Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The discourse on the explanation of His statement, the Exalted: مَا جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ وَمَا جَعَلَ أَزْوَاجَكُمُ اللائِي تُظَاهِرُونَ مِنْهُنَّ أُمَّهَاتِكُمْ وَمَا جَعَلَ أَدْعِيَاءَكُمْ أَبْنَاءَكُمْ ذَلِكُمْ قَوْلُكُمْ بِأَفْوَاهِكُمْ وَاللَّهُ يَقُولُ الْحَقَّ وَهُوَ يَهْدِي السَّبِيلَ (33:4) (Allah has not made for any man two hearts within his interior, and He has not made your wives, to whom you pronounce the ẓihār formula, your mothers, and He has not made your adopted sons your sons. That is your statement with your mouths, but Allah speaks the truth and He guides to the way.)

   The scholars of interpretation differed concerning what is meant by Allah's statement ما جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوفِهِ (Allah has not made for any man two hearts within his interior). Some of them said: by it is meant the refutation of a group of people among the people of hypocrisy (ahl al-nifāq) who described the Prophet of Allah ﷺ as someone with two hearts; Allah denied that of His Prophet and gave them the lie.

   * Mention of who said that:

   Abū Kurayb related to us, saying: Ḥafṣ ibn Nufayl related to us, saying: Zuhayr ibn Muʿāwiya related to us, on the authority of Qābūs ibn Abī Ẓabyān, that his father related to him, saying: we said to Ibn ʿAbbās: what is your opinion concerning the statement of Allah: ما جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ, what is meant by it? He said: the Messenger of Allah ﷺ stood up one day and performed the prayer, and his mind wandered (khaṭara khaṭra). Then the hypocrites (munāfiqūn) who were praying with him said: he has two hearts, a heart with you and a heart with them. Thereupon Allah revealed: ما جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ.

   And others said: no, by it is meant a man of the Quraysh who, on account of his cleverness, was called "the one with the two hearts."

   * Mention of who said that:

   Muḥammad ibn Saʿd related to me, saying: my father related to me, saying: my uncle related to me, saying: my father related to me, on the authority of his father, on the authority of Ibn ʿAbbās: ما جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ, he said: there was a man of the Quraysh who, on account of his cleverness, was called "the one with the two hearts," and Allah revealed this concerning his case.

   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: ما جَعَلَ اللَّهُ لِرَجُلٍ مِن قَلْبَيْن فِي جَوْفِهِ, he said: a man of the Banū Fihr said: in my interior are two hearts, with each of which I understand better than the mind of Muḥammad — and he lied.

   Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning his statement: ما جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ, Qatāda said: there was a man in the time of the Messenger of Allah ﷺ who was called "the one with the two hearts," and Allah revealed concerning him what you hear.

   Qatāda said: and al-Ḥasan used to say: there was a man who said to me: I have a soul that commands me to something and a soul that forbids me from something; and Allah revealed concerning him what you hear.

   Ibn Wakīʿ related to us, saying: my father related to us, on the authority of Sufyān, on the authority of Khuṣayf, on the authority of ʿIkrima, saying: there was a man who was called "the one with the two hearts," and then it was revealed: ما جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ.

   And others said: no, by it is meant Zayd ibn Ḥāritha, because the Messenger of Allah ﷺ had adopted him as a son; Allah set forth a likeness by it.

   * Mention of who said that:

   Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: Maʿmar informed us, on the authority of al-Zuhrī, concerning his statement: ما جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ, he said: it has reached us that this was concerning Zayd ibn Ḥāritha; He set forth for him a likeness, He says: the son of another man is not your son.

   And the most correct of the statements concerning this is the statement of him who said: that is a giving of the lie by Allah, the Exalted, to the statement of him who said that a man has two hearts within his interior with which he understands, according to what has been transmitted from Ibn ʿAbbās. And it is possible that this is a giving of the lie by Allah to whoever described the Messenger of Allah ﷺ with that attribute, and it is possible that it is a giving of the lie to whoever named the Qurayshī thus, of whom it is mentioned that on account of his cleverness he was called "the one with the two hearts." Whichever of the two it is, it is a denial by Allah concerning His creatures among men, that they should have that attribute.

   And His statement: وَما جَعَلَ أزْوَاجَكُمُ اللائِي تُظاهِرُونَ مِنْهُنَّ أمَّهاتِكُمْ (and He has not made your wives, to whom you pronounce the ẓihār formula, your mothers), He, whose mention is exalted, says: and Allah has not, O men, made your women to whom you say "you are to us as the backs of our mothers" your mothers; rather, He has made that on your part a lie and imposed upon you as a penalty an expiation (kaffāra).

   And in accordance with what we have said concerning this, the scholars 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, concerning his statement: وَما جَعَلَ أزْوَاجَكُمُ اللائي تُظاهِرُونَ مِنْهُنَّ أُمَّهاتِكُمْ: that is to say, He has not made her your mother; for when a man pronounces the ẓihār formula against his wife, then Allah has not made her his mother, but He has established in that the expiation (kaffāra).

   And His statement: وَما جَعَلَ أدعِياءَكُمْ أبْناءَكُمْ (and He has not made your adopted sons your sons), he says: and Allah has not made the one of whom you claimed that he is your son, while he is the son of someone else, your son by your claim.

   And it was mentioned that this was revealed to the Messenger of Allah ﷺ because of his adoption of Zayd ibn Ḥāritha as a son.

   * Mention of the narration about that:

   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: أدْعِياءَكُمْ أبْناءَكُمْ, he said: this verse was revealed concerning Zayd ibn Ḥāritha.

   Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning his statement: وَما جَعَلَ أدْعِياءَكُمْ أبْناءَكُمْ, he said: when Allah and His Messenger bestowed favor upon Zayd ibn Ḥāritha, he was called "Zayd ibn Muḥammad," for he had adopted him as a son. Then Allah said: مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ (Muḥammad is not the father of any one of your men); he said: and He mentions the wives and the sister, and He informed him that the wives are not mothers, so they are not your mothers, and your adopted sons are not your sons.

   Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda: وَما جَعَلَ أدْعِياءَكُمْ أبْناءكُمْ: and He has not made your adopted child your son; he says: when a man claims a man as his own while he is not his son, ذَلِكُمْ قَوْلُكُمْ بأفْوَاهِكُمْ... (that is your statement with your mouths) — the verse. And it was mentioned to us that the Prophet ﷺ used to say: "Whoever deliberately ascribes himself to a father other than his own father, for him Allah has forbidden the Garden (al-janna)."

   Abū Kurayb related to us, saying: Ibn Abī Zāʾida related to us, on the authority of Ashʿath, on the authority of ʿĀmir, saying: Zayd does not fall under the adopted sons. And His statement: ذَلِكُمْ قَوْلُكُمْ بأفْوَاهِكُمْ (that is your statement with your mouths), He, whose mention is exalted, says: this statement — that is to say the statement of the man to his wife "you are to me as the back of my mother," and his designation of one who is not his son as his son — is only your statement with your mouths, which has no reality. By this claim the lineage (nasab) of the one whose sonship you claimed is not established, and the wife does not become a mother by the man's statement to her "you are to me as the back of my mother." واللَّهُ يقُولُ الحَقَّ (but Allah speaks the truth), he says: and Allah is the Truthful who speaks the truth, and by His word the lineage is established of whoever He establishes the lineage for, and by Him the woman becomes the mother for the child born, if He so decrees. وَهُوَ يَهْدِي السَّبِيلَ (and He guides to the way), He, whose mention is exalted, says: and Allah makes clear to His servants the way of truth, and He guides them to the path of upright conduct.

   ------------------------

   Footnotes:

   (1) "khaṭara khaṭra": he was momentarily heedless, a forgetfulness.

   (2) "al-dahw," "al-dahā," and "al-dahāʾ": the mind, the cleverness.

   Show original Arabic

   القول في تأويل قوله تعالى : مَا جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ وَمَا جَعَلَ أَزْوَاجَكُمُ اللائِي تُظَاهِرُونَ مِنْهُنَّ أُمَّهَاتِكُمْ وَمَا جَعَلَ أَدْعِيَاءَكُمْ أَبْنَاءَكُمْ ذَلِكُمْ قَوْلُكُمْ بِأَفْوَاهِكُمْ وَاللَّهُ يَقُولُ الْحَقَّ وَهُوَ يَهْدِي السَّبِيلَ (4) اختلف أهل التأويل في المراد من قول الله (ما جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوفِهِ) فقال بعضهم: عنى بذلك تكذيب قوم من أهل النفاق، وصفوا نبيّ الله صلى الله عليه وسلم بأنه ذو قلبين، فنفى الله ذلك عن نبيه وكذّبهم. * ذكر من قال ذلك: حدثنا أبو كُرَيب، قال: ثنا حفص بن نفيل، قال: ثنا زهير بن معاوية، عن قابوس بن أبي ظبيان أن أباه حدثه، قال: قلنا لابن عباس: أرأيت قول الله: (ما جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ) ما عنى بذلك؟ قال: قام رسول الله صلى الله عليه وسلم يوما فصلى، فخطر خطرة (1) فقال المنافقون الذين يصلون معه: إن له قلبين، قلبا معكم، وقلبا معهم، فأنـزل الله (ما جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ) . وقال آخرون: بل عنى بذلك: رجل من قريش كان يُدعى ذا القلبين من دهيه. * ذكر من قال ذلك: حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس (ما جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ) قال: كان رجل من قريش يسمى من دهيه (2) ذا القلبين، فأنـزل الله هذا في شأنه. 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 (ما جَعَلَ اللَّهُ لِرَجُلٍ مِن قَلْبَيْن فِي جَوْفِهِ) قال: إن رجلا من بني فهر، قال: إن في جوفي قلبين، أعقل بكل واحد منهما أفضل من عقل محمد، وكذب. حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قَتادة قوله: (ما جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ) قال قتادة: كان رجل على عهد رسول الله -صلى الله عليه وسلم- يسمى ذا القلبين، فأنـزل الله فيه ما تسمعون. قال قتادة: وكان الحسن يقول: كان رجل يقول لي: نفس تأمرني، ونفس تنهاني، فأنـزل الله فيه ما تسمعون. حدثنا ابن وكيع، قال: ثنا أبي، عن سفيان، عن خصيف، عن عكرمة، قال: كان رجل يسمى ذا القلبين، فنـزلت (ما جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ) . وقال آخرون: بل عنى بذلك زيد بن حارثة من أجل أن رسول الله صلى الله عليه وسلم كان تبناه، فضرب الله بذلك مثلا. * ذكر من قال ذلك: حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرزاق، قال: أخبرنا معمر، عن الزهري، في قوله: (ما جَعَلَ اللَّهُ لِرَجُلٍ مِنْ قَلْبَيْنِ فِي جَوْفِهِ) قال: بلغنا أن ذلك كان في زيد بن حارثة، ضرب له مثلا يقول: ليس ابن رجل آخر ابنك. وأولى الأقوال في ذلك بالصواب قول من قال: ذلك تكذيب من الله تعالى قول من قال لرجل في جوفه قلبان يعقل بهما، على النحو الذي رُوي عن ابن عباس، وجائز أن يكون ذلك تكذيبا من الله لمن وصف رسول الله صلى الله عليه وسلم بذلك، وأن يكون تكذيبا لمن سمى القرشيّ الذي ذُكر أنه سمي ذا القلبين من دهيه، وأيّ الأمرين كان فهو نفي من الله عن خلقه من الرجال أن يكونوا بتلك الصفة. وقوله: (وَما جَعَلَ أزْوَاجَكُمُ اللائِي تُظاهِرُونَ مِنْهُنَّ أمَّهاتِكُمْ) يقول تعالى ذكره: ولم يجعل الله أيها الرجال نساءكم اللائي تقولون لهنّ: أنتنّ علينا كظهور أمهاتنا أمهاتكم، بل جعل ذلك من قبلكم كذبا، وألزمكم عقوبة لكم كفَّارة. وبنحو الذي قلنا في ذلك قال أهل التأويل. * ذكر من قال ذلك: حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة قوله: (وَما جَعَلَ أزْوَاجَكُمُ اللائي تُظاهِرُونَ مِنْهُنَّ أُمَّهاتِكُمْ) : أي ما جعلها أمك؛ فإذا ظاهر الرجل من امرأته، فإن الله لم يجعلها أمه، ولكن جعل فيها الكفَّارة. وقوله: (وَما جَعَلَ أدعِياءَكُمْ أبْناءَكُمْ) يقول: ولم يجعل الله من ادّعيت أنه ابنك، وهو ابن غيرك ابنك بدعواك. وذُكر أن ذلك نـزل على رسول الله صلى الله عليه وسلم من أجل تبنيه زيد بن حارثة. * ذكر الرواية بذلك: 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: (أدْعِياءَكُمْ أبْناءَكُمْ) قال: نـزلت هذه الآية في زيد بن حارثة. حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله: (وَما جَعَلَ أدْعِياءَكُمْ أبْناءَكُمْ) قال: كان زيد بن حارثة حين منّ الله ورسوله عليه، يقال له: زيد بن محمد، كان تبنَّاه، فقال الله: مَا كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِنْ رِجَالِكُمْ قال: وهو يذكر الأزواج والأخت، فأخبره أن الأزواج لم تكن بالأمهات أمهاتكم، ولا أدعياءكم أبناءكم. حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة (وَما جَعَلَ أدْعِياءَكُمْ أبْناءكُمْ) وما جعل دعيَّك ابنك، يقول: إذا ادّعى رجل رجلا وليس بابنه (ذَلِكُمْ قَوْلُكُمْ بأفْوَاهِكُمْ ...) الآية، وذُكر لنا أن النبيّ صلى الله عليه وسلم كان يقول: " من ادّعى إلى غَير أبِيهِ مُتَعَمِّدًا حَرَّمَ اللهُ عَلَيْهِ الجَنَّةَ". حدثنا أبو كُرَيب، قال: ثنا ابن أبي زائدة، عن أشعث، عن عامر، قال: ليس في الأدعياء زيد وقوله: (ذَلِكُمْ قَوْلُكُمْ بأفْوَاهِكُمْ) يقول تعالى ذكره هذا القول وهو قول الرجل لامرأته: أنت عليّ كظهر أمي، ودعاؤه من ليس بابنه أنه ابنه، إنما هو قولكم بأفواهكم لا حقيقة له، لا يثبت بهذه الدعوى نسب الذي ادعيت بنوته، ولا تصير الزوجة أمَّا بقول الرجل لها: أنت عليّ كظهر أمي (واللَّهُ يقُولُ الحَقَّ) يقول: والله هو الصادق الذي يقول الحقّ، وبقوله يثبت نسب من أثبت نسبه، وبه تكون المرأة للمولود، أمَّا إذا حكم بذلك (وَهُوَ يَهْدِي السَّبِيلَ) يقول تعالى ذكره: والله يبين لعباده سبيل الحقّ، ويرشدهم لطريق الرشاد. ------------------------ الهوامش: (1) خطر خطرة: سها سهوة. (2) الدهو والدهى والدهاء: العقل.