Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The statement concerning the explanation of His word, the Exalted: ( وَمَا يَنْظُرُ هَؤُلاءِ إِلا صَيْحَةً وَاحِدَةً مَا لَهَا مِنْ فَوَاقٍ ) (15) ("And these wait only for a single shout, which knows no interruption") (15).

   The Exalted, whose remembrance is exalted, says: ( وَمَا يَنْظُرُ هَؤُلاءِ ) ("and these wait only") — the polytheists against Allah from Quraysh — ( إِلا صَيْحَةً وَاحِدَةً ) ("for a single shout"); by "the one shout" is meant: the first blast upon the trumpet (al-ṣūr). ( مَا لَهَا مِنْ فَوَاقٍ ), He says: that shout knows no "fīqa," that is to say: no slackening and no interruption.

   And in accordance with what we have said concerning this, the exegetes have spoken.

   * Mention of who said that:

   Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, His word ( وَمَا يَنْظُرُ هَؤُلاءِ إِلا صَيْحَةً وَاحِدَةً ), he means: the community of Muḥammad ( مَا لَهَا مِنْ فَوَاقٍ ).

   Abū Kurayb related to us, saying: al-Muḥāribī related to us, on the authority of Ismāʿīl ibn Rāfiʿ, on the authority of Yazīd ibn Ziyād, on the authority of a man from the Anṣār, on the authority of Muḥammad ibn Kaʿb al-Quraẓī, on the authority of Abū Hurayra, who said: the Messenger of Allah ﷺ said: "When Allah finished the creation of the heavens and the earth, He created the trumpet (al-ṣūr) and gave it to Isrāfīl; and he keeps it set to his mouth, his gaze fixed upon the Throne, waiting until he is commanded." Abū Hurayra said: O Messenger of Allah, and what is the trumpet? He said: "A horn." He said: how is it? He said: "A tremendous horn, into which three blasts are blown: the first blast of terror, the second: the blast of the falling down (death), and the third: the blast of the rising up before the Lord of the worlds. Allah commands Isrāfīl with the first blast, and He says: blow the blast of terror; then the inhabitants of the heavens and the inhabitants of the earth are seized by terror, except whom Allah wills. And Allah commands him to make it continue and prolong it, so that it does not slacken; and it is that of which Allah says: ( مَا يَنْظُرُ هَؤُلاءِ إِلا صَيْحَةً وَاحِدَةً مَا لَهَا مِنْ فَوَاقٍ )."

   And the exegetes differed concerning the meaning of His word ( مَا لَهَا مِنْ فَوَاقٍ ). Some of them said: by it is meant: that shout knows no turning away and no return.

   * Mention of who said that:

   ʿAlī related to me, saying: ʿAbdallāh related to us, saying: Muʿāwiya related to me, on the authority of ʿAlī, on the authority of Ibn ʿAbbās: ( مَا لَهَا مِنْ فَوَاقٍ ), he says: no repetition.

   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: ( مَا لَهَا مِنْ فَوَاقٍ ), he says: it knows no return.

   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, His word ( مَا لَهَا مِنْ فَوَاقٍ ), he said: no return.

   Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda: ( مَا لَهَا مِنْ فَوَاقٍ ), he means the Hour: it knows no return and no turning away.

   And others said: no, the meaning of it is: these polytheists know after it no recovery (ifāqa) and no return to the worldly life.

   * Mention of who said that:

   Muḥammad ibn al-Ḥusayn related to us, saying: Aḥmad ibn al-Mufaḍḍal related to us, saying: Asbāṭ related to us, on the authority of al-Suddī: ( مَا لَهَا مِنْ فَوَاقٍ ), he says: they know after it no recovery and no return to the worldly life.

   And others said: the "shout" in this place means: the punishment (ʿadhāb). And the meaning of the statement is: these polytheists wait only for a punishment that destroys them, from which there is for them no recovery.

   * Mention of who said that:

   Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning His word ( مَا لَهَا مِنْ فَوَاقٍ ), he said: they wait only for a single shout which knows no interruption — what a shout! In it they do not come to, as one comes to over whom a swoon comes, and as the sick man comes to; it destroys them, and in it there is for them no recovery.

   And the Qurʾān reciters differed in the reading of it. Most of the reciters of Medina and Basra and some of Kufa read it ( مِنْ فَوَاقٍ ) with a fatḥa on the fāʾ. And most of the people of Kufa read it: "مِنْ فُوَاقٍ" with a ḍamma on the fāʾ.

   And the philologists differed over its meaning when it is read with fatḥa on the fāʾ or with ḍamma. Some of the Basrans among them said: its meaning, when one reads the fāʾ with fatḥa, is: it knows no rest; and when one reads it with ḍamma, one makes it "fuwāq" of a camel, which is the interval between the two milkings. And some of the Kufans among them said: the meaning of the fatḥa and the ḍamma in it is one and the same, they are merely two linguistic variants, like al-sawāf and al-suwāf, and jamām al-makkūk and jumāmuhu, and qaṣāṣ al-shaʿr and quṣāṣuhu.

   And the correct judgment concerning this is that they are two linguistic variants, and that is because we have not seen any of the predecessors, despite their difference in the reading of it, make a distinction between the meaning of the ḍamma in it and that of the fatḥa; and if the meaning were to differ according to the difference in fatḥa and ḍamma in it, then they would have made a distinction in meaning therein. Since this is so, with whichever of the two readings the reciter reads it, he is within his right. And the origin of that comes from their expression: the she-camel has recovered (afāqat), she recovers (tafīq) with a recovery (ifāqa); and that is when she restores the interval between the two sucklings of her young until the next suckling, namely that the young drinks at its mother, then leaves her until something of milk descends — that is the "ifāqa"; and one says, when that gathers in the udder: "fīqa," as al-Aʿshā said:

   "Until, when a fīqa had gathered in her udder,

   she came to suckle the half of her soul, as if she were suckling" (10).

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

   The footnotes:

   (10) The verse is in the dīwān of al-Aʿshā Maymūn ibn Qays, p. 13, and it is the thirty-third of a qaṣīda in which he praises Hawdha ibn ʿAlī al-Ḥanafī. The "fīqa" is the milk that gathers in the udder between the two milkings. And "shiqq" of something: the half of it, the piece of it; and "shiqq al-nafs": her young, for it is a part of her. He says: until the milk had gathered in her udder, she returned to suckle her young, if only it were alive to suckle. And the pronoun in "her udder" refers to his previously mentioned mount. The author cited the verse as a witness for the meaning of His word, the Exalted: "mā lahā min fawāq." Abū ʿUbayda (213-1) said: whoever reads it with fatḥa says: it knows no rest; and whoever reads it with ḍamma says "fuwāq," and makes it "fuwāq of a she-camel": the interval between the two milkings. And some said: it is one and the same, on equal footing with jamām al-makkūk and jumām al-makkūk, and qaṣāṣ al-shaʿr and quṣāṣ al-shaʿr (the first with ḍamma on the first letter, the second with fatḥa upon it, in all cases). End. And al-Farrāʾ said in Maʿānī al-Qurʾān (folio 277): "mā lahā min fawāq": no rest and no recovery. And its origin comes from the "ifāqa" at suckling, when the beast drinks at its mother and then leaves her until she lets something of milk descend — that is the "ifāqa" and the "fawāq" without hamza. And it is related from the Prophet ﷺ that he said: "The visiting of the sick lasts the span of a fuwāq of a she-camel." And al-Ḥasan, the people of Medina, and ʿĀṣim read it: "fawāq" with fatḥa; and that is an excellent, lofty linguistic variant. And Ḥamza, Yaḥyā, al-Aʿmash and al-Kisāʾī read it with ḍamma. End.

   Show original Arabic

   القول في تأويل قوله تعالى : وَمَا يَنْظُرُ هَؤُلاءِ إِلا صَيْحَةً وَاحِدَةً مَا لَهَا مِنْ فَوَاقٍ (15) يقول تعالى ذكره: ( وَمَا يَنْظُرُ هَؤُلاءِ ) المشركون بالله من قُريش ( إِلا صَيْحَةً وَاحِدَةً ) يعني بالصيحة الواحدة: النفخة الأولى في الصور ( مَا لَهَا مِنْ فَوَاقٍ ) يقول: ما لتلك الصيحة من فيقة, يعني من فتور ولا انقطاع. وبنحو الذي قلنا في ذلك قال أهل التأويل. * ذكر من قال ذلك: حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله ( وَمَا يَنْظُرُ هَؤُلاءِ إِلا صَيْحَةً وَاحِدَةً ) يعني: أمة محمد ( مَا لَهَا مِنْ فَوَاقٍ ) حدثنا أبو كُرَيب, قال: ثنا المحاربي, عن إسماعيل بن رافع, عن يزيد بن زياد, عن رجل من الأنصار, عن محمد بن كعب القرظي, عن أبي هريرة, قال: قال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم: " إنَّ الله لما فَرغَ مِنْ خَلْقِ السَّمَاوَاتِ وَالأرْضِ خَلَقَ الصُّورَ, فَأَعْطَاهُ إسْرَافِيلَ, فَهُوَ وَاضِعُهُ عَلَى فِيهِ شَاخِص بِبَصَرِهِ إلَى العَرْشِ يَنْتَظِرُ مَتَى يُؤْمَرُ". قال أبو هريرة: يا رسول الله وما الصور؟ قال: " قَرْنٌ", قال: كيف هو؟ قال: " قَرْنٌ عَظِيمٌ يُنْفَخُ فِيهِ ثَلاثُ نَفَخَاتٍ: نَفْخَةُ الفَزَعِ الأولى, والثَّانِيَةُ: نَفْخَةُ الصَّعْقِ, والثَّالِثَةُ: نَفْخَةُ القِيَامِ لِرَبّ العَالَمِينَ, يَأْمُرُ الله إسْرَافِيلَ بالنَّفْخَةِ الأولى, فَيَقُولُ: انْفُخْ نَفْخَةَ الفَزَعِ, فَيَفْزَعُ أهْلُ السَّمَاوَاتِ وَأهْلُ الأرْضِ إلا مَنْ شَاءَ الله, وَيَأْمُرُهُ الله فَيُدِيمُهَا وَيُطَوِّلُهَا, فَلا يَفْتُرُ وَهِيَ الَّتِي يَقُولُ الله ( مَا يَنْظُرُ هَؤُلاءِ إِلا صَيْحَةً وَاحِدَةً مَا لَهَا مِنْ فَوَاقٍ ) . واختلف أهل التأويل في معنى قوله ( مَا لَهَا مِنْ فَوَاقٍ )" فقال بعضهم: يعني بذلك: ما لتلك الصيحة من ارتداد ولا رجوع. * ذكر من قال ذلك: حدثني عليّ, قال: ثنا عبد الله, قال: ثني معاوية, عن عليّ, عن ابن عباس ( مَا لَهَا مِنْ فَوَاقٍ ) يقول: من ترداد. حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس ( مَا لَهَا مِنْ فَوَاقٍ ) يقول: ما لها من رجعة. 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 ( مَا لَهَا مِنْ فَوَاقٍ ) قال: من رجوع. حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( مَا لَهَا مِنْ فَوَاقٍ ) يعني الساعة ما لها من رجوع ولا ارتداد. وقال آخرون: بل معنى ذلك: ما لهؤلاء المشركين بعد ذلك إفاقة ولا رجوع إلى الدنيا. * ذكر من قال ذلك: حدثنا محمد بن الحسين, قال: ثنا أحمد بن المفضل, قال: ثنا أسباط, عن السديّ( مَا لَهَا مِنْ فَوَاقٍ ) يقول: ليس لهم بعدها إفاقة ولا رجوع إلى الدنيا. وقال آخرون: الصيحة في هذا الموضع: العذاب. ومعنى الكلام: ما ينتظر هؤلاء المشركون إلا عذابا يهلكهم, لا إفاقة لهم منه. * ذكر من قال ذلك: حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد في قوله ( مَا لَهَا مِنْ فَوَاقٍ ) قال: ما ينتظرون إلا صيحة واحدة ما لها من فواق, يا لها من صيحة لا يفيقون فيها كما يفيق الذي يغشي عليها وكما يفيق المريض تهلكهم, ليس لهم فيها إفاقة. واختلفت القرّاء في قراءة ذلك, فقرأته عامة قرّاء المدينة والبصرة وبعض أهل الكوفة ( مِنْ فَوَاقٍ ) بفتح الفاء. وقرأته عامة أهل الكوفة: " مِنْ فُوَاقٍ" بضم الفاء. واختلفت أهل العربية في معناها إذا قُرئت بفتح الفاء وضمها, فقال بعض البصريين منهم: معناها, إذا فتحت الفاء: ما لها من راحة, وإذا ضمت جعلها فُواق ناقة ما بين الحلبتين. وكان بعض الكوفيين منهم يقول: معنى الفتح والضم فيها واحد, وإنما هما لغتان مثل السَّوَاف والسُّواف, وجَمام المكوك وجُمامه, وقَصاص الشعر وقُصاصه. والصواب من القول في ذلك أنهما لغتان, وذلك أنا لم نجد أحدا من المتقدمين على اختلافهم في قراءته يفرّقون بين معنى الضمّ فيه والفتح, ولو كان مختلف المعنى باختلاف الفتح فيه والضم, لقد كانوا فرقوا بين ذلك في المعنى. فإذ كان ذلك كذلك, فبأي القراءتين قرأ القارئ فمصيب; وأصل ذلك من قولهم: أفاقت الناقة, فهي تفيق إفاقة, وذلك إذا ردت ما بين الرضعتين ولدها إلى الرضعة الأخرى, وذلك أن ترضع البهيمة أمها, ثم تتركها حتى ينـزل شيء من اللبن, فتلك الإفاقة; يقال إذا اجتمع ذلك في الضرع فيقة, كما قال الأعشى: حَـتَّى إذَا فِيْقَـةٌ فِـي ضَرْعِها اجْتَمَعَتْ جـاءَتْ لِـتُرْضِعَ شِقَّ النَّفْسِ لوْ رَضَعا (10) ------------------------- الهوامش : (10) البيت في ديوان الأعشى ميمون بن قيس ص 13 وهو الثالث والثلاثون من قصيدة يمدح بها هوذة بن علي الحنفي . والفيقة : اللبن الذي يجتمع في الضرع بين الحلبتين . وشق الشيء : شطره ، والقطعة منه ، وشق النفس : ولدها ، لأنه قطعة منها . ويقول : حتى إذا اجتمع اللبن في ضرعها ، عادت ترضع ولدها ، لو أنه حي يرضع . والضمير في ضرعها : راجع إلى راحلته المذكورة قبل . واستشهد المؤلف بالبيت على معنى قوله تعالى :"ما لها من فواق" . قال أبو عبيدة ( 213 - 1) من فتحها قال : ما لها من راحة . ومن ضمها قال فواق ، وجعلها من" فواق ناقة" : ما بين الحلبتين . وقوم قالوا : هما واحد . بمنزلة جمام المكوك وجمام المكوك ، وقصاص الشعر وقصاص الشعر (الأول بضم أوله ، والثاني بفتحه فيهن) . أ هـ . وقال الفراء في معاني القرآن (الورقة 277) :" ما لها من فواق" : من راحة ولا إفاقة . وأصله من الإفاقة في الرضاع ، إذا ارتضعت البهيمة أمها ، ثم تركتها حتى تنزل شيئا من اللبن ، فتلك الإفاقة والفواق بغير همز . وجاء عن النبي صلى الله عليه وسلم أنه قال :" العيادة قدر فواق ناقة" . وقرأها الحسن ، وأهل المدينة ، وعاصم : فواق بالفتح ؛ وهي لغة جيدة عالية . وضم حمزة ، ويحيي ، والأعمش ، والكسائي . أ هـ.