Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The explanation of the statement: ثُمَّ آتَيْنَا مُوسَى الْكِتَابَ تَمَامًا عَلَى الَّذِي أَحْسَنَ وَتَفْصِيلا لِكُلِّ شَيْءٍ (Then We gave Mūsā the Book, as a completion towards him who did good, and as a clarification of all things.)

   Abū Jaʿfar said: The Exalted, whose praise is exalted, means by His statement ثم آتينا موسى الكتاب (then We gave Mūsā the Book): say then thereafter, O Muḥammad: your Lord gave Mūsā the Book. He omitted the mention of "qul" (say), because there had already preceded, at the beginning of the account, something that indicates that it is intended therein, namely His statement: (28) قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ (Say: Come, I will recite what your Lord has forbidden you). So He recounted what He had forbidden them and what He had permitted them, and then said: then say: "We gave Mūsā," omitting "qul" because of the indication that His statement "qul" gives to it, and because it is intended in the statement.

   And we have only said: that it is intended in the statement, because Muḥammad, the Prophet ﷺ, was without doubt sent after Mūsā with a long interval of time, and because he was only commanded to recite these verses to those whom he was commanded to recite them to after his being sent. And it is known that Mūsā received the Book before Allah commanded Muḥammad to recite these verses to those whom he was commanded to recite them to. And "thumma" (then) in the language of the Arabs is a particle that indicates that what comes after it, in statement and report, is after that which lies before it.

   * * *

   Then the exegetes differed concerning the meaning of His statement تمامًا على الذي أحسن (as a completion towards him who did good). Some of them said: its meaning is: as a completion towards the doers of good.

   * Mention of who said that:

   14171- 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: تمامًا على الذي أحسن, he said: towards the believers.

   14172- Al-Muthannā related to me, saying: Abū Ḥudhayfa related to us, saying: Shibl related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: تمامًا على الذي أحسن, the believers and the doers of good.

   * * *

   And it is as though Mujāhid directed the explanation and meaning of the statement towards: that Allah, whose praise is exalted, reported concerning Mūsā that He gave him the Book as a favor above what He gave the doers of good among His servants.

   * * *

   And if someone were to say: how is it permissible that it be said على الذي أحسن (towards him who did good), putting "alladhī" (he who) in the singular, while the explanation is "towards those who did good"?

   To this it is answered: the Arabs do that particularly with "alladhī" and with "al-alif wa-l-lām" (the definite article) when they intend by it the whole and the entire group, as the Exalted, whose praise is exalted, said: وَالْعَصْرِ * إِنَّ الإِنْسَانَ لَفِي خُسْرٍ (By time! Verily man is in loss) [Sūrat al-ʿAṣr: 1-2], and as they said: "the dirham has become numerous in this [land] in the hands of the people." (29)

   And it is related from ʿAbd Allāh ibn Masʿūd that he used to read it as: "tamāman ʿalā lladhīna aḥsanū" (as a completion towards those who did good), and that this was thus his reading supports the statement of Mujāhid.

   And when the meaning is so, then His statement "aḥsana" is a completed verb in the past tense, and therefore it is in the accusative (naṣb).

   * * *

   And it is also possible that "aḥsan" stands in a genitive position, except that it is in the accusative because it is an "afʿal" form, and "afʿal" does not inflect in their language. (30)

   And if it is said: by what then does it stand in the genitive?

   To this it is answered: by attachment to "alladhī," since nothing appears that puts it in the nominative. Then the explanation of the statement at that point would be: then We gave Mūsā the Book as a completion towards that which is better; then "huwa" (he/it) was omitted, and "aḥsan" came to stand beside "alladhī," and was inflected by its inflection, (31) because it was as a definite [noun] owing to the fact that "al-alif wa-l-lām" cannot be attached to it, and "alladhī" is equal to it in that, as the Arabs say: "I passed by him who is better than you and worse than you" (marartu bi-lladhī khayrin minka wa-sharrin minka), (32) as the rajaz-poet said: (33)

   "Verily the Zubayrī, he who is like the small tick, set out by evening with your plundered goods among the people of al-ʿAlam." (34)

   So he made "mithl" attach to "alladhī" in the inflection. And whoever speaks thus does not say: "I passed by him who is learned" (marartu bi-lladhī ʿālimin), because "ʿāliman" is indefinite and "alladhī" is definite, and an indefinite [noun] does not attach to a definite. (35)

   * * *

   And others said: its meaning is: "as a completion towards him who did good," namely Mūsā, in that with which Allah tried him in the worldly life of His command and His prohibition.

   * Mention of who said that:

   14173- Al-Muthannā related to me, saying: Isḥāq related to us, saying: ʿAbd Allāh ibn Abī Jaʿfar related to us, on the authority of his father, on the authority of al-Rabīʿ: ثم آتينا موسى الكتاب تمامًا على الذي أحسن, in that which Allah gave him.

   14174- Muḥammad ibn ʿAbd al-Aʿlā related to me, saying: Muḥammad ibn Thawr related to us, on the authority of Maʿmar, on the authority of Qatāda: ثم آتينا موسى الكتاب تمامًا على الذي أحسن, he said: whoever did good in the worldly life, for him Allah completed that in the Hereafter.

   14175- Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning his statement: ثم آتينا موسى الكتاب تمامًا على الذي أحسن, he says: whoever did good in the worldly life, for him the honoring of Allah in the Hereafter was completed.

   * * *

   And according to this explanation that al-Rabīʿ gave, "aḥsan" stands in the accusative, because it is a completed verb in the past tense, and "alladhī" has the meaning of "mā" (that which). And it is as though the statement is then: then We gave Mūsā the Book as a completion towards that in which Mūsā did good. That is to say: We gave him the Book so that I might complete for him My honoring in the Hereafter, as a completion towards his doing good in the worldly life in the worship of Allah and the fulfillment of that with which He charged him of His obedience.

   * * *

   And others said concerning it: its meaning is: then We gave Mūsā the Book as a completion towards the goodness of Allah to His prophets and His favors among them.

   * Mention of who said that:

   14176- Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning His statement: ثم آتينا موسى الكتاب تمامًا على الذي أحسن, he said: as a completion of Allah and His goodness which He performed towards them and by which He guided them to Islam, and He gave them that Book as a completion of His grace towards him and His goodness.

   * * *

   And "aḥsan" stands according to this explanation likewise in an accusative position, because it is a completed verb in the past tense, and "alladhī" has, according to this statement and the statement that al-Rabīʿ gave, the meaning of "mā" (that which).

   * * *

   And it is related from Yaḥyā ibn Yaʿmar that he used to read it as: "tamāman ʿalā lladhī aḥsanu" in the nominative, with the explanation: towards that which is better.

   14177- Aḥmad ibn Yūsuf related that to me, saying: al-Qāsim ibn Sallām related to us, saying: al-Ḥajjāj related to us, on the authority of Hārūn, on the authority of Abū ʿAmr ibn al-ʿAlāʾ, on the authority of Yaḥyā ibn Yaʿmar.

   * * *

   Abū Jaʿfar said: And this reading I do not consider permissible to recite with, even though it has a sound possibility in Arabic, because of its deviation from that upon which the authoritative reciters of the regions are agreed.

   * * *

   Abū Jaʿfar said: And the most fitting of these statements according to my judgment is the statement of him who said: its meaning is: then We gave Mūsā the Book as a completion of Our grace towards him, towards that in which Mūsā did good in his fulfillment of Our command and Our prohibition. For that is the clearest of its meanings in the statement, and because the giving of His Book to Mūsā is a grace from Allah towards him and a tremendous favor. So He, whose praise is exalted, reported that He graced him with it on account of what had preceded of good deeds and beautiful obedience from him.

   * * *

   And if the explanation were as Ibn Zayd said, then the statement would read: then We gave Mūsā the Book as a completion towards that in which We did good (aḥsannā), or: then Allah gave Mūsā the Book as a completion towards that in which He did good.

   And in the fact that He, whose praise is exalted, describes Himself with the giving of the Book, and then turns the report with His statement "aḥsan" towards one other than the One who reports about Himself, despite the closeness of the two reports — therein lies the clear proof that the statement is other than the statement that Ibn Zayd gave.

   * * *

   And as for what is related from Mujāhid, namely his directing of "alladhī" towards the meaning of the whole, there is in the statement no proof that indicates that what he said concerning it is correct. Rather, the outward sense of the statement is more in agreement with the statement that we have chosen. And when there is dispute concerning the explanation of a statement, then the most fitting of its meanings is that which most predominates in the outward sense, unless there is from reason or transmission a clear proof that by it something other than that is intended.

   * * *

   And as for His statement وتفصيلا لكل شيء (and as a clarification of all things), that means: and as an exposition of all things of the matter of the religion to which they were commanded. (36)

   * * *

   The explanation of the statement is then: then We gave Mūsā the Torah as a completion of Our grace towards him and Our favors towards him, by which Our honoring of him is completed, towards his doing good and his obedience to his Lord and his fulfillment of that with which He charged him of the precepts of His religion, and as an exposition of all that of which his people and his followers had need of the matter of their religion, (37) as:-

   14178- Bishr related to me, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda: وتفصيلا لكل شيء (and as a clarification of all things), therein is its permitted and its forbidden.

   * * *

   The explanation of the statement of the Exalted: وَهُدًى وَرَحْمَةً لَعَلَّهُمْ بِلِقَاءِ رَبِّهِمْ يُؤْمِنُونَ (154) (And as a guidance and a mercy, that they might believe in the meeting with their Lord.) (6:154)

   Abū Jaʿfar said: The Exalted, whose remembrance is exalted, says: We gave Mūsā the Book as a completion and as a clarification of all things, وهدى (and as guidance), He means by His statement "wa-hudā": as a setting of them upright upon the straight path, and as a clarification for them of the ways of righteousness so that they might not go astray, ورحمة (and a mercy), He says: and as a mercy from Us towards them and a compassion, so that We might save them from misguidance and the blindness of confusion. (38)

   And as for His statement لعلهم بلقاء ربهم يؤمنون (that they might believe in the meeting with their Lord), that means: My giving of the Book to Mūsā as a completion of the honoring of Allah to Mūsā, towards the doing good of Mūsā, and as a clarification of the precepts of His religion, and as guidance for whoever followed him, and as a mercy for whoever of them was astray, so that Allah might thereby save him from misguidance, and so that he might believe in the meeting with his Lord when he hears the admonitions of Allah by which He admonished His creation therein, so that he turns away from that in which he persists of disbelief in Him and in the meeting with Him after his death, and thus obeys his Lord and holds true that with which his prophet Mūsā, the Prophet ﷺ, came to him.

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

   The footnotes:

   (28) In the printed edition and the manuscript it reads "dhālika qawluhu" without wāw, whereas the context requires its insertion.

   (29) In the printed edition it reads "akthara lladhī hum fī aydī l-nās," which is a clumsy statement without meaning; "fīhi" was added to what was in the manuscript. And therein it read: "akthara l-dirhama fī aydī l-nās," and the correct reading thereof is what I have adopted, or: "mā akthara l-dirhama fī aydī l-nās" (how numerous is the dirham in the hands of the people). And this matter already passed earlier, and therein is a similar attestation-verse 4: 263, 270 / 6: 125.

   (30) "Al-ijrāʾ" (the causing to inflect) is "al-ṣarf" (the tanwīn/inflection).

   (31) In the printed edition it reads "fa-ʿurrifa bi-taʿrīfihi," which is a statement without meaning; one could not read the manuscript well, since it was not provided with diacritical points, and this is the correct reading thereof. And "al-taʿrīb" is "al-iʿrāb" (the inflection).

   (32) See Maʿānī al-Qurʾān of al-Farrāʾ 1: 365, and therein is a clear error, for one wrote there: "marartu bi-lladhī huwa khayrin minka wa-sharrin minka," adding "huwa," whereas the correct thing is its omission; that should be corrected there.

   (33) I do not know him.

   (34) Maʿānī al-Qurʾān of al-Farrāʾ 1: 365, and its transmission, as in the printed Maʿānī:

   "Massā bi-aslābika fī ahli l-ʿalam"

   as though he means that he stripped him of his clothes and wore them, while he walked about with them among the people. And "wa-mashshā" with a doubled shīn. One says: "mashshā" and "tamashshā" and "mashā" with one and the same meaning.

   And as for the transmission of Abū Jaʿfar, it is with the sīn, not with the shīn, concerning which there is no doubt, as though he says: he raided him in the morning with the raid, and then passed the evening with what he plundered from "ahl al-ʿalam," and that is a place. And "al-ʿalam" is the mountain. And "al-ḥalam" (with two fatḥas) is the small tick; he describes this Zubayrī who stripped him of his clothes and possessions, as insignificant and small of stature.

   (35) See Maʿānī al-Qurʾān of al-Farrāʾ 1: 365.

   (36) See the explanation of "al-tafṣīl" (the clarification) in what passed earlier, p. 113, note 2, and the references there.

   (37) In the printed edition it reads "mā li-qawmihi" with the lām; one could not read the manuscript well.

   (38) See the explanation of "al-hudā" (the guidance) and "al-raḥma" (the mercy) in what passed earlier from the linguistic registers (h-d-y) and (r-ḥ-m).

   Show original Arabic

   القول في تأويل قوله : ثُمَّ آتَيْنَا مُوسَى الْكِتَابَ تَمَامًا عَلَى الَّذِي أَحْسَنَ وَتَفْصِيلا لِكُلِّ شَيْءٍ قال أبو جعفر: يعني جل ثناؤه بقوله: (ثم آتينا موسى الكتاب)، ثم قل بعد ذلك يا محمد: آتى ربك موسى الكتابَ = فترك ذكر " قل ", إذ كان قد تقدم في أول القصّة ما يدلّ على أنه مرادٌ فيها, وذلك قوله : (28) قُلْ تَعَالَوْا أَتْلُ مَا حَرَّمَ رَبُّكُمْ عَلَيْكُمْ ، فقصَّ ما حرم عليهم وأحلّ, ثم قال: ثم قل: "آتينا موسى ", فحذف " قل " لدلالة قوله: " قل " عليه, وأنه مراد في الكلام . وإنما قلنا: ذلك مرادٌ في الكلام, لأن محمدًا صلى الله عليه وسلم لا شك أنه بُعث بعد موسى بدهر طويل، وأنه إنما أمر بتلاوة هذه الآيات على مَنْ أمر بتلاوتها عليه بعد مبعثه. ومعلوم أن موسى أوتي الكتاب من قبل أمر الله محمدًا بتلاوة هذه الآيات على مَنْ أمر بتلاوتها عليه. و " ثم " في كلام العرب حرف يدلّ على أن ما بعده من الكلام والخبر، بعد الذي قبلها . * * * ثم اختلف أهل التأويل في معنى قوله: (تمامًا على الذي أحسن)، فقال بعضهم: معناه: تمامًا على المحسنين . * ذكر من قال ذلك: 14171- حدثني محمد بن عمرو قال، حدثنا أبو عاصم قال، حدثنا عيسى, عن ابن أبي نجيح, عن مجاهد: (تمامًا على الذي أحسن)، قال: على المؤمنين. 14172- حدثني المثنى قال، حدثنا أبو حذيفة قال، حدثنا شبل, عن ابن أبي نجيح, عن مجاهد: (تمامًا على الذي أحسن)، المؤمنين والمحسنين. * * * = وكأنّ مجاهدًا وجّه تأويل الكلام ومعناه إلى أن الله جل ثناؤه أخبر عن موسى أنه آتاه الكتاب فضيلة على ما آتى المحسنين من عباده . * * * فإن قال قائل: فكيف جاز أن يقال: (على الذي أحسن)، فيوحِّد " الذي", والتأويل على الذين أحسنوا؟ قيل: إن العرب تفعل ذلك خاصة في" الذي" وفي" الألف واللام "، إذا أرادت به الكل والجميع, كما قال جل ثناؤه: وَالْعَصْرِ * إِنَّ الإِنْسَانَ لَفِي خُسْرٍ ، [سورة العصر: 2،1] ، وكما قالوا: " كثر الدِّرهم فيه في أيدي الناس ". (29) وقد ذكر عن عبد الله بن مسعود: أنه كان يقرأ ذلك: " تمامًا عَلَى الَّذِينَ أَحْسَنُوا "، وذلك من قراءته كذلك، يؤيد قول مجاهد . وإذا كان المعنى كذلك, كان قوله: " أحسن "، فعلا ماضيًا, فيكون نصبه لذلك . * * * وقد يجوز أن يكون " أحسن " في موضع خفض, غير أنه نصب إذ كان " أفعل ", و " أفعل "، لا يجري في كلامها . (30) فإن قيل: فبأيِّ شيء خفض؟ قيل: ردًّا على " الذي"، إذ لم يظهر له ما يرفعه = فيكون تأويل الكلام حينئذ: ثم آتينا موسى الكتاب تمامًا على الذي هو أحسن, ثم حذف " هو ", وجاور " أحسن "" الذي", فعرِّب بتعريبه, (31) إذ كان كالمعرفة من أجل أن " الألف واللام " لا يدخلانه," والذي" مثله, كما تقول العرب: " مررت بالذي خيرٍ منك، وشرٍّ منك ", (32) كما قال الراجز: (33) إِنَّ الزُّبَــيْرِيَّ الَّــذِي مِثْـلَ الحَـلَمْ مَسَّــى بِأَسْــلابِكُمُ أَهْــلَ الْعَلَــمْ (34) فأتبع " مثل "" الذي"، في الإعراب . ومن قال ذلك، لم يقل: مررت " بالذي عالمٍ", لأن " عالمًا " نكرة،" والذي" معرفة, ولا تتبع نكرة معرفة . (35) * * * وقال آخرون: معنى ذلك: " تمامًا على الذي أحسن "، موسى، فيما امتحنه الله به في الدنيا من أمره ونهيه . * ذكر من قال ذلك: 14173- حدثني المثنى قال، حدثنا إسحاق قال، حدثنا عبد الله بن أبي جعفر, عن أبيه, عن الربيع: (ثم آتينا موسى الكتاب تمامًا على الذين أحسن)، فيما أعطاه الله. 14174- حدثني محمد بن عبد الأعلى قال، حدثنا محمد بن ثور, عن معمر, عن قتادة: (ثم آتينا موسى الكتاب تمامًا على الذي أحسن)، قال: من أحسن في الدنيا، تمم الله له ذلك في الآخرة . 14175- حدثنا بشر قال، حدثنا يزيد قال، حدثنا سعيد عن قتادة قوله: (ثم آتينا موسى الكتاب تمامًا على الذي أحسن)، يقول: من أحسن في الدنيا، تمت عليه كرامة الله في الآخرة. * * * وعلى هذا التأويل الذي تأوّله الربيع، يكون " أحسن "، نصبًا, لأنه فعل ماض, و " الذي" بمعنى " ما " = وكأنّ الكلام حينئذ: ثم آتينا موسى الكتاب تمامًا على ما أحسن موسى = أي: آتيناه الكتاب لأتمم له كرامتي في الآخرة، تمامًا على إحسانه في الدنيا في عبادة الله والقيام بما كلفه به من طاعته . * * * وقال آخرون في ذلك: معناه: ثم آتينا موسى الكتاب تمامًا على إحسان الله إلى أنبيائه وأياديه عندهم . * ذكر من قال ذلك: 14176- حدثني يونس قال، أخبرنا ابن وهب قال، قال ابن زيد في قوله: (ثم آتينا موسى الكتاب تمامًا على الذي أحسن)، قال: تمامًا من الله وإحسانه الذي أحسن إليهم وهداهم للإسلام, وآتاهم ذلك الكتاب تمامًا، لنعمته عليه وإحسانه . * * * " وأحسن " على هذا التأويل أيضًا، في موضع نصب، على أنه فعل ماض،" والذي" على هذا القول والقول الذي قاله الربيع، بمعنى: " ما " . * * * وذكر عن يحيى بن يعمر أنه كان يقرأ ذلك: " تَمَامًا عَلَى الَّذِي أَحْسَنُ" رفعًا= بتأويل: على الذي هو أحسن . 14177- حدثني بذلك أحمد بن يوسف قال، حدثنا القاسم بن سلام قال، حدثنا الحجاج, عن هارون, عن أبي عمرو بن العلاء, عن يحيى بن يعمر . * * * قال أبو جعفر: وهذه قراءة لا أستجيز القراءة بها، وإن كان لها في العربية وجه صحيح, لخلافها ما عليه الحجة مجمعة من قرأة الأمصار . * * * قال أبو جعفر: وأولى هذه الأقوال عندي بالصواب، قول من قال: معناه: ثم آتينا موسى الكتاب تمامًا لنعمنا عنده، على الذي أحسن موسى في قيامه بأمرنا ونهينا = لأن ذلك أظهرُ معانيه في الكلام, وأن إيتاء موسى كتابه نعمةٌ من الله عليه ومنة عظيمة. فأخبر جل ثناؤه أنه أنعم بذلك عليه لما سلف له من صالح عمل وحُسن طاعة . * * * ولو كان التأويل على ما قاله ابن زيد، كان الكلام: ثم آتينا موسى الكتاب تمامًا على الذي أحسنّا = أو: ثم آتى الله موسى الكتاب تمامًا على الذي أحسن . وفي وصفه جل ثناؤه نفسه بإيتائه الكتاب، ثم صرفه الخبر بقوله: " أحسن ", إلى غير المخبر عن نفسه بقرب ما بين الخبرين = الدليلُ الواضح على أن القول غير القول الذي قاله ابن زيد . * * * وأما ما ذكر عن مجاهد من توجيهه " الذي" إلى معنى الجميع، فلا دليل في الكلام يدل على صحة ما قال من ذلك. بل ظاهر الكلام بالذي اخترنا من القول أشبه . وإذا تنوزع في تأويل الكلام، كان أولى معانيه به أغلبُه على الظاهر, إلا أن يكون من العقل أو الخبر دليلٌ واضح على أنه معنيٌّ به غير ذلك . * * * وأما قوله: (وتفصيلا لكل شيء)، فإنه يعني: وتبيينًا لكل شيء من أمر الدين الذي أمروا به . (36) * * * = فتأويل الكلام إذًا: ثم آتينا موسى التوراة تمامًا لنعمنا عنده وأيادينا قِبَله, تتم به كرامتنا عليه على إحسانه وطاعته ربَّه وقيامه بما كلّفه من شرائع دينه, وتبيينًا لكل ما بقومه وأتباعه إليه الحاجة من أمر دينهم، (37) كما:- 14178- حدثني بشر قال، حدثنا يزيد قال، حدثنا سعيد, عن قتادة: (وتفصيلا لكل شيء)، فيه حلاله وحرامه . * * * القول في تأويل قوله : وَهُدًى وَرَحْمَةً لَعَلَّهُمْ بِلِقَاءِ رَبِّهِمْ يُؤْمِنُونَ (154) قال أبو جعفر: يقول تعالى ذكره: آتينا موسى الكتاب تمامًا وتفصيلا لكل شيء =(وهدى)، يعني بقوله " وهدى "، تقويمًا لهم على الطريق المستقيم, وبيانًا لهم سُبُل الرشاد لئلا يضلوا =(ورحمة)، يقول: ورحمة منا بهم ورأفة, لننجيهم من الضلالة وَعمى الحيرة . (38) وأما قوله: (لعلهم بلقاء ربهم يؤمنون)، فإنه يعني: إيتائي موسى الكتاب تمامًا لكرامة الله موسى، على إحسان موسى, وتفصيلا لشرائع دينه, وهدًى لمن اتبعه، ورحمة لمن كان منهم ضالا لينجيه الله به من الضلالة, وليؤمن بلقاء ربه إذا سمع مواعظ الله التي وعظ بها خلقه فيه, فيرتدع عما هو عليه مقيمٌ من الكفر به, وبلقائه بعد مماته, فيطيع ربه, ويصدِّق بما جاءه به نبيه موسى صلى الله عليه وسلم . -------------------- الهوامش : (28) في المطبوعة والمخطوطة : (( ذلك قوله )) بغير واو ، والسياق يقتضي إثباتها . (29) في المطبوعة : (( أكثر الذي هم في أيدي الناس )) ، وهو كلام غث لا معنى له ، زاد (( فيه )) على ما كان في المخطوطة . وكان فيها : (( أكثر الدرهم في أيدي الناس )) ، وصواب قراءتها ما أثبت ، أو : (( ما أكثر الدرهم في أيدي الناس )) . وقد سلف هذا البحث فيما مضى ، وفيه نحو هذا الشاهد 4 : 263 ، 270 / 6 : 125 . (30) الإجراء : الصرف . (31) في المطبوعة : (( فعرف بتعريفه )) ، وهو كلام لا معنى له ، لم يحسن قراءة المخطوطة ، إذ كانت غير منقوطة ، وهذا صواب قراءتها . و (( التعريب )) ، هو (( الإعراب )) . (32) انظر معاني القرآن للفراء 1 : 365 ، وفيها خطأ ظاهر ، لأنه كتب هناك : (( مررت بالذي هو خير منك ، وشر منك )) ، فزادوا (( هو )) ، والصواب حذفها ، فلتصحح هناك . (33) لم أعرفه . (34) معاني القرآن للفراء 1 : 365 ، وروايته كما في مطبوعة المعاني : مَشَّــى بِأَسْـلابِكَ فِـي أَهْـلِ الَعَلَـمْ كأنه يعني أنه سلبه ثيابه ولبسهما ، وهو يمشي بها في الناس . (( ومشى )) بتشديد الشين . يقال : (( مشى )) و (( تمشي )) و (( مشى )) بمعنى واحد . وأما رواية أبي جعفر ، فهي بالسين لا بالشين ، لا شك في ذلك ، كأنه يقول : صبحه بالغارة ، ثم أمسى بما سلبه عند (( أهل العلم )) ، وهو موضع . و (( العلم )) ، الجبل . و (( الحلم )) ( بفتحتين ) : القراد الصغير ، يصف هذا الزبيرى الذي سلبه ثيابه وأمواله ، بأنه قميء قصير . (35) انظر معاني القرآن للفراء 1 : 365 . (36) انظر تفسير (( التفصيل )) فيما سلف 113 ، تعليق : 2 ، والمراجع هناك . (37) في المطبوعة : (( ما لقومه )) باللام ، لم يحسن قراءة المخطوطة . (38) انظر تفسير (( الهدى )) و (( الرحمة )) فيما سلف من فهارس اللغة ( هدى ) و ( رحم ) .