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

Volume 1 · Page 534

Translation · EN

AI translation

Zayd said regarding His statement: "Then Adam received words from his Lord," the verse. He said: He conveyed to the two of them this verse: {Our Lord, we have wronged ourselves, and if You do not forgive us and have mercy upon us, we will surely be among the losers} (23) (1).

And some of them recited: "Then Adam was received by words from his Lord," making the words the receiver of Adam. And that, even though it is permissible from the perspective of Arabic grammar—since whatever a man receives is also a receiver of him, and whatever he meets has met him, so the speaker may direct the verb to whichever of them he wishes and construct the verb from whichever he likes—is not permissible in my view in recitation except by nominative reading of "Adam" as being the receiver of the words, because of the consensus of the authoritative proof among the reciters and the scholars of interpretation among the Predecessors (Salaf) and Successors (Khalaf) (2) upon directing the receiving to Adam rather than the words. And it is not permissible to object to that upon which they agreed by the statement of someone who is subject to oversight and error.

And the scholars of interpretation differed regarding the specific words that Adam received from his Lord. Some of them said according to what:

775 - Abū Kurayb narrated to us, he said: Ibn ʿAṭiyya narrated to us, from Qays, from Ibn Abī Laylā, from al-Minhāl ibn ʿAmr, from Saʿīd ibn Jubayr, from Ibn ʿAbbās: "Then Adam received words from his Lord and He turned to him in forgiveness," he said: O Lord! Did You not create me with Your hand? He said: Yes. He said: O Lord, did You not blow into me of Your spirit? He said: Yes. He said: O Lord, did You not cause me to dwell in Your Paradise? He said: Yes. He said: O Lord, did not Your mercy precede Your anger? He said: Yes. He said: Tell me, if I repent and reform, will You return me to Paradise? He said: Yes.

Notes

(1) Report: 774 – Ibn Kathīr 1: 147, al-Durr al-Manthūr 1: 59, al-Shawkānī 1: 58, and it will come under number: 792.
(2) In the printed edition: "due to the consensus of the authoritative body of reciters". And al-qara'a is the plural of qāri', as has preceded repeatedly; see what has passed, p. 524.

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Arabic (Source)

زيد في قوله:"فتلقى آدمُ من ربه كلمات" الآية. قال: لقَّاهمَا هذه الآية: (رَبَّنَا ظَلَمْنَا أَنْفُسَنَا وَإِنْ لَمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ) (١) [سورة الأعراف: ٢٣] .* * *وقد قرأ بعضهم:"فتلقى آدمَ من ربه كلماتٌ"، فجعل الكلمات هي المتلقية آدم. وذلك، وإن كان من وجهة العربية جائزًا - إذْ كان كل ما تلقاه الرجل فهو له مُتلقّ، وما لقيه فقد لَقيه، فصار للمتكلم أن يُوجه الفعل إلى أيهما شاء، ويخرج من الفعل أيهما أحب - فغير جائز عندي في القراءة إلا رفع"آدم" على أنه المتلقي الكلمات، لإجماع الحجة من القَرَأة وأهل التأويل من علماء السلف والخلف (٢) ، على توجيه التلقي إلى آدم دون الكلمات. وغيرُ جائز الاعتراض عليها فيما كانت عليه مجمعة، بقول من يجوز عليه السهو والخطأ.* * *واختلف أهل التأويل في أعيان الكلمات التي تلقاها. آدمُ من ربه. فقال بعضهم بما:-٧٧٥ - حدثنا به أبو كريب، قال: حدثنا ابن عطية، عن قيس، عن ابن أبي ليلى، عن المنهال بن عمرو، عن سعيد بن جبير، عن ابن عباس:"فتلقى آدمُ من ربه كلمات فتابَ عليه"، قال: أي رب! ألم تخلقني بيدك؟ قال: بلى، قال: أي رب، ألم تنفخ فيّ من روحك؟ قال: بلى، قال: أي رب، ألم تسكني جَنتك؟ قال: بلى. قال: أي رب، ألم تسبق رحمتُك غضبك؟ قال: بلى. قال: أرأيت إن أنا تبت وأصلحت، أراجعي أنت إلى الجنة؟ قال: نعم.

Notes

(١) الأثر: ٧٧٤ - ابن كثير ١: ١٤٧، والدر المنثور ١: ٥٩، والشوكاني ١: ٥٨، وسيأتي برقم: ٧٩٢.(٢) في المطبوعة: "لإجماع الحجة من القراء". والقَرَأَة: جمع قارئ، كما سلف مرارًا، انظر ما مضى ص ٥٢٤.