Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The discourse on the explanation of His statement: لا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ وَمَنْ يَفْعَلْ ذَلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلا أَنْ تَتَّقُوا مِنْهُمْ تُقَاةً ("Let not the believers take the unbelievers (kāfir) as protectors in place of the believers. And whoever does that belongs to Allah in nothing, except that you guard yourselves against them out of precaution.")

   Abū Jaʿfar said: This is a prohibition from Allah, mighty and exalted is He, to the believers against taking the unbelievers as helpers, allies, and supporters. For this reason the "dhāl" of "yattakhidh" is vocalized with a kasra, for it is in the position of jazm because of the prohibition, but its "dhāl" was vocalized with a kasra because of the subsequent sukūn-letter while it itself was at rest (sākin). (61)

   * * *

   The meaning of that is: Do not take, O believers, the unbelievers as support and allies, while you cling to them in their religion, assist them against the Muslims in place of the believers, and point out to them the weak points of the Muslims. For whoever does that — "he belongs to Allah in nothing," by which is meant: he has cut himself off from Allah and Allah has cut Himself off from him, through his apostasy (ridda) from his religion and his entry into unbelief (kufr) — "except that you guard yourselves against them out of precaution," that is to say: except when you are under their authority and fear them for your lives, so that you show them loyalty with your tongues, but conceal in your hearts the enmity toward them, and you do not assist them in their unbelief, nor help them against a Muslim by any deed. As:

   6825 - Al-Muthannā related to me, saying: ʿAbd Allāh ibn Ṣāliḥ related to us, saying: Muʿāwiya ibn Ṣāliḥ related to me, on the authority of ʿAlī, on the authority of Ibn ʿAbbās, concerning His statement: "Let not the believers take the unbelievers as protectors in place of the believers." He said: Allah, exalted is He, forbade the believers to be friendly toward the unbelievers, or to take them as confidants in place of the believers, except when the unbelievers have the upper hand over them, so that they show them friendliness but differ from them in religion. And that is His statement: "except that you guard yourselves against them out of precaution."

   &; 6-314 &;

   6826 - Ibn Ḥumayd related to us, saying: Salama related to us, saying: Muḥammad ibn Isḥāq related to me, saying: Muḥammad ibn Abī Muḥammad related to me, on the authority of ʿIkrima or on the authority of Saʿīd ibn Jubayr, on the authority of Ibn ʿAbbās, who said: Al-Ḥajjāj ibn ʿAmr, an ally of Kaʿb ibn al-Ashraf, and Ibn Abī l-Ḥuqayq, and Qays ibn Zayd, had formed an intimate bond with a group of the Anṣār in order to seduce them away from their religion. Then Rifāʿa ibn al-Mundhir ibn Zanbar, (63) and ʿAbd Allāh ibn Jubayr, and Saʿd ibn Khaythama said to that group: Avoid these Jews, and beware of associating with them and being intimate with them, lest they seduce you away from your religion! But that group refused anything other than to be intimate with them and to associate with them. Then Allah, mighty and exalted is He, revealed: "Let not the believers take the unbelievers as protectors in place of the believers," up to His statement: وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ ("And Allah has power over all things"). (64)

   6827 - Muḥammad ibn Sinān related to us, saying: Abū Bakr al-Ḥanafī related to us, saying: ʿAbbād ibn Manṣūr related to us, on the authority of al-Ḥasan, concerning His statement: "Let not the believers take the unbelievers as protectors in place of the believers." He says: Let not the believer take an unbeliever as a protector in place of the believers. (65)

   6828 - Mūsā related to me, saying: ʿAmr related to us, saying: Asbāṭ related to us, on the authority of al-Suddī: "Let not the believers take the unbelievers" up to "except that you guard yourselves against them out of precaution." As for "protectors": he clings to them in their religion and gives them access to the weak points of the believers. Whoever does this is a polytheist (mushrik), and Allah has cut Himself off from him — except that one guards oneself out of precaution, so that one shows them loyalty in their religion, and dissociation from the believers.

   6829 - Al-Muthannā related to me, saying: Qabīṣa ibn ʿUqba related to us, saying: Sufyān related to us, &; 6-315 &; on the authority of Ibn Jurayj, from someone who related it to him, on the authority of Ibn ʿAbbās: "except that you guard yourselves against them out of precaution." He said: The precaution (al-tuqāt) is speaking with the tongue, while his heart is at rest in faith (īmān).

   6830 - Al-Muthannā related to me, saying: Isḥāq related to us, saying: Ḥafṣ ibn ʿUmar related to us, saying: Al-Ḥakam ibn Abān related to us, on the authority of ʿIkrima, concerning His statement: "except that you guard yourselves against them out of precaution." He said: As long as he does not shed the blood of a Muslim, and as long as he does not declare his property lawful.

   6831 - Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, on the authority of ʿĪsā, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, concerning His statement: "Let not the believers take the unbelievers as protectors in place of the believers," except outward benevolence in this world and courtesy in dealings. (66)

   6832 - Al-Muthannā related to me, saying: Abū Ḥudhayfa related to us, saying: Shibl related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, the like of it.

   6833 - Al-Muthannā related to me, saying: Isḥāq related to us, saying: Ibn Abī Jaʿfar related to us, on the authority of his father, on the authority of al-Rabīʿ, concerning His statement: "Let not the believers take the unbelievers as protectors in place of the believers" up to "except that you guard yourselves against them out of precaution." He said: Abū l-ʿĀliya said: The taqiyya is with the tongue and not with the deed.

   6834 - It was related to me on the authority of al-Ḥusayn, saying: I heard Abū Muʿādh saying: ʿUbayd informed us, saying: I heard al-Ḍaḥḥāk saying concerning His statement: "except that you guard yourselves against them out of precaution." He said: The taqiyya is with the tongue. Whoever is compelled to say something that is a disobedience toward Allah, and utters it out of fear for his life while his heart is at rest in faith, no sin rests upon him. The taqiyya is only with the tongue.

   6835 - Muḥammad ibn Saʿd related to me, saying: My father related to me, saying: My uncle related to me, saying: My father related to me, on the authority of his father, on the authority of Ibn ʿAbbās, concerning His statement: "except that you guard yourselves against them out of precaution." The taqiyya is with the tongue. Whoever is compelled to say something that is a disobedience toward Allah, and utters it out of fear of the people &; 6-316 &; while his heart is at rest in faith, indeed that does not harm him. The taqiyya is only with the tongue.

   * * *

   And others said: The meaning of "except that you guard yourselves against them out of precaution" is: except when there is a kinship between you and him.

   Mention of who said that:

   6836 - Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning His statement: "Let not the believers take the unbelievers as protectors in place of the believers, except that you guard yourselves against them out of precaution." Allah forbade the believers to show affection to the unbelievers or to take them as protectors apart from the believers. And Allah said: "except that you guard yourselves against them out of precaution," (67) namely the blood-relative among the polytheists (mushrikīn), without their clinging to them in their religion, except that he maintains a blood-tie with him among the polytheists.

   6837 - Al-Ḥasan ibn Yaḥyā related to us, saying: ʿAbd al-Razzāq informed us, saying: Maʿmar informed us, on the authority of Qatāda, concerning His statement: "Let not the believers take the unbelievers as protectors." He said: It is not permitted to a believer to take an unbeliever as a protector in his religion. And His statement: "except that you guard yourselves against them out of precaution." He said: That there is a kinship between you and him, so that you maintain it for that reason.

   6838 - Muḥammad ibn Sinān related to me, saying: Abū Bakr al-Ḥanafī related to us, saying: ʿAbbād ibn Manṣūr related to us, on the authority of al-Ḥasan, concerning His statement: "except that you guard yourselves against them out of precaution." He said: Associate with him in this world in a proper manner, the blood-relative and the other. But as for the religion: no.

   * * *

   Abū Jaʿfar said: This which Qatāda said is an explanation with an acceptable basis, but it is not the explanation that the outward meaning of the verse indicates: "except that you guard yourselves against the unbelievers out of precaution." For the most current meaning of these words is: except that you fear them with a fear. The precaution (taqiyya) that Allah mentioned in this verse is only a precaution against the unbelievers, not against others. Qatāda, however, gave it the explanation: except that you fear Allah because of the kinship that exists between you and them, so that you maintain their blood-tie. But that is not the predominant meaning of the words. And the interpretation (taʾwīl) of the Qurʾān rests upon the most current, outward meaning of the known, customary Arabic of the Arabs. &; 6-317 &;

   * * *

   And the reciters differed in the recitation of His statement: "except that you guard yourselves against them out of precaution" (tuqāt).

   Most of the reciters of the cities recited it as: (إِلا أَنْ تَتَّقُوا مِنْهُمْ تُقَاةً) "illā an tattaqū minhum tuqātan," according to the pattern "fuʿala," like "tukhama, tuʾada, and tukaʾa," derived from "ittaqaytu."

   * * *

   And others recited it as: (إِلا أَنْ تَتَّقُوا مِنْهُمْ تَقِيَّةً) "illā an tattaqū minhum taqiyyatan," according to the pattern "faʿīla."

   * * *

   Abū Jaʿfar said: And the recitation that with us is the correct recitation is the recitation of the one who recites it as: "illā an tattaqū minhum tuqātan," because of the establishment of its proof that it is the correct recitation, through the widespread transmission in which no error can occur.

   * * *

   The discourse on the explanation of His statement, mighty and exalted is He: وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ وَإِلَى اللَّهِ الْمَصِيرُ ("And Allah warns you of Himself, and to Allah is the return") (28)

   Abū Jaʿfar said: He, exalted is His mention, means by it: and Allah makes you fear Himself, so that you commit no disobediences toward Him, nor take His enemies as protectors. For with Allah is your return and your final destination after your death, and on the day of your gathering for the place of the Reckoning. (68) He means by it: when you return to Him while you have opposed what He commanded you, and have done what He forbade you — namely the taking of the unbelievers as protectors in place of the believers — then there shall befall you of the punishment of your Lord what you cannot endure. He says: So fear Him and beware that that befall you from Him, for He is severe in punishment.

   ------------------------

   The footnotes:

   (61) See Maʿānī al-Qurʾān of al-Farrāʾ 1: 205.

   (62) See the explanation of "al-walī" and "al-awliyāʾ" in what passed earlier 2: 489, 564 / then: 5: 424 / 6: 141, 142 = and the discourse on "min dūn" in what passed earlier 2: 489.

   (63) In the printed edition: "ibn Zubayr," and I corrected it to the Sīra of Ibn Hishām, and to his biography in al-Iṣāba. There he is called "Rifāʿa ibn ʿAbd al-Mundhir," but it came thus here, and likewise in the Tafsīr of al-Baghawī, and I think it is an error, for they did not mention that in his biography.

   (64) The narration 6826 - I did not find it in the Sīra of Ibn Hishām which we possess of the Sīra of Ibn Isḥāq. And his statement "baṭanū bi-nafarin min al-Anṣār": one says "baṭana fulān bi-fulān yabṭun buṭūnan wa-biṭānatan" when someone is especially intimate with him, aware of the inner part of his affair, familiar with him, initiated into his secret; from that comes al-mubāṭana.

   (65) The narration 6827 - See the comment on the preceding narration number 6822.

   (66) "Khālaqa al-nās yukhāliquhum mukhālaqatan": he associated with the people according to their customs, like "takhallaqa," that is to say: to adapt oneself, to behave politely and agreeably.

   (67) In the printed edition there stands in this place "tuqāt," but it stands in the manuscript as "taqiyya" with a tashdīd on the yāʾ by the pen, and thus I have taken it, and it is one of the two recitations as al-Ṭabarī will later mention.

   (68) See the explanation of "al-maṣīr" in what passed earlier 3: 56 / 6: 128.

   Show original Arabic

   القول في تأويل قوله : لا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ وَمَنْ يَفْعَلْ ذَلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلا أَنْ تَتَّقُوا مِنْهُمْ تُقَاةً قال أبو جعفر: وهذا نهيٌ من الله عز وجل المؤمنين أن يتخذوا الكفارَ أعوانًا وأنصارًا وظهورًا، ولذلك كسر " يتخذِ"، لأنه في موضع جزمٌ بالنهي، ولكنه كسر " الذال " منه، للساكن الذي لقيه وهي ساكنة. (61) * * * ومعنى ذلك: لا تتخذوا، أيها المؤمنون، الكفارَ ظهرًا وأنصارًا توالونهم على دينهم، وتظاهرونهم على المسلمين من دون المؤمنين، (62) وتدلُّونهم على عوراتهم، فإنه مَنْ يفعل ذلك =" فليس من الله في شيء "، يعني بذلك: فقد برئ من الله وبرئ الله منه، بارتداده عن دينه ودخوله في الكفر =" إلا أن تتقوا منهم تقاة "، إلا أن تكونوا في سلطانهم فتخافوهم على أنفسكم، فتظهروا لهم الولاية بألسنتكم، وتضمروا لهم العداوة، ولا تشايعوهم على ما هم عليه من الكفر، ولا تعينوهم على مُسلم بفعل، كما:- 6825 - حدثني المثنى قال، حدثنا عبد الله بن صالح قال، حدثني معاوية بن صالح، عن علي، عن ابن عباس قوله: " لا يتخذ المؤمنون الكافرين أولياء من دون المؤمنين "، قال: نهى الله سبحانه المؤمنين أن يُلاطفوا الكفار أو يتخذوهم وليجةً من دون المؤمنين، إلا أن يكون الكفارُ عليهم ظاهرين، فيظهرون لهم اللُّطف، ويخالفونهم في الدين. وذلك قوله: " إلا أن تتقوا منهم تقاةً". &; 6-314 &; 6826 - حدثنا ابن حميد قال، حدثنا سلمة قال، حدثني محمد بن إسحاق قال، حدثني محمد بن أبي محمد، عن عكرمة أو عن سعيد بن جبير، عن ابن عباس قال: كان الحجاجُ بن عمرو حليفُ كعب بن الأشرف، وابن أبي الحقيق، وقيس بن زيد، قد بَطَنوا بنفر من الأنصار ليفتنوهم عن دينهم، فقال رفاعة بن المنذر بن زَنْبَر، (63) وعبد الله بن جبير، وسعد بن خيثمة، لأولئك النفر: اجتنبوا هؤلاء اليهود، واحذروا لزومهم ومباطنتهم لا يفتنوكم عن دينكم! فأبى أولئك النفر إلا مُباطنتهم ولزومهم، فأنـزل الله عز وجل: " لا يتخذ المؤمنون الكافرين أولياء من دون المؤمنين " إلى قوله: وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ . (64) 6827 - حدثنا محمد بن سنان قال، حدثنا أبو بكر الحنفي قال، حدثنا عباد بن منصور، عن الحسن في قوله: " لا يتخذ المؤمنون الكافرين أولياء من دون المؤمنين "، يقول: لا يتخذ المؤمن كافرًا وليًّا من دون المؤمنين. (65) 6828 - حدثني موسى قال، حدثنا عمرو قال، حدثنا أسباط، عن السدي: " لا يتخذ المؤمنون الكافرين " إلى " إلا أن تتقوا منهم تقاة "، أما " أولياء " فيواليهم في دينهم، ويظهرهم على عورة المؤمنين، فمن فعل هذا فهو مشرك، فقد برئ الله منه = إلا أن يتقي تقاةً، فهو يظهر الولاية لهم في دينهم، والبراءةَ من المؤمنين. 6829 - حدثني المثنى قال، حدثنا قبيصة بن عقبة قال، حدثنا سفيان، &; 6-315 &; عن ابن جريج، عمن حدثه، عن ابن عباس: " إلا أن تتقوا منهم تقاة "، قال: التقاة التكلم باللسان، وقلبُه مطمئن بالإيمان. 6830 - حدثني المثنى قال، حدثنا إسحاق قال، حدثنا حفص بن عمر قال، حدثنا الحكم بن أبان، عن عكرمة في قوله: " إلا أن تتقوا منهم تقاة "، قال: ما لم يُهرِق دم مسلم، وما لم يستحلّ ماله. 6831 - حدثني محمد بن عمرو قال، حدثنا أبو عاصم، عن عيسى، عن ابن أبي نجيح، عن مجاهد في قوله: " لا يتخذ المؤمنون الكافرين أولياء من دون المؤمنين "، إلا مصانعةً في الدنيا ومُخالقة. (66) 6832 - حدثني المثنى قال، حدثنا أبو حذيفة قال، حدثنا شبل، عن ابن أبي نجيح، عن مجاهد مثله. 6833 - حدثني المثنى قال، حدثنا إسحاق قال، حدثنا ابن أبي جعفر، عن أبيه، عن الربيع في قوله: " لا يتخذ المؤمنون الكافرين أولياء من دون المؤمنين " إلى " إلا أن تتقوا منهم تقاة "، قال: قال أبو العالية: التقيَّة باللسان وليس بالعمل. 6834 - حدثت عن الحسين قال، سمعت أبا معاذ قال، أخبرنا عُبيد قال، سمعت الضحاك يقول في قوله: " إلا أن تتقوا منهم تقاة "، قال: التقيةُ باللسان. مَنْ حُمل على أمر يتكلم به وهو لله معصيةٌ، فتكلم مخافةً على نفسه، وقلبه مطمئن بالإيمان، فلا إثم عليه، إنما التقيَّة باللسان. 6835 - حدثني محمد بن سعد قال، حدثني أبي قال، حدثني عمي قال، حدثني أبي، عن أبيه، عن ابن عباس في قوله: " إلا أن تتقوا منهم تقاة "، فالتقية باللسان. مَنْ حُمل على أمر يتكلم به وهو معصية لله، فيتكلم به مخافة &; 6-316 &; الناس وقلبه مطمئن بالإيمان، فإن ذلك لا يضره. إنما التقية باللسان. * * * وقال آخرون: معنى: " إلا أن تتقوا منهم تقاة "، إلا أن يكون بينك وبينه قرابة. ذكر من قال ذلك: 6836 - حدثنا بشر قال، حدثنا يزيد قال، حدثنا سعيد، عن قتادة قوله: " لا يتخذ المؤمنون الكافرين أولياء من دون المؤمنين إلا أن تتقوا منهم تقيَّة "، نهى الله المؤمنين أن يوادّوا الكفار أو يتولَّوْهم دون المؤمنين. وقال الله: " إلا أن تتقوا منهم تقيَّة "، (67) الرحم من المشركين، من غير أن يتولوهم في دينهم، إلا أن يَصل رحمًا له في المشركين. 6837 - حدثنا الحسن بن يحيى قال، أخبرنا عبد الرزاق قال، أخبرنا معمر، عن قتادة في قوله: " لا يتخذ المؤمنون الكافرين أولياء "، قال: لا يحل لمؤمن أن يتخذ كافرًا وليًّا في دينه، وقوله: " إلا أن تتقوا منهم تقاة "، قال: أن يكون بينك وبينه قرابة، فتصله لذلك. 6838 - حدثني محمد بن سنان قال، حدثنا أبو بكر الحنفي قال، حدثنا عباد بن منصور، عن الحسن في قوله: " إلا أن تتقوا منهم تقاة "، قال: صاحبهم في الدنيا معروفًا، الرحم وغيره. فأما في الدّين فلا. * * * قال أبو جعفر: وهذا الذي قاله قتادة تأويلٌ له وجه، وليس بالوجه الذي يدل عليه ظاهر الآية: إلا أن تتقوا من الكافرين تقاة= فالأغلب من معاني هذا الكلام: إلا أن تخافوا منهم مخافةً. فالتقية التي ذكرها الله في هذه الآية. إنما هي تقية من الكفار لا من غيرهم. ووجَّهه قتادة إلى أن تأويله: إلا أن تتقوا الله من أجل القرابة التي بينكم وبينهم تقاة، فتصلون رحمها. وليس ذلك الغالب على &; 6-317 &; معنى الكلام. والتأويلُ في القرآن على الأغلب الظاهر من معروف كلام العرب المستعمَل فيهم. * * * وقد اختلفت القرأة في قراءة قوله: " إلا أن تتقوا منهم تقاة " فقرأ ذلك عامة قرأة الأمصار: ( إِلا أَنْ تَتَّقُوا مِنْهُمْ تُقَاةً )، على تقدير " فُعَلة " مثل: " تُخَمة، وتؤَدَة وتُكأة "، من " اتقيت ". * * * وقرأ ذلك آخرون: ( إِلا أَنْ تَتَّقُوا مِنْهُمْ تَقِيَّةً )، على مثال " فعيلة ". * * * قال أبو جعفر: والقراءة التي هي القراءةُ عندنا، قراءةُ من قرأها: " إلا أن تتقوا منهم تُقاة "، لثبوت حجة ذلك بأنه القراءةُ الصحيحة، بالنقل المستفيض الذي يمتنع منه الخطأ. * * * القول في تأويل قوله عز وجل : وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ وَإِلَى اللَّهِ الْمَصِيرُ (28) قال أبو جعفر: يعني تعالى ذكره بذلك، ويخوّفكم الله من نفسه أن تَرْكبوا معاصيه، أو توالوا أعداءه، فإن لله مرجعكم وَمصيركم بعد مماتكم، ويوم حشركم لموقف الحساب = (68) يعنى بذلك: متى صرتم إليه وقد خالفتم ما أمركم به، وأتيتم ما نهاكم عنهُ من اتخاذ الكافرين أولياء من دون المؤمنين، نالكم من عقاب ربكم ما لا قِبَل لكم به، يقول: فاتقوه واحذرُوه أن ينالكم ذلك منه، فإنه شديد العقاب. ------------------------ الهوامش : (61) انظر معاني القرآن للفراء 1: 205. (62) انظر تفسير"الولي" و"الأولياء" فيما سلف 2: 489 ، 564 / ثم: 5: 424 / 6: 141 ، 142 = والقول في"من دون" فيما سلف 2: 489. (63) في المطبوعة: "بن زبير" ، وصححته من سيرة ابن هشام ، ومن ترجمته في الإصابة. وتسميته"رفاعة بن عبد المنذر" ، ولكن هكذا جاء هنا ، وكذلك في تفسير البغوي ، وأظنه خطأ ، فلم يذكروا ذلك في ترجمته. (64) الأثر: 6826- لم أجده في سيرة ابن هشام التي بين أيدينا من سيرة ابن إسحاق. وقوله: "بطنوا بنفر من الأنصار" ، يقال: "بطن فلان بفلان يبطن بطونًا وبطانة" إذا كان خاصًا به ، ذا علم بداخلة أمره ، مؤانسًا له ، مطلعًا على سره ، ومنه المباطنة. (65) الأثر: 6827- انظر التعليق عل الأثر السالف رقم: 6822. (66) خالق الناس يخالقهم مخالقة: عاشرهم على أخلاقهم ، مثل"تخلق" ، أي: تصنع وتجمل وتحسن. (67) في المطبوعة في هذا الموضع"تقاة" ، وهي في المخطوطة: "تقية" بتشديد الياء بالقلم ، وكذلك أثبتها ، وهي إحدى القراءتين كما سيذكر الطبري بعد. (68) انظر تفسير"المصير" فيما سلف 3: 56 / 6: 128.