Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The statement concerning the exegesis of His saying: فَكَيْفَ إِذَا جَمَعْنَاهُمْ لِيَوْمٍ لا رَيْبَ فِيهِ وَوُفِّيَتْ كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لا يُظْلَمُونَ (3:25) ("How will it be, then, when We gather them for a Day about which there is no doubt, and every soul is paid in full what it has earned, while they are not wronged?")

   Abū Jaʿfar said: He — exalted is His praise — means by His saying "How will it be, then, when We gather them": in what state will these people be who uttered this saying and who did what they did, namely their turning away from the Book of Allah, their deceiving of themselves with respect to their Lord, and their fabricating of lies? And this, from Allah, Mighty and Exalted, is a severe threat against them and a grave warning.

   By His saying "How will it be, then, when We gather them" — the entire āyah — He means: how tremendous will be that which they shall undergo of the punishment (ʿadhāb) of Allah and of His chastisement of them, when He gathers them for a Day upon which every acting person is paid in full the recompense for his deed according to the measure of his desert, without any wrong being done to him therein. For on that Day no one is punished except for what he has done wrong, and no one is called to account except for what he has done: the doer of good is rewarded for his good deed and the doer of evil for his evil. None of His creatures on that Day shall have to fear from Him any wrong or diminution.

   * * *

   Should someone ask: How is it that it is said "How will it be, then, when We gather them for (li-) a Day about which there is no doubt" and not "on (fī) a Day about which there is no doubt"?

   Then the answer is: because of the difference in meaning between the "lām" in this place and the meaning of "fī" (in). For if in the place of the "lām" there had been "fī," the meaning of the words would have been: how will it be, then, when We gather them on the Day of Resurrection — what will be their share of torment and punishment? But that meaning is not contained in the entry of the "lām." Rather, the meaning with the "lām" is: how will it be, then, when We gather them for what occurs on a Day about which there is no doubt, and for what shall take place on that Day of Allah's final decision in the judgment between His creatures — what then will there be for them of punishment and painful torment? Thus, with the "lām" in "for a Day about which there is no doubt," there lies the intent of a verb and an implicit predicate which has been omitted, while the indication which the entry of the "lām" upon "the Day" provides suffices in its place. That is not the case with "fī"; therefore the "lām" was preferred and placed upon "the Day" instead of "fī."

   * * *

   As for the exegesis of His saying "about which there is no doubt": this means that there is no doubt about its coming. We have already previously demonstrated with conclusive proofs that it is so, together with the mention of who said that in his exegesis, in a manner that makes repetition superfluous.

   * * *

   By His saying "and is paid in full" He means: and Allah pays in full "to every soul what it has earned," that is to say: what it has performed of good and evil; "while they are not wronged," that is to say that He does not withhold from the doer of good the reward for his good deed, and does not punish any doer of evil for anything other than his own misdeed.

   Show original Arabic

   القول في تأويل قوله : فَكَيْفَ إِذَا جَمَعْنَاهُمْ لِيَوْمٍ لا رَيْبَ فِيهِ وَوُفِّيَتْ كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لا يُظْلَمُونَ (25) قال أبو جعفر: يعني بقوله جل ثناؤه: " فكيف إذا جمعناهم "، فأيُّ حال يكون حالُ هؤلاء القوم الذين قالوا هذا القول، وفعلوا ما فعلوا من إعراضهم عن كتاب الله، واغترارهم بربهم، وافترائهم الكذب؟ وذلك من الله عز وجل وعيدٌ لهم شديد، وتهديدٌ غليظٌ. وإنما يعني بقوله: " فكيف إذا جمعناهم " الآية: فما أعظم ما يلقوْن من عقوبة الله وتنكيله بهم، إذا جمعهم ليوم يُوفَّى كلّ عامل جزاءَ عمله على قدر استحقاقه، غير مظلوم فيه، لأنه لا يعاقب فيه إلا على ما اجترم، ولا يؤاخذُ إلا بما عمل، يُجزَي المحسنُ بإحسانه، والمسيء بإساءته، لا يخاف أحدٌ من خلقه منه يومئذ ظلمًا ولا هضمًا. (15) * * * فإن قال قائل: وكيف قيل: " فكيف إذا جمعناهم ليوم لا ريب فيه "، ولم يقل: في يوم لا رَيب فيه؟ قيل: لمخالفة معنى " اللام " في هذا الموضع معنى " في". وذلك أنه لو كان مكان " اللام "" في"، لكان معنى الكلام: فكيف إذا جمعناهم في يوم القيامة، ماذا يكون لهم من العذاب والعقاب؟ وليس ذلك المعنى في دخول " اللام "، ولكن معناه مع " اللام ": فكيف إذا جمعناهم لما يحدُث في يوم لا ريب فيه، ولما يكون في ذلك اليوم من فَصْل الله القضاءَ بين خلقه، ماذا لهم حينئذ من العقاب وأليم العذاب؟ فمع " اللام " في" ليوم لا ريب فيه " نيَّة فِعْل، وخبرٌ مطلوب قد &; 6-295 &; ترك ذكره، أجزأت دلالةُ دخول " اللام " في" اليوم " عليه، منه. (16) وليس ذلك مع " في"، فلذلك اختيرت " اللام " فأدخلت في" اليوم "، دون " في". (17) * * * وأما تأويل قوله: " لا ريب فيه "، فإنه: لا شك في مجيئه. وقد دللنا على أنه كذلك بالأدلة الكافية، مع ذكر من قال ذلك في تأويله فيما مضى، بما أغنى عن إعادته. (18) * * * وعنى بقوله: " ووُفِّيت "، ووَفَّى الله =" كلُّ نفس ما كسبت "، يعني: ما عملت من خير وشر (19) =" وهم لا يظلمون "، يعني أنه لا يبخس المحسن جزاءَ إحسانه، ولا يعاقب مسيئًا بغير جرمه. --------------------------- الهوامش : (15) انظر ألفاظ هذه الآية مفسرة فيما سلف ، واطلبها في فهارس اللغة من الأجزاء الماضية. (16) في المطبوعة والمخطوطة: "قد ترك ذكره أخيرًا بدلالة دخول اللام في اليوم عليه منه" ، وهو كلام خلو من المعنى ، والظاهر أن الناسخ رأى تاء"أجزأت" متصلة بدال"دلالة" ، فجعلها ، "بدلالة" وجعل"أجزأ""أخيرًا" فذهب الكلام هدرًا ولغوًا. وسياق العبارة كما أثبتناها: "أجزأت منه دلالة دخول اللام في اليوم" فأخر"منه" على عادته في تأخير مثل ذلك في كل كلامه. (17) انظر معاني القرآن للفراء 1: 202 ، 203 ، وعبارته هناك."تقول في الكلام: جمعوا ليوم الخميس ، وكأن اللام لفعل مضمر في"الخميس" ، كأنهم جمعوا لما يكون يوم الخميس. وإذا قلت: جمعوا في يوم الخميس = لم تضمر فعلا. وقوله: جمعناهم ليوم لا ريب فيه = أي للحساب والجزاء". (18) انظر ما سلف 1: 228 ، 378 / ثم 6: 221. (19) انظر تفسير"كسب" فيما سلف 2: 273 ، 274 / 3: 101 ، 128 / 4 : 449 / 6: 131.