Ashrat al-Saah - al-WabilYusuf al-Wabil

said: “The Beast will emerge and brand people on their snouts” (1).

It is reported that Ibn Abbās said, “It will do both”—that is, it will address them and brand them.

Ibn Kathīr said, “This is a sound view, and there is no contradiction between the two. Allah knows best” (2).

The words with which it will address them are: “Indeed, people had no certainty in Our signs.”

This is according to the reading that vocalizes the initial hamza as anna (“that”); that is, it will inform them that people had no certainty in Allah’s signs. This is the reading of most reciters of Kufa and some of the reciters of Basra.

As for the reading of most reciters of the Hijaz, Basra, and Syria, they vocalize the initial hamza as inna (“indeed”), beginning an independent sentence. The meaning would then be that it will say to them what will distress them, or tell them of the falsity of every religion other than Islam (3).

Ibn Jarīr said, “The correct view is that these are two readings close in meaning, both widely attested in the recitation of the major centers” (4).

(1) Narrated by Imam Ahmad; its source was cited previously. (2) *Tafsīr Ibn Kathīr* (6/220). (3) See *Tafsīr al-Tabarī* (20/16), *Tafsīr al-Qurtubī* (13/237–238), and *Tafsīr al-Shawkānī* (4/152). (4) *Tafsīr al-Tabarī* (20/16).
قال: "تخرج الدَّابَّة، فتسم النَّاس على خراطيمهم" (١). وروي عن ابن عبّاس انه قال: "كلًّا تفعل"؛ أي: المخاطبة والوسم. قال ابن كثير: "وهو قولٌ حسن، ولا منافاة، والله أعلم" (٢). وأمّا الكلام الّذي تخاطبهم به؛ فهو قولها: "إن النَّاس كانوا بآياتنا لا يوقنون". وهذا على قراءة مَنْ قرأها بفتح همزة (إن)؛ أي: تخبرهم أن النَّاس كانوا بآيات الله لا يوقنون، وهذه قراءة عامة قراء الكوفة وبعض أهل البصرة. وأمّا قراءة عامَّة قراء الحجاز والبصرة والشام؛ فبكسر همزة (إن) على الاستئناف، ويكون المعنى: تكلِّمُهم بما يسوؤهم، أو ببطلان الأديان سوى دين الإسلام (٣). قال ابن جرير: "والصواب من القول في ذلك أنها قراءتان متقاربتا المعنى، مستفيضتان في قراءة الأمصار" (٤). * * * * *
(١) رواه الإِمام أحمد وسبق تخريجه. (٢) "تفسير ابن كثير" (٦/ ٢٢٠). (٣) انظر: "تفسير الطّبريّ" (٢٠/ ١٦)، و"تفسير القرطبي،" (١٣/ ٢٣٧ - ٢٣٨)، و"تفسير الشوكاني" (٤/ ١٥٢). (٤) "تفسير الطّبريّ" (٢٠/ ١٦).

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