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

Volume 1 · Page 303

Translation · EN

AI translation

for the sinner upon the sin; so the two, even if their wording agrees, differ in meaning. Likewise His statement: {So whoever commits aggression against you, then attack him} [Surah al-Baqarah: 194], for the first aggression is injustice, whereas the second is a requital, not injustice; rather, it is justice, because it is a punishment for the wrongdoer for his wrongdoing, even if its wording matches the wording of the first.

To this meaning they directed all analogous instances in the Qur'an that report Allah's, Mighty and Majestic, scheming against a people, and whatever is similar to that.

Others said: The meaning of that is: Allah, Mighty and Majestic, informed concerning the hypocrites that when they are alone with their rebellious leaders, they say, "We are with you upon your religion in disbelieving Muḥammad, Peace and blessings of God be upon him, and what he brought; and we are only mocking by what we show them—of our saying to them, 'We believe in Muḥammad, peace be upon him, and what he brought'." They mean: We display to them what is false in our view, having neither truth nor guidance. They said: That is one of the meanings of mockery, so Allah informed that He "mocks them", displaying to them of His rulings in this world the opposite of what is in store for them with Him in the Hereafter, just as they displayed in religion to the Prophet, Peace and blessings of God be upon him, and the believers that which was contrary to what was in their inner thoughts.

The correct view and Interpretation regarding that, in our opinion, is that the meaning of mockery in the speech of the Arabs is the mocker's displaying to the one mocked such speech and action as outwardly pleases him, (1) while through that speech and action toward him he inwardly brings harm upon him. (2) Likewise is the meaning of deception, ridicule, and scheming.

When that is the case—and Allah, majestic is His praise, had established for the people of Hypocrisy in this world rulings based on what they expressed with their tongues of affirmation of Allah, His Messenger, and what he brought from Allah, which admitted them into the fold of those covered by the name of Islam, (3) even though they harbored otherwise

Notes

(1) In the printed edition: "what pleases Him and agrees with Him outwardly."
(2) In the manuscript: "involving him in harm inwardly."
(3) In the printed edition: "entering them into the reckoning of...", and his statement "al-mudkhilihim" (entering them) is an adjectival description of his statement: "from the affirmation."

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Arabic (Source)

للعاصي على المعصية، فهما -وإن اتفق لفظاهما- مختلفا المعنى. وكذلك قوله: (فَمَنِ اعْتَدَى عَلَيْكُمْ فَاعْتَدُوا عَلَيْهِ) [سورة البقرة: ١٩٤] ، فالعدوان الأول ظلم، والثاني جزاءٌ لا ظلم، بل هو عدل، لأنه عقوبة للظالم على ظلمه، وإن وافق لفظه لفظ الأول.وإلى هذا المعنى وَجَّهوا كل ما في القرآن من نظائر ذلك، مما هو خبرٌ عن مكر الله جل وعزّ بقومٍ، وما أشبه ذلك.وقال آخرون: إنّ معنى ذلك: أن الله جل وعز أخبر عن المنافقين أنهم إذا خَلَوْا إلى مَرَدَتهم قالوا: إنا معكم على دينكم في تكذيب محمد ﷺ وما جاء به، وإنما نحن بما نُظهر لهم - من قولنا لهم: صدقنا بمحمد عليه السلام وما جاء به - مستهزئون. يعنون: إنا نُظهر لهم ما هو عندنا باطل لا حَقٌّ ولا هدًى. قالوا: وذلك هو معنى من معاني الاستهزاء، فأخبر الله أنه"يستهزئ بهم"، فيظهر لهم من أحكامه في الدنيا خلافَ الذي لهم عنده في الآخرة، كما أظهروا للنبي ﷺ والمؤمنين في الدين ما هم على خلافه في سرائرهم.والصواب في ذلك من القول والتأويل عندنا: أن معنى الاستهزاء في كلام العرب: إظهارُ المستهزِئ للمستهزَإ به من القول والفعل ما يُرضيه (١) ظاهرًا، وهو بذلك من قِيله وفِعْله به مُورِثه مَساءة باطنًا (٢) . وكذلك معنى الخداع والسخرية والمكر.فإذا كان ذلك كذلك = وكان الله جل ثناؤه قد جعل لأهل النفاق في الدنيا من الأحكام - بما أظهروا بألسنتهم، من الإقرار بالله وبرسوله وبما جاء به من عند الله، المُدْخِلِهم في عداد من يشمله اسمُ الإسلام (٣) ، وإن كانوا لغير ذلك

Notes

(١) في المطبوعة: "ما يرضيه ويوافقه ظاهرًا".(٢) في المخطوطة: "مورطه مساءة باطنًا".(٣) في المطبوعة: "المدخل لهم في عداد. . "، وقوله: "المدخلهم" نعت لقوله: "من الإقرار".