Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The explanation of the saying of the Exalted: إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا وَرَأَوُا الْعَذَابَ ("When those who were followed disavow those who followed them, and they see the punishment").

   Abū Jaʿfar said: The Exalted — exalted be His mention — means by His saying "When those who were followed disavow those who followed them, and they see the punishment": when those who were followed disavow those who followed them. (39)

   * * *

   Then the people of interpretation differed concerning whom Allah — exalted be His mention — intended by His saying "When those who were followed disavow those who followed them." Some of them said, as in:

   2413 — Bishr ibn Muʿādh related to us, saying: Yazīd ibn Zurayʿ related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning His saying "When those who were followed disavow": these are the rulers, the leaders, and the chiefs in polytheism (shirk), "from those who followed them," these are the weak followers, "and they see the punishment."

   2414 — 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: "When those who were followed disavow those who followed them," he said: the leaders disavowed the followers on the Day of Resurrection.

   2415 — Al-Qāsim related to me, saying: Al-Ḥusayn related to us, saying: Ḥajjāj related to me, saying: Ibn Jurayj: I said to ʿAṭāʾ: "When those who were followed disavow those who followed them," he said: their chiefs, their leaders, and their masters disavowed those who followed them.

   * * *

   And others said, as in:

   2416 — Mūsā ibn Hārūn related to me, saying: ʿAmr ibn Ḥammād related to us, saying: Asbāṭ related to us, on the authority of al-Suddī: "When those who were followed disavow those who followed them," as for "those who were followed," these are the devils (shayāṭīn); they disavowed the people.

   * * *

   Abū Jaʿfar said: The correct view concerning this is, in my opinion, that Allah — exalted be His mention — has announced that those who were followed in ascribing partners to Allah (shirk) disavow their followers when they behold the punishment of Allah with their own eyes. He did not single out some of them above others, but rather it comprises them all. Thus included therein is everyone who was followed in disbelief towards Allah and in error, that he disavows his followers who followed him in error in this world, as soon as in the Hereafter they behold the punishment of Allah with their own eyes.

   * * *

   As for the indication of the verse concerning whom is intended by His saying "When those who were followed disavow those who followed them": it indicates only that the equals (andād) which a person took beside Allah — those whose characteristic the Exalted — exalted be His mention — described with His saying وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْدَادًا ("And among the people are those who take equals beside Allah") — they are the ones who disavow their followers.

   And since the verse indicates that, the interpretation given by al-Suddī concerning His saying (40) وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْدَادًا is correct, namely that by "the equals" (andād) in this place are intended only the equals among the men whom they obey in what these command them of matters, and through obeying whom they disobey Allah — just as the believers obey Allah and disobey another. And thereby the interpretation of the one who said (41): "When those who were followed disavow those who followed them" means that they are the devils who disavowed their allies among the people, falls away. For this verse stands only in the context of the announcement concerning those who take equals.

   * * *

   The explanation of the saying of the Exalted: وَتَقَطَّعَتْ بِهِمُ الأَسْبَابُ (166) ("And the bonds between them are severed").

   Abū Jaʿfar said: The Exalted — exalted be His mention — means thereby: that Allah is severe in punishment, when those who were followed disavow, and when the bonds between them are severed.

   * * *

   Then the people of interpretation differed concerning the meaning of "the bonds" (al-asbāb). Some of them said, as in:

   2417 — Yaḥyā ibn Ṭalḥa al-Yarbūʿī related to me, saying: Fuḍayl ibn ʿIyāḍ related to us — and Ibn Ḥumayd related to us, saying: Jarīr related to us — on the authority of ʿUbayd al-Muktib, on the authority of Mujāhid: "And the bonds between them are severed," he said: the connection that existed between them in this world. (42)

   2418 — Isḥāq ibn Ibrāhīm ibn Ḥabīb ibn al-Shahīd related to us, saying: Yaḥyā ibn Yamān related to us, on the authority of Sufyān, on the authority of ʿUbayd al-Muktib, on the authority of Mujāhid: "And the bonds between them are severed," he said: their mutual connection in this world. (43)

   2419 — Muḥammad ibn Bashshār related to us, saying: ʿAbd al-Raḥmān related to us — and Aḥmad ibn Isḥāq al-Ahwāzī related to us, saying: Abū Aḥmad related to us — both said: Sufyān related to us, on the authority of ʿUbayd al-Muktib, on the authority of Mujāhid, with something similar.

   2420 — 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 the bonds between them are severed," he said: the affection.

   2421 — 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, with something similar.

   2422 — Al-Qāsim related to me, saying: Al-Ḥusayn related to me, saying: Ḥajjāj related to me, on the authority of Ibn Jurayj, on the authority of Mujāhid, he said: a connection that existed between them through affection in this world.

   2423 — Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, on the authority of ʿĪsā, saying: Qays ibn Saʿd informed me, on the authority of ʿAṭāʾ, on the authority of Ibn ʿAbbās, concerning the saying of Allah — exalted be His mention: "And the bonds between them are severed," he said: the affection.

   2424 — Bishr ibn Muʿādh related to us, saying: Yazīd ibn Zurayʿ related to us, saying: Saʿīd related to us, on the authority of Qatāda: "And the bonds between them are severed," the bonds of regret on the Day of Resurrection, and the bonds of mutual connection that existed between them in this world, by which they were bound to one another and loved one another, but which on the Day of Resurrection became enmity among them, ثُمَّ يَوْمَ الْقِيَامَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضًا ("Then, on the Day of Resurrection, some of you will deny others and some of you will curse others"), and some of you disavow others. And Allah — exalted be His mention — has said: الأَخِلاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلا الْمُتَّقِينَ ("Close friends, on that Day, will be enemies to one another, except the God-fearing") [Surah al-Zukhruf: 67]; thus every friendship became enmity for those who cherished it, except the friendship of the God-fearing.

   2425 — Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: Maʿmar informed us, on the authority of Qatāda, concerning His saying: "And the bonds between them are severed," he said: it is the connection that existed between them in this world.

   2426 — It was related to me, on the authority of ʿAmmār ibn al-Ḥasan, saying: Ibn Abī Jaʿfar related to us, on the authority of his father, on the authority of al-Rabīʿ: "And the bonds between them are severed," he says: the bonds, that is regret.

   * * *

   And some of them said: no, the meaning of "the bonds" (al-asbāb) are the abodes which they had among the people of this world.

   * Mention of who said that:

   2427 — Muḥammad ibn Saʿd related to me, saying: my father related to me, saying: my uncle related to me, saying: my father related to me, on the authority of his father, on the authority of Ibn ʿAbbās: "And the bonds between them are severed," he says: the abodes between them are severed.

   2428 — Al-Muthannā related to me, saying: Isḥāq related to us, saying: ʿAbd al-Raḥmān ibn Saʿd related to us, on the authority of Abū Jaʿfar al-Rāzī, on the authority of al-Rabīʿ ibn Anas: "And the bonds between them are severed," he said: the bonds are the abodes.

   * * *

   And others said: "the bonds," these are the kinship ties (al-arḥām).

   * Mention of who said that:

   2429 — Al-Qāsim related to us, saying: Al-Ḥasan related to us, saying: Al-Ḥusayn related to us, saying: Ḥajjāj related to me, saying: Ibn Jurayj said, and Ibn ʿAbbās said: "And the bonds between them are severed," he said: the kinship ties.

   * * *

   And others said: "the bonds," these are the deeds which they performed in this world.

   * Mention of who said that:

   2430 — Mūsā ibn Hārūn related to me, saying: ʿAmr ibn Ḥammād related to us, saying: Asbāṭ related to us, on the authority of al-Suddī: as for "And the bonds between them are severed," these are the deeds.

   2431 — Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning His saying: "And the bonds between them are severed," he said: the bonds of their deeds. The people of God-fearing were given the bonds of their deeds firm and sturdy, so that they hold fast to them and are saved; and the others were given the bonds of their corrupt deeds, which are severed for them, so that they end up in the Fire.

   * * *

   Abū Jaʿfar said: (44) "The bonds" (al-asbāb) are that to which one clings. He said: and "the bond" (al-sabab) is the rope. "The bonds" is the plural of "bond" (sabab), and that is everything by which a person seeks a means to what he desires and needs. Thus the rope is called "bond" (sabab), because one clings to it as a means to the need which can only be attained by clinging to it. And the road is called "bond" (sabab), because of making use of it by travelling along it to what can only be reached by traversing it. And the contracting of a marriage tie is called "bond" (sabab), because it is a cause of the prohibition (on marriage with certain relatives). And the means is called "bond" (sabab), because by it one attains the need. And thus everything by which the desired is attained is a "bond" (sabab) to attaining it.

   Since that is so, the correct view concerning the interpretation of His saying "And the bonds between them are severed" is that one says: Allah — exalted be His mention — has announced that those who wronged themselves — among the people of disbelief who died while they were disbelievers — that the followed one disavows the follower, as soon as they behold the punishment of Allah with their own eyes, and that the bonds between them are severed.

   And He — exalted be His mention — has announced in His Book that some of them curse others, and He has announced concerning the devil (al-shayṭān) that he will say to his allies: مَا أَنَا بِمُصْرِخِكُمْ وَمَا أَنْتُمْ بِمُصْرِخِيَّ إِنِّي كَفَرْتُ بِمَا أَشْرَكْتُمُونِ مِنْ قَبْلُ ("I cannot aid you, nor can you aid me; I reject your having ascribed me as a partner before") [Surah Ibrāhīm: 22]. And the Exalted — exalted be His mention — has announced that close friends on that Day are enemies to one another, except the God-fearing, and that the disbelievers do not aid one another on that Day, for the Exalted — exalted be His mention — said: وَقِفُوهُمْ إِنَّهُمْ مَسْئُولُونَ * مَا لَكُمْ لا تَنَاصَرُونَ ("And halt them, for they are to be questioned. What is the matter with you that you do not aid one another?") [Surah al-Ṣāffāt: 24-25]. And that the man among them derives no benefit from his kin nor from his blood relation, even though his kin be an ally (walī) of Allah, for the Exalted — exalted be His mention — said concerning that: وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ لأَبِيهِ إِلا عَنْ مَوْعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلَّهِ تَبَرَّأَ مِنْهُ ("And Ibrāhīm's asking forgiveness for his father was only because of a promise he had made to him; but when it became clear to him that he was an enemy of Allah, he disavowed him") [Surah al-Tawbah: 114]. And the Exalted — exalted be His mention — has announced that their deeds become for them grievous regret.

   And all these meanings are bonds by which one provides oneself in this world a means to one's desires; but Allah cut off their benefit in the Hereafter for those who were disbelieving towards Him, because they were in conflict with His obedience and His good pleasure, and therefore they are severed for those who cherished them. Thus their mutual friendship (khilāl) did not benefit them upon their arrival before their Lord, (45) nor their worship of their equals, nor their obedience to their devils; and no kinship ties defended them or helped them against Allah's retribution upon them, and their deeds did not benefit them, but rather became grievous regret for them. Thus all the bonds of the disbelievers are severed.

   There is, then, no meaning more eloquent — in the interpretation of His saying "And the bonds between them are severed" — than the description which Allah [gave of it], and that is what we have set forth concerning [the severing of] all their bonds without exception, (46) as we have said concerning it. And whoever claims that thereby a specific kind of bond is intended must be asked for the proof of his claim from a fundamental principle about which there is no dispute, and he is confronted with the saying of his opponent in this. He will then make no pronouncement about any one of those matters, except that the same is imposed upon him regarding the other.

   -------------------

   Footnotes:

   (39) In the printed edition it again reads "of those who were followed," but the correct reading is "those who followed them" as established here, otherwise it would be merely a meaningless repetition.

   (40) See report no. 2411.

   (41) His saying "and falls away" (wa-fasada) is connected to his saying "is correct" (ṣaḥḥa).

   (42) Report 2417 — Fuḍayl ibn ʿIyāḍ ibn Masʿūd al-Tamīmī, the ascetic of Khurāsān: trustworthy (thiqa). Ibn Saʿd said: "He was trustworthy, well-established, excellent, devout, God-fearing, and with many reports." He died at the beginning of Muḥarram in the year 187 at Mecca. He has a biography in al-Tahdhīb, al-Kabīr 4/1/123, al-Ṣaghīr: 209, Ibn Saʿd 5: 366, and Ibn Abī Ḥātim 3/2/73.

   This report Abū Jaʿfar transmits via two isnāds: via both routes of Fuḍayl ibn ʿIyāḍ, then via both routes of Jarīr — that is Ibn ʿAbd al-Ḥamīd al-Ḍabbī — both on the authority of ʿUbayd al-Muktib. Then he will subsequently transmit it via two other isnāds: 2418, 2419, in the report of Sufyān — that is al-Thawrī — on the authority of ʿUbayd al-Muktib.

   And "ʿUbayd al-Muktib" — with ḍamma on the mīm, sukūn on the kāf, and kasra on the tāʾ with two dots, derived from "al-iktāb," that is, the teaching of writing: that is ʿUbayd ibn Mihrān al-Kūfī, and he is trustworthy (thiqa); Muslim has transmitted from him in his Ṣaḥīḥ. He has a biography in al-Tahdhīb, Ibn Saʿd 6: 237, and Ibn Abī Ḥātim 3/1/2.

   (43) Report 2418 — Isḥāq ibn Ibrāhīm ibn Ḥabīb ibn al-Shahīd, the teacher of al-Ṭabarī: trustworthy and reliable (thiqa maʾmūn). He has a biography in al-Tahdhīb, Ibn Abī Ḥātim 1/1/211, and Taʾrīkh Baghdād 6: 370.

   (44) From the beginning of this passage it concerns the words of Abū Jaʿfar, and I fear that something has been lost before it. This opening in any case does not run along the same line that his book follows before and after it.

   (45) In the printed edition it reads "benefits them" (yanfaʿuhum, present tense), but the correct reading is what is established here, for the verbs before and after it all stand in the past tense. And al-khilāl is the verbal noun of khālahu (with doubled lām) yukhāluhu mukhālatan wa-khilālan: that is friendship and affection. Imruʾ al-Qays says:

   "I have turned away the love of them out of fear of ruin, and I am not one who hates friendship, nor a hater."

   (46) The addition in brackets is necessary so that the beginning and end of the sentence are consistent in the following sentence. And by his saying "the description which Allah gave" he means: what Allah — praised be He — described concerning the severing of the bonds of the disbelievers on the Day of Resurrection, as he has just enumerated in the preceding passage.

   Show original Arabic

   القول في تأويل قوله تعالى إِذْ تَبَرَّأَ الَّذِينَ اتُّبِعُوا مِنَ الَّذِينَ اتَّبَعُوا وَرَأَوُا الْعَذَابَ قال أبو جعفر: يعني تعالى ذكره بقوله: " إذْ تبرَأ الذين اتُّبعوا منَ الذين اتبعوا ورَأوا العذاب "، إذ تبرأ الذين اتبعوا من الذين اتبعواهم. (39) * * * ثم اختلف أهل التأويل في الذين عَنى الله تعالى ذكره بقوله: " إذ تَبرأ الذين اتُّبعوا من الذين اتَّبعوا "، فقال بعضهم بما:- 2413- حدثنا به بشر بن معاذ قال: حدثنا يزيد بن زريع قال، حدثنا سعيد, عن قتادة قوله: " إذ تبرأ الذين اتُّبعوا "، وهم الجبابرة والقادةُ والرؤوس في الشرك," من الذين اتَّبعوا "، وهم الأتباع الضعفاء," ورأوا العذاب ". 2414- حدثني المثنى قال، حدثنا إسحاق قال، حدثنا ابن أبي جعفر, عن أبيه, عن الربيع: " إذ تَبرأ الذين اتبعوا من الذين اتبعوا " قال، تبرأت القادةُ من الأتباع يوم القيامة. 2415- حدثني القاسم قال، حدثنا الحسين قال، حدثني حجاج قال، ابن جريج: قلت لعطاء: " إذ تبرَّأ الذين اتُّبعوا من الذين اتَّبعوا " قال، تبرأ رؤساؤهم وقادَتهم وساداتهم من الذين اتبعوهم. * * * وقال آخرون بما:- 2416- حدثني به موسى بن هارون قال، حدثنا عمرو بن حماد قال، حدثنا أسباط, عن السدي: " إذ تبرأ الذين اتُّبعُوا من الذين اتُّبعوا "، أما " الذين اتُّبعوا "، فهم الشياطين تبرأوا من الإنس. * * * قال أبو جعفر: والصواب من القول عندي في ذلك أنّ الله تعالى ذكره أخبرَ أنّ المتَّبَعين على الشرك بالله يتبرأون من أتباعهم حين يعاينون عذاب الله. ولم يخصص بذلك منهم بعضًا دون بعض, بل عَمّ جميعهم. فداخلٌ في ذلك كل متبوع على الكفر بالله والضلال أنه يتبرأ من أتباعه الذين كانوا يتَّبعونه على الضلال في الدنيا، إذا عاينوا عَذابَ الله في الآخرة. * * * وأما دِلالة الآية فيمن عنى بقوله: " إذ تَبرأ الذين اتبعوا من الذين اتَّبعوا "، فإنها إنما تدل على أنّ الأنداد الذين اتخذهم مِن دون الله مَنْ وَصَف تعالى ذكره صفتَه بقوله: وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْدَادًا ، هم الذين يتبرأون من أتباعهم. وإذ كانت الآيةُ على ذلك دَالّةً، صحّ التأويل الذي تأوله السدي في قوله: (40) وَمِنَ النَّاسِ مَنْ يَتَّخِذُ مِنْ دُونِ اللَّهِ أَنْدَادًا ، أن " الأنداد " في هذا الموضع، إنما أريد بها الأندادُ من الرجال الذين يُطيعونهم فيما أمرُوهم به من أمر, ويَعصُون الله في طاعتهم إياهم, كما يُطيع اللهَ المؤمنون ويَعصون غيره = وفسد تأويل قول من قال: (41) " إذ تبرأ الذين اتُّبعوا من الذين اتَّبعوا "، إنهم الشياطين تَبرءوا من أوليائهم من الإنس. لأن هذه الآية إنما هي في سياق الخبر عن مُتخذي الأنداد. * * * القول في تأويل قوله تعالى : وَتَقَطَّعَتْ بِهِمُ الأَسْبَابُ (166) قال أبو جعفر: يعني تعالى ذكره بذلك: أن الله شديد العذاب، إذ تبرأ الذين اتبعوا, وإذ تَقطعت بهم الأسباب. * * * ثم اختلف أهل التأويل في معنى " الأسباب ". فقال بعضهم بما:- 2417- حدثني به يحيى بن طلحة اليربوعي قال، حدثنا فضيل بن عياض -وحدثنا ابن حميد قال، حدثنا جرير,- عن عبيد المكتب, عن مجاهد: " وتَقطعت بهمُ الأسباب " قال، الوصال الذي كان بينهم في الدنيا. (42) 2418- حدثنا إسحاق بن إبراهيم بن حبيب بن الشهيد قال، حدثنا يحيى بن يمان, عن سفيان, عن عبيد المكتب, عن مجاهد: " وتقطَّعت بهم الأسباب " قال، تواصلهم في الدنيا. (43) 2419 - حدثنا محمد بن بشار قال، حدثنا عبد الرحمن -وحدثنا أحمد بن إسحاق الأهوازي قال، حدثنا أبو أحمد - جميعًا قالا حدثنا سفيان, عن عبيد المكتب, عن مجاهد بمثله. 2420- حدثني محمد بن عمرو قال: حدثنا أبو عاصم قال، حدثنا عيسى, عن ابن أبي نحيح, عن مجاهد: " وتقطعت بهم الأسباب " قال، المودّة. 2421- حدثنا المثنى قال، حدثنا أبو حذيفة قال، حدثنا شبل, عن ابن أبي نجيح, عن مجاهد مثله. 2422- حدثني القاسم قال، حدثني الحسين قال، حدثني حجاج, عن ابن جريج, عن مجاهد قال: تواصلٌ كان بينهم بالمودة في الدنيا. 2423- حدثني محمد بن عمرو قال، حدثنا أبو عاصم, عن عيسى قال، أخبرني قيس بن سعد, عن عطاء, عن ابن عباس في قول الله تعالى ذكره: " وتقطّعت بهم الأسباب " قال، المودة. 2424- حدثنا بشر بن معاذ قال، حدثنا يزيد بن زريع قال، حدثنا سعيد, عن قتادة: " وتقطعت بهم الأسباب "، أسبابُ الندامة يوم القيامة, وأسباب المواصلة التي كانت بينهم في الدنيا يتواصلون بها، ويتحابُّون بها, فصارت عليهم عداوةً يوم القيامة، ثُمَّ يَوْمَ الْقِيَامَةِ يَكْفُرُ بَعْضُكُمْ بِبَعْضٍ وَيَلْعَنُ بَعْضُكُمْ بَعْضًا ويتبرأ بعضُكم من بعض. وقال الله تعالى ذكره: الأَخِلاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلا الْمُتَّقِينَ [سورة الزخرف: 67]، فصارت كل خُلَّة عداوة على أهلها إلا خُلة المتقين. 2425- حدثنا الحسن بن يحيى قال، أخبرنا عبد الرزاق قال، أخبرنا معمر, عن قتادة في قوله: " وتقطعت بهم الأسباب " قال، هو الوصْل الذي كان بينهم في الدنيا. 2426- حدثت عن عمار بن الحسن قال، حدثنا ابن أبي جعفر, عن أبيه, عن الربيع: " وتقطعت بهم الأسباب "، يقول: الأسبابُ، الندامة. * * * وقال بعضهم: بل معنى " الأسباب "، المنازل التي كانت لهم من أهل الدنيا. * ذكر من قال ذلك: 2427- حدثني محمد بن سعد قال، حدثني أبي قال، حدثني عمي قال، حدثني أبي, عن أبيه, عن ابن عباس: " وتقطعت بهم الأسباب "، يقول: تقطّعت بهم المنازلُ. 2428- حدثني المثنى قال، حدثنا إسحاق قال، حدثنا عبد الرحمن بن سعد, عن أبي جعفر الرازي, عن الربيع بن أنس: " وتقطعت بهم الأسباب " قال، الأسباب المنازل. * * * وقال آخرون: " الأسباب "، الأرحام. * ذكر من قال ذلك: 2429- حدثنا القاسم قال، حدثنا الحسن قال، حدثنا الحسين قال، حدثني حجاج قال، قال ابن جريج, وقال ابن عباس: " وتقطعت بهم الأسباب " قال، الأرحام. * * * وقال آخرون : " الأسباب "، الأعمال التي كانوا يعملونها في الدنيا. * ذكر من قال ذلك: 2430- حدثني موسى بن هارون قال، حدثنا عمرو بن حماد قال، حدثنا أسباط, عن السدي: أمّا " وتقطعت بهم الأسباب "، فالأعمال. 2431- حدثني يونس قال، أخبرنا ابن وهب قال، قال ابن زيد في قوله: " وتقطعت بهم الأسباب " قال، أسباب أعمالهم, فأهل التقوى أعطوا أسبابَ أعمالهم وَثيقةً، فيأخذون بها فينجُون, والآخرون أعطوا أسبابَ أعمالهم الخبيثة، فتقطَّعُ بهم فيذهبون في النار. * * * قال أبو جعفر: (44) " والأسباب "، الشيء يُتعلَّقُ به. قال: و " السبب " الحبل." والأسباب " جمع " سَبب ", وهو كل ما تسبب به الرجل إلى طَلبِته وحاجته. فيقال للحبل " سبب "، لأنه يُتسبب بالتعلق به إلى الحاجة التي لا يوصل إليها إلا بالتعلق به. ويقال للطريق " سبب "، للتسبب بركوبه إلى ما لا يدرك إلا بقطعه. وللمصاهرة " سبب "، لأنها سَببٌ للحرمة. وللوسيلة " سَبب "، للوصول بها إلى الحاجة, وكذلك كل ما كان به إدراك الطلبة، فهو " سبب " لإدراكها. فإذْ كان ذلك كذلك، فالصواب من القول في تأويل قوله: " وتقطعت بهم الأسباب " أن يقال: إن الله تعالى ذكره أخبرَ أن الذين ظلموا أنفسهم -من أهل الكفر الذين ماتوا وهم كفار- يتبرأ = عند معاينتهم عذابَ الله = المتبوعُ من التابع, وتتقطع بهم الأسباب. وقد أخبر تعالى ذكره في كتابه أن بَعضهم يلعنُ بعضًا, وأخبر عن الشيطان أنه يقول لأوليائه: مَا أَنَا بِمُصْرِخِكُمْ وَمَا أَنْتُمْ بِمُصْرِخِيَّ إِنِّي كَفَرْتُ بِمَا أَشْرَكْتُمُونِ مِنْ قَبْلُ [سورة إبراهيم: 22]، وأخبر تعالى ذكره أنّ الأخلاء يومئذ بعضهم لبعض عدو إلا المتقين, وأن الكافرين لا ينصر يومئذ بعضهم بعضًا, فقال تعالى ذكره: وَقِفُوهُمْ إِنَّهُمْ مَسْئُولُونَ * مَا لَكُمْ لا تَنَاصَرُونَ [سورة الصافات:24-25] وأنّ الرجل منهم لا ينفعه نسيبه ولا ذو رحمه, وإن كان نسيبه لله وليًّا, فقال تعالى ذكره في ذلك: وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ لأَبِيهِ إِلا عَنْ مَوْعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلَّهِ تَبَرَّأَ مِنْهُ [سورة التوبة: 114] وأخبر تعالى ذكره أنّ أعمالهم تَصيرُ عليهم حسرات. وكل هذه المعاني أسباب يتسبب في الدنيا بها إلى مطالب, فقطع الله منافعها في الآخرة عن الكافرين به، لأنها كانت بخلاف طاعته ورضاه، فهي منقطعة بأهلها. فلا خِلالُ بعضهم بعضًا نَفعهم عند ورُودهم على ربهم، (45) ولا عبادتُهم أندادهم ولا طاعتهم شياطينهم؛ ولا دافعت عنهم أرحامٌ فنصرتهم من انتقام الله منهم, ولا أغنت عنهم أعمالهم، بل صارت عليهم حسرات. فكل أسباب الكفار منقطعة. فلا مَعْنِىَّ أبلغُ -في تأويل قوله: " وتقطعت بهم الأسباب "- من صفة الله [ذلك] وذلك ما بيَّنا من [تقطّع] جَميع أسبابهم دون بَعضها، (46) على ما قلنا في ذلك. ومن ادعى أن المعنيَّ بذلك خاص من الأسباب، سُئل عن البيان على دعواه من أصلٍ لا منازع فيه, وعورض بقول مخالفه فيه. فلن يقول في شيء من ذلك قولا إلا ألزم في الآخر مثله. ------------------- الهوامش : (39) في المطبوعة : "من الذين اتبعوا" مرة أخرى ، والصواب"اتبعوهم" كما أثبت ، وإلا لم يكن ذلك إلا تكرارًا بلا معنى . (40) انظر الأثر رقم : 2411 . (41) قوله : "وفسد" معطوف على قوله : "صح" . (42) الخبر : 2417- فضيل بن عياض بن مسعود التميمي الزاهد الخراساني : ثقة ، قال ابن سعد : "كان ثقة ثبتًا فاضلا عابدًا ورعًا كثير الحديث" . مات في أول المحرم سنة 187 بمكة . مترجم في التهذيب ، والكبير 4/1/123 ، والصغير : 209 ، وابن سعد 5 : 366 ، وابن أبي حاتم 3/2/73 . وهذا الخبر يرويه أبو جعفر بإسنادين : من طريقي الفضيل بن عياض ، ثم من طريقي جرير ، وهو ابن عبد الحميد الضبي - كلاهما عن عبيد المكتب . ثم سيرويه عقب ذلك ، بإسنادين آخرين : 2418 ، 2419 ، من رواية سفيان ، وهو الثوري ، عن عبيد المكتب . و"عبيد المكتب" ، بضم الميم وسكون الكاف وكسر التاء المثناة ، من"الإكتاب" ، أي تعليم الكتابة : هو عبيد بن مهران الكوفي ، وهو ثقة ، أخرج له مسلم في صحيحه . مترجم في التهذيب ، وابن سعد 6 : 237 ، وابن أبي حاتم 3/1/2 . (43) الخبر : 2418- إسحاق بن إبراهيم بن حبيب بن الشهيد ، شيخ الطبري : ثقة مأمون . مترجم في التهذيب ، وابن أبي حاتم 1/1/211 ، وتاريخ بغداد 6 : 370 . (44) من أول هذه الفقرة ، كلام أبي جعفر ، وأخشى أن يكون سقط شيء قبله . وهذا الابتداء على كل حال ، جار على غير النهج الذي سار عليه كتابه من قبل ومن بعد . (45) في المطبوعة : "ينفعهم" ، والصواب ما أثبت ، فالأفعال قبله وبعده كلها ماضية . والخلال مصدر خاله (بشديد اللام) يخاله مخالة وخلالا : وهي الصداقة والمودة ، يقول امرؤ القيس : صَـرَفتُ الهَوَى عَنْهُنَّ مِنْ خَشْيَةِ الرَّدَى فَلَسْــتُ بِمَقْـلِيِّ الخِـلالِ وَلاَ قَـالي (46) الزيادة التي بين الأقواس ، لا بد منها حتى يستقم صدر الكلام وآخره ، في الجملة التالية . ويعني بقوله"صفة الله" : ما وصف الله سبحانه من تقطع أسباب الكافرين يوم القيامة ، كالذي عدده آنفًا في الفقرة السالفة .