تفسير الطبري جامع البيان - ط دار التربية والتراث

مجلد 1 · صفحة 142

الترجمة · EN

ترجمة آلية

though the meaning of this statement agrees with the meaning of that, in that al-Raḥmān has a meaning that al-Raḥīm does not have, and that al-Raḥīm has an interpretation other than the interpretation of al-Raḥmān.

And the third statement regarding the interpretation of that is what:

149 - ʿImrān ibn Bakkār al-Kalāʿī narrated to me, he said: Yaḥyā ibn Ṣāliḥ narrated to us, he said: Abū al-Azhar Naṣr ibn ʿAmr al-Lakhmī, from the people of Palestine, narrated to us, he said: I heard ʿAṭāʾ al-Khurāsānī say: "He was al-Raḥmān, so when al-Raḥmān was usurped from His name, He became al-Raḥmān al-Raḥīm." (1)

And what ʿAṭāʾ intended by this statement of his—God willing—is that al-Raḥmān was among the names of Allah by which none of His creation named himself; but when the liar Musaylima named himself by it—which was his usurping it, meaning his taking it for himself from His names—Allah, exalted be His praise, informed that His name is "al-Raḥmān al-Raḥīm" in order to distinguish thereby for His servants His name from the name of the one who had named himself by His names, since no one is named "al-Raḥmān al-Raḥīm"—combining these two names for him—other than Him, exalted be His mention. Rather, some of His creation may name himself either Raḥīm or Raḥmān. As for "Raḥmān Raḥīm", they have never been combined for anyone besides Him, nor will they be combined for anyone other than Him. Thus, it is as though the meaning of this statement of ʿAṭāʾ is that Allah, exalted be His praise, merely distinguished, by repeating al-Raḥīm after al-Raḥmān, between His name and the name of others among His creation, whether their meanings differed or agreed.

And what ʿAṭāʾ said of that is not corrupt in meaning; rather, it is permissible that He, exalted be His praise, singled Himself out by naming Himself with both of them together, as a clarification of it from His creation, so that His servants, by mentioning both together, would know that He is intended by mentioning them, to the exclusion of anyone else among His creation, along with what lies in the interpretation of each of them of a meaning that is not in the other.

الحواشي

(1) Report 149: Al-Suyūṭī transmitted it in al-Durr al-Manthūr (1/9) and attributed it to al-Ṭabarī alone. ʿAṭāʾ al-Khurāsānī is ʿAṭāʾ b. Abī Muslim, and he is reliable, though some imams declared him weak. He narrates abundantly from the Successors, and transmits many mursal reports from the Companions; there is disagreement regarding his hearing from them. As for the one narrating from him, "Abū al-Azhar Naṣr b. ʿAmr al-Lakhmī," I did not find a biography for him in the references before me, except for the statement of al-Dūlābī in al-Kunā wa-al-Asmāʾ (1/110): "Abū al-Azhar al-Filasṭīnī Naṣr b. ʿAmr al-Lakhmī, Yaḥyā b. Ṣāliḥ al-Wuḥāẓī narrated from him."

أُنتجت هذه الترجمة بمساعدة الذكاء الاصطناعي وهي ضمن عملية مراجعة بشرية مستمرة. وجدت خطأً؟ استخدم خيار الملاحظات في قائمة القارئ. كيف نُترجِم

العربية (المصدر)

كان هذا القول موافقًا معناه معنى ذلك، في أن للرحمن من المعنى ما ليس للرحيم، وأن للرحيم تأويلا غيرَ تأويل الرحمن.والقول الثالث في تأويل ذلك ما:-١٤٩ - حدثني به عمران بن بَكَّار الكلاعي، قال: حدثنا يحيى بن صالح، قال: حدثنا أبو الأزهر نصر بن عمرو اللَّخمي من أهلِ فلَسْطين، قال: سمعت عطاء الخراساني يقول: كان الرحمن، فلما اختزلَ الرحمن من اسمه كان الرحمنَ الرحيمَ. (١)والذي أراد، إن شاء الله، عطاءٌ بقوله هذا: أن الرحمن كان من أسماء الله التي لا يتسمَّى بها أحد من خَلْقِه، فلما تسمَّى به الكذابُ مسيلمة - وهو اختزاله إياه، يعني اقتطاعه من أسمائه لنفسه - أخبر الله جلّ ثناؤه أن اسمه "الرحمنُ الرحيمُ" ليفصِل بذلك لعباده اسمَهُ من اسم من قد تسمَّى بأسمائه، إذ كان لا يسمَّى أحد "الرحمن الرحيم"، فيجمع له هذان الاسمان، غيره جلّ ذكره. وإنما يتسمَّى بعضُ خَلْقه إما رحيما، أو يتسمَّى رَحمن. فأما "رحمن رحيم"، فلم يجتمعا قطّ لأحد سواهُ، ولا يجمعان لأحد غيره. فكأنّ معنى قول عطاء هذا: أن الله جل ثناؤه إنما فَصَل بتكرير الرحيم على الرحمن، بين اسمه واسم غيره من خلقِه، اختلف معناهما أو اتفقا.والذي قال عطاءٌ من ذلك غيرُ فاسد المعنى، بل جائز أن يكون جلّ ثناؤه خصّ نفسه بالتسمية بهما معًا مجتمعين، إبانةً لها من خلقه، ليعرف عبادُه بذكرهما مجموعينِ أنه المقصود بذكرهما دون مَنْ سواه من خلقه، مع مَا في تأويل كل واحد منهما من المعنى الذي ليس في الآخر منهما.

الحواشي

(١) الأثر ١٤٩- نقله السيوطي في الدر المنثور ١: ٩ ونسبه للطبري وحده. وعطاء الخراساني هو عطاء بن أبي مسلم، وهو ثقة، وضعفه بعض الأئمة. وهو كثير الرواية عن التابعين، وكثير الإرسال عن الصحابة، في سماعه منهم خلاف. وأما الراوي عنه "أبو الأزهر نصر بن عمرو اللخمي"، فإني لم أجد له ترجمة فيما بين يدي من المراجع، إلا قول الدولابي في الكنى والأسماء ١: ١١٠: "أبو الأزهر الفلسطيني نصر بن عمرو اللخمي، روى عنه يحيى بن صالح الوحاظي".