Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The statement concerning the explanation of His word: أَمْ يَحْسُدُونَ النَّاسَ عَلَى مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ ("Or do they envy the people for what Allah has given them of His bounty?").

   Abū Jaʿfar said: The Exalted means by His word "Or do they envy the people": or are these ones, to whom a portion of the Book was given, the Jews, envious? As in:

   9812 - Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, on the authority of ʿĪsā, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, concerning the word of Allah: "Or do they envy the people," he said: the Jews.

   9813 - Al-Muthannā related to me, saying: Abū Ḥudhayfa related to us, saying: Shibl related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, something similar.

   9814 - Bishr ibn Muʿādh related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, something similar.

   * * *

   As for His word "the people," the exegetes differed concerning whom Allah meant by it.

   Some of them said: Allah meant by it Muḥammad ﷺ in particular.

   *Mention of who said that:

   9815 - Al-Muthannā related to me, saying: ʿAmr related to us, saying: Asbāṭ related to us, saying: Hushaym informed us, on the authority of Khālid, on the authority of ʿIkrima, concerning His word: "Or do they envy the people for what Allah has given them of His bounty?", he said: "the people" in this place is the Prophet ﷺ in particular.

   9816 - Muḥammad ibn al-Ḥusayn related to me, saying: Aḥmad ibn Mufaḍḍal related to me, saying: Asbāṭ related to us, on the authority of al-Suddī: "Or do they envy the people for what Allah has given them of His bounty?", this means Muḥammad ﷺ.

   9817 - 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, something similar.

   9818 - Al-Qāsim related to us, saying: Al-Ḥusayn related to us, saying: Ḥajjāj related to me, on the authority of Ibn Jurayj, on the authority of Mujāhid: "Or do they envy the people for what Allah has given them of His bounty?", he said: "the people" is Muḥammad ﷺ.

   9819 - It was related to me on the authority of al-Ḥusayn ibn al-Faraj, saying: I heard Abū Muʿādh say: ʿUbayd ibn Sulaymān informed us, saying: I heard al-Ḍaḥḥāk say — and he mentioned something similar.

   * * *

   Others said: Allah rather meant by it the Arabs.

   *Mention of who said that:

   9820 - Bishr ibn Muʿādh related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning His word: "Or do they envy the people for what Allah has given them of His bounty?", these are the Jews, who were envious of this tribe of the Arabs for what Allah had given them of His bounty.

   * * *

   Abū Jaʿfar said: The most correct of the statements concerning this is that one says: that Allah rebuked the Jews, whom He has described by their characteristic in these verses, and said to them, with regard to their statement to the polytheists (mushrikīn), the idolaters, that these were better guided on the path than Muḥammad and his companions — while they knew that in that statement which they made they were liars —: are you envious of Muḥammad and his companions for what Allah has given them of His bounty?

   * * *

   We have said that this is the most correct, because that which precedes His word "Or do they envy the people for what Allah has given them of His bounty?" contains the rebuke of the Jews who said to the unbelievers: "These are better guided on the path than those who believe." The joining of His word "Or do they envy the people for what Allah has given them of His bounty?" to that rebuke of them, and the praise of the believers concerning whom what has been said was said — that is more fitting and more appropriate, so long as no proof comes that turns its meaning away from that meaning.

   * * *

   The exegetes differed concerning the explanation of "the bounty" (al-faḍl) of which Allah reported that He gave it to those whom He mentioned in His word: "Or do they envy the people for what Allah has given them of His bounty?" Some of them said: that "bounty" is prophethood.

   *Mention of who said that:

   9821 - Bishr ibn Muʿādh related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda: "Or do they envy the people for what Allah has given them of His bounty?", they were envious of this tribe of the Arabs for what Allah had given them of His bounty. Allah sent forth from among them a prophet, and so they were envious of them on that account.

   9822 - Al-Qāsim related to us, saying: Al-Ḥusayn related to us, saying: Ḥajjāj related to me, saying: Ibn Jurayj said: "for what Allah has given them of His bounty," he said: prophethood.

   Others said: that "bounty" which Allah mentioned that He gave them is rather His permitting to His Prophet Muḥammad ﷺ concerning women what He permitted him, that he may marry of them whom he wishes without limit in number. They said: and He means by "the people" Muḥammad ﷺ, as I have mentioned earlier.

   *Mention of who said that:

   9823 - 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: "Or do they envy the people for what Allah has given them of His bounty?" — the verse — and that is because the People of the Book said: "Muḥammad claims that he has been given what he has been given in humility, and he has nine wives; his only concern is marrying! What kingship is more excellent than this!" Then Allah said: "Or do they envy the people for what Allah has given them of His bounty?"

   9824 - Muḥammad ibn al-Ḥusayn related to me, saying: Aḥmad ibn Mufaḍḍal related to us, saying: Asbāṭ related to us, on the authority of al-Suddī: "Or do they envy the people for what Allah has given them of His bounty?", this means: Muḥammad, that he marries whom he wishes of the women.

   9825 - It was related to me on the authority of al-Ḥusayn ibn al-Faraj, saying: I heard Abū Muʿādh say: ʿUbayd ibn Sulaymān informed us, saying: I heard al-Ḍaḥḥāk say concerning His word: "Or do they envy the people for what Allah has given them of His bounty?", and that is because the Jews said: "What is the matter with Muḥammad, that prophethood has been given to him as he claims, while he is hungry and naked, and his only concern is marrying women?" Thus they were envious of him on account of marrying wives, and Allah permitted Muḥammad to marry of them whom he wishes to marry.

   * * *

   Abū Jaʿfar said: The most correct of the two explanations concerning this is the statement of Qatāda and Ibn Jurayj which we have mentioned earlier: that the meaning of "the bounty" in this place is prophethood, with which Allah favored Muḥammad and with which He honored the Arabs, when He gave it to a man from among them and not to another — because of what we have mentioned, namely that the evidence of the outward meaning of this verse indicates that it is a praise of the Prophet ﷺ and his companions, may Allah's mercy be upon them, as we have set forth earlier. And marrying and the marrying of women — even though it belongs to the bounty of Allah, the Exalted, which He gave to His servants — is no praise and no commendation for them.

   * * *

   The statement concerning the explanation of His word: فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُمْ مُلْكًا عَظِيمًا ("We have indeed given to the family of Ibrāhīm the Book and the wisdom, and We have given them a mighty kingship") (4:54).

   Abū Jaʿfar said: The Exalted means by it: or are these Jews — whom He has described by their characteristic in these verses — envious of the people for what Allah has given them of His bounty, because they do not belong to them? How then would they not be envious of the family of Ibrāhīm, while We have given them the Book? And He means by His word "We have indeed given to the family of Ibrāhīm": We have indeed given to the family of Ibrāhīm, that is, to his kin and his followers in his religion, "the Book," that is, the Book of Allah which He revealed to them, such as the scrolls of Ibrāhīm and Mūsā and the Zabūr, and all the other books which He gave them.

   * * *

   = As for "the wisdom," that is what He revealed to them of that which was not a recited scripture, "and We have given them a mighty kingship."

   * * *

   The exegetes differed concerning the meaning of "the mighty kingship" that Allah meant in this verse.

   Some of them said: that is prophethood.

   *Mention of who said that:

   9826 - Al-Muthannā related to us, saying: Abū ʿĀṣim related to us, on the authority of ʿĪsā, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, concerning the word of Allah "Or do they envy the people," he said: the Jews — "for what Allah has given them of His bounty; We have indeed given to the family of Ibrāhīm the Book," and they do not belong to them — "and the wisdom, and We have given them a mighty kingship," he said: prophethood.

   9827 - Al-Muthannā related to me, saying: Abū Ḥudhayfa related to us, saying: Shibl related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, something similar — except that he said: "kingship" is prophethood.

   * * *

   Others said: that is rather the permitting of women. They said: Allah meant by it only: or are they envious of Muḥammad for what Allah has permitted him of women, while Allah had already permitted the like of what He permitted him of them to Dāwūd and Sulaymān and others of the prophets? How then are they not envious of them on that account, while they were envious of Muḥammad, peace be upon him, on that account?

   *Mention of who said that:

   9828 - Muḥammad ibn al-Ḥusayn related to us, saying: Aḥmad ibn Mufaḍḍal related to us, saying: Asbāṭ related to us, on the authority of al-Suddī: "We have indeed given to the family of Ibrāhīm," namely Sulaymān and Dāwūd — "the wisdom," that is: prophethood — "and We have given them a mighty kingship," with regard to women. How is it that it was permitted to these, while they were prophets: that Dāwūd married ninety-nine wives, and that Sulaymān married a hundred, and that it would not be permitted for Muḥammad to marry as they married?

   * * *

   Others said: the meaning of His word "and We have given them a mighty kingship" is rather that which He gave to Sulaymān ibn Dāwūd.

   *Mention of who said that:

   9829 - 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: "and We have given them a mighty kingship," by it He means the kingship of Sulaymān.

   * * *

   Others said: they were rather reinforced with the angels.

   *Mention of who said that:

   9830 - Aḥmad ibn Ḥāzim al-Ghifārī related to us, saying: Abū Nuʿaym related to us, saying: Isrāʾīl related to us, on the authority of Abū Isḥāq, on the authority of Hammām ibn al-Ḥārith: "and We have given them a mighty kingship," he said: they were reinforced with the angels and the hosts.

   * * *

   Abū Jaʿfar said: The most fitting of these statements for the explanation of the verse — namely His word "and We have given them a mighty kingship" — is the statement related from Ibn ʿAbbās, that he said: "He means the kingship of Sulaymān." For that is what is known in the language of the Arabs, contrary to the one who said that it is the kingship of prophethood, and contrary to the statement of the one who said: it is the permitting of women and the kingship over them. For the word of Allah by which the Arabs were addressed may not be explained except according to its known, customary meanings among them, unless there comes a proof or an argument is advanced that it is otherwise than that, to which one must then submit.

   Show original Arabic

   القول في تأويل قوله : أَمْ يَحْسُدُونَ النَّاسَ عَلَى مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ قال أبو جعفر: يعني بقوله جل ثناؤه: " أم يحسدون الناس "، أم يحسد هؤلاء الذين أوتوا نصيبًا من الكتاب من اليهود، كما:- 9812 - حدثني محمد بن عمرو قال، حدثنا أبو عاصم، عن عيسى، عن ابن أبي نجيح، عن مجاهد في قول الله: " أم يحسدون الناس "، قال: يهود. 9813 - حدثني المثنى قال، حدثنا أبو حذيفة قال، حدثنا شبل، عن ابن أبي نجيح، عن مجاهد مثله. 9814 - حدثنا بشر بن معاذ قال، حدثنا يزيد قال، حدثنا سعيد، عن قتادة مثله. * * * وأما قوله: " الناس "، فإن أهل التأويل اختلفوا فيمن عَنَى الله به. فقال بعضهم: عنى الله بذلك محمدًا صلى الله عليه وسلم خاصةً. *ذكر من قال ذلك: 9815 - حدثني المثنى قال، حدثنا عمرو قال، حدثنا أسباط قال، أخبرنا هشيم، عن خالد، عن عكرمة في قوله: " أم يحسدون الناس على ما آتاهم الله من فضله "، قال: " الناس " في هذا الموضع، النبيّ صلى الله عليه وسلم خاصةً. 9816 - حدثني محمد بن الحسين قال، حدثني أحمد بن مفضل قال، حدثنا أسباط، عن السدي: " أم يحسدون الناس على ما آتاهم الله من فضله "، يعني محمدًا صلى الله عليه وسلم. 9817 - حدثني محمد بن سعد قال، حدثني أبي قال، حدثني عمي قال، حدثني أبي، عن أبيه، عن ابن عباس مثله. 9818 - حدثنا القاسم قال، حدثنا الحسين قال، حدثني حجاج، عن ابن جريج، عن مجاهد: " أم يحسدون الناس على ما آتاهم الله من فضله "، قال: " الناس "، محمدًا صلى الله عليه وسلم. 9819 - حدثت عن الحسين بن الفرج قال، سمعت أبا معاذ يقول، أخبرنا عبيد بن سليمان قال، سمعت الضحاك يقول، فذكر نحوه. * * * وقال آخرون: بل عنى الله به العرب. *ذكر من قال ذلك: 9820 - حدثنا بشر بن معاذ قال، حدثنا يزيد قال، حدثنا سعيد، عن قتادة قوله: " أم يحسدون الناس على ما آتاهم الله من فضله "، أولئك اليهود، حسدوا هذا الحيَّ من العرب على ما آتاهم الله من فضله. * * * قال أبو جعفر: وأولى الأقوال في ذلك بالصواب أن يقال: إنّ الله عاتب اليهودَ الذين وصف صفتهم في هذه الآيات، فقال لهم في قيلهم للمشركين من عبدة الأوثان إنهم أهدى من محمد وأصحابه سبيلا على علم منهم بأنهم في قيلهم ما قالوا من ذلك كذَبة = : أتحسدون محمدًا وأصحابه على ما آتاهم الله من فضله. (8) * * * وإنما قلنا ذلك أولى بالصواب، لأن ما قبل قوله: " أم يحسدون الناس على ما آتاهم الله من فضله "، مضى بذّم القائلين من اليهود للذين كفروا: " هؤلاء أهدىَ من الذين آمنوا سبيلا "، فإلحاق قوله: " أم يحسدون الناس على ما آتاهم الله من فضله "، بذمهم على ذلك، وتقريظ الذين آمنوا الذين قيل فيهم ما قيل = أشبهُ وأولى، ما لم تأت دلالة على انصراف معناه عن معنى ذلك. * * * واختلف أهل التأويل في تأويل " الفضل " الذي أخبر الله أنه آتى الذين ذكرهم في قوله: " أم يحسدون الناس على ما آتاهم الله من فضله ". (9) فقال بعضهم: ذلك " الفضل " هو النبوّة. *ذكر من قال ذلك: 9821 - حدثنا بشر بن معاذ قال، حدثنا يزيد قال، حدثنا سعيد، عن قتادة: " أم يحسدون الناس على ما آتاهم الله من فضله "، حسدوا هذا الحيَّ من العرب على ما آتاهم الله من فضله. بعث الله منهم نبيًا، فحسدوهم على ذلك. 9822 - حدثنا القاسم قال، حدثنا الحسين قال، حدثني حجاج قال، قال ابن جريج: " على ما آتاهم الله من فضله "، قال: النبوة. وقال آخرون: بل ذلك " الفضل " الذي ذكر الله أنه آتاهموه، هو إباحته ما أباح لنبيه محمد صلى الله عليه وسلم من النساء، ينكح منهن ما شاء بغير عدد. قالوا: وإنما يعني: بـ " الناس "، محمدًا صلى الله عليه وسلم، على ما ذكرتُ قبل. *ذكر من قال ذلك: 9823 - حدثني محمد بن سعد قال، حدثني أبي قال، حدثني عمي قال، حدثني أبي، عن أبيه، عن ابن عباس: " أم يحسدون الناس على ما آتاهم الله من فضله " الآية، وذلك أن أهل الكتاب قالوا: " زعم محمد أنه أوتي ما أوتي في تواضع، وله تسع نسوة، ليس همه إلا النكاح! فأيّ ملك أفضَلُ من هذا "! فقال الله: " أم يحسدون الناس على ما آتاهم الله من فضله ". 9824 - حدثني محمد بن الحسين قال، حدثنا أحمد بن مفضل قال، حدثنا أسباط، عن السدي: " أم يحسدون الناس على ما آتاهم الله من فضله "، يعني: محمدًا، أن ينكح ما شَاء من النساء. 9825 - حدثت عن الحسين بن الفرج قال، سمعت أبا معاذ يقول، أخبرنا عبيد بن سليمان قال، سمعت الضحاك يقول في قوله: " أم يحسدون الناس على ما آتاهم الله من فضله "، وذلك أن اليهود قالوا: " ما شأن محمد أُعطي النبوّة كما يزعم، وهو جائع عارٍ، وليس له هم إلا نكاحُ النساء؟" فحسدوه على تزويج الأزواج، وأحل الله لمحمد أن ينكح منهن ما شاء أن ينكح. (10) * * * قال أبو جعفر: وأولى التأويلين في ذلك بالصواب، قولُ قتادة وابن جريج الذي ذكرناه قبل: أن معنى " الفضل " في هذا الموضع: النبوّة التي فضل الله بها محمدًا، وشرّف بها العرب، إذ آتاها رجلا منهم دون غيرهم = لما ذكرنا من أن دلالة ظاهر هذه الآية، تدلّ على أنها تقريظٌ للنبي صلى الله عليه وسلم وأصحابه رحمة الله عليهم، (11) على ما قد بينا قبل. وليس النكاح وتزويجُ النساء = وإن كان من فضْل الله جل ثناؤهُ الذي آتاه عباده = بتقريظ لهم ومدح. * * * القول في تأويل قوله : فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُمْ مُلْكًا عَظِيمًا (54) قال أبو جعفر: يعني بذلك جل ثناؤه: أم يحسد هؤلاء اليهود = الذين وصف صفتهم في هذه الآيات = الناسَ على ما آتاهم الله من فضله، من أجل أنهم ليسوا منهم؟ فكيف لا يحسدون آل إبراهيم، فقد آتيناهم الكتاب = ويعني بقوله: " فقد آتينا آل إبراهيم "، فقد أعطينا آل إبراهيم، يعني: أهله وأتباعه على دينه (12) " الكتاب "، يعني كتاب الله الذي أوحاه إليهم، وذلك كصحف إبراهيم وموسى والزّبور، وسائر ما آتاهم من الكتب. * * * = وأما " الحكمة "، فما أوحى إليهم مما لم يكن كتابًا مقروءًا (13) " وآتيناهم ملكًا عظيمًا ". * * * واختلف أهل التأويل في معنى " الملك العظيم " الذي عناه الله في هذه الآية. (14) فقال بعضهم: هو النبوّة. *ذكر من قال ذلك: 9826 - حدثنا المثنى قال، حدثنا أبو عاصم، عن عيسى، عن ابن أبي نجيح، عن مجاهد في قول الله: أَمْ يَحْسُدُونَ النَّاسَ ، قال: يهود =" على ما آتاهم الله من فضله فقد آتينا آل إبراهيم الكتاب "، وليسوا منهم =" والحكمة وآتيناهم ملكًا عظيمًا "، قال: النبوّة. 9827 - حدثني المثنى قال، حدثنا أبو حذيفة قال، حدثنا شبل، عن ابن أبي نجيح، عن مجاهد، مثله = إلا أنه قال: " ملكًا "، النبوّة. * * * وقال آخرون: بل ذلك تحليلُ النساء. قالوا: وإنما عنى الله بذلك: أم يحسدون محمدًا على ما أحلّ الله له من النساء، فقد أحل الله مثل الذي أحله له منهن، لداود وسليمان وغيرهم من الأنبياء، فكيف لم يحسدوهم على ذلك، وحسدوا محمدًا عليه السلام؟ *ذكر من قال ذلك: 9828 - حدثنا محمد بن الحسين قال، حدثنا أحمد بن مفضل قال، حدثنا أسباط، عن السدي: " فقد آتينا آل إبراهيم "، سليمان وداود =" الحكمة "، يعني: النبوة =" وآتيناهم ملكًا عظيمًا "، في النساء، فما باله حَلّ لأولئك وهم أنبياء: أن ينكح داود تسعًا وتسعين امرأة، وينكح سليمان مئة، ولا يحل لمحمد أن ينكح كما نكحوا؟ * * * وقال آخرون: بل معنى قوله: " وآتيناهم ملكًا عظيمًا "، الذي آتى سليمان بن داود. *ذكر من قال ذلك: 9829 - حدثني محمد بن سعد قال، حدثني أبي قال، حدثني عمي قال، حدثني أبي، عن أبيه، عن ابن عباس: " وآتيناهم ملكًا عظيمًا ". يعني ملكَ سليمان. * * * وقال آخرون: بل كانوا أُيِّدوا بالملائكة. *ذكر من قال ذلك: 9830 - حدثنا أحمد بن حازم الغفاري قال، حدثنا أبو نعيم قال، حدثنا إسرائيل، عن أبي إسحاق، عن همام بن الحارث: " وآتيناهم ملكًا عظيمًا "، قال: أُيِّدوا بالملائكة والجنود. * * * قال أبو جعفر: وأولى هذه الأقوال بتأويل الآية = وهي قوله: " وآتيناهم ملكًا عظيمًا " = القولُ الذي رُوي عن ابن عباس أنه قال: " يعني ملك سليمان ". لأن ذلك هو المعروف في كلام العرب، دون الذي قال إنه ملك النبوّة، ودون قول من قال: إنه تحليلُ النساء والملك عليهن. (15) لأن كلام الله الذي خوطب به العرب، غيرُ جائز توجيهه إلا إلى المعروف المستعمل فيهم من معانيه، إلا أن تأتي دلالةٌ أو تقوم حُجة على أن ذلك بخلاف ذلك، يجبُ التسليم لها. ------------------ الهوامش : (8) في المطبوعة: "أم يحسدون" ، والصواب من المخطوطة. (9) انظر تفسير"الفضل" فيما سلف في فهارس اللغة. (10) الأثر: 9825 - في المخطوطة والمطبوعة: "حدثت عن الحسين بن الفرج قال سمعت الضحاك يقول" ، أسقط من الإسناد ما أثبته. وهو إسناد دائر في التفسير ، أقربه رقم: 9819. وقد أسلفت أن مقالة اليهود هذه ، قد تلقفها من بعدهم أهل الضغن على محمد رسول الله ، ولا يزالون يبثونها في كتبهم ، وقد تعلق بها أشياعهم من أهل الضلالة المتعبدين لسادتهم من المستشرقين في زماننا هذا. (11) في المطبوعة: "رضي الله عنهم" ، وأثبت ما في المخطوطة ، وقد فعلت ذلك مرارًا دون أن أنبه عليه في بعض المواضع. (12) انظر تفسير"آل" فيما سلف 2: 37 / 3: 222 ، تعليق: 1 / 6: 326. (13) انظر تفسير"الحكمة" فيما سلف 7: 369 ، تعليق: 3 ، والمراجع هناك. (14) انظر تفسير"الملك" فيما سلف 1: 148 - 150 / 2: 488 / 5: 312 ، 314 ، 371 / 6: 299 ، 300. (15) انظر تفسير"الملك" فيما سلف 1: 148 - 150 / 2: 488 / 5: 312 ، 314 ، 371 / 6: 299 ، 300.