Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   And His statement: فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ("and inspired it [with discernment of] its wickedness and its God-fearingness"). The Exalted — exalted be His mention — says: and He made clear to it what it ought to do or to refrain from of good or evil, of obedience or disobedience.

   And in accordance with what we have said concerning this, the interpreters of the text spoke.

   * Mention of who said that:

   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 word: فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ("and inspired it [with discernment of] its wickedness and its God-fearingness"), he says: He made clear the good and the evil.

   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 word: فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ("and inspired it [with discernment of] its wickedness and its God-fearingness"), he says: He made clear the good and the evil.

   Muḥammad ibn Saʿd, 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: فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ("and inspired it [with discernment of] its wickedness and its God-fearingness"), he said: He taught it obedience and disobedience.

   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 on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid: فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ("and inspired it [with discernment of] its wickedness and its God-fearingness"), he said: He made it known to it.

   Bishr related to us, he said: Yazīd related to us, he said: Saʿīd related to us, on the authority of Qatāda: فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ("and inspired it [with discernment of] its wickedness and its God-fearingness"): He made clear to it its wickedness and its God-fearingness.

   And it was related to me on the authority of al-Ḥusayn, he said: I heard Abū Muʿādh say: ʿUbayd related to us, he said: I heard al-Ḍaḥḥāk say concerning His word: فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ("and inspired it [with discernment of] its wickedness and its God-fearingness"): He made clear to it obedience and disobedience.

   Ibn Ḥumayd related to us, he said: Mihrān related to us, on the authority of Sufyān: فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ("and inspired it [with discernment of] its wickedness and its God-fearingness"), he said: He made it know disobedience and obedience.

   He said: Mihrān related to us, on the authority of Sufyān, on the authority of al-Ḍaḥḥāk ibn Muzāḥim: فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ("and inspired it [with discernment of] its wickedness and its God-fearingness"), he said: obedience and disobedience.

   And others said: no, the meaning of that is: that Allah placed that within it.

   * Mention of who said that:

   Yūnus related to me, he said: Ibn Wahb informed us, he said: Ibn Zayd said concerning His word: فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ("and inspired it [with discernment of] its wickedness and its God-fearingness"), he said: He placed within it its wickedness and its God-fearingness.

   Ibn Bashshār related to us, he said: Ṣafwān ibn ʿĪsā and Abū ʿĀṣim al-Nabīl related to us, both said: ʿAzra ibn Thābit related to us, he said: Yaḥyā ibn ʿAqīl related to me, on the authority of Yaḥyā ibn Yaʿmar, on the authority of Abū al-Aswad al-Dīlī, he said: ʿImrān ibn Ḥuṣayn said to me: what do you think of that in which people act and exert themselves — is it something that has been decreed for them and imposed upon them out of a decree (qadar) that has already preceded, or something they will encounter in the future from what their Prophet — peace and blessings be upon him — brought to them and by which the proof against them was established? I said: no, it is something that has been decreed for them. He said: can that then be injustice? He (Abū al-Aswad) said: I was greatly alarmed at that, and I said to him: there is nothing but that it is His creation and the possession of His hand; لا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ ("He is not questioned about what He does, but they are questioned"). He said: may Allah keep you upon the right path; I asked you only — as I think — to test your understanding. Indeed, a man from Muzayna or Juhayna came to the Prophet ﷺ and said: O Messenger of Allah, what do you think of that in which people act and exert themselves — is it something that has been decreed for them and imposed upon them out of a decree that has already preceded, or something they will encounter in the future from what their Prophet — peace be upon him — brought to them and by which the proof against them was established? He said: "It is something that has already been decreed for them." He said: then to what end do we act? He said: "Whomever Allah has created for one of the two destinations, He makes him ready for it, and the confirmation of that lies in the Book of Allah: وَنَفْسٍ وَمَا سَوَّاهَا * فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ('and by a soul and Him who fashioned it, and inspired it [with discernment of] its wickedness and its God-fearingness')."

   Show original Arabic

   وقوله: ( فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ) يقول تعالى ذكره: فبين لها ما ينبغي لها أن تأتي أو تذر من خير، أو شرّ أو طاعة، أو معصية. وبنحو الذي قلنا في ذلك قال أهل التأويل. * ذكر من قال ذلك: حدثني عليّ، قال: ثنا أبو صالح، قال ثني معاوية، عن عليّ، عن ابن عباس، قوله: ( فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ) يقول: بَيَّنَ الخيرَ والشرَّ. حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس، قوله: ( فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ) يقول: بين الخيرَ والشرَّ. محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس: ( فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ) قال: علَّمها الطاعة والمعصية. 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 ( فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ) قال: عَرَّفَها. حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ) : فبَيَّن لها فجورها وتقواها. وحُدثت عن الحسين، قال: سمعت أبا معاذ يقول: ثنا عبيد، قال: سمعت الضحاك يقول في قوله: ( فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ) ، بين لها الطاعةَ والمعصيةَ. حدثنا ابن حميد، قال: ثنا مهران، عن سفيان ( فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ) قال: أعلمها المعصية والطاعة. قال: ثنا مِهْران، عن سفيان، عن الضحاك بن مزاحم ( فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ) قال: الطاعةَ والمعصيةَ. وقال آخرون: بل معنى ذلك: أن الله جعل فيها ذلك. * ذكر من قال ذلك: حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله: ( فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا ) قال: جعل فيها فجورَها وتقواها. حدثنا ابن بشار، قال: ثنا صفوان بن عيسى وأبو عاصم النبيل، قالا ثنا عزرة بن ثابت، قال: ثني يحيى بن عقيل، عن يحيى بن يَعْمَر، عن أبي الأسود الدّيلي، قال: قال لي عمران بن حُصين: أرأيت ما يعمل الناس فيه ويتكادحون فيه أشيء قُضِيَ عليهم، ومضى عليهم من قَدَرٍ قد سبق، أو فيما يستقبلون مما أتاهم به نبيهم عليه الصلاة والسلام، وأكدت عليهم الحجة ؟ قلت: بل شيء قُضِيَ عليهم، قال: فهل يكون ذلك ظلما ؟ قال: ففزعت منه فزعا شديدا، قال: قلت له: ليس شيء إلا وهو خَلْقُه، ومِلْكُ يده، لا يُسْأَلُ عَمَّا يَفْعَلُ وَهُمْ يُسْأَلُونَ قال: سددّك الله، إنما سألتك " أظنه أنا " لأخْبُرَ عقلك. إن رجلا من مُزَينة أو جهينة، أتى النبيّ صلى الله عليه وسلم، فقال: يا رسول الله، أرأيت ما يعمل الناس فيه ويتكادحون أشيء قضي عليهم، ومضى عليهم من قدر سبق، أو فيما يستقبلون مما أتاهم به نبيهم عليه السلام وأكّدت به عليهم الحجة ؟ قال: " فِي شَيء قَدْ قُضِيَ عَلَيْهِمْ"؛ قال: ففيم &; 24-456 &; نعملُ ؟ قال: " مَنْ كانَ اللهُ خَلَقَهُ لإحْدَى المَنـزلَتَينِ يُهَيِّئُهُ لَهَا، وَتَصْدِيقُ ذَلكَ فِي كِتَابِ اللهِ: (وَنَفْسٍ وَمَا سَوَّاهَا * فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا)".