Tabari

Tafseer of Consultation · Ash-Shura · 42:13

۞ شَرَعَ لَكُم مِّنَ ٱلدِّينِ مَا وَصَّىٰ بِهِۦ نُوحًۭا وَٱلَّذِىٓ أَوْحَيْنَآ إِلَيْكَ وَمَا وَصَّيْنَا بِهِۦٓ إِبْرَٰهِيمَ وَمُوسَىٰ وَعِيسَىٰٓ ۖ أَنْ أَقِيمُوا۟ ٱلدِّينَ وَلَا تَتَفَرَّقُوا۟ فِيهِ ۚ كَبُرَ عَلَى ٱلْمُشْرِكِينَ مَا تَدْعُوهُمْ إِلَيْهِ ۚ ٱللَّهُ يَجْتَبِىٓ إِلَيْهِ مَن يَشَآءُ وَيَهْدِىٓ إِلَيْهِ مَن يُنِيبُ

He has ordained for you of religion what He enjoined upon Noah and that which We have revealed to you, [O Muhammad], and what We enjoined upon Abraham and Moses and Jesus - to establish the religion and not be divided therein. Difficult for those who associate others with Allah is that to which you invite them. Allah chooses for Himself whom He wills and guides to Himself whoever turns back [to Him].

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 saying of the Exalted: HE HAS PRESCRIBED FOR YOU AS RELIGION WHAT HE ENJOINED UPON NŪḤ, AND WHAT WE HAVE REVEALED TO YOU, AND WHAT WE ENJOINED UPON IBRĀHĪM, MŪSĀ AND ʿĪSĀ: THAT YOU UPHOLD THE RELIGION AND DO NOT BECOME DIVIDED THEREIN. HARD UPON THE POLYTHEISTS IS THAT TO WHICH YOU CALL THEM. ALLAH CHOOSES FOR IT WHOM HE WILLS, AND GUIDES TO IT WHOEVER TURNS TO HIM IN REPENTANCE (13)

    The Exalted, whose remembrance is exalted, says: ( HE HAS PRESCRIBED FOR YOU ) — your Lord, O people — ( AS RELIGION WHAT HE ENJOINED UPON NŪḤ ) to perform, ( AND WHAT WE HAVE REVEALED TO YOU ). He says to His Prophet Muḥammad, may Allah bless him and grant him peace: and He has prescribed for you as religion that which We have revealed to you, O Muḥammad, and enjoined upon you, ( AND WHAT WE ENJOINED UPON IBRĀHĪM, MŪSĀ AND ʿĪSĀ: THAT YOU UPHOLD THE RELIGION ). He says: He has prescribed for you as religion that you uphold the religion. The word "an" (that) is — since that is the meaning of the saying — in the accusative case as a further specification of the "what" (mā) in His saying: ( WHAT HE ENJOINED UPON NŪḤ ). And it is possible that it is in the genitive position, referring back to the "hā" (the suffix) in His saying: ( WITH IT/IT ), and as an explanation of it; then the meaning of the saying at that point would be: He has prescribed for you as religion what He enjoined upon Nūḥ, namely that you uphold the religion and do not become divided therein. And it is permissible that it is in the nominative position as a new beginning; then the meaning of the saying at that point would be: He has prescribed for you as religion what He enjoined, and that is that you uphold the religion. And since the meaning of the saying is what I have described, it is known that what He enjoined upon all these prophets is a single injunction, namely the upholding of the true religion, and not becoming divided therein.

    And in accordance with what we have said about this, the people of interpretation have spoken.

    * Mention of who said that:

    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, concerning His saying: ( WHAT HE ENJOINED UPON NŪḤ ), he said: what He enjoined upon you and His prophets; they all have one religion.

    Muḥammad related to us, saying: Aḥmad related to us, saying: Asbāṭ related to us, on the authority of al-Suddī, concerning His saying: ( HE HAS PRESCRIBED FOR YOU AS RELIGION WHAT HE ENJOINED UPON NŪḤ ), he said: it is the religion in its entirety.

    Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning His saying: ( HE HAS PRESCRIBED FOR YOU AS RELIGION WHAT HE ENJOINED UPON NŪḤ ): Nūḥ was sent, when he was sent, with the law (sharīʿa): with the permitting of the permitted and the forbidding of the forbidden, ( AND WHAT WE ENJOINED UPON IBRĀHĪM, MŪSĀ AND ʿĪSĀ ).

    Muḥammad related to us, saying: Aḥmad related to us, saying: Ibn Thawr related to us, on the authority of Maʿmar, on the authority of Qatāda: ( HE HAS PRESCRIBED FOR YOU AS RELIGION WHAT HE ENJOINED UPON NŪḤ ), he said: the permitted and the forbidden.

    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 saying: ( HE HAS PRESCRIBED FOR YOU AS RELIGION WHAT HE ENJOINED UPON NŪḤ ).... to the end of the verse, he said: sufficient for you is what you have been told.

    And by His saying: ( THAT YOU UPHOLD THE RELIGION ) He meant: that you act upon it in accordance with what He has prescribed for you and made obligatory, as we have already explained earlier regarding His saying: ( UPHOLD THE PRAYER ).

    And in accordance with what we have said about this, the people of interpretation have spoken.

    * Mention of who said that:

    Muḥammad related to us, saying: Aḥmad related to us, saying: Asbāṭ related to us, on the authority of al-Suddī, concerning His saying: ( THAT YOU UPHOLD THE RELIGION ), he said: act upon it.

    And His saying: ( AND DO NOT BECOME DIVIDED THEREIN ). He says: and do not differ regarding the religion which you have been commanded to uphold, as the factions before you differed.

    As Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning His saying: ( AND DO NOT BECOME DIVIDED THEREIN ): know that division is ruin, and that the united community (jamāʿa) is trustworthy.

    And His saying: ( HARD UPON THE POLYTHEISTS IS THAT TO WHICH YOU CALL THEM ). The Exalted, whose remembrance is exalted, says to His Prophet Muḥammad, may Allah bless him and grant him peace: hard it falls upon the polytheists (mushrikīn) who ascribe partners to Allah among your people, O Muḥammad, that to which you call them, namely the pure devotion of worship to Allah, and the ascribing of divinity to Him alone, and the disavowal of all else besides Him among gods and equals.

    And in accordance with what we have said about this, the people of interpretation have spoken.

    * Mention of who said that:

    Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda: ( HARD UPON THE POLYTHEISTS IS THAT TO WHICH YOU CALL THEM ), he said: the polytheists rejected it, and the testimony that there is no god but Allah fell hard upon them; Iblīs and his hosts collided with it, but Allah, blessed and exalted is He, refused anything other than to let it proceed, to aid it, to make it victorious, and to make it manifest above whoever opposed it.

    And His saying: ( ALLAH CHOOSES FOR IT WHOM HE WILLS, AND GUIDES TO IT WHOEVER TURNS TO HIM IN REPENTANCE ). He says: Allah selects to Himself whom He wills of His creation, and chooses for Himself and for His protection whom He loves.

    And in accordance with what we have said about this, the people of interpretation have spoken.

    * Mention of who said that:

    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, concerning His saying: ( ALLAH CHOOSES FOR IT WHOM HE WILLS, AND GUIDES TO IT WHOEVER TURNS TO HIM IN REPENTANCE ), he says: and He grants the capacity to act in obedience to Him and in following that with which He sent His Prophet, peace and blessings be upon him, with the truth, to whoever turns to obedience to Him and returns in repentance from his acts of disobedience.

    As Muḥammad related to us, saying: Aḥmad related to us, saying: Asbāṭ related to us, on the authority of al-Suddī: ( AND GUIDES TO IT WHOEVER TURNS TO HIM IN REPENTANCE ): whoever turns to obedience to Allah.

    Show original Arabic
    القول في تأويل قوله تعالى : شَرَعَ لَكُمْ مِنَ الدِّينِ مَا وَصَّى بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى أَنْ أَقِيمُوا الدِّينَ وَلا تَتَفَرَّقُوا فِيهِ كَبُرَ عَلَى الْمُشْرِكِينَ مَا تَدْعُوهُمْ إِلَيْهِ اللَّهُ يَجْتَبِي إِلَيْهِ مَنْ يَشَاءُ وَيَهْدِي إِلَيْهِ مَنْ يُنِيبُ (13) يقول تعالى ذكره: ( شَرَعَ لَكُمْ ) ربكم أيها الناس ( مِنَ الدِّينِ مَا وَصَّى بِهِ نُوحًا ) أن يعمله ( وَالَّذِي أَوْحَيْنَا إِلَيْكَ ) يقول لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم: وشرع لكم من الدين الذي أوحينا إليك يا محمد, فأمرناك به ( وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى أَنْ أَقِيمُوا الدِّينَ ) يقول: شرع لكم من الدين, أن أقيموا الدين فـ " أن " إذ كان ذلك معنى الكلام, في موضع نصب على الترجمة بها عن " ما " التي في قوله: ( مَا وَصَّى بِهِ نُوحًا ). ويجوز أن تكون في موضع خفض ردّا على الهاء التي في قوله: ( بِهِ ) , وتفسيرا عنها, فيكون معنى الكلام حينئذ: شرع لكم من الدين ما وصى به نوحا, أن أقيموا الدين ولا تتفرّقوا فيه. وجائز أن تكون في موضع رفع على الاستئناف, فيكون معنى الكلام حينئذ: شرع لكم من الدين ما وصى به, وهو أن أقيموا الدين. وإذ كان معنى الكلام ما وصفت, فمعلوم أن الذي أوصى به جميع هؤلاء الأنبياء وصية واحدة, وهي إقامة الدين الحق, ولا تتفرقوا فيه. وبنحو الذي قلنا في ذلك قال أهل التأويل. * ذكر من قال ذلك: 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, قوله: ( مَا وَصَّى بِهِ نُوحًا ) قال: ما أوصاك به وأنبيائه, كلهم دين واحد. حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ, في قوله: ( شَرَعَ لَكُمْ مِنَ الدِّينِ مَا وَصَّى بِهِ نُوحًا ) قال: هو الدين كله. حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله: ( شَرَعَ لَكُمْ مِنَ الدِّينِ مَا وَصَّى بِهِ نُوحًا ) بعث نوح حين بعث بالشريعة بتحليل الحلال, وتحريم الحرام ( وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى ). حدثنا محمد, قال: ثنا أحمد, قال: ثنا ابن ثور, عن معمر, عن قتادة ( شَرَعَ لَكُمْ مِنَ الدِّينِ مَا وَصَّى بِهِ نُوحًا ) قال: الحلال والحرام. حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس, قوله: ( شَرَعَ لَكُمْ مِنَ الدِّينِ مَا وَصَّى بِهِ نُوحًا ).... إلى آخر الآية, قال: حسبك ما قيل لك. وعنى بقوله: ( أَنْ أَقِيمُوا الدِّينَ ) أن اعملوا به على ما شرع لكم وفرض, كما قد بينا فيما مضى قبل في قوله: أَقِيمُوا الصَّلاةَ . وبنحو الذي قلنا في ذلك قال أهل التأويل. * ذكر من قال ذلك: حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ, في قوله: ( أَنْ أَقِيمُوا الدِّينَ ) قال: اعملوا به. وقوله: ( وَلا تَتَفَرَّقُوا فِيهِ ) يقول: ولا تختلفوا في الدين الذي أمرتم بالقيام به, كما اختلف الأحزاب من قبلكم. كما حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله: ( وَلا تَتَفَرَّقُوا فِيهِ ) تعلموا أن الفرقة هلكة, وأن الجماعة ثقة. وقوله: ( كَبُرَ عَلَى الْمُشْرِكِينَ مَا تَدْعُوهُمْ إِلَيْهِ ) يقول تعالى ذكره لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم: كبر على المشركين بالله من قومك يا محمد ما تدعوهم إليه من إخلاص العبادة لله, وإفراده بالألوهية والبراءة مما سواه من الآلهة والأنداد. وبنحو الذي قلنا في ذلك قال أهل التأويل. * ذكر من قال ذلك: حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة ( كَبُرَ عَلَى الْمُشْرِكِينَ مَا تَدْعُوهُمْ إِلَيْهِ ) قال: أنكرها المشركون, وكبر عليهم شهادة أن لا إله إلا الله, فصادمها إبليس وجنوده, فأبى الله تبارك وتعالى إلا أن يمضيها وينصرها ويفلجها ويظهرها على من ناوأها. وقوله: ( اللَّهُ يَجْتَبِي إِلَيْهِ مَنْ يَشَاءُ وَيَهْدِي إِلَيْهِ مَنْ يُنِيبُ ) يقول: الله يصطفي إليه من يشاء من خلقه, ويختار لنفسه, وولايته من أحبّ. وبنحو الذي قلنا في ذلك قال أهل التأويل. * ذكر من قال ذلك: 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, قوله: ( اللَّهُ يَجْتَبِي إِلَيْهِ مَنْ يَشَاءُ وَيَهْدِي إِلَيْهِ مَنْ يُنِيبُ ) يقول: ويوفق للعمل بطاعته, واتباع ما بعث به نبيه عليه الصلاة والسلام من الحق من أقبل إلى طاعته, وراجع التوبة من معاصيه. كما حدثنا محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ( وَيَهْدِي إِلَيْهِ مَنْ يُنِيبُ ) : من يقبل إلى طاعة الله.