Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The explanation of His word: عَفَا اللَّهُ عَنْكَ لِمَ أَذِنْتَ لَهُمْ حَتَّى يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُوا وَتَعْلَمَ الْكَاذِبِينَ (9:43) (May Allah forgive you! Why did you grant them leave before it became clear to you who spoke the truth and you would know the liars?)

   Abū Jaʿfar said: This is a reproach from Allah, the Exalted, whose praise is exalted, with which He rebuked His Prophet ﷺ on account of the leave he granted to those whom he permitted to stay behind, when he set out for Tabūk on the expedition against the Romans, namely to the hypocrites (munāfiqūn).

   The Exalted, whose praise is great, says: "May Allah forgive you," O Muḥammad, for what you did in granting leave to these hypocrites who asked you for leave not to march out with you and to stay behind you, before you could distinguish their truthfulness from their mendacity.

   "Why did you grant them leave," for what reason did you grant them leave? "Before it became clear to you who spoke the truth and you would know the liars," that is to say: it was not fitting for you to grant them leave to stay behind you when they said to you: "Had we been able, we would have marched out with you," until you would know who among them had a valid excuse for staying behind and who among them had no excuse, so that your leave to whomever you granted it would be based on knowledge of his excuse, and so that you would know who among them was the liar who stayed behind out of hypocrisy and out of doubt about Allah's religion.

   * * *

   And in accordance with what we have said about this, the people of interpretation (ahl al-taʾwīl) spoke.

   * Mention of who said that:

   16763 — Muḥammad ibn ʿAmr related to us, he said: Abū ʿĀṣim related to us, he said: ʿĪsā related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: "May Allah forgive you! Why did you grant them leave," he said: there were people who said: "Ask the Messenger of Allah ﷺ for leave; if he grants you leave, then stay seated, and if he does not grant you leave, then stay seated as well."

   16764 — Bišr related to us, he said: Yazīd related to us, he said: Saʿīd related to us, on the authority of Qatāda, concerning His word: "May Allah forgive you! Why did you grant them leave before it became clear to you who spoke the truth," the whole āya — He rebuked him as you hear. Then Allah revealed the verse that is in "Sūrat al-Nūr," in which He permitted him to grant them leave if he wished, and said: فَإِذَا اسْتَأْذَنُوكَ لِبَعْضِ شَأْنِهِمْ فَأْذَنْ لِمَنْ شِئْتَ مِنْهُمْ (So when they ask you for leave for some affair of theirs, then grant leave to whomever among them you wish) [Sūrat al-Nūr: 62]. Thus Allah made this for him a permitted alleviation therein.

   16765 — Al-Ḥārith related to me, he said: ʿAbd al-ʿAzīz related to us, he said: Sufyān ibn ʿUyayna related to us, on the authority of ʿAmr ibn Dīnār, on the authority of ʿAmr ibn Maymūn al-Awdī, he said: Two things the Messenger of Allah ﷺ did without having been commanded anything concerning them: his granting leave to the hypocrites, and his accepting ransom for the captives (asārā). Then Allah revealed: "May Allah forgive you! Why did you grant them leave," the whole āya.

   16766 — Ibn Wakīʿ related to us, he said: ʿUbayd ibn Sulaymān related to us, he said: I read aloud to Saʿīd ibn Abī ʿArūba, he said: thus I heard it from Qatāda, regarding His word: "May Allah forgive you! Why did you grant them leave," the whole āya. Then Allah revealed afterward in "Sūrat al-Nūr": فَإِذَا اسْتَأْذَنُوكَ لِبَعْضِ شَأْنِهِمْ فَأْذَنْ لِمَنْ شِئْتَ مِنْهُمْ (So when they ask you for leave for some affair of theirs, then grant leave to whomever among them you wish), the whole āya.

   16767 — Ṣāliḥ ibn Mismār related to us, he said: al-Naḍr ibn Šumayl related to us, he said: Mūsā ibn Sarwān informed us, he said: I asked Muwarriq about His word: "May Allah forgive you," he said: his Lord rebuked him.

   Show original Arabic

   القول في تأويل قوله : عَفَا اللَّهُ عَنْكَ لِمَ أَذِنْتَ لَهُمْ حَتَّى يَتَبَيَّنَ لَكَ الَّذِينَ صَدَقُوا وَتَعْلَمَ الْكَاذِبِينَ (43) قال أبو جعفر: وهذا عتاب من الله تعالى ذكره، عاتبَ به نبيَّه صلى الله عليه وسلم في إذنه لمن أذن له في التخلف عنه، حين شخص إلى تبوك لغزو الروم، من المنافقين. يقول جل ثناؤه: (عفا الله عنك)، يا محمد، ما كان منك في إذنك لهؤلاء المنافقين الذين استأذنوك في ترك الخروج معك, وفي التخلف عنك، من قبل أن تعلم صدقه من كذبه (24) =(لم أذنت لهم)، لأي شيء أذنت لهم؟ = (حتى يتبين لك الذين صدقوا وتعلم الكاذبين)، يقول: ما كان ينبغي لك أن تأذن لهم في التخلف عنك إذ قالوا لك: (لو استطعنا لخرجنا معك), حتى تعرف مَن له العذر منهم في تخلفه، ومن لا عذر له منهم, فيكون إذنك لمن أذنتَ له منهم على علم منك بعذره, وتعلمَ مَنِ الكاذبُ منهم المتخلفُ نفاقًا وشكًّا في دين الله. * * * وبنحو الذي قلنا في ذلك قال أهل التأويل. * ذكر من قال ذلك: 16763- حدثنا محمد بن عمرو قال، حدثنا أبو عاصم قال، حدثنا عيسى, عن ابن أبي نجيح, عن مجاهد: (عفا الله عنك لم أذنت لهم)، قال: ناسٌ قالوا: استأذِنوا رسول الله صلى الله عليه وسلم, فإن أذن لكم فاقعدوا وإن لم يأذن لكم فاقعدوا. 16764- حدثنا بشر قال، حدثنا يزيد قال، حدثنا سعيد, عن قتادة قوله: (عفا الله عنك لم أذنت لهم حتى يتبين لك الذين صدقوا)، الآية, عاتبه كما تسمعون, ثم أنـزل الله التي في " سورة النور ", فرخص له في أن يأذن لهم إن شاء, فقال: فَإِذَا اسْتَأْذَنُوكَ لِبَعْضِ شَأْنِهِمْ فَأْذَنْ لِمَنْ شِئْتَ مِنْهُمْ ، [سورة النور: 62]، فجعله الله رخصةً في ذلك من ذلك. 16765- حدثني الحارث قال، حدثنا عبد العزيز قال، حدثنا سفيان بن عيينة, عن عمرو بن دينار, عن عمرو بن ميمون الأودي قال: اثنتان فعلهما رسول الله صلى الله عليه وسلم لم يؤمر فيهما بشيء: إذنه للمنافقين, وأخذه من الأسارى, فأنـزل الله: (عفا الله عنك لم أذنت لهم)، الآية. 16766- حدثنا ابن وكيع قال، حدثنا عبيد بن سليمان قال، قرأت على سعيد بن أبي عروبة, قال: هكذا سمعته من قتادة, قوله: (عفا الله عنك لم أذنت لهم)، الآية, ثم أنـزل الله بعد ذلك في " سورة النور ": فَإِذَا اسْتَأْذَنُوكَ لِبَعْضِ شَأْنِهِمْ فَأْذَنْ لِمَنْ شِئْتَ مِنْهُمْ ، الآية. 16767- حدثنا صالح بن مسمار قال، حدثنا النضر بن شميل قال، أخبرنا موسى بن سَرْوان, قال: سألت مورِّقًا عن قوله: (عفا الله عنك)، قال: عاتبه ربه. (25) ------------------ الهوامش : (24) انظر تفسير " العفو " فيما سلف من فهارس اللغة (عفا). (25) الأثر : 16767 - "صالح بن مسمار المروزي السلمي"، شيخ الطبري، مضى برقم: 224. و "النضر بن شميل المازني" الإمام النحوي، ثقة، روى له الجماعة، مضى برقم: 11512 . و " موسى بن سروان العجلي " ، ويقال : " ثروان " و " فروان " مضى برقم : 11411 ، وكان في المطبوعة هنا " موسى بن مروان " ، وهو خطأ ، وأثبت ما في المخطوطة . و " مورق " ، هو " مورق بن مشمرج العجلي " ، ثقة عابد من العباد الخشن . مترجم في التهذيب ، والكبير 4 2 51 ، وابن أبي حاتم 4 1 403 .