Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The discourse on the explanation of His statement, the Exalted: مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ وَمِنْهُمْ مَنْ يَنْتَظِرُ وَمَا بَدَّلُوا تَبْدِيلا (23) (Among the believers are men who have been true to what they covenanted with Allah; some of them have fulfilled their vow (naḥb), and some of them are still waiting, and they have not altered anything in the least.) (23)

   He, exalted is His mention, says: Among the believers in Allah and His Messenger are men who have been true to what they covenanted with Allah, that is: they fulfilled what they had promised Him of patience in adversity and calamity, and at the hour of battle. Some of them have fulfilled their vow (qaḍā naḥbahu) He says: some of them completed the work that Allah had imposed upon them as a vow and had made obligatory for them toward Himself, so that some fell as martyrs on the day of Badr, and some on the day of Uḥud, and some in places other than these. And some of them are still waiting for its completion and accomplishment, like those of them who passed away in faithfulness to Allah concerning His covenant, and the help of Allah, and victory over His enemy. And "al-naḥb" in the language of the Arabs is: the vow. And "al-naḥb" in their language also has other meanings besides this, among them death, as the poet said:

   Qaḍā naḥbahu fī multaqā l-qawmi Hawbaru (Hawbar fulfilled his naḥb at the meeting place of the people)

   By it he means: his death and his soul. And among them also the great peril, as Jarīr said:

   Bi-Ṭakhfata jāladnā l-mulūka wa-khaylunā (At Ṭakhfa we crossed swords with the kings, and our horses) ʿAshiyyata Bisṭāmin jarayna ʿalā naḥbi (on the evening of Bisṭām ran upon naḥb)

   That is: upon a great peril. And among them also loud weeping (al-naḥīb); one says: "he naḥaba on his journey for a whole day," when he presses on and does not dismount by day or by night. And among them also wagering (al-tanḥīb), and that is the staking of a bet, as the poet said:

   Wa-idh naḥḥabat Kalbun ʿalā l-nāsi ayyuhum (And when Kalb wagered with the people over which of them) Aḥaqqu bi-tāji l-mājidi l-mutakawwimi (has more right to the crown of heaped-up glory)

   And in accordance with what we have said about this, the people of interpretation have said.

   * Mention of who said that:

   Ibn Ḥumayd related to us, saying: Salama related to us, on the authority of Ibn Isḥāq, saying: Yazīd ibn Rūmān related to me: Among the believers are men who have been true to what they covenanted with Allah: that is: they truly fulfilled to Allah what they had promised Him. Some of them have fulfilled their vow, that is: he completed his work and returned to his Lord, like one who fell as a martyr on the day of Badr and the day of Uḥud. And some of them are still waiting for what Allah has promised of His help and martyrdom, after the example of that upon which his companions passed away.

   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: Some of them have fulfilled their vow, he said: his covenant, whether he was killed or remained alive. And some of them are still waiting for a day on which there is struggle (jihād), so that he may fulfill his vow — his covenant — and be killed or prove true in his encounter.

   Ibn Wakīʿ related to us, saying: Ibn ʿUyayna related to us, on the authority of Ibn Jurayj, on the authority of Mujāhid: Some of them have fulfilled their vow, he said: his covenant. And some of them are still waiting, he said: a day on which there is struggle, so that he may prove true in the encounter.

   He said: My father related to us, on the authority of Sufyān, on the authority of Mujāhid: Some of them have fulfilled their vow, he said: he died in faithfulness to the covenant.

   He said: Abū Usāma related to us, on the authority of ʿAbd Allāh ibn so-and-so — he named him, but his name has slipped from me — on the authority of his father: Some of them have fulfilled their vow, he said: his vow.

   Ibn Idrīs related to us, on the authority of Ṭalḥa ibn Yaḥyā, on the authority of his uncle ʿĪsā ibn Ṭalḥa: that a bedouin came to the Prophet, may Allah bless him and grant him peace, and asked him: Who are those who have fulfilled their vow? But he turned away from him. Then he asked him again, and he turned away from him. And Ṭalḥa came in through the gate of the mosque, clothed in two green garments, and he said: "This one is among those who have fulfilled their vow."

   Ibn Bashshār related to us, saying: Hawdha related to us, saying: ʿAwf related to us, on the authority of al-Ḥasan, concerning His statement: Some of them have fulfilled their vow, he said: his death in sincerity and faithfulness. And some of them are still waiting for death in the same state, and some of them have made some alteration.

   Muḥammad ibn ʿUmāra related to me, saying: ʿUbayd Allāh ibn Mūsā related to us, saying: Isrāʾīl informed us, on the authority of Saʿīd ibn Masrūq, on the authority of Mujāhid: Some of them have fulfilled their vow, and some of them are still waiting, he said: al-naḥb is the covenant.

   Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda: Among the believers are men who have been true to what they covenanted with Allah; some of them have fulfilled their vow in sincerity and faithfulness, and some of them are still waiting of themselves for the sincerity and the faithfulness.

   Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning His statement: Some of them have fulfilled their vow, he said: he died in the state in which he was, of affirmation and faith. And some of them are still waiting for that.

   Ibn Bashshār related to us, saying: Ibn Abī Bukayr related to us, saying: Sharīk ibn ʿAbd Allāh informed us of it, on the authority of Sālim, on the authority of Saʿīd ibn Jubayr, on the authority of Ibn ʿAbbās: Some of them have fulfilled their vow, he said: death in the state in which he had faithfully promised Allah. And some of them are still waiting for death in the state in which he had faithfully promised Allah.

   And it is said: this ayah was revealed concerning a people who had not been present at Badr; they promised Allah that they would be faithful in fighting the polytheists (mushrikīn) together with the Messenger of Allah, may Allah bless him and grant him peace. Some of them were faithful and fulfilled their vow, and some of them made alteration, and some of them were faithful but had not yet fulfilled their vow and were waiting, in accordance with what Allah has described of their qualities in this ayah.

   * Mention of who said that:

   ʿAmr ibn ʿAlī related to us, saying: ʿAbd al-Raḥmān ibn Mahdī related to us, saying: Ḥammād ibn Salama related to us, on the authority of Thābit, on the authority of Anas: that Anas ibn al-Naḍr had been absent from the battle of Badr, and he said: I was absent from the first battle that the Messenger of Allah, may Allah bless him and grant him peace, attended; if I truly witness a battle, then Allah shall surely see what I do. Then when it was the day of Uḥud, and the people were routed, he met Saʿd ibn Muʿādh and said: By Allah, I truly smell the fragrance of Paradise. Then he went forward and fought until he was killed. Then this ayah was revealed concerning him: Among the believers are men who have been true to what they covenanted with Allah; some of them have fulfilled their vow, and some of them are still waiting.

   Ibn Bashshār related to us, saying: ʿAbd Allāh ibn Bukayr related to us, saying: Ḥumayd related to us, saying: Anas ibn Mālik asserted, he said: Anas ibn al-Naḍr had been absent from the battle on the day of Badr, and he said: I was absent from the battle of the Messenger of Allah, may Allah bless him and grant him peace, against the polytheists; if Allah truly lets me witness a battle, then Allah shall surely see what I do. Then when it was the day of Uḥud, and the Muslims fell back, he said: O Allah, I declare to You my innocence of what these — namely the polytheists — have brought, and I excuse myself before You for what these — namely the Muslims — have done. Then he advanced with his sword, and Saʿd ibn Muʿādh met him, and he said: O Saʿd, I truly smell the fragrance of Paradise near Uḥud. Saʿd said: O Messenger of Allah, I was not able to do what he did. Anas ibn Mālik said: We found him among the slain, with more than eighty wounds upon him, between a blow with a sword, a thrust with a lance, and a strike with an arrow, so that we did not recognize him until his sister recognized him by his fingertips. Anas said: We used to say that this ayah Among the believers are men who have been true to what they covenanted with Allah; some of them have fulfilled their vow was revealed concerning him and his companions.

   Sawwār ibn ʿAbd Allāh related to us, saying: al-Muʿtamir related to us, saying: I heard Ḥumayd relating, on the authority of Anas ibn Mālik, that Anas ibn al-Naḍr had been absent from the battle of Badr — then he mentioned something similar.

   Abū Kurayb related to us, saying: Yūnus ibn Bukayr related to us, saying: Ṭalḥa ibn Yaḥyā related to us, on the authority of Mūsā and ʿĪsā ibn Ṭalḥa, on the authority of Ṭalḥa: that a bedouin came to the Messenger of Allah, may Allah bless him and grant him peace. He said: And they did not dare to question him, so they said to the bedouin: Ask him (about) who has fulfilled his vow, who he is? Then he asked him, but he turned away from him. Then he asked him again, and he turned away from him. Then I came in through the gate of the mosque, clothed in green garments; and when the Messenger of Allah, may Allah bless him and grant him peace, saw me, he said: "Where is the questioner about who has fulfilled his vow?" The bedouin said: It is I, O Messenger of Allah. He said: "This one is among those who have fulfilled their vow."

   Abū Kurayb related to us, saying: ʿAbd al-Ḥamīd al-Ḥimmānī related to us, on the authority of Isḥāq ibn Yaḥyā al-Ṭalḥī, on the authority of Mūsā ibn Ṭalḥa, he said: Muʿāwiya ibn Abī Sufyān stood up and said: Indeed, I heard the Messenger of Allah, may Allah bless him and grant him peace, say: "Ṭalḥa is among those who have fulfilled their vow."

   Muḥammad ibn ʿAmr ibn Tammām al-Kalbī related to me, saying: Sulaymān ibn Ayyūb related to us, saying: My father related to me, on the authority of Isḥāq, on the authority of Yaḥyā ibn Ṭalḥa, on the authority of his uncle Mūsā ibn Ṭalḥa, on the authority of his father Ṭalḥa, he said: When we returned from Uḥud and arrived in Medina, the Prophet, may Allah bless him and grant him peace, ascended the pulpit, and he addressed the people and consoled them, and informed them of what reward lay in it for them. Then he recited: men who have been true to what they covenanted with Allah ... the ayah. He said: Then a man rose up to him and said: O Messenger of Allah, who are these? Then he turned, while I was clothed in two green garments, and he said: "O questioner, this one is among them."

   And His statement: وَما بَدَّلًوا تَبْديلا (And they have not altered anything in the least): and they did not alter in the least the covenant they had made with their Lord, as the discouragers altered it — those who said to their brethren: come to us, and those who said: indeed, our houses are unprotected.

   And in accordance with what we have said about this, the people of interpretation have said.

   * Mention of who said that:

   Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda: And they have not altered anything in the least He says: they did not doubt and did not waver in their religion, nor did they exchange it for anything else.

   Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning His statement: And they have not altered anything in the least: they did not change their religion as the hypocrites (munāfiqūn) changed.

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   Footnotes:

   (1) This is the second half of a verse by Dhū al-Rumma, and the first half of it is * ʿīshatu farra al-Ḥārithiyyūna baʿdamā *. And Hawbar is the name of a man; he means Ibn Hawbar (al-Lisān: habr). Abū ʿUbayda said in Majāz al-Qurʾān, concerning His statement, the Exalted: fa-minhum man qaḍā naḥbahu: that is his vow that there was. And al-naḥb is also the soul: that is death. Dhū al-Rumma said: "qaḍā naḥbahu ...", that is his soul, and he is in fact also Yazīd ibn Hawbar. End of quotation. And in the Dīwān (Cambridge edition, year 1919, p. 235): he means Yazīd ibn Hawbar, and he is a man of the Banū al-Ḥārith ibn Kaʿb.

   (2) The verse is by Jarīr ibn ʿAṭiyya ibn al-Khaṭafā (Abū ʿUbayda, Majāz al-Qurʾān, folio 174-b) and (al-Lisān: naḥb). He said: and Jarīr ibn al-Khaṭafā made it to mean: the great peril; he said "bi-Ṭakhfata ..." the verse, that is a great peril. And Ṭakhfa, with fatḥa on the ṭāʾ, and with kasra: a long red mountain in the land of the Banū Tamīm. There a battle took place between the Banū Yarbūʿ and Qābūs ibn al-Nuʿmān, for al-Nuʿmān had sent an army against them, and appointed over it his son Qābūs and his brother Ḥassān, but the Banū Yarbūʿ defeated them at Ṭakhfa, and took those two captive, until they showed them mercy. That is what Jarīr meant (see Muʿjam mā staʿjam of al-Bakrī, Ṭakhfa).

   (3) The verse is by al-Farazdaq (his Dīwān, al-Ṣāwī edition in Cairo, p. 759). And al-tanḥīb here is the verbal noun of naḥḥaba, with doubling of the ḥāʾ, that is: he called out or called loudly. And the root meaning of al-tanḥīb is: persevering in something, and devoting oneself to it without abandoning it (al-Lisān: naḥb). And the author made it to mean the staking of a bet (al-khiṭār), and perhaps he means the risking of life.

   (4) What is found in al-Durr al-Manthūr in place of it is: wa-ākharūna mā baddalū tabdīlā (and others have not altered anything in the least).

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   القول في تأويل قوله تعالى : مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ وَمِنْهُمْ مَنْ يَنْتَظِرُ وَمَا بَدَّلُوا تَبْدِيلا (23) يقول تعالى ذكره (مِنَ المُؤْمِنِينَ) بالله ورسوله ( رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ ) يقول: أوفوا بما عاهدوه عليه من الصبر على البأساء والضرّاء، وحين البأس (فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ) يقول: فمنهم من فرغ من العمل الذي كان نذره الله وأوجبه له على نفسه، فاستشهد بعض يوم بدر، وبعض يوم أُحد، وبعض في غير ذلك من المواطن (وَمِنْهُمْ مَنْ يَنْتَظِرُ) قضاءه والفراغ منه، كما قضى من مضى منهم على الوفاء لله بعهده، والنصر من الله، والظفر على عدوّه. والنحب: النذر في كلام العرب. وللنحب أيضا في كلامهم وجوه غير ذلك، منها الموت، كما قال الشاعر: قَضَى نَحْبَهُ فِي مُلْتَقَى القَوْمِ هَوْبَرُ (1) يعني: منيته ونفسه؛ ومنها الخطر العظيم، كما قال جرير: بِطَخْفَــةَ جالَدْنــا المُلُـوكَ وَخَيْلُنَـا عَشِـيَّةَ بِسْـطامٍ جَـرَيْنَ عَـلى نَحْـبِ (2) أي على خطر عظيم؛ ومنها النحيب، يقال: نحب في سيره يومه أجمع: إذا مدّ فلم ينـزل يومه وليلته؛ ومنها التنحيب، وهو الخطار، كما قال الشاعر: وإذْ نَحَّـبَتْ كَـلْبٌ عـلى النَّـاس أيُّهُمْ أحَــقُّ بِتــاجِ المَــاجِدِ المُتَكَـوِّم? (3) وبنحو الذي قلنا في ذلك قال أهل التأويل. * ذكر من قال ذلك: حدثنا ابن حميد، قال: ثنا سلمة، عن ابن إسحاق، قال: ثني يزيد بن رومان ( مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ ) : أي: وفوا الله بما عاهدوه عليه (فمنهم من قَضَى نَحْبَهُ) أي فرغ من عمله، ورجع إلى ربه، كمن استشهد يوم بدر ويوم أُحد (ومنهُمْ مَنْ يَنْتَظِرُ) ما وعد الله من نصره والشهادة على ما مضى عليه أصحابه. 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 (فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ) قال: عهده فقتل أو عاش (وَمِنْهُمْ مَنْ يَنْتَظِرُ) يوما فيه جهاد، فيقضي (نحبه) عهده، فيقتل أو يصدق في لقائه. حدثنا ابن وكيع، قال: ثنا ابن عيينة، عن ابن جريج، عن مجاهد (فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ) قال: عهده (وَمِنْهُمْ مَنْ يَنْتَظِرُ) قال: يوما فيه قتال، فيصدق في اللقاء. قال: ثنا أبي، عن سفيان، عن مجاهد (فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ) قال: مات على العهد. قال: ثنا أبو أُسامة، عن عبد الله بن فلان -قد سماه، ذهب عني اسمه- عن أبيه (فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ) قال: نذره. حدثنا ابن إدريس، عن طلحة بن يحيى، عن عمه عيسى بن طلحة: أن أعرابيا أتى النبيّ صلى الله عليه وسلم، فسأله: من الذين قضوا نحبهم؟ فأعرض عنه، ثم سأله، فأعرض عنه، ودخل طلحة من باب المسجد وعليه ثوبان أخضران، فقال: " هَذَا مِنَ الَّذِينَ قَضَوْا نَحْبَهُمْ". حدثنا ابن بشار، قال: ثنا هوذة، قال: ثنا عوف، عن الحسن، في قوله: (فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ) قال: موته على الصدق والوفاء.(وَمِنْهُمْ مَنْ يَنْتَظِرُ) الموت على مثل ذلك، ومنهم من بدّل تبديلا (4) . حدثني محمد بن عمارة، قال: ثنا عبيد الله بن موسى، قال: أخبرنا إسرائيل، عن سعيد بن مسروق، عن مجاهد ( فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ وَمِنْهُمْ مَنْ يَنْتَظِرُ ) قال: النحب: العهد. حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قَتادة ( مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ ) على الصدق والوفاء (وَمِنْهُمْ مَنْ يَنْتَظِرُ) من نفسه الصدق والوفاء. حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله: (فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ) قال: مات على ما هو عليه من التصديق والإيمان (وَمِنْهُمْ مَنْ يَنْتَظِرُ) ذلك. حدثنا ابن بشار، قال: ثنا ابن أبي بكير، قال شريك بن عبد الله، أخبرناه عن سالم، عن سعيد بن جُبَير، عن ابن عباس (فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ) قال: الموت على ما عاهد الله عليه (وَمِنْهُمْ مَنْ يَنْتَظِرُ) الموت على ما عاهد الله عليه. وقيل: إن هذه الآية نـزلت في قوم لم يشهدوا بدرا، فعاهدوا الله أن يفوا قتالا للمشركين مع رسول الله صلى الله عليه وسلم، فمنهم من أوفى فقضى نحبه، ومنهم من بدّل، ومنهم من أوفى ولم يقض نحبه، وكان منتظرا، على ما وصفهم الله به من صفاتهم في هذه الآية. * ذكر من قال ذلك: حدثنا عمرو بن عليّ، قال: ثنا عبد الرحمن بن مهدي، قال: ثنا حماد بن سلمة، عن ثابت، عن أنس، أن أنس بن النضر تغيب عن قتال بدر، فقال: تغيبت عن أوّل مشهد شهده رسول الله صلى الله عليه وسلم ، لئن رأيت قتالا ليرين الله ما أصنع؛ فلما كان يوم أُحُد، وهُزم الناس، لقي سعد بن معاذ فقال: والله إني لأجدُ ريح الجنة، فتقدم فقاتل حتى قُتل، فنـزلت فيه هذه الآية: ( مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ وَمِنْهُمْ مَنْ يَنْتَظِرُ ). حدثنا ابن بشار، قال: ثنا عبد الله بن بكير، قال: ثنا حميد، قال: زعم أنس بن مالك قال: غاب أنس بن النضر، عن قتال يوم بدر، فقال: غبت عن قتال رسول الله صلى الله عليه وسلم المشركين، لئن أشهدني الله قتالا ليرينّ الله ما أصنع؛ فلما كان يوم أُحُد، انكشف المسلمون، فقال: اللهم إني أبرأ إليك مما جاء به هؤلاء المشركون، وأعتذر إليك مما صنع هؤلاء، يعني المسلمين، فمشى بسيفه، فلقيه سعد بن معاذ، فقال: أي سعد، إني لأجد ريح الجنة دون أحد، فقال سعد: يا رسول الله، فما استطعت أن أصنع ما صنع، قال أنس بن مالك: فوجدناه بين القتلى، به بضع وثمانون جراحة، بين ضربة بسيف، وطعنة برمح، ورمية بسهم، فما عرفناه حتى عرفته أخته ببنانه، قال أنس: فكنا نتحدّث أن هذه الآية ( مِنَ الْمُؤْمِنِينَ رِجَالٌ صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ فَمِنْهُمْ مَنْ قَضَى نَحْبَهُ ) نـزلت فيه، وفي أصحابه. حدثنا سوار بن عبد الله، قال: ثنا المعتمر، قال: سمعت حميدا يحدّث، عن أنس بن مالك، أن أنس بن النضر: غاب عن قتال بدر، ثم ذكر نحوه. حدثنا أبو كُرَيب، قال: ثنا يونس بن بكير، قال: ثنا طلحة بن يحيى، عن موسى وعيسى بن طلحة عن طلحة أن أعرابيا أتى رسول الله صلى الله عليه وسلم، قال: وكانوا لا يجرءون على مسألته، فقالوا للأعرابي: سله (مَنْ قَضَى نَحْبَهُ) من هو؟ فسأله، فأعرض عنه، ثم سأله، فأعرض عنه، ثم دخلت من باب المسجد وعليّ ثياب خُضر؛ فلما رآني رسول الله صلى الله عليه وسلم قال: " أيْنَ السَّائِل عَمَّنْ قَضَى نَحْبَهُ؟" قال الأعرابيّ: أنا يا رسول الله قال: " هَذَا مِمَّنْ قَضَى نَحْبَهُ". حدثنا أبو كُرَيب، قال: ثنا عبد الحميد الحِمَّاني، عن إسحاق بن يحيى الطَّلْحِي، عن موسى بن طلحة، قال: قام معاوية بن أبي سفيان، فقال: إني سمعت رسول الله صلى الله عليه وسلم يقول: " طَلْحَةُ مِمَّنْ قَضَى نَحْبَهُ". حدثني محمد بن عمرو بن تمام الكلبي، قال: ثنا سليمان بن أيوب، قال: ثني أبي، عن إسحاق، عن يحيى بن طلحة، عن عمه موسى بن طلحة، عن أبيه طلحة قال: لما قدمنا من أُحُد وصرنا بالمدينة، صعد النبيّ صلى الله عليه وسلم المنبر، فخطب الناس &; 20-241 &; وعزّاهم، وأخبرهم بما لهم فيه من الأجر، ثم قرأ: (رِجالٌ صَدَقُوا ما عاهَدُوا اللَّهَ عَلَيْهِ ...) الآية، قال: فقام إليه رجل فقال: يا رسول الله، من هؤلاء؟ فالتفت وعليّ ثوبان أخضران، فقال: " أيُّها السَّائِلُ هَذَا مِنْهُمْ". وقوله: (وَما بَدَّلًوا تَبْديلا) : وما غيروا العهد الذي عاقدوا ربهم تغييرا، كما غيره المعوّقون القائلون لإخوانهم: هلمّ إلينا، والقائلون: إن بيوتنا عورة. وبنحو الذي قلنا في ذلك قال أهل التأويل. * ذكر من قال ذلك: حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة (وَما بَدَّلُوا تَبْديلا) يقول: ما شكُّوا وما تردّ‍دوا في دينهم، ولا استبدلوا به غيره. حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله: (وَما بَدَّلُوا تَبْديلا) : لم يغيروا دينهم كما غير المنافقون. ------------------------ الهوامش: (1) هذا عجز بيت لذي الرمة وصدره * عيشـة فـر الحـارثيون بعدمـا * وهوبر: اسم رجل، أراد ابن هوبر (اللسان: هبر). وقال أبو عبيدة في مجاز القرآن، عند قوله تعالى: (فمنهم من قضى نحبه): أي نذره الذي كان. والنحب أيضًا النفس: أي الموت. قال ذو الرمة: "قضى نحبه ..." أي نفسه، وإنما هو أيضًا يزيد بن هوبر، ا هـ . وفي الديوان (طبعة كمبردج سنة 1919 ص 235) أراد يزيد بن هوبر، وهو رجل من بني الحارث بن كعب. (2) البيت لجرير بن عطية بن الخطفي (أبو عبيدة، مجاز القرآن، الورقة 174 - ب) و (اللسان: نحب) قال: وجعله جرير بن الخطفي: الخطر العظيم، قال "بطخفة ..." البيت، أي خطر عظيم. وطخفة، بفتح الطاء، وكسرها: جبل أحمر طويل في ديار بني تميم. كانت به وقعة بين بني يربوع، وقابوس بن النعمان، وكان النعمان قد بعث إليهم جيشًا، وأمر عليه ابنه قابوس وأخاه حسان، فهزمتهم بنو يربوع بطخفة، وأسروهما حتى منوا عليهما، فذلك الذي أراد جرير (انظر معجم ما ستعجم للبكري طخفة). (3) البيت للفرزدق (ديوانه طبعة الصاوي بالقاهرة ص 759) والتنحيب هنا مصدر نحب، بشد الحاء أي صاح أو نادى بشدة. وأصل التنحيب: الدأب على الشيء، والإكباب عليه لا يفارقه (اللسان: نحب). وجعله المؤلف بمعنى الخطار، ولعله يريد المخاطرة بالنفس. (4) الذي في الدر المنثور بدله: وآخرون ما بدلوا تبديلا.