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

Volume 1 · Page 329

Translation · EN

AI translation

And the other way: is based on the intention of repeating "those", so the meaning then would be: "Those who purchased error for guidance, so their transaction did not profit, nor were they guided; those are deaf, dumb, blind, so they do not return."

As for one of the two ways of the accusative case: it is by way of severance from the mention of "those" in "guided" (1), because the mention of them therein is definite, while "deaf" is indefinite.

And the other: that it is severance from "who", because "who" is definite and "deaf" is indefinite (2).

And the accusative case may also be permissible in it by way of blameworthiness, so that would be a third way of the accusative case.

As for the Interpretation (Ta'wil) of what we narrated from Ibn ʿAbbās through a route other than the narration of ʿAlī ibn Abī Ṭalḥa from him, the nominative case is not permissible in it except in one way, which is resuming.

As for the accusative case, it may be permissible in two ways: one of them is blameworthiness, and the other is severance from the "hā'" and "mīm" in "He left them", or from the mention of them in "they do not see".

And we have explained the statement that is most worthy of correctness regarding the Interpretation (Ta'wil) of that. And the recitation that is the authoritative recitation is the nominative without the accusative (3). Because no one has the right to contradict the orthography of the Qur'an copies of the Muslims. And if it were recited in the accusative, it would be a recitation contradicting the orthography of their Qur'an copies.

Abū Jaʿfar said: He said: And this is a report from God, Exalted be His Praise, regarding the hypocrites: that by purchasing error for guidance, they were not guided to guidance and truth; rather, they are deaf to both and do not hear them, due to the prevalence of God's abandonment of them; dumb to speaking both, so they do not speak them—and 'bukm' means mute, which is the plural of 'abkam'—blind to seeing them and understanding them, because God has set a seal upon their hearts due to their Hypocrisy, so they are not guided.

And scholars of Interpretation (Ta'wil) have said the like of what we said regarding that:

398- Muḥammad ibn Ḥumayd narrated to us, he said: Salama narrated to us, on the authority of Muḥammad ibn Isḥāq,

Notes

(1) Qaṭʿan: i.e., circumstantial (ḥālan), and see what preceded: 230, footnote: 4.
(2) Qaṭʿan: i.e., circumstantial (ḥālan), and see what preceded: 230, footnote: 4.
(3) In the printed edition: "and the reading which is the reading with the nominative case...", and it is a pure error.

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Arabic (Source)

والوجهُ الآخر: على نية التكرير من"أولئك"، فيكون المعني حينئذ: أولئك الذين اشتروا الضلالة بالهدى فما ربحت تجارتهم وما كانوا مهتدين، أولئك صُمٌّ بكم عمي فهم لا يرجعون.وأمَّا أحد وَجهي النصب: فأن يكون قَطعًا مما في"مهتدين" من ذكر"أولئك" (١) ، لأن الذي فيه من ذكرهم معرفة، والصم نكرة.والآخر: أن يكون قطعا من"الذين"، لأن"الذين" معرفة و"الصم" نكرة (٢) .وقد يجوز النصبُ فيه أيضًا على وجه الذم، فيكون ذلك وجهًا من النصب ثالثًا.فأما على تأويل ما روينا عن ابن عباس من غير وَجه رواية علي بن أبي طلحة عنه، فإنه لا يجوز فيه الرفع إلا من وجه واحد، وهو الاستئناف.وأما النصب فقد يجوز فيه من وجهين: أحدهما: الذم، والآخرُ: القطع من"الهاء والميم" اللتين في"تركهم"، أو من ذكرهم في"لا يبصرون".وقد بيّنا القولَ الذي هو أولى بالصواب في تأويل ذلك. والقراءةُ التي هي القراءةُ، الرفعُ دُون النصب (٣) . لأنه ليس لأحد خلافُ رسوم مَصَاحف المسلمين. وإذا قُرئ نصبًا كانتْ قراءةً مخالفة رسم مصاحفهم.قال أبو جعفر: وهذا خبر من الله جلّ ثناؤه عن المنافقين: أنهم باشترائهم الضلالة بالهدى لم يكونوا للهدى والحقّ مهتدين، بل هم صُمٌّ عنهما فلا يسمعونهما، لغلبة خِذلان الله عليهم، بُكمٌ عن القيل بهما فلا ينطقون بهما - والبُكم: الخُرْسُ، وهو جِماعُ أبكم - عُميٌ عن أن يبصرُوهما فيعقلوهما، لأن الله قد طبع على قلوبهم بنفاقهم فلا يهتدون.وبمثل ما قلنا في ذلك قال علماء أهل التأويل:٣٩٨- حدثنا محمد بن حميد، قال: حدثنا سلمة، عن محمد بن إسحاق،

Notes

(١) قطعا: أي حالا، وانظر ما سلف: ٢٣٠ تعليق: ٤.(٢) قطعا: أي حالا، وانظر ما سلف: ٢٣٠ تعليق: ٤.(٣) في المطبوعة: "والقراءة التي هي قراءة الرفع. . "، وهو خطأ محض.