Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   ( وَاللَّهُ يَقْضِي بِالْحَقِّ ) ("And Allah judges in truth"). He says: and Allah, the Exalted whose praise is exalted, judges concerning the one whose eyes committed treachery with their glance, and concerning what the breasts concealed when the eyes looked, in truth. He will reward, in the fairest manner, those who lowered their eyes and turned them away from what He has forbidden, out of fear of standing before Him and of His interrogation about it; and He will give those who repeated the glance and whose hearts were resolved upon committing fornication as soon as they were able to do so their deserved recompense.

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

   * Mention of who said that:

   ʿAbdallāh ibn Aḥmad al-Marwazī related to me, saying: ʿAlī ibn Ḥusayn ibn Wāqid related to us, saying: my father related to me, saying: al-Aʿmash related to us, saying: Saʿīd ibn Jubayr related to us, on the authority of Ibn ʿAbbās: ( يَعْلَمُ خَائِنَةَ الأعْيُنِ ) ("He knows the treachery of the eyes"): when it looks at it, whether it desires the treachery or not, ( وَمَا تُخْفِي الصُّدُورُ ) ("and what the breasts conceal"): whether it, when it is able to do so, will commit fornication thereby or not? He said: then he was silent for a while, and afterwards he said: shall I inform you about the verse that follows it? I said: yes. He said: ( وَاللَّهُ يَقْضِي بِالْحَقِّ ) ("And Allah judges in truth"): He is able to requite good with good and evil with evil ( إِنَّ اللَّهَ هُوَ السَّمِيعُ الْبَصِيرُ ) ("verily, Allah is the All-Hearing, the All-Seeing"). Al-Ḥasan said: then I said to al-Aʿmash: al-Kalbī related to me likewise, except that he said: verily, Allah is able to requite evil with evil and good with tenfold. And al-Aʿmash said: what is with al-Kalbī is also with me; nothing has issued from me but something trifling.

   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 of them — on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: ( يَعْلَمُ خَائِنَةَ الأعْيُنِ ) ("He knows the treachery of the eyes"), he said: the looking of the eyes at that which Allah has forbidden.

   Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning His saying: ( خَائِنَةَ الأعْيُنِ ) ("the treachery of the eyes"): that is, He knows the winking of the eye and its squinting with regard to what Allah does not love and is not pleased with.

   And His saying: ( وَالَّذِينَ يَدْعُونَ مِنْ دُونِهِ لا يَقْضُونَ بِشَيْءٍ ) ("and those whom they call upon besides Him judge over nothing"). He says: and the idols and gods which these polytheists (mushrikīn) of your people worship besides Allah judge over nothing, for they know nothing and are capable of nothing. He, exalted is His praise, says to them: so worship Him who is capable of all things, and from whom nothing of your deeds remains hidden, so that He may reward the doer of good among you with good and the doer of evil with evil — not that which is capable of nothing and knows nothing, such that it could distinguish the doer of good from the doer of evil so as to reward the doer of good and punish the doer of evil.

   And His saying: ( إِنَّ اللَّهَ هُوَ السَّمِيعُ الْبَصِيرُ ) ("verily, Allah is the All-Hearing, the All-Seeing"). He says: verily, Allah is the All-Hearing of what your tongues utter, O people, the All-Seeing of the deeds you perform, encompassing all of that and recording it against you, in order to give you all your deserved recompense on the Day of Requital.

   The reciters differed concerning the manner of reciting His saying: ( وَالَّذِينَ يَدْعُونَ مِنْ دُونِهِ ) ("and those whom they call upon besides Him"). Most of the reciters of Medina recited it: "wa-lladhīna tadʿūna min dūnihi" ("and those whom you call upon besides Him") with the tāʾ, as an address. And most of the reciters of Kūfa recited it with the yāʾ, as a statement.

   And the correct view concerning this is that they are two well-known modes of recitation, both correct in meaning; with whichever of the two the reciter recites, he has hit upon what is correct.

   Show original Arabic

   ( وَاللَّهُ يَقْضِي بِالْحَقِّ ) يقول: والله تعالى ذكره يقضي في الذي خانته الأعين بنظرها, وأخفته الصدور عند نظر العيون بالحق, فيجزي الذين أغمضوا أبصارهم, وصرفوها عن محارمه حذارَ الموقف بين يديه, ومسألته عنه بالحُسنى, والذين ردّدوا النظر, وعزمت قلوبهم على مواقعة الفواحش إذا قدّرت, جزاءها. وبنحو الذي قلنا في ذلك قال أهل التأويل. * ذكر من قال ذلك: حدثني عبد الله بن أحمد المَرْوَزِيّ, قال: ثنا عليّ بن حسين بن واقد قال: ثني أبي, قال: ثنا الأعمش, قال: ثنا سعيد بن جبير, عن ابن عباس ( يَعْلَمُ خَائِنَةَ الأعْيُنِ ) إذا نظرت إليها تريد الخيانة أم لا( وَمَا تُخْفِي الصُّدُورُ ) إذا قدرت عليها أتزني بها أم لا؟ قال: ثم سكت, ثم قال: ألا أخبركم بالتي تليها؟ قلت نعم, قال: ( وَاللَّهُ يَقْضِي بِالْحَقِّ ) قادر على أن يجزي بالحسنة الحسنة, وبالسيئة السيئة ( إِنَّ اللَّهَ هُوَ السَّمِيعُ الْبَصِيرُ ) قال الحسن: فقلت للأعمش: حدثني الكلبيّ, إلا أنه قال: إن الله قادر على أن يجزي بالسيئة السيئة, وبالحسنة عشرا. وقال الأعمش: إن الذي عند الكلبيّ عندي, ما خرج مني إلا بحقير. حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد ( يَعْلَمُ خَائِنَةَ الأعْيُنِ ) قال: نظر الأعين إلى ما نهى الله عنه. حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله: ( خَائِنَةَ الأعْيُنِ ) : أي يعلم همزه بعينه, وإغماضه فيما لا يحبّ الله ولا يرضاه. وقوله: ( وَالَّذِينَ يَدْعُونَ مِنْ دُونِهِ لا يَقْضُونَ بِشَيْءٍ ) يقول: والأوثان والآلهة التي يعبدها هؤلاء المشركون بالله من قومك من دونه لا يقضون بشيء, لأنها لا تعلم شيئا, ولا تقدر على شيء, يقول جلّ ثناؤه لهم: فاعبدوا الذي يقدر على كل شيء, ولا يخفى عليه شيء من أعمالكم, فيجزي محسنكم بالإحسان, والمسيء بالإساءة, لا ما لا يقدر على شيء ولا يعلم شيئا, فيعرف المحسن من المسيء, فيثيب المحسن, ويعاقب المسيء. وقوله: ( إِنَّ اللَّهَ هُوَ السَّمِيعُ الْبَصِيرُ ) يقول: إن الله هو السميع لما تنطق به ألسنتكم أيها الناس, البصير بما تفعلون من الأفعال, محيط بكل ذلك محصيه عليكم, ليجازي جميعكم جزاءه يوم الجزاء. واختلفت القرّاء في قراءة قوله: ( وَالَّذِينَ يَدْعُونَ مِنْ دُونِهِ ) فقرأ ذلك عامة قرّاء المدينة: " وَالَّذِينَ تَدْعُونَ مِنْ دُونِهِ" بالتاء على وجه الخطاب. وقرأ ذلك عامة قرّاء الكوفة بالياء على وجه الخبر. والصواب من القول في ذلك أنهما قراءتان معروفتان صحيحتا المعنى, فبأيتهما قرأ القارئ فمصيب.