Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   And His word: نَحْنُ جَعَلْنَاهَا تَذْكِرَةً ("We have made it a reminder"). He says: We have made the fire a reminder for you, by which you remember the fire of Hell (jahannam), so that you may take heed from it and let yourselves be admonished by it.

   And in accordance with what we have said about this, the exegetes (ahl al-taʾwīl) have spoken.

   * Mention of those who said that:

   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 word: تَذْكِرَةً ("a reminder"), he said: a reminder of the great Fire.

   Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning His word: أَفَرَأَيْتُمُ النَّارَ الَّتِي تُورُونَ * أَأَنْتُمْ أَنْشَأْتُمْ شَجَرَتَهَا أَمْ نَحْنُ الْمُنْشِئُونَ * نَحْنُ جَعَلْنَاهَا تَذْكِرَةً ("Have you then seen the fire that you kindle? Is it you who brought its tree into being, or are We the bringers-into-being? We have made it a reminder") — of the great Fire.

   It was related to us that the Prophet of Allah ﷺ said: "This fire of yours, which you kindle, is one part of seventy parts of the fire of Hell (jahannam). They said: O Prophet of Allah, it would surely already be sufficient. He said: It has been struck twice, or struck two times, with water, so that the children of Ādam might benefit from it and be able to approach it closely."

   Ibn Ḥumayd related to us, saying: Mihrān related to us, on the authority of Sufyān, on the authority of Jābir, on the authority of Mujāhid: تَذْكِرَةً ("a reminder"), he said: of the great Fire which is in the Hereafter.

   And His word: وَمَتَاعًا لِلْمُقْوِينَ ("and a useful provision for the muqwīn"). The exegetes (ahl al-taʾwīl) differ over the meaning of al-muqwīn. Some of them said: they are the travelers.

   * 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, concerning His word: لِلْمُقْوِينَ ("for the muqwīn"), he said: for the travelers.

   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, concerning His word: وَمَتَاعًا لِلْمُقْوِينَ ("and a useful provision for the muqwīn"), he said: by it the travelers are meant.

   Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda: وَمَتَاعًا لِلْمُقْوِينَ ("and a useful provision for the muqwīn"), he said: for the al-murmil: the traveler.

   Ibn ʿAbd al-Aʿlā related to me, saying: Ibn Thawr related to us, on the authority of Maʿmar, on the authority of Qatāda, and concerning His word: لِلْمُقْوِينَ ("for the muqwīn"), he said: for the travelers.

   It was related to me on the authority of al-Ḥusayn, he said: I heard Abū Muʿādh say: ʿUbayd related to us, saying: I heard al-Ḍaḥḥāk say concerning His word: وَمَتَاعًا لِلْمُقْوِينَ ("and a useful provision for the muqwīn"): for the travelers.

   And others said: by al-muqwīn are meant those who benefit from it.

   * Mention of those who said that:

   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 word: وَمَتَاعًا لِلْمُقْوِينَ ("and a useful provision for the muqwīn"), for those who benefit from it, all the people together.

   Ibn Ḥumayd related to us, saying: Mihrān related to us, on the authority of Sufyān, on the authority of Jābir, on the authority of Mujāhid: وَمَتَاعًا لِلْمُقْوِينَ ("and a useful provision for the muqwīn"), for those who benefit from it, the traveler and the one who stays at home.

   Isḥāq ibn Ibrāhīm ibn Ḥabīb al-Shahīd related to me, saying: ʿAttāb ibn Bishr related to us, on the authority of Khuṣayf, concerning His word: وَمَتَاعًا لِلْمُقْوِينَ ("and a useful provision for the muqwīn"), he said: for the creatures.

   And others said: rather, by it the hungry are meant.

   * Mention of those who said that:

   Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning His word: وَمَتَاعًا لِلْمُقْوِينَ ("and a useful provision for the muqwīn"), he said: al-muqwī is the hungry one, in the language of the Arabs; one says: aqwaytu minhu kadhā wa-kadhā, that is: I have not eaten of it such and such an amount.

   And the correct of the statements about this, in my view, is the statement of the one who said: by it is meant the traveler who has no provisions with him and possesses nothing. Its origin is from their saying: aqwat al-dār ("the house became empty"), when it is abandoned by its residents and inhabitants, as the poet said:

   It was abandoned and desolate, stripped of Nuʿm and altered by it / the howling winds with dust-scattering, whirling sand. (4)

   By his word "aqwā" he means: it became empty of its residents. And al-muqwī can also mean: the owner of the strong horse, and the owner of much wealth, in a place other than this one.

   ------------------------

   Footnotes:

   (4) The verse is by al-Nābigha al-Dhubyānī, from his qaṣīda which begins with "ʿūjū fa-ḥayyū li-Nuʿm dimnata al-dār," and it is the second verse after the opening. Williām al-Ward al-Brūsī mentioned it in al-ʿIqd al-thamīn, p. 269, and counted it among the poetry attributed (manḥūl) to al-Nābigha. The qaṣīda comprises forty-seven verses. The author cited this verse as evidence for His word, the Exalted, "wa-matāʿan li-l-muqwīn"; he said: by it is meant the traveler who has no provisions with him and possesses nothing, and its origin is from aqwat al-dār: when it becomes empty of its residents and inhabitants, as the poet said: "aqwā wa-aqfara ... [the verse]." By his word "aqfara" he means: it became empty of its residents. End.

   Show original Arabic

   وقوله: (نَحْنُ جَعَلْنَاهَا تَذْكِرَةً ) يقول: نحن جعلنا النار تذكرة لكم تذكرون بها نار جهنّم، فتعتبرون وتتعظون بها. وبنحو الذي قلنا في ذلك قال أهل التأويل. * ذكر من قال ذلك: حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعًا، عن ابن أبي نجيح، عن مجاهد، في قوله: (تَذْكِرَةً ) قال: تذكرة النار الكبرى. حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: (أَفَرَأَيْتُمُ النَّارَ الَّتِي تُورُونَ * ءَأَنْتُمْ أَنْشَأْتُمْ شَجَرَتَهَا أَمْ نَحْنُ الْمُنْشِئُونَ * نَحْنُ جَعَلْنَاهَا تَذْكِرَةً ) للنار الكبرى. ذُكر لنا أن نبيّ الله صَلَّى الله عَلَيْهِ وَسَلَّم قال: " نَارُكُمْ هَذِهِ التِي تُوقِدُونَ جُزْءٌ مِنْ سَبْعِينَ جُزْءا مِنْ نَارِ جَهَنَّمَ، قالوا: يا نبيّ الله إنْ كَانَتْ لكَافِية، قَالَ: قَدْ ضُرِبَتْ بالمَاءِ ضَرْبَتَيْنِ أَوْ مَرَّتَيْنِ، لِيسْتَنْفَعَ بِهَا بَنُو آدَمَ وَيَدْنُو مِنْها ". حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن جابر، عن مجاهد (تَذْكِرَةً ) قال: للنار الكبرى التي في الآخرة. وقوله: (وَمَتَاعًا لِلْمُقْوِينَ ) اختلف أهل التأويل في معنى المقوين، فقال بعضهم: هم المسافرون. * ذكر من قال ذلك: حدثني عليّ، قال: ثنا أبو صالح، قال: ثنى معاوية، عن عليّ، عن ابن عباس في قوله: (لِلْمُقْوِينَ ) قال: للمسافرين. حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله: (وَمَتَاعًا لِلْمُقْوِينَ ) قال: يعني المسافرين. حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة (وَمَتَاعًا لِلْمُقْوِينَ ) قال للمُرْمل: المسافر. حدثني ابن عبد الأعلى، قال: ثنا ابن ثور، عن معمر، عن قتادة وفي قوله: (لِلْمُقْوِينَ ) قال: للمسافرين. حُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: (وَمَتَاعًا لِلْمُقْوِينَ ) قال: للمسافرين. وقال آخرون: عُنِي بالْمُقْوِين: المستمتعون بها. * ذكر من قال ذلك: حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعًا، عن ابن أبي نجيح عن مجاهد، قوله: (وَمَتَاعًا لِلْمُقْوِينَ ) للمستمتعين الناس أجمعين. حدثنا ابن حُميد، قال: ثنا مهران، عن سفيان، عن جابر، عن مجاهد (وَمَتَاعًا لِلْمُقْوِينَ ) للمستمتعين المسافر والحاضر. حدثني إسحاق بن إبراهيم بن حبيب الشهيد، قال: ثنا عتاب بن بشر، عن خصيف في قوله: (وَمَتَاعًا لِلْمُقْوِينَ ) قال: للخلق. وقال آخرون: بل عُنِي بذلك: الجائعون. * ذكر من قال ذلك: حدثني يونس، قال: أخبرنا ابن وهب، قال: ابن زيد، في قوله: (وَمَتَاعًا لِلْمُقْوِينَ ) قال: المقوي: الجائع: في كلام العرب، يقول: أقويت منه كذا وكذا: ما أكلت منه كذا وكذا شيئًا. وأولى الأقوال في ذلك بالصواب عندي قول من قال: عُنِي بذلك للمسافر الذي لا زاد معه، ولا شيء له، وأصله من قولهم: أقوت الدار: إذا خلت من أهلها وسكانها كما قال الشاعر: أَقْــوَى وأقْفَـرَ مِـنْ نُعْـمٍ وغَيَّرَهـا هُـوجُ الرّيـاح بهـابي الـتُّرْبِ مَوَّارِ (4) يعني بقوله " أقوى ": خلا من سكانه، وقد يكون المقوي: ذا الفرس القويّ، وذا المال الكثير في غير هذا الموضع. ------------------------ الهوامش: (4) البيت للنابغة الذبياني من قصيدته التي مطلعها "عوجوا فحيوا لنعم دمنة الدار" وهو البيت الثاني بعد المطلع. ذكرها وليم الورد البروسي في العقد الثمين، ص 269 وجعلها من الشعر المنحول إلى النابغة. والقصيدة سبعة وأربعون بيتا. واستشهد المؤلف بالبيت عند قوله تعالى "ومتاعا للمقوين" قال: عني بذلك المسافر الذي لا زاد معه ولا شيء، وأصله من أقوت الدار: إذا خلت من أهلها وسكانها، كما قال الشعر: "أقوى وأقفر ... البيت" . يعني بقوله "أقفر": خلا من سكانه. ا هـ.