تفسير الطبري جامع البيان - ط دار التربية والتراث

مجلد 1 · صفحة 91

الترجمة · EN

ترجمة آلية

concerning the religion of God by conjecture speaks against God that which he does not know. And God, majestic is His praise, has forbidden that in His Book to His servants, saying: {Say, "My Lord has only forbidden immoralities, what is apparent of them and what is concealed, and sin, and oppression without right, and that you associate with God that for which He has not sent down authority, and that you say about God that which you do not know."} [Sūrat al-Aʿrāf: 33]. So he who speaks concerning the Interpretation of the Book of God—whose knowledge cannot be attained except through the clarification of the Messenger of God, peace and blessings of God be upon him, to whom God entrusted its clarification—speaks without knowledge, even if his statement in its Interpretation happens to agree with what God intended by its meaning. For the one who speaks concerning it without knowledge is speaking against God that which he has no knowledge of. And this is the meaning of the report which:

80 - Al-ʿAbbās ibn ʿAbd al-ʿAẓīm al-ʿAnbarī narrated to us, he said: Ḥabbān ibn Hilāl narrated to us, he said: Suhayl, brother of Ḥazm, narrated to us, he said: Abū ʿImrān al-Jawnī narrated to us (1), from Jundub: That the Messenger of God, peace and blessings of God be upon him, said: "Whoever speaks concerning the Qur'an according to his personal opinion and hits upon the truth, has nonetheless erred." (2)

He, peace and blessings of God be upon him, means that he erred in his action, by speaking concerning it according to his personal opinion, even if his statement happened to coincide with the exact truth according to God. Because his statement concerning it by his personal opinion is not the statement of a scholar who knows that what he said is true and correct. Thus, he is speaking against God that which he does not know, sinning by doing that which he was forbidden from and prohibited to do.

الحواشي

(1) In the printed edition: "Suhayl ibn Abī Ḥazm", and he is the same as "Suhayl, brother of Ḥazm". He was called "Suhayl, brother of Ḥazm" to identify him through his brother "Ḥazm ibn Abī Ḥazm al-Qaṭʿī", as his brother was more trustworthy and better known than him. Regarding this "Suhayl", al-Bukhārī said in al-Tārīkh al-Kabīr 2/2:107: "He is not strong according to them." Ibn Abī Ḥātim narrated in al-Jarḥ wa-l-Taʿdīl 2/1:247–248 from his father, who said: "Suhayl ibn Abī Ḥazm: He is not strong; his hadith is written down but not relied upon as proof, and Ḥazm, his brother, is more precise than him." In the printed edition there is also "Abū ʿImrān al-Jawaynī", which is an error; Abū ʿImrān is: ʿAbd al-Malik ibn Ḥabīb al-Azdī al-Baṣrī.
(2) Hadith 80: Ibn Kathīr said in al-Tafsīr 1:11–12, transmitting the report from al-Ṭabarī: "Abū Dāwūd, al-Tirmidhī, and al-Nasāʿī narrated this hadith from the hadith of Suhayl ibn Abī Ḥazm al-Qaṭʿī. al-Tirmidhī said: Singular (Gharib). Some people of knowledge have spoken regarding Suhayl."

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

العربية (المصدر)

في دين الله بالظنّ، قائلٌ على الله ما لم يعلم. وقد حرَّم الله جلّ ثناؤه ذلك في كتابه على عباده، فقال: ﴿قُلْ إِنَّمَا حَرَّمَ رَبِّيَ الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَالإثْمَ وَالْبَغْيَ بِغَيْرِ الْحَقِّ وَأَنْ تُشْرِكُوا بِاللَّهِ مَا لَمْ يُنزلْ بِهِ سُلْطَانًا وَأَنْ تَقُولُوا عَلَى اللَّهِ مَا لاَ تَعْلَمُونَ﴾ [سورة الأعراف: ٣٣] . فالقائل في تأويل كتاب الله، الذي لا يدرك علمه إلا ببيان رسول الله ﷺ، الذي جعل الله إليه بيانه -قائلٌ بما لا يعلمُ وإن وافق قيله ذلك في تأويله، ما أراد الله به من معناه. لأن القائل فيه بغير علم، قائلٌ على الله ما لا علم له به. وهذا هو معنى الخبر الذي:-٨٠- حدثنا به العباس بن عبد العظيم العبري، قال: حدثنا حبَّان بن هلال، قال: حدثنا سهيل أخو حزم، قال: حدثنا أبو عمران الجونيّ (١) عن جندب: أن رسول الله ﷺ قال: من قال في القرآن برأيه فأصاب، فقد أخطأ (٢) .يعني ﷺ أنه أخطأ في فعله، بقيله فيه برأيه، وإن وافق قِيلُه ذلك عينَ الصَّواب عند الله. لأن قِيله فيه برأيه، ليس بقيل عالم أنّ الذي قال فيه من قول حقٌّ وصوابٌ. فهو قائل على الله ما لا يعلم، آثم بفعله ما قد نُهىَ عنه وحُظِر عليه.

الحواشي

(١) في المطبوعة "سهيل بن أبي حزم"، وهو نفسه "سهيل أخو حزم". وإنما قيل "سهيل أخو حزم" تعريفًا له بأخيه "حزم بن أبي حزم القطعي"، إذ كان أوثق منه وأشهر. و "سهيل" هذا قال البخاري في التاريخ الكبير ٢\ ٢: ١٠٧: "ليس بالقوي عندهم"، وروى ابن أبي حاتم في الجرح والتعديل ٢\ ١: ٢٤٧-٢٤٨ عن أبيه، قال: "سهيل بن أبي حزم: ليس بالقوي، يكتب حديثه ولا يحتج به، وحزم أخوه أتقن منه". وفي المطبوعة أيضًا "أبو عمران الجويني"، وهو خطأ، وأبو عمران هو: عبد الملك بن حبيب الأزدي البصري.(٢) الحديث ٨٠- قال ابن كثير في التفسير ١: ١١-١٢، ونقل الخبر عن الطبري: "وقد روى هذا الحديث أبو داود والترمذي والنسائي من حديث سهيل بن أبي حزم القطعي. وقال الترمذي: غريب. وقد تكلم بعض أهل العلم في سهيل".