Tabari

Tafseer of The Women · An-Nisaa · 4:165

رُّسُلًۭا مُّبَشِّرِينَ وَمُنذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى ٱللَّهِ حُجَّةٌۢ بَعْدَ ٱلرُّسُلِ ۚ وَكَانَ ٱللَّهُ عَزِيزًا حَكِيمًۭا

[We sent] messengers as bringers of good tidings and warners so that mankind will have no argument against Allah after the messengers. And ever is Allah Exalted in Might and Wise.

Important: The Arabic source text is always authoritative. This translation is a study aid and has not been verified by scholars — do not use it as a basis for religious proof or for deriving rulings (ahkam). When in doubt, always consult the Arabic text and a qualified scholar.

Tabari (1 passage)

  1. Full Dutch translation of Tabari's text

    The explanation of the words of Allah: Messengers as bearers of glad tidings and as warners, so that mankind would have no argument against Allah after the messengers. And Allah is Almighty, All-Wise (4:165)

    Abū Jaʿfar said: The Exalted means by this: Verily, We have revealed to you just as We revealed to Nūḥ and the prophets after him, and to those whom He has mentioned of the messengers — "messengers." He placed "the messengers" in the accusative case because of the separation (qaṭʿ) from the names of the prophets whose names He has mentioned — "as bearers of glad tidings," that is to say: I have sent them as messengers to My creatures and My servants, as bearers of glad tidings about My reward to whoever obeys Me and follows My command and believes My messengers, and as warners of My punishment to whoever disobeys Me and contradicts My command and denies My messengers — "so that mankind would have no argument against Allah after the messengers," that is to say: I have sent My messengers to My servants as bearers of glad tidings and as warners, so that whoever disbelieves in Me and worships partners besides Me, or has strayed from My path, would not put forward an argument when I would will his punishment, by saying: If only You had sent a messenger to us, so that we could have followed Your signs before we were humiliated and disgraced [Sūrat Ṭāhā: 134]. Thus He has cut off the argument of every wrongful denier who introduced innovation regarding His oneness and contradicted His command, with all forms of arguments that sever his excuse — as a warning from Him to them thereby, so that to Allah belongs the decisive argument against them and against all His creatures.

    And in accordance with what we have said concerning this, the exegetes have spoken.

    Mention of who said that:

    10849 — Muḥammad ibn al-Ḥusayn related to us, he said: Aḥmad ibn al-Mufaḍḍal related to us, he said: Asbāṭ related to us, on the authority of al-Suddī: "so that mankind would have no argument against Allah after the messengers," so that they would not say: You did not send messengers to us.

    — "And Allah is Almighty, All-Wise," that is to say: And Allah is ever the possessor of power in His vengeance upon whomever of His creatures He takes vengeance, because of his disbelief in Him and his disobedience to Him, after He has established His argument against him by means of His messengers and His proofs — "All-Wise," in His disposal over them of that which He has decreed.

    Show original Arabic
    القول في تأويل قوله : رُسُلا مُبَشِّرِينَ وَمُنْذِرِينَ لِئَلا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا (165) قال أبو جعفر: يعني جل ثناؤه بذلك: إنا أوحينا إليك كما أوحينا إلى نوح والنبيين من بعده، ومن ذكر من الرسل (16) =" رسلا "، فنصب " الرسل " على القطع من أسماء الأنبياء الذين ذكر أسماءهم (17) =" مبشرين "، يقول: أرسلتهم رسلا إلى خلقي وعبادي، مبشرين بثوابي من أطاعني واتبع أمري وصدَّق رسلي، ومنذرين عقابي من عصاني وخالف أمري وكذب رسلي=" لئلا يكون للناس على الله حجة بعد الرسل "، يقول: أرسلت رسلي إلى عبادي مبشرين ومنذرين، لئلا يحتجّ من كفر بي وعبد الأنداد من دوني، أو ضل عن سبيلي بأن يقول إن أردتُ عقابه: لَوْلا أَرْسَلْتَ إِلَيْنَا رَسُولا فَنَتَّبِعَ آيَاتِكَ مِنْ قَبْلِ أَنْ نَذِلَّ وَنَخْزَى [سورة طه: 134]. فقطع حجة كلّ مبطل ألحدَ في توحيده وخالف أمره، بجميع معاني الحجج القاطعة عذرَه، إعذارًا منه بذلك إليهم، لتكون لله الحجة البالغة عليهم وعلى جميع خلقه. * * * وبنحو الذي قلنا في ذلك قال أهل التأويل. *ذكر من قال ذلك: 10849- حدثنا محمد بن الحسين قال، حدثنا أحمد بن المفضل قال، حدثنا أسباط، عن السدي: " لئلا يكون للناس على الله حجة بعد الرسل "، فيقولوا: ما أرسلت إلينا رسلا. * * * =" وكان الله عزيزًا حكيمًا "، يقول: ولم يزل الله ذا عِزة في انتقامه ممن انتقم [منه] من خلقه، (18) على كفره به، ومعصيته إياه، بعد تثبيته حجَّتَه عليه برسله وأدلَّتَه=" حكيمًا "، في تدبيره فيهم ما دبّره. (19) ----------------- الهوامش : (16) في المخطوطة: "ومن ذكر الرسل" ، بإسقاط"من" ، والصواب ما في المطبوعة. (17) في المطبوعة والمخطوطة: "فنصب به الرسل" ، بزيادة"به" ، والصواب حذفها. انظر معنى"القطع" فيما سلف من فهارس المصطلحات. (18) الزيادة بين القوسين لا بد منها لسياق الكلام. (19) انظر تفسير"عزيز" فيما سلف: ص408 ، تعليق: 2 ، والمراجع هناك= وتفسير"حكيم" فيما سلف من فهارس اللغة.