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

Volume 1 · Page 262

Translation · EN

AI translation

And this verse is among the clearest evidence (dalīl) for the invalidity of the statement of those who deny obligation beyond capacity except with the help of Allah, because Allah, majestic is His praise, informed that He sealed the hearts and hearing of a category of the disbelievers among His servants, yet He did not drop the obligation from them, nor did He relieve any of them of His obligatory duties, nor did He excuse them in anything of their opposition to His obedience due to what He did to them of sealing and stamping upon their hearts and hearing. Rather, He informed that for all of them there is a great punishment from Him for their abandoning His obedience in what He commanded them and forbade them regarding His limits and obligatory duties, along with His decisive decree upon them, despite that, that they will not believe.

The discourse regarding the interpretation of His statement, majestic is His praise: {and over their vision is a veil}

Abū Jaʿfar said: His statement, {and over their vision is a veil}, is a new predicate after the completion of the report concerning what Allah, majestic is His praise, sealed among the limbs of the disbelievers whose stories have passed. That is because "a veil" (ghishāwah) is in the nominative case by His statement "and over their vision," which is evidence (dalīl) that it is a new predicate, and that His statement "Allah has set a seal upon their hearts" ends at His statement "and upon their hearing."

And that is the correct recitation according to us, for two reasons:

One of them is the consensus (ijmāʿ) of the authoritative reciters and scholars testifying to its correctness, and the isolation of the dissenter from them in that, and his eccentricity from that upon whose error they have agreed. The consensus (ijmāʿ) of the authoritative group on declaring his recitation erroneous is sufficient witness to its error.

The second is that sealing is not attributed to the eyes anywhere in the Book of Allah, nor in a report from the Messenger of Allah, peace and blessings of God be upon him, nor is it found in the language of any of the Arabs. Allah, Blessed and Exalted, has said in another sūrah: {and set a seal upon his hearing and his heart}, and then He said: {and put

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Arabic (Source)

وهذه الآية من أوْضحِ الدليل على فساد قول المنكرين تكليفَ ما لا يُطاق إلا بمعونة الله، لأن الله جل ثناؤه أخبرَ أنه ختم على قلوب صِنْف من كُفَّار عباده وأسماعهم، ثم لم يُسقط التكليف عنهم، ولم يَضَعْ عن أحدٍ منهم فرائضَه، ولم يعذِرْهُ في شيء مما كان منه من خلاف طاعته بسبب ما فعل به من الختم والطبع على قلبه وسمعه - بَلْ أخبر أن لجميعِهم منه عذابًا عظيما على تركِهم طاعتَه فيما أمرهم به ونهاهم عنه من حدوده وفرائضه، مع حَتْمه القضاءَ عليهم مع ذلك، بأنهم لا يؤمنون.* * *القول في تأويل قوله جل ثناؤه: ﴿وَعَلَى أَبْصَارِهِمْ غِشَاوَةٌ﴾قال أبو جعفر: وقوله (وَعَلَى أَبْصَارِهِمْ غِشَاوَةٌ) خبرٌ مبتدأ بعد تمام الخبر عمَّا ختم الله جلَّ ثناؤه عليه من جوارح الكفّار الذين مضت قِصَصهم. وذلك أن"غِشاوةٌ" مرفوعة بقوله"وعلى أبصارهم"، فذلك دليل على أنه خَبرٌ مبتدأ، وأن قوله"ختم الله على قلوبهم"، قد تناهى عند قوله"وعلى سمْعهم".وذلك هو القراءة الصحيحة عندنا لمعنيين:أحدهما: اتفاق الحجة من القُرَّاء والعلماء على الشهادة بتصحيحها، وانفرادُ المخالف لهم في ذلك، وشذوذه عمّا هم على تَخطئته مجمعون. وكفى بإجماع الحجة على تخطئة قراءته شاهدًا على خطئها.والثاني: أنّ الختمَ غيرُ موصوفةٍ به العيونُ في شيء من كتاب الله، ولا في خبر عن رسول الله ﷺ، ولا موجودٍ في لغة أحد من العرب. وقد قال تبارك وتعالى في سورة أخرى: (وَخَتَمَ عَلَى سَمْعِهِ وَقَلْبِهِ) ، ثم قال: (وَجَعَلَ