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

Volume 1 · Page 518

Translation · EN

AI translation

741 - Al-Qāsim narrated to us, saying: Al-Ḥusayn narrated to us, saying: Ḥajjāj narrated to me, on the authority of Ibn Jurayj, who said: Ibn ʿAbbās said regarding the interpretation of the statement of the Exalted: "So Satan caused them both to slip": He said: He seduced them. (1)

And the most deserving of correctness of the two recitations is the recitation of the one who read: "fa-azallahumā" (caused them both to slip), because God—majestic be His praise—has informed in the passage that follows it that Iblīs removed them both from that wherein they had been. And that is the meaning of his saying "fa-azālahumā" (removed them both). Thus there is no sense—since the meaning of removal (izāla) is displacement and expulsion—in saying: "So Satan removed them both from it and removed them both from that wherein they had been," which would be like saying: "So Satan removed them both from it and removed them both from that wherein they had been." Rather, what is understood is to say: (2) Iblīs caused them both to stumble away from obedience to God—just as He, majestic be His praise, said: "So Satan caused them both to slip," and as the reciters read it—and so he removed them both from Paradise by causing them both to slip.

If someone were to say to us: How was Iblīs's causing Adam and his wife to slip, such that their expulsion from Paradise was attributed to him?

It is said: The scholars have stated regarding that several views, some of which we shall mention. (3)

For it was reported from Wahb ibn Munabbih regarding that what:-

742 - Al-Ḥasan ibn Yaḥyā narrated to us, saying: ʿAbd al-Razzāq informed us, saying: ʿUmar ibn ʿAbd al-Raḥmān ibn Muhrib (4) informed us, saying: I heard Wahb ibn Munabbih say: When

Notes

(1) Report: 741 — In al-Durr al-Manthūr 1: 53, and al-Shawkānī 1: 56.
(2) In the printed edition: "however, the understood meaning," adding something superfluous.
(3) In the printed edition: "we will mention" (sanadhkuru) without the wāw.
(4) In the printed edition: "ʿAmr" instead of "ʿUmar", and in the manuscript and Ibn Kathīr: "Mahrān" instead of "Muhrib". Both are errors; the correct reading is what we have established: "ʿUmar ibn ʿAbd al-Raḥmān ibn Muhrib". This sheikh was given a biography by Ibn Abī Ḥātim in al-Jarḥ wa-l-Taʿdīl 3/1/121, and he said: "He heard Wahb ibn Munabbih, and Ibrāhīm ibn Khālid al-Ṣanʿānī and ʿAbd al-Razzāq narrated from him." Then he narrated from Yaḥyā ibn Maʿīn that he said: "ʿUmar ibn ʿAbd al-Raḥmān ibn Muhrib: trustworthy (thiqa)." I have not found another biography for him. As for "Muhrib", I did not find an explicit text specifying its vocalization in this lineage, except the statement of the author of al-Qāmūs that they named from the root (h-r-b) on the pattern of "Muḥsin" — meaning with a ḍamma on its first letter, a sukūn on its second, and a kasra on its third. The name of this sheikh was corrupted into two sheikhs in Tārīkh al-Ṭabarī 1: 54 — in this chain of transmission (isnād), like this: "Maʿmar, from ʿAbd al-Raḥmān ibn Mahrān"!

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Arabic (Source)

٧٤١ - حدثنا القاسم، قال: حدثنا الحسين، قال: حدثني حجاج، عن ابن جُريج، قال: قال ابن عباس في تأويل قوله تعالى:"فأزلهما الشيطان" قال: أغواهما. (١)وأولى القراءتين بالصواب قراءة من قرأ:"فأزلَّهما"، لأن الله جل ثناؤه قد أخبر في الحرف الذي يتلوه. بأن إبليس أخرجهما مما كانا فيه. وذلك هو معنى قوله"فأزالهما"، فلا وجه - إذْ كان معنى الإزالة معنى التنحية والإخراج - أن يقال:"فأزالهما الشيطانُ عنها فأخرجهما مما كانا فيه" فيكون كقوله:"فأزالهما الشيطان عنها فأزالهما مما كانا فيه. ولكن المفهوم أن يقال: (٢) فاستزلهما إبليسُ عن طاعة الله - كما قال جل ثناؤه:"فأزلهما الشيطان"، وقرأت به القراء - فأخرجهما باستزلاله إياهما من الجنة.فإن قال لنا قائل: وكيف كان استزلال إبليسُ آدمَ وزوجته، حتى أضيف إليه إخراجهما من الجنة؟قيل: قد قالت العلماء في ذلك أقوالا سنذكر بعضها (٣)فحكي عن وهب بن منبه في ذلك ما:-٧٤٢ - حدثنا به الحسن بن يحيى، قال: أخبرنا عبد الرَّزَّاق، قال: أخبرنا عمر بن عبد الرحمن بن مُهرِب (٤) قال: سمعت وهب بن منبه، يقول: لما

Notes

(١) الخبر: ٧٤١ - في الدر المنثور ١: ٥٣، والشوكاني ١: ٥٦.(٢) في المطبوعة: "لكن المعنى المفهوم"، زاد ما لا جدوى فيه.(٣) في المطبوعة: "سنذكر" بغير واو.(٤) في المطبوعة: "عمرو" بدل"عمر"، وفي المخطوطة وابن كثير: "مهران"، بدل"مهرب". وكلاهما خطأ، صوابه ما أثبتنا: "عمر بن عبد الرحمن بن مهرب"، فهذا الشيخ ترجمه ابن أبي حاتم في الجرح والتعديل ٣/١/١٢١، وقال: "سمع وهب بن منبه، روى عنه إبراهيم بن خالد الصنعاني، وعبد الرزاق". ثم روى عن يحيى بن معين، قال: "عمر بن عبد الرحمن بن مهرب: ثقة". ولم أجد له ترجمة أخرى. و"مهرب": لم أجد نصًّا بضبطها في هذا النسب، إلا قول صاحب القاموس أنهم سموا من مادة (هرب) بوزن"محسن" - يعني بضم أوله وسكون ثانيه وكسر ثالثه. ووقع اسم هذا الشيخ محرفًا إلى شيخين، في تاريخ الطبري ١: ٥٤ - في هذا الإسناد، هكذا: "معمر عن عبد الرحمن بن مهران"!