Tafsir as-Saadi (تيسير الكريم الرحمن في تفسير كلام المنان) — Page 205

Line-by-line translation · المعاني

مِثْلُ أَبِي سُفْيَانَ بْنِ حَرْبٍ وَصَفْوَانَ بْنِ أُمَيَّةَ وَسُهَيْلِ بْنِ عَمْرٍو، وَالْحَارِثِ بْنِ هِشَامٍ، أَنْزَلَ اللَّهُ تَعَالَى عَلَى رَسُولِهِ نَهْيًا لَهُ عَنِ الدُّعَاءِ عَلَيْهِمْ بِاللَّعْنَةِ وَالطَّرْدِ عَنْ رَحْمَةِ اللَّهِ لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ إِنَّمَا عَلَيْكَ الْبَلَاغُ وَإِرْشَادُ الْخَلْقِ وَالْحِرْصُ عَلَى مَصَالِحِهِمْ وَإِنَّمَا الْأَمْرُ لِلَّهِ تَعَالَى هُوَ الَّذِي يُدَبِّرُ الْأُمُورَ، وَيَهْدِي مَنْ يَشَاءُ وَيُضِلُّ مَنْ يَشَاءُ، فَلَا تَدْعُ عَلَيْهِمْ بَلْ أَمْرُهُمْ رَاجِعٌ إِلَى رَبِّهِمْ إِنِ اقْتَضَتْ حِكْمَتُهُ وَرَحْمَتُهُ أَنْ يَتُوبَ عَلَيْهِمْ وَيَمُنَّ عَلَيْهِمْ بِالْإِسْلَامِ، فَعَلَ، وَإِنِ اقْتَضَتْ حِكْمَتُهُ إِبْقَاءَهُمْ عَلَى كُفْرِهِمْ وَعَدَمَ هِدَايَتِهِمْ، فَإِنَّهُمْ هُمُ الَّذِينَ ظَلَمُوا أَنْفُسَهُمْ وَضَرُّوهَا وَتَسَبَّبُوا بِذَلِكَ، فَعَلَ، وَقَدْ تَابَ اللَّهُ عَلَى هَؤُلَاءِ الْمُعَيَّنِينَ وَغَيْرِهِمْ، فَهَدَاهُمْ لِلْإِسْلَامِ رَضِيَ اللَّهُ عَنْهُمْ،

(from previous page) ⟵ When what happened on the Day of Uhud happened, and calamities befell the Prophet (peace be upon him), by which Allah raised his status, his head was gashed and his incisor tooth was broken. He said, "How can a people who gashed their prophet succeed?" And he began to pray against the leaders of the polytheists, such as Abu Sufyan ibn Harb, Safwan ibn Umayya, Suhayl ibn Amr, and Al-Harith ibn Hisham. Allah Almighty then sent down to His Messenger a prohibition against praying for their damnation and expulsion from Allah's mercy, saying, "You have no say in the matter; your duty is only to convey the message, guide creation, and strive for their well-being. Indeed, the matter belongs to Allah Almighty; He is the one who manages affairs, guides whom He wills, and misleads whom He wills. So do not pray against them; rather, their matter returns to their Lord. If His wisdom and mercy dictate that He should forgive them and bestow Islam upon them, He will do so. And if His wisdom dictates that they remain in their disbelief and not be guided, then they are the ones who wronged themselves, harmed themselves, and caused this. He did so, and Allah has indeed forgiven these specific individuals and others, guiding them to Islam. May Allah be pleased with them.

وَفِي هَذِهِ الْآيَةِ مِمَّا يَدُلُّ عَلَى أَنَّ اخْتِيَارَ اللَّهِ غَالِبٌ عَلَى اخْتِيَارِ الْعِبَادِ وَأَنَّ الْعَبْدَ وَإِنِ ارْتَفَعَتْ دَرَجَتُهُ وَعَلَا قَدْرُهُ قَدْ يَخْتَارُ شَيْئًا وَتَكُونُ الْخِيرَةُ وَالْمَصْلَحَةُ فِي غَيْرِهِ، وَأَنَّ الرَّسُولَ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - لَيْسَ لَهُ مِنَ الْأَمْرِ شَيْءٌ فَغَيْرُهُ مِنْ بَابٍ أَوْلَى فَفِيهَا أَعْظَمُ رَدٍّ عَلَى مَنْ تَعَلَّقَ بِالْأَنْبِيَاءِ أَوْ غَيْرِهِمْ مِنَ الصَّالِحِينَ وَغَيْرِهِمْ، وَأَنَّ هَذَا شِرْكٌ فِي الْعِبَادَةِ، نَقْصٌ فِي الْعَقْلِ، يَتْرُكُونَ مَنِ الْأَمْرِ كُلَّهُ لَهُ وَيَدْعُونَ مَنْ لَا يَمْلِكُ مِنَ الْأَمْرِ مِثْقَالَ ذَرَّةٍ، إِنَّ هَذَا لَهُوَ الضَّلَالُ الْبَعِيدُ،

This verse demonstrates that Allah's will prevails over the choices of His servants. Even a servant of high rank and status may choose one path, while the better choice and true interest lie elsewhere. Since the Messenger (peace and blessings of Allah be upon him) has no say in the matter, it follows that others have even less. This serves as a powerful refutation of those who place their reliance on prophets or other righteous figures, as this constitutes polytheism in worship and a failure of intellect; they turn away from the One who holds all authority to call upon those who do not possess an atom's weight of power. This is truly the deepest error.

وَتَأَمَّلْ كَيْفَ لَمَّا ذَكَرَ تَعَالَى تَوْبَتَهُ عَلَيْهِمْ أَسْنَدَ الْفِعْلَ إِلَيْهِ، وَلَمْ يَذْكُرْ مِنْهُمْ سَبَبًا مُوجِبًا لِذَلِكَ، لِيَدُلَّ ذَلِكَ عَلَى أَنَّ النِّعْمَةَ مَحْضُ فَضْلِهِ عَلَى عَبْدِهِ، مِنْ غَيْرِ سَبْقِ سَبَبٍ مِنَ الْعَبْدِ وَلَا وَسِيلَةٍ وَلَمَّا ذَكَرَ الْعَذَابَ ذَكَرَ مَعَهُ ظُلْمَهُمْ، وَرَتَّبَهُ عَلَى الْعَذَابِ بِالْفَاءِ الْمُفِيدَةِ لِلسَّبَبِيَّةِ، فَقَالَ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَالِمُونَ لِيَدُلَّ ذَلِكَ عَلَى كَمَالِ عَدْلِ اللَّهِ وَحِكْمَتِهِ حَيْثُ وَضَعَ الْعُقُوبَةَ مَوْضِعَهَا، وَلَمْ يَظْلِمْ عَبْدَهُ بَلِ الْعَبْدُ هُوَ الَّذِي ظَلَمَ نَفْسَهُ،

Reflect on how, when the Exalted mentioned His acceptance of their repentance, He attributed the act to Himself without citing any cause from them to necessitate it. This indicates that such a blessing is purely His grace bestowed upon the servant, without any preceding action or means on the servant's part. Conversely, when He mentioned punishment, He linked it to their wrongdoing using the particle 'fa' to denote causality, saying: 'or He punishes them, for they are wrongdoers.' This highlights the perfection of Allah's justice and wisdom in placing punishment exactly where it is due; He does not wrong His servant, for it is the servant who wrongs himself.

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Vocabulary · المفردات (41 verbs · 98 nouns)

• أَنْزَلَ — to send down
• دَعَا — to call
• دَبَّرَ — to manage
• مِثْل — likeness
• رَسُول — messenger
• نَهْي — prohibition