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

Volume 1 · Page 53337

Translation · EN

AI translation

for the verse—(1) since Allah, majestic is His praise, did not set an indication pointing that He intended by His statement: "and an enjoyment for a time" some to the exclusion of other, or a specific meaning rather than a general one, in intellect or report—is that it be in the general sense, and that the report also be likewise, until a time during which the enjoyment of the children of Adam and the children of Iblīs in it lasts long, and that is until the earth is changed into another earth. Since that is the most appropriate of interpretations for the verse due to what we have described, it is obligatory then that the interpretation of the verse be: And for you on earth are abodes and dwellings in which you settle as your settling was—formerly—in the heavens and in Paradise in your abodes therein (2), and an enjoyment for you through it and through what it brings forth for you from it, and through what I have placed for you in it of livelihood, furnishings, adornment, and pleasures, and through what I have given you upon its surface during the days of your life, and after your death for your graves and tombs wherein you are buried (3), and you reach through your enjoyment of it until I replace it for you with another.

The discourse on the interpretation of the statement of the Exalted: ﴿Then Adam received words from his Lord﴾

Abū Jaʿfar said: As for the interpretation of His statement: "Then Adam received," it was said: He took and accepted (4). Its origin is the form tafaʿʿala from al-liqāʾ (meeting), just as a man meets a man, receiving him upon his arrival from his absence or journey; so it is as if that is likewise in His statement: "Then he received" (5), as if he met it and received it with acceptance when He revealed it to him or informed him of it. So the meaning of that then is: Allah conveyed to Adam words of repentance, so Adam received them from his Lord and took them from Him repentantly, so Allah turned to him in forgiveness for his saying them and his accepting them from his Lord. Just as:

774 - Yūnus ibn ʿAbd al-Aʿlā narrated to me, he said: Ibn Wahb informed us, he said: Ibn

Notes

(1) In the printed edition: "If God were not...", which is an error.
(2) In the printed edition: "in the Gardens".
(3) Al-Armās is the plural of rams, and al-ajdāth is the plural of jadath (with two fatḥas): both mean the grave.
(4) In the printed edition: "taken. And it was said: its origin", which is an error.
(5) In the printed edition: "...greets him upon his return from an absence or travel, so likewise is that in His statement", a scribal alteration.

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Arabic (Source)

بالآية - (١) إذْ لم يكن الله جل ثناؤه وضع دلالة دالة على أنه قَصد بقوله:"ومتاعٌ إلى حين" بعضًا دون بعض، وخاصًّا دون عامٍّ في عقل ولا خبر - أن يكون ذلك في معنى العامِّ، وأن يكون الخبر أيضًا كذلك، إلى وقت يطول استمتاع بني آدم وبني إبليس بها، وذلك إلى أن تُبدَّل الأرض غير الأرض. فإذْ كان ذلك أولى التأويلات بالآية لما وَصفنا، فالواجب إذًا أن يكون تأويل الآية: ولكم في الأرض مَنازلُ ومساكنُ تستقرُّون فيها استقراركم - كان - في السموات، وفي الجنان في منازلكم منها (٢) ، واستمتاع منكم بها وبما أخرجت لكم منها، وبما جعلت لكم فيها من المعاش والرياش والزَّين والملاذِّ، وبما أعطيتكم على ظهرها أيام حياتكم ومن بعد وفاتكم لأرْماسكم وأجدَاثكم تُدفنون فيها (٣) ، وتبلغون باستمتاعكم بها إلى أن أبدلكم بها غيرها.* * *القول في تأويل قوله تعالى: ﴿فَتَلَقَّى آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ﴾قال أبو جعفر: أما تأويل قوله:"فتلقى آدم"، فقيل: إنه أخذ وقَبِل (٤) . وأصله التفعُّل من اللقاء، كما يتلقى الرجلُ الرجلَ مُستقبلَه عند قدومه من غيبته أو سفره، فكأنَّ ذلك كذلك في قوله:"فتلقى" (٥) ، كأنه استقبله فتلقاه بالقبول حين أوحى إليه أو أخبر به. فمعنى ذلك إذًا: فلقَّى الله آدمَ كلمات توبة، فتلقَّاها آدم من ربه وأخذها عنه تائبًا، فتاب الله عليه بقيله إياها، وقبوله إياها من ربه. كما:-٧٧٤ - حدثني يونس بن عبد الأعلى، قال: أخبرنا ابن وهب، قال قال ابن

Notes

(١) في المطبوعة: "إن لم يكن الله. . . "، وهو خطأ.(٢) في المطبوعة: "في الجنات".(٣) الأرماس جمع رمس، والأجداث جمع جدث (بفتحتين) : وهما بمعنى القبر.(٤) في المطبوعة: "أخذ. وقيل: أصله"، وهو خطأ.(٥) في المطبوعة: ". . . يستقبله عند قدومه من غيبة أو سفر فكذلك ذلك في قوله"، تصرف نساخ.