Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The explanation of the saying of the Exalted: أُولَئِكَ لَهُمْ نَصِيبٌ مِمَّا كَسَبُوا وَاللَّهُ سَرِيعُ الْحِسَابِ ("Those shall have a portion of what they have earned, and Allah is swift in the reckoning") (2:202).

   Abū Jaʿfar said: By His saying — exalted be His praise — "Those" He means those who, after the completion of their pilgrimage rites, say: رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ ("Our Lord, give us in this world good and in the Hereafter good, and protect us from the punishment (ʿadhāb) of the Fire"), out of their longing toward Allah — exalted be His praise — for what is with Him, and out of their knowledge that all good comes from Him, and that bounty is in His hand and that He bestows it upon whom He wills. Thus He — exalted be His praise — has made known that they have a portion and a share in their pilgrimage (ḥajj) and their rites, and an abundant reward for the work they have earned, the toil of which they personally undertook with their wealth and their lives — that being reserved exclusively for them, and not for the other group, who labored what they labored of hardship and exhaustion in their works, and who burdened themselves with what they burdened themselves with on their journeys, without any longing on their part for what is with their Lord of recompense and reward, but rather out of hope for a paltry gain of the worldly life and out of pursuit of its perishable fruits. As:

   3884 — Bishr related to us, saying: Yazīd ibn Zurayʿ related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning His saying: فَمِنَ النَّاسِ مَنْ يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الآخِرَةِ مِنْ خَلاقٍ ("Among the people is he who says: Our Lord, give us in this world — and he has no share in the Hereafter"), he said: This is a servant who sought the worldly life; for the worldly life is his work and for the worldly life is his portion. وَمِنْهُمْ مَنْ يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ * أُولَئِكَ لَهُمْ نَصِيبٌ مِمَّا كَسَبُوا ("And among them is he who says: Our Lord, give us in this world good and in the Hereafter good, and protect us from the punishment of the Fire. Those shall have a portion of what they have earned"), that is to say: a share of their works.

   3885 — And Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning: فَمِنَ النَّاسِ مَنْ يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الآخِرَةِ مِنْ خَلاقٍ ("Among the people is he who says: Our Lord, give us in this world — and he has no share in the Hereafter"): They performed the pilgrimage only for the sake of the worldly life and the request, without desiring the Hereafter and without believing in it. وَمِنْهُمْ مَنْ يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ ("And among them is he who says: Our Lord, give us in this world good and in the Hereafter good, and protect us from the punishment of the Fire"), he said: These are the Prophet ﷺ and the believers. "Those shall have a portion of what they have earned, and Allah is swift in the reckoning" — for these is the reward for what they performed in this world.

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   As for His saying "and Allah is swift in the reckoning": He means thereby — exalted be His praise — that He encompasses the work of both groups: that of the one whose request is رَبَّنَا آتِنَا فِي الدُّنْيَا ("Our Lord, give us in this world"), and that of the other whose request is رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ ("Our Lord, give us in this world good and in the Hereafter good, and protect us from the punishment of the Fire"). He reckons it up for him with the swiftest reckoning, and then He recompenses each of the two groups for its work.

   And He — exalted be His praise — has described Himself only with swiftness in the reckoning because He — exalted be His mention — reckons that which is counted of the works of His servants without counting upon the fingers, and without pondering or deliberation, as the powerless weaklings among the creatures do. Rather, nothing on earth nor in the heaven is hidden from Him, and there does not escape Him the weight of a mote therein; then He recompenses His servants for all of that. Therefore He — exalted be His mention — has praised Himself with swiftness in the reckoning, and has informed His creatures that they are no equal to Him, such that He would, in His reckoning, have need to count upon the hand or to retain it in the breast.

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   القول في تأويل قوله تعالى : أُولَئِكَ لَهُمْ نَصِيبٌ مِمَّا كَسَبُوا وَاللَّهُ سَرِيعُ الْحِسَابِ (202) قال أبو جعفر: يعني بقوله جل ثناؤه: " أولئك " الذين يقولون بعد قضاء مناسكهم: رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ ، رغبةً منهم إلى الله جل ثناؤه فيما عنده، وعلمًا منهم بأن الخيرَ كله من عنده، وأن الفضل بيده يؤتيه من يَشاء. فأعلم جل ثناؤه أنّ لهم نصيبًا وحظًّا من حجِّهم ومناسكهم، وثوابًا جزيلا على عملهم الذي كسبوه، وبَاشروا معاناته بأموالهم وأنفسهم، &; 4-207 &; خاصًّا ذلك لهم دون الفريق الآخر، الذين عانوا ما عانوا من نَصَب أعمالهم وتعبها، وتكلَّفوا ما تكلفوا من أسفارهم، بغير رغبةٍ منهم فيما عند رَبهم من الأجر والثواب، ولكن رجاء خسيس من عَرض الدنيا، وابتغاء عَاجل حُطامها. كما:- 3884 - حدثنا بشر، قال: حدثنا يزيد بن زريع، قال: حدثنا سعيد، عن قتادة في قوله: فَمِنَ النَّاسِ مَنْ يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الآخِرَةِ مِنْ خَلاقٍ ، قال: فهذا عبد نوى الدنيا، لها عمل ولها نَصِب، وَمِنْهُمْ مَنْ يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ * أُولَئِكَ لَهُمْ نَصِيبٌ مِمَّا كَسَبُوا ، أي حظٌّ من أعمالهم. 3885 - وحدثني يونس، قال أخبرنا ابن وهب، قال: قال ابن زيد في: فَمِنَ النَّاسِ مَنْ يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا وَمَا لَهُ فِي الآخِرَةِ مِنْ خَلاقٍ ، إنما حَجُّوا للدنيا والمسألة، لا يريدون الآخرة ولا يؤمنون بها، وَمِنْهُمْ مَنْ يَقُولُ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ ، قال: فهؤلاء النبي صلى الله عليه وسلم والمؤمنون=" أولئك لهم نصيبٌ مما كسبوا والله سريع الحساب "، لهؤلاء الأجرُ بما عملوا في الدنيا. * * * وأما قوله: " والله سريع الحساب "، فإنه يعني جل ثناؤه: أنه محيط بعمل الفريقين كليهما اللذين من مسألة أحدهما: رَبَّنَا آتِنَا فِي الدُّنْيَا ، ومن مسألة الآخر: رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ ، فَمُحْصٍ له بأسرع الحساب، (115) ثم إنه مجازٍ كلا الفريقين على عمله. وإنما وصف جل ثناؤه نفسه بسرعة الحساب، لأنه جل ذكره يُحصى ما يُحصى من أعمال عباده بغير عَقد أصابع، ولا فكرٍ ولا رَوية، فِعلَ العَجَزة الضَّعَفة من الخلق، ولكنه لا يخفى عليه شيء في الأرض ولا في السماء، ولا يَعزب عنه مثقال ذرة فيهما، ثم هو مُجازٍ عبادَه على كل ذلك. فلذلك امتدح &; 4-208 &; نفسه جل ذكره بسرعة الحساب، (116) وأخبر خلقه أنه ليس لهم بمِثْلِ، فيحتاجَ في حسابه إلى عَقد كف أو وَعْي صَدر. * * * --------------------------- الهوامش : (115) قوله : "فمحص" عطف على قوله : "أنه محيط . . . " (116) في المطبوعة : "فلذلك جل ذكره امتدح بسرعة الحساب" ، والذي أثبت أشبه بالصواب إن شاء الله .