Tarikh (al-Tabari) 362
the accounts of past peoples from the Israelites and others
وَلَمَّا اغْتَرَّ هَذَا الْجَاهِلُ بِمَا خَوَّلَهُ اللَّهُ بِهِ فِي الدُّنْيَا، فَجَحَدَ الْآخِرَةَ، وَادَّعَى أَنَّهَا إِنْ وُجِدَتْ لَيَجِدَنَّ عِنْدَ رَبِّهِ خَيْرًا مِمَّا هُوَ فِيهِ، وَسَمِعَهُ صَاحِبُهُ يَقُولُ ذَلِكَ قَالَ لَهُ صَاحِبُهُ وَهُوَ يُحَاوِرُهُ أَيْ: يُجَادِلُهُ أَكَفَرْتَ بِالَّذِي خَلَقَكَ مِنْ تُرَابٍ ثُمَّ مِنْ نُطْفَةٍ ثُمَّ سَوَّاكَ رَجُلًا أَيْ: أَجَحَدْتَ الْمَعَادَ وَأَنْتَ تَعْلَمُ أَنَّ اللَّهَ خَلَقَكَ مِنْ تُرَابٍ، ثُمَّ مِنْ نُطْفَةٍ ثُمَّ صَوَّرَكَ أَطْوَارًا حَتَّى صِرْتَ رَجُلًا سَوِيًّا سَمِيعًا بَصِيرًا، تَعْلَمُ وَتَبْطِشُ وَتَفْهَمُ، فَكَيْفَ أَنْكَرْتَ الْمَعَادَ وَاللَّهُ قَادِرٌ عَلَى الْبَدَاءَةِ لَكِنَّا هُوَ اللَّهُ رَبِّي أَيْ: لَكِنْ أَنَا أَقُولُ بِخِلَافِ مَا قُلْتَ وَأَعْتَقِدُ خِلَافَ مُعْتَقَدِكَ هُوَ اللَّهُ رَبِّي وَلَا أُشْرِكُ بِرَبِّي أَحَدًا أَيْ: لَا أَعْبُدُ سِوَاهُ، وَأَعْتَقِدَ أَنَّهُ يَبْعَثُ الْأَجْسَادَ بَعْدَ فَنَائِهَا، وَيُعِيدُ الْأَمْوَاتَ، وَيَجْمَعُ الْعِظَامَ الرُّفَاتَ، وَأَعْلَمُ أَنَّ اللَّهَ لَا شَرِيكَ لَهُ فِي خَلْقِهِ، وَلَا فِي مُلْكِهِ، وَلَا إِلَهَ غَيْرُهُ. ثُمَّ أَرْشَدَهُ إِلَى مَا كَانَ الْأَوْلَى بِهِ أَنْ يَسْلُكَهُ عِنْدَ دُخُولِ جَنَّتِهِ فَقَالَ: وَلَوْلَا إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ وَلِهَذَا يُسْتَحَبُّ لِكُلِّ مَنْ أَعْجَبَهُ شَيْءٌ مِنْ مَالِهِ أَوْ أَهْلِهِ أَوْ حَالِهِ أَنْ يَقُولَ كَذَلِكَ. وَقَدْ وَرَدَ فِيهِ حَدِيثٌ مَرْفُوعٌ، فِي صِحَّتِهِ نَظَرٌ عَنْ أَنَسٍ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ: مَا أَنْعَمَ اللَّهُ عَلَى عَبْدٍ نِعْمَةً مِنْ أَهْلٍ أَوْ مَالٍ أَوْ وَلَدٍ فَيَقُولُ: مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ. فَيَرَى فِيهِ آفَةً دُونَ الْمَوْتِ وَكَانَ يَتَأَوَّلُ هَذِهِ الْآيَةَ: وَلَوْلَا إِذْ دَخَلْتَ جَنَّتَكَ قُلْتَ مَا شَاءَ اللَّهُ لَا قُوَّةَ إِلَّا بِاللَّهِ ثُمَّ قَالَ الْمُؤْمِنُ لِلْكَافِرِ: فَعَسَى رَبِّي أَنْ يُؤْتِيَنِ خَيْرًا مِنْ جَنَّتِكَ أَيْ: فِي الدَّارِ الْآخِرَةِ وَيُرْسِلَ عَلَيْهَا حُسْبَانًا مِنَ السَّمَاءِ قَالَ ابْنُ عَبَّاسٍ، وَالضَّحَّاكُ، وَقَتَادَةُ: أَيْ: عَذَابًا مِنَ السَّمَاءِ. وَالظَّاهِرُ أَنَّهُ الْمَطَرُ الْمُزْعِجُ الْبَاهِرُ، الَّذِي يَقْتَلِعُ زُرُوعَهَا وَأَشْجَارَهَا فَتُصْبِحَ صَعِيدًا زَلَقًا وَهُوَ التُّرَابُ الْأَمْلَسُ الَّذِي لَا نَبَاتَ فِيهِ أَوْ يُصْبِحَ مَاؤُهَا غَوْرًا وَهُوَ ضِدُّ الْمَعِينِ السَّارِحِ فَلَنْ تَسْتَطِيعَ لَهُ طَلَبًا يَعْنِي، فَلَا تَقْدِرُ عَلَى اسْتِرْجَاعِهِ.
Translation
✧ And when this ignorant man was beguiled by what Allah had granted him in this world, and he denied the Hereafter, and claimed that if it were to exist, he would find with his Lord something better than what he was in, his companion heard him saying that, and his companion said to him while conversing with him, that is, arguing with him: “Have you disbelieved in the One who created you from dust, then from a drop of sperm, then fashioned you into a man?” That is: have you denied the resurrection while you know that Allah created you from dust, then from a drop of sperm, then shaped you by stages until you became a fully formed man, hearing and seeing, knowing and grasping and understanding? So how could you deny the resurrection when Allah is capable of the first creation? “But as for me, He is Allah, my Lord,” that is: but as for me, I say contrary to what you have said and I hold a belief contrary to your belief: He is Allah, my Lord, “and I associate none with my Lord,” that is: I worship none besides Him, and I believe that He will resurrect bodies after their annihilation, and bring back the dead, and gather the crumbled bones, and I know that Allah has no partner in His creation, nor in His dominion, and there is no god other than Him. Then he directed him to what would have been more fitting for him to say upon entering his garden, and he said: “And why did you not, when you entered your garden, say: ‘What Allah wills; there is no strength except in Allah’?” For this reason it is recommended for everyone who is impressed by anything of his wealth, his family, or his condition to say that. And there has been reported concerning it a hadith raised to the Prophet, whose soundness is questionable, on the authority of Anas who said: The Messenger of Allah ﷺ said: “Allah does not bestow upon a servant a blessing of family, wealth, or child, and he says, ‘What Allah wills; there is no strength except in Allah,’ without seeing in it some affliction short of death.” And he used to interpret this verse: “And why did you not, when you entered your garden, say: ‘What Allah wills; there is no strength except in Allah’?” Then the believer said to the disbeliever: “It may be that my Lord will give me something better than your garden,” that is, in the Hereafter, “and will send upon it a reckoning from the sky.” Ibn ʿAbbās, al-Ḍaḥḥāk, and Qatādah said: that is, a punishment from the sky. The apparent meaning is that it is the sudden, overwhelming rain that uproots its crops and trees, so that it becomes “a slippery, bare expanse,” which is smooth dust with no vegetation in it, “or its water becomes sunken,” which is the opposite of the flowing spring, “so that you will never be able to seek it out,” meaning, you will not be able to recover it.
Grades by grader
No grade is recorded for this wording.