Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   Then He — exalted is His remembrance — returned to the description of the acknowledgement which the hypocrites utter with their tongues, to the report about that acknowledgement, about them and about their hypocrisy (nifāq), and to the completion of the likeness which He had begun to draw for them and for their doubt and the sickness of their hearts. So He said: "The lightning threatens", whereby by "the lightning" He means the acknowledgement which they displayed with their tongues of Allah, of His Messenger, and of what he brought from their Lord. Thus He made the lightning a likeness for them, in the manner of which we have already given the description.

   "to snatch away their sight", that is to say: it takes it away, snatches it away, and blinds it through the intensity of its flash and the light of its radiance.

   469 — As was related to me on the authority of al-Minjāb ibn al-Ḥārith, who said: Bishr ibn ʿUmāra related to us, on the authority of Abū Rawq, on the authority of al-Ḍaḥḥāk, on the authority of Ibn ʿAbbās, concerning His word: "The lightning threatens to snatch away their sight", he said: it blinds their sight, while it does not yet actually do so.

   Abū Jaʿfar said: "al-khaṭf" means snatching away. To this also belongs the report transmitted from the Prophet ﷺ, namely that he forbade "al-khaṭfa", by which plunder (nuhba) is meant. To this also belongs the fact that the hook with which one draws the bucket out of the well is called "khuṭṭāf", because of its snatching away and grabbing of whatever clings to it. To this also belongs the word of Nābigha of the Banū Dhubyān:

   Bent hooks on sturdy ropes, drawn along by hands that snatch toward you.

   Thus He made the light of the lightning and the intensity of the radiance of its flash a likeness for the light of their acknowledgement with their tongues of Allah, of His Messenger ﷺ, of what he brought from Allah and of the Last Day, and for the radiance of its light.

   Then He said — exalted is His remembrance —: "Whenever it lights up for them", that is to say that whenever the lightning lights up for them; and He made the lightning a likeness for their faith (īmān). He meant thereby only: that whenever the faith lights up for them — and its lighting up for them consists in their seeing therein something that pleases them in their perishable world, such as victory over the enemies, the obtaining of spoils (ghanāʾim) during the campaigns, the great number of conquests and their advantages, the abundance of possessions, and the safety for their bodies, their families and their children — that this is its lighting up for them. For they display with their tongues only that acknowledgement which they display for the sake of all that, and in defence of themselves, their possessions, their families and their offspring. They are as Allah — exalted is His praise — described them with His word: وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَى حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انْقَلَبَ عَلَى وَجْهِهِ [Surah Al-Ḥajj: 11] (And among the people is he who worships Allah on an edge: if good befalls him, he is content with it, but if a trial befalls him, he turns about on his face).

   And by His word "they walk in it" He means: they walk in the light of the lightning. This is only a likeness for their acknowledgement, in the manner which we have described. Its meaning is therefore: whenever they see in the faith something that pleases them in their perishable world, in the manner which we have described, they hold fast to it and remain with it, just as the traveller walks in the darkness of the night and the darkness of the downpour (ṣayyib) which He — exalted is His praise — has described: when a flash of lightning lights up therein, he sees his way in it.

   "And when it grows dark over them", that is to say: when the light of the lightning vanishes from them.

   And by His word "over them" He means: over those who walk in the downpour which He — exalted is His remembrance — has described. And that is a likeness for the hypocrites. The meaning of that growing dark is: that the hypocrites, whenever they do not see in Islam that which pleases them in their world — when Allah tests His believing servants with adversity and refines them through hardships and calamities, such as the failure of their campaign, the ascendancy which their enemy gains over them, or the turning away of their world from them — hold fast to their hypocrisy and remain steadfast in their error, just as the traveller in the downpour which He — exalted is His remembrance — has described comes to a standstill when it grows dark and the light of the lightning fades, so that he loses his way and no longer recognizes his route.

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   **The discourse on the explanation of His word: وَلَوْ شَاءَ اللَّهُ لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَارِهِمْ (And if Allah had willed, He would have taken away their hearing and their sight)**

   Abū Jaʿfar said: He — exalted is His remembrance — singled out the hearing and the sight only for this reason — namely that He, if He had willed, would have taken these away from the hypocrites, and not the remaining limbs of their bodies — because of what had already preceded concerning their mention in the two verses, namely His word: يَجْعَلُونَ أَصَابِعَهُمْ فِي آذَانِهِمْ مِنَ الصَّوَاعِقِ (They put their fingers in their ears because of the thunderclaps), and His word: يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ كُلَّمَا أَضَاءَ لَهُمْ مَشَوْا فِيهِ (The lightning threatens to snatch away their sight; whenever it lights up for them, they walk in it). Their mention in the two verses therefore occurred by way of a likeness. Then He — exalted is His praise — followed up the mention thereof by pointing out that He, if He had willed, would have taken these away from the hypocrites as a punishment for their hypocrisy and their unbelief (kufr), as a threat from Allah directed at them, just as He threatened them in the verse before it with His word: وَاللَّهُ مُحِيطٌ بِالْكَافِرِينَ (And Allah encompasses the unbelievers). With that He — exalted is His remembrance — described Himself as the One who has power over them and over gathering them, in order to bring His wrath down upon them and to bring His vengeance upon them, and He warned them thereby of His violence and instilled in them fear of His punishment, so that they might fear His might and hasten to Him in repentance.

   470 — As Ibn Ḥumayd related to us, who said: Salama related to us, on the authority of Ibn Isḥāq, on the authority of Muḥammad ibn Abī Muḥammad, on the authority of ʿIkrima, or on the authority of Saʿīd ibn Ḥubayr [Jubayr], on the authority of Ibn ʿAbbās: "And if Allah had willed, He would have taken away their hearing and their sight" — because of what they have abandoned of the truth after they had known it.

   471 — And al-Muthannā related to me, who said: Isḥāq related to us, who said: Ibn Abī Jaʿfar related to us, on the authority of his father, on the authority of al-Rabīʿ ibn Anas, who said: Then He said — that is to say: Allah said — concerning their hearing, that is to say the hearing of the hypocrites, and their sight by which they lived among the people: "And if Allah had willed, He would have taken away their hearing and their sight."

   Abū Jaʿfar said: The meaning of His word "He would have taken away their hearing and their sight" (ladhahaba bi-samʿihim wa-abṣārihim) is only: He would have made their hearing and their sight vanish. But when the Arabs in such a case insert the bāʾ, they say: "dhahabtu bi-baṣarihi" (I took away his sight), and when they omit the bāʾ, they say: "adhhabtu baṣarahu" (I made his sight vanish). Just as He — exalted is His praise — said: آتِنَا غَدَاءَنَا [Surah Al-Kahf: 62] (Bring us our midday meal), and if the bāʾ were inserted in "al-ghadāʾ", one would have said: "iʾtinā bi-ghadāʾinā".

   Abū Jaʿfar said: If someone were to ask us: How is it that it is said "He would have taken away their hearing" — where He put it in the singular — and that He said "and their sight" — where He put it in the plural? While you indeed know that the report about the hearing is a report about the hearing of a group, just as the report about the sight is a report about the sight of a group?

   Then it is answered: The linguists differ about that. Some grammarians of Kūfa said: He put "the hearing" (al-samʿ) in the singular because He meant thereby the verbal noun (maṣdar) and intended its penetrating effect, and He put "the sight" (al-abṣār) in the plural because He meant thereby the eyes. And some grammarians of Baṣra claimed: the hearing, even though it stands in a singular form, nevertheless has the meaning of a plural. As proof for this they adduce the word of Allah: لَا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ [Surah Ibrāhīm: 43] (Their gaze does not return to them), by which is meant: their gazes do not return to them; and His word: وَيُوَلُّونَ الدُّبُرَ [Surah Al-Qamar: 45] (And they turn their backs), by which their backs are meant. This, in my opinion, is permissible only for this reason, that there is in the utterance something which indicates that the plural is meant thereby; and since it pointed to what was meant by it, and the meaning of the singular "the hearing" fulfilled the meaning of a group, that made its plural superfluous. And if one had done with the sight what one has done with the hearing, or had done with the hearing what one has done with the sight — as regards the plural and the singular — then that would have been eloquent and correct, for the reason which we have mentioned, as the poet said:

   Eat only in a part of your bellies, that you may remain chaste, for our time is a time of famine.

   Thus he put "belly" (al-baṭn) in the singular, while the bellies are meant thereby, for the reason which we have described.

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   **The discourse on the explanation of His word — exalted is His praise —: إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ (Verily, Allah has power over all things) (20)**

   Abū Jaʿfar said: Allah — exalted is His remembrance — described Himself in this place as having power over all things only for this reason, that He had warned the hypocrites of His might and His violence, and had informed them that He encompasses them, and that He is able to make their hearing and their sight vanish. Then He said: Fear Me therefore, O hypocrites, and beware of deceiving Me, My Messenger, and those who believe in Me, lest I bring down My vengeance upon you, for I have the power to that and to other things. The meaning of "qadīr" is "qādir" (powerful), just as the meaning of "ʿalīm" is "ʿālim" (knowing), in the manner which I have described earlier in the corresponding cases, namely the added meaning of the form "faʿīl" over that of "fāʿil" in praising and in blaming.

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   **Footnotes:**

   (97) The report 469 — I have not found it. "Iltamaʿa al-baṣar" or something else means: he snatched it away, grabbed it away and carried it off. To this belongs the tradition: "When one of you is in prayer, let him not raise his gaze toward heaven, lest his sight be snatched away", that is to say: snatched away.

   (98) What Ibn al-Athīr mentions in al-Nihāya is that "al-khaṭfa" is that which the wolf snatches from the limbs of the sheep while it is still alive, for everything that is severed from a living animal is dead [carrion]. The prohibition of "al-khaṭfa" came when the Messenger of Allah ﷺ arrived in Medina and saw the people cutting off the humps of the camels and the tails of the sheep and eating them. He said: "al-khaṭfa" is the single act of snatching away, and by it the snatched-away body part is named. As for "al-nuhba" and "al-nuhbā", that is a name for what is plundered, and the explanation thereof occurs in a tradition in the Sunan of Abū Dāwūd 3:88: "The people obtained spoils and plundered them, whereupon ʿAbd al-Raḥmān ibn Samura stood up as a speaker and said: I heard the Messenger of Allah ﷺ forbid plunder (al-nuhbā)." And in that same chapter of the Sunan of Abū Dāwūd, on the authority of a man of the Anṣār who said: "We went out on a journey with the Messenger of Allah ﷺ, and the people were stricken by severe need and exhaustion, and they obtained sheep and plundered them. Our cooking pots were already boiling when the Messenger of Allah ﷺ came, leaning on his bow. He turned our cooking pots over with his bow and then began to mix the meat with earth, and then said: Plunder is no more permitted than carrion."

   (99) His Dīwān: 41, and before it stands the famous verse:

   For verily, you are like the night that will overtake me, even though I thought that the place of refuge was far removed from you.

   "Khaṭāṭīf" is the plural of "khuṭṭāf". "Ḥujn" is the plural of "aḥjan", that is the curved thing with a hook at its end. He said "tamuddu bihā" and not "tamadduhā", because he did not mean the stretching out of the ropes with the hooks, but the hand that stretches out with them and in which the hooks are, because it is the hand that follows the thing wherever it goes (see what comes hereafter concerning the insertion of the bāʾ with such a verb, p. 360, lines 6–9). His word "ilayka" belongs to his word "nawāziʿ". "Nawāziʿ" is the plural of "nāziʿ" and "nāziʿa", derived from their expression "nazaʿa al-dalw min al-biʾr yanziʿuhā": he drew the bucket out of the well and pulled it out. That is to say that these hands draw toward you everything they wish and bring it back to you. The verse is connected with the preceding one and is an explanation of his word "for verily, you are like the night that will overtake me". He intended the awe of the night and what is seen therein: following him, wherever he goes, bent hooks from which there is no escape for him.

   (100) In the printed edition it reads "wa-inālat ʿaduwwihim" (and the granting of their enemy), which is an error. "al-Idāla" means victory, and it is derived from "al-dawla" in war, namely that the army is defeated one time and defeats the other army another time. One says: "O Allah, give us the upper hand over our enemy!", that is to say: O Allah, grant us victory over him and help us.

   (101) In the printed edition: "qāmū ʿalā nifāqihim". But this reading is better.

   (102) In the printed edition and the manuscript: "as the travellers in the downpour came to a standstill", which is an error; the correct reading is taken from another manuscript.

   (103) In the manuscript: "and not the remaining of their bodies".

   (104) The report 470 — it forms part of the complete report which he has cited in al-Durr al-Manthūr 1:32–33, and its beginning just preceded: 451, 467.

   (105) The narration 471 — it derives from the earlier narration number 460.

   (106) See Maʿānī al-Qurʾān of al-Farrāʾ 1:19. And see what preceded on p. 357, note 3.

   (107) In the manuscript: "that the report by means of the hearing", and this reading is better, but the best is "the report about the hearing", as will come in what follows hereafter.

   (108) In the printed edition: "just as the report about the sight", but what is in the manuscript is better.

   (109) In the manuscript: "the meaning of a group", and that is a good, correct reading.

   (110) In the printed edition: "for therein lay an indication of what was meant by it, and the meaning of the singular of the hearing fulfilled the meaning of a group, making the plural superfluous", which is a statement without meaning. And in the manuscript: "...to what was meant by it, and wāw the meaning of the singular...", and I have corrected the reading of it as you see. His word "mughniyan ʿan jimāʿihi" means: making its plural superfluous, and Ṭabarī frequently uses "jimāʿ" in place of "jamʿ" (plural), as already preceded and as will yet come.

   (111) The verse belongs to the verses of Sībawayh whose poet is unknown, Sībawayh 1:108, and al-Khizāna 3:379–381, and see also Amālī Ibn al-Shajarī 1:311, 2:35, 38, 343. The reading of it is: "in the half of your bellies". And in the manuscript it reads "taʿīshū" (then you live) in place of "taʿiffū" (then you remain chaste), and that is a reading which the author of al-Khizāna mentions. And the reading of all of them is "for verily, your time...".

   (112) See the explanation of His word — exalted is He —: "al-Raḥīm", in what preceded: p. 126.

   Show original Arabic

   ثم عاد جل ذكره إلى نعت إقرار المنافقين بألسنتهم, والخبر عنه وعنهم وعن نفاقهم, وإتمام المثل الذي ابتدأ ضربَه لهم ولشكّهم ومَرَض قلوبهم, فقال: " يكاد البرق "، يعني بالبرق، الإقرارَ الذي أظهروه بألسنتهم بالله وبرسوله وما جاء به من عند ربهم. فجعل البرقَ له مثلا على ما قدَّمنا صفته. " يَخطفُ أبصَارهم "، يعني: يذهب بها ويستلبُها ويلتمعها من شدة ضيائه ونُور شُعاعه . 469- كما حُدِّثت عن المنجاب بن الحارث, قال: حدثنا بشر بن عُمارة, عن أبي رَوْق، عن الضحاك, عن ابن عباس, في قوله: " يكاد البرقُ يخطف أبصارهم "، قال: يلتمعُ أبصارَهم ولمّا يفعل (97) . قال أبو جعفر: والخطف السلب, ومنه الخبر الذي روي عن النبي صلى الله عليه وسلم أنه نهى عن الخطْفة، يعني بها النُّهبة (98) . ومنه قيل للخُطاف الذي يُخرج به الدلو من البئر خُطَّاف، لاختطافه واستلابه ما عَلق به، ومنه قول نابغة بني ذُبيان: خَطَـاطِيفُ حُجْـنٌ فِـي حِبَـالٍ متينةٍ تَمُــدُّ بهــا أَيــدٍ إِلَيْـكَ نَـوَازِعُ (99) فجعل ضَوءَ البرق وشدة شُعاع نُوره، كضوء إقرارهم بألسنتهم بالله وبرسوله صلى الله عليه وسلم وبما جاء به من عند الله واليوم الآخر وشُعاعِ نوره, مثلا. ثم قال تعالى ذكره: " كلما أضاء لهم "، يعني أن البرق كلما أضاء لهم, وجعل البرق لإيمانهم مَثلا. وإنما أراد بذلك: أنهم كلما أضاء لهم الإيمان، وإضاءتُه لهم: أن يروْا فيه ما يُعجبهم في عاجل دنياهم، من النُّصرة على الأعداء, وإصابةِ الغنائم في المغازي, وكثرة الفتوح, ومنافعها, والثراء في الأموال, والسلامةِ في الأبدان والأهل والأولاد - فذلك إضاءتُه لهم، لأنهم إنما يُظهرون بألسنتهم ما يُظهرونه من الإقرار، ابتغاءَ ذلك, ومدافعةً عن أنفسهم وأموالهم وأهليهم وذَراريهم, وهم كما وصفهم الله جلّ ثناؤه بقوله: وَمِنَ النَّاسِ مَنْ يَعْبُدُ اللَّهَ عَلَى حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انْقَلَبَ عَلَى وَجْهِهِ [سورة الحج: 11]. ويعني بقوله " مشوا فيه "، مشوا في ضوء البرق. وإنما ذلك مَثلٌ لإقرارهم على ما وصفنا. فمعناه: كلما رأوا في الإيمان ما يُعجبهم في عاجل دنياهم على ما وصفنا، ثبتوا عليه وأقاموا فيه, كما يمشي السائر في ظُلمة الليل وظُلمة الصَّيِّب الذي وصفه جل ثناؤه, إذا برقت فيها بارقةٌ أبصرَ طريقه فيها. " وإذا أظلم "، يعني: ذهب ضوءُ البرق عنهم. ويعني بقوله " عليهم "، على السائرين في الصيِّب الذي وَصف جل ذكره. وذلك للمنافقين مثَل. ومعنى إظلام ذلك: أنّ المنافقين كلما لم يَرَوْا في الإسلام ما يعجبهم في دنياهم - عند ابتلاء الله مؤمني عباده بالضرَّاء، وتمحيصه إياهم بالشدائد والبلاء، من إخفاقهم في مَغزاهم، وإنالة عدوّهم منهم (100) ، أو إدبارٍ من &; 1-359 &; دنياهم عنهم - أقاموا على نفاقهم (101) ، وَثبتوا على ضلالتهم، كما قام السائر في الصيِّب الذي وصف جل ذكره (102) إذا أظلم وَخفتَ ضوء البرق, فحارَ في طريقه، فلم يعرف مَنهجه. * * * القول في تأويل قوله : وَلَوْ شَاءَ اللَّهُ &; 1-360 &; لَذَهَبَ بِسَمْعِهِمْ وَأَبْصَارِهِمْ قال أبو جعفر: وإنما خَص جل ذكره السمعَ والأبصارَ - بأنه لو شاء أذهبَها من المنافقين دون سائر أعضاء أجسامهم (103) - للذي جرَى من ذكرها في الآيتين, أعني قوله: يَجْعَلُونَ أَصَابِعَهُمْ فِي آذَانِهِمْ مِنَ الصَّوَاعِقِ ، وقوله: يَكَادُ الْبَرْقُ يَخْطَفُ أَبْصَارَهُمْ كُلَّمَا أَضَاءَ لَهُمْ مَشَوْا فِيهِ ، فجرى ذكرها في الآيتين على وجه المثل. ثم عَقَّب جل ثناؤه ذكر ذلك، بأنه لو شاء أذْهبه من المنافقين عقوبةً لهم على نفاقهم وكفرهم, وعيدًا من الله لهم, كما توعَّدهم في الآية التي قبلها بقوله: وَاللَّهُ مُحِيطٌ بِالْكَافِرِينَ ، واصفًا بذلك جل ذكره نفسَه، أنه المقتدر عليهم وعلى جمعهم, لإحلال سَخَطه بهم, وإنـزال نِقْمته عليهم, ومُحذِّرَهم بذلك سَطوته, ومخوِّفَهم به عقوبته, ليتقوا بأسَه, ويُسارعوا إليه بالتوبة. 470- كما حدثنا ابن حميد, قال: حدثنا سلمة, عن ابن إسحاق, عن محمد بن أبي محمد, عن عكرمة , أو عن سعيد بن حبير, عن ابن عباس: " ولو شاء الله لذَهب بسمعهم وأبصارهم "، لِمَا تركوا من الحق بعد معرفته (104) . 471- وحدثني المثنى, قال: حدثنا إسحاق, قال: حدثنا ابن أبي جعفر, عن أبيه, عن الربيع بن أنس, قال: ثم قال -يعني قال الله- في أسماعهم، يعني أسماعَ المنافقين، وأبصارِهم التي عاشوا بها في الناس: " ولو شاءَ الله لذَهب بسمعهم وأبصارهم " (105) . قال أبو جعفر: وإنما معنى قوله: " لذهب بسمعهم وأبصارهم "، لأذهب سَمعَهم وأبصارَهم. ولكن العرب إذا أدخلوا الباء في مثل ذلك قالوا: ذهبتُ ببصره, وإذا حذفوا الباء قالوا: أذهبتُ بصره. كما قال جل ثناؤه: آتِنَا غَدَاءَنَا [سورة الكهف: 62]، ولو أدخلت الباء في الغداء لقيل: ائتنا بغدَائنا (106) . قال أبو جعفر: فإن قال لنا قائل: وكيف قيل: " لذهب بسمعهم " فوحَّد, وقال: " وأبصارهم " فجمع؟ وقد علمتَ أن الخبر في السمع خبرٌ عن سَمْع جماعة (107) ، كما الخبر عن الأبصار خبرٌ عن أبصار جماعة؟ (108) قيل: قد اختلف أهل العربية في ذلك, فقال بعض نحويي الكوفة: وحَّد السمعَ لأنه عَنَى به المصدرَ وقصَد به الخَرْق, وجمع الأبصار لأنه عَنَى به الأعينَ. وكان بعض نحويي البصرة يزعم: أنّ السمع وإن كان في لفظ واحد، فإنه بمعنى جماعة (109) . ويحتج في ذلك بقول الله: لا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ [سورة إبراهيم: 43]، يريد: لا ترتد إليهم أطرافهم, وبقوله: وَيُوَلُّونَ الدُّبُرَ [سورة القمر: 45]، &; 1-361 &; يراد به أدْبارُهم. وإنما جاز ذلك عندي، لأن في الكلام ما يَدُلّ على أنه مُرادٌ به الجمع, فكان في دلالته على المراد منه, وأداء معنى الواحد من السمع عن معنى جماعة، مُغنيًا عن جِمَاعه (110) . ولو فعل بالبصر نظيرَ الذي فعل بالسمع, أو فعل بالسمع نظير الذي فعل بالأبصار -من الجمع والتوحيد- كان فصيحًا صحيحًا، لما ذكرنا من العلة، كما قال الشاعر: كُلُــوا فِي بَعْـضِ بَطْنِكُـمُ تَعِفُّـوا فَإِنَّ زَمَــانَنَا زَمَـــنٌ خَــمِيصُ (111) فوحّد البطن, والمرادُ منه البطون، لما وصفنا من العلة. * * * القول في تأويل قوله جل ثناؤه: إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ (20) قال أبو جعفر: وإنما وَصف الله نفسه جلّ ذكره بالقدرة على كل شيء في هذا الموضع, لأنه حذَّر المنافقين بأسه وسطوته، وأخبرهم أنه بهم مُحيطٌ، وعلى إذهاب أسماعهم وأبصارهم قَديرٌ. ثم قال: فاتقوني أيُّها المنافقون، واحذرُوا خِداعي وخداعَ رسولي وأهلِ الإيمان بي، لا أحِلَّ بكم نقمتي، فإني على ذلك وعلى غيره من الأشياء قدير. ومعنى " قدير " قادر, كما معنى " عليم " عالم, على ما وصفتُ فيما &; 1-362 &; تَقدم من نظائره، من زيادة معنى فعيل على فاعل في المدح والذم (112) . ------------------------- الهوامش : (97) الخبر 469- لم أجده . والتمع البصر أو غيره : اختلسه واختطفه وذهب به . ومنه الحديث : "إذا كان أحدكم في الصلاة ، فلا يرفع بصره إلى السماء يلتمع بصره" ، أي يختلس . (98) الذي ذكره ابن الأثير في النهاية أن الخطفة : ما اختطف الذئب من أعضاء الشاة وهي حية ، لأن كل ما أبين من حي فهو ميت ، وذلك أن النهي عن الخطفة كان لما قدم رسول الله صلى الله عليه وسلم المدينة ، رأى الناس يجبون أسنمة الإبل وأليات الغنم ويأكلونها . قال : والخطفة المرة الواحدة من الخطف ، فسمى بها العضو المختطف ، وأما النهبة والنهبى ، فاسم لما ينهب ، وجاء بيانها في حديث سنن أبي داود 3 : 88"فأصاب الناس غنيمة فانتهبوها ، فقام عبد الرحمن بن سمرة خطيبًا ، فقال : سمعت رسول الله صلى الله عليه وسلم ينهى عن النهبى" . وفي الباب نفسه من سنن أبي داود عن رجل من الأنصار قال : "خرجنا مع رسول الله صلى الله عليه وسلم في سفر ، فأصاب الناس حاجة شديدة وجهد ، وأصابوا غنما فانتهبوها ، فإن قدورنا لتغلى إذ جاء رسول الله صلى الله عليه وسلم يمشي على قوسه ، فأكفأ قدورنا بقوسه ، ثم جعل يرمل اللحم بالتراب ثم قال : إن النهبة ليست بأحل من الميتة" . (99) ديوانه : 41 ، وقبله البيت المشهور : فَــإِنَّكَ كَـالليلِ الَّـذِي هُـوَ مُـدْرِكِي وَإِنْ خِـلْتُ أَنَّ الْمُنْتَـأَى عَنْـكَ وَاسِـعُ خطاطيف : جمع خطاف . وحجن : جمع أحجن ، وهو المعوج الذي في رأسه عقافة . وقال"تمد بها" ولم يقل : تمدها ، لأنه لم يرد مد الحبال ذوات الخطاطيف ، وإنما أراد اليد التي تمتد بها وفيها الخطاطيف ، لأن اليد هي الذي تتبع الشيء حيث ذهب (انظر ما سيأتي من إدخال الباء على مثل هذا الفعل ص 360 س : 6 - 9) وقوله"إليك" متعلق بقوله"نوازع" . ونوازع جمع نازع ونازعة ، من قولهم نزع الدلو من البئر ينزعها : جذبها وأخرجها . أي أن هذه الأيدي تجذب ما تشاء إليك ، وترده عليك . والبيت متصل بالذي قبله ، وبيان لقوله"فإنك كالليل الذي هو مدركى" ، أراد تهويل الليل وما يرى فيه ، تتبعه حيث ذهب خطاطيف حجن لا مهرب له منها . (100) في المطبوعة"وإنالة عدوهم" ، وهو خطأ . والإدالة : الغلبة ، وهي من الدولة في الحرب ، وهو أن يهزم الجيش مرة ، ويهزمه الجيش الآخر تارة أخرى . يقال : اللهم أدلنا من عدونا! أي اللهم اجعل لنا الدولة عليه وانصرنا . (101) في المطبوعة : "قاموا على نفاقهم" . وهذه أجود . (102) في المطبوعة والمخطوطة : "كما قام السائرون في الصيب" ، وهو خطأ ، صوابه من مخطوطة أخرى . (103) في المخطوطة : "دون سائر أجسامهم" . (104) الخبر 470- من تمام الخبر الذي ساقه في الدر المنثور 1 : 32 - 33 ، وقد مضى صدره آنفًا : 451 ، 467 . (105) الأثر 471- هو من الأثر السالف رقم : 460 . (106) انظر معاني القرآن للفراء 1 : 19 . وانظر ما مضى ص 357 تعليق : 3 (107) في المخطوطة : "أن الخبر بالسمع" ، وهذه أجود ، وأجودهن"الخبر عن السمع" كما سيأتي في الذي يلي . (108) في المطبوعة : "كما الخبر في الأبصار" ، والذي في المخطوطة أجود . (109) في المخطوطة : "لمعنى جماعة" ، وهي صواب جيد . (110) في المطبوعة : "فكان فيه دلالة على المراد منه ، وأدى معنى الواحد من السمع عن معنى جماعة ، مغنيًا عن جماعة" ، وهو كلام لا معنى له . وفي المخطوطة : " . . على المراد منه واوا معنى الواحد . . " ، وقد صححت قراءتها كما ترى . وقوله" مغنيًا عن جماعه" أي عن جمعه ، والطبري يكثر استعمال"جماع" مكان جمع ، كما مضى وكما سيأتي . (111) البيت من أبيات سيبويه التي لا يعلم قائلها ، سيبويه 1 : 108 ، والخزانة 3 : 379 - 381 ، وانظر أمالي ابن الشجري 1 : 311 ، 2 : 35 ، 38 ، 343 ، وروايته : "في نصف بطنكم" . وفي المخطوطة : "تعيشوا" ، مكان"تعفوا" ، وهي رواية ذكرها صاحب الخزانة . وروايتهم جميعًا "فإن زمانكم . . " . (112) انظر تفسير قوله تعالى : "الرحيم" ، فيما مضى : ص 126 .