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

Volume 1 · Page 54138

Translation · EN

AI translation

and returns toward him from His anger at him to satisfaction with him (1), and from punishment to pardon and forgiveness for him.

As for His statement: {the Merciful}, it means that He is the One Who bestows grace upon him alongside repentance with mercy. And His mercy toward him is overlooking his slip and pardoning the punishment for his offense.

Abū Jaʿfar said: We have already mentioned the statement regarding the interpretation of His statement: {We said, "Go down from it, all of you"} in what has passed, (2) so there is no need for us to repeat it, since its meaning in this place is its meaning in that place.

793- Yaʿqūb ibn Ibrāhīm narrated to me, saying: Hushaym narrated to us, saying: Ismāʿīl ibn Sālim informed us, from Abū Ṣāliḥ regarding His statement: {Go down from it, all of you}, he said: Adam, Eve, the serpent, and Iblīs. (3)

The commentary on the interpretation of His statement, majestic be His mention: ﴿And if guidance should come to you from Me﴾

Abū Jaʿfar said: The interpretation of His statement: {And if guidance should come to you} is: if guidance comes to you. The "mā" combined with "in" is an emphasis of the statement, and because of its inclusion with "in", the doubled nūn was attached in "yaʾtiyannakum" to distinguish, by its inclusion, between the "mā" that comes to express emphasis of speech—which the grammarians call a redundant particle—and the "mā" that comes in the sense of "alladhī" (that/which); thus its entry into the verb signals that the "mā" combined with "in" expressing condition is for emphasis and is not the "mā" in the sense of "alladhī".

Some grammarians of Basra said (4): "immā" is "in" with "mā" added to it,

Notes

(1) In the printed edition: "and returns from His anger upon him", with omission.
(2) See p. 534.
(3) Report: 793 – I did not find it with this chain of transmission; see what has passed under numbers: 754 and following.
(4) In the printed edition: "the grammarians of the Basrans".

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Arabic (Source)

ويؤوب له من غضبه عليه إلى الرضا عنه (١) ، ومن العقوبة إلى العفو والصفح عنه.* * *وأما قوله:"الرحيم"، فإنه يعني أنه المتفضل عليه مع التوبة بالرحمة. ورحمته إياه، إقالة عثرته، وصفحه عن عقوبة جُرمه.* * *قال أبو جعفر: وقد ذكرنا القول في تأويل قوله:"قلنا اهبطوا منها جميعًا" فيما مضى، (٢) فلا حاجة بنا إلى إعادته، إذْ كان معناه في هذا الموضع، هو معناه في ذلك الموضع.٧٩٣- وقد حدثني يعقوب بن إبراهيم قال: حدثنا هشيم، قال: أخبرنا إسماعيل بن سالم، عن أبي صالح، في قوله:"اهبطوا منها جميعًا"، قال: آدم وحواء والحية وإبليس. (٣)* * *القول في تأويل قوله تعالى ذكره: ﴿فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى﴾قال أبو جعفر: وتأويل قوله:"فإما يأتينكم"، فإنْ يَأتكم. و"ما" التي مع"إن" توكيدٌ للكلام، ولدخولها مع"إن" أدخلت النون المشددة في"يأتينَّكم"، تفرقةً بدخولها بين"ما" التي تأتي بمعنى توكيد الكلام - التي تسميها أهل العربية صلة وَحشوًا - وبين"ما" التي تأتي بمعنى"الذي"، فتؤذِن بدخولها في الفعل، أنّ"ما" التي مع"إن" التي بمعنى الجزاء، توكيد، وليست"ما" التي بمعنى"الذي".وقد قال بعض نحويي أهل البصرة (٤) : إنّ "إمَّا"، "إن" زيدت معها"ما"،

Notes

(١) في المطبوعة: "ويؤوب من غضبه عليه"، بالحذف.(٢) انظر ص: ٥٣٤.(٣) الأثر: ٧٩٣- لم أجده بهذا الإسناد، وانظر، ما مضى الأرقام: ٧٥٤ وما بعده.(٤) في المطبوعة: "نحويي البصريين".