Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The discourse on the explanation of His statement, the Exalted: أَفَمَنِ اتَّبَعَ رِضْوَانَ اللَّهِ كَمَنْ بَاءَ بِسَخَطٍ مِنَ اللَّهِ وَمَأْوَاهُ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ (162) (Is then he who pursues the good pleasure of Allah like him who has brought upon himself the wrath of Allah, and whose abode is Hell (jahannam) — and evil is the final destination? (3:162))

   Abū Jaʿfar said: The people of exegesis differed concerning its explanation:

   Some of them said, its meaning is: is then he who pursues the good pleasure of Allah by abstaining from misappropriation (of war spoils, al-ghulūl) like him who has brought upon himself the wrath of Allah by misappropriating that which he misappropriated?

   * Mention of who said that:

   8169 — Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: Ibn ʿUyayna informed us, on the authority of Muṭarrif, on the authority of al-Ḍaḥḥāk, concerning His statement "is then he who pursues the good pleasure of Allah", he said: whoever did not misappropriate, "like him who has brought upon himself the wrath of Allah", like whoever misappropriated.

   8170 — Al-Qāsim related to us, saying: al-Ḥusayn related to us, saying: Sufyān ibn ʿUyayna related to me, on the authority of Muṭarrif ibn Ṭarīf, on the authority of al-Ḍaḥḥāk, concerning His statement "is then he who pursues the good pleasure of Allah", he said: whoever paid the fifth part (al-khums), "like him who has brought upon himself the wrath of Allah", who thus merited the wrath of Allah.

   * * *

   And others said concerning it:

   8171 — Ibn Ḥumayd related to me, saying: Salama related to us, on the authority of Ibn Isḥāq: "is then he who pursues the good pleasure of Allah" — for that which the people love and detest — "like him who has brought upon himself the wrath of Allah" for the sake of the good pleasure and the aversion of the people? He says: is then he who was in My obedience, so that his reward is the Garden and a good pleasure from his Lord, like him who has brought upon himself the wrath of Allah, so that he merited His wrath, and whose abode is Hell (jahannam) — and evil is the final destination? Are the two equals equal? That is to say: know this then! (60)

   * * *

   Abū Jaʿfar said: And the most fitting of the two explanations for the explanation of the verse, in my view, is the statement of al-Ḍaḥḥāk ibn Muzāḥim. For that comes after Allah's threat concerning misappropriation (of war spoils) and His prohibition of it to His servants. Then He said to them, after His prohibition of it and His threat: is he who obeys Allah in what He commanded him and forbade him equal to him who disobeys Him therein? That is to say: they are not equal, and their two conditions are not equal in His sight. For whoever obeys Allah in what He commanded him and forbade him, his is the Garden, and whoever disobeys Him in what He commanded him and forbade him, his is the Fire.

   * * *

   So the meaning of His statement "is then he who pursues the good pleasure of Allah like him who has brought upon himself the wrath of Allah" is then: is then he who abstained from misappropriation (of war spoils) and from that which Allah forbade him of His acts of disobedience, and who acted according to the obedience of Allah in his abstaining from that, and in the rest of that which He commanded him and forbade him of His obligations, thereby in all of this pursuing the good pleasure of Allah and avoiding His wrath — "like him who has brought upon himself the wrath of Allah", that is to say: like him who turned away while bearing the wrath and the anger of Allah, so that he thereby merited the dwelling in Hell (jahannam)? He says: they are not equal. (61)

   * * *

   And as for His statement "and evil is the final destination": He means thereby: and evil is the final destination — to which he goes and to which he returns, he who has brought upon himself the wrath of Allah — namely Hell (jahannam). (62)

   Show original Arabic

   القول في تأويل قوله تعالى : أَفَمَنِ اتَّبَعَ رِضْوَانَ اللَّهِ كَمَنْ بَاءَ بِسَخَطٍ مِنَ اللَّهِ وَمَأْوَاهُ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ (162) قال أبو جعفر: اختلف أهل التأويل في تأويل ذلك: فقال بعضهم: معنى ذلك: أفمن اتبع رضوان الله في ترك الغلول، كمن باء بسخَط من الله بغلوله ما غلّ؟ *ذكر من قال ذلك: 8169- حدثنا الحسن بن يحيى قال، أخبرنا عبد الرزاق قال، أخبرنا ابن عيينة، عن مطرف، عن الضحاك في قوله: " أفمن اتبع رضوان الله "، قال: من لم يغلّ =" كمن باء بسخط من الله "، كمن غل. 8170- حدثنا القاسم قال، حدثنا الحسين قال، حدثني سفيان بن عيينة، عن مطرف بن طريف، عن الضحاك قوله: " أفمن اتبع رضوان الله "، قال: من أدَّى الخمُس =" كمن باء بسخط من الله "، فاستوجب سخطًا من الله. * * * وقال آخرون في ذلك بما:- 8171- حدثني به ابن حميد قال، حدثنا سلمة، عن ابن إسحاق: " أفمن &; 7-366 &; اتبع رضوان الله "، على ما أحب الناس وسخطوا =" كمن باء بسخط من الله "، لرضى الناس وسخطهم؟ يقول: أفمن كان على طاعتي فثوابه الجنة ورضوانٌ من ربه، كمن باء بسخط من الله، فاستوجب غضبه، وكان مأواه جهنم وبئس المصير؟ أسَواءٌ المثلان؟ أي: فاعرفوا (60) . * * * قال أبو جعفر: وأولى التأويلين بتأويل الآية عندي، قولُ الضحاك بن مزاحم. لأن ذلك عَقيب وعيد الله على الغلول، ونهيه عباده عنه. ثم قال لهم بعد نهيه عن ذلك ووعيده: أسواءٌ المطيع لله فيما أمره ونهاه، والعاصي له في ذلك؟ أي: إنهما لا يستويان، ولا تستوي حالتاهما عنده. لأن لمن أطاع الله فيما أمره ونهاه، الجنةُ، ولمن عصاه فيما أمره ونهاه النار. * * * فمعنى قوله: " أفمن اتبع رضوان الله كمن باء بسخط من الله " إذًا: أفمن ترك الغلول وما نهاه الله عنه عن معاصيه، وعمل بطاعة الله في تركه ذلك، وفي غيره مما أمره به ونهاه من فرائضه، متبعًا في كل ذلك رضا الله، ومجتنبًا سخطه =" كمن باء بسخط من الله "، يعني: كمن انصرف متحمِّلا سخط الله وغضبه، فاستحق بذلك سكنى جهنم، يقول: ليسا سواءً. (61) * * * وأما قوله: " وبئس المصير "، فإنه يعني: وبئس المصير = الذي يصير إليه ويئوب إليه من باء بسخط من الله = جهنم. (62)