Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   Allah, exalted is His praise, says: وَنَضَعُ الْمَوَازِينَ — the scales of justice, that is (al-qisṭ). He made al-qisṭ — singular — a quality of al-mawāzīn — plural — because it stands in the meaning of ʿadl (justice), riḍāʾ (good pleasure), and naẓar (consideration). His word لِيَوْمِ الْقِيَامَةِ means: for the people of the Day of Resurrection, and for whoever appears before Allah on that Day from among His creation. Some of the experts in Arabic explained the meaning as "fī" (in), so that the meaning would then be: We set up the just scales on the Day of Resurrection. His word فَلَا تُظْلَمُ نَفْسٌ شَيْئًا means: Allah will not wrong any soul of those who appear before Him, by punishing it for a sin it did not commit, or by withholding from it the reward for a good deed it performed and an obedience by which it obeyed Him; rather He rewards the doer of good for his good, and does not punish any doer of evil except for his evil.

   And in the same manner as we have explained this, the people of interpretation spoke.

   * Mention of those who said that:

   Muḥammad ibn Saʿd related to me, he said: my father related to me, he said: my uncle related to me, he said: my father related to me, on the authority of his father, on the authority of Ibn ʿAbbās, concerning His word وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ — to the end of the verse —, and this is like His word: وَالْوَزْنُ يَوْمَئِذٍ الْحَقُّ — he meant by the weighing: the justice among them with the truth concerning the deeds, the good and the bad. Whoever's good deeds outweighed his bad deeds, his scales weighed heavy — that is to say: his good deeds annulled his bad deeds; and whoever's bad deeds outweighed his good deeds, his scales weighed light, and his mother is the hāwiya (the abyss) — that is to say: his bad deeds annulled his good deeds.

   Al-Ḥasan ibn Yaḥyā related to us, he said: ʿAbd al-Razzāq informed us, he said: al-Thawrī informed us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, concerning the word of Allah وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ : he said: it is only a likeness — just as the weighing holds, so the truth holds. Al-Thawrī said: Layth said, on the authority of Mujāhid, concerning وَنَضَعُ الْمَوَازِينَ الْقِسْطَ : he said: justice.

   His word وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا means: and if that which one has of good deeds, or the bad deeds he bears, has the weight of a mustard seed, then We bring it: that is to say: We bring it and present it to him.

   As Yūnus related to us, he said: Ibn Wahb informed us, he said: Ibn Zayd said, concerning His word وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا : he said: We wrote it down and counted it for him and against him.

   Yūnus related to me, he said: Ibn Wahb informed us, he said: Ibn Zayd said concerning His word وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا : he said: We bring it for you and against you, then He forgives if He wills, or He takes account, and He rewards for the obedience that was performed toward Him. And Mujāhid said concerning it what Yūnus related to me, he said: Ibn Wahb informed us, he said: Sufyān related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, concerning His word وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا : he said: We requite with it.

   ʿAmr ibn ʿAbd al-Ḥamīd related to us, he said: Sufyān related to us, on the authority of Layth, on the authority of Mujāhid, that he said concerning وَإِن كَانَ مِثْقَالَ حَبَّةٍ مِّنْ خَرْدَلٍ أَتَيْنَا بِهَا : he said: We requite with it. And he said: "We bring it (hā)" — he made "it" refer as feminine, even though what preceded was "the weight of a seed," because by "it" he meant the seed and not the weight; had he meant the weight, it would say "him." It has been mentioned that Mujāhid explained أَتَيْنَا بِهَا as we have mentioned from him, because he read it as (ātaynā bihā) with lengthening of the alif.

   His word وَكَفَىٰ بِنَا حَاسِبِينَ means: it is enough for whoever stands at that station that We are the reckoners, for none knows their deeds and what has passed in the world of good or bad matters better than We.

   Show original Arabic

   يقول تعالى ذكره ( وَنَضَعُ الْمَوَازِينَ ) العدل وهو (القِسْطَ) وجعل القسط وهو موحد من نعت الموازين، وهو جمع لأنه في مذهب عدل ورضا ونظر. وقوله ( لِيَوْمِ الْقِيَامَةِ ) يقول: لأهل يوم القيامة، ومن ورد على الله في ذلك اليوم من خلقه، وقد كان بعض أهل العربية يوجه معنى ذلك إلى " في" كأن معناه عنده: ونضع الموازين القسط في يوم القيامة، وقوله ( فَلا تُظْلَمُ نَفْسٌ شَيْئًا ) يقول: فلا يظلم الله نفسا ممن ورد عليه منهم شيئا بأن يعاقبه بذنب لم يعمله أو يبخسه ثواب عمل عمله، وطاعة أطاعه بها، ولكن يجازي المحسن بإحسانه، ولا يعاقب مسيئا إلا بإساءته. وبنحو الذي قلنا في ذلك، قال أهل التأويل. * ذكر من قال ذلك: حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله ( وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ )... إلى آخر الآية، وهو كقوله وَالْوَزْنُ يَوْمَئِذٍ الْحَقُّ يعني بالوزن: القسط بينهم بالحقّ في الأعمال الحسنات والسيئات، فمن أحاطت حسناته بسيئاته ثقلت موازينه، يقول: أذهبت حسناته سيئاته، ومن أحاطت سيئاته بحسناته فقد خفَّت موازينه وأمه هاوية، يقول: أذهبت سيئاته حسناته. حدثنا الحسن بن يحيى، قال: أخبرنا عبد الرزاق، قال: أخبرنا الثوري، عن ابن أبي نجيح، عن مجاهد في قول الله ( وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ ) قال: إنما هو مثل، كما يجوز الوزن كذلك يجوز الحقّ، قال الثوري: قال ليث عن مجاهد ( وَنَضَعُ الْمَوَازِينَ الْقِسْطَ ) قال: العدل. وقوله ( وَإِنْ كَانَ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنَا بِهَا ) يقول: وإن كان الذي من عمل الحسنات، أو عليه من السيئات وزن حبة من خردل أتينا بها: يقول: جئنا بها فأحضرناها إياه. كما حدثنا يونس، قال: أخبرنا ابن وهب، قال: ابن زيد، في قوله ( وَإِنْ كَانَ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنَا بِهَا ) قال: كتبناها وأحصيناها له وعليه. حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد في قوله ( وَإِنْ كَانَ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنَا بِهَا ) قال: يؤتي بها لك وعليك، ثم يعفو إن شاء أو يأخذ، ويجزي بما عمل له من طاعة ، وكان مجاهد يقول في ذلك ما حدثني يونس، قال: أخبرنا ابن وهب، قال: ثنا سفيان، عن ابن أبي نجيح، عن مجاهد، في قوله ( وَإِنْ كَانَ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنَا بِهَا ) قال: جازينا بها. حدثنا عمرو بن عبد الحميد، قال: ثنا سفيان، عن ليث، عن مجاهد أنه كان يقول ( وَإِنْ كَانَ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنَا بِهَا ) قال: جازينا بها ، وقال أتينا بها، فأخرج قوله بها مخرج كناية المؤنث، وإن كان الذي تقدم ذلك قوله مثقال حبة، لأنه عني بقوله بها الحبة دون المثقال، ولو عني به المثقال لقيل به، وقد ذكر أن مجاهدا إنما تأوّل قوله ( أَتَيْنَا بِهَا ) على ما ذكرنا عنه، لأنه كان يقرأ ذلك ( آتَيْنا بها) بمدّ الألف. وقوله: ( وَكَفَى بِنَا حَاسِبِينَ ) يقول: وحسب من شهد ذلك الموقف بنا حاسبين، لأنه لا أحد أعلم بأعمالهم وما سلف في الدنا من صالح أو سيئ منا.