Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   And His statement ( وَزُخْرُفًا ) (and adornment): He says: and We would have made for them therewith adornment, and that is gold.

   And in accordance with what we have said about that, the people of interpretation (ahl al-taʾwīl) also spoke.

   * Mention of those who said that:

   ʿAlī related to me, saying: Abū Ṣāliḥ related to us, saying: Muʿāwiya related to me, on the authority of ʿAlī, on the authority of Ibn ʿAbbās ( وَزُخْرُفًا ) (and adornment): and that is gold.

   Muḥammad ibn ʿAbd al-Aʿlā related to us, saying: Ibn Thawr related to us, on the authority of Maʿmar, on the authority of Qatāda, concerning His statement ( وَزُخْرُفًا ) (and adornment): he said: the gold. And al-Ḥasan said: a house of zukhruf, he said: gold.

   Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda ( وَزُخْرُفًا ) (and adornment): the zukhruf is the gold. He said: by Allah, garments of ostentation were detested. And it has been transmitted to us that the Prophet of Allah (the Prophet ﷺ) used to say: "Beware of red, for it is among the most beloved adornments of the devil."

   Muḥammad related to us, saying: Aḥmad related to us, saying: Asbāṭ related to us, on the authority of al-Suddī ( وَزُخْرُفًا ) (and adornment): he said: the gold.

   Aḥmad related to us (1), saying: Asbāṭ related to us, on the authority of al-Suddī ( وَزُخْرُفًا ) (and adornment): he said: the gold.

   Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said, concerning His statement ( وَزُخْرُفًا ) (and adornment): We would have given this to the people of unbelief — that is to say: for their houses roofs of silver and what is mentioned along with it. And the zukhruf was so named: this which is called the roof, the stairs, the doors, and the couches, belonging to the household furnishings, the coverings, and the utensils.

   And I was told on the authority of al-Ḥusayn, saying: I heard Abū Muʿādh say: ʿUbayd informed us, saying: I heard al-Ḍaḥḥāk say concerning His statement ( وَزُخْرُفًا ) (and adornment): he says: gold. And the zukhruf is, according to the statement of Ibn Zayd: this is what people acquire for their dwellings of coverings, utensils, and implements.

   And in the accusative case of al-zukhruf there are two possibilities. The first: that the meaning is: We would have made for whoever disbelieves in the Most Merciful, for their houses, roofs of silver and of adornment; and since the repetition of the [preposition] was omitted therein, it stands in the accusative through the operation of the verb upon it, and the meaning is then as if it were said: and adornment, which He makes for them therefrom. The second possibility: that it is conjoined (maʿṭūf) with al-surur (the couches), so that the meaning is: We would have made for them these things of silver, and We would have made for them therewith gold, which would be for them a wealth by which they could deem themselves rich. And had the revelation come with the genitive of al-zukhruf, then it would read: We would have made for whoever disbelieves in the Most Merciful, for their houses, roofs of silver and of adornment, and then al-zukhruf would be conjoined with al-fiḍḍa (the silver). And as for al-maʿārij, that is formed on the pattern mafāʿil, and its singular is miʿrāj, in the manner of the plural of miʿraj, just as miftāḥ is formed into mafātiḥ in the manner of the plural of miftaḥ, for they are two linguistic variants: miʿraj and miftaḥ. And had it been formed into maʿārīj, that would be correct, just as miftāḥ is formed into mafātīḥ, since its singular is miʿrāj.

   And His statement ( وَإِنْ كُلُّ ذَلِكَ لَمَّا مَتَاعُ الْحَيَاةِ الدُّنْيَا ) (And all that is nothing but the enjoyment of the worldly life): the Exalted, whose mention is exalted, says: and all these things that have been mentioned — the roof of silver, the stairs, the doors, and the couches of silver, and the adornment — are nothing but an enjoyment in which the people of the world enjoy themselves in the world. ( وَالآخِرَةُ عِنْدَ رَبِّكَ لِلْمُتَّقِينَ ) (And the Hereafter with your Lord is for the God-fearing): the Exalted, whose mention is exalted, says: and the adornment of the Abode of the Hereafter and its splendor is with your Lord for the God-fearing, those who feared Allah and therefore dreaded His punishment, exerted themselves in His obedience, and guarded themselves against disobeying Him — for them in particular, to the exclusion of others among Allah's creatures.

   As Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda ( وَالآخِرَةُ عِنْدَ رَبِّكَ لِلْمُتَّقِينَ ) (And the Hereafter with your Lord is for the God-fearing): in particular.

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   The footnotes:

   (1) It seems that this is a repetition.

   Show original Arabic

   وقوله: ( وَزُخْرُفًا ) يقول: ولجعلنا لهم مع ذلك زخرفا, وهو الذهب. وبنحو الذي قلنا في ذلك قال أهل التأويل. * ذكر من قال ذلك: حدثني عليّ, قال: ثنا أبو صالح, قال: ثني معاوية, عن عليّ, عن ابن عباس ( وَزُخْرُفًا ) وهو الذهب. حدثنا محمد بن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, في قوله: ( وَزُخْرُفًا ) قال: الذهب. وقال الحسن: بيت من زُخرف, قال: ذهب. حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَزُخْرُفًا ) الزخرف: الذهب, قال: قد والله كانت تكره ثياب الشهرة. وذُكر لنا أن نبي الله صَلَّى الله عَلَيْهِ وَسَلَّم كان يقول: " إيَّاكُمْ والحُمْرَةَ فإنَّها مِنْ أحَبّ الزّينَةِ إلى الشَّيْطَانِ". حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَزُخْرُفًا ) قال: الذهب. حدثنا أحمد (1) قال: ثنا أسباط, عن السديّ( وَزُخْرُفًا ) قال: الذهب. حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله: ( وَزُخْرُفًا ) لجعلنا هذا لأهل الكفر, يعني لبيوتهم سقفا من فضة وما ذكر معها. والزخرف سمي هذا الذي سمي السقف, والمعارج والأبواب والسرر من الأثاث والفرش والمتاع. حُدثت عن الحسين, قال: سمعت أبا معاذ يقول: أخبرنا عبيد, قال: سمعت الضحاك يقول في قوله: ( وَزُخْرُفًا ) يقول: ذهبا. والزخرف على قول ابن زيد: هذا هو ما تتخذه الناس من منازلهم من الفرش والأمتعة والآلات. وفي نصب الزخرف وجهان: أحدهما: أن يكون معناه: لجعلنا لمن يكفر بالرحمن لبيوتهم سقفا من فضة ومن زخرف, فلما لم يكرّر عليه من نصب على إعمال الفعل فيه ذلك, والمعنى فيه: فكأنه قيل: وزخرفا يجعل ذلك لهم منه. والوجه الثاني: أن يكون معطوفا على السرر, فيكون معناه: لجعلنا لهم هذه الأشياء من فضة, وجعلنا لهم مع ذلك ذهبا يكون لهم غنى يستغنون بها, ولو كان التنـزيل جاء بخفض الزخرف لكان: لجعلنا لمن يكفر بالرحمن لبيوتهم سقفا من فضة ومن زخرف, فكان الزخرف يكون معطوفا على الفضة. وأما المعارج فإنها جُمعت على مفاعل, وواحدها معراج, على جمع معرج, كما يجمع المفتاح مفاتح على جمع مفتح, لأنهما لغتان: معرج, ومفتح, ولو جمع معاريج كان صوابا, كما يجمع المفتاح مفاتيح, إذ كان واحده معراج. وقوله: ( وَإِنْ كُلُّ ذَلِكَ لَمَّا مَتَاعُ الْحَيَاةِ الدُّنْيَا ) يقول تعالى ذكره: وما كل هذه الأشياء التي ذكرت من السقف من الفضة والمعارج والأبواب والسرر من الفضة والزخرف, إلا متاع يستمتع به أهل الدنيا في الدنيا.( وَالآخِرَةُ عِنْدَ رَبِّكَ لِلْمُتَّقِينَ ) يقول تعالى ذكره: وزين الدار الآخرة وبهاؤها عند ربك للمتقين, الذين اتقوا الله فخافوا عقابه, فجدوا في طاعته, وحذروا معاصيه خاصة دون غيرهم من خلق الله. كما حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَالآخِرَةُ عِنْدَ رَبِّكَ لِلْمُتَّقِينَ ) خصوصا. ----------------- الهوامش : (1) يظهر أن هذا مكرر .