Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The discourse on the explanation of His statement, the Exalted: وَلا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلا بِالَّتِي هِيَ أَحْسَنُ إِلا الَّذِينَ ظَلَمُوا مِنْهُمْ وَقُولُوا آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُمْ وَإِلَهُنَا وَإِلَهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ (46) ("And do not dispute with the People of the Book except in the most excellent manner, save with those among them who do wrong. And say: 'We believe in what has been sent down to us and what has been sent down to you; our God and your God is one, and to Him we are submitted.'" (29:46))

   He, exalted is His mention, says: وَلا تُجَادِلُوا ("And do not dispute"), O you who believe in Allah and in His Messenger, with the Jews and the Christians — and they are أَهْلَ الكِتابِ ("the People of the Book") — إلا بالَّتِي هِيَ أَحْسَنُ ("except in the most excellent manner"). He says: except with the fairest of speech, and that is the call to Allah by means of His signs and the pointing to His proofs.

   And His statement: إلا الَّذِينَ ظَلَمُوا مِنْهُمْ ("save with those among them who do wrong") — the people of interpretation (ahl al-taʾwīl) differed concerning its explanation. Some of them said: Its meaning is: save those who refused to pay you the poll-tax levied on non-Muslims (jizyah) and instead waged war against you — these are the wrongdoers, and with these you dispute by the sword until they submit or pay the jizyah.

   * Mention of who said that:

   ʿAlī ibn Sahl related to me, saying: Yazīd related to us, on the authority of Sufyān, on the authority of Khuṣayf, on the authority of Mujāhid concerning His statement: وَلا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلا بِالَّتِي هِيَ أَحْسَنُ إِلا الَّذِينَ ظَلَمُوا مِنْهُمْ ("And do not dispute with the People of the Book except in the most excellent manner, save with those among them who do wrong") — he said: (these are) those who fought and did not pay the jizyah.

   Ibn Wakīʿ related to us, saying: My father related to me, on the authority of Sufyān, on the authority of Khuṣayf, on the authority of Mujāhid, in similar fashion, except that he said: those who fought you and did not pay you the jizyah.

   Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, saying: ʿĪsā related to us; and al-Ḥārith related to me, saying: al-Ḥasan related to us, saying: Warqāʾ related to us — both on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: وَلا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلا بِالَّتِي هِيَ أَحْسَنُ ("And do not dispute with the People of the Book except in the most excellent manner") — he said: if they say something evil, then say something good; إِلا الَّذِينَ ظَلَمُوا مِنْهُمْ ("save with those among them who do wrong") — then defend yourself against them.

   Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, saying: ʿĪsā related to us; and al-Ḥārith related to me, saying: al-Ḥasan related to us, saying: Warqāʾ related to us — both on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, concerning His statement: إلا الَّذِينَ ظَلَمُوا مِنْهُمْ ("save with those among them who do wrong") — he said: they said: With Allah there is a(nother) god, or He has a child, or He has an associate, or the hand of Allah is fettered, or Allah is poor, or they caused harm to Muḥammad, the blessings and peace of Allah be upon him. He said: they are the People of the Book.

   Ibn Wakīʿ related to us, saying: Yaḥyā ibn Ādam related to us, on the authority of Sharīk, on the authority of Sālim, on the authority of Saʿīd: وَلا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلا بِالَّتِي هِيَ أَحْسَنُ إِلا الَّذِينَ ظَلَمُوا مِنْهُمْ ("And do not dispute with the People of the Book except in the most excellent manner, save with those among them who do wrong") — he said: (these are) the belligerents (ahl al-ḥarb); whoever has no covenant of treaty, with him one disputes by the sword.

   And others said: Its meaning is: وَلا تُجَادِلُوا أَهْلَ الكِتابِ ("And do not dispute with the People of the Book") — those among them who have believed in it and followed His Messenger in what they have reported to you of what is in their scriptures — إِلا بِالَّتِي هِيَ أَحْسَنُ إِلا الَّذِينَ ظَلَمُوا مِنْهُمْ ("except in the most excellent manner, save with those among them who do wrong") — those who persisted in their unbelief (kufr). And they said: this verse is firmly established (muḥkam) and not abrogated (mansūkh).

   * Mention of who said that:

   Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning His statement: وَلا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلا بِالَّتِي هِيَ أَحْسَنُ ("And do not dispute with the People of the Book except in the most excellent manner") — he said: it is not abrogated; it is not fitting that you dispute with whoever of them has become a believer, for perhaps they do something good in the Book of Allah that you do not know, so do not dispute with him. And it is not fitting to dispute, except with those who did wrong, namely whoever of them persists in his religion. He said: he is the one with whom one disputes, and to whom one speaks with the sword. He said: and these are the Jews. He said: and in the land of the hijra (Medina) there was none of the Christians; there were only Jews who addressed the Messenger of Allah, the blessings and peace of Allah be upon him, and allied themselves with him; and (the tribe of) al-Naḍīr committed treachery on the day of Uḥud, and (the tribe of) Qurayẓa committed treachery on the day of al-Aḥzāb.

   And others said: Rather, this verse was revealed before the Prophet, the blessings and peace of Allah be upon him, was commanded to fight; and they said: it is abrogated, abrogated by His statement: قَاتِلُوا الَّذِينَ لا يُؤْمِنُونَ بِاللَّهِ وَلا بِالْيَوْمِ الآخِرِ ("Fight against those who do not believe in Allah, nor in the Last Day").

   * Mention of who said that:

   Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning His statement: وَلا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلا بِالَّتِي هِيَ أَحْسَنُ ("And do not dispute with the People of the Book except in the most excellent manner") — then this was abrogated, and it was commanded to fight them in Sūrat Barāʾa; and there is no disputing more severe than the sword, namely that they be fought until they testify that there is no god but Allah and that Muḥammad is the Messenger of Allah, the blessings and peace of Allah be upon him, or that they pay the tribute (kharāj).

   And the most fitting of these statements in accordance with the truth is the statement of him who said: by His statement إلا الَّذِينَ ظَلَمُوا مِنْهُمْ ("save with those among them who do wrong") is meant: save those who refused to render the jizyah and instead waged war.

   If someone were to say: Is there among the People of the Book perhaps anyone who is not a wrongdoer, except whoever does not pay the jizyah? — then it is answered: Indeed, all of them, even though by their unbelief in Allah and their denial of His Messenger Muḥammad, the blessings and peace of Allah be upon him, are wrongdoers against themselves, yet by His statement إلا الَّذِينَ ظَلَمُوا مِنْهُمْ ("save with those among them who do wrong") their wrongdoing against themselves is not intended. Rather, what is intended thereby is: save those among them who wronged the believers in Allah and in His Messenger Muḥammad, the blessings and peace of Allah be upon him — for with these one disputes by means of fighting.

   And we said only that this is the most fitting of the statements in accordance with the truth, because Allah, exalted is His mention, has permitted the believers to dispute with the wrongdoing People of the Book in a manner other than the most excellent, by His statement إلا الَّذِينَ ظَلَمُوا مِنْهُمْ ("save with those among them who do wrong"). It is thus known that, since He has permitted them to dispute with them, those with whom it is only permitted them to dispute in the most excellent manner are other than those with whom it is permitted them (to dispute otherwise), and that they are not the believer (among them). For disputing with the believer among them is not permitted, except with respect to something false; for when he comes with something false, he has come into the meaning of the wrongdoers with regard to that in which he has contradicted the truth. Since that is so, it becomes clear that there is no ground for the statement of him who said: by His statement وَلا تُجَادِلُوا أَهْلَ الْكِتَابِ ("And do not dispute with the People of the Book") the believers among them are intended. And likewise there is no ground for the statement of him who said: this verse was revealed before the command to fight, and claimed that it is abrogated; for concerning that there is no report that cuts off the excuse, nor any indication of its correctness from the nature of reason.

   And we have already set forth in more than one place in our book that it is not permissible to judge concerning a ruling (ḥukm) of Allah in His Book that it is abrogated, except by a proof to which one must submit, whether from a report or from reason.

   And His statement: وَقُولُوا آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُمْ وَإِلَهُنَا وَإِلَهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ ("And say: 'We believe in what has been sent down to us and what has been sent down to you; our God and your God is one, and to Him we are submitted'") — He, exalted is His mention, says to the believers in Him and in His Messenger, to whom He has forbidden disputing with the People of the Book except in the most excellent manner: When the People of the Book tell you something, O people, from their scriptures, and report to you something thereof of which it is possible and conceivable that they speak the truth therein, and equally possible that they lie therein, and you do not know their case and their situation concerning it, then say to them: آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُمْ ("We believe in what has been sent down to us and what has been sent down to you") of what is in the Torah and the Gospel, وَإِلَهُنَا وَإِلَهُكُمْ وَاحِدٌ ("and our God and your God is one"). He says: and our Worshipped One and your Worshipped One is one, وَنَحْنُ لَهُ مُسْلِمُونَ ("and to Him we are submitted"). He says: and we are subject and humble to Him through obedience in what He has commanded us and forbidden us.

   And in accordance with what we have said concerning this, the tradition from the Messenger of Allah, the blessings and peace of Allah be upon him, has come.

   Mention of the tradition concerning that:

   Muḥammad ibn al-Muthannā related to us, saying: ʿUthmān ibn ʿUmar related to us, saying: ʿAlī informed us, on the authority of Yaḥyā ibn Abī Kathīr, on the authority of Abū Salama, on the authority of Abū Hurayra, who said: The People of the Book used to read the Torah in Hebrew and expound it in Arabic for the people of Islam. Then the Messenger of Allah, the blessings and peace of Allah be upon him, said: "Do not affirm the People of the Book, nor deny them, and say: آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُمْ وَإِلَهُنَا وَإِلَهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ ('We believe in what has been sent down to us and what has been sent down to you; our God and your God is one, and to Him we are submitted')."

   Ibn Bashshār related to us, saying: Abū ʿĀṣim related to us, saying: Sufyān related to us, on the authority of Saʿd ibn Ibrāhīm, on the authority of ʿAṭāʾ ibn Yasār, who said: Some of the people of the Jews used to tell some of the people of the Companions of the Prophet, the blessings and peace of Allah be upon him, (something), whereupon he said: "Do not affirm them, nor deny them, and say: آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُمْ ('We believe in what has been sent down to us and what has been sent down to you')."

   He said: Abū ʿĀmir related to us, saying: Sufyān related to us, on the authority of Sulaymān, on the authority of ʿUmāra ibn ʿUmayr, on the authority of Ḥurayth ibn Ẓuhayr, on the authority of ʿAbd Allāh, who said: Do not ask the People of the Book about anything, for they will not guide you, while they themselves have gone astray; either you would deny something true, or affirm something false. For there is none among the People of the Book but in his heart is a follower that calls him to his religion, like the follower of the cattle (that follows the mother animals).

   And Mujāhid used to say concerning that, namely what Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, saying: ʿĪsā related to us; and al-Ḥārith related to me, saying: al-Ḥasan related to us, saying: Warqāʾ related to us — both on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, concerning His statement: إِلا الَّذِينَ ظَلَمُوا مِنْهُمْ ("save with those among them who do wrong") — he said: they said: With Allah there is a(nother) god, or He has a child, or He has an associate, or the hand of Allah is fettered, or Allah is poor, or they caused harm to Muḥammad. وَقُولُوا آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُمْ ("And say: 'We believe in what has been sent down to us and what has been sent down to you'") — to whoever of the People of the Book does not say this.

   Show original Arabic

   القول في تأويل قوله تعالى : وَلا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلا بِالَّتِي هِيَ أَحْسَنُ إِلا الَّذِينَ ظَلَمُوا مِنْهُمْ وَقُولُوا آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُمْ وَإِلَهُنَا وَإِلَهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ (46) يقول تعالى ذكره: (وَلا تُجَادِلُوا) أيها المؤمنون بالله وبرسوله اليهود والنصارى، وهم (أَهْلَ الكِتابِ إلا بالَّتِي هِيَ أَحْسَنُ) يقول: إلا بالجميل من القول، وهو الدعاء إلى الله بآياته، والتنبيه على حُججه. وقوله: (إلا الَّذِينَ ظَلَمُوا مِنْهُمْ) اختلف أهل التأويل في تأويله، فقال بعضهم: معناه: إلا الذين أبوا أن يقرّوا لكم بإعطاء الجزية، ونصبوا دون ذلك لكم حربا، فإنهم ظلمة، فأولئك جادلوهم بالسيف حتى يسلموا، أو يعطوا الجزية. * ذكر من قال ذلك: حدثني علي بن سهل، قال: ثنا يزيد، عن سفيان، عن خصيف، عن مجاهد في قوله: ( وَلا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلا بِالَّتِي هِيَ أَحْسَنُ إِلا الَّذِينَ ظَلَمُوا مِنْهُمْ ) قال: من قاتل ولم يُعط الجزية. حدثنا ابن وكيع، قال: ثني أبي، عن سفيان، عن خصيف، عن مجاهد، بنحوه. إلا أنه قال: من قاتلك ولم يعطك الجزية. حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد ( وَلا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلا بِالَّتِي هِيَ أَحْسَنُ ) قال: إن قالوا شرّا؛ فقولوا خيرا، ( إِلا الَّذِينَ ظَلَمُوا مِنْهُمْ) فانتصروا منهم. حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد، قوله: (إلا الَّذِينَ ظَلَمُوا مِنْهُمْ) قال: قالوا: مع الله إله، أو له ولد، أو له شريك، أو يد الله مغلولة، أو الله فقير، أو آذوا محمدا صلى الله عليه وسلم، قال: هم أهل الكتاب. حدثنا ابن وكيع، قال: ثنا يحيى بن آدم، عن شريك، عن سالم، عن سعيد ( وَلا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلا بِالَّتِي هِيَ أَحْسَنُ إِلا الَّذِينَ ظَلَمُوا مِنْهُمْ ) قال: أهل الحرب، من لا عهد له جادله بالسيف. وقال آخرون: معنى ذلك: (وَلا تُجَادِلُوا أَهْلَ الكِتابِ) الذين قد آمنوا به، واتبعوا رسوله فيما أخبروكم عنه مما في كتبهم ( إِلا بِالَّتِي هِيَ أَحْسَنُ إِلا الَّذِينَ ظَلَمُوا مِنْهُمْ ) فأقاموا على كفرهم، وقالوا: هذه الآية محكمة، وليست بمنسوخة. * ذكر من قال ذلك: حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله: ( وَلا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلا بِالَّتِي هِيَ أَحْسَنُ ) قال: ليست بمنسوخة، لا ينبغي أن تجادل من آمن منهم، لعلهم يحسنون شيئا في كتاب الله، لا تعلمه أنت فلا تجادله، ولا ينبغي أن تجادل إلا الذين ظلموا، المقيمَ منهم على دينه. فقال: هو الذي يُجادَلُ، ويقال له بالسيف (1) قال: وهؤلاء يهود. قال: ولم يكن بدار الهجرة من النصارى أحد، إنما كانوا يهودا هم الذي كلَّموا وحالفوا رسول الله صلى الله عليه وسلم، وغدرت النضير يوم أُحد، وغدرت قُريظة يوم الأحزاب. وقال آخرون: بل نـزلت هذه الآية قبل أن يؤمر النبيّ صلى الله عليه وسلم بالقتال، وقالوا: هي منسوخة، نسخها قوله: قَاتِلُوا الَّذِينَ لا يُؤْمِنُونَ بِاللَّهِ وَلا بِالْيَوْمِ الآخِرِ . * ذكر من قال ذلك: حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قَتادة، قوله: ( وَلا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلا بِالَّتِي هِيَ أَحْسَنُ ) ثم نسخ بعد ذلك، فأمر بقتالهم في سورة براءة، ولا مجادلة أشدّ من السيف، أن يقاتلوا حتى يشهدوا أن لا إله إلا الله، وأن محمدا رسول الله صلى الله عليه وسلم، أو يقرّوا بالخراج. وأولى هذه الأقوال بالصواب، قول من قال: عني بقوله: (إلا الَّذِينَ ظَلَمُوا مِنْهُمْ) : إلا الذين امتنعوا من أداء الجزية، ونصبوا دونها الحرب. فإن قال قائل: أو غير ظالم من أهل الكتاب إلا من لم يؤدّ الجزية؟ قيل: إن جميعهم، وإن كانوا لأنفسهم بكفرهم بالله، وتكذيبهم رسوله محمدا صلى الله عليه وسلم، ظلمة، فإنه لم يعن بقوله: (إلا الَّذِينَ ظَلَمُوا مِنْهُمْ) . ظلم أنفسهم. وإنما عنى به: إلا الذين ظلموا منهم أهل الإيمان بالله ورسوله محمد صلى الله عليه وسلم، فإن أولئك جادلوهم بالقتال. وإنما قلنا: ذلك أولى الأقوال فيه بالصواب؛ لأن الله تعالى ذكره أذن للمؤمنين بجدال ظلمة أهل الكتاب، بغير الذي هو أحسن بقوله: (إلا الَّذِينَ ظَلَمُوا مِنْهُمْ) فمعلوم إذ كان قد أذن لهم في جدالهم، أن الذين لم يؤذن لهم في جدالهم إلا بالتي هي أحسن، غير الذين أذن لهم بذلك فيهم، وأنهم غير المؤمن؛ لأن المؤمن منهم غير جائز جداله إلا في غير الحقّ، لأنه إذا جاء بغير الحق، فقد صار في معنى الظلمة في الذي خالف فيه الحقّ، فإذ كان ذلك كذلك، تبين أن ألا معنى لقول من قال: عنى بقوله: ( وَلا تُجَادِلُوا أَهْلَ الْكِتَابِ ) أهل الإيمان منهم، وكذلك لا معنى لقول من قال: نـزلت هذه الآية قبل الأمر بالقتال، وزعم أنها منسوخة؛ لأنه لا خبر بذلك يقطع العذر، ولا دلالة على صحته من فطرة عقل. وقد بيَّنا في غير موضع من كتابنا، أنه لا يجوز أن يحكم على حكم الله في كتابه بأنه منسوخ إلا بحجة يجب التسليم لها، من خبر أو عقل. وقوله: ( وَقُولُوا آمَنَّا بِالَّذِي أُنـزلَ إِلَيْنَا وَأُنـزلَ إِلَيْكُمْ وَإِلَهُنَا وَإِلَهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ ) يقول تعالى ذكره للمؤمنين به وبرسوله، الذين نهاهم أن يجادلوا أهل الكتاب إلا بالتي هي أحسن: إذا حدثكم أهل الكتاب أيها القوم عن كتبهم، وأخبروكم عنها بما يمكن ويجوز أن يكونوا فيه صادقين، وأن يكونوا فيه كاذبين، ولم تعلموا أمرهم وحالهم في ذلك، فقولوا لهم ( آمَنَّا بِالَّذِي أُنـزلَ إِلَيْنَا وَأُنـزلَ إِلَيْكُمْ ) مما في التوراة والإنجيل، ( وَإِلَهُنَا وَإِلَهُكُمْ وَاحِدٌ ) يقول: ومعبودنا ومعبودكم واحد ( وَنَحْنُ لَهُ مُسْلِمُونَ ) يقول: ونحن له خاضعون متذللون بالطاعة فيما أمرنا ونهانا. وبنحو الذي قلنا في ذلك جاء الأثر عن رسول الله صلى الله عليه وسلم. ذكر الرواية بذلك: حدثنا محمد بن المثنى، قال: ثنا عثمان بن عمر، قال: أخبرنا عليّ، عن يحيى بن أبي كثير، عن أبي سلمة، عن أبي هريرة، قال: كان أهل الكتاب يقرءون التوراة بالعبرانية، فيفسرونها بالعربية لأهل الإسلام، فقال رسول الله صلى الله عليه وسلم: " لا تُصَدِّقُوا أهْلَ الكِتابِ وَلا تُكَذّبُوُهْم، (وَقُولُوا آمَنَّا بالَّذِي أُنـزلَ إلَيْنا وأُنـزلَ إلَيْكُمْ وَإلَهُنَا وإلهُكُمْ وَاحِدٌ وَنحْنُ لَهُ مُسْلِمُونَ)". حدثنا ابن بشار، قال: ثنا أبو عاصم، قال: ثنا سفيان، عن سعد بن إبراهيم، عن عطاء بن يسار قال: كان ناس من اليهود يحدثون ناسا من أصحاب النبيّ صلى الله عليه وسلم، فقال: " لا تُصَدِّقُوهُمْ وَلا تُكَذّبُوهُمْ، (وَقُولُوا آمَنَّا بالَّذِي أُنـزلَ إلَيْنا وأُنـزلَ إلَيْكُمْ)". قال: ثنا أبو عامر، قال: ثنا سفيان، عن سليمان، عن عمارة بن عمير، عن حريث بن ظهير، عن عبد الله قال: لا تسألوا أهل الكتاب عن شيء، فإنهم لن يهدوكم وقد ضلوا، إما أن تكذبوا بحقّ أو تصدّقوا بباطل، فإنه ليس أحد من أهل الكتاب إلا وفي قلبه تالية تدعوه إلى دينه كتالية المال (2) . وكان مجاهد يقول في ذلك ما حدثني به محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد، قوله: ( إِلا الَّذِينَ ظَلَمُوا مِنْهُمْ ). قال: قالوا: مع الله إله، أو له ولد، أو له شريك، أو يد الله مغلولة، أو الله فقير، أو آذوا محمدا، ( وَقُولُوا آمَنَّا بِالَّذِي أُنـزلَ إِلَيْنَا وَأُنـزلَ إِلَيْكُمْ ) لمن لم يقل هذا من أهل الكتاب. --------------------- الهوامش : الهوامش: (1) يقال له بالسيف: أي يرفع عليه السيف. قال في (اللسان: قول): والعرب تجعل القول عبارة عن جميع الأفعال، وتطلقه على غير الكلام واللسان، فتقول: قال بيده: أي أخذ، وقال برجله: أي مشى. وقال الشاعر وقـالت لـه العينـان سـمعًا وطاعـةً أي أومأت. وقال بثوب: أي رفعه. وكل ذلك على المجاز والاتساع. وفي الأصل: و"يقال له: السبت" تحريف من الناسخ. (2) تالية اسم فاعل من تلاه يتلوه: إذا تبعه. يريد: داعية تدعوه إلى الاستمساك بدينه. وتالية المال: لعل المراد به: التابعة التي تتبع أمهاتها من صغار الإبل ونحوها.