Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   And His words يَتَنَازَعُونَ فِيهَا كَأْسًا (They pass to one another therein a cup). He says: they hand one another the cup of drink therein and pass it round among themselves, as al-Akhṭal said:

   I exchanged with him the pleasant, purified wine, and already had the cock crowed and the time drawn near for the night-traveler to dismount (4)

   And His words لا لَغْوٌ فِيهَا (no idle talk therein). He says: no falsehood in Paradise. The pronoun in His words "fīhā" (therein) refers back to the cup, and the meaning concerns that which is in it, namely the drink, in the sense that its inhabitants know among themselves neither idle talk nor sinfulness. And "al-laghw" (the idle): that is falsehood.

   And His words وَلا تَأْثِيمٌ (nor sinfulness). He says: nor an act therein that brings the one who performs it into sin. And it has been said: by "al-taʾthīm" (sinfulness) lying is meant.

   * The mention of 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, concerning His words لا لَغْوٌ فِيهَا (no idle talk therein) — he says: no falsehood therein.

   And His words وَلا تَأْثِيمٌ (nor sinfulness) — he says: no lying.

   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, concerning His words لا لَغْوٌ فِيهَا (no idle talk therein) — he said: they do not revile one another. وَلا تَأْثِيمٌ (nor sinfulness) — he says: and they do not bring [one another] into sin.

   Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning His words لا لَغْوٌ فِيهَا وَلا تَأْثِيمٌ (no idle talk therein, nor sinfulness): that is, no idle talk therein and no falsehood; falsehood existed only in the worldly life, with Satan.

   And Ibn ʿAbd al-Aʿlā related to us, saying: Muḥammad ibn Thawr related to us, on the authority of Maʿmar, on the authority of Qatāda, concerning His words لا لَغْوٌ فِيهَا وَلا تَأْثِيمٌ — he said: therein is no idle talk and no falsehood; idle talk and falsehood existed only in the worldly life.

   The reciters differed in the reading of His words لا لَغْوٌ فِيهَا وَلا تَأْثِيمٌ . Most of the reciters of Medina and Kūfa read it as لا لَغْوٌ فِيهَا وَلا تَأْثِيمٌ in the nominative (rafʿ) with nunation, as a statement, namely that in the cup there is neither idle talk nor sinfulness. And some of the reciters of Basra read it as لا لَغْوَ فيها وَلا تَأْثِيمَ in the accusative (naṣb) without nunation, as an absolute negation.

   And the ruling on this, in my view, is that they are two well-known readings, so that with whichever of the two the reciter recites, he acts correctly — although the nominative with nunation of the two readings is the more pleasing in my eyes, on account of the frequency with which it is recited, and because it is the correct one of the two meanings.

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   The footnotes:

   (4) The verse is by al-Akhṭal and is among the evidentiary citations of Abū ʿUbayda in Maʿānī al-Qurʾān (folio 229). He said: "yatanāzaʿūna fīhā kaʾsan": they hand it to one another, that is, they pass it round. Al-Akhṭal said: "nāzaʿtuhu … [the verse]". End of quotation. And in (al-Lisān: n-z-ʿ): "munāzaʿat al-kaʾs" is the handing of it to one another; Allah, Mighty and Exalted, said: "yatanāzaʿūna fīhā kaʾsan lā laghwun fīhā wa-lā taʾthīm": that is, they hand it to one another. Its original meaning is: they draw it [the cup] toward one another. One says: "nāzaʿanī fulānun banānahu": that is, he shook my hand. "Al-munāzaʿa" is the shaking of hands; al-Rāʿī said:

   They extend to us their tender fingertips, as though they extend to us the hemmed edge of a dyed garment.

   "Al-munāzaʿa" is the drawing back and forth, both with material things and with meanings. End of quotation.

   Show original Arabic

   وقوله: ( يَتَنَازَعُونَ فِيهَا كَأْسًا ) يقول: يتعاطون فيها كأس الشراب, ويتداولونها بينهم, كما قال الأخطل: نَازَعْتُـهُ طَيِّـبَ الـرَّاح الشَّـمول وقَدْ صَـاحَ الدَّجـاجُ وحَانَتْ وَقْعَةُ السَّاري (4) وقوله ( لا لَغْوٌ فِيهَا ) يقول: لا باطل في الجنة, والهاء في قوله " فيها " من ذكر الكأس, ويكون المعنى لما فيها الشراب بمعنى: أن أهلها لا لغو عندهم فيها ولا تأثيم, واللغو: الباطل. وقوله: ( وَلا تَأْثِيمٌ ) يقول: ولا فعل فيها يُؤْثم صاحبه. وقيل: عنى بالتأثيم: الكذب. * ذكر من قال ذلك: حدثني عليّ, قال: ثنا أبو صالح, قال: ثني معاوية, عن عليّ, عن ابن عباس, قوله: ( لا لَغْوٌ فِيهَا ) يقول: لا باطل فيها. وقوله: ( وَلا تَأْثِيمٌ ) يقول: لا كذب. 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: ( لا لَغْوٌ فِيهَا ) قال: لا يستبون ( وَلا تَأْثِيمٌ ) يقول: ولا يؤثمون. حدثنا بشر, قال ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله: ( لا لَغْوٌ فِيهَا وَلا تَأْثِيمٌ ) : أي لا لغو فيها ولا باطل, إنما كان الباطل في الدنيا مع الشيطان. وحدثنا ابن عبد الأعلى, قال: ثنا محمد بن ثور, عن معمر, عن قتاده, في قوله: ( لا لَغْوٌ فِيهَا وَلا تَأْثِيمٌ ) قال: ليس فيها لغو ولا باطل, إنما كان اللغو والباطل في الدنيا. واختلفت القرّاء في قراءة قوله: ( لا لَغْوٌ فِيهَا وَلا تَأْثِيمٌ ) فقرأ ذلك عامة قرّاء المدينة والكوفة ( لا لَغْوٌ فِيهَا وَلا تَأْثِيمٌ ) بالرفع والتنوين على وجه الخبر, على أنه ليس في الكأس لغو ولا تأثيم. وقرأه بعض قرّاء البصرة (لا لَغْوَ فيها وَلا تَأْثِيَمَ) نصبا غير منوّن على وجه التبرئة. والقول في ذلك عندي أنهما قراءتان معروفتان, فبأيتهما قرأ القارئ فمصيب, وإن كان الرفع والتنوين أعجب القراءتين إليّ لكثرة القراءة بها, وأنها أصحّ المعنيين. ------------------------ الهوامش: (4) البيت للأخطل وهو من شواهد أبي عبيدة في معاني القرآن ( الورقة 229 ) قال : " يتنازعون فيها كأسا " : يتعاطون أي يتداولون قال الأخطل : " نازعته ... البيت " أ . هـ . وفي ( اللسان : نزع ) : ومنازعة الكأس : معاطاتها ؛ قال الله عز وجل ( يتنازعون فيها كأسا لا لغو فيها ولا تأثيم ) : أي يتعاطون . والأصل فيه : يتجاذبون ، ويقال : نازعني فلان بنانه : أي صافحني . والمنازعة المصافحة ؛ قال الراعي : ينُازِعْنَنــا رَخْــصَ البنـانِ كأنَّمَـا يُنَنازِعْننــا هُــدّابَ رَيْـطٍ مُعَضّـدٍ المنازعة : المجاذبة في الأعيان والمعاني أ . هـ .