Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The explanation of His word: فَطَوَّعَتْ لَهُ نَفْسُهُ قَتْلَ أَخِيهِ فَقَتَلَهُ فَأَصْبَحَ مِنَ الْخَاسِرِينَ (5:30) (Then his soul prompted him to kill his brother, and he killed him, and he became one of the losers.)

   Abū Jaʿfar said: By His word, exalted be His praise: "then it prompted (faṭawwaʿat)" He means: it agreed with him and aided him to that end.

   * * *

   It is the form "faʿʿalat" derived from "al-ṭawʿ" (willingness), from the saying of someone: "ṭāʿanī hādhā al-amr," when something submits compliantly to him.

   * * *

   The scholars of interpretation (ahl al-taʾwīl) differed concerning its explanation.

   Some said, its meaning is: his soul incited him to the killing of his brother.

   Mention of who said that:

   11742 — Naṣr ibn ʿAbd al-Raḥmān al-Awdī and Muḥammad ibn Ḥumayd related to me, both saying: Ḥakkām ibn Salm related to us, on the authority of ʿAnbasa, on the authority of Ibn Abī Laylā, on the authority of al-Qāsim ibn Abī Bazza, on the authority of Mujāhid: "then his soul prompted him (faṭawwaʿat lahu nafsuhu)," he said: it incited.

   11743 — Muḥammad ibn ʿAmr related to me, he said: Abū ʿĀṣim related to us, he said: ʿĪsā related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: "then his soul prompted him," he said: it incited him.

   11744 — Al-Muthannā related to me, he said: Abū Ḥudhayfa related to us, he said: Shibl related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: "then his soul prompted him to kill his brother," he said: it incited him to the killing of his brother.

   * * *

   Others said: its meaning is: it made it alluring to him.

   Mention of who said that:

   11745 — Bishr ibn Muʿādh related to us, he said: Yazīd related to us, he said: Saʿīd related to us, on the authority of Qatāda: "then his soul prompted him," he said: his soul made the killing of his brother alluring to him, and he killed him.

   * * *

   Then they differed concerning the manner in which he killed him, how that took place, and the reason for which he killed him.

   * * *

   Some said: he came upon him sleeping and crushed his head with a boulder.

   Mention of who said that:

   11746 — Mūsā ibn Hārūn related to me, he said: ʿAmr ibn Ḥammād related to us, he said: Asbāṭ related to us, on the authority of al-Suddī according to what was mentioned, on the authority of Abū Mālik and on the authority of Abū Ṣāliḥ, on the authority of Ibn ʿAbbās = and on the authority of Murra, on the authority of ʿAbd Allāh = and on the authority of a number of people among the companions of the Messenger of Allah ﷺ: "then his soul prompted him to kill his brother," so he sought him out to kill him, but the youth fled from him to the mountain peaks. On one of the days he came to him while he was tending sheep of his on a mountain, and he was sleeping; so he lifted a boulder and with it crushed his head, so that he died, and he left him in the open field.

   * * *

   Some said the following:

   11747 — Muḥammad ibn ʿUmar ibn ʿAlī related to me, he said: I heard Ashʿath al-Sijistānī say: I heard Ibn Jurayj say: the son of Adam who killed his companion did not know how to kill him, so Iblīs appeared to him in the form of a bird; he took a bird and cut off its head, then he placed it between two stones and crushed its head, and thus he taught him killing.

   11748 — Al-Qāsim related to us, he said: al-Ḥusayn related to us, he said: Ḥajjāj related to me, on the authority of Ibn Jurayj, he said: he killed him at the place where he was tending the sheep; he came to him but did not know how to kill him, so he turned about his neck and seized him by his head. Then Iblīs descended and took an animal or a bird, placed its head on a stone, then took another stone and with it crushed its head, while the son of Adam, the killer, looked on. Then he took his brother and placed his head on a stone, took another stone and with it crushed his head.

   11749 — Al-Ḥārith related to me, he said: ʿAbd al-ʿAzīz related to us, he said: a man who had heard Mujāhid speak related to us, and he mentioned something similar.

   11750 — Muḥammad ibn Saʿd related to me, he said: my father related to me, he said: my uncle related to me, he said: my father related to me, on the authority of his father, on the authority of Ibn ʿAbbās, he said: when the Fire had consumed the offering of the son of Adam whose offering was accepted, the other said to his brother: "Will you walk among the people while they know that you brought an offering that was accepted from you, while mine was rejected? By Allah, the people shall not look upon me and upon you while you are better than I am!" And he said: لَأَقْتُلَنَّكَ (I will surely kill you). Then his brother said to him: "What is my fault? إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ (Allah accepts only from the God-fearing)." He frightened him with the Fire, but he did not desist and was not restrained = "then his soul prompted him to kill his brother, and he killed him, and he became one of the losers."

   11751 — Al-Qāsim related to me, he said: al-Ḥusayn related to us, he said: Ḥajjāj related to me, on the authority of Ibn Jurayj, he said: ʿAbd Allāh ibn ʿUthmān ibn Khuthaym informed me, he said: I arrived together with Saʿīd ibn Jubayr to pelt the Jamra (the stone pillar), while he was wrapped up and leaning on my hand, until we came level with the dwelling-place of Samura al-Ṣawwāf. He halted and related to me on the authority of Ibn ʿAbbās, he said: it was forbidden that a man should marry the woman who was born with him in the same birth (his twin sister), while another of his brothers was permitted to marry her. And in every birth a man and a woman were born. A beautiful woman would be born and an ugly, unattractive woman would be born. Then the brother of the ugly one said: "Give me your sister in marriage and I will give you my sister in marriage." He said: "No, I have more right to my sister." Then they both brought an offering, and it was accepted from the owner of the ram, but not accepted from the owner of the crop, so he killed him. And that ram remained preserved with Allah, Mighty and Exalted, until He brought it forth as a ransom for Isḥāq, and he slaughtered it on this rock in Thabīr, by the dwelling-place of Samura al-Ṣawwāf, and that lies on your right hand when you pelt the stone pillars. = Ibn Jurayj said: and others said something comparable to this account. He said: and the children of Adam remained thus until four forefathers had passed; then one married the daughter of his paternal uncle, and the marrying of sisters disappeared.

   * * *

   Abū Jaʿfar said: And the most correct of the statements concerning this is that one says: Allah, exalted be His mention, has informed concerning the killer that he killed his brother, but there is with us no report that removes all doubt concerning the manner in which he killed him. It is possible that it was as al-Suddī mentioned in his report = and it is possible that it was as Mujāhid mentioned, and Allah knows best which of those it was. Except that the killing took place without any doubt.

   * * *

   As for His word: "and he became one of the losers (al-khāsirīn)," its explanation is: the killer of his brother, one of the two sons of Adam, became one of the party of the losers, and they are those who sold their hereafter for their worldly life, in that they preferred the latter over the former; they suffered loss in their trade, were cheated therein, and failed in their transaction.

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   The footnotes:

   (129) In the printed edition: "fa-aqāmat-hu wa-sāʿadat-hu..." (it held him up and aided him), but in the manuscript as I have written it, only undotted. One says: "ātaytuhu ʿalā hādhā al-amr muʾātāh," when one agrees with him and follows him willingly. They said: "and the common folk say: wātaytuhu. They said: and do not say: wātaytuhu, except in a dialect of the people of Yemen. Comparable are āsaytu, ākaltu and āmartu = and they only made of it a wāw in lightening the hamza in yuwākil and yuwāmir and the like."

   (130) The report 11742 — "ʿAnbasa" is "ʿAnbasa ibn Saʿīd ibn al-Ḍurays al-Asadī," repeatedly passed, among others under number 224, 3356, 5385. And "Ibn Abī Laylā" is "Muḥammad ibn ʿAbd al-Raḥmān ibn Abī Laylā," repeatedly passed under number 32, 33, 631, 3914, 5434. In the isnād here, in the manuscript and the printed edition, stood: "ʿan ʿAnbasa ibn Abī Laylā," and that is without doubt an error; this isnād has often passed, see for example number 631.

   (131) In the printed edition: "fa-qaṣaʿa raʾsahu," but that is not correct; I have adopted what is in the manuscript. He meant only "he cut off its head"; he taught him the cutting off of the head in killing, then he taught him the crushing in killing — two forms of killing.

   (132) In the printed edition "fa-atā," but I have adopted what is in the manuscript.

   (133) The report 11750 — earlier passed scattered under number 11706 and 11722.

   (134) In the printed edition and the manuscript "bi-manzil Samura al-Ṣarrāf" with a rāʾ, but I have adopted what is in the Taʾrīkh of al-Ṭabarī, and I do not know what this can be, for I have not found a place with this name in the sources available to me. And "Samura al-Ṣawwāf" is the name of a man; I do not know who he is.

   (135) In the Taʾrīkh of al-Ṭabarī: "that a woman marries her twin brother," and it stood here in the printed edition "tawʾamahā," but I have adopted what is in the manuscript; see what passed earlier on p. 205, footnote 3.

   (136) In the printed edition and the manuscript "bi-manzil Samura al-Ṣarrāf" with a rāʾ, but I have adopted what is in the Taʾrīkh of al-Ṭabarī, and I do not know what this can be, for I have not found a place with this name in the sources available to me. And "Samura al-Ṣawwāf" is the name of a man; I do not know who he is.

   (137) The report 11751 — Abū Jaʿfar related it in his Taʾrīkh, volume 1, p. 69.

   (138) See the explanation of "the losers (al-khāsirīn)" and "the loss (al-khusrān)" in what passed earlier on p. 170, footnote 4, and the sources there.

   Show original Arabic

   القول في تأويل قوله : فَطَوَّعَتْ لَهُ نَفْسُهُ قَتْلَ أَخِيهِ فَقَتَلَهُ فَأَصْبَحَ مِنَ الْخَاسِرِينَ (30) قال أبو جعفر: يعني جل ثناؤه بقوله: " فطوّعت " فآتتهُ وساعدته عليه. (129) * * * وهو " فعَّلت " من " الطوع "، من قول القائل: " طاعني هذا الأمر "، إذا انقاد له. * * * وقد اختلف أهل التأويل في تأويله. فقال بعضهم، معناه: فشجَّعت له نفسه قتل أخيه. ذكر من قال ذلك: 11742 - حدثني نصر بن عبد الرحمن الأودي ومحمد بن حميد قالا حدثنا حكام بن سلم، عن عنبسة، عن ابن أبي ليلى، عن القاسم بن أبي بزة، عن مجاهد: " فطوعت له نفسه "، قال: شجعت. (130) 11743 - حدثني محمد بن عمرو قال، حدثنا أبو عاصم قال، حدثنا عيسى، عن ابن أبي نجيح، عن مجاهد: " فطوعت له نفسه " قال: فشجعته. 11744 - حدثني المثنى قال، حدثنا أبو حذيفة قال، حدثنا شبل، عن ابن أبي نجيح، عن مجاهد: " فطوعت له نفسه قتل أخيه "، قال: شجعته على قتل أخيه. * * * وقال آخرون: معنى ذلك: زيَّنَت له. ذكر من قال ذلك: 11745 - حدثنا بشر بن معاذ قال، حدثنا يزيد قال، حدثنا سعيد، عن قتادة: " فطوعت له نفسه "، قال: زينت له نفسه قتلَ أخيه فقَتله. * * * ثم اختلفوا في صفة قتله إياه، كيف كانت، والسبب الذي من أجله قتله. * * * فقال بعضهم: وجده نائمًا فشدَخ رأسه بصَخرة. ذكر من قال ذلك: 11746 - حدثني موسى بن هارون قال، حدثنا عمرو بن حماد قال، حدثنا أسباط، عن السدي فيما ذكر، عن أبى مالك وعن أبي صالح، عن ابن عباس= &; 10-222 &; وعن مرة، عن عبد الله= وعن ناس من أصحاب رسول الله صلى الله عليه وسلم: " فطوعت له نفسه قتل أخيه " فطلبه ليقتله، فراغ الغلام منه في رءوس الجبال. وأتاه يومًا من الأيام وهو يرعى غنمًا له في جبل، وهو نائم، فرفع صخرة فشدَخ بها رأسه، فمات، فتركه بالعَرَاء. * * * وقال بعضهم ما:- 11747 - حدثني محمد بن عمر بن علي قال، سمعتَ أشعث السجستاني يقول: سمعت ابن جريج قال: ابنُ آدم الذي قتل صاحبَه لم يدر كيف يقتله، فتمثَّل إبليس له في هيئة طير، فأخذ طيرًا فقطع رأسه، (131) ثم وضعه بين حجرين فشدَخ رأسه، فعلَّمه القتل. 11748 - حدثنا القاسم قال، حدثنا الحسين قال، حدثني حجاج، عن ابن جريج قال: قتله حيث يرعَى الغنم، فأتاه فجعل لا يدري كيف يقتله، (132) فلَوَى برقبته وأخذ برأسه، فنـزل إبليس وأخذ دابَّةً أو طيرًا، فوضع رأسه على حجرٍ، ثم أخذ حجرًا آخر فرضخ به رأسه، وابنُ آدم القاتلُ ينظر. فأخذ أخاه فوضع رأسه على حجَر، وأخذ حجرًا آخر فرضخ به رأسه. 11749 - حدثني الحارث قال، حدثنا عبد العزيز قال، حدثنا رجل سمع مجاهدًا يقول، فذكر نحوه. 11750 - حدثني محمد بن سعد قال، حدثني أبي قال، حدثني عمي قال، حدثني أبي، عن أبيه، عن ابن عباس قال: لما أكلت النار قربانَ ابن آدم الذي تُقُبِّل قربانه، قال الآخر لأخيه: أتمشي في الناس وقد علموا أنك قربت قربانًا فتقُبِّل منك، ورُدَّ عليَّ؟ والله لا تنتظر الناس إلي وإليك وأنت خير مني! فقال: لأَقْتُلَنَّكَ ، فقال له أخوه: ما ذنبي؟ إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ . فخوّفه بالنار، فلم ينته ولم ينـزجر=" فطوعت له نفسه قتلَ أخيه فقتله فأصبح من الخاسرين ". (133) 11751 - حدثني القاسم قال، حدثنا الحسين قال، حدثني حجاج، عن ابن جريج قال: أخبرني عبد الله بن عثمان بن خثيم، قال: أقبلت مع سعيد بن جبير أرمي الجَمْرة، وهو متقَنّع متوكئٌ على يدي، حتى إذا وازينا بمنـزل سَمُرَةَ الصوّاف، (134) وقف يحدثني عن ابن عباس قال: نهى أن ينكح المرأة أخوها تُؤْمها، (135) وينكحها غيره من إخوتها. وكان يولد في كل بطن رجلٌ وامرأة. فوُلدت امرأةٌ وسيمةٌ، وولدت امرأة دميمة قبيحة. فقال أخو الدّميمة: أنكحني أختك وأنكحك أختي. قال: لا أنا أحق بأختي. فقرّبا قربانًا، فتقبل من صاحب الكبش، ولم يتقبل من صاحب الزرع، فقتله. فلم يزل ذلك الكبش محبوسًا عند الله عز وجل حتى أخرجه في فداء إسحاق، فذبحه على هذا الصَّفا في ثَبِير، عند منـزل سمرة الصواف، (136) وهو على يمينك حين ترمي الجمار = قال ابن جريج، وقال آخرون بمثل هذه القصة. قال: فلم يزل بنو آدم على ذلك حتى مضى أربعة آباء، فنكح ابنةَ عمه، وذهب نكاح الأخوات. (137) * * * قال أبو جعفر: وأولى الأقوال في ذلك بالصواب أن يقال: إن الله عز ذكره قد أخبر عن القاتل أنه قتل أخاه، ولا خبر عندنا يقطع العذر بصفة قتله إياه. وجائزٌ أن يكون على نحو ما قد ذكر السديّ في خبره= وجائزٌ أن يكون كان على ما ذكره مجاهد، والله أعلم أيُّ ذلك كان. غير أن القتل قد كان لا شك فيه. * * * وأما قوله: " فأصْبَحَ من الخاسرين "، فإن تأويله: فأصبح القاتل أخاه من ابني آدم، من حزب الخاسرين، وهم الذين باعوا آخرتهم بدنياهم، بإيثارهم إياها عليها، فوُكسوا في بيعهم، وغبنوا فيه، وخابوا في صفقتهم. (138) ---------------- الهوامش : (129) في المطبوعة: "فأقامته وساعدته..." ، وفي المخطوطة كما كتبتها ، ولكنها غير منقوطة. يقال: "آتيته على هذا الأمر مؤاتاة" ، إذا وافقته وطاوعته. قالوا: "والعامة تقول: واتيته. قالوا: ولا تقل: واتيته ، إلا في لغة لأهل اليمن. ومثله آسيت ، وآكلت ، وآمرت= وإنما جعلوها واوًا على تخفيف الهمزة في: يواكل ، ويوامر ، ونحو ذلك". (130) الأثر: 11742-"عنبسة" ، هو"عنبسة بن سعيد بن الضريس الأسدي" مضى مرارًا ، منها رقم: 224 ، 3356 ، 5385. و"ابن أبي ليلى" ، هو"محمد بن عبد الرحمن بن أبي ليلى" ، مضى مرارًا. رقم: 32 ، 33 ، 631 ، 3914 ، 5434. وكان في الإسناد هنا ، في المخطوطة والمطبوعة: "عن عنبسة بن أبي ليلى" ، وهو خطأ لا شك فيه ، وقد مضى هذا الإسناد كثيًرا ، انظر مثلا رقم: 631. (131) في المطبوعة: "فقصع رأسه" ، ولا تصح وأثبت ما في المخطوطة. وإنما عني"قطع رأسه" ، علمه قطع الرأس في القتل ، ثم علمه الشدخ في القتل. صورتان للقتل. (132) في المطبوعة"فأتى" ، وأثبت ما في المخطوطة. (133) الأثر: 11750- مضى مفرقًا برقم: 11706 ، 11722. (134) في المطبوعة والمخطوطة"بمنزل سمرة الصراف" بالراء ، وأثبت ما في تاريخ الطبري ، ولا أدري ما يكون هذا ، فلم أجد موضعًا بهذا الاسم فيما بين يدي من المراجع. و"سمرة الصراف" ، اسم رجل. ولم أعرف من يكون. (135) في تاريخ الطبري: "أن تنكح المرأة أخاها توأمها" ، وكان في المطبوعة هنا"توأمها" ، وأثبت ما في المخطوطة ، وانظر ما سلف ص: 205 ، تعليق: 3. (136) في المطبوعة والمخطوطة"بمنزل سمرة الصراف" بالراء ، وأثبت ما في تاريخ الطبري ، ولا أدري ما يكون هذا ، فلم أجد موضعًا بهذا الاسم فيما بين يدي من المراجع. و"سمرة الصراف" ، اسم رجل. ولم أعرف من يكون. (137) الأثر: 11751- رواه أبو جعفر في تاريخه 1: 69. (138) انظر تفسير"الخاسرين" و"الخسران" فيما سلف ص : 170 ، تعليق : 4. والمراجع هناك.