Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   The explanation of the saying of the Exalted: ذَلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيهَا حُسْنًا إِنَّ اللَّهَ غَفُورٌ شَكُورٌ (23) (That is the good tidings with which Allah gladdens His servants who believe and do righteous deeds. Say: 'I ask of you no reward for it, except affection toward the kinsfolk.' And whoever earns a good deed, for him We will increase therein its goodness. Verily, Allah is Forgiving, Appreciative.) (42:23).

   The Exalted, whose praise is exalted, says: This is that which I have communicated to you, O people, that I have prepared it for those who believe and do righteous deeds—in the Hereafter, of delights and honor—the glad tidings with which Allah gladdens His servants who believed in Him in this world and acted in it in obedience to Him. ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا ) (Say: 'I ask of you no reward for it'). The Exalted, whose praise is exalted, says to His prophet Muḥammad ﷺ: Say, O Muḥammad, to those of the polytheists (mushrikīn) among your people who dispute with you about the Hour: I ask of you, O people, for my call to that to which I summon you of the truth that I have brought you, and for the sincere counsel with which I counsel you, no compensation or reward, no recompense from your possessions that you would give me ( إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) (except affection toward the kinsfolk).

   The exegetes (ahl al-taʾwīl) differed concerning the meaning of His saying: ( إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) (except affection toward the kinsfolk). Some said: its meaning is: except that you have affection for me on account of my kinship with you, and that you maintain the bonds of blood relationship that exist between me and you.

   * The mention of who said that:

   Abū Kurayb and Yaʿqūb related to us, they said: Ismāʿīl ibn Ibrāhīm related to us, on the authority of Dāwūd ibn Abī Hind, on the authority of al-Shaʿbī, on the authority of Ibn ʿAbbās, concerning His saying: ( لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) (I ask of you no reward for it, except affection toward the kinsfolk), he said: There was not a single clan among the clans of Quraysh but that between the Messenger of Allah ﷺ and them there existed kinship. Then He said: 'Say: I ask of you no reward for it, except that you have affection for me on account of the kinship that exists between me and you.'

   Abū Kurayb related to us, he said: Abū Usāma related to us, he said: Shuʿba related to us, on the authority of ʿAbd al-Malik ibn Maysara, on the authority of Ṭāwūs, concerning His saying: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) (Say: 'I ask of you no reward for it, except affection toward the kinsfolk'), he said: Ibn ʿAbbās was asked about this, and Ibn Jubayr said: they are the kinsfolk of the family of Muḥammad. But Ibn ʿAbbās said: you have been hasty; verily, the Messenger of Allah ﷺ—there was not a single clan among the clans of Quraysh but that he had kinship among them. He said: then there was revealed ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) (Say: 'I ask of you no reward for it, except affection toward the kinsfolk'). He said: 'except the kinship that exists between me and you, that you maintain it.'

   ʿAlī related to me, he said: Abū Ṣāliḥ related to us, he said: Muʿāwiya related to me, on the authority of ʿAlī, on the authority of Ibn ʿAbbās, concerning His saying: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) (Say: 'I ask of you no reward for it, except affection toward the kinsfolk'), he said: the Messenger of Allah ﷺ had kinship within all of Quraysh, and when they denied him and refused to pledge allegiance to him, he said: 'O people, if you refuse to pledge allegiance to me, then preserve my kinship among you; let no one else of the Arabs be more worthy of preserving and aiding me than you.'

   Muḥammad ibn Saʿd related to me, he said: my father related to me, he said: my uncle related to me, he said: my father related to me, on the authority of his father, on the authority of Ibn ʿAbbās, concerning His saying: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) (Say: 'I ask of you no reward for it, except affection toward the kinsfolk'), he means Muḥammad ﷺ, who said to Quraysh: 'I ask of you nothing of your possessions, but I ask of you that you not harm me on account of the kinship that exists between me and you, for you are my people and the most worthy of obeying me and answering me.'

   Ibn Ḥumayd related to us, he said: Jarīr related to us, on the authority of Mughīra, on the authority of ʿIkrima, he said: verily, the Prophet ﷺ was of central lineage within Quraysh; he had in every clan of Quraysh a line of kinship. Then he said: 'I ask of you, for that to which I summon you, nothing, except that you preserve me in my kinship; قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى .'

   Yaʿqūb related to me, he said: Hushaym related to us, he said: Ḥuṣayn informed us, on the authority of Abū Mālik, he said: the Messenger of Allah ﷺ was of central lineage within Quraysh; there was no clan among the clans of Quraysh but that they had given rise to him. He said: then Allah, Mighty and Exalted, said: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) (Say: 'I ask of you no reward for it, except affection toward the kinsfolk'): 'except that you have affection for me on account of my kinship with you and preserve me.'

   Abū Ḥuṣayn ʿAbd Allāh ibn Aḥmad ibn Yūnus related to us, he said: ʿAbthar related to us, he said: Ḥuṣayn related to us, on the authority of Abū Mālik, concerning this verse: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) (Say: 'I ask of you no reward for it, except affection toward the kinsfolk'), he said: the Messenger of Allah ﷺ was of the Banū Hāshim, and his mother was of the Banū Zuhra, and the mother of his father was of the Banū Makhzūm. Then he said: 'Preserve me in my kinship.'

   Ibn al-Muthannā related to us, he said: Ḥaramī related to us, he said: Shuʿba related to us, he said: ʿUmāra informed me, on the authority of ʿIkrima, concerning His saying: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) (Say: 'I ask of you no reward for it, except affection toward the kinsfolk'), he said: you acknowledge my kinship, and you confirm me in that with which I have come, and you protect me.

   Bishr related to us, he said: Yazīd related to us, he said: Saʿīd related to us, on the authority of Qatāda, concerning His saying: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) (Say: 'I ask of you no reward for it, except affection toward the kinsfolk'): and verily, Allah, the Blessed and Exalted, commanded Muḥammad ﷺ that he should ask of the people no reward for this Qurʾān, except that they should maintain the kinship that exists between him and them; and all the clans of Quraysh had given rise to him, and between him and them there existed kinship.

   Muḥammad ibn ʿAmr related to me, he said: Abū ʿĀṣim related to us, he said: ʿĪsā related to us; and al-Ḥārith related to me, he said: al-Ḥasan related to us, he said: Warqāʾ related to us—both of them—on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, concerning His saying: ( إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) (except affection toward the kinsfolk): that you follow me, and confirm me, and maintain my blood relationship.

   Muḥammad related to us, he said: Asbāṭ related to us, on the authority of al-Suddī, concerning His saying: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) (Say: 'I ask of you no reward for it, except affection toward the kinsfolk'), he said: there was not a single clan among the clans of Quraysh but that the Messenger of Allah ﷺ had among them a line of descent. Then He said: say: I ask of you no reward for it, except that you have affection for me on account of my kinship with you.

   It was related to me on the authority of al-Ḥusayn, he said: I heard Abū Muʿādh say: ʿUbayd informed us, he said: I heard al-Ḍaḥḥāk say concerning His saying: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) (Say: 'I ask of you no reward for it, except affection toward the kinsfolk'): he means Quraysh. He says: I am merely a man from among you, so aid me against my enemy, and preserve my kinship; and verily, that with which I have come to you—I ask of you for it no reward, except affection toward the kinsfolk, that you have affection for me on account of my kinship, and aid me against my enemy.

   Yūnus related to me, he said: Ibn Wahb informed us, he said: Ibn Zayd said concerning His saying: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) (Say: 'I ask of you no reward for it, except affection toward the kinsfolk'), he said: He says: except that you have affection for me on account of my kinship, just as you have affection for one another in your kinship and through it maintain the bonds; that with which I have come does not sever that between me and you, and I desire for that with which I have come no reward that I would take from you for it.

   Yūnus related to me, he said: Ibn Wahb informed us, he said: Saʿīd ibn Abī Ayyūb informed me, on the authority of ʿAṭāʾ ibn Dīnār, concerning His saying: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) (Say: 'I ask of you no reward for it, except affection toward the kinsfolk'), he says: I ask of you, for that with which I have come to you, no reward, except that you have affection for me on account of my kinship with you, and that you protect me from the people.

   Muḥammad ibn ʿAbd al-Aʿlā related to us, he said: Muḥammad ibn Thawr related to us, on the authority of Maʿmar, on the authority of Qatāda, concerning His saying: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) (Say: 'I ask of you no reward for it, except affection toward the kinsfolk'), he said: all of Quraysh—between them and the Messenger of Allah ﷺ there existed kinship. Then He said: say: I ask of you no reward for it, except that you have affection for me on account of the kinship that exists between me and you.

   And others said: nay, rather its meaning is: say to whoever follows you of the believers: I ask of you, for that with which I have come to you, no reward, except that you have affection for my kinsfolk.

   * The mention of who said that:

   Muḥammad ibn ʿUmāra related to me, he said: Ismāʿīl ibn Abān related to us, he said: al-Ṣabbāḥ ibn Yaḥyā al-Murrī related to us, on the authority of al-Suddī, on the authority of Abī al-Daylam, he said: when ʿAlī ibn al-Ḥusayn (may Allah be pleased with them both) was brought as a captive and placed upon the steps of Damascus, a man from among the people of Syria rose and said: praise be to Allah who has killed you and destroyed you and cut off the kinship of sedition. Then ʿAlī ibn al-Ḥusayn (may Allah be pleased with them both) said to him: have you read the Qurʾān? He said: yes. He said: have you read the family of Ḥā-Mīm? He said: I have read the Qurʾān, but I have not read the family of Ḥā-Mīm. He said: have you not read ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) (Say: 'I ask of you no reward for it, except affection toward the kinsfolk')? He said: and are you truly they? He said: yes.

   Abū Kurayb related to us, he said: Mālik ibn Ismāʿīl related to us, he said: ʿAbd al-Salām related to us, he said: Yazīd ibn Abī Ziyād related to us, on the authority of Miqsam, on the authority of Ibn ʿAbbās, he said: the Anṣār said: we have done this and we have done that—as though boasting. Ibn ʿAbbās—or al-ʿAbbās, ʿAbd al-Salām being uncertain—said: we have the precedence over you. That reached the Messenger of Allah ﷺ, and he came to them in their assemblies and said: 'O assembly of the Anṣār, were you not abased, and did not Allah grant you honor through me?' They said: indeed, O Messenger of Allah. He said: 'Were you not astray, and did not Allah guide you through me?' They said: indeed, O Messenger of Allah. He said: 'Will you not answer me?' They said: what shall we say, O Messenger of Allah? He said: 'Will you not say: did not your people expel you and did we not give you shelter; did they not deny you and did we not confirm you; did they not forsake you and did we not aid you?' He said: and he kept saying this until they fell upon their knees and said: our possessions and what is in our hands belong to Allah and His Messenger. He said: then there was revealed ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) (Say: 'I ask of you no reward for it, except affection toward the kinsfolk').

   Yaʿqūb related to me, he said: Marwān related to us, on the authority of Yaḥyā ibn Kathīr, on the authority of Abī al-ʿĀliya, on the authority of Saʿīd ibn Jubayr, concerning His saying: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) (Say: 'I ask of you no reward for it, except affection toward the kinsfolk'), he said: it is the kinship of the Messenger of Allah ﷺ.

   Muḥammad ibn ʿUmāra al-Asadī and Muḥammad ibn Khalaf related to me, they said: ʿUbayd Allāh related to us, he said: Isrāʾīl informed us, on the authority of Abī Isḥāq, he said: I asked ʿAmr ibn Shuʿayb about the saying of Allah, Mighty and Exalted: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) (Say: 'I ask of you no reward for it, except affection toward the kinsfolk'), he said: the kinship of the Prophet ﷺ.

   And others said: nay, rather its meaning is: say: I ask of you, O people, for that with which I have come to you, no reward, except that you show affection toward Allah and seek to draw nearer to Him through good deeds and obedience.

   * The mention of who said that:

   ʿAlī ibn Dāwūd and Muḥammad ibn Dāwūd—likewise his brother—related to me, they said: ʿĀṣim ibn ʿAlī related to us, he said: Qazaʿa ibn Suwayd related to us, on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, on the authority of Ibn ʿAbbās, on the authority of the Prophet ﷺ: 'Say: I ask of you, for that with which I have come to you of clear signs and guidance, no reward, except that you show affection toward Allah and seek to draw nearer to Him by obeying Him.'

   Ibn al-Muthannā related to us, he said: Muḥammad ibn Jaʿfar related to us, he said: Shuʿba related to us, on the authority of Manṣūr ibn Zādhān, on the authority of al-Ḥasan, that he said concerning this verse ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) (Say: 'I ask of you no reward for it, except affection toward the kinsfolk'): the drawing near to Allah.

   Yaʿqūb related to me, he said: Hushaym related to us, he said: ʿAwf informed us, on the authority of al-Ḥasan, concerning His saying: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) (Say: 'I ask of you no reward for it, except affection toward the kinsfolk'), he said: except the drawing near to Allah, and the showing of affection toward Him through the good deed.

   Bishr, he said: Yazīd related to us, he said: Saʿīd related to us, on the authority of Qatāda, he said: al-Ḥasan said concerning His saying: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) (Say: 'I ask of you no reward for it, except affection toward the kinsfolk'): say: I ask of you, for that with which I have come to you, and for this Book, no reward, except affection toward the kinsfolk—except that you show affection toward Allah through that which draws you nearer to Him, and act in obedience to Him.

   Bishr said: Yazīd said: and Yūnus related it to me, on the authority of al-Ḥasan. Ibn ʿAbd al-Aʿlā related to us, he said: Ibn Thawr related to us, on the authority of Maʿmar, on the authority of Qatāda, concerning His saying: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) (Say: 'I ask of you no reward for it, except affection toward the kinsfolk'): except that you show affection toward Allah in that which draws you nearer to Him.

   And others said: nay, rather its meaning is: except that you have affection for your own kinsfolk and maintain the bonds with them.

   * The mention of who said that:

   Bishr related to us, he said: Abū ʿĀmir related to us, he said: Qurra related to us, on the authority of ʿAbd Allāh ibn al-Qāsim, concerning His saying: ( إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) (except affection toward the kinsfolk), he said: you are commanded that you maintain your kinship.

   And the correct view concerning this, and the most in accord with the outward wording of the revelation, is the saying of the one who says: its meaning is: say: I ask of you no reward for it, O assembly of Quraysh, except that you have affection for me on account of my kinship with you, and maintain the blood bond that exists between me and you.

   And I have said only this: this interpretation is the most fitting for the explanation of the verse on account of the entering of 'fī' (in) in His saying: ( إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) (except affection in the kinsfolk). For if its meaning were as the one said who said: except that you have affection for my kinsfolk, or that you draw nearer to Allah, then for the entering of 'fī' in the construction in this place there would be no known basis; the revelation would then read: 'except affection of the kinsfolk' (illā mawaddata al-qurbā), if thereby is meant the command to affection toward the kinsfolk of the Messenger of Allah ﷺ, or: 'except affection by means of the kinship', or 'toward the possessor of kinship', if thereby is meant the showing of affection and the drawing near. In the entering of 'fī' into the construction lies the clearest proof that the meaning is: except my affection on account of my kinship with you, and that the alif and the lām in 'al-mawadda' (the affection) have been introduced in place of the annexation (iḍāfa), as it is said: فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَى (then the Garden is indeed the abode). And His saying 'illā' (except) in this place is a disconnected exception (istithnāʾ munqaṭiʿ). The meaning of the saying is: say: I ask of you no reward for it, but I ask of you affection toward the kinsfolk. Thus 'al-mawadda' is placed in the accusative on the basis of the meaning that I have mentioned. And some of the grammarians of Basra used to say: it is in the accusative on account of an elided verb, in the meaning: except that I mention the affection of my kinship.

   And His saying: ( وَمَنْ يَقْتَرِفْ حَسَنَةً نـزدْ لَهُ فِيهَا حُسْنًا ) (And whoever earns a good deed, for him We will increase therein its goodness). The Exalted, whose praise is exalted, says: and whoever earns a good deed—that is, that he, of the believers, performs a deed in which he obeys Allah—( نـزدْ لَهُ فِيهَا حُسْنًا ) (for him We will increase therein its goodness). He says: We multiply that good deed of his, so that We set for him, in place of the single one, the tenfold, up to whatever We will of requital and reward.

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

   * The mention of who said that:

   Muḥammad related to me, he said: Aḥmad related to us, he said: Asbāṭ related to us, on the authority of al-Suddī, concerning the saying of Allah, Mighty and Exalted: ( وَمَنْ يَقْتَرِفْ حَسَنَةً ) (And whoever earns a good deed), he said: he performs a good deed.

   Yūnus related to me, he said: Ibn Wahb informed us, he said: Ibn Zayd said concerning His saying: ( وَمَنْ يَقْتَرِفْ حَسَنَةً نـزدْ لَهُ فِيهَا حُسْنًا ) (And whoever earns a good deed, for him We will increase therein its goodness), he said: whoever does something good, for him We will increase. Al-iqtirāf (the earning) is: the performing of a deed.

   And His saying: ( إِنَّ اللَّهَ غَفُورٌ شَكُورٌ ) (Verily, Allah is Forgiving, Appreciative). He says: verily, Allah is forgiving of the sins of His servants, appreciative of their good deeds and their obedience to Him.

   As Bishr related to us, he said: Yazīd related to us, he said: Saʿīd related to us, on the authority of Qatāda: ( إِنَّ اللَّهَ غَفُورٌ ) (Verily, Allah is Forgiving) of sins, ( شَكُورٌ ) (Appreciative) of good deeds, which He multiplies.

   Yūnus related to me, he said: Ibn Wahb informed us, he said: Ibn Zayd said concerning His saying: ( إِنَّ اللَّهَ غَفُورٌ شَكُورٌ ) (Verily, Allah is Forgiving, Appreciative), he said: He has forgiven them their sins, and He has shown them appreciation for the favors He has bestowed upon them and which He has placed in them.

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   القول في تأويل قوله تعالى : ذَلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى وَمَنْ يَقْتَرِفْ حَسَنَةً نَزِدْ لَهُ فِيهَا حُسْنًا إِنَّ اللَّهَ غَفُورٌ شَكُورٌ (23) يقول تعالى ذكره: هذا الذي أخبرتكم أيها الناس أني أعددته للذين آمنوا وعملوا الصالحات في الآخرة من النعيم والكرامة, البشرى التي يبشر الله عباده الذين آمنوا به في الدنيا, وعملوا بطاعته فيها.( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا ) يقول تعالى ذكره لنبيه محمد صَلَّى الله عَلَيْهِ وَسَلَّم: قل يا محمد للذين يمارونك في الساعة من مشركي قومك: لا أسألكم أيها القوم على دعايتكم إلى ما أدعوكم إليه من الحق الذي جئتكم به, والنصيحة التي أنصحكم ثوابا وجزاء, وعوضا من أموالكم تعطوننيه ( إِلا الْمَوَدَّةَ فِي الْقُرْبَى ). واختلف أهل التأويل في معنى قوله: ( إِلا الْمَوَدَّةَ فِي الْقُرْبَى ). فقال بعضهم: معناه: إلا أن تودّوني في قرابتي منكم, وتصلوا رحمي بيني وبينكم. * ذكر من قال ذلك: حدثنا أبو كريب ويعقوب, قالا ثنا إسماعيل بن إبراهيم, عن داود بن أبي هند, عن الشعبي, عن ابن عباس, في قوله: ( لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) قال: لم يكن بطن من بطون قريش إلا وبين رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم وبينهم قرابة, فقال: " قل لا أسألكم عليه أجرا أن تودّوني في القرابة التي بيني وبينكم ". حدثنا أبو كُرَيب, قال: ثنا أبو أسامة, قال: ثنا شعبة, عن عبد الملك بن ميسرة عن طاوس, في قوله: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) قال: سئل عنها ابن عباس, فقال ابن جبير: هم قربى آل محمد, فقال ابن عباس: عجلت, إن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم لم يكن بطن من بطون قريش إلا وله فيهم قرابة, قال: فنـزلت ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) قال: " إلا القرابة التي بيني وبينكم أن تصلوها ". حدثني عليّ, قال: ثنا أبو صالح, قال: ثني معاوية, عن عليّ, عن ابن عباس, قوله: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) قال: كان لرسول الله صَلَّى الله عَلَيْهِ وَسَلَّم قرابة في جميع قريش, فلما كذبوه وأبوا أن يبايعوه قال: " يا قوم إذا أبيتم أن تبايعوني فاحفظوا قرابتي فيكم لا يكن غيركم من العرب أولى بحفظي ونُصرتي منكم ". حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس, قوله: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) يعني محمدا صَلَّى الله عَلَيْهِ وَسَلَّم, قال لقريش: " لا أسألكم من أموالكم شيئا, ولكن أسألكم أن لا تؤذوني لقرابة ما بيني وبينكم, فإنكم قومي وأحقّ من أطاعني وأجابني". حدثنا ابن حميد, قال: ثنا جرير, عن مغيرة, عن عكرمة, قال: إن النبي صَلَّى الله عَلَيْهِ وَسَلَّم كان واسطا من قريش, كان له في كلّ بطن من قريش نسب, فقال: " ولا أسْألُكُمْ على ما أدْعُوكُمْ إلَيْهِ إلا أنْ تَحْفظُوني في قَرَابَتِي, قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ". حدثني يعقوب, قال: ثنا هشيم, قال: أخبرنا حصين, عن أبي مالك, قال: كان رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم واسط النسب من قريش, ليس حيّ من أحياء قريش إلا وقد ولدوه; قال: فقال الله عز وجل: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) : " إلا أن تودّوني لقرابتي منكم وتحفظوني". حدثنا أبو حصين عبد الله بن أحمد بن يونس, قال: ثنا عبثر, قال: ثنا حصين, عن أبي مالك في هذه الآية: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) قال: كان رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم من بني هاشم وأمه من بني زهرة وأم أبيه من بني مخزوم, فقال: " احفظوني في قرابتي". حدثنا ابن المثنى, قال: ثنا حرمي, قال: ثنا شعبة, قال: أخبرني عمارة, عن عكرمة, في قوله: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) قال: تعرفون قرابتي, وتصدّقونني بما جئت به, وتمنعوني. حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قوله: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) وإن الله تبارك وتعالى أمر محمدا صَلَّى الله عَلَيْهِ وَسَلَّم أن لا يسأل الناس على هذا القرآن أجرا إلا أن يصلوا ما بينه وبينهم من القرابة, وكلّ بطون قريش قد ولدته وبينه وبينهم قرابة. 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: ( إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) أن تتبعوني, وتصدقوني وتصلوا رحمي. حدثنا محمد, قال: ثنا أسباط, عن السديّ, فى قوله: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) قال: لم يكن بطن من بطون قريش إلا لرسول الله صَلَّى الله عَلَيْهِ وَسَلَّم فيهم ولادة, فقال: قل لا أسألكم عليه أجرا إلا أن تودوني لقرابتي منكم. حُدثت عن الحسين, قال: سمعت أبا معاذ يقول: أخبرنا عبيد, قال: سمعت الضحاك يقول في قوله: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) يعني قريشا. يقول: إنما أنا رجل منكم, فأعينوني على عدويّ, واحفظوا قرابتي, وإن الذي جئتكم به لا أسألكم عليه أجرا إلا المودة في القربى, أن تودّوني لقرابتي, وتعينوني على عدويّ. حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) قال: يقول: إلا أن تودّوني لقرابتي كما توادّون في قرابتكم وتواصلون بها, ليس هذا الذي جئت به يقطع ذلك عني, فلست أبتغي على الذي جئت به أجرا آخذه على ذلك منكم. حدثني يونس, قال: أخبرنا ابن وهب قال: أخبرني سعيد بن أبي أيوب, عن عطاء بن دينار, في قوله: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) يقول: لا أسألكم على ما جئتكم به أجرا, إلا أن تودّوني في قرابتي منكم, وتمنعوني من الناس. حدثنا محمد بن عبد الأعلى, قال: ثنا محمد بن ثور, عن معمر, عن قتادة, في قوله: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) قال: كل قريش كانت بينهم وبين رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم قرابة, فقال: قل لا أسألكم عليه أجرا إلا أن تودوني بالقرابة التي بيني وبينكم. وقال آخرون: بل معنى ذلك: قل لمن تبعك من المؤمنين: لا أسألكم على ما جئتكم به أجرا إلا أن تودّوا قرابتي. * ذكر من قال ذلك: حدثني محمد بن عمارة, قال: ثنا إسماعيل بن أبان, قال: ثنا الصباح بن يحيى المريّ, عن السديّ, عن أبي الديلم قال: لما جيء بعليّ بن الحسين رضي الله عنهما أسيرا, فأقيم على درج دمشق, قام رجل من أهل الشام فقال: الحمد لله الذي قتلكم واستأصلكم, وقطع قربى الفتنة, فقال له عليّ بن الحسين رضي الله عنهما: أقرأت القرآن؟ قال: نعم, قال: أقرأت آل حم؟ قال: قرأت القرآن ولم أقرأ آل حم, قال: ما قرأت ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) ؟ قال: وإنكم لأنتم هم؟ قال نعم. حدثنا أبو كُرَيب قال: ثنا مالك بن إسماعيل, قال: ثنا عبد السلام, قال: ثنا يزيد بن أبي زياد, عن مقسم, عن ابن عباس, قال: قالت الأنصار: فعلنا وفعلنا, فكأنهم فخروا, قال ابن عباس, أو العباس, شكّ عبد السلام: لنا الفضل عليكم, فبلغ ذلك رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم, فأتاهم في مجالسهم, فقال: " يا مَعْشَرَ الأنْصَارِ ألَمْ تَكُونُوا أذِلَّةً فأعَزَّكُمُ الله بِي؟" قالوا: بلى يا رسول الله, قال: " ألَمْ تَكُونُوا ضُلالا فَهَدَاكُمْ الله بِي؟" قالوا: بلى يا رسول الله, قال: " أفلا تُجِيبُونِي؟" قالوا: ما نقول يا رسول الله؟ قال: " ألا تقولون: ألَمْ يُخْرِجْكَ قَوْمُكَ فآوَيْناكَ, أوَلَمْ يُكَذِّبُوكَ فَصَدَّقْنَاكَ, أوَلَمْ يَخْذُلُوكَ فَنَصَرْنَاكَ؟" قال: فما زال يقول حتى جثوا على الركب, وقالوا: أموالنا وما في أيدينا لله ولرسوله, قال: فنـزلت ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ). حدثني يعقوب, قال: ثنا مروان, عن يحيى بن كثير, عن أبي العالية, عن سعيد بن جُبير, في قوله: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) قال: هي قُربى رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم. حدثني محمد بن عمارة الأسدي ومحمد بن خلف قالا ثنا عبيد الله قال: أخبرنا إسرائيل, عن أبي إسحاق قال: سألت عمرو بن شعيبٍ, عن قول الله عزّ وجلّ: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) قال: قُربى النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم. وقال آخرون: بل معنى ذلك: قل لا أسألكم أيها الناس على ما جئتكم به أجرا إلا أن تودّدوا إلى الله, وتتقربوا بالعمل الصالح والطاعة. * ذكر من قال ذلك: حدثني عليّ بن داود ومحمد بن داود أخوه أيضًا قالا ثنا عاصم بن عليّ, قال: ثنا قزعة بن سويد, عن ابن أبي نجيح, عن مجاهد, عن ابن عباس, عن النبي صَلَّى الله عَلَيْهِ وَسَلَّم: " قل لا أسألُكُمْ على ما أَتَيْتُكُمْ بِهِ مِنَ البَيِّنَاتِ والهُدَى أجْرًا إلا أنْ تَوَدَّدُوا الله وتَتَقَرَّبُوا إلَيْهِ بطاعَتِهِ". حدثنا ابن المثنى, قال: ثنا محمد بن جعفر, قال: ثنا شعبة, عن منصور بن زاذان, عن الحسن أنه قال في هذه الآية ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) قال: القُربى إلى الله. حدثني يعقوب, قال: ثنا هشيم, قال: أخبرنا عوف, عن الحسن, في قوله: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) قال: إلا التقرّب إلى الله, والتودّد إليه بالعمل الصالح. بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, قال: قال الحسن: في قوله: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) قل لا أسألكم على ما جئتكم به, وعلى هذا الكتاب أجرا, إلا المودّة في القربى, إلا أن تودّدوا إلى الله بما يقرّبكم إليه, وعمل بطاعته. قال بشر: قال يزيد: وحدثنيه يونس, عن الحسن, حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن قتادة, في قوله: ( قُلْ لا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) إلا أن توددوا إلى الله فيما يقرّبكم إليه. وقال آخرون: بل معنى ذلك: إلا أن تصلوا قرابتكم. * ذكر من قال ذلك: حدثنا بشر, قال: ثنا أبو عامر, قال: ثنا قرة, عن عبد الله بن القاسم, في قوله: ( إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) قال: أمرت أن تصل قرابتك. وأولى الأقوال فى ذلك بالصواب, وأشبهها بظاهر التنـزيل قول من قال: معناه: قل لا أسألكم عليه أجرا يا معشر قريش, إلا أن تودّوني في قرابتي منكم, وتصلوا الرحم التي بيني وبينكم. وإنما قلت: هذا التأويل أولى بتأويل الآية لدخول " في" في قوله: ( إِلا الْمَوَدَّةَ فِي الْقُرْبَى ) , ولو كان معنى ذلك على ما قاله من قال: إلا أن تودوا قرابتي, أو تقربوا إلى الله, لم يكن لدخول " في" في الكلام في هذا الموضع وجه معروف, ولكان التنـزيل: إلا مودّة القُربى إن عُنِي به الأمر بمودّة قرابة رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم, أو إلا المودّة بالقُرْبَى, أو ذا القربى إن عُنِي به التودّد والتقرب. وفي دخول " في" في الكلام أوضح الدليل على أن معناه: إلا مودّتي في قرابتي منكم, وأن الألف واللام فى المودّة أدخلتا بدلا من الإضافة, كما قيل: فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَى وقوله: " إلا " في هذا الموضع استثناء منقطع. ومعنى الكلام: قل لا أسألكم عليه أجرا, لكني أسألكم المودّة في القُربى, فالمودّة منصوبة على المعنى الذي ذكرت. وقد كان بعض نحويي البصرة يقول: هي منصوبة بمضمر من الفعل, بمعنى: إلا أن أذكر مودّة قرابتي. وقوله: ( وَمَنْ يَقْتَرِفْ حَسَنَةً نـزدْ لَهُ فِيهَا حُسْنًا ) يقول تعالى ذكره: ومن يعمل حسنة, وذلك أن يعمل عملا يطيع الله فيه من المؤمنين ( نـزدْ لَهُ فِيهَا حُسْنًا ) يقول: نضاعف عمله ذلك الحسن, فنجعل له مكان الواحد عشرا إلى ما شئنا من الجزاء والثواب. وبنحو الذي قلنا في ذلك قال أهل التأويل. * ذكر من قال ذلك: حدثني محمد, قال: ثنا أحمد, قال: ثنا أسباط, عن السديّ, في قول الله عز وجل: ( وَمَنْ يَقْتَرِفْ حَسَنَةً ) قال: يعمل حسنة. حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله: ( وَمَنْ يَقْتَرِفْ حَسَنَةً نـزدْ لَهُ فِيهَا حُسْنًا ) قال: من يعمل خيرا نـزد له. الاقتراف: العمل. وقوله: ( إِنَّ اللَّهَ غَفُورٌ شَكُورٌ ) يقول: إن الله غفور لذنوب عباده, شكور لحسناتهم وطاعتهم إياه. كما حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة: ( إِنَّ اللَّهَ غَفُورٌ ) للذنوب ( شَكُورٌ ) للحسنات يضاعفها. حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله: ( إِنَّ اللَّهَ غَفُورٌ شَكُورٌ ) قال: غفر لهم الذنوب, وشكر لهم نعما هو أعطاهم إياها, وجعلها فيهم.