Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   And His saying ( And no bearer of burdens shall bear the burden of another ) — the Exalted, whose mention is exalted, says: and no sinful woman shall bear the sin of another than herself. ( And if one heavily laden calls out to her load, none of it will be carried, even though it were a near kinsman ) — the Exalted says: and if one weighed down with sins asks someone to bear her sins in her place, and requests this, she will find no one to bear any of it in her place, even though the one she asked were a kinsman of father or brother.

   And in accordance with what we have said concerning this, the exegetes (ahl al-taʾwīl) also spoke.

   * Mention of who said that:

   Muḥammad ibn Saʿd related to me, saying: my father related to me, saying: my paternal uncle related to me, saying: my father related to me, on the authority of his father, on the authority of Ibn ʿAbbās, concerning His saying ( And no bearer of burdens shall bear the burden of another, and if one heavily laden calls out to her load, none of it will be carried, even though it were a near kinsman ) — he says: there rests upon him a burden, and he finds no one to bear any of his burden in his place.

   Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, saying: ʿĪsā related to us; and al-Ḥārith related to me, saying: al-Ḥasan related to us, saying: Warqāʾ related to us — both on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: ( And if one heavily laden calls out to her load, none of it will be carried ) — like ( No bearer of burdens shall bear the burden of another ).

   Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda: ( And if one heavily laden calls out ) — to her load, that is, to her sins — ( none of it will be carried, even though it were a near kinsman ) — meaning: a close kinsman of hers, he bears nothing of her sins, and she bears nothing of another's sins. ( And no bearer of burdens shall bear the burden of another. ) And "a near kinsman" (ḏā qurbā) stands in the accusative as the complement of "kāna" (was), because the meaning of the statement is: even though the one she asks to bear her sins in her place were a near kinsman of hers. And "mutqila" (one heavily laden) is put in the feminine because the statement is directed at "the soul" (al-nafs), as though it were said: and if a soul weighed down with sins calls out to the bearing of her sins; and that was said in this way because "the soul" (al-nafs) represents both the masculine and the feminine, as it is said: Every soul shall taste death — by which is meant: every male and female being.

   And His saying ( You only warn those who fear their Lord in the unseen ) — the Exalted, whose mention is exalted, says to His Prophet Muḥammad, may Allah bless him and grant him peace: you only warn, O Muḥammad, those who fear the punishment of Allah on the Day of Resurrection without beholding it with their own eyes, but through their faith in what you have brought them, and their affirmation of you in what you have conveyed to them from Allah. It is these whom your warning benefits and who take your admonitions to heart, not those whose hearts Allah has sealed, so that they do not understand.

   As Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda concerning His saying: ( You only warn those who fear their Lord in the unseen ) — that is, they fear the Fire.

   And His saying ( And establish the prayer ) — He says: and they have performed the prescribed ritual prayer (ṣalāh) with its limits, as Allah has prescribed it for them.

   And His saying ( And whoever purifies himself purifies himself only for his own sake ) — the Exalted, whose mention is exalted, says: and whoever cleanses himself of the filth of unbelief (kufr) and sins through repentance to Allah, and faith (īmān) in Him, and the performance of obedience to Him, purifies himself only for his own sake; and that is because thereby he procures for himself the good pleasure of Allah as a reward, and the attainment of His gardens, and salvation from His punishment which He has prepared for the people of unbelief in Him.

   As Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda concerning His saying ( And whoever purifies himself purifies himself only for his own sake ) — that is, whoever performs a good deed performs it only for his own sake.

   And His saying ( And to Allah is the return ) — He says: and to Allah is the return of every one of you who acts, O people, of your believer and your unbeliever, and your righteous and your corrupt; and He will recompense you all for the good and evil they have sent ahead, according to what each deserves.

   Show original Arabic

   وقوله ( وَلا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى ) يقول تعالى ذكره: ولا تحمل آثمة إثم أخرى غيرها(وَإِنْ تَدْعُ مُثْقَلَةٌ إِلَى حِمْلِهَا لا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَى ) يقول تعالى: وإن تسأل ذاتُ ثِقَل من الذنوب من يحمل عنها ذنوبها وتطلب ذلك لم تجد من يحمل عنها شيئًا منها ولو كان الذي سألته ذا قرابة من أب أو أخ. وبنحو الذي قلنا في ذلك قال أهل التأويل. * ذكر من قال ذلك: حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس قوله ( وَلا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى وَإِنْ تَدْعُ مُثْقَلَةٌ إِلَى حِمْلِهَا لا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَى ) يقول: يكون عليه وزر لا يجد أحدًا يحمل عنه من وزره شيئًا. حدثني محمد بن عمرو، قال: ثنا أَبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء جميعا، عن ابن أَبي نجيح، عن مجاهد ( وَإِنْ تَدْعُ مُثْقَلَةٌ إِلَى حِمْلِهَا لا يُحْمَلْ مِنْهُ شَيْءٌ ) كنحو (لا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى). حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة (وَإِنْ تَدْعُ مُثْقَلَةٌ إِلَى حِمْلِهَا) إلى ذنوبها(لا يُحْمَلْ مِنْهُ شَيْءٌ وَلَوْ كَانَ ذَا قُرْبَى ) أي: قريب القرابة منها، لايحمل من ذنوبها شيئًا، ولا تحمل على غيرها من ذنوبها شيئا(وَلا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى) ، ونصب " ذَا قُرْبَى " على تمام " كان " لأن معنى الكلام: ولو كان الذي تسأله أن يحمل عنها ذنوبها ذا قربى لها. وأنثت " مثقلة " لأنه ذهب بالكلام إلى النفس، كأنه قيل: وإن تدع نفس مثقلة من الذنوب إلى حمل ذنوبها، وإنما قيل كذلك لأن النفس تؤدي عن الذكر والأنثى كما قيل: كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ يعني بذلك: كل ذكر وأنثى. وقوله ( إِنَّمَا تُنْذِرُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ ) يقول تعالى ذكره لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم: إنما تنذر يا محمد الذين يخافون عقاب الله يوم القيامة من غير معاينة منهم لذلك، ولكن لإيمانهم بما أتيتهم به، وتصديقهم لك فيما أنبأتهم عن الله، فهؤلاء الذين ينفعهم إنذارك ويتعظون بمواعظك، لا الذين طبع الله على قلوبهم فهم لا يفقهون. كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة قول: ( إِنَّمَا تُنْذِرُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ ) أي: يخشون النار. وقوله (وَأَقَامُوا الصَّلاةَ) يقول: وأدوا الصلاة المفروضة بحدودها على ما فرضها الله عليهم. وقوله (وَمَنْ تَزَكَّى فإِنَّمَا يَتَزكَّى لِنَفْسِهِ) يقول تعالى ذكره: ومن يتطهر من دنس الكفر والذنوب بالتوبة إلى الله، والإيمان به، والعمل بطاعته. فإنما يتطهر لنفسه، وذلك أنه يثيبها به رضا الله، والفوز بجنانه، والنجاة من عقابه الذي أعده لأهل الكفر به. كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة قوله ( وَمَنْ تَزَكَّى فَإِنَّمَا يَتَزَكَّى لِنَفْسِهِ ) أي: من يعمل صالحًا فإنما يعمله لنفسه. وقوله (وَإِلَى اللَّهِ الْمَصِيرُ) يقول: وإلى الله مصير كل عامل منكم أيها الناس، مؤمنكم وكافركم، وبركم وفاجركم، وهو مجازٍ جميعكم بما قدم من خير وشر على ما أهل منه.