Tafsir as-Saadi (تيسير الكريم الرحمن في تفسير كلام المنان) — Page 146

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Tafsir as-Saadi (تيسير الكريم الرحمن في تفسير كلام المنان), page 146 — original page scan

Arabic text · النص

حَيْثُ لَا تُرِيدُهَا فَيَا لَلَّهِ لَوْ قُدِّرَ وُجُودُ بُسْتَانٍ فِي هَذِهِ الدَّارِ بِهَذِهِ الصِّفَةِ لَأَسْرَعَتْ إِلَيْهِ الْهِمَمُ وَتَزَاحَمَ عَلَيْهِ كُلُّ أَحَدٍ، وَلَحَصَلَ الِاقْتِتَالُ عِنْدَهُ، مَعَ انْقِضَاءِ هَذِهِ الدَّارِ وَفَنَائِهَا وَكَثْرَةِ آفَاتِهَا وَشِدَّةِ نَصَبِهَا وَعَنَائِهَا، وَهَذَا الثَّوَابُ الَّذِي ذَكَرَهُ اللَّهُ كَأَنَّ الْمُؤْمِنَ يَنْظُرُ إِلَيْهِ بِعَيْنِ بَصِيرَةِ الْإِيمَانِ دَائِمٌ مُسْتَمِرٌّ فِيهِ أَنْوَاعُ الْمَسَرَّاتِ وَالْفَرَحَاتِ، وَمَعَ هَذَا تَجِدُ النُّفُوسَ عَنْهُ رَاقِدَةً، وَالْعَزَائِمَ عَنْ طَلَبِهِ خَامِدَةً، أَتَرَى ذَلِكَ زُهْدًا فِي الْآخِرَةِ وَنَعِيمِهَا، أَمْ ضَعْفَ إِيمَانٍ بِوَعْدِ اللَّهِ وَرَجَاءِ ثَوَابِهِ؟ وَإِلَّا فَلَوْ تَيَقَّنَ الْعَبْدُ ذَلِكَ حَقَّ الْيَقِينِ وَبَاشَرَ الْإِيمَانُ بِهِ بَشَاشَةَ قَلْبِهِ لَانْبَعَثَتْ مِنْ قَلْبِهِ مُزْعِجَاتُ الشَّوْقِ إِلَيْهِ وَتَوَجَّهَتْ هِمَمُ عَزَائِمِهِ إِلَيْهِ، وَطَوَّعَتْ نَفْسُهُ لَهُ بِكَثْرَةِ النَّفَقَاتِ رَجَاءَ الْمَثُوبَاتِ، وَلِهَذَا قَالَ تَعَالَى: {وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ} فَيَعْلَمُ عَمَلَ كُلِّ عَامِلٍ وَمَصْدَرَ ذَلِكَ الْعَمَلِ، فَيُجَازِيهِ عَلَيْهِ أَتَمَّ الْجَزَاءِ ثُمَّ قَالَ تَعَالَى: {أَيَوَدُّ أَحَدُكُمْ أَنْ تَكُونَ لَهُ جَنَّةٌ مِنْ نَخِيلٍ وَأَعْنَابٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ لَهُ فِيهَا مِنْ كُلِّ الثَّمَرَاتِ وَأَصَابَهُ الْكِبَرُ وَلَهُ ذُرِّيَّةٌ ضُعَفَاءُ فَأَصَابَهَا إِعْصَارٌ فِيهِ نَارٌ فَاحْتَرَقَتْ كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ} وَهَذَا الْمَثَلُ مَضْرُوبٌ لِمَنْ عَمِلَ عَمَلًا لِوَجْهِ اللَّهِ تَعَالَى مِنْ صَدَقَةٍ أَوْ غَيْرِهَا ثُمَّ عَمِلَ أَعْمَالًا تُفْسِدُهُ، فَمَثَلُهُ كَمَثَلِ صَاحِبِ هَذَا الْبُسْتَانِ الَّذِي فِيهِ مِنْ كُلِّ الثَّمَرَاتِ وَخَصَّ مِنْهَا النَّخْلَ وَالْعِنَبَ لِفَضْلِهِمَا وَكَثْرَةِ مَنَافِعِهِمَا، لِكَوْنِهِمَا غِذَاءً وَقُوتًا وَفَاكِهَةً وَحَلْوَى، وَتِلْكَ الْجَنَّةُ فِيهَا الْأَنْهَارُ الْجَارِيَةُ الَّتِي تَسْقِيهَا مِنْ غَيْرِ مُؤْنَةٍ، وَكَانَ صَاحِبُهَا قَدِ اغْتَبَطَ بِهَا وَسَرَّتْهُ، ثُمَّ إِنَّهُ أَصَابَهُ الْكِبَرُ فَضَعُفَ عَنِ الْعَمَلِ وَزَادَ حِرْصُهُ، وَكَانَ لَهُ ذُرِّيَّةٌ ضُعَفَاءُ مَا فِيهِمْ مُعَاوَنَةٌ لَهُ بَلْ هُمْ كَلٌّ عَلَيْهِ وَنَفَقَتُهُ وَنَفَقَتُهُمْ مِنْ تِلْكَ الْجَنَّةِ، فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ أَصَابَ تِلْكَ الْجَنَّةَ إِعْصَارٌ وَهُوَ الرِّيحُ الْقَوِيَّةُ الَّتِي تَسْتَدِيرُ ثُمَّ تَرْتَفِعُ فِي الْجَوِّ، وَفِي ذَلِكَ الْإِعْصَارِ نَارٌ فَاحْتَرَقَتْ تِلْكَ الْجَنَّةُ، فَلَا تَسْأَلْ عَمَّا لَقِيَ ذَلِكَ الَّذِي أَصَابَهُ الْكِبَرُ مِنَ الْهَمِّ وَالْغَمِّ وَالْحُزْنِ، فَلَوْ قُدِّرَ أَنَّ الْحُزْنَ يَقْتُلُ صَاحِبَهُ لَقَتَلَهُ الْحُزْنُ، كَذَلِكَ مَنْ عَمِلَ عَمَلًا لِوَجْهِ اللَّهِ فَإِنَّ أَعْمَالَهُ بِمَنْزِلَةِ الْبَذْرِ لِلزُّرُوعِ وَالثِّمَارِ، وَلَا يَزَالُ كَذَلِكَ حَتَّى يَحْصُلَ لَهُ مِنْ عَمَلِهِ جَنَّةٌ مَوْصُوفَةٌ بِغَايَةِ الْحُسْنِ وَالْبَهَاءِ، وَتِلْكَ الْمُفْسِدَاتُ الَّتِي تُفْسِدُ الْأَعْمَالَ بِمَنْزِلَةِ الْإِعْصَارِ الَّذِي فِيهِ نَارٌ، وَالْعَبْدُ أَحْوَجُ مَا يَكُونُ لِعَمَلِهِ إِذَا مَاتَ وَكَانَ بِحَالَةٍ لَا يَقْدِرُ مَعَهَا عَلَى الْعَمَلِ، فَيَجِدُ عَمَلَهُ الَّذِي يُؤَمِّلُ نَفْعَهُ هَبَاءً مَنْثُورًا، وَوَجَدَ اللَّهَ عِنْدَهُ فَوَفَّاهُ حِسَابَهُ. وَاللَّهُ سَرِيعُ الْحِسَابِ فَلَوْ عَلِمَ الْإِنْسَانُ وَتَصَوَّرَ هَذِهِ الْحَالَ وَكَانَ لَهُ أَدْنَى مَسْكَةٍ مِنْ عَقْلٍ لَمْ يُقْدِمْ عَلَى مَا فِيهِ مَضَرَّتُهُ وَنِهَايَةُ حَسْرَتِهِ وَلَكِنَّ ضَعْفَ الْإِيمَانِ وَالْعَقْلِ وَقِلَّةَ الْبَصِيرَةِ يَصِيرُ صَاحِبَهُ إِلَى هَذِهِ الْحَالَةِ الَّتِي لَوْ صَدَرَتْ مِنْ مَجْنُونٍ لَا يَعْقِلُ لَكَانَ ذَلِكَ عَظِيمًا وَخَطَرُهُ جَسِيمًا، فَلِهَذَا أَمَرَ تَعَالَى بِالتَّفَكُّرِ وَحَثَّ عَلَيْهِ، فَقَالَ: {كَذَلِكَ يُبَيِّنُ اللَّهُ لَكُمُ الْآيَاتِ لَعَلَّكُمْ تَتَفَكَّرُونَ}

Line-by-line translation · المعاني

حَيْثُ لَا تُرِيدُهَا فَيَا لَلَّهِ لَوْ قُدِّرَ وُجُودُ بُسْتَانٍ فِي هَذِهِ الدَّارِ بِهَذِهِ الصِّفَةِ لَأَسْرَعَتْ إِلَيْهِ الْهِمَمُ وَتَزَاحَمَ عَلَيْهِ كُلُّ أَحَدٍ، وَلَحَصَلَ الِاقْتِتَالُ عِنْدَهُ، مَعَ انْقِضَاءِ هَذِهِ الدَّارِ وَفَنَائِهَا وَكَثْرَةِ آفَاتِهَا وَشِدَّةِ نَصَبِهَا وَعَنَائِهَا.
(from previous page) ⟵ meaning their intention by that is the pleasure of their Lord and triumphing in His proximity, and a confirmation from themselves, meaning: the spending was issued with a soul that is cheerful and generous with it, not with hesitation and weakness of the soul in giving it out. This is because spending is subject to two afflictions: either a person intends by it the praise and commendation of people, which is hypocrisy, or he gives it out with weakness, lack of resolve, and hesitation. These people were safe from these two afflictions, so they spent seeking the pleasure of Allah, not for any other purpose, and as a confirmation from themselves. The example of the spending of these people is like the example of a garden, meaning: full of trees, abundant in shade, from the word 'ijtinan' which means covering, for its trees cover what is within it. And this garden is on a hill, meaning: a high place exposed to the sun in the early, middle, and late parts of the day, so its fruits are the most abundant and best of fruits, not in a low place away from the winds and the sun. So {it was struck} meaning: that garden on a hill, by a downpour, which is heavy rain, and it yielded its produce twofold, meaning: its fruits multiplied due to the goodness of its soil and the presence of the necessary causes for that, and the abundance of water that nourishes and perfects it. And if it is not struck by a downpour, then a drizzle, meaning: light rain, is sufficient for it due to the goodness of its growth. This is the state of the spenders, those with abundant and little spending, each according to his condition, and for each, what he spent is nourished with the most complete and perfect nourishment, and the one who nourishes it is He who is more merciful to you than yourself, who desires your benefit where you do not desire it. So, by Allah, if the existence of a garden with this description were to be imagined in this world, people's aspirations would rush to it, and everyone would jostle for it, and fighting would occur over it, despite the transience of this world, its annihilation, its many afflictions, and its severe toil and hardship.
وَهَذَا الثَّوَابُ الَّذِي ذَكَرَهُ اللَّهُ كَأَنَّ الْمُؤْمِنَ يَنْظُرُ إِلَيْهِ بِعَيْنِ بَصِيرَةِ الْإِيمَانِ دَائِمٌ مُسْتَمِرٌّ فِيهِ أَنْوَاعُ الْمَسَرَّاتِ وَالْفَرَحَاتِ، وَمَعَ هَذَا تَجِدُ النُّفُوسَ عَنْهُ رَاقِدَةً، وَالْعَزَائِمَ عَنْ طَلَبِهِ خَامِدَةً، أَتَرَى ذَلِكَ زُهْدًا فِي الْآخِرَةِ وَنَعِيمِهَا، أَمْ ضَعْفَ إِيمَانٍ بِوَعْدِ اللَّهِ وَرَجَاءِ ثَوَابِهِ؟
The reward Allah describes is something the believer should see with the eye of faith—a permanent, continuous state filled with every kind of delight and joy. Yet, you find souls indifferent to it and hearts unmotivated to seek it. Is this asceticism regarding the afterlife and its bliss, or is it a weakness of faith in Allah’s promise and hope for His reward?
وَإِلَّا فَلَوْ تَيَقَّنَ الْعَبْدُ ذَلِكَ حَقَّ الْيَقِينِ وَبَاشَرَ الْإِيمَانُ بِهِ بَشَاشَةَ قَلْبِهِ لَانْبَعَثَتْ مِنْ قَلْبِهِ مُزْعِجَاتُ الشَّوْقِ إِلَيْهِ وَتَوَجَّهَتْ هِمَمُ عَزَائِمِهِ إِلَيْهِ، وَطَوَّعَتْ نَفْسُهُ لَهُ بِكَثْرَةِ النَّفَقَاتِ رَجَاءَ الْمَثُوبَاتِ.
If a servant were truly certain of that reward, and faith touched the very core of his heart, the stirrings of longing would erupt from within him, his resolve would be directed toward that end, and he would gladly sacrifice his wealth in hope of those rewards.

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Vocabulary · المفردات (45 verbs · 105 nouns)