Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   Explanation of the statement of the Exalted: يَا بَنِي آدَمَ إِمَّا يَأْتِيَنَّكُمْ رُسُلٌ مِنْكُمْ يَقُصُّونَ عَلَيْكُمْ آيَاتِي فَمَنِ اتَّقَى وَأَصْلَحَ فَلا خَوْفٌ عَلَيْهِمْ وَلا هُمْ يَحْزَنُونَ ("O children of Adam, if messengers from among yourselves come to you recounting My signs to you — then whoever is pious and brings about reform, no fear shall be upon them, nor shall they grieve") (35).

   Abū Jaʿfar said: The Exalted, whose praise is mentioned, says, while making known to His creatures what He has prepared for His party, the people of His obedience and of faith in Him and in His messenger, and what He has prepared for the party of Satan, his allies, and those who disbelieve (kāfir) in Him and in His messengers: (O children of Adam, if messengers from among yourselves come to you), He says: if My messengers come to you whom I have sent to you with the call to you to My obedience and to the adherence to My command and prohibition = "from among yourselves," that is to say: from among your own selves, and from your lineages and tribes = (recounting My signs to you), He says: they recite to you the signs of My Book, and make known to you My proofs and signs of the truthfulness of what they have brought to you from Me, and the reality of that to which they have called you of My oneness (38) = (then whoever is pious and brings about reform), He says: whoever of you then believes in what My messengers have brought him of what He has recounted to him of signs, and holds it to be true, and fears Allah and is thus in awe of Him by acting according to what He has commanded him and abstaining from what He has forbidden him by the tongue of His messenger = (and brings about reform), He says: and improves his works which he had previously corrupted through acts of disobedience to Allah, by repenting of that (39) = (no fear shall be upon them), He says: upon them on the Day of Resurrection there shall be no fear of the punishment of Allah when they appear before Him = (nor shall they grieve), over what has escaped them of their world which they have left behind, and their desires which they have shunned, out of their obedience to the prohibition of Allah concerning that, when they behold there of the honor of Allah what they behold. (40)

   14554 — Al-Muthannā related to me, he said: Isḥāq related to us, he said: Hishām Abū ʿAbd Allāh related to us, he said: Hayyāj related to us, he said: ʿAbd al-Raḥmān ibn Ziyād related to us, on the authority of Abū Sayyār al-Sulamī, he said: Allah placed Adam and his progeny in His hand and said: (O children of Adam, if messengers from among yourselves come to you recounting My signs to you — then whoever is pious and brings about reform, no fear shall be upon them, nor shall they grieve). Then He looked at the messengers and said: يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ * وَإِنَّ هَذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاتَّقُونِ ("O messengers, eat of the good things and do righteousness; verily, I am All-Knowing of what you do. And verily, this community of yours is one community, and I am your Lord, so fear Me") [Surah Al-Muʾminūn: 51-52]. Then He dispersed them. (41)

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   If a questioner were to say: what is the answer (apodosis) to His statement: (if messengers from among yourselves come to you)?

   It is answered: the scholars of Arabic have differed about that.

   Some of them said concerning it: the answer is implicit, indicated by what appears visibly in the sentence, namely His statement: (then whoever is pious and brings about reform). And that is because, when He said: (then whoever is pious and brings about reform), it is as though He said: then obey them.

   * * *

   And others of them said: the answer is: "then whoever is pious," because its meaning is: then whoever of you is pious and brings about reform. He said: and what indicates that it is so is the partitive sense (tabʿīḍ) of the sentence, for in the partitive sense there lay a sufficiency from mentioning "from among yourselves."

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   The footnotes:

   (38) See the explanation of "qaṣṣa" in what preceded, pp. 120, 307 = and the explanation of "āya" in what preceded of the linguistic indices (ʾayaya).

   (39) "Taḥawwaba min ithmihi," that is to say: to feel guilty about it, that is to say: the abandoning of the sin and the guarding against it = and see the explanation of "aṣlaḥa" in what preceded of the linguistic indices (ṣalaḥa).

   (40) See the explanation of "lā khawfun ʿalayhim wa-lā hum yaḥzanūn" in its parallels in what preceded (khawf) (ḥazan) of the linguistic indices.

   (41) The narration 14554: this is an obscure isnād which I have not been able to explain. "Abū Sayyār al-Sulamī" — I have not been able to determine who he is, and therefore I have not been able to distinguish who "ʿAbd al-Raḥmān ibn Ziyād" is, nor who "Hayyāj" is. The narration was mentioned by al-Suyūṭī in al-Durr al-manthūr 3:82, and he attributed it to none other than Ibn Jarīr.

   Show original Arabic

   القول في تأويل قوله : يَا بَنِي آدَمَ إِمَّا يَأْتِيَنَّكُمْ رُسُلٌ مِنْكُمْ يَقُصُّونَ عَلَيْكُمْ آيَاتِي فَمَنِ اتَّقَى وَأَصْلَحَ فَلا خَوْفٌ عَلَيْهِمْ وَلا هُمْ يَحْزَنُونَ (35) قال أبو جعفر: يقول تعالى ذكره معرِّفًا خلقه ما أعدَّ لحزبه وأهل طاعته والإيمان به وبرسوله, وما أعدّ لحزب الشيطان وأوليائه والكافرين به وبرسله: (يا بني آدم إما يأتينكم رسل منكم)، يقول: إن يجئكم رسلي الذين أرسلهم إليكم بدعائكم إلى طاعتي، والانتهاء إلى أمري ونهيي =" منكم ", يعني: من أنفسكم, ومن عشائركم وقبائلكم =(يقصون عليكم آياتي)، يقول: يتلون عليكم آيات كتابي, ويعرّفونكم أدلتي وأعلامي على صدق ما جاؤوكم به من عندي, وحقيقة ما دعوكم إليه من توحيدي (38) =(فمن اتقى وأصلح)، يقول: فمن آمن منكم بما أتاه به رُسلي مما قص عليه من آياتي وصدَّق، واتقى الله فخافه بالعمل بما أمره به والانتهاء عما نهاه عنه على لسان رسوله =(وأصلح)، يقول: وأصلح أعماله التي كان لها مفسدًا قبل ذلك من معاصي الله بالتحوُّب منها (39) =(فلا خوف عليهم)، يقول: فلا خوف عليهم يوم القيامة من عقاب الله إذا وردوا عليه =(ولا هم يحزنون) ، على ما فاتهم من دنياهم التي تركوها, وشهواتهم التي تجنَّبوها, اتباعًا منهم لنهي الله عنها، إذا عاينوا من كرامة الله ما عاينوا هنالك. (40) 14554- حدثني المثنى قال، حدثنا إسحاق قال، حدثنا هشام أبو عبد الله قال، حدثنا هياج قال، حدثنا عبد الرحمن بن زياد, عن أبي سيّار السُّلَمي قال، إن الله جعل آدم وذريته في كفّه فقال: (يا بني آدم إما يأتينكم رسل منكم يقصون عليكم آياتي فمن اتقى وأصلح فلا خوف عليهم ولا هم يحزنون)، ثم نظر إلى الرسل فقال: يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ * وَإِنَّ هَذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاتَّقُونِ [سورة المؤمنون: 51-52]، ثم بَثَّهم. (41) * * * فإن قال قائل: ما جواب قوله: (إما يأتينكم رسل منكم)؟ قيل: قد اختلف أهل العربية في ذلك. فقال بعضهم في ذلك: الجوابُ مضمرٌ, يدل عليه ما ظهر من الكلام, وذلك قوله: (فمن اتقى وأصلح). وذلك لأنه حين قال: (فمن اتقى وأصلح)، كأنه قال: فأطيعوهم. * * * وقال آخرون منهم: الجواب: " فمن اتقى ", لأن معناه: فمن اتقى منكم وأصلح. قال: ويدل على أنّ ذلك كذلك, تبعيضه الكلام, فكان في التبعيض اكتفاء من ذكر " منكم ". ------------------ الهوامش : (38) انظر تفسير (( قص )) فيما سلف ص : 120 ، 307 = وتفسير (( آية )) فيما سلف من فهارس اللغة ( أيي ) . (39) (( تحوب من إثمه )) ، أي : تأثيم منه ، أي : ترك الإثم وتوقاه . = وانظر تفسير (( أصلح )) فيما سلف من فهارس اللغة ( صلح ) . (40) انظر تفسير (( لا خوف عليهم ولا هم يحزنون )) في نظائرها فيما سلف ( خوف ) ( حزن ) من فهارس اللغة . (41) الأثر : 14554 - هذا إسناد مبهم لم أستطع تفسيره . (( أبو سيار السلمي )) لم أعرف من يكون ، فمن أجل ذلك لم أستطع أن أميز من يكون : (( عبد الرحمن بن زياد )) ، ولا (( هياج )) . والأثر ، ذكره السيوطي في الدر المنثور 3 : 82 ، ولم ينسبه لغير ابن جرير .