Tafsir as-Saadi (تيسير الكريم الرحمن في تفسير كلام المنان) — Page 17

Arabic text · النص

Line-by-line translation · المعاني

الْوُجُوهُ أَنْ يَأْتِيَ بِكَلَامٍ كَكَلَامِ الْكَامِلِ الَّذِي لَهُ الْكَمَالُ الْمُطْلَقُ وَالْغِنَى الْوَاسِعُ مِنْ كُلِّ الْوُجُوهِ؟

(from previous page) ⟵ Or how can the one who is deficient and poor in all aspects produce words like the words of the Perfect One, who has absolute perfection and vast richness in all aspects?

هَذَا لَيْسَ فِي الْإِمْكَانِ، وَلَا فِي قُدْرَةِ الْإِنْسَانِ وَكُلُّ مَنْ لَهُ أَدْنَى ذَوْقٍ وَمَعْرِفَةٍ بِأَنْوَاعِ الْكَلَامِ، إِذَا وُزِنَ هَذَا الْقُرْآنُ الْعَظِيمُ بِغَيْرِهِ مِنْ كَلَامِ الْبُلَغَاءِ ظَهَرَ لَهُ الْفَرْقُ الْعَظِيمُ.

This is impossible and beyond human capability; anyone with the slightest taste and knowledge of language can see the vast difference when weighing this Great Quran against the speech of the eloquent.

وَفِي قَوْلِهِ: {وَإِنْ كُنْتُمْ فِي رَيْبٍ} إِلَى آخِرِهِ، دَلِيلٌ عَلَى أَنَّ الَّذِي يُرْجَى لَهُ الْهِدَايَةُ مِنَ الضَّلَالَةِ: هُوَ الْحَائِرُ الَّذِي لَمْ يَعْرِفِ الْحَقَّ مِنَ الضَّلَالِ، فَهَذَا إِذَا بُيِّنَ لَهُ الْحَقُّ فَهُوَ حَرِيٌّ بِالتَّوْفِيقِ إِنْ كَانَ صَادِقًا فِي طَلَبِ الْحَقِّ.

His saying, {And if you are in doubt}, to the end of the passage, indicates that the person for whom guidance from misguidance is hoped is the confused soul who cannot distinguish truth from falsehood. If the truth is made clear to such a person, they are worthy of success, provided they are sincere in their search.

وَأَمَّا الْمُعَانِدُ الَّذِي يَعْرِفُ الْحَقَّ وَيَتْرُكُهُ فَهَذَا لَا يُمْكِنُ رُجُوعُهُ لِأَنَّهُ تَرَكَ الْحَقَّ بَعْدَ مَا تَبَيَّنَ لَهُ، لَمْ يَتْرُكْهُ عَنْ جَهْلٍ، فَلَا حِيلَةَ فِيهِ.

As for the obstinate person who knows the truth yet abandons it, there is no hope for their return because they turned away after the truth was made clear; they did not leave it out of ignorance, so there is no remedy for them.

وَكَذَلِكَ الشَّاكُّ غَيْرُ الصَّادِقِ فِي طَلَبِ الْحَقِّ، بَلْ هُوَ مُعْرِضٌ غَيْرُ مُجْتَهِدٍ فِي طَلَبِهِ، فَهَذَا فِي الْغَالِبِ أَنَّهُ لَا يُوَفَّقُ.

Likewise, the doubter who is insincere in seeking the truth—being indifferent and lacking diligence—will, in most cases, not be granted success.

وَفِي وَصْفِ الرَّسُولِ بِالْعُبُودِيَّةِ فِي هَذَا الْمَقَامِ الْعَظِيمِ، دَلِيلٌ عَلَى أَنَّ أَعْظَمَ أَوْصَافِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - قِيَامُهُ بِالْعُبُودِيَّةِ الَّتِي لَا يَلْحَقُهُ فِيهَا أَحَدٌ مِنَ الْأَوَّلِينَ وَالْآخِرِينَ.

Describing the Messenger as a servant in this great context provides evidence that his highest attribute is his fulfillment of servitude, a level that no one among the first or the last can equal.

كَمَا وَصَفَهُ بِالْعُبُودِيَّةِ فِي مَقَامِ الْإِسْرَاءِ، فَقَالَ: {سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ} وَفِي مَقَامِ الْإِنْزَالِ، فَقَالَ: {تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَى عَبْدِهِ}.

He is described as a servant in the context of the Isra' (Night Journey), where it is said: {Exalted is He who took His Servant by night}, and in the context of revelation, where it is said: {Blessed is He who sent down the Criterion upon His Servant}.

وَفِي قَوْلِهِ: {أُعِدَّتْ لِلْكَافِرِينَ} وَنَحْوِهَا مِنَ الْآيَاتِ دَلِيلٌ لِمَذْهَبِ أَهْلِ السُّنَّةِ وَالْجَمَاعَةِ، أَنَّ الْجَنَّةَ وَالنَّارَ مَخْلُوقَتَانِ خِلَافًا لِلْمُعْتَزِلَةِ، وَفِيهَا أَيْضًا أَنَّ الْمُوَحِّدِينَ وَإِنِ ارْتَكَبُوا بَعْضَ الْكَبَائِرِ لَا يَخْلُدُونَ فِي النَّارِ، لِأَنَّهُ قَالَ: {أُعِدَّتْ لِلْكَافِرِينَ} فَلَوْ كَانَ عُصَاةُ الْمُوَحِّدِينَ يَخْلُدُونَ فِيهَا لَمْ تَكُنْ مُعَدَّةً لِلْكَافِرِينَ وَحْدَهُمْ، خِلَافًا لِلْخَوَارِجِ وَالْمُعْتَزِلَةِ.

His saying, {Prepared for the disbelievers}, and similar verses, provide evidence for the school of Ahl al-Sunnah wal-Jama'ah that Paradise and Hell are already created, contrary to the Mu'tazilah. It also shows that monotheists, even if they commit major sins, will not abide eternally in the Fire; for if the sinners among the monotheists were to remain there forever, it would not have been prepared for the disbelievers alone, contrary to the claims of the Khawarij and the Mu'tazilah.

وَفِيهَا دَلَالَةٌ عَلَى أَنَّ الْعَذَابَ مُسْتَحَقٌّ بِأَسْبَابِهِ وَهُوَ الْكُفْرُ وَأَنْوَاعُ الْمَعَاصِي عَلَى اخْتِلَافِهَا.

This indicates that punishment is deserved due to its causes, namely disbelief and the various types of sins.

{وَبَشِّرِ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أَنَّ لَهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ كُلَّمَا رُزِقُوا مِنْهَا مِنْ ثَمَرَةٍ رِزْقًا قَالُوا هَذَا الَّذِي رُزِقْنَا مِنْ قَبْلُ وَأُتُوا بِهِ مُتَشَابِهًا وَلَهُمْ فِيهَا أَزْوَاجٌ مُطَهَّرَةٌ وَهُمْ فِيهَا خَالِدُونَ}.

{And give good tidings to those who believe and do righteous deeds that they will have gardens beneath which rivers flow. Whenever they are provided with a provision of fruit therefrom, they will say, 'This is what we were provided with before.' And it is given to them in likeness. And they will have therein purified spouses, and they will abide therein eternally.}

لَمَّا ذَكَرَ جَزَاءَ الْكَافِرِينَ ذَكَرَ جَزَاءَ الْمُؤْمِنِينَ أَهْلَ الْأَعْمَالِ الصَّالِحَاتِ عَلَى طَرِيقَتِهِ تَعَالَى فِي الْقُرْآنِ يَجْمَعُ بَيْنَ التَّرْغِيبِ وَالتَّرْهِيبِ، لِيَكُونَ الْعَبْدُ رَاغِبًا رَاهِبًا خَائِفًا رَاجِيًا فَقَالَ: {وَبَشِّرْ} أَيْ يَا أَيُّهَا الرَّسُولُ وَمَنْ قَامَ مَقَامَهُ {الَّذِينَ آمَنُوا} بِقُلُوبِهِمْ {وَعَمِلُوا الصَّالِحَاتِ} بِجَوَارِحِهِمْ، فَصَدَّقُوا إِيمَانَهُمْ بِأَعْمَالِهِمُ الصَّالِحَةِ.

Having mentioned the recompense of the disbelievers, He now mentions the recompense of the believers—those who perform righteous deeds—following the way of the Quran, which combines encouragement and warning so that the servant may be both fearful and hopeful. Thus He says: {And give good tidings}, meaning, O Messenger and those who follow in your footsteps, {to those who believe} with their hearts {and do righteous deeds} with their limbs, confirming their faith through their actions.

وَوُصِفَتْ أَعْمَالُ الْخَيْرِ بِالصَّالِحَاتِ لِأَنَّ بِهَا تَصْلُحُ أَحْوَالُ الْعَبْدِ وَأُمُورُ دِينِهِ وَدُنْيَاهُ وَحَيَاتِهِ الدُّنْيَوِيَّةِ وَالْأُخْرَوِيَّةِ، وَيَزُولُ بِهَا عَنْهُ فَسَادُ الْأَحْوَالِ فَيَكُونُ بِذَلِكَ مِنَ الصَّالِحِينَ الَّذِينَ يَصْلُحُونَ لِمُجَاوَرَةِ الرَّحْمَنِ فِي جَنَّتِهِ.

Good deeds are described as righteous because they set right the servant's condition, the affairs of his religion, his worldly life, and his life in the hereafter. Through them, corruption is removed, and the person becomes one of the righteous who are fit for the proximity of the Most Merciful in His Paradise.

Vocabulary · المفردات (27 verbs · 92 nouns)

• أَتَى — to come
• وَزَنَ — to weigh
• ظَهَرَ — to appear
• رَجَا — to hope
• عَرَفَ — to know
• بَيَّنَ — to clarify
• تَرَكَ — to leave
• أَمْكَنَ — to be possible
• وَفَّقَ — to grant success
• لَحِقَ — to reach
• أَسْرَى — to travel by night
• تَبَارَكَ — to be blessed
• نَزَّلَ — to send down
• أَعَدَّ — to prepare
• ارْتَكَبَ — to commit
• خَلَدَ — to abide eternally
• بَشَّرَ — to give good tidings
• آمَنَ — to believe
• عَمِلَ — to work
• جَرَى — to flow
• رَزَقَ — to provide
• ذَكَرَ — to mention
• جَمَعَ — to gather
• قَامَ — to stand
• صَدَّقَ — to verify
• صَلَحَ — to be good
• زَالَ — to cease
• وَجْه — aspect
• كَلَام — speech
• كَامِل — perfect one
• كَمَال — perfection
• غِنًى — wealth
• إِمْكَان — possibility
• قُدْرَة — ability
• إِنْسَان — human
• ذَوْق — taste
• مَعْرِفَة — knowledge
• نَوْع — type
• قُرْآن — Quran
• عَظِيم — great
• بَلِيغ — eloquent
• فَرْق — difference
• رَيْب — doubt
• دَلِيل — evidence
• هِدَايَة — guidance
• ضَلَالَة — misguidance
• حَائِر — confused
• حَقٌّ — truth
• ضَلَال — error
• تَوْفِيق — success
• صَادِق — truthful
• طَلَب — seeking
• مُعَانِد — stubborn person
• رُجُوع — return
• جَهْل — ignorance
• حِيلَة — trick/resource
• شَاكٌّ — doubter
• مُعْرِض — avoider
• مُجْتَهِد — diligent
• غَالِب — majority
• وَصْف — description
• رَسُول — messenger
• عُبُودِيَّة — servitude
• مَقَام — station ; standing place
• قِيَام — standing
• أَوَّل — first one
• آخِرٌ — last
• إِسْرَاء — night journey
• إِنْزَال — sending down
• فُرْقَان — criterion
• كَافِر — disbeliever
• آيَة — verse
• مَذْهَب — school of thought
• أَهْل — people
• سُنَّة — tradition
• جَمَاعَة — group
• جَنَّة — paradise
• نَار — fire
• مَخْلُوق — created thing
• خِلَاف — disagreement
• مُعْتَزِلَة — Mu'tazila sect
• مُوَحِّد — monotheist
• كَبِيرَة — major sin
• عَاص — sinner
• دَلَالَة — indication
• عَذَاب — punishment
• سَبَب — reason; cause
• كُفْرٌ — disbelief
• مَعْصِيَة — sin
• اخْتِلَافٌ — difference
• صَالِحَة — good deed
• نَهْر — river
• ثَمَرَة — fruits
• رِزْق — provision
• مُتَشَابِه — similar
• زَوْج — spouse
• خَالِد — eternal one
• جَزَاء — reward
• مُؤْمِن — believer
• عَمَل — deed
• طَرِيقَة — method
• تَرْغِيب — encouragement, enticement
• تَرْهِيب — warning
• رَاغِب — desirous (one)
• رَاهِب — fearful person
• خَائِف — fearful person
• رَاج — hopeful one
• قَلْب — heart
• جَارِحَة — limb
• إِيمَان — faith
• خَيْر — good
• حَال — state
• أَمْر — matter
• دِين — religion
• دُنْيَا — world
• حَيَاة — life
• فَسَاد — corruption
• مُجَاوَرَة — neighborhood
• رَحْمَن — Most Gracious