Tafsir at-Tabari: Jami' al-Bayan - Dar al-Tarbiyah wa al-Turath Edition

Volume 1 · Page 589

Translation · EN

AI translation

in what is apparent from His statement: {And fear a Day when no soul will avail}—which indicates what was omitted from it—so as to dispense with what was omitted, since its meaning was known.

And a group among the people of the Arabic language claimed that it is not permissible for what is omitted in this place to be anything other than the "hāʾ". And others said: It is not permissible for what is omitted to be anything other than "in it". And we have demonstrated in what has passed the permissibility of omitting everything that the apparent wording indicates. (1)

As for the meaning in His statement: {And fear a Day when no soul will avail another soul at all}, it is a warning from Allah, exalted be His mention, to His servants whom He addressed with this verse, of His punishment that it should befall them on the Day of Resurrection, which is the Day in which no soul will avail another soul at all, nor will a parent avail his child, nor will a child avail his parent at all. (2)

As for the interpretation of His statement: "no soul will avail", it means: will suffice. Just as:

874 - Mūsā ibn Hārūn narrated to me, he said: ʿAmr narrated to us, he said: Asbāṭ narrated to us, from al-Suddī: "{And fear a Day when no soul will avail}", as for "avail": it means suffice.

The root of "recompense" (al-jazāʾ)—in the speech of the Arabs—is fulfillment and compensation. It is said: "I repaid him his loan and his debt, I repay him a repayment," in the sense of: I fulfilled his debt to him. From that it is said: "May Allah reward so-and-so on my behalf with good or evil," in the sense of: He rewarded him on my behalf and fulfilled to him on my behalf what was due to him because of his action that preceded from him toward me. A group among the people of knowledge of the Arabic language said: "It is said: I sufficed for him in such-and-such," when you assist him with it; and "I compensated so-and-so for you," when you reward him.

And others among them said: Rather, "I sufficed on your behalf" means I fulfilled on your behalf, and "I sufficed" means I satisfied.

Notes

(1) See 1: 139–141, 179, and see Lisān al-ʿArab (j-z-y).
(2) An incorporation (taḍmīn) of a verse from Sūrat Luqmān: 33.

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Arabic (Source)

-بما ظهر من قوله: (واتقوا يوما لا تجزي نفس) الدال على المحذوف منه- عما حذف، إذ كان معلوما معناه.وقد زعم قوم من أهل العربية أنه لا يجوز أن يكون المحذوف في هذا الموضع إلا"الهاء". وقال آخرون: لا يجوز أن يكون المحذوف إلا"فيه". وقد دللنا فيما مضى على جواز حذف كل ما دل الظاهر عليه. (١)* * *وأما المعنى في قوله: (واتقوا يوما لا تجزي نفس عن نفس شيئا) فإنه تحذير من الله تعالى ذكره عباده الذين خاطبهم بهذه الآية -عقوبته أن تحل بهم يوم القيامة، وهو اليوم الذي لا تجزي فيه نفس عن نفس شيئا، ولا يجزي فيه والد عن ولده، ولا مولود هو جاز عن والده شيئا. (٢)* * *وأما تأويل قوله: "لا تجزي نفس" فإنه يعني: لا تغني: كما:-٨٧٤- حدثني به موسى بن هارون، قال: حدثنا عمرو، قال: حدثنا أسباط، عن السدي: "واتقوا يوما لا تجزي نفس" أما"تجزي": فتغني.* * *أصل"الجزاء" -في كلام العرب-: القضاء والتعويض. يقال:"جزيته قرضه ودينه أجزيه جزاء"، بمعنى: قضيته دينه. ومن ذلك قيل:"جزى الله فلانا عني خيرا أو شرا"، بمعنى: أثابه عني وقضاه عني ما لزمني له بفعله الذي سلف منه إلي. وقد قال قوم من أهل العلم بلغة العرب:"يقال أجزيت عنه كذا": إذا أعنته عليه، وجزيت عنك فلانا: إذا كافأتهوقال آخرون منهم: بل "جَزَيْتُ عنك" قضيت عنك. و"أجزَيتُ" كفيت.

Notes

(١) انظر ١: ١٣٩ - ١٤١، ١٧٩، وانظر لسان العرب (جزى) .(٢) تضمين من آية سورة لقمان: ٣٣.