تفسير الطبري جامع البيان - ط دار التربية والتراث

مجلد 1 · صفحة 170

الترجمة · EN

ترجمة آلية

saying: Bishr ibn ʿUmāra narrated to me, saying: Abū Rawq narrated to us, from al-Ḍaḥḥāk, from ʿAbd Allāh ibn ʿAbbās: "(And You alone we ask for help)," he said: You alone we ask for help in obeying You and in all our affairs. (1)

If someone were to say: What is the meaning of God's command to His servants to ask Him for help in obeying Him? Is it permissible, when He has commanded them to obey Him, that He does not help them in it? Or does anyone say to his Lord, "You alone we ask for help in obeying You," unless he is already helped in saying so, which itself is obedience? So what is the purpose of the servant asking his Lord for what He has already given him?

It is said: The interpretation of that is not as you have thought. Rather, the believer who supplicates his Lord to help him in obeying Him is asking Him to help him in what remains of his life regarding the obedience He has required of him, not regarding his good deeds that have already passed and elapsed in his past life. It was permissible for the servant to ask his Lord for that because God's granting that to His servant—while enabling his faculties to perform the obedience He required of him and the obligations He imposed upon him—is a favor from Him, majestic is His praise, which He bestowed upon him, and a grace from Him that He extended to him. There is neither flaw in governance nor injustice in judgment in His withholding favor from some of His servants by not granting them success—while the servant is occupied with disobeying Him and turning away from His love—nor in His bestowing His favor upon some of them when the servant strives himself in His love and hastens to His obedience. Thus, an ignorant person might fail to understand the wisdom of God's judgment in commanding His servant to ask Him for help in obeying Him. (2)

And in God's command—majestic is His praise—to His servants to say: "(You alone we worship and You alone we ask for help)," in the sense of asking Him for help in worship, is the clearest proof of the invalidity of the doctrine of those among the Qadarites (3) who affirm delegation (tafwīḍ), who held it impossible for God to command any of His servants with an order or obligate him

الحواشي

(1) Report 172 - It is with the Da'if (Weak) Chain of transmission before it. We indicated it there.
(2) In the printed edition: "God's ruling and His command to His servant", and in the manuscript: "God's ruling His command" without "wāw". What we affirmed is more correct. And al-ḥukm is wisdom, as has passed repeatedly.
(3) The people of Qadar (Qadarites): they are the deniers of divine predestination, not its affirmers. Those who advocate delegation (tafwīḍ) are the Qadarites, the Mu'tazilites, and the Imāmīs. They claim that the matter was delegated to man (i.e., returned to him), so his will is sufficient in bringing about his action, whether an act of obedience or disobedience, and he is the creator of his actions, and choice is in his hand.

أُنتجت هذه الترجمة بمساعدة الذكاء الاصطناعي وهي ضمن عملية مراجعة بشرية مستمرة. وجدت خطأً؟ استخدم خيار الملاحظات في قائمة القارئ. كيف نُترجِم

العربية (المصدر)

قال: حدثني بشر بن عُمارة، قال: حدثنا أبو رَوْق، عن الضحاك، عن عبد الله بن عباس: (وَإِيَّاكَ نَسْتَعِينُ) ، قال: إياك نستَعِينُ على طاعتك وعلى أمورنا كلها (١) .فإن قال قائل: وما معنى أمر الله عبادَه بأن يسألوه المعونةَ على طاعته؟ أوَ جائزٌ، وقد أمرهم بطاعته، أن لا يعينهم عليها؟ أم هل يقول قائل لربه: إياك نستعين على طاعتك، إلا وهو على قوله ذلك مُعانٌ، وذلك هو الطاعة. فما وجهُ مسألة العبد ربَّه ما قد أعطاه إياه؟قيل: إن تأويلَ ذلك على غير الوجه الذي ذهبتَ إليه، وإنما الداعي ربَّه من المؤمنين أن يعينه على طاعته إياه، داعٍ أن يعينه فيما بقي من عُمره على ما كلّفه من طاعته، دون ما قد تَقضَّى ومَضى من أعماله الصالحة فيما خلا من عمره. وجازت مسألةُ العبد ربَّه ذلك، لأن إعطاء الله عبدَه ذلك -مع تمكينه جوارحَه لأداء ما كلَّفه من طاعته، وافترض عليه من فرائضه، فضلٌ منه جل ثناؤه تفضّل به عليه، ولُطْف منه لَطَف له فيه. وليس في تَركه التفضُّلَ على بعض عبيده بالتوفيق -مع اشتغال عبده بمعصيته، وانصرافه عن مَحبته، ولا في بَسطه فضلَه على بعضهم، مع إجهاد العبد نفسه في مَحبته، ومسارعته إلى طاعته -فسادٌ في تدبير، ولا جَور في حكم، فيجوز أن يجهلَ جاهل موضع حُكم الله في أمرِه عبدَه بمسألته عَونَه على طاعته (٢) .وفي أمر الله جل ثناؤه عبادَه أن يقولوا: (إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ) ، بمعنى مسألتهم إياه المعونةَ على العبادة، أدلُّ الدليل على فساد قول القائلين بالتَّفويض من أهل القدر (٣) ، الذين أحالوا أن يأمُرَ الله أحدًا من عبيده بأمرٍ، أو يكلّفه

الحواشي

(١) الخبر ١٧٢ - هو بالإسناد الضعيف قبله. وأشرنا إليه هناك.(٢) في المطبوعة: "حكم الله وأمره عبده"، وفي المخطوطة: "حكم الله امره" بغير واو. والذي أثبتناه أصوب. والحكم: الحكمة، كما مر مرارًا(٣) أهل القدر: هم نفاة القدر لا مثبتوه. والقائلون بالتفويض هم القدرية والمعتزلة والإمامية. يزعمون أن الأمر فوض إلى الإنسان (أي رد إليه) ، فإرادته كافية في إيجاد فعله، طاعة كان أو معصية، وهو خالق لأفعاله، والاختيار بيده.