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

Volume 1 · Page 265

Translation · EN

AI translation

And it is well known that water is drunk and not fed as fodder, but he made it accusative based on what I described earlier, and as another [poet] said:

And I saw your husband in battle ... wearing a sword and a spear. (1)

And Ibn Jurayj used to say—regarding the conclusion of the statement about the sealing at His saying: "and over their hearing," and the beginning of the [new] statement after it—the like of what we have said regarding it, interpreting it through the Book of Allah: {If Allah willed, He could seal over your heart} [Sūrat al-Shūrā: 24].

306- Al-Qāsim narrated to us, he said: Al-Ḥusayn narrated to us, he said: Ḥajjāj narrated to us, he said: Ibn Jurayj said: The sealing is upon the heart and the hearing, and the veil is over the sight; Allah, May His Remembrance Be Exalted, said: {If Allah willed, He could seal over your heart} (2), and He said: {and sealed over his hearing and his heart and placed over his sight a veil} [Sūrat al-Jāthiyah: 23].

And ghishāwah (veil) in the speech of the Arabs means: cover; and from it is the statement of al-Ḥārith ibn Khālid ibn al-ʿĀṣ:

I followed you when my eye had a veil over it ... and when it cleared, I spent my time blaming myself. (3)

And from it comes the expression: "anxiety veiled (taghashshā) him," meaning: when it covered and overwhelmed him; and from it is the statement of the Nābighah of Banū Dhubyān:

Notes

(1) The documentation (takhrīj) of this poetic line has passed on page 140.
(2) Report 306—Ibn Kathīr cited it in his Tafsir (1/85), and al-Shawkānī (1/28).
(3) The poet is al-Ḥārith ibn Khālid al-Makhzūmī. The poetic line comes in the Tafsir of the verse of Sūrat al-Aʿrāf: 18 (Būlāq ed. 8/103), and its narration there is: "I accompanied you when my eye... adhīmuhā", serving as textual evidence for "al-dhām", which is more emphatic in faultfinding than "al-dhamm". Then Abū Jaʿfar said: "Most narrators recite it as: alūmuhā." The story behind the line is that when ʿAbd al-Malik ibn Marwān assumed the Caliphate, he performed Hajj to the House. When he departed, al-Ḥārith traveled with him to Damascus, but experienced coldness from him and remained at his door for a month unable to reach him. So he turned away from him and recited the line serving as evidence, followed by:
And I suffer not from humbleness if you distance me, * nor is my soul in need of one who wrongs it.
(See al-Aghānī 3/317). When his poetry reached ʿAbd al-Malik, he sent someone to bring him back.

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Arabic (Source)

ومعلومٌ أن الماء يُشرَب ولا يعلف به، ولكنه نَصب ذلك على ما وصفتُ قبلُ، وكما قال الآخر:ورأَيْتُ زَوْجَكِ فِي الوَغَى ... مُتَقَلِّدًا سَيْفًا ورُمْحَا (١)وكان ابن جُريج يقول - في انتهاء الخبر عن الختم إلى قوله"وعلى سَمْعهم"، وابتداءِ الخبر بعده - بمثل الذي قلنا فيه، ويتأوّل فيه من كتاب الله (فَإِنْ يَشَأِ اللَّهُ يَخْتِمْ عَلَى قَلْبِكَ) [سورة الشورى: ٢٤] .٣٠٦- حدثنا القاسم، قال: حدثنا الحسين، قال: حدثني حجاج، قال: حدثنا ابن جُريج، قال: الختمُ على القلب والسمع، والغشاوة على البَصَر، قال الله تعالى ذكره: (فَإِنْ يَشَأِ اللَّهُ يَخْتِمْ عَلَى قَلْبِكَ) (٢) ، وقال: (وَخَتَمَ عَلَى سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَى بَصَرِهِ غِشَاوَةً) [سورة الجاثية: ٢٣] .والغشاوة في كلام العرب: الغطاءُ، ومنه قول الحارث بن خالد بن العاص:تَبِعْتُكَ إذْ عَيْني عَلَيْهَا غِشَاوَةٌ ... فَلَمَّا انْجَلَتْ قَطعْتُ نَفْسِي أَلُومُهَا (٣)ومنه يقال: تغشَّاه الهم: إذا تجلَّله وركبه، ومنه قول نابغة بني ذبيان:

Notes

(١) مضى تخريج هذا البيت في ص ١٤٠.(٢) الأثر ٣٠٦- ساقه ابن كثير في تفسيره ١: ٨٥، والشوكاني ١: ٢٨.(٣) الشاعر هو الحارث بن خالد المخزومي، ويأتي البيت في تفسير آية سورة الأعراف: ١٨ (٨: ١٠٣ بولاق) ، وروايته هناك: "صحبتك إذ عيني. . أذيمها"، شاهدًا على"الذام"، وهو أبلغ في العيب من الذم، ثم قال أبو جعفر: "وأكثر الرواة على إنشاده: ألومها"، وخبر البيت: أن عبد الملك بن مروان لما ولى الخلافة حج البيت، فلما انصرف رحل معه الحارث إلى دمشق، فظهرت له منه جفوة، وأقام ببابه شهرًا لا يصل إليه، فانصرف عنه وقال البيت الشاهد وبعده: وما بِيَ إن أقصَيتنِي من ضَرَاعةٍ ... وَلاَ افْتَقَرَتْ نَفْسِي إلى مَنْ يَضِيمُها(انظر الأغاني ٣: ٣١٧) ، وبلغ عبد الملك شعره، فأرسل إليه من رده إليه.