Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   And His word: تَتْبَعُهَا الرَّادِفَةُ ("followed by the next") — He says: that is the second blast of the trumpet.

   Muḥammad ibn Saʿd related to us, 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: يَوْمَ تَرْجُفُ الرَّاجِفَةُ * تَتْبَعُهَا الرَّادِفَةُ , he said: The latter follows upon the former. The "quaking one" (al-rājifa) is the first blast of the trumpet, and the "next one" (al-rādifa) is the last blast of the trumpet.

   Yaʿqūb related to me, saying: Ibn ʿUlayya related to us, on the authority of Abū Rajāʾ, on the authority of al-Ḥasan, concerning His word: يَوْمَ تَرْجُفُ الرَّاجِفَةُ * تَتْبَعُهَا الرَّادِفَةُ , he said: They are the two blasts of the trumpet: the first causes the living to die, and the second brings the dead back to life. Then al-Ḥasan recited: وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الأَرْضِ إِلا مَنْ شَاءَ اللَّهُ ثُمَّ نُفِخَ فِيهِ أُخْرَى فَإِذَا هُمْ قِيَامٌ يَنْظُرُونَ ("And the trumpet is blown, whereupon whoever is in the heavens and whoever is on the earth swoons, except whom Allah wills. Then it is blown a second time, and behold, they are standing, looking on").

   Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning يَوْمَ تَرْجُفُ الرَّاجِفَةُ * تَتْبَعُهَا الرَّادِفَةُ , he said: They are the two cries: the first causes everything to die by Allah's leave, and the other brings everything back to life by Allah's leave. Indeed, the prophet of Allah, may Allah bless him and grant him peace, used to say: "Between the two are forty." His companions said: By Allah, he added nothing further to it for us. And it has been transmitted to us that the prophet of Allah, may Allah bless him and grant him peace, used to say: "During those forty a rain is sent down which is called 'the Life,' until the earth becomes fragrant and swells, and the bodies of the people sprout forth just as the verdure sprouts. Then it is blown a second time, and behold, they are standing, looking on."

   Abū Kurayb related to us, saying: ʿAbd al-Raḥmān ibn Muḥammad al-Muḥāribī related to us, on the authority of Ismāʿīl ibn Rāfiʿ al-Madanī, on the authority of Yazīd ibn Abī Ziyād, on the authority of a man, on the authority of Muḥammad ibn Kaʿb al-Quraẓī, on the authority of a man of the Anṣār, on the authority of Abū Hurayra, he said: The Messenger of Allah, may Allah bless him and grant him peace, mentioned the trumpet (al-ṣūr). Then Abū Hurayra said: O Messenger of Allah, what is the trumpet? He said: "A horn." He said: And what is it like? He said: "An immense horn into which it is blown three times: the first is the blast of terror, the second is the blast of swooning, and the third is the blast of standing up. Then the inhabitants of the heavens and the earth are seized by terror, except whom Allah wills. And Allah commands it, and causes that blast to continue and prolongs it, and does not cease. And that is what He says: مَا يَنْظُرُ هَؤُلاءِ إِلا صَيْحَةً وَاحِدَةً مَا لَهَا مِنْ فَوَاقٍ ('These await only a single cry, for which there is no respite'). Then Allah causes the mountains to move, so that they become a mirage, and the earth with its inhabitants is shaken violently. And that is what He says: يَوْمَ تَرْجُفُ الرَّاجِفَةُ * تَتْبَعُهَا الرَّادِفَةُ * قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ ('On the Day when the quaking one quakes, followed by the next; hearts on that Day will be throbbing with fear')."

   Abū Kurayb related to us, saying: Wakīʿ related to us, on the authority of Sufyān, on the authority of ʿUbayd Allāh ibn Muḥammad ibn ʿAqīl, on the authority of al-Ṭufayl ibn Ubayy, on the authority of his father, he said: The Messenger of Allah, may Allah bless him and grant him peace, recited: يَوْمَ تَرْجُفُ الرَّاجِفَةُ * تَتْبَعُهَا الرَّادِفَةُ and said: "The quaking one has come, followed by the next; death has come with all that is in it."

   It has been transmitted 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: يَوْمَ تَرْجُفُ الرَّاجِفَةُ : the first blast of the trumpet, تَتْبَعُهَا الرَّادِفَةُ : the last blast of the trumpet.

   And others have said — such as what Muḥammad ibn ʿAmr related to me concerning it, he said: 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 Allah's word: يَوْمَ تَرْجُفُ الرَّاجِفَةُ , he said: The earth and the mountains quake, and that is the earthquake (al-zalzala). And His word: الرَّادِفَةُ , he said: That is His word: إِذَا السَّمَاءُ انْشَقَّتْ ("when the heaven splits") فَدُكَّتَا دَكَّةً وَاحِدَةً ("and both are crushed with a single blow").

   And others have said: The earth quakes, and the "next one" (al-rādifa) is the Hour.

   * Mention of who said that:

   Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning His word: يَوْمَ تَرْجُفُ الرَّاجِفَةُ : the earth. And concerning His word: تَتْبَعُهَا الرَّادِفَةُ he said: The "next one" is the Hour.

   The scholars of the Arabic language have differed concerning the location of the answer to His word: وَالنَّازِعَاتِ غَرْقًا ("by those who pluck out violently"). Some grammarians of Baṣra said: His word وَالنَّازِعَاتِ غَرْقًا is an oath — and Allah knows best — whose answer is: إِنَّ فِي ذَلِكَ لَعِبْرَةً لِمَنْ يَخْشَى ("indeed, in that is a lesson for whoever fears"). And if you wish, you may take it as referring to يَوْمَ تَرْجُفُ الرَّاجِفَةُ قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ . And it is as Allah has said and willed that it should come to pass in all of this and in all matters. And some grammarians of Kūfa said: The answer to the oath in al-Nāziʿāt is that which is omitted because the listeners knew the meaning; it is as if, had it been made manifest, it would read: "indeed, you will surely be resurrected and surely be called to account." He said: And this is indicated by أَئِذَا كُنَّا عِظَامًا نَخِرَةً ("when we have become decayed bones...?"). Do you not see that this is, as it were, the answer to His word لَتُبْعَثُنَّ ("you will surely be resurrected"), since He says أَئِذَا كُنَّا عِظَامًا نَخِرَةً ? And another of them said something similar, except that he said: It is not permissible to omit the lām in the answer to the oath, for when it is omitted, its place can no longer be recognized, because it may follow upon any statement.

   And the correct view of what may be said about this, in our opinion, is that the answer to the oath in this place belongs to that which one has been able to refrain from mentioning, because of the indication within the statement itself, so that its mention has been omitted.

   Show original Arabic

   وقوله: تَتْبَعُهَا الرَّادِفَةُ يقول: النفخة الثانية . حدثنا محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله: يَوْمَ تَرْجُفُ الرَّاجِفَةُ * تَتْبَعُهَا الرَّادِفَةُ يقول: تتبع الآخرة الأولى، والراجفة: النفخة الأولى، والرادفة: النفخة الآخرة . حدثني يعقوب، قال: ثنا ابن علية، عن أبي رجاء، عن الحسن، في قوله: يَوْمَ تَرْجُفُ الرَّاجِفَةُ * تَتْبَعُهَا الرَّادِفَةُ قال: هما النفختان: أما الأولى فتميت الأحياء، وأما الثانية فتُحيي الموتى، ثم تلا الحسن: وَنُفِخَ فِي الصُّورِ فَصَعِقَ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الأَرْضِ إِلا مَنْ شَاءَ اللَّهُ ثُمَّ نُفِخَ فِيهِ أُخْرَى فَإِذَا هُمْ قِيَامٌ يَنْظُرُونَ . حدثنا بشر، قال : ثنا يزيد، قال : ثنا سعيد، عن قتادة يَوْمَ تَرْجُفُ الرَّاجِفَةُ * تَتْبَعُهَا الرَّادِفَةُ قال: هما الصيحتان، أما الأولى فتُميت كل شيء بإذن الله، وأما الأخرى فتُحيي كل شيء بإذن الله، إن نبيّ الله صلى الله عليه وسلم كان يقول: " بَيْنَهُما أرْبَعُونَ" قال أصحابه: والله ما زادنا على ذلك. وذُكر لنا أن نبيّ الله صلى الله عليه وسلم كان يقول: " يُبْعَثُ فِي تِلْك الأرْبَعِينَ مَطَرٌ يُقال لَهُ الْحَياةُ، حتى تَطِيبَ الأرْضُ وتَهْتَزَّ، وتَنْبُتَ أجْسادُ النَّاسِ نَباتَ البَقْل، ثُمَّ تُنْفَخُ الثَّانِيَةُ، فإذَا هُمْ قِيامٌ يَنْظُرُونَ" . حدثنا أبو كُرَيب ، قال : ثنا عبد الرحمن بن محمد المحاربي، عن إسماعيل بن رافع المدني، عن يزيد ابن أبي زياد عن رجل، عن محمد بن كعب القرظي، عن رجل من الأنصار، عن أبي هريرة، قال: قال رسول الله صلى الله عليه وسلم، وذكر الصور، فقال أبو هريرة: يا رسول الله، وما الصور؟ قال: " قَرْنٌ". قال: فكيف هو؟ قال: " قَرْنٌ عَظِيمٌ يُنْفَخُ فِيهِ ثَلاثُ نَفَخاتٍ: الأولى نَفْخَةُ الفَزَع، والثَّانِيَةُ نَفْخَةُ الصَّعْق، والثَّالِثَةُ نَفْخَةُ القِيام، فَيَفْزَعُ أهْلُ السَّمَاوَاتِ والأرْضِ إلا مَنْ شاء الله، ويأمر الله فيدِيمُها، ويطوّلها، ولا يفتر، وهي التي تقول: ما ينظر هؤلاء إلا صيحة واحدة مالها من فَوَاق فيسير الله الجبال، فتكون سَرابًا، وتُرَجّ الأرضُ بأهلها رجًّا، وهي التي يقول: يَوْمَ تَرْجُفُ الرَّاجِفَةُ * تَتْبَعُهَا الرَّادِفَةُ * قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ . حدثنا أبو كُرَيب، قال: ثنا وكيع ، عن سفيان ، عن عبيد الله بن محمد بن عقيل، عن الطفيل بن أبيّ، عن أبيه، قال: قرأ رسول الله صلى الله عليه وسلم: يَوْمَ تَرْجُفُ الرَّاجِفَةُ * تَتْبَعُهَا الرَّادِفَةُ فقال: " جاءت الراجفة تتبعها الرادفة، جاء الموت بما فيه " . حُدثت عن الحسين، قال: سمعت أبا معاذ يقول : ثنا عبيد، قال: سمعت الضحاك يقول في قوله: يَوْمَ تَرْجُفُ الرَّاجِفَةُ : النفخة الأولى تَتْبَعُهَا الرَّادِفَةُ : النفخة الأخرى. وقال آخرون: في ذلك ما حدثني به محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد، في قول الله: يَوْمَ تَرْجُفُ الرَّاجِفَةُ قال: ترجف الأرض والجبال، وهي الزلزلة وقوله: الرَّادِفَةُ قال: هو قوله: إِذَا السَّمَاءُ انْشَقَّتْ فَدُكَّتَا دَكَّةً وَاحِدَةً . وقال آخرون: ترجف الأرض، والرادفة: الساعة. * ذكر من قال ذلك: حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله: يَوْمَ تَرْجُفُ الرَّاجِفَةُ الأرض، وفي قوله: تَتْبَعُهَا الرَّادِفَةُ قال: الرادفة: الساعة . واختلف أهل العربية في موضع جواب قوله: وَالنَّازِعَاتِ غَرْقًا فقال بعض نحويِّي البصرة: قوله وَالنَّازِعَاتِ غَرْقًا : قسم والله أعلم على إِنَّ فِي ذَلِكَ لَعِبْرَةً لِمَنْ يَخْشَى وإن شئت جعلتها على يَوْمَ تَرْجُفُ الرَّاجِفَةُ قُلُوبٌ يَوْمَئِذٍ وَاجِفَةٌ وهو كما قال الله وشاء أن يكون في كل هذا، وفي كلّ الأمور. وقال بعض نحويي الكُوفة: جواب القسم في النازعات: ما تُرِك لمعرفة السامعين بالمعنى، كأنه لو ظهر كان لَتُبْعَثُنّ ولتحاسبنّ. قال: ويدل على ذلك أَئِذَا كُنَّا عِظَامًا نَخِرَةً . ألا ترى أنه كالجواب لقوله: لَتُبْعَثُنَّ إذ قال: أَئِذَا كُنَّا عِظَامًا نَخِرَةً ، وقال آخر منهم نحو هذا، غير أنه قال: لا يجوز حذف اللام في جواب اليمين، لأنها إذا حذفت لم يُعرف موضعها، وذلك أنها تلي كلّ كلام. والصواب من القول في ذلك عندنا، أن جواب القسم في هذا الموضع مما استغني عنه بدلالة الكلام، فترك ذكره.