Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The explanation of His word, the Exalted: إِذْ جَعَلَ الَّذِينَ كَفَرُوا فِي قُلُوبِهِمُ الْحَمِيَّةَ حَمِيَّةَ الْجَاهِلِيَّةِ فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى وَكَانُوا أَحَقَّ بِهَا وَأَهْلَهَا وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا (26) ("When those who disbelieved had placed in their hearts the partisan fury, the fury of ignorance (jāhilīya), Allah sent down His tranquility upon His Messenger and upon the believers, and bound them to the word of God-fearingness (taqwā); and they had more right to it and were the ones worthy of it. And Allah is All-Knowing of all things.")

   The Exalted, whose mention is exalted, means by His word إِذْ جَعَلَ الَّذِينَ كَفَرُوا فِي قُلُوبِهِمُ الْحَمِيَّةَ حَمِيَّةَ الْجَاهِلِيَّةِ ("When those who disbelieved had placed in their hearts the partisan fury, the fury of ignorance"): when Suhayl ibn ʿAmr placed in his heart the fury, so that he refused to allow it to be written in the treaty of settlement that was drawn up between the Messenger of Allah ﷺ and the polytheists: "In the name of Allah, the Most Compassionate, the Most Merciful (bismillāhi al-raḥmāni al-raḥīm)," and refused that it be written therein: "Muḥammad, the Messenger of Allah"; and he and his people prevented the Messenger of Allah ﷺ from entering that year.

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

   * Mention of who said that:

   Ibn ʿAbd al-Aʿlā related to us, saying: Muḥammad ibn Thawr related to us, on the authority of Maʿmar, on the authority of al-Zuhrī, who said: Their fury which Allah mentioned, when He said that those who disbelieved placed in their hearts the fury, the fury of ignorance, was that they did not acknowledge "In the name of Allah, the Most Compassionate, the Most Merciful," and placed themselves between [the Muslims] and the House (the Sanctuary).

   Yaʿqūb ibn Ibrāhīm related to me, saying: Yaḥyā ibn Saʿīd related to us, saying: ʿAbd Allāh ibn al-Mubārak related to us, on the authority of Maʿmar, on the authority of al-Zuhrī, with something similar.

   ʿAmr ibn Muḥammad al-ʿUthmānī related to me, saying: Ismāʿīl ibn Abī Uways related to us, saying: my brother related to me, on the authority of Sulaymān, on the authority of Yaḥyā ibn Saʿīd, on the authority of Ibn Shihāb, on the authority of Saʿīd ibn al-Musayyab, that Abū Hurayra informed him that the Messenger of Allah ﷺ said: "I have been commanded to fight the people until they say: there is no god but Allah. Whoever then says: there is no god but Allah, has thereby protected from me his property and his life, except by its right, and his reckoning rests with Allah." And Allah sent down in His Book, and He mentioned a people who behaved arrogantly, and said: إِنَّهُمْ كَانُوا إِذَا قِيلَ لَهُمْ لا إِلَهَ إِلا اللَّهُ يَسْتَكْبِرُونَ ("Indeed, when it was said to them: there is no god but Allah, they behaved arrogantly"). And Allah said إِذْ جَعَلَ الَّذِينَ كَفَرُوا فِي قُلُوبِهِمُ الْحَمِيَّةَ حَمِيَّةَ الْجَاهِلِيَّةِ فَأَنزلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى وَكَانُوا أَحَقَّ بِهَا وَأَهْلَهَا ("When those who disbelieved had placed in their hearts the fury, the fury of ignorance, Allah sent down His tranquility upon His Messenger and upon the believers, and bound them to the word of God-fearingness; and they had more right to it and were the ones worthy of it"). And that is: "there is no god but Allah, Muḥammad is the Messenger of Allah"; the polytheists behaved arrogantly toward it on the day of al-Ḥudaybiya, the day on which the Messenger of Allah ﷺ concluded an agreement with them concerning the matter of the truce.

   And "when" (idh) in His word إِذْ جَعَلَ الَّذِينَ كَفَرُوا ("when those who disbelieved ... placed") connects to His word: "We would have punished (la-ʿadhdhabnā)." And the interpretation of the word is: We would have punished those among them who disbelieved with a painful chastisement, when those who disbelieved placed in their hearts the fury. And al-ḥamīya (fury) is a faʿīla-form derived from the saying of the speaker: ḥamā fulānun anfahu ḥamīyatan wa-maḥmiyatan ("So-and-so defended his nose out of pride"); and to this belongs the word of al-Mutalammis:

   "Indeed, I belong to them, and my honor is their honor, as the head protects its nose against mutilation (yukshamma) (4)."

   He means by his word "yaḥmī": it prevents. And He said حَمِيَّةَ الْجَاهِلِيَّةِ ("the fury of ignorance"), because what they did of that belonged wholly to the customs of the people of disbelief, and none of it was anything to which Allah had given them permission, nor any of His messengers.

   And His word فَأَنزلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ ("Allah sent down His tranquility upon His Messenger and upon the believers"). The Exalted, whose mention is exalted, says: thus Allah sent down patience, serenity, and dignity upon His Messenger and upon the believers, when those who disbelieved displayed the fury of ignorance, and prevented them from performing the circumambulation around the House, and refused to write in the document between him and them: "In the name of Allah, the Most Compassionate, the Most Merciful," and "Muḥammad, the Messenger of Allah." وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ("and bound them to the word of God-fearingness"). It is said: He bound them to the saying "there is no god but Allah," by which they guard themselves against the Fire and the painful chastisement.

   And in accordance with what we have said about this, the people of interpretation (taʾwīl) have spoken, with difference of opinion about it among them, and concerning this the report from the Messenger of Allah ﷺ has been transmitted.

   * Mention of those who said what we have said about it, and the report which we have mentioned from the Messenger of Allah ﷺ:

   Al-Ḥasan ibn Qazaʿa al-Bāhilī related to us, saying: Sufyān ibn Ḥabīb related to us, saying: Shuʿba related to us, on the authority of Thawr ibn Abī Fākhita, on the authority of his father, on the authority of al-Ṭufayl, on the authority of his father, who heard the Messenger of Allah ﷺ say concerning وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ("and bound them to the word of God-fearingness"), he said: "there is no god but Allah."

   Muḥammad ibn Khālid ibn Khidāsh al-ʿAtakī related to me, saying: I heard Sālim, who heard Shuʿba, who heard Salama ibn Kuhayl, who heard ʿAbāya, who heard ʿAlī — may Allah be pleased with him — concerning His word وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ("and bound them to the word of God-fearingness"), he said: "there is no god but Allah."

   Ibn Bashshār related to me, saying: Yaḥyā and ʿAbd al-Raḥmān related to us, both of them saying: Sufyān related to us, on the authority of Salama, on the authority of ʿAbāya ibn Ribʿī, on the authority of ʿAlī — may Allah be pleased with him — concerning His word وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ("and bound them to the word of God-fearingness"), he said: "there is no god but Allah, and Allah is the Greatest (Allāhu akbar)."

   Muḥammad ibn ʿĪsā al-Dāmaghānī related to me, saying: Ibn al-Mubārak related to us, on the authority of Sufyān and Shuʿba, on the authority of Salama ibn Kuhayl, on the authority of a man, on the authority of ʿAlī — may Allah be pleased with him — he said: "there is no god but Allah, and Allah is the Greatest."

   Ibn al-Muthannā related to us, saying: Wahb ibn Jarīr related to us, on the authority of Shuʿba, on the authority of Salama, on the authority of ʿAbāya, on the authority of a man of the Banū Tamīm, on the authority of ʿAlī — may Allah be pleased with him — وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ("and bound them to the word of God-fearingness"), he said: "there is no god but Allah."

   ʿAlī related to me, saying: Abū Ṣāliḥ related to us, saying: Muʿāwiya related to us, on the authority of ʿAlī, on the authority of Ibn ʿAbbās, concerning His word وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ("and bound them to the word of God-fearingness"), he says: the testimony that there is no god but Allah, that is the word of God-fearingness; he says: it is the head of God-fearingness.

   Ibn al-Muthannā related to us, saying: Muḥammad ibn Jaʿfar related to us, saying: Shuʿba related to us, saying: I heard Abū Isḥāq relate on the authority of ʿAmr ibn Maymūn that concerning this verse وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ("and bound them to the word of God-fearingness") he used to say: "there is no god but Allah."

   Muḥammad ibn ʿĪsā related to me, saying: Ibn al-Mubārak informed us, saying: Sufyān informed me, on the authority of Abū Isḥāq, on the authority of ʿAmr ibn Maymūn, the same.

   Ibn Bashshār related to us, saying: ʿAbd al-Raḥmān related to us, saying: Sufyān related to us, on the authority of Abū Isḥāq, on the authority of ʿAmr ibn Maymūn وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ("and bound them to the word of God-fearingness"), he said: "there is no god but Allah."

   Sufyān related to us, on the authority of Manṣūr, on the authority of Mujāhid وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ("and bound them to the word of God-fearingness"), he said: "there is no god but Allah."

   Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ("and bound them to the word of God-fearingness"), and that is: the testimony that there is no god but Allah.

   Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning His word وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ("and bound them to the word of God-fearingness"), he said: it is "there is no god but Allah."

   It was related to me on the authority of al-Ḥusayn, he said: I heard Abū Muʿādh say: ʿUbayd informed us, saying: I heard al-Ḍaḥḥāk say concerning His word وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ("and bound them to the word of God-fearingness"): it is "there is no god but Allah."

   Saʿd ibn ʿAbd Allāh ibn ʿAbd al-Ḥakam related to me, saying: Ḥafṣ ibn ʿUmar related to us, saying: al-Ḥakam ibn Abān related to us, on the authority of ʿIkrima, concerning His word وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ("and bound them to the word of God-fearingness"), he said: the testimony that there is no god but Allah.

   Ibn al-Barqī related to me, saying: ʿAmr ibn Abī Salama related to us, on the authority of Saʿīd ibn ʿAbd al-ʿAzīz, on the authority of ʿAṭāʾ al-Khurāsānī وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ("and bound them to the word of God-fearingness"), he said: "there is no god but Allah, Muḥammad is the Messenger of Allah."

   Al-Ṣawwārī Muḥammad ibn Ismāʿīl related to me, saying: Muḥammad ibn Sawwār related to us, saying: Sufyān ibn ʿUyayna related to us, on the authority of Yazīd ibn Abī Khālid al-Makkī, on the authority of ʿAlī al-Azdī, he said: I was with Ibn ʿUmar between Mecca and Minā at al-Maʾzimayn, and he heard the people saying: "there is no god but Allah, and Allah is the Greatest." Then he said: it is that, it is that. I said: what is it? He said وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ("and bound them to the word of God-fearingness"): sincere devotion (al-ikhlāṣ). وَكَانُوا أَحَقَّ بِهَا وَأَهْلَهَا ("and they had more right to it and were the ones worthy of it").

   And others said: no, the word of God-fearingness is sincere devotion (al-ikhlāṣ).

   * Mention of who said that:

   ʿAlī ibn al-Ḥusayn al-Azdī related to me, saying: Yaḥyā ibn Yamān related to us, on the authority of Ibn Jurayj, on the authority of Mujāhid وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ("and bound them to the word of God-fearingness"), he said: sincere devotion.

   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: Waraqāʾ related to us — both — on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid كَلِمَةَ التَّقْوَى ("the word of God-fearingness"): the word of sincere devotion.

   And others said: it is His word: "In the name of Allah, the Most Compassionate, the Most Merciful."

   * Mention of who said that:

   Muḥammad ibn ʿĪsā related to me, saying: Ibn al-Mubārak related to us, on the authority of Maʿmar, on the authority of al-Zuhrī, concerning His word وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ("and bound them to the word of God-fearingness"), he said: "In the name of Allah, the Most Compassionate, the Most Merciful."

   And others said: it is the saying "there is no god but Allah alone, He has no partner, to Him belongs the dominion and to Him belongs the praise, and He is over all things Omnipotent."

   * Mention of who said that:

   Abū Kurayb related to us, saying: Ibn Yamān related to us, saying: Ibn Jurayj informed us, on the authority of Mujāhid and ʿAṭāʾ وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ("and bound them to the word of God-fearingness"), he said: one of the two said: sincere devotion, and the other said: the word of God-fearingness is "there is no god but Allah alone, He has no partner, to Him belongs the dominion and to Him belongs the praise, and He is over all things Omnipotent."

   And His word وَكَانُوا أَحَقَّ بِهَا وَأَهْلَهَا ("and they had more right to it and were the ones worthy of it"). The Exalted, whose mention is exalted, says: and the Messenger of Allah ﷺ and the believers had more right to the word of God-fearingness than the polytheists and were the ones worthy of it; he says: and the Messenger of Allah ﷺ and the believers were the people of the word of God-fearingness, to the exclusion of the polytheists.

   And it is mentioned that in the reading of ʿAbd Allāh it reads وكانُوا أهْلَها وأحَقَّ بها ("and they were the ones worthy of it and had more right to it").

   And in accordance with what we have said about this, the people of interpretation (taʾwīl) 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 وَكَانُوا أَحَقَّ بِهَا وَأَهْلَهَا ("and they had more right to it and were the ones worthy of it"): and the Muslims had more right to it, and they were the ones worthy of it, that is to say: of the affirmation of [Allah's] oneness (tawḥīd), and the testimony that there is no god but Allah, and that Muḥammad is His servant and Messenger.

   And His word وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا ("And Allah is All-Knowing of all things"). The Exalted, whose mention is exalted, says: and Allah has from of old been full of knowledge of all things; no existing thing remains hidden from Him. And on account of His knowledge, O people, of what would happen upon your entering Mecca — while there were within it believing men and believing women whom you did not know — He did not permit you to enter Mecca on this journey of yours.

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   Footnotes:

   (4) The verse is by al-Mutalammis Jarīr ibn ʿAbd al-Masīḥ (see Shuʿarāʾ al-Naṣrānīya, p. 338). And kashama anfahu yakshimuhu (like yaḍribuhu) kashman: he cut it off completely. And one says: ḥamā fulānun anfahu yaḥmīhi ḥamīyatan wa-maḥmiyatan ("So-and-so defended his nose"). And "fulānun dhū ḥamīyatin munkaratin" (so-and-so has an unparalleled fury): when he is someone with wrath and pride. And the author has adduced it in connection with His word, the Exalted: "When those who disbelieved had placed in their hearts the fury, the fury of ignorance," and it is a maṣdar of the fiʿlīya-form, in the meaning of pride.

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   القول في تأويل قوله تعالى : إِذْ جَعَلَ الَّذِينَ كَفَرُوا فِي قُلُوبِهِمُ الْحَمِيَّةَ حَمِيَّةَ الْجَاهِلِيَّةِ فَأَنْزَلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى وَكَانُوا أَحَقَّ بِهَا وَأَهْلَهَا وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا (26) يعني تعالى ذكره بقوله ( إِذْ جَعَلَ الَّذِينَ كَفَرُوا فِي قُلُوبِهِمُ الْحَمِيَّةَ حَمِيَّةَ الْجَاهِلِيَّةِ ) حين جعل سُهيل بن عمرو في قلبه الحمية, فامتنع أن يكتب في كتاب المقاضاة الذي كتب بين يدي رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم والمشركين: بسم الله الرحمن الرحيم, وأن يكتب فيه: محمد رسول الله, وامتنع هو وقومه من دخول رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم عامه ذلك. وبنحو الذي قلنا في ذلك قال أهل التأويل. * ذكر من قال ذلك: حدثنا ابن عبد الأعلى, قال: ثنا محمد بن ثور, عن معمر, عن الزهريّ, قال: كانت حميتهم التي ذكر الله, إذ جعل الذين كفروا في قلوبهم الحمية, حمية الجاهلية, أنهم لم يقرّوا " بسم الله الرحمن الرحيم " وحالوا بينهم وبين البيت. حدثني يعقوب بن إبراهيم, قال: ثنا يحيى بن سعيد, قال: ثنا عبد الله بن المبارك, عن معمر, عن الزهري بنحوه. حدثني عمرو بن محمد العثماني, قال: ثنا إسماعيل بن أبي أويس, قال: ثني أخي, عن سليمان, عن يحيى بن سعيد, عن ابن شهاب, عن سعيد بن المسيب, أن أبا هريرة أخبره أن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم قال: " أمِرْتُ أنْ أُقَاتِلَ النَّاسَ حتى يَقُولُوا لا إلَهَ إلا اللّهُ, فَمَنْ قال لا إلَه إلا اللّهُ فَقَدْ عَصَمَ مِنِّي مالَهُ وَنَفْسَهُ إلا بِحَقِّهِ وَحِسابُهُ على الله " . وأنـزل الله في كتابه, فذكر قوما استكبروا فقال: إِنَّهُمْ كَانُوا إِذَا قِيلَ لَهُمْ لا إِلَهَ إِلا اللَّهُ يَسْتَكْبِرُونَ وقال الله ( إِذْ جَعَلَ الَّذِينَ كَفَرُوا فِي قُلُوبِهِمُ الْحَمِيَّةَ حَمِيَّةَ الْجَاهِلِيَّةِ فَأَنـزلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى وَكَانُوا أَحَقَّ بِهَا وَأَهْلَهَا ) وهي لا إله إلا الله محمد رسول الله, استكبر عنها المشركون يوم الحُدَيبية, يوم كاتبهم رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم على قضية المدّة. و " إذ " من قوله ( إِذْ جَعَلَ الَّذِينَ كَفَرُوا ) من صلة قوله: لعذّبنا. وتأويل الكلام: لعذّبنا الذين كفروا منهم عذابا أليما, حين جعل الذين كفروا في قلوبهم الحمية, والحمية فعيلة من قول القائل: حمى فلان أنفه حمية ومحمية; ومنه قول المتلمس: ألا إنَّنِـي مِنْهُـمْ وَعِـرْضِي عِـرْضُهُمْ كَـذا الـرأس يَحْـمي أنْفَـهُ أنْ يُكشَمَّا (4) يعني بقوله: " يحمي": يمنع. وقال ( حَمِيَّةَ الْجَاهِلِيَّةِ ) لأن الذي فعلوا من ذلك كان جميعه من أخلاق أهل الكفر, ولم يكن شيء منه مما أذن الله لهم به, ولا أحد من رسله. وقوله ( فَأَنـزلَ اللَّهُ سَكِينَتَهُ عَلَى رَسُولِهِ وَعَلَى الْمُؤْمِنِينَ ) يقول تعالى ذكره فأنـزل الله الصبر والطمأنينة والوقار على رسوله وعلى المؤمنين, إذ حمى الذين كفروا حمية الجاهلية, ومنعوهم من الطواف بالبيت, وأبوا أن يكتبوا في الكتاب بينه وبينهم بسم الله الرحمن الرحيم, ومحمد رسول الله ( وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ) يقال: ألزمهم قول لا إله إلا الله التي يتقون بها النار, وأليم العذاب. وبنحو الذي قلنا في ذلك قال أهل التأويل على اختلاف في ذلك منهم, ورُوي به الخبر عن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم. * ذكر قائلي ذلك بما قلنا فيه, والخبر الذي ذكرناه عن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم: حدثنا الحسن بن قزعة الباهلي, قال: ثنا سفيان بن حبيب, قال: ثنا شعبة, عن ثور بن أبي فاختة, عن أبيه, عن الطفيل, عن أبيه, سمع رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم يقول ( وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ) قال: " لا إلَه إلا اللّهُ" . حدثني محمد بن خالد بن خِداش العَتَكِيّ, قال: سمعت سالما, سمع شعبة, سمعَ سَلَمة بن كهيل, سمع عبَايَة, سمع عليا رضي الله عنه في قوله ( وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ) قال: لا إله إلا الله. حدثني ابن بشار, قال: ثنا يحيى وعبد الرحمن, قالا ثنا سفيان, عن سلمة, عن عباية بن ربعي, عن علي رضي الله عنه, في قوله ( وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ) قال: لا إله إلا الله, والله أكبر. حدثني محمد بن عيسى الدامغاني, قال ثنا ابن المبارك, عن سفيان وشعبة, عن سلمة بن كهيل, عن رجل, عن عليّ رضي الله عنه قال: لا إله إلا الله, والله أكبر. حدثنا ابن المثنى, قال: ثنا وهب بن جرير, عن شعبة, عن سلمة, عن عباية, عن رجل من بني تميم عن عليّ رضي الله عنه ( وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ) قال: لا إله إلا الله. حدثني عليّ, قال ثنا أبو صالح. قال ثنا معاوية, عن عليّ, عن ابن عباس, قوله ( وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ) يقول: شهادة أن لا إله إلا الله, فهي كلمة التقوى, يقول: فهي رأس التقوى. حدثنا ابن المثنى, قال: ثنا محمد بن جعفر, قال: ثنا شعبة, قال: سمعت أبا إسحاق, يحدّث عن عمرو بن ميمون أنه كان يقول في هذه الآية ( وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ) قال: لا إله إلا الله. حدثني محمد بن عيسى, قال: أخبرنا ابن المبارك, قال: أخبرني سفيان, عن أبي إسحاق, عن عمرو بن ميمون, مثله. حدثنا ابن بشار, قال: ثنا عبد الرحمن, قال: ثنا سفيان, عن أبي إسحاق, عن عمرو بن ميمون ( وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ) قال: لا إله إلا الله. حدثنا سفيان, عن منصور, عن مجاهد ( وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ) قال: لا إله إلا الله. حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ) وهي: شهادة إن لا إله إلا الله. حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله ( وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ) قال: هي لا إله إلا الله. حُدثت عن الحسين, قال: سمعت أبا معاذ يقول أخبرنا عبيد, قال: سمعت الضحاك يقول في قوله ( وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ) هي لا إله إلا الله. حدثني سعد بن عبد الله بن عبد الحكم, قال: ثنا حفص بن عمر, قال: ثنا الحكم بن أبان, عن عكرِمة, في قوله ( وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ) قال : شهادة أن لا إله إلا الله. حدثني ابن البرقيّ, قال: ثنا عمرو بن أبي سلمة, عن سعيد بن عبد العزيز, عن عطاء الخراسانيّ( وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ) قال: لا إله إلا الله محمد رسول الله. حدثني الصواريّ محمد بن إسماعيل, قال: ثنا محمد بن سوار, قال: ثنا سفيان بن عيينة, عن يزيد بن أبي خالد المكي, عن عليّ الأزدي, قال: كنت مع ابن عمر بين مكة ومنى بالمأزمين, فسمع الناس يقولون: لا إله إلا الله, والله أكبر, فقال: هي هي, فقلت: ما هي؟ قال ( وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ) الإخلاص ( وَكَانُوا أَحَقَّ بِهَا وَأَهْلَهَا ). وقال آخرون: بل: هي كلمة التقوى, الإخلاص. * ذكر من قال ذلك: حدثني عليّ بن الحسين الأزديّ, قال: ثنا يحيى بن يمان, عن ابن جُرَيج, عن مجاهد ( وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ) قال: الإخلاص. 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 ( كَلِمَةَ التَّقْوَى ) كلمة الإخلاص. وقال آخرون: هي قوله: بسم الله الرحمن الرحيم. * ذكر من قال ذلك: حدثني محمد بن عيسى, قال: ثنا ابن المبارك, عن معمر, عن الزهريّ, في قوله ( وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ) قال: بسم الله الرحمن الرحيم. وقال آخرون: هي قول لا إله إلا الله وحده لا شريك له, له الملك وله &; 22-256 &; الحمد, وهو على كل شيء قدير. * ذكر من قال ذلك: حدثنا أبو كُرَيب, قال: ثنا ابن يمان, قال: أخبرنا ابن جُرَيج, عن مجاهد وعطاء ( وَأَلْزَمَهُمْ كَلِمَةَ التَّقْوَى ) قال: أحدهما الإخلاص, وقال الآخر: كلمة التقوى: لا إله إلا الله وحده لا شريك له له المُلك وله الحمد, وهو على كلّ شيء قدير. وقوله ( وَكَانُوا أَحَقَّ بِهَا وَأَهْلَهَا ) يقول تعالى ذكره: وكان رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم: والمؤمنون أحقّ بكلمة التقوى من المشركين وأهلها: يقول: وكان رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم والمؤمنون أهل كلمة التقوى دون المشركين. وذُكر أنها في قراءة عبد الله ( وكانُوا أهْلَها وأحَقَّ بها ). وبنحو الذي قلنا في ذلك قال أهل التأويل. * ذكر من قال ذلك: حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( وَكَانُوا أَحَقَّ بِهَا وَأَهْلَهَا ) وكان المسلمون أحقّ بها, وكانوا أهلها: أي التوحيد, وشهادة أن لا إله إلا الله, وأن محمدا عبده ورسوله. وقوله ( وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ عَلِيمًا ) يقول تعالى ذكره: ولم يزل الله بكل شيء ذا علم, لا يخفى عليه شيء هو كائن, ولعلمه أيها الناس بما يحدث من دخولكم مكة وبها رجال مؤمنون, ونساء مؤمنات لم تعلموهم, لم يأذن لكم بدخولكم مكة في سفرتكم هذه. ------------------------ الهوامش: (4) البيت للمتلمس جرير بن عبد المسيح ( شعراء النصرانية 338 ) وكشم أنفه يكشمه ( كيضربه ) كشما : قطعه مستأصلا له . ويقال : حمى فلان أنفه يحميه حمية ومحمية . وفلان ذو حمية منكرة : إذا كان ذا غضب وأنفة . وقد استشهد به المؤلف عند قوله تعالى " إذ جعل الذين كفروا في قلوبهم الحمية حمية الجاهلية " وهي مصدر على فعلية ، بمعنى الأنفة .