Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   Explanation of the words of Allah: يَا بَنِي آدَمَ لا يَفْتِنَنَّكُمُ الشَّيْطَانُ كَمَا أَخْرَجَ أَبَوَيْكُمْ مِنَ الْجَنَّةِ يَنْزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْآتِهِمَا ("O Children of Adam, let not Satan tempt you, as he drove your two parents out of the Garden, stripping from them both their clothing in order to show them both their private parts").

   Abū Jaʿfar said: He, exalted is His mention, says: O Children of Adam, let not Satan delude you such that he exposes your private parts to the people through your obeying him in his trial of you — as he did with your two parents Adam and Eve [Ḥawwāʾ] in his trial of them, when they obeyed him and disobeyed their Lord, so that he — through the cunning and deception he contrived for them — caused them to be driven out of the Garden, and stripped from them the clothing that He had clothed them with, in order to show them both their private parts by laying bare their nakedness and making it visible to their eyes after it had been covered.

   * * *

   And we have previously explained that the meaning of "al-fitna" is the trial and the testing, in a manner that makes it needless to repeat it.

   * * *

   And the exegetes differed concerning the nature of the "clothing" of which Allah, exalted is His praise, reports that He stripped it from our two parents, and what it was.

   Some said: That was the nails.

   * Mention of who [said this], whose statement on this has not been mentioned earlier in this book of ours:

   14451- Ibn Wakīʿ related to us, saying: Yaḥyā ibn Ādam related to us, on the authority of Sharīk, from ʿIkrima: (yanziʿu ʿanhumā libāsahumā), he said: The clothing of every animal is from itself, and the clothing of man is the nail; and repentance reached Adam at his nail — or he said: his nails.

   14452- Ibn Wakīʿ related to us, saying: ʿAbd al-Ḥamīd al-Ḥimmānī related to us, on the authority of Naḍr Abū ʿUmar, from ʿIkrima, from Ibn ʿAbbās, he said: His nails were left upon him as adornment and as benefit, [concerning] His words: (yanziʿu ʿanhumā libāsahumā).

   14453- Aḥmad ibn al-Walīd al-Qurashī related to me, saying: Ibrāhīm ibn Abī al-Wazīr related to us, saying: Makhlad ibn al-Ḥusayn informed us, on the authority of ʿAmr ibn Mālik, from Abū al-Jawzāʾ, from Ibn ʿAbbās, concerning His words: (yanziʿu ʿanhumā libāsahumā), he said: Their clothing was the nail, and when they committed the sin, it was taken away from them, and the nails were left as a reminder and adornment.

   14454- Al-Muthannā related to me, saying: Al-Ḥimmānī related to us, saying: Sharīk related to us, on the authority of Simāk, from ʿIkrima, concerning His words: (yanziʿu ʿanhumā libāsahumā), he said: His clothing was the nail, and his repentance ended at his nails.

   * * *

   And others said: Their clothing was light.

   * Mention of who said that:

   14455- Ibn Wakīʿ related to us, saying: Ibn ʿUyayna related to us, on the authority of ʿAmr, from Wahb ibn Munabbih: (yanziʿu ʿanhumā libāsahumā), [namely] the light.

   14456- Al-Muthannā related to me, saying: Isḥāq related to us, saying: ʿAbd Allāh ibn al-Zubayr related to us, on the authority of Ibn ʿUyayna, saying: ʿAmr related to us, saying: I heard Wahb ibn Munabbih say concerning His words: (yanziʿu ʿanhumā libāsahumā li-yuriyahumā sawʾātihimā), he said: The clothing of Adam and Eve was light over their private parts, so that this one did not see the nakedness of that one, nor that one the nakedness of this one.

   * * *

   And others said: Allah meant by His words (yanziʿu ʿanhumā libāsahumā) only that He stripped from them the godfearingness (taqwā) of Allah.

   * Mention of who said that:

   14457- Ibn Wakīʿ related to us, saying: Muṭṭalib ibn Ziyād related to us, on the authority of Layth, from Mujāhid: (yanziʿu ʿanhumā libāsahumā), he said: The godfearingness (al-taqwā).

   14458- Ibn Wakīʿ related to us, saying: Yaḥyā ibn Ādam related to us, on the authority of Sharīk, from Layth, from Mujāhid: (yanziʿu ʿanhumā libāsahumā), he said: The godfearingness.

   14459- Al-Muthannā related to me, saying: Al-Ḥimmānī related to us, saying: Sharīk related to us, on the authority of Layth, from Mujāhid, the like of it.

   * * *

   Abū Jaʿfar said: And the correct of the statements concerning the explanation of this is, in my view, that one says: Allah, the Exalted, warned His servants against Satan tempting them, as he tempted their parents Adam and Eve, and against his stripping from them the clothing of Allah which He had sent down upon them, as he removed from their parents their clothing. "Al-libās" (the clothing) is — when it stands absolute in the sentence, without being annexed to anything — in the customary usage of the people's speech, that in which the wearer wraps himself of the kinds of garments, or with which he covers his body or a part of it.

   And since that is so, the correct is that one says: That of which Allah reported concerning Adam and Eve regarding their clothing which Satan stripped from them is a part of that with which they covered their bodies and their private parts. It is possible that this was a nail = and it is possible that this was light = and it is possible that it was something else = and we have no report by which it is established with certainty which of these was the case; and therefore there is no statement concerning this more correct than that one says as He, exalted is His praise, said: (yanziʿu ʿanhumā libāsahumā).

   * * *

   And Allah, exalted is His praise, ascribed to Iblīs the driving of Adam and Eve out of the Garden, and the removing of the clothing that was upon them — although Allah, exalted is His praise, was the One who did this to them as a punishment for their disobedience to Him — since that which proceeded from them in this matter proceeded from the fact that [Iblīs] made it easy for them by his cunning and deception; therefore it is sometimes ascribed to him in that sense, and sometimes to Allah, on account of His doing of it to them.

   * * *

   Explanation of the words of Allah: إِنَّهُ يَرَاكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لا تَرَوْنَهُمْ إِنَّا جَعَلْنَا الشَّيَاطِينَ أَوْلِيَاءَ لِلَّذِينَ لا يُؤْمِنُونَ ("Indeed, he sees you, he and his tribe, from where you do not see them. Indeed, We have made the devils protectors for those who do not believe").

   Abū Jaʿfar said: He, exalted is His praise, means by it: Indeed, Satan sees you, he = and the "hāʾ" in "innahu" refers back to Satan = and "qabīluhu" means: and his kind and his lineage of which he is one, a group [that constitutes] a tribe of people — and they are the jinn, as follows here:

   14460- Al-Qāsim related to us, saying: Al-Ḥusayn related to us, saying: Ḥajjāj related to me, on the authority of Ibn Jurayj, from Mujāhid, [concerning] His words: (innahu yarākum huwa wa-qabīluhu), he said: The jinn and the devils.

   14461- Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning His words: (innahu yarākum huwa wa-qabīluhu), he said: "Qabīluhu" [means]: his offspring.

   * * *

   And His words: (min ḥaythu lā tarawnahum), He says: from where you, O people, do not see Satan and his tribe = (innā jaʿalnā al-shayāṭīna awliyāʾa li-lladhīna lā yuʾminūna), He says: We have made the devils helpers of the unbelievers (kāfir) who do not acknowledge Allah as One and do not hold His messengers to be truthful.

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   Footnotes:

   (35) See the explanation of "al-fitna" earlier, 11:388, footnote 1, and the references there.

   (36) Narration 14452 — "ʿAbd al-Ḥamīd al-Ḥimmānī" is "ʿAbd al-Ḥamīd ibn ʿAbd al-Raḥmān al-Ḥimmānī", already passed under the numbers 718 and 7863.

   And "Naḍr, Abū ʿUmar" is "al-Naḍr ibn ʿAbd al-Raḥmān", Abū ʿUmar al-Kharrāz, likewise already passed under the numbers 718 and 10373. In the printed edition it read: "Naṣr ibn ʿUmar", which alters the text of the manuscript; in it it stands as: "Naṣr Abī ʿUmar", without diacritical points.

   (37) Narration 14457 — "Muṭṭalib ibn Ziyād ibn Abī Zuhayr al-Thaqafī"; Ibn Saʿd said: "He was very weak in narration", and Ibn ʿAdī said: "He has good and rare narrations, and I have not seen anything objectionable in him, and I hope there is nothing wrong with him." He has a biography in al-Tahdhīb, and in al-Bukhārī in al-Kabīr 4/2/8, where no criticism of him was mentioned, and in Ibn Abī Ḥātim 4/1/360, where it was mentioned that Aḥmad and Yaḥyā ibn Maʿīn deemed him trustworthy. And Abū Ḥātim said: "His narration is written down, but is not used as proof."

   (38) In the printed edition it reads: "it is that which the wearer chooses of the kinds of garments", whereas the editor did not read the manuscript well and altered it as just [mentioned]; I have restored it to its original form.

   His statement "ijtāba fīhi al-lābis" — he inserted "fīhi" with "ijtāba", which is correct according to the standard of Arabic, for they said: "ijtāba al-thawba wa-l-ẓalāma", when one enters into it; thus "ijtāba" was given the meaning of "dakhala" (to enter), and therefore the preposition was added to it, on account of the meaning of entering.

   (39) In the printed edition it reads: "ʿan tasbīhi dhālika lahumā", which has no meaning; in the manuscript it is without diacritical points, and this is its correct reading: "sannā lahu al-amra" [means]: he made it easy, facilitated it and opened it for him.

   (40) In the printed edition it reads: "of which he is one, whose plural is qabl", which alters the text of the manuscript; in the manuscript it stands as I have written it, except that he wrote "ṣalan" and the "jīm" between the qāf and the jīm without a point. I have derived this from the text of Abū ʿUbayda in Majāz al-Qurʾān 1:213, namely: "that is to say: and his kind (jīl) of which he is one", and from the text of the author of Lisān al-ʿArab: "And every assembly of a single thing is called a qabīl." And "al-jīl" is every species of mankind, or [every] people. One says: "the Turks are a jīl, the Chinese are a jīl, the Arabs are a jīl, the Romans [Byzantines] are a jīl", and they are each people that is distinguished by a [particular] language, from which by their coming together a nation arises and a known, defined species of mankind.

   (41) See the explanation of "walī" earlier in the linguistic indexes (w-l-y).

   Show original Arabic

   القول في تأويل قوله : يَا بَنِي آدَمَ لا يَفْتِنَنَّكُمُ الشَّيْطَانُ كَمَا أَخْرَجَ أَبَوَيْكُمْ مِنَ الْجَنَّةِ يَنْزِعُ عَنْهُمَا لِبَاسَهُمَا لِيُرِيَهُمَا سَوْآتِهِمَا قال أبو جعفر: يقول تعالى ذكره: يا بني آدم، لا يخدعنكم الشيطان فيبدي سوءاتكم للناس بطاعتكم إياه عند اختباره لكم, كما فعل بأبويكم آدم وحواء عند اختباره إياهما فأطاعاه وعصيا ربهما، فأخرجهما بما سبَّب لهما من مكره وخدعه، من الجنة, ونـزع عنهما ما كان ألبسهما من اللباس، ليريهما سوءاتهما بكشف عورتهما، وإظهارها لأعينهما بعد أن كانت مستترةً. * * * وقد بينا فيما مضى أن معنى " الفتنة "، الاختبار والابتلاء، بما أغنى عن إعادته. (35) * * * وقد اختلف أهل التأويل في صفة " اللباس " الذي أخبر الله جل ثناؤه أنه نـزعه عن أبوينا، وما كان. فقال بعضهم: كان ذلك أظفارًا. * ذكر من لم يذكر قوله فيما مضى من كتابنا هذا في ذلك: 14451- حدثنا ابن وكيع قال، حدثنا يحيى بن آدم, عن شريك, عن عكرمة: (ينـزع عنهما لباسهما)، قال: لباس كل دابة منها, ولباس الإنسان الظُّفر, فأدركت آدم التوبة عند ظُفُره = أو قال: أظفاره. 14452- حدثنا ابن وكيع قال، حدثنا عبد الحميد الحماني, عن نضر أبي عمر, عن عكرمة, عن ابن عباس قال: تركت أظفاره عليه زينة ومنافع، في قوله: (ينـزع عنهما لباسهما). (36) 14453- حدثني أحمد بن الوليد القرشي قال، حدثنا إبراهيم بن أبي الوزير قال، أخبرنا مخلد بن الحسين, عن عمرو بن مالك, عن أبي الجوزاء, عن ابن عباس في قوله: (ينـزع عنهما لباسهما)، قال: كان لباسهما الظفر ، فلما أصابا الخطيئة نـزع عنهما, وتركت الأظفار تذكرة وزينة. 14454- حدثني المثنى قال، حدثنا الحماني قال، حدثنا شريك, عن سماك, عن عكرمة في قوله: (ينـزع عنهما لباسهما)، قال: كان لباسه الظفر, فانتهت توبته إلى أظفاره. * * * وقال آخرون: كان لباسهما نورًا. * ذكر من قال ذلك: 14455- حدثنا ابن وكيع قال، حدثنا ابن عيينة, عن عمرو, عن وهب بن منبه: (ينـزع عنهما لباسهما)، النور. 14456- حدثني المثنى قال، حدثنا إسحاق قال، حدثنا عبد الله بن الزبير, عن ابن عيينة قال، حدثنا عمرو قال، سمعت وهب بن منبه يقول في قوله: (ينـزع عنهما لباسهما ليريهما سوآتهما) قال: كان لباس آدم وحواء نورًا على فروجهما, لا يرى هذا عورة هذه, ولا هذه عورة هذا. * * * وقال آخرون: إنما عنى الله بقوله: (ينـزع عنهما لباسهما)، يسلبهما تقوى الله. * ذكر من قال ذلك: 14457- حدثنا ابن وكيع قال، حدثنا مطلب بن زياد, عن ليث, عن مجاهد: (ينـزع عنهما لباسهما)، قال: التقوى. (37) 14458- حدثنا ابن وكيع قال، حدثنا يحيى بن آدم, عن شريك, عن ليث, عن مجاهد: (ينـزع عنهما لباسهما)، قال: التقوى. 14459- حدثني المثنى قال، حدثنا الحماني قال، حدثنا شريك, عن ليث, عن مجاهد, مثله. * * * قال أبو جعفر: والصواب من القول في تأويل ذلك عندي أن يقال: إن الله تعالى حذر عباده أن يفتنهم الشيطان كما فتن أبويهم آدم وحواء, وأن يجرِّدهم من لباس الله الذي أنـزله إليهم, كما نـزع عن أبويهم لباسهما." اللباس " المطلق من الكلام بغير إضافة إلى شيء في متعارف الناس, وهو ما اجتابَ فيه اللابس من أنواع الكُسي, (38) أو غطى بدنه أو بعضه. وإذ كان ذلك كذلك, فالحق أن يقال: إن الذي أخبر الله عن آدم وحواء من لباسهما الذي نـزعه عنهما الشيطان، هو بعض ما كانا يواريان به أبدانهما وعوْرَتهما . وقد يجوز أن يكون ذلك كان ظفرًا= ويجوز أن يكون كان ذلك نورًا = ويجوز أن يكون غير ذلك = ولا خبر عندنا بأيِّ ذلك تثبت به الحجة, فلا قول في ذلك أصوب من أن يقال كما قال جلّ ثناؤه: (ينـزع عنهما لباسهما) . * * * وأضاف جل ثناؤه إلى إبليس إخراجَ آدم وحواء من الجنة, ونـزعَ ما كان عليهما من اللباس عنهما، وإن كان الله جل ثناؤه هو الفاعل ذلك بهما عقوبة على معصيتهما إياه, إذ كان الذي كان منهما في ذلك عن تسْنيةِ ذلك لهما بمكره وخداعه, (39) فأضيف إليه أحيانًا بذلك المعنى, وإلى الله أحيانًا بفعله ذلك بهما. * * * القول في تأويل قوله : إِنَّهُ يَرَاكُمْ هُوَ وَقَبِيلُهُ مِنْ حَيْثُ لا تَرَوْنَهُمْ إِنَّا جَعَلْنَا الشَّيَاطِينَ أَوْلِيَاءَ لِلَّذِينَ لا يُؤْمِنُونَ (27) قال أبو جعفر: يعني جل ثناؤه بذلك: إن الشيطان يراكم هو= و " الهاء " في" إنه " عائدة على الشيطان = و " قبيله "، يعني: وصنفه وجنسه الذي هو منه واحدٌ جمع جيلا (40) وهم الجن، كما:- 14460- حدثنا القاسم قال، حدثنا الحسين قال، حدثني حجاج, عن ابن جريج, عن مجاهد, قوله: (إنه يراكم هو وقبيله)، قال: الجن والشياطين. 14461- حدثني يونس قال، أخبرنا ابن وهب قال، قال ابن زيد في قوله: (إنه يراكم هو وقبيله)، قال: " قبيله "، نسله. * * * وقوله: (من حيث لا ترونهم)، يقول: من حيث لا ترون أنتم، أيها الناس، الشيطان وقبيله =(إنا جعلنا الشياطين أولياء للذين لا يؤمنون)، يقول: جعلنا الشياطين نُصراء الكفار الذين لا يوحِّدون الله ولا يصدقون رسله. (41) ----------------- الهوامش : (35) انظر تفسير (( الفتنة )) فيما سلف 11 : 388 ، تعليق : 1 ، والمراجع هناك . (36) الأثر : 14452 - (( عبد الحميد الحماني )) هو (( عبد الحميد بن عبد الرحمن الحماني )) ، مضى برقم : 718 ، 7863 . و (( نضر ، أبو عمر )) هو (( النضر بن عبد الرحمن )) ، أبو عمر الخراز ، مضى أيضًا برقم 718 ، 10373 ، وكان في المطبوعة : (( نصر بن عمر )) ، غير ما في المخطوطة ، وهو فيها : (( نصر أبي عمر )) ، غير منقوطة . (37) الأثر : 14457 - (( مطلب بن زياد بن أبي زهير الثقفي )) ، قال ابن سعد : (( كان ضعيفًا في الحديث جدًا )) ، وقال ابن عدي : (( وله أحاديث حسان وغرائب ، ولم أر له منكرًا ، وأرجو أنه لا بأس به )) . مترجم في التهذيب ، والبخاري في الكبير 4 / 2 / 8 ، ولم يذكر فيه جرحًا ، وابن أبي حاتم 4 /1 / 360 ، وذكر أن أحمد ويحيى بن معين وثقا . وقال أبو حاتم : (( يكتب حديثه ، ولا يحتج به )) . (38) في المطبوعة : (( هو ما اختار فيه اللابس من أنواع الكساء )) ، ولم يحسن قراءة المخطوطة ، فغير كما سلف قريبًا ، فرددتها إلى أصلها . وقوله : (( اجتاب فيه اللابس )) ، أدخل (( فيه )) مع (( اجتاب )) ، وهو صحيح في قياس العربية ، لأنهم قالوا : (( اجتاب الثوب والظلام )) ، إذا دخل فيهما ، فأعطى (( اجتاب )) معنى (( دخل )) ، فألحق بها حرف الجر ، لمعنى الدخول . (39) في المطبوعة : (( عن تسبيه ذلك لهما )) ، ولا معنى له ، وهو في المخطوطة غير منقوط ، وهذا صواب قراءته ، (( سنى له الأمر )) ، سهله ويسره وفتحه . (40) في المطبوعة : (( الذي هو منه واحد جمعه قبل )) ، غير ما في المخطوطة ، وفي المخطوطة كما كتبتها ، إلا انه كتب (( صلا )) و (( الجيم )) بين القاف والجيم غير المنقوطة . واستظهرت هذا من نص أبي عبيدة في مجاز القرآن 1 : 213 ، وهو : (( أي : وجيله الذي هو منه )) ، ومن نص صاحب لسان العرب : (( ويقال لكل جمع من شيء واحد ، قبيل )) . و (( الجيل )) كل صنف من الناس ، أو الأمة . يقال : (( الترك جيل ، والصين جيل ، والعرب جيل ، والروم جيل )) ، وهم كل قوم يختصون بلغة ، وتنشأ من جمعهم أمة وصنف من الناس موصوف معروف . (41) انظر تفسير (( ولي )) فيما سلف من فهارس اللغة ( ولي ) .