<p class='libAr' dir='rtl'>قال مصنف هذا الكتاب - رضي الله عنه - وتأويل الذريات إذا كانت بالألف الأعقاب والنسل. كذلك قال أبو عبيد، قال: أما الذي في القرآن: " والذين يقولون ربنا هب لنا من أزواجنا وذريتنا قرة أعين " قرأها علي عليه السلام وحده بهذا المعنى، والآية التي في يس " وآية لهم أنا حملنا ذريتهم " وقوله: " كما أنشأكم من ذرية قوم آخرين " فيه لغتان: ذرية، وذرية. مثل علية وعلية فكانت قراءته بالضم وقرأها أبو عمرو، وهي قراءة أهل المدينة إلا ما ورد عن زيد بن ثابت أنه قرء " ذرية من حملنا مع نوح " بالكسر، وقال مجاهد في قوله تعالى: " إلا ذريته من قومه " و إنهم أولاد الذين أرسل إليهم موسى ومات آباؤهم. وقال الفراء: إنما سموا ذرية لان آباءهم من القبط وأمهاتهم من بني إسرائيل، قال: وذلك كما قيل لأولاد أهل فارس الذين سقطوا إلى اليمن: " الأبناء " لان أمهاتهم من غير جنس آباءهم. قال أبو عبيدة: إنهم يسمون ذرية وهم رجال مذكورون لهذا المعنى، وذرية الرجل كأنهم النشء الذين خرجوا منه وهو من " ذروت " أو " ذريت " وليس بمهموز، وقال أبو عبيدة وأصله مهموز ولكن العرب تركت الهمزة فيه وهو في مذهب من ذرأ الله الخلق كما قال الله عز وجل: " ولقد ذرأنا لجهنم كثيرا من الجن والإنس " وذرأهم أي أنشأهم وخلقهم وقوله عز وجل: " يذرؤكم فيه ) " أي يخلقكم. فكان ذرية الرجل هم خلق الله عز و جل منه ومن نسله ومن أنشأه الله تبارك وتعالى من صلبه.The compiler of this book, may Allah be pleased with him, said: The interpretation of Dhurriyat [1], if it is with the Alif, it is what comes after and progeny. This is what Abu Ubayda said. He also said: As for what is in the Qur’an: «And those who say: Our Lord, grant us from our spouses and offspring comfort to our eyes» (25:74). Ali, peace be upon him, alone read it with this meaning. The verse in Yaseen: «And a Sign to them is that We carried their offspring» (36:41) and His saying: «like how He created you from the offspring of another people» (6:133) In it are two meanings: dhurriya and dhirriya, like ‘ulliya and ‘illiya. Its recitation was with the normative vowel, and it was recited by Abu Amru, which is the recitation of the people of Medina, except for what is reported of Zaid bin Thabit with regards to that he recited «the offspring of those We carried with Nuh» (17:3) with the genitive vowel. Mujahid said with regards to the saying of Him, Exalted is He: «except for an offspring from his people» (10:83): Indeed, they are the sons of those to whom Musa was sent to and whose father had died. Farraa’ said: They were only called an offspring because their fathers were from the Copts and their mothers were from the sons of Isra’eel. He said: That is like how it was said about the sons of the people of Persia who fell to Yemen «sons» because their mothers were of a different kind than their fathers. Abu Ubayda said: They are called an offspring while they are men, and they are mentioned with this meaning. The offspring of a man is like they are the progeny that came out of him. It is derived from dharawt or dharayt [2], which has no hamza. Abu Ubayda said: Its origin has a hamza, however, Arabs abandoned the hamza in it, and it goes in the direction of Allah’s dhar’ [3] of the creation, like how Allah, Exalted and Glorious is He, said: «And certainly, dhara’na [4] to Hell many of the jinns and the human beings» (7:179). Dhara’ahum means ansha’ahum and khalaqahum [5]. The saying of Him, Exalted and Glorious is He: «Yadhra’ukum in it» (42:11) means: He creates you. Hence, the offspring of a man are the creations of Allah, Exalted and Glorious is He, from him, his progeny and those whom Allah, Blessed and Exalted is He, made from his spine.

[1] Often translated as offspring[2] Both could be translated as someone having dispersed or atomized something.[3] Often translated as creating or dispersing[4] Usually translated as We created[5] Both usually translated as created or made