Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The discourse on the explanation of His statement: ﴿الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ﴾ ("All praise belongs to Allah, Who created the heavens and the earth").

   Abū Jaʿfar said: The Exalted — exalted be His remembrance — means by His statement "all praise belongs to Allah" (al-ḥamdu lillāh): perfect praise belongs to Allah alone, without partner, to the exclusion of all peers and gods, and to the exclusion of everything else that the disbelievers among His creatures worship of idols and false deities.

   This is a statement that comes forth in the form of a report, but which carries the import of a command. He says: Devote praise and gratitude purely to Him Who created you, O people, and Who created the heavens and the earth, and ascribe to Him therein no one and nothing as partner, (1) for He it is Who has the right to your praise on account of His benefactions to you and His favour upon you — not he whom you worship besides Him and whom you make a partner to Him from among His creation.

   * * *

   We have already set forth earlier, with its proofs, the distinction between the meaning of "praise (al-ḥamd) and gratitude (al-shukr)." (2)

   * * *

   The discourse on the explanation of His statement: ﴿وَجَعَلَ الظُّلُمَاتِ وَالنُّورَ﴾ ("and Who made the darknesses and the light").

   Abū Jaʿfar said: The Exalted — exalted be His remembrance — says: All praise belongs to Allah, Who created the heavens and the earth, and Who made the night dark and illuminated the day, as in:-

   13040 - Muḥammad ibn al-Ḥusayn related to me, saying: Aḥmad ibn Mufaḍḍal related to us, saying: Asbāṭ related to us, on the authority of al-Suddī: "and Who made the darknesses and the light," he said: the darknesses are the darkness of the night, and the light is the light of the day.

   13041 - Bishr ibn Muʿādh related to us, saying: Yazīd ibn Zurayʿ related to us, saying: Saʿīd related to us, on the authority of Qatāda: concerning His statement "All praise belongs to Allah, Who created the heavens and the earth and Who made the darknesses and the light": He created the heavens before the earth, and the darkness before the light, and the Garden before the Fire.

   * * *

   And if a speaker says: what then is the meaning of His statement "He made (jaʿala)"?

   Then it is said: The Arabs make this [verb] a vessel for the report and the action, so that they say: "I set about (jaʿaltu) doing such and such," and "I set about (jaʿaltu) standing and sitting" — they indicate by their statement "I set about (jaʿaltu)" the continuation of the action, just as you say "I proceeded (ʿalaqtu) to do such and such" — not that it is in itself an action. This is evident from the statement of the speaker: "I set about standing (jaʿaltu aqūmu)," while there is no "making" (jaʿl) there besides the standing; he indicated by his statement "I set about (jaʿaltu)" only the linking and continuation of the action. (3)

   To this belongs the statement of the poet: (4)

   And you claimed that you would soon go your way alone, while death, mighty, blocks both ways.

   So set about freeing yourself; verily, the breaking of the oath rests upon the sinner, the corrupt. (5)

   He says: "so set about freeing yourself (fa-jʿal taḥallal)," in the sense of: free yourself [from it], bit by bit — not that there is there a "making" (jaʿl) apart from the freeing. So it is likewise with every "making" (jaʿl) in speech: it is only an indication of an action that involves linking, not that it has any share in the meaning of the [actual] verb.

   * * *

   His statement "and Who made the darknesses and the light" thus means only: He made their night dark and illuminated their day.

   * * *

   The discourse on the explanation of His statement: ﴿ثُمَّ الَّذِينَ كَفَرُوا بِرَبِّهِمْ يَعْدِلُونَ﴾ ("yet those who disbelieve set up equals to their Lord") (1).

   Abū Jaʿfar said: The Exalted — exalted be His remembrance — says, while He makes His believing creatures marvel at the disbelievers among His servants and refutes the disbelievers: Verily, the God Whom you are obligated to praise, O people, is He Who created the heavens and the earth, Who made from them your sustenance and your food, and the food of your livestock by which your life subsists. For from the heavens the rain descends upon you, and in them the sun and the moon run in succession and alternation for your interests. And from the earth the grain sprouts forth from which is your nourishment, and the fruits in which lie your delights, besides other things in which lie your interests and your benefits — while those who deny the favour of Allah to them, with the favour that He bestowed upon them by creating all of that for them and for you, O people — "to their Lord," Who carried that out and brought it into being — "set up equals (yaʿdilūn)," that is to say: they make Him a partner in their worship of Him, so that they worship besides Him the gods, the peers, the idols, and the false deities, while not one of them was in any of that His partner in creation, nor in His benefaction to them with the favours that He bestowed upon them; rather, He is the One alone with all of that, and they ascribe in their worship of Him a partner other than Him. Exalted is Allah! What an eloquent proof and what a concise admonition, for whoever reflects upon it with understanding and considers it with comprehension!

   * * *

   And it has been said: it is the opening of the Torah.

   * Mention of who said that:

   13042 - Sufyān ibn Wakīʿ related to us, saying: ʿAbd al-ʿAzīz ibn ʿAbd al-Ṣamad al-ʿAmmī related to us, on the authority of Abū ʿImrān al-Jawnī, on the authority of ʿAbd Allāh ibn Rabāḥ, on the authority of Kaʿb, who said: The opening of the Torah is the opening of "al-Anʿām": "All praise belongs to Allah, Who created the heavens and the earth and Who made the darknesses and the light; yet those who disbelieve set up equals to their Lord." (6)

   13043 - Ibn Wakīʿ related to us, saying: Zayd ibn Ḥubāb related to us, on the authority of Jaʿfar ibn Sulaymān, on the authority of Abū ʿImrān al-Jawnī, on the authority of ʿAbd Allāh ibn Rabāḥ, on the authority of Kaʿb, the like of it — and he added to it: and the conclusion of the Torah is the conclusion of "Hūd."

   * * *

   One says, speaking of equating one thing to another: "I equated this to this (ʿadaltu)," when you have made one equal to the other, "equating (ʿadlan)." But in judgement, when you are just therein, you say: "I was just therein (ʿadaltu), I am just (aʿdilu), justice (ʿadlan)." (7)

   And in accordance with what we have said concerning the explanation of His statement "they set up equals (yaʿdilūn)," the exegetes have spoken.

   * Mention of who said that:

   13044 - Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, saying: ʿĪsā related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: "they set up equals (yaʿdilūn)," he said: they ascribe partners (yushrikūn).

   * * *

   Then the exegetes differed concerning who was intended by this:

   Some of them said: by this were intended the People of the Book.

   * Mention of who said that:

   13045 - Ibn Ḥumayd related to us, saying: Yaʿqūb al-Qummī related to us, on the authority of Jaʿfar ibn Abī al-Mughīra, on the authority of Ibn Abzā, who said: A man from the Khawārij came to him and recited to him this verse: "All praise belongs to Allah, Who created the heavens and the earth and Who made the darknesses and the light; yet those who disbelieve set up equals to their Lord." He said to him: Is it not those who disbelieve in their Lord who set up [equals]? He said: Yes indeed! Then the man turned away from him, and a man from the gathering said to him: O Ibn Abzā, this [man] intended by the interpretation of this [verse] something other than this! He is a man of the Khawārij! Thereupon he said: Bring him back to me. When he had come to him, he said: Do you know about whom this verse was revealed? He said: No! He said: Verily, it was revealed concerning the People of the Book; go forth, and do not place it outside its proper bound. (8)

   And others said: no, by this were intended the polytheists among the idolaters.

   * Mention of who said that:

   13046 - Bishr ibn Muʿādh related to us, saying: Yazīd ibn Zurayʿ related to us, saying: Saʿīd related to us, on the authority of Qatāda: "yet those who disbelieve set up equals to their Lord," he said: [these: the people of Ṣarāḥiyya]. (9)

   13047 - Muḥammad ibn al-Ḥusayn related to us, saying: Aḥmad ibn Mufaḍḍal related to us, saying: Asbāṭ related to us, on the authority of al-Suddī: "yet those who disbelieve set up equals to their Lord," he said: they are the polytheists.

   13048 - Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning His statement: "yet those who disbelieve set up equals to their Lord," he said: the gods whom they worshipped, they equated to Allah. He said: and Allah has no equal and no peer, and there is no god besides Him, and He has taken neither consort nor child.

   * * *

   Abū Jaʿfar said: And the most correct of the statements concerning this, in my view, is that it be said: Verily, Allah — exalted be His remembrance — has reported that those who disbelieve in their Lord set up [equals], and He encompassed thereby all the disbelievers, and He did not single out from among them one to the exclusion of another. They all fall under it: their Jews, and their Christians, and their Magians, and the idolaters among them and among others, of all the remaining kinds of disbelief.

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

   The footnotes:

   (1) In the printed edition and the manuscript it reads: "someone something," but the context requires what has been established.

   (2) See the explanation of "al-ḥamd" in the foregoing, volume 1: 135-141.

   (3) See what I wrote at narration no. 8317, volume 7: 547, note 6, and thereafter narration 12834, volume 11: 128, note 1, concerning His statement "fa-dhahaba yanzilu" ("he began to descend") and the statement "tadhhabu fa-takhtaliṭu" ("it goes and mingles"); I called those there "words of seeking aid." Abū Jaʿfar excellently rendered the expression of this meaning, fixed it, and preserved it.

   (4) I was unable to trace its reciter.

   (5) I have not found the two verses in the books available to me, although I recall having read them before, but I no longer remember where. The first verse read in the printed edition:

   "And you claimed that you would soon go your way, mighty, while death, spacious, [blocks] my way, mighty"

   and that is a statement empty of meaning. And in the manuscript it stood thus:

   "And you claimed that you would soon go your way, mâl rā death mulsiʿ my way, mighty"

   I have given preference to the reading as I have established it, and as I suppose I recall of the meaning of the poem. I suppose it is from the statement of a poet who says it to his brother or his companion: he wished to go his way alone and swore that he would surely do so, whereupon the other mocked him and said to him what he said. And his statement "fārid" means: alone, cut off from your travel-companion and your comrade. And his statement "wa-l-mawtu muktaniʿ" means: near, it has come upon you. One says "kanaʿa al-mawt wa-ktanaʿa": it drew near and came close. The rajaz-poet said:

   "And Umm al-Luhaym drew near, and he drew near"

   And "Umm al-Luhaym" is the byname of death, because it devours everything.

   This is my effort in correcting the poem, until it is found elsewhere.

   (6) Narration 13042 — "ʿAbd al-ʿAzīz ibn ʿAbd al-Ṣamad al-ʿAmmī," "Abū ʿAbd al-Ṣamad," trustworthy, a ḥāfiẓ, one of the teachers of Aḥmad; the authors of the six [canonical] books narrated from him. He has a biography in al-Tahdhīb.

   And "Abū ʿImrān al-Jawnī" is "ʿAbd al-Malik ibn Ḥabīb al-Azdī," trustworthy, mentioned earlier under no. 80.

   And "ʿAbd Allāh ibn Rabāḥ al-Anṣārī," trustworthy, mentioned earlier under no. 4810.

   And "Kaʿb" is Kaʿb al-Aḥbār, renowned for his Isrāʾīlite narrations.

   (7) See the explanation of "al-ʿadl" in the foregoing, 2: 35 / 11: 43, 44.

   (8) Narration 13045 — "Yaʿqūb al-Qummī" is "Yaʿqūb ibn ʿAbd Allāh al-Ashʿarī al-Qummī," trustworthy, mentioned earlier under no. 617, 7269, 8158.

   And "Jaʿfar ibn Abī al-Mughīra al-Khuzāʿī al-Qummī," trustworthy, mentioned earlier under no. 87, 617, 4347, 7269.

   And "Ibn Abzā" is: "Saʿīd ibn ʿAbd al-Raḥmān ibn Abzā al-Khuzāʿī," trustworthy, mentioned earlier under no. 9656, 9657, 9672.

   And the questioner from the Khawārij intended by his question to adduce the verse as proof for declaring the people of the qibla disbelievers, in the matter of the arbitration of ʿAlī ibn Abī Ṭālib. And that is the doctrine of the Khawārij.

   (9) In the printed edition: "these are the people of Ṣarāḥa," and that is a statement that has no meaning; and in the manuscript stands what I have established between the brackets, the markings of which I was unable to decipher; perhaps it will later be found in a book other than the books we have available, so that its correctness becomes clear.

   Show original Arabic

   القول في تأويل قوله : الْحَمْدُ لِلَّهِ الَّذِي خَلَقَ السَّمَاوَاتِ وَالأَرْضَ قال أبو جعفر: يعني تعالى ذكره بقوله : " الحمد لله " ، الحمدُ الكامل لله وحده لا شريك له دون جميع الأندادِ والآلهة, ودون ما سواه مما تعبده كَفَرةُ خلْقه من الأوثان والأصنام . وهذا كلام مخرجه مَخرج الخبر يُنْحَى به نحو الأمر. يقول: أخلصوا الحمد والشكر للذي خَلَقَكم، أيها الناس، وخلق السماوات والأرض, ولا تشركوا معه في ذلك أحدًا أو شيئًا, (1) فإنه المستوجب عليكم الحمدَ بأياديه عندكم ونعمة عليكم, لا من تعبدونه من دونه، وتجعلونه له شريكًا من خَلْقه . * * * وقد بينا الفصل بين معنى " الحمد والشكر " بشواهده فيما مضى قبل . (2) * * * القول في تأويل قوله : وَجَعَلَ الظُّلُمَاتِ وَالنُّورَ قال أبو جعفر: يقول تعالى ذكره: الحمد لله الذي خلق السماوات والأرض, وأظلم الليلَ ، وأنارَ النَّهار، كما:- 13040 - حدثني محمد بن الحسين قال، حدثنا أحمد بن مفضل قال، حدثنا أسباط, عن السدي: " وجعل الظلمات والنور " ، قال: الظلمات ظلمة الليل, والنور نورُ النهار . 13041 - حدثنا بشر بن معاذ قال، حدثنا يزيد بن زريع قال، حدثنا سعيد, عن قتادة: أمّا قوله: " الحمد لله الذي خلق السماوات والأرض وجعل الظلمات والنور " ، فإنه خلق السَّماوات قبل الأرض, والظلمةَ قبل النور, والجنّة قَبل النار . * * * فإن قال قائل: فما معنى قوله إذًا: " جعل ". قيل: إن العرب تجعلها ظرفًا للخبرِ والفِعْل فتقول: " جعلت أفعل كذا ", و " جعلت أقوم وأقعد ", تدل بقولها " جعلت " على اتصال الفعل, كما تقول " علقت أفعل كذا " = لا أنها في نفسها فِعْلٌ. يدلُّ على ذلك قول القائل: " جعلت أقوم ", وأنه لا جَعْلَ هناك سوى القيام, وإنما دَلَّ بقوله: " جعلت " على اتّصال الفعل ودوامه، (3) ومن ذلك قول الشاعر: (4) وَزَعَمْـتَ أنَّـكَ سَـوْفَ تَسْـلُكُ فَارِدًا وَالمَــوْتُ مُكْــتَنِعٌ طَـرِيقَيْ قَـادِرِ فَــاجْعَلْ تَحَـلَّلْ مِـنْ يَمِينِـكَ إنَّمَـا حِـنْثٌ اليَمِيـنِ عَـلَى الأثِيـمِ الفَـاجِرِ (5) يقول: " فاجعل تحلّل "، بمعنى: تحلل شيئًا بعد شيء = لا أن هناك جَعْلا من غير التحليل . فكذلك كل " جَعْلٍ" في الكلام، إنما هو دليل على فعلٍ له اتصال, لا أن له حظًّا في معنى الفعْل. * * * فقوله: " وجعل الظلمات والنور " ، إنما هو: أظلم ليلَهما، وأنارَ نَهارَهُما. * * * القول في تأويل قوله : ثُمَّ الَّذِينَ كَفَرُوا بِرَبِّهِمْ يَعْدِلُونَ (1) قال أبو جعفر: يقول تعالى ذكره، معجِّبًا خلقَه المؤمنين من كفَرة عباده، ومحتجًّا على الكافرين: إنّ الإله الذي يجبُ عليكم، أيها الناس، حمدُه، هو الذي خلَق السماوات والأرض, الذي جعل منهما معايشَكم وأقواتكم، وأقواتَ أنعامكم التي بها حياتكم. فمن السماوات ينـزل عليكم الغيثُ، وفيها تجري الشمس والقمر باعتِقابٍ واختلاف لمصالحكم. ومن الأرض ينبُتُ الحب الذي به غذاؤكم، والثمارُ التي فيها ملاذُّكم, مع غير ذلك من الأمور التي فيها مصالحكم ومنافعكم بها = والذين يجحدون نعمة الله عليهم بما أنعم به عليهم من خلق ذلك لهم ولكم، أيها الناس =" بربهم "، الذي فعل ذلك وأحدثه =" يعدلون " ، يجعلون له شريكًا في عبادتهم إياه, فيعبدون معه الآلهة والأنداد والأصنام والأوثانَ, وليس منها شيء شرِكه في خلق شيءٍ من ذلك، ولا في إنعامه عليهم بما أنعم به عليهم, بل هو المنفرد بذلك كله, وهم يشركون في عبادتهم إيّاه غيره . فسبحان الله ما أبلغها من حجة، وأوجزها من عظة, لمن فكَّر فيها بعقل، وتدبرها بفهم ! * * * ولقد قيل: إنها فاتحة التوراة . * ذكر من قال ذلك: 13042 - حدثنا سفيان بن وكيع قال، حدثنا عبد العزيز بن عبد الصمد العَمّي, عن أبي عمران الجوني, عن عبد الله بن رباح, عن كعب قال: فاتحة التوراة فاتحة " الأنعام ": " الحمد لله الذي خلق السماوات والأرض وجَعَل الظلمات والنور ثم الذين كَفَروا بربِّهم يعدلون " . (6) 13043 - حدثنا ابن وكيع قال، حدثنا زيد بن حباب, عن جعفر بن سليمان, عن أبي عمران الجوني, عن عبد الله بن رباح, عن كعب, مثله = وزاد فيه: وخاتمة التوراة خاتمة " هود " . * * * يقالُ من مساواة الشيء بالشيء: " عدلتُ هذا بهذا ", إذا ساويته به،" عَدْلا " . وأما في الحكم إذا أنصفت فيه, فإنك تقول: " عَدَلت فيه أعدلُ عَدْلا " . (7) وبنحو الذي قلنا في تأويل قوله: " يعدلون " ، قال أهل التأويل . * ذكر من قال ذلك: 13044 - حدثني ابن محمد عمرو قال، حدثنا أبو عاصم قال، حدثنا عيسى, عن ابن أبي نجيح, عن مجاهد: " يعدلون " ، قال: يشركون . * * * ثم اختلف أهل التأويل فيمن عُني بذلك: فقال بعضهم: عُني به أهل الكتاب . * ذكر من قال ذلك: 13045 - حدثنا ابن حميد قال، حدثنا يعقوب القمي, عن جعفر بن أبي المغيرة, عن ابن أبزى قال: جاءه رجل من الخوارج يقرأ عليه هذه الآية: " الحمد لله الذي خلق السماوات والأرض وجعل الظلمات والنور ثم الذين كفروا بربِّهم يعدِلون " ، قال له: أليس الذين كفروا بربِّهم يعدلون؟ قال: بلى ! قال: وانصرف عنه الرجل, فقال له رجل من القوم: يا ابن أبزى, إن هذا قد أراد تفسيرَ هذه غير هذا! إنه رجلٌ من الخوارج ! فقال: ردّوه عليّ . فلما جاءه قال: هل تدري فيمن نـزلت هذه الآية؟ قال: لا! قال: إنها نـزلت في أهل الكتاب, اذهبْ، ولا تضعها على غير حدِّها . (8) وقال آخرون: بل عُنى بها المشركون من عبدةِ الأوثان . * ذكر من قال ذلك: 13046 - حدثنا بشر بن معاذ قال، حدثنا يزيد بن زريع قال، حدثنا سعيد, عن قتادة: " ثم الذين كفروا بربهم يعدلون " ، قال: [هؤلاء: أهل صراحيه] . (9) 13047- حدثنا محمد بن الحسين قال، حدثنا أحمد بن مفضل قال، حدثنا أسباط, عن السدي: " ثم الذين كفروا بربهم يعدلون " ، قال: هم المشركون . 13048 - حدثني يونس قال، أخبرنا ابن وهب قال، قال ابن زيد في قوله: " ثم الذين كفروا بربهم يعدلون "، قال: الآلهة التي عبَدوها، عدلوها بالله . قال: وليس لله عِدْلٌ ولا نِدٌ, وليس معه آلهة, ولا اتخذ صاحبةً ولا ولدًا . * * * قال أبو جعفر: وأولى الأقوال في ذلك بالصواب عندي أن يقال: إنّ الله تعالى ذكره أخبر أنّ الذين كفروا بربهم يعدلون, فعمّ بذلك جميع الكفّار, ولم يخصص منهم بعضًا دون بعض. فجميعهم داخلون في ذلك: يهودهم, ونصاراهم, ومجوسهم, وعبدة الأوثان منهم ومن غيرهم من سائر أصناف الكفر . ------------------- الهوامش : (1) في المطبوعة والمخطوطة: "أحدا شيئًا" ، والسياق يقتضي ما أثبت. (2) انظر تفسير"الحمد" فيما سلف 1 : 135 - 141. (3) انظر ما كتبته على الأثر رقم: 8317 ، ج 7: 547 ، تعليق: 6/ ثم الأثر: 12834 ، ج: 11: 128 ، تعليق: 1 ، في قوله: "فذهب ينزل" وقوله: "تذهب فتختلط" ، وقد سميتها هناك ألفاظ الاستعانة. وقد أجاد أبو جعفر العبارة عن هذا المعنى ، فقيده وحفظه. (4) لم أعرف قائله. (5) لم أجد البيتين فيما بين يدي من الكتب ، وإن كنت أذكر أني قرأتهما قبل ، ثم لا أدري أين؟ وكان البيت الأول في المطبوعة: وَزَعَمْـتَ أَنَّـكَ سَـوفَ تَسْـلُك قادِرًا وَالمــوتُ مُتَّسِــعٌ طَـرِيقي قـادِرِ وهو كلام صفر من المعنى. وكان في المخطوطة هكذا. وزعمـتَ أنـك سـوف تسلك مال را المــوت ملســع طــريقي قـادرِ ورجحت قراءته كما أثبته ، وكما أتوهم أني أذكر من معنى الشعر ، وأظنه من كلام شاعر يقوله لأخيه أو صاحبه ، أراد أن ينفرد في طريقه وحلف ليفعلن ذلك ، فسخر منه ، وقال له ما قال. وقوله: "فارد" ، أي منفردًا منقطعًا عن رفيقك وصاحبك. وقوله: "والموت مكتنع" ، أي: دان قد أشرف عليك. يقال"كنع الموت واكتنع" دنا وقرب ، قال: الراجز: وَاكْـــتَنَعَتْ أُمُّ اللُّهَيْـــمِ وَاكْــتَنَعْ و"أم اللهيم" ، كنية الموت ، لأنه يلتهم كل شيء. هذا اجتهادي في تصحيح الشعر ، حتى يوجد في مكان غيره. (6) الأثر: 13042 -"عبد العزيز بن عبد الصمد العمي" ، "أبو عبد الصمد" ، ثقة حافظ ، من شيوخ أحمد ، روى له أصحاب الكتب الستة. مترجم في التهذيب. و"أبو عمران الجوني" هو"عبد الملك بن حبيب الأزدي" ، ثقة ، مضى برقم: 80. و"عبد الله بن رباح الأنصاري" ، ثقة ، مضى برقم: 4810. و"كعب" ، هو كعب الأحبار المشهور بأخباره الإسرائيلية. (7) انظر تفسير"العدل فيما سلف 2: 35/11 : 43 ، 44. (8) الأثر: 13045 -"يعقوب القمي" ، هو"يعقوب بن عبد الله الأشعري القمي" ، ثقة ، مضى برقم: 617 ، 7269 ، 8158. و"جعفر بن أبي المغيرة الخزاعي القمي" ، ثقة ، مضى برقم: 87 ، 617 ، 4347 ، 7269. و"ابن أبزى" هو: "سعيد بن عبد الرحمن بن أبزى الخزاعي" ، ثقة ، مضى برقم: 9656 ، 9657 ، 9672. وأراد السائل من الخوارج بسؤاله ، الاستدلال بالآية على تكفير أهل القبلة ، في أمر تحكيم علي بن أبي طالب. وذلك هو رأي الخوارج. (9) في المطبوعة: "هؤلاء أهل صراحة" ، وهو كلام لا معنى له ، وفي المخطوطة ما أثبته بين القوسين ، لم أستطع أن أحل رموزه ، فلعله يوجد بعد في كتاب غير الكتب التي في أيدينا ، فتبين صحته.