Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The statement concerning the interpretation of His word: لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولا مِنْ أَنْفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلالٍ مُبِينٍ (164) (Indeed, Allah conferred a favor upon the believers when He raised up among them a messenger from among themselves, who recites to them His signs and purifies them and teaches them the Book and the wisdom, while before that they were surely in manifest error (164)).

   Abū Jaʿfar said: By this is meant: Indeed Allah has conferred a favor and a kindness upon the believers = "when He raised up among them a messenger," when He sent among them a messenger = "from among themselves," a prophet from the people of their own tongue, and He did not make him someone from outside the people of their tongue, so that they would not understand what he says = "who recites to them His signs," that is: he recites to them the verses of His Book and His revelation = "and purifies them," that is: He cleanses them of their sins through their following him and obeying him in what he commanded them and forbade them = "and teaches them the Book and the wisdom," that is: He teaches them the Book of Allah which He sent down upon him, and He makes clear to them its interpretation and its meanings = "and the wisdom," and by the wisdom He means the sunna which Allah, exalted be His praise, established for the believers through the tongue of the Messenger of Allah ﷺ, and His clarification of it to them = "while before that they were surely in manifest error," that is: and they were, before Allah conferred a favor upon them by sending His messenger with this description = "surely in manifest error," that is: in dense ignorance and in blind confusion away from guidance, they knew no truth and rejected no falsehood.

   * * *

   We have already previously set forth the root meaning of "error (al-ḍalāla)," namely that it is going without guidance, in a manner that excuses us from repeating it in this place.

   * * *

   = And "the manifest (al-mubīn)" is that which makes clear to whoever ponders it with his intellect and considers it with his understanding, that it is not upon righteousness nor upon guidance.

   * * *

   And concerning the meaning of what we have said about this, several of the people of interpretation have spoken.

   * Mention of who said that:

   8177 - Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning His word: "Indeed, Allah conferred a favor upon the believers when He raised up among them a messenger from among themselves," Allah conferred a favor upon them without any supplication or desire from this community; Allah made him a mercy for them to bring them out of the darknesses into the light and to guide them to a straight path = His word: "and teaches them the Book and the wisdom," the wisdom is the sunna = "while before that they were surely in manifest error," it is not with Allah as the people of Ḥarūrāʾ say: "an overwhelming trial, whoever misses it, his blood is shed" (72), but rather Allah sent His prophet ﷺ to a people who did not know, and He taught them, and to a people who had no civilization, and He civilized them.

   8178 - Ibn Ḥumayd related to us, saying: Salama related to us, on the authority of Ibn Isḥāq, who said: "Indeed, Allah conferred a favor upon the believers," up to His word: "in manifest error," that is: Indeed Allah has conferred a favor upon you, O people of faith, when He raised up among you a messenger from among yourselves, who recites to you His signs and purifies you in what you have produced and in what you have done, and who teaches you the good and the evil, so that you may know the good and perform it, and the evil, so that you may fear it, and who announces to you His good pleasure over you when you obey him, so that you may multiply in his obedience, and avoid what displeases him of disobedience from you, so that thereby you may deliver yourselves from his retribution, and thereby attain his reward from his paradise = "while before that you were surely in manifest error," that is: in the blindness of ignorance (jāhiliyya), you knew no good deed and sought no forgiveness for an evil deed, deaf to the truth, blind to the guidance.

   Show original Arabic

   القول في تأويل قوله : لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولا مِنْ أَنْفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلالٍ مُبِينٍ (164) قال أبو جعفر: يعني بذلك: لقد تطوّل الله على المؤمنين =" إذ بعث فيهم رسولا "، حين أرسل فيهم رسولا =" من أنفسهم "، نبيًّا من أهل لسانهم، ولم يجعله من غير أهل لسانهم فلا يفقهوا عنه ما يقول =" يتلو عليهم آياته "، يقول: يقرأ عليهم آي كتابه وتنـزيله (67) =" ويزكيهم "، يعني: يطهّرهم من ذنوبهم باتباعهم إياه وطاعتهم له فيما أمرهم ونهاهم (68) =" ويعلمهم الكتاب والحكمة "، يعني: ويعلمهم كتاب الله الذي أنـزله عليه، ويبين لهم تأويله ومعانيه =" والحكمة "، ويعني بالحكمة، السُّنةَ التي سنها الله جل ثناؤه للمؤمنين على لسان رسول الله صلى الله عليه وسلم، وبيانَه لهم (69) =" وإن كانوا من قبل لفي ضلال مبين "، يعني: وإن كانوا من قبل أن يمنّ الله عليهم بإرساله رسوله الذي هذه صفته =" لفي ضلال مبين "، يقول: في جهالة جهلاء، وفي حيرة عن الهدى عمياء، لا يعرفون حقًّا، ولا يبطلون باطلا. * * * وقد بينا أصل " الضلالة " فيما مضى، وأنه الأخذ على غير هدى، بما أغنى عن إعادته في هذا الموضع. (70) . * * * = و " المبين "، الذي يبَين لمن تأمله بعقله وتدبره بفهمه، أنه على غير استقامة ولا هدى (71) . * * * وبنحو الذي قلنا في ذلك قال جماعة من أهل التأويل. *ذكر من قال ذلك: 8177- حدثنا بشر قال، حدثنا يزيد قال، حدثنا سعيد، عن قتادة قوله: " لقد منّ الله على المؤمنين إذ بعث فيهم رسولا من أنفسهم "، منّ الله عليهم من غير دعوة ولا رغبة من هذه الأمة، جعله الله رحمة لهم ليخرجهم من الظلمات إلى النور ويهديهم إلى صراط مستقيم = قوله: " ويعلمهم الكتاب والحكمة "، الحكمة، السنة =" وإن كانوا من قبل لفي ضلال مبين "، ليس والله كما تقول أهل حروراء: " محنة غالبة، من أخطأها أهَريق دمه "، (72) ولكن الله بعث نبيه صلى الله عليه وسلم إلى قوم لا يعلمون فعلَّمهم، وإلى قوم لا أدب لهم فأدَّبهم. 8178- حدثنا ابن حميد قال، حدثنا سلمة، عن ابن إسحاق قال،" لقد منّ الله على المؤمنين "، إلى قوله: " لفي ضلال مبين "، أي: لقد منّ الله عليكم، يا أهل الإيمان، إذ بعث فيكم رسولا من أنفسكم يتلو عليكم آياته ويزكيكم فيما أحدثتم وفيما عملتم، (73) ويعلمكم الخير والشر، لتعرفوا الخير فتعملوا به، والشر فتتقوه، ويخبركم برضاه عنكم إذ أطعتموه، لتستكثروا من طاعته، وتجتنبوا ما سخط منكم من معصيته، فتتخلصوا بذلك من نقمته، وتدركوا بذلك ثوابه من جنته =" وإن كنتم من قبل لفي ضلال مبين "، أي: في عمياء من الجاهلية، لا تعرفون حسنة ولا تستغفرون من سيئة، (74) صُمٌّ عن الحق، عُمْيٌ عن الهدى. (75) -------------------- الهوامش : (67) انظر تفسير"يتلو" فيما سلف 2: 411 ، 569 / 6 : 466 ، تعليق: 3 ، وفهارس اللغة"تلا". (68) انظر تفسير"يزكي" فيما سلف 1: 573 ، 574 / 3 : 88 / 5 : 29 / 6 : 528. (69) انظر تفسير"الحكمة" فيما سلف 3: 87 ، 88 / 5 : 15 ، 371 ، 576 - 579. (70) انظر تفسير"الضلالة" فيما سلف 1: 195 / 2: 495 ، 496. (71) انظر تفسير"مبين" فيما سلف 3: 300 / 4 : 258. (72) أهل حروراء: هم الخوارج ، وهذا مذهبهم. (73) في المطبوعة: "فيما أخذتم وفيما عملتم" لم يحسن قراءة المخطوطة ، والصواب منها ومن سيرة ابن هشام. (74) في المطبوعة: "تستغيثون من سيئة" ، ولا معنى لها ، وفي المخطوطة "يستغيثون" غير منقوطة ، والأرجح أنه خطأ ، صوابه ما في سيرة ابن هشام. (75) الأثر: 8178- سيرة ابن هشام 3: 124 ، وهو تتمة الآثار التي آخرها: 8172 ، 8176. والجملة الأخيرة في ابن هشام: "صم عن الخير ، بكم عن الحق ، عمى عن الهدى".