Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The explanation of His word: أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَاهَدُوا مِنْكُمْ وَيَعْلَمَ الصَّابِرِينَ (142) (Or did you think that you would enter Paradise while Allah has not yet established who among you have striven, and He has not yet established the patient?) (3:142)

   Abū Jaʿfar said: He means thereby, exalted be His praise: "Or did you think" (am ḥasibtum), O company of the Companions of the Prophet ﷺ, and did you suppose = "that you would enter Paradise (al-janna)", and obtain the honorable reception of your Lord, and the exalted abodes with Him = "while Allah has not yet established who among you have striven", He says: while it has not yet become clear to My believing servants who among you is the striver (mujāhid) in the way of Allah, in accordance with what He has commanded him.

   * * *

   And I have already expounded the meaning of His word "while Allah has not yet established" (wa-lammā yaʿlami Llāhu), and "that Allah may establish" (wa-li-yaʿlama Llāhu), and what resembles that, with its proofs in what preceded, in a manner that absolves us from repeating it.

   * * *

   And His word "and He has not yet established the patient" (wa-yaʿlama al-ṣābirīn), He means: those who are patient at the time of the fighting, regarding what befalls them for the sake of Allah in the way of wounding, pain, and adversity. As:-

   7929 - Ibn Ḥumayd related to us, he said: Salama related to us, on the authority of Ibn Isḥāq: "Or did you think that you would enter Paradise" and obtain the honorable reward from Me, while I have not yet tested you with hardship, and have not yet tried you with afflictions, until I thereby know the truthfulness of your faith in Me, and your patience at what befalls you for My sake.

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   And "and He has not yet established the patient" (wa-yaʿlama al-ṣābirīn) is in the accusative (naṣb), on the basis of the ṣarf-construction. And the "ṣarf" consists in two verbs being joined together by means of one of the connective particles, while at the beginning there is something whose repetition with the connective particle is not euphonious; then the word that comes after the connective particle is put in the accusative on the basis of the ṣarf, because it is turned away (maṣrūf) from the meaning of the first, but this occurs with a negation, an interrogation, or a prohibition at the beginning of the clause. And that is like their saying: "no thing can contain me while it would be too narrow for you" (lā yasaʿunī shayʾun wa-yaḍīqa ʿanka), because the "lā" that belongs to "yasaʿunī" cannot be euphoniously repeated with his word "wa-yaḍīqa ʿanka", and therefore it is in the accusative.

   And the recitation of this word is according to the accusative.

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   And it has been transmitted from al-Ḥasan that he used to recite: (وَيَعْلَمِ الصَّابِرِينَ), giving the "mīm" of "yaʿlam" a kasra, because he intended to put it in the jussive by connecting it with His word: "while Allah has not yet established".

   Show original Arabic

   القول في تأويل قوله : أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَاهَدُوا مِنْكُمْ وَيَعْلَمَ الصَّابِرِينَ (142) قال أبو جعفر: يعني بذلك جل ثناؤه: " أم حسبتم "، يا معشر أصحاب محمد، وظننتم =" أن تدخلوا الجنة "، وتنالوا كرامة ربكم، وشرف المنازل عنده =" ولما يعلم الله الذين جاهدوا منكم "، يقول: ولما يتبيَّن لعبادي المؤمنين، المجاهدُ منكم في سبيل الله، على ما أمره به. * * * وقد بينت معنى قوله: " ولما يعلم الله "، وَلِيَعْلَمَ اللَّهُ ، وما أشبه ذلك، بأدلته فيما مضى، بما أغنى عن إعادته. (5) . * * * وقوله: " ويعلم الصابرين "، يعني: الصابرين عند البأس على ما ينالهم في ذات الله من جرح وألم ومكروه. كما:- 7929- حدثنا ابن حميد قال، حدثنا سلمة، عن ابن إسحاق: " أم حسبتم أن تدخلوا الجنة " وتصيبوا من ثوابي الكرامة، ولم أختبركم بالشدة، وأبتليكم بالمكاره، حتى أعلم صِدق ذلك منكم الإيمان بي، والصبر على ما أصابكم فيّ. (6) * * * ونصب " ويعلم الصابرين "، على الصرف. و " الصرف "، أن يجتمع فعلان ببعض حروف النسق، وفي أوله ما لا يحسن إعادته مع حرف النسق، فينصب الذي بعد حرف العطف على الصرف، لأنه مصروف عن معنى الأول، ولكن يكون مع جحد أو استفهام أو نهي في أول الكلام. (7) وذلك كقولهم: " لا يسعني شيء ويضيقَ عنك "، لأن " لا " التي مع " يسعني" لا يحسن إعادتها مع قوله: " ويضيقَ عنك "، فلذلك نصب. (8) . والقرأة في هذا الحرف على النصب. * * * وقد روي عن الحسن أنه كان يقرأ: ( وَيَعْلَمِ الصَّابِرِينَ )، فيكسر " الميم " من " يعلم "، لأنه كان ينوي جزمها على العطف به على قوله: " ولما يعلم الله ". ---------------- الهوامش : (5) انظر تفسير"لنعلم فيما سلف 3: 158 - 162. (6) الأثر: 7929- سيرة ابن هشام 3: 117 ، وهو تتمة الآثار التي آخرها: 7928 وكان في المطبوعة والمخطوطة: "حتى أعلم أصدق ذلكم الإيمان بي. . ." فرددته إلى الصواب من رواية ابن هشام. (7) انظر"الصرف" فيما سلف 1: 569 ، وتعليق: 1 / 3: 552 ، تعليق: 1. (8) انظر معاني القرآن للفراء 1: 235 ، 236.