Sirat Ibn Hisham 659
The affair of al-Sayyid and al-ʿĀqib, and mention of the mutual imprecation
[ مَا نَزَلَ مِنْ آلِ عِمْرَانَ فِيهِمْ ] فَأَنْزَلَ اللَّهُ تَعَالَى فِي ذَلِكَ مِنْ قَوْلِهِمْ، وَاخْتِلَافِ أَمْرِهِمْ كُلِّهِ، صَدْرَ سُورَةِ آلِ عِمْرَانَ إلَى بِضْعٍ وَثَمَانِينَ آيَةً مِنْهَا، فَقَالَ جَلَّ وَعَزَّ: الم اللَّهُ لَا إِلَهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ فَافْتَتَحَ السُّورَةَ بِتَنْزِيهِ نَفْسِهِ عَمَّا قَالُوا، وَتَوْحِيدِهِ إيَّاهَا بِالْخَلْقِ وَالْأَمْرِ، لَا شَرِيكَ لَهُ فِيهِ، رَدًّا عَلَيْهِمْ مَا ابْتَدَعُوا مِنْ الْكُفْرِ، وَجَعَلُوا مَعَهُ مِنْ الْأَنْدَادِ، وَاحْتِجَاجًا بِقَوْلِهِمْ عَلَيْهِمْ فِي صَاحِبِهِمْ، لِيُعَرِّفَهُمْ بِذَلِكَ ضَلَالَتَهُمْ؛ فَقَالَ: الم اللَّهُ لَا إِلَهَ إِلَّا هُوَ لَيْسَ مَعَهُ غَيْرُهُ شَرِيكٌ فِي أَمْرِهِ الْحَيُّ الْقَيُّومُ الْحَيُّ الَّذِي لَا يَمُوتُ، وَقَدْ مَاتَ عِيسَى وَصُلِبَ فِي قَوْلِهِمْ. وَالْقَيُّومُ: الْقَائِمُ عَلَى مَكَانِهِ مِنْ سُلْطَانِهِ فِي خَلْقِهِ لَا يَزُولُ، وَقَدْ زَالَ عِيسَى فِي قَوْلِهِمْ عَنْ مَكَانِهِ الَّذِي كَانَ بِهِ، وَذَهَبَ عَنْهُ إلَى غَيْرِهِ. نَزَّلَ عَلَيْكَ الْكِتَابَ بِالْحَقِّ أَيْ بِالصَّدْقِ فِيمَا اخْتَلَفُوا فِيهِ وَأَنْزَلَ التَّوْرَاةَ وَالْإِنْجِيلَ التَّوْرَاةُ عَلَى مُوسَى، وَالْإِنْجِيلُ عَلَى عِيسَى، كَمَا أَنْزَلَ الْكُتُبَ عَلَى مَنْ كَانَ قَبْلَهُ وَأَنْزَلَ الْفُرْقَانَ أَيْ الْفَصْلَ بَيْنَ الْحَقِّ وَالْبَاطِلِ فِيمَا اخْتَلَفَ فِيهِ الْأَحْزَابُ مِنْ أَمْرِ عِيسَى وَغَيْرِهِ. إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ وَاللَّهُ عَزِيزٌ ذُو انْتِقَامٍ أَيْ أَنَّ اللَّهَ مُنْتَقِمٌ مِمَّنْ كَفَرَ بِآيَاتِهِ، بَعْدَ عِلْمِهِ بِهَا، وَمَعْرِفَتِهِ بِمَا جَاءَ مِنْهُ فِيهَا. إِنَّ اللَّهَ لَا يَخْفَى عَلَيْهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ أَيْ قَدْ عَلِمَ مَا يُرِيدُونَ وَمَا يَكِيدُونَ وَمَا يُضَاهُونَ بِقَوْلِهِمْ فِي عِيسَى، إذْ جَعَلُوهُ إلَهًا وَرَبًّا، وَعِنْدَهُمْ مِنْ عِلْمِهِ غَيْرُ ذَلِكَ، غِرَّةً بِاَللَّهِ، وَكُفْرًا بِهِ. هُوَ الَّذِي يُصَوِّرُكُمْ فِي الْأَرْحَامِ كَيْفَ يَشَاءُ أَيْ قَدْ كَانَ عِيسَى مِمَّنْ صُوِّرَ فِي الْأَرْحَامِ، لَا يَدْفَعُونَ ذَلِكَ وَلَا يُنْكِرُونَهُ، كَمَا صُوِّرَ غَيْرُهُ مِنْ وَلَدِ آدَمَ، فَكَيْفَ يَكُونُ إلَهًا وَقَدْ كَانَ بِذَلِكَ الْمَنْزِلِ. ثُمَّ قَالَ تَعَالَى إنْزَاهًا لِنَفْسِهِ، وَتَوْحِيدًا لَهَا مِمَّا جَعَلُوا مَعَهُ: لَا إِلَهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ الْعَزِيزُ فِي انْتِصَارِهِ مِمَّنْ كَفَرَ بِهِ إذَا شَاءَ الْحَكِيمُ فِي حُجَّتِهِ وَعُذْرِهِ إلَى عِبَادِهِ. هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ فِيهِنَّ حُجَّةُ الرَّبِّ، وَعِصْمَةُ الْعِبَادِ، وَدَفْعُ الْخُصُومِ وَالْبَاطِلِ، لَيْسَ لَهُنَّ تَصْرِيفٌ وَلَا تَحْرِيفٌ عَمَّا وُضِعْنَ عَلَيْهِ وَأُخَرُ مُتَشَابِهَاتٌ لَهُنَّ تَصْرِيفٌ وَتَأْوِيلٌ، ابْتَلَى اللَّهُ فِيهِنَّ الْعِبَادَ، كَمَا ابْتَلَاهُمْ فِي الْحَلَالِ وَالْحَرَامِ، أَلَّا يُصْرَفْنَ إلَى الْبَاطِلِ، وَلَا يُحَرَّفْنَ عَنْ الْحَقِّ. يَقُولُ عَزَّ وَجَلَّ: فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ أَيْ مَيْلٌ عَنْ الْهُدَى فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ أَيْ مَا تَصَرَّفَ مِنْهُ، لِيُصَدِّقُوا بِهِ مَا ابْتَدَعُوا وَأَحْدَثُوا، لِتَكُونَ لَهُمْ حُجَّةٌ، وَلَهُمْ عَلَى مَا قَالُوا شُبْهَةَ ابْتِغَاءَ الْفِتْنَةِ أَيْ اللَّبْسِ وَابْتِغَاءَ تَأْوِيلِهِ ذَلِكَ عَلَى مَا رَكِبُوا مِنْ الضَّلَالَةِ فِي قَوْلِهِمْ: خَلَقْنَا وَقَضَيْنَا. يَقُولُ: وَمَا يَعْلَمُ تَأْوِيلَهُ أَيْ الَّذِي بِهِ أَرَادُوا مَا أَرَادُوا إِلَّا اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا فَكَيْفَ يَخْتَلِفُ وَهُوَ قَوْلٌ وَاحِدٌ، مِنْ رَبٍّ وَاحِدٍ. ثُمَّ رَدُّوا تَأْوِيلَ الْمُتَشَابِهِ عَلَى مَا عَرَفُوا مِنْ تَأْوِيلِ الْمُحَكِّمَةِ الَّتِي لَا تَأْوِيلَ لِأَحَدٍ فِيهَا إلَّا تَأْوِيلٌ وَاحِدٌ، وَاتَّسَقَ بِقَوْلِهِمْ الْكِتَابُ، وَصَدَّقَ بَعْضُهُ بَعْضًا، فَنَفَذَتْ بِهِ الْحُجَّةُ، وَظَهَرَ بِهِ الْعُذْرُ، وَزَاحَ بِهِ الْبَاطِلَ، وَدَمَغَ بِهِ الْكُفْرَ. يَقُولُ اللَّهُ تَعَالَى فِي مِثْلِ هَذَا: وَمَا يَذَّكَّرُ فِي مِثْلِ هَذَا إلَّا أُولُو الْأَلْبَابِ. رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا أَيْ لَا تُمِلْ قُلُوبَنَا، وَإِنْ مِلْنَا بِأَحْدَاثِنَا. وَهَبْ لَنَا مِنْ لَدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ الْوَهَّابُ ثُمَّ قَالَ: شَهِدَ اللَّهُ أَنَّهُ لَا إِلَهَ إِلَّا هُوَ وَالْمَلَائِكَةُ وَأُولُو الْعِلْمِ بِخِلَافِ مَا قَالُوا قَائِمًا بِالْقِسْطِ أَيْ بِالْعَدْلِ ( فِيمَا يُرِيدُ ) لَا إِلَهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامُ أَيْ مَا أَنْتَ عَلَيْهِ يَا مُحَمَّدُ: التَّوْحِيدُ لِلرَّبِّ، وَالتَّصْدِيقُ لِلرُّسُلِ. وَمَا اخْتَلَفَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِنْ بَعْدِ مَا جَاءَهُمُ الْعِلْمُ أَيْ الَّذِي جَاءَكَ، أَيْ أَنَّ اللَّهَ الْوَاحِدَ الَّذِي لَيْسَ لَهُ شَرِيكٌ بَغْيًا بَيْنَهُمْ وَمَنْ يَكْفُرْ بِآيَاتِ اللَّهِ فَإِنَّ اللَّهَ سَرِيعُ الْحِسَابِ فَإِنْ حَاجُّوكَ أَيْ بِمَا يَأْتُونَ بِهِ مِنْ الْبَاطِلِ مِنْ قَوْلِهِمْ: خَلَقْنَا وَفَعَلْنَا وَأَمَرْنَا، فَإِنَّمَا هِيَ شُبْهَةُ بَاطِلٍ قَدْ عَرَفُوا مَا فِيهَا مِنْ الْحَقِّ فَقُلْ أَسْلَمْتُ وَجْهِيَ لِلَّهِ أَيْ وَحْدَهُ وَمَنِ اتَّبَعَنِ وَقُلْ لِلَّذِينَ أُوتُوا الْكِتَابَ وَالْأُمِّيِّينَ الَّذِينَ لَا كِتَابَ لَهُمْ أَأَسْلَمْتُمْ فَإِنْ أَسْلَمُوا فَقَدِ اهْتَدَوْا وَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ
Translation
✧ [What was revealed of Āl ʿImrān concerning them] So God Most High revealed concerning that of their speech and the entirety of their differing affair, the opening of Sūrat Āl ʿImrān up to eighty-odd verses of it. He, majestic and mighty, said: “Alif Lām Mīm. God, there is no god but He, the Living, the Ever-Sustaining.” He opened the sūrah by declaring Himself transcendent above what they said, and His oneness in creation and command, with no partner in it, as a rebuttal against them for the disbelief they invented and the rivals they set up with Him, and as an argument from their own words against them concerning their companion (Jesus), so that He might make their error known to them. He said: “Alif Lām Mīm. God, there is no god but He”: there is none other with Him as partner in His command. “The Living, the Ever-Sustaining”: the Living who does not die, though Jesus died and was crucified according to their claim. “The Ever-Sustaining”: the one who stands in His place, exercising His authority over His creation without removal, whereas Jesus, according to their claim, passed away from the place he occupied and departed from it to another. “He has sent down upon you the Book in truth”: meaning with truth concerning what they disputed. “And He sent down the Torah and the Gospel”: the Torah upon Moses, and the Gospel upon Jesus, just as He sent down the scriptures upon those before him. “And He sent down the Furqān”: meaning the decisive criterion between truth and falsehood regarding what the parties disputed about, concerning the matter of Jesus and others. “Those who disbelieve in God’s signs will have severe punishment; God is mighty, possessor of retribution”: meaning God takes retribution from those who disbelieve in His signs after knowing them and recognizing what came from Him concerning them. “Indeed, nothing in the earth or in the sky is hidden from God”: He already knows what they intend, what they plot, and what they liken by their saying about Jesus, when they made him a god and lord, while they have knowledge of him contrary to that, deluded with regard to God and disbelieving in Him. “He is the one who forms you in the wombs as He wills”: Jesus was among those formed in the wombs; they do not deny or reject that, just as other children of Adam are formed. How can he be a god when he was in that state? Then He said, declaring Himself transcendent and one, apart from what they associated with Him: “There is no god but He, the Mighty, the Wise”: the Mighty in His vengeance against those who disbelieve in Him when He wills; the Wise in His proof and excuse to His servants. “He is the one who sent down upon you the Book; in it are verses that are clear, which are the mother of the Book”: in them is the proof of the Lord, the protection of the servants, the refutation of adversaries and falsehood; they are not subject to alteration or distortion from what they were established upon. “And others ambiguous”: these are subject to interpretation and explanation; God tested the servants with them, just as He tested them with the lawful and the unlawful, so that they not be turned toward falsehood or distorted from the truth. He, majestic and mighty, says: “As for those in whose hearts is deviation”: inclination away from guidance, “they follow what is ambiguous of it”: what can be interpreted differently, to confirm what they innovated and introduced, so that they may have an argument and a specious similarity for what they said. “Seeking discord”: confusion, “and seeking its interpretation”: that is, according to the error they adopted in their saying, “We created, we decreed.” He says: “And no one knows its interpretation”: the interpretation by which they sought what they sought, “except God and those firmly grounded in knowledge; they say, ‘We believe in it; all is from our Lord.’” How can it differ when it is one saying from one Lord? Then they refer the interpretation of the ambiguous back to what they know of the interpretation of the clear verses, which have only one interpretation. Thus the Book became coherent with their saying, its parts confirming one another; the proof prevailed, the excuse became manifest, falsehood was displaced, and disbelief was crushed. God Most High says: “And none takes heed except those of understanding.” “Our Lord, do not make our hearts deviate after You have guided us”: do not make our hearts swerve, even if we incline through our misdeeds. “And grant us mercy from Yourself; You are the Bestower.” Then He said: “God bears witness that there is no god but He, and the angels and those possessed of knowledge,” in contradiction to what they said, “upholding justice”: with equity in what He wills. “There is no god but He, the Mighty, the Wise. Indeed, the religion with God is Islam”: what you are upon, O Muhammad—affirming the oneness of the Lord and believing the messengers. “And those who were given the Book did not differ except after knowledge came to them”: the knowledge that came to you, meaning that God is one, without partner, “out of envy among themselves. And whoever disbelieves in God’s signs, God is swift in reckoning.” “So if they dispute with you”: with the falsehood they bring, such as their saying “We created, we did, we commanded,” which is but a specious false argument whose truth they already know, “say: I have submitted my face to God”: to Him alone, “and whoever follows me. And say to those given the Book and to the unlettered who have no Book: Do you submit? If they submit, they are guided; if they turn away, your duty is only to convey. God sees His servants.”
Grades by grader
No grade is recorded for this wording.