Tafsir at-Tabari: Jami' al-Bayan - Dar al-Tarbiyah wa al-Turath Edition

Volume 1 · Page 252

Translation · EN

AI translation

And another statement has been narrated from Ibn ʿAbbās concerning the interpretation of that, which is what:

297- Al-Muthannā ibn Ibrāhīm narrated it to us, saying: ʿAbd Allāh ibn Ṣāliḥ narrated to us, from ʿAlī ibn Abī Ṭalḥa, from Ibn ʿAbbās, regarding His statement: {Indeed, those who disbelieve - it is all the same for them whether you warn them or do not warn them - they will not believe}, he said: The Messenger of God, peace and blessings of God be upon him, was eager for all people to believe and follow him upon guidance, so God, may His praise be exalted, informed him that none will believe except those for whom happiness has been decreed by God in the First Record, and none will go astray except those for whom wretchedness has been decreed by God in the First Record (1).

And others said according to what:

298- I was told from ʿAmmār ibn al-Ḥasan, who said: ʿAbd Allāh ibn Abī Jaʿfar narrated to us, from his father, from al-Rabīʿ ibn Anas, who said: Two verses are about the leaders of the confederates: {Indeed, those who disbelieve - it is all the same for them whether you warn them or do not warn them - they will not believe. God has set a seal upon their hearts and upon their hearing, and over their vision is a veil. And for them is a great punishment}, he said: And they are the ones whom God mentioned in this verse: {Have you not considered those who exchanged the favor of God for disbelief and settled their people in the home of ruin? Hell, which they will enter to burn, and wretched is the settlement} [Sūrat Ibrāhīm: 28, 29], he said: So they are the ones who were killed on the day of Badr (2).

And the most appropriate of these interpretations for the verse is the interpretation of Ibn ʿAbbās which Muḥammad ibn Abī Muḥammad mentioned, from ʿIkrima, or from Saʿīd ibn Jubayr from him. Even though every statement among those whose statements we have mentioned regarding that has a valid perspective.

Notes

(1) Report 297- It is in Ibn Kathīr (1/82), al-Suyūṭī (1/28–29), and al-Shawkānī (1/28); they both attributed it also to Ibn Abī Ḥātim, al-Ṭabarānī, Ibn Mardawayh, and al-Bayhaqī.
(2) Tradition 298- This is how it is in al-Ṭabarī, from the statement of al-Rabīʿ ibn Anas. Ibn Kathīr mentioned it (1/82–83) abridged, from the narration of al-Rabīʿ ibn Anas from Abū al-ʿĀliya, and did not mention who extracted it. Al-Suyūṭī (1/29) and al-Shawkānī (1/28) transmitted it at greater length than here, mentioning Tradition 309 alongside it, also from the statement of Abū al-ʿĀliya, and attributed it to Ibn Jarīr, Ibn al-Mundhir, and Ibn Abī Ḥātim. Thus, it appears that al-Ṭabarī truncated its chain of transmission, or his unnamed teacher truncated it.

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Arabic (Source)

وقد رُوِي عن ابن عباس في تأويل ذلك قول آخر، وهو ما:-٢٩٧- حدثنا به المثنى بن إبراهيم، قال: حدثنا عبد الله بن صالح، عن علي بن أبي طلحة، عن ابن عباس، قوله: (إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لا يُؤْمِنُونَ) ، قال: كان رسول الله ﷺ يحرِصُ أن يؤمن جميعُ الناس ويُتَابعوه على الهدى، فأخبره الله جل ثناؤه أنه لا يؤمنُ إلا من سبق له من الله السعادةُ في الذّكْر الأول، ولا يضل إلا من سبق له من الله الشقاءُ في الذكر الأول (١) .وقال آخرون بما:-٢٩٨- حُدِّثت به عن عمار بن الحسن، قال: حدثنا عبد الله بن أبي جعفر، عن أبيه، عن الربيع بن أنس، قال: آيتان في قادةِ الأحزاب: (إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لا يُؤْمِنُونَ خَتَمَ اللَّهُ عَلَى قُلُوبِهِمْ وَعَلَى سَمْعِهِمْ وَعَلَى أَبْصَارِهِمْ غِشَاوَةٌ وَلَهُمْ عَذَابٌ عَظِيمٌ) ، قال: وهم الذين ذكرهم الله في هذه الآية: (أَلَمْ تَرَ إِلَى الَّذِينَ بَدَّلُوا نِعْمَةَ اللَّهِ كُفْرًا وَأَحَلُّوا قَوْمَهُمْ دَارَ الْبَوَارِ جَهَنَّمَ يَصْلَوْنَهَا وَبِئْسَ الْقَرَارُ) [سورة إبراهيم: ٢٨، ٢٩] ، قال: فهم الذين قُتلوا يوم بدر (٢) .وأولى هذه التأويلات بالآية تأويلُ ابن عباس الذي ذكره محمد بن أبي محمد، عن عكرمة، أو عن سعيد بن جبير عنه. وإنْ كان لكلِّ قول مما قاله الذين ذكرنا قولهم في ذلك مذهب.

Notes

(١) الخبر ٢٩٧- هو في ابن كثير ١: ٨٢، والسيوطي ١: ٢٨ - ٢٩، والشوكاني ١: ٢٨، ونسباه أيضًا لابن أبي حاتم والطبراني وابن مردويه والبيهقي.(٢) الأثر ٢٩٨- هكذا هو في الطبري، من قول الربيع بن أنس. وذكره ابن كثير ١: ٨٢ - ٨٣ مختصرًا من رواية الربيع بن أنس عن أبي العالية، ولم يذكر من خرجه. ونقله السيوطي ١: ٢٩، والشوكاني ١: ٢٨، بأطول مما هنا بذكر الأثر: ٣٠٩ معه، من قول أبي العالية أيضًا، ونسباه لابن جرير وابن المنذر وابن أبي حاتم. فالظاهر أن الطبري قصر بإسناده أو قصر به شيخه المبهم.