Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The explanation of His word: وَنَادَى أَصْحَابُ الْجَنَّةِ أَصْحَابَ النَّارِ أَنْ قَدْ وَجَدْنَا مَا وَعَدَنَا رَبُّنَا حَقًّا فَهَلْ وَجَدْتُمْ مَا وَعَدَ رَبُّكُمْ حَقًّا قَالُوا نَعَمْ فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَنْ لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ (44)

   (And the inhabitants of the Garden (janna) will call out to the inhabitants of the Fire: We have found what our Lord promised us to be true; have you then found what your Lord promised to be true? They will say: Yes. Then a herald will proclaim among them: The curse of Allah rests upon the wrongdoers) (7:44).

   Abū Jaʿfar said: The Exalted, whose mention is exalted, says: The inhabitants of the Garden (janna) will call out to the inhabitants of the Fire, after both of them have entered: O inhabitants of the Fire, we have found what our Lord promised us in the worldly life to be true, by the tongue of His messengers — namely the reward for belief in Him and in them, and for obedience to Him; have you then found what your Lord promised you by their tongue, on account of disbelief in Him and on account of disobedience to Him, namely the punishment? Thereupon the inhabitants of the Fire answered them: Yes, we have found what our Lord promised to be true — as in what follows:

   14670 - 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 the inhabitants of the Garden will call out to the inhabitants of the Fire: We have found what our Lord promised us to be true; have you then found what your Lord promised to be true? They will say: Yes). He said: The inhabitants of the Garden have found what was promised to them of reward, and the inhabitants of the Fire what was promised to them of punishment.

   14671 - 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: (And the inhabitants of the Garden will call out to the inhabitants of the Fire: We have found what our Lord promised us to be true; have you then found what your Lord promised to be true?). That is because Allah promised the inhabitants of the Garden bliss and honour and every good thing that people know or do not know, and promised the inhabitants of the Fire every disgrace and punishment that people know or do not know. That is His word: وَآخَرُ مِنْ شَكْلِهِ أَزْوَاجٌ (And others of the same kind, in pairs) [Surah Ṣād: 58]. He said: The inhabitants of the Garden called out to the inhabitants of the Fire: We have found what our Lord promised us to be true; have you then found what your Lord promised to be true? They said: Yes. He says: namely of the disgrace and the humiliation and the punishment. The inhabitants of the Garden said: As for us, we have found what our Lord promised us to be true, of bliss and honour — فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَنْ لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ (Then a herald proclaimed among them: The curse of Allah rests upon the wrongdoers).

   * * *

   The reciters differed over the recitation of His word: (They said: Yes — naʿam).

   The generality of the reciters of Medina, Kūfa and Baṣra recited it: (قَالُوا نَعَمْ — naʿam), with a fatḥa on the ʿayn of "naʿam".

   * * *

   From some of the Kūfans it is transmitted that he recited: "قَالُوا نَعِمْ — naʿim", with a kasra on the ʿayn. And he cited a line of verse from the Banū Kalb:

   Naʿim — when he says it, then from him it is surely fulfilled, and his "perhaps" (ʿasā) does not disappoint, nor is it to be expected to fail. (2)

   With a kasra on "naʿim".

   * * *

   Abū Jaʿfar said: The correct recitation according to us is (نَعَمْ — naʿam) with a fatḥa on the ʿayn, because that is the widespread recitation among the reciters of the cities, and the well-known linguistic form among the Arabs.

   * * *

   As for His word: (فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ — Then a herald proclaimed among them), He says: An announcer called out loudly, and a proclaimer made known among them — (أَنْ لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ — that the curse of Allah rests upon the wrongdoers), He says: the wrath of Allah (ghaḍab Allah), His displeasure and His punishment rest upon whoever was a disbeliever in Him. (3)

   * * *

   We have already set forth the discussion concerning "anna", when in speech it is accompanied by something that approximates a quotation but is not a pure quotation: that the Arabs sometimes double it (with tashdīd), and that they sometimes let the verb act upon it, pronouncing it then with fatḥa and without doubling, and let the verb operate within it so that it comes to stand in the accusative (naṣb), and that they suspend its operation upon the noun that follows it — all of which is as has already passed, in a manner that makes it unnecessary to repeat here. (4)

   * * *

   Since that is so, it makes no difference whether "an" is recited with tashdīd or without doubling, since the meaning of the speech is one and the same whichever of the two the reciter recites, and they are two well-known recitations among the reciters of the cities.

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   The footnotes:

   (1) See the explanation of "the inhabitants of the Garden" and "the inhabitants of the Fire" in what has earlier passed in the lexical entries (ṣ-ḥ-b).

   (2) I have not found the line of verse, and I do not know its poet. "Qamin" means: worthy. He says: if he were to say to you "perhaps what you ask will happen", or "you are worthy to obtain what you seek", then that from him is a fulfilment of what you ask and a realization of what you seek. In the printed edition it read "wa-lā tajīʾu ʿasā", differing from what is in the manuscript, and the latter is correct, for he said that the promise is realized with "naʿam", and with something less than that in the assurance is likewise realized, so that she who asks it is not disappointed therein.

   (3) See the explanation of "the curse" (al-laʿna) in what has earlier passed, p. 416, note 1, and the references there.

   (4) See what has just passed, pp. 443-445.

   Show original Arabic

   القول في تأويل قوله : وَنَادَى أَصْحَابُ الْجَنَّةِ أَصْحَابَ النَّارِ أَنْ قَدْ وَجَدْنَا مَا وَعَدَنَا رَبُّنَا حَقًّا فَهَلْ وَجَدْتُمْ مَا وَعَدَ رَبُّكُمْ حَقًّا قَالُوا نَعَمْ فَأَذَّنَ مُؤَذِّنٌ بَيْنَهُمْ أَنْ لَعْنَةُ اللَّهِ عَلَى الظَّالِمِينَ (44) قال أبو جعفر: يقول تعالى ذكره: ونادى أهلُ الجنة أهلَ النار بعد دخولهموها: يا أهل النار، قد وجدنا ما وعدنا ربنا حقًّا في الدنيا على ألسن رسله، من الثواب على الإيمان به وبهم، وعلى طاعته, فهل وجدتم ما وعدنا ربكم على ألسنتهم على الكفر به وعلى معاصيه من العقاب؟ (1) فأجابهم أهل النار: بأنْ نعم, قد وجدنا ما وعد ربنا حقًّا، كالذي:- 14670- حدثني محمد بن الحسين قال، حدثنا أحمد بن مفضل قال، حدثنا أسباط, عن السدي: (ونادى أصحاب الجنة أصحاب النار أن قد وجدنا ما وعدنا ربنا حقًّا فهل وجدتم ما وعد ربكم حقًّا قالوا نعم)، قال: وجد أهل الجنة ما وُعدوا من ثواب, وأهل النار ما وُعدوا من عقاب. 14671- حدثني محمد بن سعد قال، حدثني أبي قال، حدثني عمي قال، حدثني أبي, عن أبيه, عن ابن عباس, قوله: (ونادى أصحاب الجنة أصحاب النار أن قد وجدنا ما وعدنا ربنا حقًّا فهل وجدتم ما وعد ربكم حقًّا)، وذلك أن الله وعد أهل الجنة النعيم والكرامة وكلَّ خير علمه الناس أو لم يعلموه, ووعدَ أهل النار كلَّ خزي وعذاب علمه الناس أو لم يعلموه، فذلك قوله: وَآخَرُ مِنْ شَكْلِهِ أَزْوَاجٌ ، [سورة ص: 58]. قال: فنادى أصحاب الجنة أصحابَ النار أنْ قد وجدنا ما وعدنا ربنا حقًّا فهل وجدتم ما وعد ربكم حقًّا؟ قالوا: نعم. يقول: من الخزي والهوان والعذاب. قال أهل الجنة: فإنا قد وجدنا ما وعدنا ربنا حقًّا من النعيم والكرامة =(فأذن مؤذن بينهم أن لعنة الله على الظالمين). * * * واختلفت القرأة في قراءة قوله: (قالوا نعم). فقرأ ذلك عامة قرأة أهل المدينة والكوفة والبصرة: (قَالُوا نَعَمْ)، بفتح العين من " نعم ". * * * ورُوِي عن بعض الكوفيين أنه قرأ: " قَالُوا نَعِمْ" بكسر " العين ", وقد أنشد بيتا لبني كلب: نَعِــمْ, إِذَا قالَهَــا, مِنْــهُ مُحَقَّقَـةٌ وَلاتَخِيبُ" عَسَــى " مِنْــهُ وَلا قَمـنُ (2) بكسر " نعم ". * * * قال أبو جعفر: والصواب من القراءة عندنا(نَعَمْ) بفتح " العين ", لأنها القراءة المستفيضة في قرأة الأمصار، واللغة المشهورة في العرب. * * * وأما قوله: (فأذن مؤذن بينهم)، يقول: فنادى مناد, وأعلم مُعْلِمٌ بينهم =(أن لعنة الله على الظالمين)، يقول: غضب الله وسخطه وعقوبته على مَنْ كفر به. (3) * * * وقد بينا القول في" أنّ" إذا صحبت من الكلام ما ضارع الحكاية، وليس بصريح الحكاية, بأنها تشددها العرب أحيانًا، وتوقع الفعل عليها فتفتحها وتخففها أحيانًا, وتعمل الفعل فيها فتنصبها به، وتبطل عملها عن الاسم الذي يليها، فيما مضى بما أغنى عن إعادته في هذا الموضع. (4) * * * وإذ كان ذلك كذلك, فسواء شُدِّدت " أن " أو خُفِّفت في القراءة, إذ كان معنى الكلام بأيّ ذلك قرأ القارئ واحدًا, وكانتا قراءتين مشهورتين في قرأة الأمصار. ------------------- الهوامش : (1) انظر تفسير (( أصحاب الجنة )) و (( أصحاب النار )) فيما سلف من فهارس اللغة ( صحب ) . (2) لم أجد البيت ، ولم أعرف قائله . (( قمن )) ، جدير . يقول : لو قال لك : (( عسى أن يكون ما تسأل )) أو : (( أنت قمن أن تنال ما تطلب )) ، فذلك منه إنفاذ منه لما تسأل ، وتحقيق لما تطلب . وكان في المطبوعة : (( ولا تجيء عسى )) ، غير ما في المخطوطة ، وهو الصواب . لأنه قال إن العدة بنعم محققة ، وبما أقل منها في الوعد محقق أيضًا لا يخيب معها سائله . (3) انظر تفسير (( اللعنة )) فيما سلف ص : 416 ، تعليق : 1 ، والمراجع هناك . (4) انظر ما سلف قريبًا ص 443 - 445 .