Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The explanation of the words of Him whose praise is exalted: يُخَادِعُونَ اللَّهَ وَالَّذِينَ آمَنُوا ("They seek to deceive Allah and those who believe")

   Abū Jaʿfar said: The deception (khidāʿ) by the hypocrite (munāfiq) of his Lord and of the believers consists in this, that with his tongue he outwardly displays words and assent that contradict what lives within his heart of doubt and denial, in order that, through what he displays with his tongue of himself, he may avert from himself the judgment of Allah, mighty and exalted — the judgment that necessarily applies to whoever is in such a state of denial, were he not to display with his tongue the assent and profession that he displays — namely the death penalty (qatl) and captivity (sibāʾ). That, then, is his deception of his Lord and of the people who believe in Allah.

   If someone were to say: How can the hypocrite be a deceiver toward Allah and toward the believers, when with his tongue he merely displays out of precaution (taqiyya) the opposite of what he truly believes?

   Then it is answered: The Arabs do not refrain from calling someone who, with his tongue, out of precaution makes known something other than what lives within him — in order to escape what he fears, and who thereby indeed escapes what he feared — a "deceiver" toward the one from whom he has escaped through the precaution he displayed to him. Likewise the hypocrite is called a deceiver of Allah and of the believers, because with his tongue he displays out of precaution that whereby he escapes the death penalty, captivity, and immediate punishment, while inwardly he carries something other than what he displays. And this deed of his — even though it is a deception of the believers in the transient life of this world — is by that very deed a deception of himself, for he shows himself, through what he does in this way, that he grants himself his wish and gives him the cup of his joy to drink, while by that very thing he is in fact leading him to the pools of his destruction, making him drink in gulps the cup of his punishment, and causing him to come upon what he cannot endure of the wrath of Allah and of His painful punishment. That, then, is his deception of himself, in the delusion — despite the evil he does to himself in the matter of his return — that he is doing good to himself, as He whose praise is exalted said: وَمَا يَخْدَعُونَ إِلا أَنْفُسَهُمْ وَمَا يَشْعُرُونَ ("and they deceive none but themselves, but they do not perceive it"), whereby He makes known to His believing servants that the hypocrites, with the evil they do to themselves by angering their Lord with their unbelief, their doubt, and their denial — do not perceive it and do not know it, but persist in blindness concerning their own condition.

   And in accordance with what we have said about the explanation of this, Ibn Zayd used to speak.

   320 — Yūnus ibn ʿAbd al-Aʿlā related to me, saying: Ibn Wahb informed us, saying: I asked ʿAbd al-Raḥmān ibn Zayd about the words of Allah, exalted is His mention: يُخَادِعُونَ اللَّهَ وَالَّذِينَ آمَنُوا ("They seek to deceive Allah and those who believe") to the end of the verse. He said: These are the hypocrites; they seek to deceive Allah, His Messenger, and those who believe, [by making them believe] that they are believers on the basis of what they outwardly display.

   This verse is among the clearest proofs for the refutation by Allah, whose praise is exalted, of those who claim: that Allah punishes none of His servants except whoever becomes an unbeliever in Him out of stubborn defiance, after he has acknowledged His oneness and after the correctness has been established of that against which he stubbornly resisted his Lord, blessed and exalted — namely His oneness (tawḥīd) and the profession of His Books and His messengers, while these are [known] to him. For Allah, whose praise is exalted, has informed concerning those whom He has described with hypocrisy (nifāq) and with their deception of Him and of the believers — that they do not perceive that they are in error and in the falsehood in which they persist, and that with their deception — whereby they suppose that they are deceiving their Lord and the people who believe in Him — they themselves are the deceived. Then He informed, exalted is His mention, that for them there is a painful punishment because of their denial of that which they used to deny, namely the prophethood of His prophet, because of their harboring unbelief in it, and because of what they used to lie in their claim that they were believers, while they persisted in unbelief.

   If someone were to say to us: You know that the form of "reciprocity" (mufāʿala) can only occur with two acting persons, like your expression: "I fought with your brother" (ḍārabtu) and "I sat with your father" (jālastu) — when each of the two sits together with his companion and fights together with him. But when the action proceeds from only one of the two, then one says: "I struck your brother" and "I sat by your father." Now whom did the hypocrite deceive, that it may be said of him: "he sought to deceive Allah and the believers"?

   Then it is answered: Some of those reckoned among the knowers of the languages of the Arabs have said: this is a word that has come in this form — I mean "yukhādiʿ" in the pattern of "yufāʿil" — while it has the meaning of "yafʿal," in accordance with other words of the same kind that are rare in the usage of the Arabs, comparable to their expression: "qātalaka Allāh" (may Allah combat you) in the meaning of "qatalaka Allāh" (may Allah kill you).

   But the correct view concerning this is, in my opinion, not as he said; rather, this belongs to the "reciprocal action" (tafāʿul) that can only occur between two, like all the rest that is known concerning the meaning of "yufāʿil" and "mufāʿil" throughout the language of the Arabs. That is, namely: the hypocrite seeks to deceive Allah, whose praise is exalted, through his lie with his tongue — as has already been described — and Allah, blessed is His name, is his deceiver, in that He forsakes him with respect to a clear vision of that wherein lies the salvation of his soul at his future return, as He informed in His word: وَلا يَحْسَبَنَّ الَّذِينَ كَفَرُوا أَنَّمَا نُمْلِي لَهُمْ خَيْرٌ لأَنْفُسِهِمْ إِنَّمَا نُمْلِي لَهُمْ لِيَزْدَادُوا إِثْمًا ("And let not those who disbelieve suppose that the respite We grant them is good for themselves; We grant them respite only that they may increase in sin") [Surah Āl ʿImrān: 178], and in the meaning of which He informed that He will realize it against him in the Hereafter, in His word: يَوْمَ يَقُولُ الْمُنَافِقُونَ وَالْمُنَافِقَاتُ لِلَّذِينَ آمَنُوا انْظُرُونَا نَقْتَبِسْ مِنْ نُورِكُمْ قِيلَ ارْجِعُوا وَرَاءَكُمْ فَالْتَمِسُوا نُورًا فَضُرِبَ بَيْنَهُمْ بِسُورٍ لَهُ بَابٌ بَاطِنُهُ فِيهِ الرَّحْمَةُ وَظَاهِرُهُ مِنْ قِبَلِهِ الْعَذَابُ ("On the Day when the hypocrite men and the hypocrite women will say to those who believe: 'Wait for us, that we may obtain some of your light,' it will be said: 'Turn back behind you and then seek a light.' Then a wall will be set up between them with a gate: on its inner side is mercy, and on its outer side, from the direction of it, is punishment") [Surah al-Ḥadīd: 13]. This, then, is comparable to all the rest of the meanings of the language that occur with "yufāʿil" and "mufāʿil."

   And some of the grammarians (ahl al-naḥw) of the people of Basra used to say: The reciprocal action can only proceed from two things, but it is said only: "they seek to deceive Allah" according to their own [delusion], with their supposition that they will not be punished; for they know within themselves the opposite of that, on the basis of the proof of Allah, blessed is His name, that falls upon His creatures through knowing Him, and they deceive none but themselves. He said: And some of them have said: وَمَا يَخْدَعُونَ means: they deceive themselves by isolating themselves with themselves. And the reciprocal action can in many matters proceed from a single one.

   The explanation of His word, whose praise is exalted: وَمَا يَخْدَعُونَ إِلا أَنْفُسَهُمْ ("and they deceive none but themselves")

   If someone were to say: Did the hypocrites not deceive the believers — by what they displayed with their tongues of uttering the truth — with respect to their own persons, their possessions, and their offspring, so that their worldly life was preserved for them, even though they were indeed the deceived with respect to the matter of their Hereafter?

   Then it is answered: It is incorrect to say that they deceived the believers. For if we were to say that, we would affirm for them the actual accomplishment of a deception that succeeded for them against the believers. Just as we, if we were to say: "so-and-so killed so-and-so," would affirm for him the actual accomplishment of a killing that took place by him against that other. But we say: The hypocrites sought to deceive their Lord and the believers, but they did not deceive them; rather, they deceived themselves, as He whose praise is exalted said, and no one else. This is comparable to what you say about a man who fought with another, and in doing so killed himself but did not kill his companion: "so-and-so fought with so-and-so, but he killed none but himself"; you then affirm for him the fighting with his companion, you deny of him the killing of his companion, and you affirm for him the killing of himself. Likewise you say: "the hypocrite sought to deceive his Lord and the believers, but he deceived none but himself"; you then affirm of him the seeking to deceive his Lord and the believers, and you deny of him that he deceived anyone other than himself. For the deceiver is the one for whom the deception has actually succeeded and from whom the carrying out of it has taken place. The hypocrites, then, have deceived none but themselves, for what they had of possessions and family — the Muslims had not taken it into their possession, neither at the time of their deception of them concerning it through their hypocrisy, nor before that — so that they might wrest it from them through their deception of them; rather, they have merely defended it through their lie and through displaying with their tongues something other than what lay within them. And Allah passes judgment over them, with respect to their possessions, their persons, and their offspring, according to the outward state of their affairs, the judgment that befits the religious community (milla) to which they reckoned themselves — and Allah is aware of what they conceal of their affairs. For the deceiver is only the one who deceives another with respect to his affair, while the deceived has no knowledge of the place of the deception by his deceiver. But when the deceived knows the one who deceives him — while nothing undesirable from his deception of him befalls him — and he merely adopts a reserved stance toward whoever he suspects of him that he is deceiving him, by way of gradual enticement (istidrāj), so that this one reaches a final goal at which the proof against him for the punishment becomes complete, which is carried out against him upon reaching it — while the one who is gradually enticed has no knowledge of his own condition with the one who entices him, nor is acquainted with his knowledge of his inner self, and does not perceive that the respite of the one who entices him is the deferral of his punishment for his crime, so that the deceitful deceiver — through his earning of the punishment of the one who entices him, on account of the multitude of his evil, the length of his disobedience toward Him, the abundance of the forgiveness of the enticer, and the length of his pardon toward him — reaches the utmost final goal: then he is, without doubt, only a deceiver of himself, and not of the one of whom his soul whispered to him that he is his deceiver. Therefore Allah, whose praise is exalted, has denied of the hypocrite that he deceived anyone other than himself, since the condition that we have described is his condition.

   And since the matter is as we have described concerning the deception by the hypocrite of his Lord and of the people who believe in Him, and that through that deception of his he does not arrive at an actual deception, except of himself and no one else, because of the ruin and corruption into which he casts himself by his deed — then it is necessary that the correct reading is: وَمَا يَخْدَعُونَ إِلا أَنْفُسَهُمْ ("and they deceive none but themselves") and not "wa-mā yukhādiʿūna" ("and they seek to deceive none but themselves"), because the expression "the deceiver who attempts it" (al-mukhādiʿ) does not necessitate the actual accomplishment of a successful deception, whereas the expression "the deceiver who succeeds" (khādiʿ) does necessitate the actual accomplishment of a successful deception. And there is no doubt that the hypocrite has necessitated the deception by Allah, mighty and exalted, of himself through the deception that he took upon himself toward his Lord, his Messenger, and the believers — through his hypocrisy. Therefore the correctness is established of the reading of whoever read: وَمَا يَخْدَعُونَ إِلا أَنْفُسَهُمْ.

   And among the proofs that the reading of whoever read: وَمَا يَخْدَعُونَ has more right to correctness than the reading of whoever read: "wa-mā yukhādiʿūna," is also this, that Allah, whose praise is exalted, at the beginning of the verse informed concerning them that they seek to deceive Allah and the believers; it is then impossible that He would deny of them what He has already affirmed that they did, for that would be a contradiction in meaning, and that is not permissible of Allah, mighty and exalted.

   The explanation of the word of Allah, whose praise is exalted: وَمَا يَشْعُرُونَ (9) ("but they do not perceive it")

   He means by His word, whose praise is exalted, "wa-mā yashʿurūn" (and they do not perceive it): and they do not know it. One says: "so-and-so did not perceive this matter" (mā shaʿara) while he does not perceive it (lā yashʿuru bihi) — when he does not know it and does not recognize it — with the verbal nouns "shiʿran" and "shuʿūran." And the poet said:

   "They shot up an arrow while no one perceived it; then they turned back and said: 'How delicious is the milk!'"

   He means by his words "while no one perceived it": no one knew it and no one recognized it. Thus Allah, exalted is His mention, informed concerning the hypocrites: that they do not perceive that Allah is their deceiver, through His respite to them and His gradual enticement of them, which on the part of Allah, whose praise is exalted, is a complete conveying of the proof and the justification against them, while on their part toward themselves it is a deception, and is harmful to them in the future. That is like the following:

   321 — Yūnus ibn ʿAbd al-Aʿlā related to me, saying: Ibn Wahb informed us, saying: I asked Ibn Zayd about His word: وَمَا يَخْدَعُونَ إِلا أَنْفُسَهُمْ وَمَا يَشْعُرُونَ ("and they deceive none but themselves, but they do not perceive it"). He said: They do not perceive that they have harmed themselves with the unbelief and the hypocrisy that they kept hidden. And he recited the word of Allah, exalted is His mention: يَوْمَ يَبْعَثُهُمُ اللَّهُ جَمِيعًا ("On the Day when Allah will raise them all up"), he said: These are the hypocrites, until he reached: وَيَحْسَبُونَ أَنَّهُمْ عَلَى شَيْءٍ ("and they suppose that they are upon something [of significance]") [Surah al-Mujādalah: 18] — belief could have been of benefit to them with you.

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   القول في تأويل جل ثناؤه: يُخَادِعُونَ اللَّهَ وَالَّذِينَ آمَنُوا قال أبو جعفر: وخداعُ المنافق ربَّه والمؤمنينَ، إظهارُه بلسانه من القول والتصديق، خلافَ الذي في قلبه من الشكّ والتكذيب، ليدْرَأ عن نفسه، بما أظهر بلسانه، حكمَ الله عز وجلّ - اللازمَ مَن كان بمثل حاله من التكذيب، لو لم يُظْهِرْ بلسانه ما أظهرَ من التصديق والإقرار - من القَتْل والسِّباء. فذلك خِداعُه ربَّه وأهلَ الإيمان بالله. فإن قال قائل: وكيف يكون المنافق لله وللمؤمنين مُخادِعًا، وهو لا يظهر بلسانه خلافَ ما هو له معتقدٌ إلا تَقِيَّةً؟ قيل: لا تمتنعُ العربُ من أنْ تُسمّي من أعطى بلسانه غيرَ الذي هو في ضميره تَقِيَّةً لينجو مما هو له خائف, فنجا بذلك مما خافه - مُخادِعًا لمن تخلص منه بالذي أظهر له من التَّقيّة. فكذلك المنافق، سمي مخادعًا لله وللمؤمنين، بإظهاره ما أظهر بلسانه تقيَّةً، مما تخلَّص به من القتل والسِّباء والعذاب العاجل, وهو لغير ما أظهر مستبطِنٌ. وذلك من فعلِه - وإن كان خِدَاعًا للمؤمنين في عاجل الدنيا - فهو لنفسه بذلك من فعله خادعٌ، لأنه يُظهر لها بفعله ذلك بها، أنه يُعطيها أمنيَّتها، وُيسقيها كأسَ سُرورها, وهو مُورِدُها به حِياض عَطَبها, ومجَرِّعها به كأس عَذابها, ومُزِيرُها من غَضب الله وأليم عقابه ما لا قبل لها به (49) . فذلك خديعَتُه نفسه، ظَنًّا منه - مع إساءته إليها في أمر معادها - أنه إليها محسن, كما قال جل ثناؤه: وَمَا يَخْدَعُونَ إِلا أَنْفُسَهُمْ وَمَا يَشْعُرُونَ ، إعلامًا منه عبادَه المؤمنين أنَّ المنافقين بإساءتهم إلى أنفُسهم في إسخاطهم رَّبهم بكُفْرهم وشكِّهم وتكذيبهم - غيرُ شاعرين ولا دارين, ولكنهم على عَمْيَاء من أمرِهم مُقيمون. وبنحو ما قلنا في تأويل ذلك، كان ابن زيد يقول. 320- حدثني يونس بن عبد الأعلى, قال: أخبرنا ابن وهب، قال: سألت عبد الرحمن بن زيد عن قوله الله جل ذكره: ( يُخَادِعُونَ اللَّهَ وَالَّذِينَ آمَنُوا ) إلى آخر الآية, قال: هؤلاء المنافِقُون، يخادعون الله ورسولَه والذين آمنوا, أنهم مؤمنون بما أظهروا (50) . وهذه الآية من أوضح الدليل على تكذيب الله جلّ ثناؤه الزاعمين: أن الله لا يُعذِّب من عباده إلا من كَفَر به عنادًا, بعد علمه بوحدانيته, وبعد تقرُّر صحة ما عاندَ ربّه تبارك وتعالى عليه مِن تَوْحيده، والإقرار بكتبه ورُسله - عنده. لأن الله جلّ ثناؤه قد أخبرَ عن الذين وَصفهم بما وصفهم به من النفاق، وخِداعهم إياه والمؤمنين - أنهم لا يشعرون أنهم مُبْطلون فيما هم عليه من الباطل مُقِيمون, وأنَّهم بخداعهم - الذي يحسبون أنهم به يُخادعون ربهم وأهلَ الإيمان به - مخدوعون. ثم أخبر تعالى ذكره أنّ لهم عذابًا أليمًا بتكذيبهم بما كانوا يكذِّبون من نبوة نبيّه، واعتقاد الكفر به, وبما كانوا يَكذِبون في زعمهم أنهم مؤمنون, وهم على الكفر مُصِرُّون. فإن قال لنا قائل: قد علمت أن " المُفاعلة " لا تكون إلا من فاعلَيْن, كقولك: ضاربتُ أخاك, وجالست أباك - إذا كان كل واحد مجالس صَاحبه ومضاربَه. فأما إذا كان الفعلُ من أحدهما، فإنما يقال: ضربتُ أخاك، وجلست إلى أبيك, فمَنْ خادع المنافق فجاز أن يُقال فيه: خادع الله والمؤمنين؟ قيل: قد قال بعضُ المنسوبين إلى العلم بلغات العرب (51) : إنّ ذلك حرفٌ جاء بهذه الصورة أعني" يُخَادِع " بصورة " يُفَاعل "، وهو بمعنى " يَفْعَل "، في حروفٍ أمثالها شاذةٍ من منطقِ العرب, نظيرَ قولهم: قاتَلك الله, بمعنى قَتَلك الله. وليس القول في ذلك عندي كالذي قال, بل ذلك من " التفاعل " الذي لا يكون إلا من اثنين، كسائر ما يُعرف من معنى " يفاعل ومُفاعل " في كل كلام العرب. وذلك: أن المنافق يُخادع الله جل ثناؤه بكَذبه بلسانه - على ما قد تقدّم وصفه - والله تبارك اسمه خادِعُه، بخذلانه عن حسن البصيرة بما فيه نجاةُ نفسه في آجل مَعادِه, كالذي أخبر في قوله: وَلا يَحْسَبَنَّ الَّذِينَ كَفَرُوا أَنَّمَا نُمْلِي لَهُمْ خَيْرٌ لأَنْفُسِهِمْ إِنَّمَا نُمْلِي لَهُمْ لِيَزْدَادُوا إِثْمًا [سورة آل عمران: 178]، وبالمعنى الذي أخبرَ أنه فاعلٌ به في الآخرة بقوله: يَوْمَ يَقُولُ الْمُنَافِقُونَ وَالْمُنَافِقَاتُ لِلَّذِينَ آمَنُوا انْظُرُونَا نَقْتَبِسْ مِنْ نُورِكُمْ قِيلَ ارْجِعُوا وَرَاءَكُمْ فَالْتَمِسُوا نُورًا فَضُرِبَ بَيْنَهُمْ بِسُورٍ لَهُ بَابٌ بَاطِنُهُ فِيهِ الرَّحْمَةُ وَظَاهِرُهُ مِنْ قِبَلِهِ الْعَذَابُ [سورة الحديد: 13]، فذلك نظيرُ سائر ما يأتي من معاني الكلام بـ " يُفاعِل ومُفاعل ". وقد كان بعض أهل النحو من أهل البصرة يقول: لا تكون المفاعلة إلا من شيئين, ولكنه إنما قيل: " يُخادِعون الله " عند أنفسهم، بظنِّهم أن لا يعاقَبُوا, فقد علموا خلافَ ذلك في أنفسهم، بحجة الله تبارك اسمه الواقعة على خلقه بمعرفته، وما يخدعون إلا أنفسهم. قال: وقد قال بعضُهم: وَمَا يَخْدَعُونَ يقول: يخدَعُون أنفسهم بالتَّخْلية بها (52) . وقد تكون المفاعلة من واحد في أشياء كثيرة. القول في تأويل قوله جل ثناؤه: وَمَا يَخْدَعُونَ إِلا أَنْفُسَهُمْ إن قال قائل: أو ليس المنافقون قد خدعُوا المؤمنين - بما أظهرُوا بألسنتهم من قيل الحق - عن أنفسهم وأموالِهم وذَرَاريهم حتى سلمت لهم دنياهم، وإن &; 1-276 &; كانوا قد كانوا مخدوعين في أمر آخرتهم؟ قيل: خَطأٌ أن يقال إنهم خَدعوا المؤمنين. لأنَّا إذا قلنا ذلك، أوجبنا لهم حقيقةَ خدعةٍ جازت لهم على المؤمنين (53) . كما أنَّا لو قلنا: قتل فلان فلانًا, أوجبنا له حقيقةَ قتلٍ كان منه لفلان. ولكنا نقول: خادَع المنافقون رَبَّهم والمؤمنين, ولم يَخْدَعوهم بَل خَدعوا أنفسهم, كما قال جل ثناؤه, دون غيرها, نظيرَ ما تقول في رجل قاتَل آخر، فقتَل نفسَه ولم يقتُل صاحبه: قاتَل فلان فلانًا فلم يقتل إلا نفسه, فتوجبُ له مقاتَلةَ صاحبه, وتنفي عنه قتلَه صاحبَه, وتوجب له قتل نفسه. فكذلك تقول: " خادَعَ المنافقُ ربَّه والمؤمنين فلم يخدعْ إلا نفسه "، فتثبت منه مخادعةَ ربه والمؤمنين, وتنفي عنه أن يكونَ خَدع غير نَفسه، لأن الخادعَ هو الذي قد صحّت الخديعة له، وَوقع منه فعلُها. فالمنافقون لم يخدَعوا غيرَ أنفسهم, لأنّ ما كان لهم من مال وأهلٍ، فلم يكن المسلمون مَلَكوه عليهم - في حال خِداعهم إياهم عنه بنفاقهم وَلا قَبْلها - فيستنقِذُوه بخداعهم منهم, وإنما دافعوا عنه بكذبهم وإظهارهم بألسنتهم غيرَ الذي في ضمائرهم, ويحكُم الله لهم في أموالهم وأنفسهم وذراريهم في ظاهر أمورِهم بحُكْم ما انتسبوا إليه من الملّة, والله بما يُخْفون من أمورِهم عالم. وإنما الخادع من خَتَل غيرَهُ عن شيئِه, والمخدوعُ غير عالم بموضع خديعةِ خادعِهِ. فأما والمخادَع عارفٌ بخداعِ صاحبه إياه = غير لاحقِه من خداعه إيّاه مكروهٌ, بل إنما يَتجافى للظَّانّ به أنه له مُخادع، استدراجًا، ليبلغ غايةً يتكامل له عليه الحُجَّةُ للعقوبة التي هو بها مُوقع عند بلوغه إياها (54) ، والمُسْتَدرَج غيرُ عالم بحال نفسه عند مستدرِجِه, ولا عارف باطِّلاعه على ضميره, وأنّ إمهالَ مستدرِجِه إياه، تركه معاقبته على جرمه (55) ليبلغ المخاتِل المخادِعُ - من استحقاقه عقوبةَ مستدرِجِه، بكثرة إساءته، وطولِ عِصيانه إياه، وكثرة صفح المستدرِج، وطول عفوه عنه أقصى غايةٍ (56) = فإنما هو خادع نفسه لا شك، دون من حدّثته نفسه أنه له مخادعٌ. ولذلك نَفى الله جل ثناؤه عن المنافق أن يكونَ خدَعَ غيرَ نفسه, إذ كانت الصِّفةُ التي وَصَفنا صفتَه. وإذ كان الأمر على ما وصفنا من خِدَاع المنافق ربَّه وأهلَ الإيمان به, وأنه غير صائر بخداعه ذلك إلى خديعةٍ صحيحة إلا لنفسه دون غيرها، لما يُوَرِّطها بفعله من الهلاك والعطب - فالواجب إذًا أن يكون الصحيح من القراءة: ( وَمَا يَخْدَعُونَ إِلا أَنْفُسَهُمْ ) دون ( وما يخادعون ) لأن لفظ " المخادع " غير مُوجب تثبيتَ خديعةٍ على صحَّة, ولفظ " خادع " موجب تثبيت خديعة على صحة. ولا شك أن المنافق قد أوْجبَ خديعة الله عز وجل لِنَفْسه بما رَكِبَ من خداعه ربَّه ورسولَه والمؤمنين - بنفاقه, فلذلك وجبَت الصِّحةُ لقراءة من قرأ: ( وَمَا يَخْدَعُونَ إِلا أَنْفُسَهُمْ ). ومن الدلالة أيضًا على أن قراءة من قرأ: ( وَمَا يَخْدَعُونَ ) أولى بالصحة من قراءة من قرأ: ( وما يخادعون )، أن الله جل ثناؤه قد أخبر عنهم أنهم يُخادعون الله والمؤمنين في أول الآية, فمحال أن يَنفي عنهم ما قد أثبت أنهم قد فعلوه, لأن ذلك تضادٌّ في المعنى, وذلك غير جائزٍ من الله جلّ وعزّ. القول في تأويل قول الله جل ثناؤه: وَمَا يَشْعُرُونَ (9) يعني بقوله جل ثناؤه " وما يَشعرون "، وما يَدْرُون. يقال: ما شَعَرَ فلانٌ بهذا الأمر, وهو لا يشعر به -إذا لم يَدْرِ ولم يَعْلم- شِعرًا وشعورًا. وقال الشاعر: عَقَّـوْا بِسَـهمٍ وَلَـمْ يَشْـعُر بِـهِ أَحَـدٌ ثُـمَّ اسْـتَفَاءُوا وَقَـالُوا: حَـبَّذَا الوَضَحُ (57) يعني بقوله: لم يَشعر به، لم يدر به أحد ولم يعلم. فأخبر الله تعالى ذكره عن المنافقين: أنهم لا يشعرون بأن الله خادِعُهم، بإملائه لهم واستدراجِه إياهم، الذي هو من الله جل ثناؤه إبلاغٌ إليهم في الحجة والمعذرة, ومنهم لأنفسهم خديعةٌ, ولها في الآجل مَضرة. كالذي-: 321- حدثني يونس بن عبد الأعلى, قال: أخبرنا ابن وهب، قال: سألت ابن زيد عن قوله: ( وَمَا يَخْدَعُونَ إِلا أَنْفُسَهُمْ وَمَا يَشْعُرُونَ )، قال: ما يشعرون أنهم ضَرُّوا أنفسهم، بما أسَرُّوا من الكفر والنِّفاق. وقرأ قول الله تعالى ذكره: يَوْمَ يَبْعَثُهُمُ اللَّهُ جَمِيعًا ، قال: هم المنافقون حتى بلغ وَيَحْسَبُونَ أَنَّهُمْ عَلَى شَيْءٍ [سورة المجادلة: 18]، قد كان الإيمان ينفعهم عندكم (58) . -------------- الهوامش : (49) في المطبوعة : "ومذيقها من غضب الله" ، وفي المخطوطة : "ومربدها . . . " ، وفي تفسير ابن كثير 1 : 87"ومز برها . . . " ، والصواب ما أثبتناه ، وأزاره : حمله على الزيارة . وفي حديث طلحة : " . . . حتى أزرته شعوب" ، وشعوب هي المنية ، أي أوردته المنية فزارها . وجعلها زيارة ، وهي هلاك . سخرية بهم واستهزاء ، لقبح غرورهم بربهم ، وفرحهم بما مد لهم من العمر والمال والمتاع . (50) الأثر 320- في الدر المنثور 1 : 30 ، والشوكاني 1 : 30 بتمامه ، ويأتي تمامه في تفسير بقية الآية برقم : 321 . (51) يعني أبا عبيدة في كتابه"مجاز القرآن" : 31 . (52) يعني بقوله"بالتخلية بها" ، أي بالانفراد بها وإخفاء ما يبطنون من الكفر . كأن أراد أن يجعل اشتقاق"يخدعون" من المخدع ، وهو البيت الصغير داخل البيت الكبير ، وأراد الستر الشديد لما يبطنون . وأخلى بفلان يخلى به إخلاء : انفرد به في مكان خال . واستعمل"التخلية" بمعنى أنه حمل على الخلوة ، كأنه حمل نفسه على الخلوة بها والانفراد ، ليخفى ما فيها . وهذا الذي ذكره شرح لبقية الآية الذي سيأتي بعد . (53) في المطبوعة : "جاءت لهم على المؤمنين" ، وهو خطأ . (54) في المطبوعة : "التي هو بها موقع" ، وعنى : العقوبة التي هو موقعها به . . . (55) في المطبوعة : "وأن إمهال مستدرجه ، وتركه إياه معاقبته على جرمه" ، وهو خطأ مفسد للمعنى . (56) سياق هذه العبارة : "ليبلغ المخاتل المخادع . . . أقصى غاية" ، وسياق الذي يليها من صدر الجملة : "فأما والمخادع عارف . . . فإنما هو خادع نفسه . . . " ، وما بينهما فصل طويل . (57) الشعر للمتنخل الهذلي ، ديوان الهذليين 2 : 31 ، وأمالي القالي 1 : 248 ، وسمط اللآلئ 563 . عقى بالسهم : رمى به في السماء لا يريد به شيئًا ، وأصله في الثأر والدية ، وذلك أنهم كانوا يجتمعون إلى أولياء المقتول بدية مكملة ، ويسألونهم قبول الدية . فإن كانوا أقوياء أبوا ذلك ، وإلا أخذوا سهمًا ورموا به في السماء ، فإن عاد مضرجًا بدم ، فقد زعموا أن ربهم نهاهم عن أخذ الدية . وإن رجع كما صعد ، فقد زعموا أن ربهم أمرهم بالعفو وأخذ الدية . وكل ذلك أبطل الإسلام . وفاء واستفاء : رجع . والوضح : اللبن . يهجوهم بالذلة والدناءة ، فأهدروا دم قتيلهم ، ورموا بالسهم الذي يزعمونه يأمرهم وينهاهم ، ورجعوا عن طلب الترة إلى قبول الدية ، وآثروا إبل الدية وألبانها على دم قاتل صاحبهم ، وقالوا في أنفسهم : اللبن أحب إلينا من القود وأنفع . (58) الأثر 321- هو تمام الأثر الذي سلف : 320 .