تفسير الطبري جامع البيان - ط دار التربية والتراث

مجلد 1 · صفحة 94

الترجمة · EN

ترجمة آلية

88- Abū Kurayb narrated to us, saying: Abū Bakr ibn ʿAyyāsh mentioned: Al-Aʿmash said: Abū Wāʾil said: Ibn ʿAbbās was placed in charge of the pilgrimage season; he addressed the people and recited Surah al-Nūr on the pulpit, and by God, if the Turks had heard it, they would have embraced Islam! So it was said to him: Narrate it to us from ʿĀṣim? But he remained silent (1).

89- And Abū Kurayb narrated to us, saying: Ibn Idrīs narrated to us, saying: I heard al-Aʿmash, from Shaqīq, who said: I was present with Ibn ʿAbbās when he was placed in charge of the pilgrimage season; he recited Surah al-Nūr on the pulpit and explained it—if the Romans had heard it, they would have embraced Islam (2)!

Abū Jaʿfar said: In God Almighty and Majestic's urging His servants to take heed from the admonitions and clear proofs in the verses of the Qur'an—by His statement, Exalted is His mention, to His Prophet Peace and blessings of God be upon him: {[This is] a blessed Book which We have revealed to you, that they might reflect upon its verses and that those of understanding would be reminded} [Surah Ṣād: 29], and His statement: {And We have certainly presented for the people in this Qur'an from every [kind of] example that they might remember * [It is] an Arabic Qur'an, without any crookedness, that they might become righteous} [Surah al-Zumar: 27, 28], and similar verses of the Qur'an in which God commanded His servants and urged them to take heed from the parables of the Qur'an's verses and to learn from its admonitions—there is proof indicating that it is obligatory upon them to know the interpretation (taʾwīl) of those of its verses whose interpretation has not been withheld from them.

For it is impossible that it should be said to one who does not understand what is being said to him nor comprehend its interpretation: "Take heed from that of which you have no understanding or knowledge among speech, clarification, and discourse"—except in the sense of an order to understand it and comprehend it, and then reflect upon it and take heed by it. As for before that, it is impossible to command him to reflect upon it while he is ignorant of its meaning. Just as it is impossible to say to some groups of nations who do not comprehend the speech of the Arabs nor understand it,

الحواشي

(1) Report 88 - He means that Abū Bakr ibn ʿAyyāsh said: "al-Aʿmash," and did not say: "al-Aʿmash narrated to us," nor did he mention who narrated it to him from him. The listeners understood that he practiced Obfuscation (Tadlies) regarding his teacher who narrated it to him from al-Aʿmash, and they assumed it was ʿĀṣim ibn Abī al-Najūd, so they said to him, "Narrate it to us from ʿĀṣim," but he refused and remained silent. Perhaps he heard it from another, weak teacher.
(2) Report 89 - Ibn Idrīs: He is ʿAbd Allāh ibn Idrīs al-Awdī.
(3) In the printed edition: "Exhortations and Clarification."

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

العربية (المصدر)

٨٨- وحدثنا أبو كُريب، قال: ذكر أبو بكر بن عياش: الأعمش، قال: قال أبو وائل: وَلى ابنُ عباس الموسمَ؛ فخطبهم، فقرأ على المنبر سُورة النور، والله لو سَمعها الترك لأسلموا. فقيل له: حدِّثنا به عن عاصم؟ فسكت (١) .٨٩- وحدثنا أبو كريب، قال: حدثنا ابن إدريس، قال: سمعتُ الأعمش، عن شقيق، قال: شهدت ابن عباس وَولىَ الموسم، فقرأ سورة النور على المنبر، وفسرها، لو سمعت الروم لأسلمت (٢) !قال أبو جعفر: وفي حَثِّ الله عز وجل عباده على الاعتبار بما في آي القرآن من المواعظ والبينات (٣) - بقوله جل ذكره لنبيه ﷺ: ﴿كِتَابٌ أَنزلْنَاهُ إِلَيْكَ مُبَارَكٌ لِيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الألْبَابِ﴾ [سورة ص: ٢٩] وقوله: ﴿وَلَقَدْ ضَرَبْنَا لِلنَّاسِ فِي هَذَا الْقُرْآنِ مِنْ كُلِّ مَثَلٍ لَعَلَّهُمْ يَتَذَكَّرُونَ * قُرْآنًا عَرَبِيًّا غَيْرَ ذِي عِوَجٍ لَعَلَّهُمْ يَتَّقُونَ﴾ [سورة الزمر: ٢٧، ٢٨] وما أشبه ذلك من آي القرآن، التي أمر الله عبادَه وحثهم فيها على الاعتبار بأمثال آي القرآن، والاتِّعاظ بمواعظه- ما يدلّ على أنَّ عليهم معرفةَ تأويل ما لم يُحجب عنهم تأويله من آيه.لأنه محالٌ أن يُقال لمن لا يفهمُ ما يُقال له ولا يعقِل تأويلَه: "اعتبرْ بما لا فَهْم لك به ولا معرفةَ من القِيل والبيان والكلام"- إلا على معنى الأمر بأن يفهمَه ويفقَهَه، ثم يتدبَّره ويعتبرَ به. فأما قبلَ ذلك، فمستحيلٌ أمرُه بتدبره وهو بمعناه جاهل. كما محالٌ أن يقال لبعض أصناف الأمم الذين لا يعقلون كلامَ العرب ولا يفهمونه،

الحواشي

(١) الخبر ٨٨- يريد: أن أبا بكر بن عياش قال: "الأعمش"، ولم يقل: "حدثنا الأعمش" ولم يذكر من الذي حدثه عنه. ففهم السامعون أنه دلس شيخه الذي رواه عنه عن الأعمش، وظنوا أنه عاصم بن أبي النجود، فقالوا له "حدثنا به عن عاصم"، فأبى وسكت. فلعله سمعه من شيخ آخر ضعيف.(٢) الخبر ٨٩- ابن إدريس: هو عبد الله بن إدريس الأودي.(٣) في المطبوعة "المواعظ والتبيان".