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

with "There is no god but Allah", so it illuminated for him in this world; through it he intermarried with the Muslims, fought alongside the Muslims, inherited with the Muslims, and protected his blood and his property. But upon death, it was stripped from the hypocrite, because it had no root in his heart, nor any reality in his knowledge.

391- Al-Ḥasan ibn Yaḥyā narrated to us, he said: ʿAbd al-Razzāq informed us, he said: Maʿmar informed us, from Qatāda: "{Their parable is as the parable of one who kindled a fire; then, when it illuminated all around him}"—it is: There is no god but Allah. It illuminated for them, so they ate by it and drank, were safe in this world, married women, and protected their blood by it, until when they died, God took away their light and left them in darkness, unseeing.

392- Al-Qāsim narrated to us, he said: Al-Ḥusayn narrated to us, he said: Abū Tumayla narrated to me, from ʿUbayd ibn Sulaymān, from al-Ḍaḥḥāk ibn Muzāḥim, regarding His statement: "{as the parable of one who kindled a fire; then, when it illuminated all around him}", he said: As for the light, it is their faith that they speak with; as for the darkness, it is their error and disbelief.

And others said concerning that:

393- Muḥammad ibn ʿAmr al-Bāhilī narrated to me, he said: Abū ʿĀṣim narrated to us, he said: ʿĪsā ibn Maymūn narrated to us, he said: Ibn Abī Najīḥ narrated to us, from Mujāhid, regarding the word of God: "{Their parable is as the parable of one who kindled a fire; then, when it illuminated all around him}", he said: As for the illumination of the fire, it was their turning toward the believers and guidance; and the taking away of their light was their turning toward the disbelievers and error.

(1) In the printed edition: "and returned with it to the Muslims", and the correct reading is from the manuscript and Ibn Kathīr in his Tafsir, and al-Durr al-Manthūr, as will come in the documentation.
(2) Abū Tumayla, with a ḍamma on the letter tāʾ and a fatḥa on the mīm: he is Yaḥyā ibn Wāḍiḥ al-Anṣārī al-Marwazī, the Hadith master (Ḥāfiẓ), among the teachers of Aḥmad, Isḥāq, and other Imams. He is trustworthy; Ibn Maʿīn, Ibn Saʿd, Abū Ḥātim, and others declared him trustworthy. Abū Ḥātim made an error when he attributed to al-Bukhārī that he mentioned him among the weak narrators. That was not the case, as al-Bukhārī wrote his biography in al-Kabīr 4/2/309 and did not mention any discrediting remark about him, nor did he mention him in the book al-Ḍuʿafāʾ al-Ṣaghīr. Al-Dhahabī said in al-Mīzān 3: 305 when mentioning the words of Abū Ḥātim: "I did not see that, nor was that the case. For al-Bukhārī cited him as proof." And it occurred in the printed edition of al-Ṭabarī here as "Abū Numayla" with a nūn, which is a typographical error. And "ʿUbayd ibn Sulaymān": he is al-Bāhilī al-Kūfī Abū al-Ḥārith; Ibn Ḥibbān mentioned him in al-Thiqāt, and Ibn Abī Ḥātim mentioned 2/2/408 that he asked his father about him, and he said: "There is no harm in him."

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