Tafsir as-Saadi (تيسير الكريم الرحمن في تفسير كلام المنان) — Page 8

Arabic text · النص

Line-by-line translation · المعاني

ثُمَّ وَصَفَ الْمُتَّقِينَ بِالْعَقَائِدِ وَالْأَعْمَالِ الْبَاطِنَةِ وَالْأَعْمَالِ الظَّاهِرَةِ، لِتَضَمُّنِ التَّقْوَى لِذَلِكَ فَقَالَ: {الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ}

He then described the righteous by their beliefs, inner deeds, and outer deeds, as piety encompasses all these, saying: {Those who believe in the unseen}.

حَقِيقَةُ الْإِيمَانِ هُوَ التَّصْدِيقُ التَّامُّ بِمَا أَخْبَرَ بِهِ الرُّسُلُ، الْمُتَضَمِّنُ لِانْقِيَادِ الْجَوَارِحِ، وَلَيْسَ الشَّأْنُ فِي الْإِيمَانِ بِالْأَشْيَاءِ الْمُشَاهَدَةِ بِالْحِسِّ فَإِنَّهُ لَا يَتَمَيَّزُ بِهَا الْمُسْلِمُ مِنَ الْكَافِرِ.

The essence of faith is complete belief in what the messengers have conveyed, which includes the submission of one's limbs. Faith is not merely believing in what can be perceived by the senses, for that does not distinguish a believer from a disbeliever.

إِنَّمَا الشَّأْنُ فِي الْإِيمَانِ بِالْغَيْبِ، الَّذِي لَمْ نَرَهُ وَلَمْ نُشَاهِدْهُ، وَإِنَّمَا نُؤْمِنُ بِهِ لِخَبَرِ اللَّهِ وَخَبَرِ رَسُولِهِ فَهَذَا الْإِيمَانُ الَّذِي يُمَيَّزُ بِهِ الْمُسْلِمُ مِنَ الْكَافِرِ، لِأَنَّهُ تَصْدِيقٌ مُجَرَّدٌ لِلَّهِ وَرُسُلِهِ

True faith lies in believing in the unseen—that which we have not seen or witnessed, but believe in solely because of the word of Allah and His messenger. This is the faith that sets the believer apart from the disbeliever, as it is pure affirmation of Allah and His messengers.

فَالْمُؤْمِنُ يُؤْمِنُ بِكُلِّ مَا أَخْبَرَ اللَّهُ بِهِ أَوْ أَخْبَرَ بِهِ رَسُولُهُ، سَوَاءٌ شَاهَدَهُ، أَوْ لَمْ يُشَاهِدْهُ وَسَوَاءٌ فَهِمَهُ وَعَقَلَهُ، أَوْ لَمْ يَهْتَدِ إِلَيْهِ عَقْلُهُ وَفَهْمُهُ

The believer accepts everything Allah or His messenger has reported, whether they have witnessed it or not, and whether or not it aligns with their own intellect and understanding.

بِخِلَافِ الزَّنَادِقَةِ وَالْمُكَذِّبِينَ بِالْأُمُورِ الْغَيْبِيَّةِ لِأَنَّ عُقُولَهُمُ الْقَاصِرَةَ الْمُقَصِّرَةَ لَمْ تَهْتَدِ إِلَيْهَا فَكَذَّبُوا بِمَا لَمْ يُحِيطُوا بِعِلْمِهِ فَفَسَدَتْ عُقُولُهُمْ، وَمَرَجَتْ أَحْلَامُهُمْ.

This is unlike the heretics and those who deny the unseen because their limited, flawed intellects could not grasp it. Having denied what they could not comprehend, their reasoning became corrupted and their perceptions confused.

وَزَكَتْ عُقُولُ الْمُؤْمِنِينَ الْمُصَدِّقِينَ الْمُهْتَدِينَ بِهُدَى اللَّهِ.

In contrast, the intellects of those who believe, affirm, and follow the guidance of Allah are purified.

وَيَدْخُلُ فِي الْإِيمَانِ بِالْغَيْبِ، الْإِيمَانُ بِجَمِيعِ مَا أَخْبَرَ اللَّهُ بِهِ مِنَ الْغُيُوبِ الْمَاضِيَةِ وَالْمُسْتَقْبَلَةِ، وَأَحْوَالِ الْآخِرَةِ، وَحَقَائِقِ أَوْصَافِ اللَّهِ وَكَيْفِيَّتِهَا وَمَا أَخْبَرَتْ بِهِ الرُّسُلُ مِنْ ذَلِكَ فَيُؤْمِنُونَ بِصِفَاتِ اللَّهِ وَوُجُودِهَا، وَيَتَيَقَّنُونَهَا، وَإِنْ لَمْ يَفْهَمُوا كَيْفِيَّتَهَا.

Faith in the unseen includes believing in everything Allah has revealed regarding the past and the future, the states of the afterlife, the true nature of Allah’s attributes, and the accounts provided by the messengers. Believers accept these attributes as real and are certain of them, even if they do not understand their exact nature.

ثُمَّ قَالَ: {وَيُقِيمُونَ الصَّلَاةَ} لَمْ يَقُلْ: يَفْعَلُونَ الصَّلَاةَ، أَوْ يَأْتُونَ بِالصَّلَاةِ، لِأَنَّهُ لَا يَكْفِي فِيهَا مُجَرَّدُ الْإِتْيَانِ بِصُورَتِهَا الظَّاهِرَةِ.

He then said: {And they establish prayer}. He did not say 'they perform prayer' or 'they offer prayer,' because merely going through the outward motions is not enough.

فَإِقَامَةُ الصَّلَاةِ، إِقَامَتُهَا ظَاهِرًا بِإِتْمَامِ أَرْكَانِهَا وَوَاجِبَاتِهَا وَشُرُوطِهَا وَإِقَامَتُهَا بَاطِنًا بِإِقَامَةِ رُوحِهَا، وَهُوَ حُضُورُ الْقَلْبِ فِيهَا، وَتَدَبُّرُ مَا يَقُولُهُ وَيَفْعَلُهُ مِنْهَا، فَهَذِهِ الصَّلَاةُ هِيَ الَّتِي قَالَ اللَّهُ فِيهَا: {إِنَّ الصَّلَاةَ تَنْهَى عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ} وَهِيَ الَّتِي يَتَرَتَّبُ عَلَيْهَا الثَّوَابُ.

Establishing prayer means performing it outwardly by fulfilling its pillars, duties, and conditions, and inwardly by establishing its spirit—which is the presence of the heart and contemplation of what is being said and done. This is the prayer of which Allah said: {Indeed, prayer prohibits immorality and wrongdoing}, and it is the prayer that earns a reward.

فَلَا ثَوَابَ لِلْإِنْسَانِ مِنْ صَلَاتِهِ، إِلَّا مَا عَقَلَ مِنْهَا، وَيَدْخُلُ فِي الصَّلَاةِ فَرَائِضُهَا وَنَوَافِلُهَا.

A person receives no reward for their prayer except for what they were conscious of during it. Prayer includes both obligatory and supererogatory acts.

ثُمَّ قَالَ: {وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ} يَدْخُلُ فِيهِ النَّفَقَاتُ الْوَاجِبَةُ كَالزَّكَاةِ وَالنَّفَقَةِ عَلَى الزَّوْجَاتِ وَالْأَقَارِبِ، وَالْمَمَالِيكِ وَنَحْوِ ذَلِكَ.

He then said: {And from what We have provided them, they spend}. This includes obligatory expenditures such as Zakat, as well as support for wives, relatives, dependents, and the like.

وَالنَّفَقَاتُ الْمُسْتَحَبَّةُ بِجَمِيعِ طُرُقِ الْخَيْرِ وَلَمْ يَذْكُرِ الْمُنْفِقَ عَلَيْهِمْ، لِكَثْرَةِ أَسْبَابِهِ وَتَنَوُّعِ أَهْلِهِ، وَلِأَنَّ النَّفَقَةَ مِنْ حَيْثُ هِيَ قُرْبَةٌ إِلَى اللَّهِ، وَأَتَى بِـ "مِنْ" الدَّالَّةِ عَلَى التَّبْعِيضِ، لِيُنَبِّهَهُمْ أَنَّهُ لَمْ يُرِدْ مِنْهُمْ إِلَّا جُزْءًا يَسِيرًا مِنْ أَمْوَالِهِمْ، غَيْرَ ضَارٍّ لَهُمْ وَلَا مُثْقِلٍ، بَلْ يَنْتَفِعُونَ هُمْ بِإِنْفَاقِهِ، وَيَنْتَفِعُ بِهِ إِخْوَانُهُمْ.

It also includes recommended spending in all paths of goodness. He did not specify the recipients due to the many reasons for giving and the diversity of those in need, and because spending itself is an act of devotion to Allah. He used the word 'min' (from) to indicate a portion, alerting them that He only requires a small part of their wealth—an amount that neither harms nor burdens them, but rather benefits both them and their brothers.

وَفِي قَوْلِهِ: {رَزَقْنَاهُمْ} إِشَارَةٌ إِلَى أَنَّ هَذِهِ الْأَمْوَالَ الَّتِي بَيْنَ أَيْدِيكُمْ، لَيْسَتْ حَاصِلَةً بِقُوَّتِكُمْ وَمِلْكِكُمْ، وَإِنَّمَا هِيَ رِزْقُ اللَّهِ الَّذِي خَوَّلَكُمْ وَأَنْعَمَ بِهِ عَلَيْكُمْ، فَكَمَا أَنْعَمَ عَلَيْكُمْ وَفَضَّلَكُمْ عَلَى كَثِيرٍ مِنْ عِبَادِهِ، فَاشْكُرُوهُ بِإِخْرَاجِ بَعْضِ مَا أَنْعَمَ بِهِ عَلَيْكُمْ وَوَاسَوْا إِخْوَانَكُمُ الْمُعْدِمِينَ.

His words {We have provided them} indicate that the wealth in your hands was not acquired solely by your own strength or ownership; it is the provision of Allah, which He has entrusted to you and bestowed upon you. Just as He has favored you over many of His servants, thank Him by giving out a portion of what He has granted you and by supporting your destitute brothers.

وَكَثِيرًا مَا يَجْمَعُ تَعَالَى بَيْنَ الصَّلَاةِ وَالزَّكَاةِ فِي الْقُرْآنِ لِأَنَّ الصَّلَاةَ مُتَضَمِّنَةٌ لِلْإِخْلَاصِ لِلْمَعْبُودِ، وَالزَّكَاةُ وَالنَّفَقَةُ.

And often, Allah Almighty combines prayer and zakat in the Quran because prayer involves sincerity to the worshipped, and zakat and spending involve kindness to His servants. ⟶ (sentence continues on next page)

Vocabulary · المفردات (34 verbs · 91 nouns)

• وَصَفَ — to describe
• قَالَ — to say
• آمَنَ — to believe
• أَخْبَرَ — to inform
• تَمَيَّزَ — to be distinguished
• رَأَى — to see
• شَاهَدَ — to witness
• مَيَّزَ — to distinguish
• فَهِمَ — to understand
• عَقَلَ — to reason
• اهْتَدَى — to be guided
• كَذَّبَ — to deny
• أَحَاطَ — to encompass
• فَسَدَ — to corrupt
• مَرَجَ — to be confused
• زَكَا — to be pure
• دَخَلَ — to enter
• تَيَقَّنَ — to be certain
• أَقَامَ — to establish
• أَتَى — to come
• تَدَبَّرَ — to contemplate
• نَهَى — to forbid
• تَرَتَّبَ — to result
• رَزَقَ — to provide
• أَنْفَقَ — to spend
• ذَكَرَ — to mention
• نَبَّهَ — to alert
• أَرَادَ — to want
• انْتَفَعَ — to benefit
• خَوَّلَ — to grant
• أَنْعَمَ — to bestow
• شَكَرَ — to thank
• وَاسَى — to console
• جَمَعَ — to gather
• مُتَّقِي — pious
• عَقِيدَة — belief
• عَمَل — deed
• بَاطِن — inner aspect
• ظَاهِر — outer aspect
• تَضَمُّن — inclusion
• تَقْوَى — God-consciousness; piety
• غَيْب — unseen
• حَقِيقَة — truth
• إِيمَان — faith
• تَصْدِيق — belief
• تَامّ — complete
• رَسُول — messenger
• انْقِيَاد — submission
• جَارِحَة — limb
• شَأْن — matter
• شَيْء — things
• مُشَاهَد — witnessed
• حِسّ — sense; feeling; sensation
• مُسْلِم — Muslim
• كَافِر — disbeliever
• خَبَر — news
• مُجَرَّد — mere
• خِلَاف — difference
• زِنْدِيق — heretic
• مُكَذِّب — denier
• أَمْر — affair
• غَيْبِيّ — unseen
• عَقْل — intellect
• قَاصِر — deficient
• مُقَصِّر — negligent person
• عِلْم — knowledge
• حُلْم — sound judgment
• مُصَدِّق — believer
• مُهْتَدِي — guided person
• جَمِيع — all
• مُسْتَقْبَل — future
• أَحْوَال — states
• آخِرَة — afterlife
• وَصْف — attribute
• كَيْفِيَّة — modality
• صِفَة — attribute, quality, characteristic
• وُجُود — existence
• صَلَاة — prayer
• صُورَة — form
• إِقَامَة — establishment
• إِتْمَام — completion
• رُكْن — essential part
• وَاجِب — duty
• شَرْط — condition; prerequisite; stipulation
• حُضُور — presence
• قَلْب — heart
• تَدَبُّر — contemplation
• فَحْشَاء — immorality
• مُنْكَر — evil deed
• ثَوَاب — reward
• إِنْسَان — human
• فَرِيضَة — obligation
• نَافِلَة — supererogatory act
• نَفَقَة — expenditure
• زَكَاة — alms
• زَوْجَة — wife
• قَرِيب — relative
• مُسْتَحَبّ — recommended act
• طَرِيق — way, road, path (noun)
• خَيْر — good
• مُنْفِق — spender
• كَثْرَة — abundance
• سَبَب — reason; cause
• تَنَوُّع — diversity
• أَهْل — people
• قُرْبَة — act of closeness
• دَالّ — indicator
• تَبْعِيض — partitive
• جُزْء — parts
• يَسِير — small
• مَال — wealth
• ضَارّ — harmful (adjective)
• مُثْقِل — burdensome
• إِخْوَة — brothers
• إِشَارَة — indication
• يَد — hand
• حَاصِل — result; product; what is obtained
• قُوَّة — power
• مِلْك — ownership
• رِزْق — provision
• إِخْرَاج — giving out
• بَعْض — some
• مُعْدِم — destitute
• إِخْلَاص — sincerity
• مَعْبُود — worshipped one