Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   Surah Āl ʿImrān (3:22)

   أُولَئِكَ الَّذِينَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالآخِرَةِ وَمَا لَهُمْ مِنْ نَاصِرِينَ (They are those whose works have come to nothing in this world and in the Hereafter, and they have no helpers — 3:22)

   As for His saying: They are those whose works have come to nothing in this world and in the Hereafter, by His saying "They" He means those who disbelieve in the signs of Allah. The meaning of this is: that those whom we have mentioned, they are the ones "whose works have come to nothing," that is to say: their works have been annulled, "in this world and in the Hereafter." As for this world: they have gained thereby no praise and no commendation from the people, because they were in error and falsehood; and Allah did not raise up for them thereby any honorable mention, but rather He cursed them, tore away their veils, and made public that which they concealed of the disgracefulness of their works, by the tongue of His prophets and messengers, in His books which He sent down upon them. Thus He caused a reproach to endure against them for as long as the world endures; and that is the coming to nothing of their works in this world. As for the Hereafter: He has prepared for them therein the punishment (ʿadhāb) which He has described in His Book, and He has made known to His servants that their works fall away to nothing, without any reward for them, because they were disbelief (kufr) in Allah. Thus the recompense of their adherents is everlasting abode in the blazing Fire.

   * * *

   As for His saying: "and they have no helpers," by it He means: and this people has no helper who would help them against Allah, when He takes vengeance upon them for the crimes they formerly committed and their insolence against Him, so as to wrest them away from Him.

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   The footnotes:

   (62) See the explanation of "ḥabaṭa" (coming to nothing) in the foregoing 4: 317.

   (63) In the printed edition and the manuscript it reads: "As for His saying: in this world...," but I have omitted "His saying," because I consider it more likely to be a copyist's error, since the coherence of his argument and the coherence of his subsequent saying "As for the Hereafter" require its omission.

   (64) See the meaning of "naṣr" (help) in the foregoing 2: 35, 36, 489, 564 / then 5: 581.

   Show original Arabic

   أُولَئِكَ الَّذِينَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالآخِرَةِ وَمَا لَهُمْ مِنْ نَاصِرِينَ (22) وأما قوله: ( أُولَئِكَ الَّذِينَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالآخِرَةِ ) ، فإنه يعني بقوله: " أولئك "، الذين يكفرون بآيات الله. ومعنى ذلك: أنّ الذين ذكرناهم، هم =" الذين حبطت أعمالهم "، يعني: بطلت أعمالهم (62) =" في الدنيا والآخرة ". فأما في الدنيا، (63) فلم ينالوا بها محمدةً ولا ثناء من الناس، لأنهم كانوا على ضلال وباطل، ولم يرفع الله لهم بها ذكرًا، بل لعنهم وهتك أستارهم، وأبدى ما كانوا يخفون من قبائح أعمالهم على ألسن أنبيائه ورسله في كتبه التي أنـزلها عليهم، فأبقى لهم ما بقيت الدنيا مذمَّةً، فذلك حبوطها في الدنيا. وأما في الآخرة، فإنه أعدّ لهم فيها من العقاب ما وصف في كتابه، وأعلم عباده أن أعمالهم تصير بُورًا لا ثوابَ لها، لأنها كانت كفرًا بالله، فجزاءُ أهلها الخلودُ في الجحيم. * * * وأما قوله: " وما لهم من ناصرين "، فإنه يعني: وما لهؤلاء القوم من ناصر ينصرهم من الله، إذا هو انتقم منهم بما سلف من إجرامهم واجترائهم عليه، فيستنقذُهم منه. (64) * * * ------------------------ الهوامش : (62) انظر تفسير"حبط" فيما سلف 4: 317. (63) في المطبوعة والمخطوطة: "فأما قوله: في الدنيا..." ، وحذفت قوله ، لأني أرجح أنها سبق قلم من الناسخ ، لأن سياق كلامه وسياق قوله بعد: "وأما في الآخرة" يقتضي حذفها. (64) انظر معنى"نصر" فيما سلف 2: 35 ، 36 ، 489 ، 564 / ثم 5: 581.