَ ; فَلَمَّا بَلَغَ الشَّجَرَة عِنْد الْعَقَبَة اسْتَقْبَلَهُ الشَّيْطَان , فَرَمَاهُ بِسَبْعِ حَصَيَات يُكَبِّر مَعَ كُلّ حَصَاة , فَطَارَ فَوَقَعَ عَلَى الْجَمْرَة الثَّانِيَة أَيْضًا , فَصَدَّهُ فَرَمَاهُ وَكَبَّرَ , فَطَارَ فَوَقَعَ عَلَى الْجَمْرَة الثَّالِثَة , فَرَمَاهُ وَكَبَّرَ . فَلَمَّا رَأَى أَنَّهُ لَا يُطِيقهُ , وَلَمْ يَدْرِ إبْرَاهِيم أَيْنَ يَذْهَب , انْطَلَقَ حَتَّى أَتَى ذَا الْمَجَاز , فَلَمَّا نَظَرَ إلَيْهِ فَلَمْ يَعْرِفهُ جَازَ فَلِذَلِك سُمِّيَ ذَا الْمَجَاز . ثُمَّ انْطَلَقَ حَتَّى وَقَعَ بِعَرَفَاتِ , فَلَمَّا نَظَرَ إلَيْهَا عَرَفَ النَّعْت , قَالَ : قَدْ عَرَفْت ! فَسُمِّيَتْ عَرَفَات . فَوَقَفَ إبْرَاهِيم بِعَرَفَاتِ . حَتَّى إذَا أَمْسَى ازْدَلَفَ إلَى جَمْع , فَسُمِّيَتْ الْمُزْدَلِفَة . فَوَقَفَ بِجَمْعِ . ثُمَّ أَقَبْل حَتَّى أَتَى الشَّيْطَان حَيْثُ لَقِيَهُ أَوَّل مَرَّة فَرَمَاهُ بِسَبْعِ حَصَيَات سَبْع مَرَّات , ثُمَّ أَقَامَ بِمِنَى حَتَّى فَرَغَ مِنْ الْحَجّ وَأَمْره . وَذَلِكَ قَوْله : { وَأَرِنَا مَنَاسِكنَا } . وَقَالَ آخَرُونَ مِمَّنْ قَرَأَ هَذِهِ الْقِرَاءَة : الْمَنَاسِك الْمَذَابِح . فَكَانَ تَأْوِيل هَذِهِ الْآيَة عَلَى قَوْل مَنْ قَالَ ذَلِكَ : وَأَرِنَا كَيْف نَنْسَك لَك يَا رَبّنَا نَسَائِكنَا فَنَذْبَحهَا لَك . ذِكْر مَنْ قَالَ ذَلِكَ : 1703 - حَدَّثَنَا مُحَمَّد بْن بَشَّار , قَالَ : ثنا عَبْد الرَّحْمَن , قَالَ : ثنا سُفْيَان , عَنْ ابْن جُرَيْجٍ , عَنْ عَطَاء : { وَأَرِنَا مَنَاسِكنَا } قَالَ : ذَبْحنَا . * حَدَّثَنَا الْحَسَن بْن يَحْيَى , قَالَ : ثنا عَبْد الرَّزَّاق , قَالَ : أَخْبَرَنَا الثَّوْرِيّ , عَنْ ابْن جُرَيْجٍ , عَنْ عَطَاء , قَالَ : مَذَابِحنَا . 1704 - حَدَّثَنِي مُحَمَّد بْن عَمْرو , قَالَ : ثنا أَبُو عَاصِم , قَالَ : ثنا عِيسَى , عَنْ ابْن أَبِي نَحِيح , عَنْ مُجَاهِد مِثْله . * حَدَّثَنَا الْمُثَنَّى , قَالَ : حَدَّثَنَا أَبُو حُذَيْفَة , قَالَ : حَدَّثَنَا شِبْل , عَنْ ابْن أَبِي نَجِيح , عَنْ مُجَاهِد مِثْله . 1705 - حَدَّثَنَا الْقَاسِم , قَالَ : ثنا الْحُسَيْن , قَالَ : حَدَّثَنِي حَجَّاج , عَنْ ابْن جُرَيْجٍ , قَالَ : قَالَ عَطَاء : سَمِعْت عُبَيْد بْن عُمَيْر يَقُول : { وَأَرِنَا مَنَاسِكنَا } قَالَ : أَرِنَا مَذَابِحنَا . وَقَالَ آخَرُونَ : { وَأَرِنَا مَنَاسِكنَا } بِتَسْكِينِ الرَّاء . وَزَعَمُوا أَنَّ مَعْنَى ذَلِكَ : وَعَلِّمْنَا وَدُلَّنَا عَلَيْهَا , لَا أَنَّ مَعْنَاهَا أَرِنَاهَا بِالْأَبْصَارِ . وَزَعَمُوا أَنَّ ذَلِكَ نَظِير قَوْل حَطَائِط بْن يَعْفُر أَخِي الْأَسْوَد بْن يَعْفُر : أَرِينِي جَوَادًا مَاتَ هَزْلًا لِأَنَّنِي أَرَى مَا تَرَيْنَ أَوْ بَخِيلًا مُخَلَّدًا يَعْنِي بِقَوْلِهِ أَرِينِي : دُلِّينِي عَلَيْهِ وَعَرِّفِينِي مَكَانه , وَلَمْ يَعْنِ بِهِ رُؤْيَة الْعَيْن . وَهَذِهِ قِرَاءَة رُوِيَتْ عَنْ بَعْض الْمُتَقَدِّمِينَ . ذِكْر مَنْ قَالَ ذَلِكَ : 1706 - حَدَّثَنَا الْقَاسِم , قَالَ : ثنا الْحُسَيْن , قَالَ : حَدَّثَنِي حَجَّاج , عَنْ ابْن جُرَيْجٍ , قَالَ : قَالَ عَطَاء : { أَرِنَا مَنَاسِكنَا } أَخْرَجَهَا لَنَا , عَلِّمْنَاهَا . 1707 - حَدَّثَنَا الْحَسَن بْن يَحْيَى , قَالَ : أَخْبَرَنَا عَبْد الرَّزَّاق , قَالَ : أَخْبَرَنَا ابْن جُرَيْجٍ , قَالَ : قَالَ ابْن الْمُسَيِّب : قَالَ عَلِيّ بْن أَبِي طَالِب : لَمَّا فَرَغَ إبْرَاهِيم مِنْ بِنَاء الْبَيْت , قَالَ : فَعَلْت أَيْ رَبّ فَأَرِنَا مَنَاسِكنَا , أَبْرِزْهَا لَنَا , عَلِّمْنَاهَا ! فَبَعَثَ اللَّه جِبْرِيل فَحَجّ بِهِ . وَالْقَوْل وَاحِد , فَمَنْ كَسَرَ الرَّاء جَعَلَ عَلَامَة الْجَزْم سُقُوط الْيَاء الَّتِي فِي قَوْل الْقَائِل أَرِنِيهِ , وَأَقَرَّ الرَّاء مَكْسُورَة كَمَا كَانَتْ قَبْل الْجَزْم . وَمَنْ سَكَّنَ الرَّاء مِنْ " أَرِنَا " تَوَهَّمَ أَنَّ إعْرَاب الْحَرْف فِي الرَّاء فَسَكَّنَهَا فِي الْجَزْم كَمَا فَعَلُوا ذَلِكَ فِي لَمْ يَكُنْ وَلَمْ يَكُ . وَسَوَاء كَانَ ذَلِكَ مِنْ رُؤْيَة الْعَيْن , أَوْ مِنْ رُؤْيَة الْقَلْب . وَلَا مَعْنَى لِفَرْقِ مَنْ فَرَّقَ بَيْن رُؤْيَة الْعَيْن فِي ذَلِكَ وَرُؤْيَة الْقَلْب . وَأَمَّا الْمَنَاسِك فَإِنَّهَا جَمْع " مَنْسَك " , وَهُوَ الْمَوْضِع الَّذِي يَنْسَك لِلَّهِ فِيهِ , وَيَتَقَرَّب إلَيْهِ فِيهِ بِمَا يُرْضِيه مِنْ عَمَل صَالِح إمَّا بِذَبْحِ ذَبِيحَة لَهُ , وَإِمَّا بِصَلَاةِ أَوْ طَوَاف أَوْ سَعْي , وَغَيْر ذَلِكَ مِنْ الْأَعْمَال الصَّالِحَة ; وَلِذَلِكَ قِيلَ لِمَشَاعِر الْحَجّ مَنَاسِكه , لِأَنَّهَا أَمَارَات وَعَلَامَات يَعْتَادهَا النَّاس , وَيَتَرَدَّدُونَ إلَيْهَا . وَأَصْل الْمَنْسَك فِي كَلَام الْعَرَب : الْمَوْضِع الْمُعْتَاد الَّذِي يَعْتَادهُ الرَّجُل وَيَأْلَفهُ , يُقَال : لِفُلَانِ مَنْسَك , وَذَلِكَ إذَا كَانَ لَهُ مَوْضِع يَعْتَادهُ لِخَيْرِ أَوْ شَرّ ; وَلِذَلِكَ سُمِّيَتْ الْمَنَاسِك مَنَاسِك , لِأَنَّهَا تُعْتَاد وَيَتَرَدَّد إلَيْهَا بِالْحَجِّ وَالْعُمْرَة , وَبِالْأَعْمَالِ الَّتِي يُتَقَرَّب بِهَا إلَى اللَّه . وَقَدْ قِيلَ : إنَّ مَعْنَى النُّسُك : عِبَادَة اللَّه , وَأَنَّ النَّاسِك إنَّمَا سُمِّيَ نَاسِكًا بِعِبَادَةِ رَبّه , فَتَأَوَّلَ قَائِل هَذِهِ الْمَقَالَة قَوْله : { وَأَرِنَا مَنَاسِكنَا } وَعَلِّمْنَا عِبَادَتك كَيْف نَعْبُدك , وَأَيْنَ نَعْبُدك , وَمَا يُرْضِيك عَنَّا فَنَفْعَلهُ . وَهَذَا الْقَوْل وَإِنْ كَانَ مَذْهَبًا يَحْتَمِلهُ الْكَلَام , فَإِنَّ الْغَالِب عَلَى مَعْنَى الْمَنَاسِك مَا وَصَفْنَا قَبْل مِنْ أَنَّهَا مَنَاسِك الْحَجّ الَّتِي ذَكَرْنَا مَعْنَاهَا . وَخَرَجَ هَذَا الْكَلَام مِنْ قَوْل إبْرَاهِيم وَإِسْمَاعِيل عَلَى وَجْه الْمَسْأَلَة مِنْهُمَا رَبّهمَا لِأَنْفُسِهِمَا , وَإِنَّمَا ذَلِكَ مِنْهُمَا مَسْأَلَة رَبّهمَا لِأَنْفُسِهِمَا وَذُرِّيَّتهمَا الْمُسْلِمِينَ , فَلَمَّا ضَمَّا ذُرِّيَّتهمَا الْمُسْلِمَيْنِ إلَى أَنْفُسهمَا صَارَا كَالْمُخْبِرَيْنِ عَنْ أَنْفُسهمْ بِذَلِكَ . وَإِنَّمَا قُلْنَا إنَّ ذَلِكَ كَذَلِكَ لِتَقَدُّمِ الدُّعَاء مِنْهُمَا لِلْمُسْلِمِينَ مِنْ ذُرِّيَّتهمَا قَبْل فِي أَوَّل الْآيَة , وَتَأَخُّره بَعْد فِي الْآيَة الْأُخْرَى . فَأَمَّا الَّذِي فِي أَوَّل الْآيَة فَقَوْلهمَا : { رَبّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَك وَمِنْ ذُرِّيَّتنَا أُمَّة مُسْلِمَة لَك } . ثُمَّ جَمَعَا أَنْفُسهمَا وَالْأُمَّة الْمُسْلِمَة مِنْ ذُرِّيَّتهمَا فِي مَسْأَلَتهمَا رَبّهمَا أَنْ يُرِيهِمْ مَنَاسِكهمْ فَقَالَا : { وَأَرِنَا مَنَاسِكنَا } . وَأَمَّا الَّتِي فِي الْآيَة الَّتِي بَعْدهَا : { رَبّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِنْهُمْ } فَجَعَلَا الْمَسْأَلَة لِذُرِّيَّتِهِمَا خَاصَّة . وَقَدْ ذُكِرَ أَنَّهَا فِي قِرَاءَة ابْن مَسْعُود : " وَأَرِهِمْ مَنَاسِكهمْ " , يَعْنِي بِذَلِكَ : وَأَرِ ذُرِّيَّتنَا الْمُسْلِمَة مَنَاسِكهمْ . وَتُبْ عَلَيْنَا الْقَوْل فِي تَأْوِيل قَوْله تَعَالَى : { وَتُبْ عَلَيْنَا } . أَمَّا التَّوْبَة فَأَصْلهَا الْأَوْبَة مِنْ مَكْرُوه إلَى مَحْبُوب , فَتَوْبَة الْعَبْد إلَى رَبّه : أَوْبَته مِمَّا يَكْرَههُ اللَّه مِنْهُ بِالنَّدَمِ عَلَيْهِ وَالْإِقْلَاع عَنْهُ , وَالْعَزْم عَلَى تَرْك الْعَوْد فِيهِ . وَتَوْبَة الرَّبّ عَلَى عَبْده : عَوْده عَلَيْهِ بِالْعَفْوِ لَهُ عَنْ جُرْمه وَالصَّفْع لَهُ عَنْ عُقُوبَة ذَنْبه , مَغْفِرَة لَهُ مِنْهُ , وَتَفَضُّلًا عَلَيْهِ . فَإِنْ قَالَ لَنَا قَائِل : وَهَلْ كَانَ لَهُمَا ذُنُوب فَاحْتَاجَا إلَى مَسْأَلَة رَبّهمَا التَّوْبَة ؟ قِيلَ : إنَّهُ لَيْسَ أَحَد مِنْ خَلْق اللَّه إلَّا وَلَهُ مِنْ الْعَمَل فِيمَا بَيْنه وَبَيْن رَبّه مَا يَجِب عَلَيْهِ الْإِنَابَة مِنْهُ وَالتَّوْبَة . فَجَائِز أَنْ يَكُون مَا كَانَ مِنْ قَبْلهمَا مَا قَالَا مِنْ ذَلِكَ , وَإِنَّمَا خَصَّا بِهِ الْحَال الَّتِي كَانَا عَلَيْهَا مِنْ رَفْع قَوَاعِد الْبَيْت , لِأَنَّ ذَلِكَ كَانَ أَحْرَى الْأَمَاكِن أَنْ يَسْتَجِيب اللَّه فِيهَا دُعَاءَهُمَا , وَلِيَجْعَلَا مَا فَعَلَا مِنْ ذَلِكَ سُنَّة يُقْتَدَى بِهَا بَعْدهمَا , وَتَتَّخِذ النَّاس تِلْكَ الْبُقْعَة بَعْدهمَا مَوْضِع تَنَصُّل مِنْ الذُّنُوب إلَى اللَّه . وَجَائِز أَنْ يَكُونَا عَنَيَا بِقَوْلِهِمَا : { وَتُبْ عَلَيْنَا } وَتُبْ عَلَى الظَّلَمَة مِنْ أَوْلَادنَا وَذُرِّيَّتنَا , الَّذِينَ أَعْلَمْتنَا أَمْرهمْ مِنْ ظُلْمهمْ وَشِرْكهمْ , حَتَّى يُنِيبُوا إلَى طَاعَتك . فَيَكُون ظَاهِر الْكَلَام عَلَى الدُّعَاء لِأَنْفُسِهِمَا , وَالْمَعْنِيّ بِهِ ذُرِّيَّتهمَا , كَمَا يُقَال : أَكَرَمَنِي فُلَان فِي وَلَدِي وَأَهْلِي , وَبَرَّنِي فُلَان : إذَا بَرَّ وَلَده . إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ وَأَمَّا قَوْله : { إنَّك أَنْت التَّوَّاب الرَّحِيم } فَإِنَّهُ يَعْنِي بِهِ : إنَّك أَنْت الْعَائِد عَلَى عِبَادك بِالْفَضْلِ وَالْمُتَفَضِّل عَلَيْهِمْ بِالْعَفْوِ وَالْغُفْرَان , الرَّحِيم بِهِمْ , الْمُسْتَنْقِذ مَنْ تُشَاء مِنْهُمْ بِرَحْمَتِك مِنْ هَلَكَته , الْمُنْجِي مَنْ تُرِيد نَجَاته مِنْهُمْ بِرَأْفَتِك مِنْ سَخَطك .