تفسير[سورة فصلت:30-43] إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا
قال الله تعالى: إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنتُمْ تُوعَدُونَ نَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ وَلَكُمْ فِيهَا مَا تَشْتَهِي أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ نُزُلًا مِّنْ غَفُورٍ رَّحِيمٍ [سورة فصلت:30، 32].
قال المؤلف -رحمنا الله وإياه: يقول تعالى: إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا أي: أخلصوا العمل لله وعملوا بطاعة الله تعالى على ما شرع الله لهم.روى ابن جرير عن سعيد بن عمران قال: "قرأت عند أبي بكر الصديق هذه الآية: إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا قال: هم الذين لم يشركوا بالله شيئًا"[1]، ثم روى من حديث الأسود بن هلال قال: قال أبو بكر الصديق : "ما تقولون في هذه الآية: إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا؟ قال: فقالوا: ربنا الله ثم استقاموا من ذنب، فقال: لقد حملتموه على غير المحمل قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا فلم يلتفتوا إلى إله غيره"[2]، وكذا قال مجاهد وعكرمة والسدي وغير واحد.وروى أحمد عن سفيان بن عبدالله الثقفي قال: قلت يا رسول الله حدثني بأمر أعتصم به؟ قال ﷺ: قل ربي الله ثم استقم، قلت: يا رسول الله، ما أكثر ما تخاف عليّ؟ فأخذ رسول الله ﷺ بطرف لسان نفسه ثم قال: هذا[3]، وهكذا رواه الترمذي وابن ماجه وقال الترمذي: حسن صحيح، وقد أخرجه مسلم في صحيحه، والنسائي عن سفيان بن عبدالله الثقفي قال: قلت: يا رسول الله قل لي في الإسلام قولًا لا أسأل عنه أحدًا بعدك، قال ﷺ: قل آمنت بالله ثم استقم[4]، وذكر تمام الحديث.
الحمد لله، والصلاة والسلام على رسول الله، أما بعد:
فقوله -تبارك وتعالى: إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا ما ذكره الحافظ ابن كثير -رحمه الله- من تفسيرها بإخلاص العمل لله، والعمل بطاعته على ما شرع لهم بمعنى أن قولهم: "ربنا الله" هذا هو الإيمان، وأن قولهم: "ثم استقاموا" يعني عملوا الصالحات، أي أنهم عملوا الأعمال التي شرعها الله لهم على وفق ما جاء به رسول الله ﷺ، يعني جمعوا بين الإيمان والعمل الصالح بشرطه فَمَن كَانَ يَرْجُو لِقَاء رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا [سورة الكهف:110]، هذا المعنى الذي ذكره ابن كثير -رحمه الله- هو الذي قاله أيضًا كبير المفسرين أبو جعفر بن جرير -رحمه الله.
والمعنى الآخر الذي ذكره منقولا عن أبي بكر -رضي الله تعالى عنه- مفاده أنهم استقاموا على هذه الكلمة وهي التوحيد والإخلاص، بمعنى أنه لم يقع منهم إشراك قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا على هذه الكلمة، يعني لم يحصل لهم التفات إلى غير الله -تبارك وتعالى، ولا عبادة لأحد سواه، هذا معنى القول الآخر وهو الذي عزاه هنا لمجاهد وعكرمة والسدي بعد أبي بكر الصديق -رضي الله تعالى عن الجميع.
لكن القول الأول أيضًا قال به جماعات من السلف، يعني الذي رده عليهم أبو بكر ، فهم في البداية عندما سألهم قالوا: استقاموا من ذنب، بمعنى أنهم جمعوا بين الإيمان والطاعة، فالذنب هنا يشمل ترك المأمور، أو فعل المحظور، يعني مثل قول ابن جرير وابن كثير، فرد ذلك عليهم، ثم ذكر المعنى الآخر، لكن المعنى الأول أن المقصود بالاستقامة طاعة الله مع الإيمان، وهو ما يفسره قول النبي ﷺ: قل آمنت بالله ثم استقم.
لكن هذه الجملة مثل الآية استقم على ماذا؟ على هذه الكلمة؟ أو استقم في سيرك على الصراط في فعل الطاعات، واجتناب المعاصي مع تحقيق الإخلاص؟
وهذا المعنى الذي ذكره ابن كثير واختاره ابن جرير قال به جماعة من السلف وإن اختلفت عباراتهم، كقول قتادة وابن زيد: استقاموا على طاعة الله، هذا مثل قول ابن كثير قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا يعني على طاعته، وقول الحسن: على أمر الله فعملوا بطاعته واجتنبوا معصيته، وهذا أوضح وأكثر تفصيلًا، وقول الثوري: عملوا على وفق ما قالوا، يعني عملوا بمقتضى ما قالوا، بمعنى أنه لم يحصل منهم إشراك، "قالوا ربنا الله" آمنوا إيمانًا صحيحًا، وعملوا بطاعة الله .
فالآية -والله تعالى أعلم- تشمل ذلك جميعًا، قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا فأطلق الاستقامة هنا ولم يقيدها بشيء، والأصل حمل ذلك على أعم معانيه، هذا الذي يسمونه بعموم المقتضى، يعني أنه لم يقدّر أو يقيد بمعنى معين، استقاموا على هذه الكلمة لم يحصل منهم إشراك؛ لأنه إذا حصل إشراك لا يُقبل عمل، واستقاموا أيضًا على طاعة الله، فإن هذا القول وحده لا يكفي؛ ولذلك تجد في النصوص كثيرًا الَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّالِحَاتِ فلابدّ من هذا وهذا، والله تعالى أعلم.
وقوله تعالى: تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ قال مجاهد والسدي وزيد بن أسلم وابنه: يعني عند الموت، قائلين: أَلَّا تَخَافُوا، قال مجاهد وعكرمة وزيد بن أسلم: أي مما تقدمون عليه من أمر الآخرة، وَلَا تَحْزَنُوا على ما خلفتموه من أمر الدنيا من ولد وأهل ومال أو دين فإنا نخلفكم فيه.
هنا قوله -تبارك وتعالى: تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ قال مجاهد والسدي وزيد بن أسلم وابنه عبدالرحمن بن زيد: يعني عند الموت، تتنزل عليهم الملائكة تطمئنهم عند موتهم وتبشرهم، وهذا الذي اختاره ابن جرير -رحمه الله، قائلين لهم: "ألا تخافوا"، يخافوا من ماذا؟
قال مجاهد وعكرمة وزيد بن أسلم: أي: مما تقدمون عليه من أمر الآخرة، فالخوف في الأصل يقال للقلق من أمر مستقبل، والحزن لأمر مضى، وإن كان الحزن قد يستعمل فيما يتصل بالمستقبل، ولكن الكثير في الاستعمال هو الأول.
ومن الثاني ما قيل في قوله -تبارك وتعالى: الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ [سورة فاطر:34]، على أحد المعاني المشهورة لذلك أنه أذهب عنهم الحزن يعني بشأن الآخرة، الحزن يعني الخوف من الآخرة، كانوا في الدنيا في أهلهم مشفقين فأطلقوا على ذلك الحزن -لكن هذا التفسير ليس محل اتفاق- ففي هذا الموضع على هذا القول عبر بالحزن عن الخوف، وهنا هذا المعنى الذي نقله عن مجاهد وعكرمة وزيد -رحمهم الله: "ألا تخافوا" مما تقدمون عليه من أمر الآخرة "ولا تحزنوا" على ما خلفتموه من أمر الدنيا، لا تحزنوا على ما فات، هذا الذي اختاره ابن جرير -رحمه الله، وبعضهم قال غير ذلك.
يعني كقول مجاهد مثلًا: "ألا تخافوا" يعني الموت، أي طمأَنَهم أو طمأنوهم وقالوا لهم: لا تخافوا من الموت الذين تقدمون عليه، "ولا تحزنوا" على ما خلفتم من الأولاد؛ فإن الله خليفتكم على ما تركتم، فإن الإنسان عادة يحزن من أجل أولاده لاسيما إذا كانوا صغارًا، أَلَّا تَخَافُوا وَلَا تَحْزَنُوا.
وبعضهم يقول كعطاء: ألا تخافوا من رد أعمالكم وإثابتكم، فإن أعمالكم مقبولة، ولا تحزنوا على ذنوبكم فإني أغفرها لكم، لكن هنا لو نظرت أَلَّا تَخَافُوا وَلَا تَحْزَنُوا حُذف المتعلق أيضًا ما قال: ألا تخافوا الموت، ألا تخافوا من رد الأعمال، ألا تخافوا من الآخرة، ألا تحزنوا على أولادكم، ألا تحزنوا على ما خلفتم في الدنيا، كل هذه لم يذكر ربنا -تبارك وتعالى- واحدًا منها بعينه، بخصوصه، فنهاهم عن ذلك كله أَلَّا تَخَافُوا على سبيل الطمأنة، وَلَا تَحْزَنُوا فيدخل فيه انتفاء ذلك جميعًا، الخوف من أي شيء كان، رد الأعمال، أمر الآخرة، الخوف من الموت، اطمئِنوا تمامًا.
فإن الإنسان لا شك أنه يكون في حال من الخوف عند الموت يخاف ويحاذر من أمور كثيرة، يخاف الموت، يخاف سؤال الملكين، يخاف عذاب القبر، يخاف من أمر البعث والنشور والقيامة، يخاف من النار، من عذاب الله ، هنا "ألا تخافوا" نفي للخوف عنهم من كل وجه، "ولا تحزنوا" على فائت أيًّا كان هذا الفائت، فأهل الميت يحزنون على فراقه، وهو أيضًا عند الموت يتألم لفقدهم، ويحزن على ما ترك، ويحزن على ما فرط وما حصل من تقصير، في تلك اللحظات يراجع مسيرته في الحياة، وكيف كان خطوه فيها، فيتسلل إلى نفسه الحزن، وكيف ترك طاعة الله وقصر فيها، يعني أنه لم يعمل ويجد ويجتهد ويشمر أكثر؛ لأن الدنيا تركها خلف ظهره.
ليس معنى ذلك أنه كان مضيعًا لحق الله، فإن هؤلاء الذين قالوا: آمنا بالله واستقاموا هم على حال من الإيمان والطاعة، لكن المقصود هنا أن كل أحد يتمنى في تلك اللحظات أن لو تزود من طاعة الله ، وأنه كان على حال أفضل، فهنا يقول لهم: أَلَّا تَخَافُوا وَلَا تَحْزَنُوا، والله المستعان.
وقوله تعالى: وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنتُمْ تُوعَدُونَ فيبشرونهم بذهاب الشر وحصول الخير، وهذا كما جاء في حديث البراء قال: إن الملائكة تقول لروح المؤمن: اخرجي أيتها الروح الطيبة في الجسد الطيب كنت تعمرينه، اخرجي إلى روح وريحان ورب غير غضبان[5]، وقيل: إن الملائكة تتنزل عليهم يوم خروجهم من قبورهم، وقال زيد بن أسلم: يبشرونه عند موته وفي قبره وحين يبعث، رواه ابن أبي حاتم، وهذا القول يجمع الأقوال كلها وهو حسن جدا وهو الواقع.
هذا أيضًا قال به وكيع، والقول بأنه تتنزل عليهم يوم خروجهم من قبورهم قال به أيضًا جماعة من السلف كمقاتل وقتادة، والقول الأول الذي نقله عن مجاهد والسدي وابن زيد أن ذلك عند الموت هو اختيار ابن جرير -رحمه الله.
تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وهذا القول الذي جمع هذه الأقوال -قول زيد بن أسلم: عند الموت وفي القبر وحين يبعث- ابن كثير استحسنه؛ وذلك أن هذه المواطن هي التي يتعاظم فيها الخوف، ويرى الإنسان فيها الملائكة، أو تتنزل على أهل الإيمان بالطمأنة، والله -تبارك وتعالى- نفى عن أهل الإيمان الخوف في ذلك اليوم في المحشر، وقال: الَّذِينَ آمَنُواْ وَلَمْ يَلْبِسُواْ إِيمَانَهُم بِظُلْمٍ أُوْلَئِكَ لَهُمُ الأَمْنُ وَهُم مُّهْتَدُونَ [سورة الأنعام:82]، وقال: فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ [سورة الأحقاف:13].
فالملائكة تتنزل عليهم عند الموت في القبر، وكذلك أيضًا في القيامة، والحشر والنشور، والله تعالى أعلم.
وقوله -تبارك وتعالى: نَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ أي: تقول الملائكة للمؤمنين عند الاحتضار: نحن كنا أولياءكم أي قرناءكم في الحياة الدنيا نسددكم ونوفقكم ونحفظكم بأمر الله، وكذلك نكون معكم في الآخرة نؤنس منكم الوحشة في القبور، وعند النفخة في الصور، ونؤمنكم يوم البعث والنشور، ونجاوز بكم الصراط المستقيم، ونوصلكم إلى جنات النعيم، وَلَكُمْ فِيهَا مَا تَشْتَهِي أَنفُسُكُمْأي: في الجنة من جميع ما تختارون مما تشتهيه النفوس وتقر به العيون.
هنا قوله -تبارك وتعالى- عن قيل الملائكة: نَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا يعني كنا معكم في الدنيا نسددكم ونثبتكم وما إلى ذلك من هذا المعنى الذي ذكره، وكأنه المتبادر -والله تعالى أعلم، بخلاف قول من قال: نَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا يعني كنا نحفظ أعمالكم ونحصيها ونكتبها في الدنيا، ونحن اليوم أولياؤكم في الآخرة، لكن الذي يظهر -والله أعلم- أن هذا المعنى الذي ذُكر من كتابة الأعمال وإحصاء الأفعال لا يختص بأهل الإيمان، وإنما يكون لهم ولغيرهم، ونَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا لا شك أن هذا من قول الملائكة، وهذا الذي عليه عامة السلف وهو ظاهر القرآن.
وبعضهم يقول: إن هذا من كلام الله نَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ، لكن السياق يدل على أن هذا من جملة ما تقوله الملائكة لأهل الإيمان عندما يبشرونهم ويطمئنونهم، والله تعالى أعلم.
وقوله تعالى: وَلَكُمْ فِيهَا مَا تَدَّعُونَ أي: مهما طلبتم وجدتم وحضر بين أيديكم كما اخترتم، نُزُلًا مِّنْ غَفُورٍ رَّحِيمٍ أي: ضيافةً وعطاءً وإنعامًا من غفور لذنوبكم، رحيم بكم رءوف حيث غفر وستر ورحم ولطف.
قوله -تبارك وتعالى: وَلَكُمْ فِيهَا مَا تَدَّعُونَ مضى الكلام على مثل ذلك في موضع سابق، وأن ذلك يحمل -والله تعالى أعلم- على ما يتمنونه وتطمح إليه نفوسهم أو ما يطلبونه فيكون حاضرًا بين أيديهم لا يحتاجون إلى تعب وعناء في جلبه، لا كما يحصل في هذه الحياة الدنيا حيث يحتاج الإنسان أن يبذل جهدًا في تحصيل مطلوباته وصنع ذلك وإعداده وما إلى ذلك، وذكرنا هناك قول من قال: إن المراد أنه لا يدَّعي شيئًا إلا كان له، يعني يدعيه لنفسه، ليس ذلك بمعنى أنه يطلبه وإنما يدعي أنه له، والمعنى الأول أقرب، والله أعلم.
"تدَّعون" يعني تطلبون، تطمح إليه نفوسكم، تتمنون، فالجنة فيها ما لا عين رأت ولا أذن سمعت ولا خطر على قلب بشر، فكل ما يتمناه يجده، وكما في الحديث: أنه يقال لأدنى أهل الجنة منزلة تمنَّ[6]، فيتمنى فيعطيه الله ضعف ما تمنى، فهذا فُسر بالطلب، وفسر بالتمني، والقول الآخر لربما يكون أبعد من هذين أي أنه يدّعي أن هذا له، البينة على المدعي واليمين على من أنكر[7]، فكل ما ادعى أنه له كان كذلك.
فيما يتعلق بقوله: نُزُلًا مِّنْ غَفُورٍ رَّحِيمٍ النُّزُل معروف أنه ما أعد للضيف، "من غفور رحيم" ذكر هنا هذين الاسمين الكريمين، فالغفور للزلات والتقصير؛ لأن الإنسان مهما كان على حال من الطاعة والاستقامة فلابدّ من تقصير، فالله يغفر ويتجاوز، ولو أنه حاسب عباده على نعمه وأفضاله لما نجا أحد، وهو رحيم أيضًا فهذا من باب التحلية، يعني الأول من باب التخلية غفور الذنوب والتقصير، وبرحمته -تبارك وتعالى- أدخلهم الجنة وأورثهم هذا النعيم وأعطاهم وحباهم فكان لهم فيها ما تدعي أنفسهم، ولهم فيها كل ما يشتهونه ويطلبونه.
قال الحافظ ابن القيم -رحمه الله- في تفسير قوله: نَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا: "فالملَك يتولى من يناسبه بالنصح له والإرشاد والتثبيت والتعليم وإلقاء الصواب على لسانه، ودفع عدوه عنه، والاستغفار له إذا زل، وتذكيره إذا نسي وتسليته إذا حزن، وإلقاء السكينة في قلبه إذا خاف، وإيقاظه للصلاة إذا نام عنها، وإيعاد صاحبه بالخير، وحضه على التصديق بالوعد، وتحذيره من الركون إلى الدنيا، وتقصير أمله وترغيبه فيما عند الله، فهو أنيسه في الوحدة ووليه ومعلمه ومثبته، ومُسكن جأشه ومرغبه في الخير، ومحذره من الشر، يستغفر له إن أساء، ويدعو له بالثبات إن أحسن، وإن بات طاهراً يذكر الله بات معه في شعاره، فإن قصده عدو له بسوء وهو نائم دفعه عنه"[8].
هذا الكلام بهذه الطريقة لا تجده في شيء من كتب التفسير.
قال تعالى:وَمَنْ أَحْسَنُ قَوْلًا مِّمَّن دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ [سورة فصلت:33-36].
يقول : وَمَنْ أَحْسَنُ قَوْلًا مِّمَّن دَعَا إِلَى اللَّهِ أي: دعا عباد الله إليه، وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ أي: هو في نفسه مهتدٍ بما يقوله، فنفعه لنفسه ولغيره لازم ومتعدٍّ، وليس هو من الذين يأمرون بالمعروف ولا يأتونه، وينهون عن المنكر ويأتونه، بل يأتمر بالخير ويترك الشر ويدع الخلق إلى الخالق -تبارك وتعالى، وهذه عامة في كل من دعا إلى الخير وهو في نفسه مهتدٍ، ورسول الله ﷺ أولى الناس بذلك، كما قال محمد بن سيرين والسدي وعبدالرحمن بن زيد بن أسلم.
وقيل: المراد بها المؤذنون الصلحاء كما ثبت في صحيح مسلم: المؤذنون أطول الناس أعناقًا يوم القيامة[9]، وفي السنن مرفوعًا: الإمام ضامن والمؤذن مؤتمن[10]، فأرشد الله الأئمة وغفر للمؤذنين، والصحيح أن الآية عامة في المؤذنين وفي غيرهم، فأمّا حال نزول هذه الآية فإنه لم يكن الأذان مشروعًا بالكلية؛ لأنها مكية والأذان إنما شرع بالمدينة بعد الهجرة حين أُرِيه عبد الله بن عبد ربه الأنصاري في منامه فقصه على رسول الله ﷺ فأمره أن يلقيه على بلال فإنه أندى صوتًا[11] كما هو مقرر في موضعه.
فالصحيح إذاً أنها عامة كما قال عبدالرزاق عن معمر عن الحسن البصري أنه تلا هذه الآية: وَمَنْ أَحْسَنُ قَوْلًا مِّمَّن دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا وَقَالَ إِنَّنِي مِنَ الْمُسْلِمِينَ فقال: هذا حبيب الله، هذا ولي الله، هذا صفوة الله، هذا خيرة الله، هذا أحب أهل الأرض إلى الله، أجاب الله في دعوته ودعا الناس إلى ما أجاب الله فيه من دعوته، وعمل صالحًا في إجابته، وقال: إنني من المسلمين، هذا خليفة الله.
-تبارك وتعالى: وَمَنْ أَحْسَنُ قَوْلًا مِّمَّن دَعَا إِلَى اللَّهِ هذا الاستفهام معناه النفي يعني لا أحد أحسن قولًا ممن دعا إلى الله، لا يوجد أحد أحسن قولًا من هذا، والجمع بين الدعوة إلى الله -تبارك وتعالى- والعمل الصالح أمر ينبغي أن يقف المؤمن عنده بحيث يعرض نفسه على ذلك، يعني قد يكون الإنسان ممن يدعو إلى الله -تبارك وتعالى- ويأمر بالمعروف وينهى عن المنكر ولكنه لا يكون ممتثلًا، فهذا الثناء جاء لمن جمع بين هذا وهذا، يدعو إلى الله ويعمل صالحًا.
والناس في ذلك على مراتب: فأعلى هذه المراتب هو هذا، يدعو إلى الله ويعمل ويمتثل، والله يقول: يَا أَيُّهَا الَّذِينَ آَمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ كَبُرَ مَقْتًا عِندَ اللَّهِ أَن تَقُولُوا مَا لَا تَفْعَلُونَ [سورة الصف:2، 3]، وكذلك في ذمه لبني إسرائيل: أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ وَتَنسَوْنَ أَنفُسَكُمْ وَأَنتُمْ تَتْلُونَ الْكِتَابَ أَفَلاَ تَعْقِلُونَ [سورة البقرة:44]، فهذه المرتبة الأولى أن يتوافق قوله مع فعله، أن تتوافق دعوته مع الامتثال.
وليس المقصود بذلك أن كل ما قاله الإنسان ودعا الناس إليه من نوافل العبادات، وألوان القربات أنه يفعل ذلك جميعاً؛ لأنه لا يستطيع أن يحصي، فقد يترك بعض النوافل؛ لأنه مشغول لربما بما هو آكد في حقه، فمثل هذا لا إشكال فيه؛ لأنه لا يستطيع أن يستوعب جميع شرائع الإسلام من أبواب العبادات، فإن ذلك لا يفي به العمر، ولكنه لا يكون متخلياً عن العمل، فأما الواجبات وترك المحرمات فيجب عليه أن يكون ممتثلاً سواء كان ممن يدعو أو ممن لا يدعو، هذا واجب على الجميع، وأما النوافل فكلٌّ بحسبه لكن لا يكون مقصرًا في ذلك مُغفلًا لهذا الباب، لابدّ من تقصير ولكن المؤمن يتوب ويراجع نفسه، ولا يستمر على التقصير وكما قيل:
| إذا لم يعظ الناسَ من هو مذنبٌ |
فمَن يعظُ العاصين بعد محمد |
المرتبة الثانية: أن يكون الإنسان ممتثلًا عاملًا بطاعة الله تاركًا لمعصيته، ولكنه لا يدعو إلى الله، وهذا تقصير في الامتثال في الواقع.
المرتبة الثالثة: أن يكون هذا الإنسان يدعو إلى الله، ويقضي أوقاته في الدعوة إلى الله، والأمر بالمعروف والنهي عن المنكر، ولكنه في نفسه مقصر، فهذا الذي جاء فيه المعاتبة والإنكار أَتَأْمُرُونَ النَّاسَ بِالْبِرِّ، والرجل الذي يلقى في النار فتندلق أقتابه فيدور فيها كما يدور الحمار في رحاه، فيجتمع إليه أهل النار يا فلان، ألم تكن تأمرنا بالمعروف وتنهانا عن المنكر؟ قال: بلى، كنتم آمركم بالمعروف ولا آتيه، وأنهاكم عن المنكر وأفعله[12].
فمثل هذا فعله غير حسن ولا محمود، وهؤلاء جاء الوعيد فيهم، فينبغي للمؤمن أن يحذر أن يكون بهذه المثابة -نسأل الله العافية- كالشمعة يضيء للآخرين ويحرق نفسه، ويدخل في قوله -تبارك وتعالى: ذَلِكَ يَوْمُ التَّغَابُنِ [سورة التغابن:9] ما ذكره الحسن من الصور الثلاث: الرجل الذي علّم فانتفع وعمل بعلمه غيرُه فدخل الجنة، وهذا لم ينتفع بعلمه ولم يعمل بمقتضاه فدخل النار، فذلك من التغابن الذي يكون في الآخرة، هذا المُعلم صار في النار -نسأل الله العافية، وهذا الذي تعلم صار في الجنة، دخل بسببه الجنة، وهذا لم ينتفع بعمله، وقد قيل:
وعالمٌ بعلمه لم يعملَنْ
|
معذبٌ مِن قَبل عُبّاد الوثن |
وهذا هو الذي يكون له القبول والأثر، أما الذي يردد كلامًا وواقعه يدل على خلافه فهذا لا يبارك في قوله، ولا ينتفع بكلامه، وقلوب الناس تجفوه، والله المستعان.
فهذا معنى نغفل عنه كثيرًا دَعَا إِلَى اللَّهِ وَعَمِلَ صَالِحًا الدعوة وحدها لا تكفي، فهذه المراتب الثلاث، ثم تأتي -نسأل الله العافية- مراتب دونها، فيأتي بعد ذلك من لا يمتثل ولا يدعو، يعني هو مقصر في نفسه، وأيضًا لا يدعو غيره، ولا يأمر ولا ينهى، فيكون قد ترك الواجب من الناحيتين، ودون ذلك -نسأل الله العافية- من يأمر بالمنكر، وينهى عن المعروف، ودعاة الضلالة ودعاة الشر فهؤلاء كُثر، والله المستعان.
والحافظ ابن كثير -رحمه الله- هنا في قوله: وهذه عامة في كل من دعا إلى الخير وهو في نفسه مهتدٍ، ورسول الله ﷺ أولى الناس بذلك، هو جمع هنا بين القولين، يعني أن بعضهم قال: وَمَنْ أَحْسَنُ قَوْلًا مِّمَّن دَعَا إِلَى اللَّهِ هو النبي ﷺ، ولا شك أن النبي ﷺ هو أولى بهذا الوصف ولكنه لا يختص به، فجمع بين القولين، وبهذا تعرف فضل هذا التفسير، فهو في مضامينه وتحت عبارة المؤلف -رحمه الله- من هذا كثير، يجمع بين القولين، ولكن القارئ الذي لم يكن له خلفية في أقوال السلف لا يشعر بهذا، فجاء بهذه العبارة التي جمع فيها بين هذا وهذا.
ثم نقل عن جماعة من السلف هذا المعنى قال: وقيل: المراد بها المؤذنون الصلحاء؛ لأنه دعا إلى الله وعمل صالحًا، فالمؤذن داعٍ لكنها لا تختص به، والسبب الذي ذكره واضح، وذلك أن هذه السورة مكية والأذان إنما شرع في المدينة، لكن المؤذن داخل في عمومها، فهو داعٍ إلى الله حينما يقول: حي على الصلاة حي على الفلاح، ويدعو الناس إلى المسجد فهذا من الدعاء إلى الله -تبارك وتعالى.
وحمْلُ ذلك على المؤذنين منقول عن جماعة من السلف كعكرمة ومجاهد وقيس بن حازم، ولكن كأنهم ذكروا ذلك -والله أعلم- من باب المثال، لا يقصدون الحصر، ولا يخفى عليهم أن هذه الآية مكية، وأن الأذان شرع في المدينة، ولكنهم يذكرون أحيانًا بعض ما يدخل تحت معنى الآية ولا يقصدون الحصر، وإنما يفسرونه بالمثال، قال: والصحيح أن الآية عامة في المؤذنين وغيرهم، وهذا هو الأقرب، والله تعالى أعلم.
وقوله تعالى: وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ أي: فرق عظيم بين هذه وهذه، ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ أي: من أساء إليك فادفعه عنك بالإحسان إليه كما قال عمر : ما عاقبتَ من عصى الله فيك بمثل أن تطيع الله فيه.
قول -تبارك وتعالى: وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ هنا الحافظ ابن كثير -رحمه الله- لم يبين معنى الحسنة والسيئة بخصوصها، ما المراد بالحسنة والسيئة؟ من أهل العلم من حمل ذلك على الإيمان بالله والشرك والطاعة والمعصية، يعني حمل ذلك على معنى عام، كل حسنة وسيئة، رأس الحسنات الإيمان، ورأس السيئات الشرك، ويدخل في الحسنات سائر الطاعات، ويدخل في السيئات سائر المعاصي، وهذا الذي ذهب إليه ابن جرير -رحمه الله، وبعضهم خصه بأحد هذه المعاني كقول من قال: الحسنة هي التوحيد، والسيئة هي الشرك، وهذا يشبه التفسير بالمثال، يعني كأنه من قبيل التفسير بالمثال وإلا فالآية ليس فيها التقييد بالإيمان أو الشرك.
وهكذا قول من قال: إن الحسنة هي المداراة، يعني هنا حمله على التعامل بقرينة قوله بعده: ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ فبعضهم حمله على المداراة وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فالحسنة هي المداراة ويقابلها الغلظة والشدة.
وهكذا قول من قال: الحسنة العفو والصفح، ويقابل ذلك الانتصار للنفس، وقول من قال: الحسنة الحِلم، وضده الفحش، يعني استبدِلْ الكلمة بكلمة والتصرف بتصرف آخر، فإذا كانت الكلمة موحشة فاستبدِلْ ذلك بكلمة طيبة.
والذي يظهر -والله أعلم- أن الآية عامة فيدخل فيها هذا وهذا، فالله قال: وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ فنفي الاستواء يُحمل على أعم معانيه، لا يستوي الإيمان والكفر، والطاعة والمعصية، والكلمة الطيبة والكلمة الموحشة، ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ، فلا يقال: إن ذلك يختص بالإيمان والكفر، أو مجرد الطاعة والمعصية، وإنما ما يتصل بالتعامل يدخل في هذا؛ لأن السياق يدل عليه، بل السياق فيه، فيتخير الإنسان الكلمة الطيبة بدلًا من الكلمة الموحشة، والمعاملة الحسنة والمداراة بدلًا من الغلظة والشدة والمكاشرة للناس بما يكرهون.
فهذا توجيه وتعليم من الله -تبارك وتعالى- لعباده كيف يكون فعلهم، وكيف يكون صنيعهم في تعاملهم ابتداء، وكذلك أيضًا في مقابل ما يلاقون ويواجهون من تعامل الناس وأفعالهم، وما يواجهونهم به مما قد يكرهونه، فتبدأ النفوس لربما تتحرك فيها دواعي الانتصار والغضب، فتصدر من العبد كلمات لربما يندم عليها، ويسبب ذلك الجفوة والنفرة سواء كان ذلك مما يبتدِئ به غيرَه أو كان مما يقابل به أقوالهم أو أفعالهم، فالله يعلم عباده كيف يتصرفون، كيف يكون التعامل فيما بينهم ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فإذا ترددت بين كلمتين إحداهما فيها جفاء والأخرى فيها لين فالكلام الطيب يأسر النفوس، وله تأثير بالغ عليها، فيرجع صاحب الإساءة إلى حال من القرب والولاية والمحبة وما إلى ذلك، أما إذا قوبل بمثل صنيعه وقوبلت الإساءة بالإساءة فإن ذلك من شأنه أن يفرق ولا يجمع، ويورث القطيعة والشر بين الناس، فيقابل بمثل هذا أيضًا، وتحصل العداوة والبغضاء بين أهل الإيمان، فهذا كله -والله تعالى أعلم- داخل في الآية.
وقوله : فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ، وهو الصديق، أي: إذا أحسنت إلى من أساء إليك قادته تلك الحسنة إلى مصافاتك ومحبتك والحنو عليك حتى يصير كأنه ولي حميم، أي: قريب إليك، من الشفقة عليك والإحسان إليك.
هنا قوله -تبارك وتعالى: فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ وقبله قوله: ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ أي: من أساء إليك فادفعه عنك بالإحسان إليه، يعني حملها ابن كثير على ما يتصل بالتعامل، وهذا الذي اختاره ابن جرير -رحمه الله- لكن هل هذا ينفي أيضًا ما ذكره بعض السلف من التوحيد والشرك والطاعة والمعصية؟ "لا تستوي الحسنة ولا السيئة" لا شك أن هذه لا تستوي، ولكن السياق في التعامل.
وقوله تعالى: وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا أي: وما يقبل هذه الوصية ويعمل بها إلا من صبر على ذلك؛ فإنه يشق على النفوس.
صحيح ما يقبل هذه الوصية، وبعضهم يقول: ما يقبل هذه الخصلة يعني الدفع بالتي هي أحسن، وهذا مبناه أيضًا على أصل قبله وهو احتمال الأذى، فإنه لا يفعل ذلك ويرتقي إلى الدفع بالتي هي أحسن إلا من كان صابرًا محتملًا للأذى؛ ولهذا وَمَا يُلَقَّاهَا يعني هذه الخصلة، الضمير جاء مؤنثًا كما يقول ابن جرير -رحمه الله، ما يلقى هذه الخصلة، هذه الصفة الدفع بالتي هي أحسن.
وبعضهم يقول: وَمَا يُلَقَّاهَا يعني الجنة، وبعضهم يقول: وَمَا يُلَقَّاهَا أي: كلمة التوحيد، ولكن السياق -والله أعلم- في هذا المعنى الذي ذكره ابن جرير، وذكره الحافظ ابن كثير، يعني ما يقبل هذه الوصية، أو ما يُلقّى هذه الخصلة إلا من صبّر نفسه على ذلك، وذلك أن النفوس لها حضور قوي لاسيما في حال الخصومة فتطلب الانتصار ورد الإساءة بالإساءة، ولربما يشق على كثير من النفوس العفو والصفح فضلًا عن المقابلة بالإحسان، ولربما يخيل إليه أو يزين له شيطانُ الإنس والجن الانتصار ورد الظلم بمثله من أجل أنه يتوهم أن العفو والصفح فضلًا عن المقابلة بالإحسان أن ذلك من قبيل الضعف، وأن ذلك يجرئ المسيء عليه، وهذا كله من الشيطان.
لكن حتى لو بقي الإنسان مدركًا أن ذلك لا يجرئ عليه، وأن ذلك ليس من الضعف في شيء، ولكن النفس تأبى، من الناس من تأبى نفسه الإحسان ابتداء لمن لم يسئ إليه، تأبى نفسه الإحسان بل قد تأبى نفسه حتى السلام والكلمات الطيبة واختيار العبارات اللطيفة وتكنية الناس ومناداتهم بما يحبون، تأبى نفسه هذا، هو اعتاد على الشدة والغلظة فلو أراد أن يتكلم بكلام لطيف أن ينادي هذا بكنيته، أن يناديه بأحب أسمائه إليه، أن يختار العبارات الجميلة اللطيفة الرفيقة تأبى نفسه ذلك مع كل أحد ممن لم يسئ إليه أصلًا، وإنما يبخل بهذه العبارات، ويعبر بعبارات فيها شيء من الجفاف، وإن لم تكن إساءة لكن ليس فيها تلطف ورفق حتى مع من لربما يكون له فضل عليه كالوالدين، أو معلميه أو نحو ذلك.
يعني بعض التلاميذ لربما يأنف من أنه يتلطف مع أستاذه، ولربما يظن أن هذا من الضعف والخنوع أو المَلَق أو نحو هذا، وهذا يبدو أنه كثير في الجيل الجديد، وما كان الناس كذلك، كان الناس يعرفون كيف يتأدبون مع من له فضل عليهم في التعليم ونحو هذا، ويتسابقون في خدمته ولربما لا يدعونه يفعل شيئًا مما يزاوله فيمسحون السبورة ويبادرون إلى هذا، ويحملون حقيبته، هذا الذي أدركنا عليه الناس، ثم جاء جيل لا يحرك ساكنًا ولا يمكن أن تتحرك فيه شعرة تجاه هذه الأمور.
والذي يبدو -والله أعلم- في أحوال هؤلاء الناس أنهم يتوهمون أن هذا نوع من المَلَق والضعف والخنوع، وأن هذا شيء يترفعون عنه، هكذا يبدو لي -والله أعلم- مع كثرة التأمل والمقارنة بين جيل عرفناه وأدركناه وجيل آخر في غاية الجمود والتبلد في المشاعر تجاه هذه القضايا، فهذا تقصير وخطأ، والبعض يستكبر أن يقبل رأس أبيه وأمه، وسمعت من يقول: يستغربون لو فعلتُ هذا؛ لأنهم ما اعتادوا على ذلك منه، اعتادوا على الجفاء، لو قلت له: تُكني إخوانك أو تقبل رأس أخيك الأكبر منك أو نحو ذلك يأنف غاية الأنفة ويتعاظم هذا، فنفسه لا تطاوعه ولا تطيق ذلك.
بينما يوجد أناس الله قد أعطاهم وحباهم، فأعرف من أعطاهم الله الكثير فكل واحد يقبل رأس من هو أكبر منه، وإذا جاءوا -وأعمارهم بالثمانين وما يقاربها يعني من الستين إلى التسعين- كل واحد يقبل رأس الذي أكبر منه، وهكذا نشأ أولادهم، وإذا جاءوا إلى أي مكان لا يمكن أن يدخل أحد قبل من هو أكبر منه، وتجدونهم يدخلون صفًّا، يعني مثل هذه الأشياء مثل هذا الأدب مثل هذه الأخلاق يحتاج الإنسان أن يروض نفسه عليها، أما الجفاء والأخلاق الصحراوية هذه فلا تورث خيرًا، والنفس تحتاج إلى شيء من المجاهدة، هي تأبى لربما على صاحبها هذا في الذين لم يسيئوا إليه فكيف مع من أساء إليه -نسأل الله العافية؟
بعض الناس لا يحتمل أن تلتفت إليه عند الإشارة، نسمع أشياء غريبة، يعني لا يحتمل أن ينظر إليه أحد عند الإشارة، فقط نظر.وقوله تعالى: وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ أي: ذو نصيب وافر من السعادة في الدنيا والآخرة.
قوله: ذو نصيب وافر من السعادةفي الدنيا والآخرة هذا معنى عام، صاحب حظٍّ من كان بهذه المثابة، بهذه التربية، بهذه الأخلاق، وهكذا قول من قال: وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ يعني في الثواب والخير، وقول من قال: ذُو حَظٍّ عَظِيمٍ يعني وجبت له الجنة كما يقول قتادة -رحمه الله، والمعنى أقرب فيما ذكره ابن كثير -رحمه الله.
قال علي بن أبي طلحة عن ابن عباس -رضي الله عنهما- في تفسير هذه الآية: أمر الله المؤمنين بالصبر عند الغضب، والحلم عند الجهل، والعفو عند الإساءة، فإذا فعلوا ذلك عصمهم الله من الشيطان، وخضع لهم عدوهم كأنه ولي حميم.
وقوله تعالى: وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ أي: إن شيطان الإنس ربما ينخدع بالإحسان إليه، فأما شيطان الجن فإنه لا حيلة فيه إذا وسوس إلا الاستعاذة بخالقه الذي سلطه عليك، فإذا استعذت بالله والتجأت إليه كفه عنك ورد كيده، وقد كان رسول الله ﷺ إذا قام إلى الصلاة يقول: أعوذ بالله السميع العليم من الشيطان الرجيم من همزه ونفخه ونفثه[13]، وقد قدمنا أن هذا لا نظير له في القرآن إلا في سورة الأعراف عند قوله تعالى: خُذِ الْعَفْوَ وَأْمُرْ بِالْعُرْفِ وَأَعْرِضْ عَنِ الْجَاهِلِينَ وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللّهِ إِنَّهُ سَمِيعٌ عَلِيمٌ [سورة الأعراف:199، 200]، وفي سورة المؤمنين عند قوله تعالى: ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ وَقُل رَّبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينِ وَأَعُوذُ بِكَ رَبِّ أَن يَحْضُرُونِ [سورة المؤمنون:96-98].
يعني في هذه المواضع الثلاثة هو يصانع شيطان الإنس أو العدو من الإنس بالفعل الجميل، والإحسان فيرده ذلك إلى أصله الطيب فيتحول من العداوة إلى الموالاة كَأَنَّهُ وَلِيٌّ حَمِيمٌ، وأما الشيطان من الجن فلا سبيل إلى مصانعته، ولهذا جاء في شيطان الإنس أو في العدو من الإنس ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ، وفي شيطان الجن الأمر بالاستعاذة؛ لأنه لا سبيل إلى التخلص من وسواسه وأذاه إلا بالاستعاذة منه.
وقوله -تبارك وتعالى: وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ فالنزغ شبيه بالنخس، والمقصود -والله تعالى أعلم- ما يلقيه الشيطان من الوسواس، والخواطر السيئة، وما يُغري به الإنسان من دواعي الانتقام والغضب ومقابلة الإساءة بالإساءة تحت أي ذريعة كانت، يعني من أجل ألا يُستضعف، من أجل ألا يقال: أنت جدار قصير، بل يقصِّر في المعروف والبر والإحسان تحت هذه الذرائع، يعني من الناس من لا يريد أن يبادر في خدمة الآخرين، والبذل والإحسان وتقديم ما يحتاجون إليه إلى آخره؛ لئلا يجترئ الناس عليه في طلب الخير وفعل الخير، فالبخل يصل بصاحبه أحيانًا إلى أن يقول: لا تفعل، لا تبادر، لا تقم بشيء من قبيل الإحسان والنفع المتعدي لهؤلاء الناس من أجل أن لا يُنتظر بعد ذلك منك، يظن أن هذا مما يجرئ الناس عليه، وأنه حطٌّ في مرتبته.
والشيطان له مع الناس طرق ووسائل، ولا يترك أحدًا، من الناس من يكون من طلاب العلم فيترك وعظ الناس من أجل ألا يقال عنه: إنه واعظ، فيتكلم مثلًا في الحديث والعلل فقط، أو يتكلم في الفقه فقط، فلا يريد أن يتبادر إلى ذهن أحد أنه يمارس الوعظ، كأن الوعظ من العيوب والنقائص التي يترفع عنها، والله سمى القرآن موعظة، والنبي ﷺ كان يعظ أصحابه، والصحابة يعظون، فالوعظ ليس بعيب وشيء يتنزه الإنسان منه، فيأبى كل الإباء من أن يلقي كلمة أو يعظ الناس، أو أن يذكّر الناس؛ لئلا يتبادر إلى الأذهان أنه واعظ، وقد يترك المشاركة في أي عمل من أعمال البر المتعدي والخير والنفع إذا احتيج إليه في أمور الدعوة أو في إغاثة الناس في النكبات أو غير ذلك؛ لئلا يتبادر إلى الأذهان أنه لربما من الدعاة إلى الله، وهل هذا من العيوب؟ هذا من الكمالات، ولكن يوجد من الناس من هو بهذه المثابة ويفكر بهذا، ويوجد غير ذلك أصحاب العقل المعيشي، مِن هؤلاء لربما مَن لا يصدر منه لا خير ولا شر، كأن لسان حاله:
قد هيئوك لأمرٍ لو فطنتَ له
|
فاربأ بنفسك أنْ ترعى مع الهَمَلِ |
العبد المؤمن ينبغي أن يكون أمره لله، يريد ما عند الله، فهذا الذي تحصل به الرفعة في الدنيا والآخرة.
قال الحافظ ابن القيم -رحمه الله- في الفرق بين التعبير بقوله هنا: إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ وقوله في الأعراف: إِنَّهُ سَمِيعٌ عَلِيمٌ: "وسر ذلك -والله أعلم- أنه حيث اقتصر على مجرد الاسم ولم يؤكده أريد إثبات مجرد الوصف الكافي في الاستعاذة، والإخبار بأنه سبحانه يسمع ويعلم، فيسمع استعاذتك فيجيبك، ويعلم ما تستعيذ منه فيدفعه عنك، فالسمع لكلام المستعيذ، والعلم بالفعل المستعاذ منه، وبذلك يحصل مقصود الاستعاذة، وهذا المعنى شامل للموضعين.
وامتاز المذكور في سورة فصلت بمزيد التأكيد والتعريف والتخصيص؛ لأن سياق ذلك بعد إنكاره سبحانه على الذين شكوا في سمعه لقولهم وعلمه بهم، كما جاء في الصحيحين من حديث ابن مسعود قال: "اجتمع عند البيت ثلاثة نفر قرشيان وثقفي، أو ثقفيان وقرشي، كثير شحم بطونهم، قليل فقه قلوبهم، فقالوا: أترون الله يسمع ما نقول؟ فقال أحدهم: يسمع إن جهرنا ولا يسمع إن أخفينا، فقال الآخر: إن سمع بعضه سمع كله، فأنزل الله : وَمَا كُنْتُمْ تَسْتَتِرُونَ أَنْ يَشْهَدَ عَلَيْكُمْ سَمْعُكُمْ وَلا أَبْصاَرُكُمْ وَلا جُلُودُكُمْ وَلِكنْ ظَنَنْتُمْ أَنَّ اللهَ لا يَعْلَمُ كَثِيراً مما تَعْمَلُونَ وَذَلِكُمْ ظَنُّكُمُ الَّذِي ظَنَنتُم بِرَبِّكُمْ أَرْدَاكُمْ فَأَصْبَحْتُم مِّنْ الْخَاسِرِينَ[14].
فجاء التوكيد في قوله: إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ في سياق هذا الإنكار: أي هو وحده الذي له كمال قوة السمع وإحاطة العلم، لا كما يظن به أعداؤه الجاهلون أنه لا يسمع إن أخفوا، وأنه لا يعلم كثيرا مما يعملون، وحسَّن ذلك أيضا أن المأمور به في سورة "فصلت" دفْعُ إساءتهم إليه بإحسانه إليهم، وذلك أشق على النفوس من مجرد الإعراض عنهم؛ ولهذا عقبه بقوله: وَمَا يُلَقَّاهَا إِلا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلا ذُو حَظٍّ عَظِيمٍ، فحسن التأكيد لحاجة المستعيذ.
وأيضا: فإن السياق هاهنا لإثبات صفات كماله وأدلة ثبوتها، وآيات ربوبيته وشواهد توحيده؛ ولهذا عقب ذلك بقوله: وَمِنْ آيَاتِهِ الليْلُ وَالنَّهَارُ، وبقوله: وَمِنْ آيَاتِهِ أنك تَرَى الأرْضَ خَاشِعَة [سورة فصلت:39].
فأتى بأداة التعريف الدالة على أن من أسمائه "السميع العليم" كما جاءت الأسماء الحسنى كلها معرَّفة، والذى في الأعراف في سياق وعيد المشركين وإخوانهم من الشياطين ووعد المستعيذ بأن له ربًّا يسمع ويعلم، وآلهة المشركين التي عبدوها من دونه ليس لهم أعين يبصرون بها، ولا آذان يسمعون بها، فإنه سميع عليم، وآلهتهم لا تسمع ولا تبصر ولا تعلم، فكيف تُسَوُّونها به في العبادة؟!، فعلمتَ أنه لا يليق بهذا السياق غير التنكير، كما لا يليق بذلك غير التعريف، والله أعلم بأسرار كلامه"[15].
هنا في هذه السورة وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ فجاء هنا بضمير الفصل بين طرفي الكلام؛ لتقويته إِنَّهُ هُوَ، وجاءت "أل" المعرِّفة السَّمِيعُ الْعَلِيمُ، وفي سورة الأعراف وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللّهِ إِنَّهُ سَمِيعٌ عَلِيمٌ [سورة الأعراف:200] ما قال: إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ هذا الذي يسمونه بالمتشابه اللفظي، وتوجيه هذا المتشابه اللفظي أحيانًا يظهر فيه لطائف في المعاني، معانٍ جميلة ولفتات بلاغية وغير بلاغية، لكن قد لا يتوقف عليها المعنى الأصلي الذي سيقت الآية لتقريره، فما كان من ذلك له وجه ظاهر بيِّنٌ من غير تكلف فهذا حسن.
وهذه اللفتات يذكرها ابن القيم، ويذكرها أصحاب التفاسير التي تُعني بالجانب البلاغي، ويذكرها آخرون ممن ألفوا في المتشابه اللفظي، كـ "ملاك التأويل" لابن الزبير الغرناطي، و"درة التنزيل وغرة التأويل" للإسكافي، و"البرهان في متشابه القرآن" للكرماني، وكذلك أيضًا كتاب زكريا الأنصاري، هم يتكلمون في هذه المتشابهات اللفظية، فابن القيم كان يتحدث عن هذه القضية لماذا قال في الأعراف: إِنَّهُ سَمِيعٌ عَلِيمٌ وهنا قال: إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ؟
فهو يرى أنه في سورة فصلت المقام يحتاج إلى مزيد من التقوية؛ لأن هذه الأشياء التي يُواجَه بها تحتاج إلى دفع للنفس من أجل التحلي بما ذكر، والله يسمع كلامه وكلامهم، وجوابه وجوابهم، وهو عليم بفعلهم وإساءتهم، وعليم بعفوه وتجاوزه وإحسانه إلى من أساء إليه، فيحتسب ذلك عند الله -تبارك وتعالى- ولا يطلب الانتصار لنفسه.
قال تعالى: وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ فَإِنِ اسْتَكْبَرُوا فَالَّذِينَ عِندَ رَبِّكَ يُسَبِّحُونَ لَهُ بِاللَّيْلِ وَالنَّهَارِ وَهُمْ لَا يَسْأَمُونَ وَمِنْ آيَاتِهِ أَنَّكَ تَرَى الْأَرْضَ خَاشِعَةً فَإِذَا أَنزَلْنَا عَلَيْهَا الْمَاء اهْتَزَّتْ وَرَبَتْ إِنَّ الَّذِي أَحْيَاهَا لَمُحْيِي الْمَوْتَى إِنَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ [سورة فصلت:37-39].
يقول تعالى منبهًا خلقه على قدرته العظيمة وأنه الذي لا نظير له وأنه على ما يشاء قادر: وَمِنْ آيَاتِهِ اللَّيْلُ وَالنَّهَارُ وَالشَّمْسُ وَالْقَمَرُ أي: أنه خلق الليلَ بظلامه والنهار بضيائه وهما متعاقبان لا يفتران، والشمسَ ونورها وإشراقها، والقمرَ وضياءه وتقدير منازله في فلكه واختلاف سيره في سمائه، ليُعرف باختلاف سيره وسير الشمس مقادير الليل والنهار والجمع والشهور والأعوام، ويتبين بذلك حلول الحقوق وأوقات العبادات والمعاملات، ثم لما كان الشمس والقمر أحسن الأجرام المشاهدة في العالم العلوي والسفلي نبه تعالى على أنهما مخلوقان عبدان من عبيده تحت قهره وتسخيره فقال: لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ أي: ولا تشركوا به، فما تنفعكم عبادتكم له مع عبادتكم لغيره، فإنه لا يغفر أن يشرك به؛ ولهذا قال تعالى: فَإِنِ اسْتَكْبَرُوا أي: عن إفراد العبادة له وأبوا إلا أن يشركوا معه غيره فَالَّذِينَ عِندَ رَبِّكَ يعني الملائكة يُسَبِّحُونَ لَهُ بِاللَّيْلِ وَالنَّهَارِ وَهُمْ لَا يَسْأَمُونَكقول ه : فَإِن يَكْفُرْ بِهَا هَؤُلاء فَقَدْ وَكَّلْنَا بِهَا قَوْمًا لَّيْسُواْ بِهَا بِكَافِرِينَ [سورة الأنعام:89].
وقوله: وَمِنْ آيَاتِهِ أي: على قدرته على إعادة الموتى، أَنَّكَ تَرَى الْأَرْضَ خَاشِعَةً أي: هامدة لا نبات فيها بل هي ميتة، فَإِذَا أَنزَلْنَا عَلَيْهَا الْمَاء اهْتَزَّتْ وَرَبَتْ أي: أخرجت من جميع ألوان الزروع والثمار، إِنَّ الَّذِي أَحْيَاهَا لَمُحْيِي الْمَوْتَى إِنَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ.
قوله -تبارك وتعالى: لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ أين موضع السجود؟ هل هو هنا أو بعد التي تليها فَإِنِ اسْتَكْبَرُوا فَالَّذِينَ عِندَ رَبِّكَ يُسَبِّحُونَ لَهُ بِاللَّيْلِ وَالنَّهَارِ وَهُمْ لَا يَسْأَمُونَ علامة السجود في المصحف عندنا بعد الثانية، فبعض السلف يقول: بعد الأولى؛ لاتصاله بالأمر بالسجود، يعني لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ فهذا أمر بالسجود فيسجد في هذا الموضع، وهذا قال به ابن مسعود ، وهو رواية عن ابن عمر -رضي الله عن الجميع.
وبعضهم يقول: إنه يسجد بعد التي تليها؛ لأنه تمام المعنى فإن الله قال: فَإِنِ اسْتَكْبَرُوا فَالَّذِينَ عِندَ رَبِّكَ يُسَبِّحُونَ لَهُ بِاللَّيْلِ وَالنَّهَارِ وَهُمْ لَا يَسْأَمُونَ وقالوا: هذا من تمام معناه فيسجد بعد الثانية، وهذه الرواية عن ابن عمر، وبه قال ابن عباس -رضي الله تعالى عن الجميع.
وقوله -تبارك وتعالى: وَمِنْ آيَاتِهِ أَنَّكَ تَرَى الْأَرْضَ خَاشِعَةً خاشعة يعني أنها هامدة جدباء يابسة لا نبات فيها، فَإِذَا أَنزَلْنَا عَلَيْهَا الْمَاء اهْتَزَّتْ وَرَبَتْ يعني تحولت من حال اليبس إلى حال أخرى اهْتَزَّتْ وَرَبَتْ ما معنى اهْتَزَّتْ وَرَبَتْ؟ اهتزت بالنبات، تحركت بالنبات، وربت أي أن الأرض تنتفخ بسبب حركة النبات تحتها، ومعلوم أن النبات أول ما يظهر إنما يكون تحت الأرض لا تراه العيون، فحركته تحت الأرض اهتزاز وظهوره وبدوُّ هذا الظهور قبل أن يخرج إلى الظاهر يكون سببًا لارتفاعها وَرَبَتْ يعني الرابية تقال للأرض المرتفعة انتفخت بالنبات ارتفعت بالنبات ثم بعد ذلك يظهر على السطح.
وبعضهم يقول: الآية فيها تقديم وتأخير، فإنها تربو أولًا، تنتفخ بالنبات ثم بعد ذلك يهتز هذا النبات ويتحرك، يعني إذا ظهر، ولكن هذا لا حاجة إليه، والأصل أنه إذا دار الكلام بين التقديم والتأخير أو الترتيب، فالأصل الترتيب كما ذكر الله فيكون الاهتزاز هو حركة النبات تحت سطح الأرض تحت التربة، وربت يعني انتفخت به هو إذا تحرك تحت الأرض، فإن الأرض تنتفخ وهذا معروف، يعني ترتفع وتتحرك بالنبات، يحصل لها هذا وهذا.
وأحيانًا قد لا يكون له ظهور إذا لم يحصل له بعد ذلك أن يُعقبه المطر فيظهر، أو قد يحصل سبب آخر من شدة برد أو نحو هذا فيقولون: صامت عليه الأرض، يعني إنه تحرك وُجد في داخلها لكنه ما ظهر إلى الخارج لسبب أو لآخر، وقد يكون بسبب ذنوبنا كما هو الآن المشاهد أمطار نزلت وكثيرة في وقت مبكر، وقت نزول الأمطار، والأرض جدباء كأنه لم ينزل عليها مطر إطلاقًا، يعني استوت السنة التي نزل فيها مطر كثير في وقته وحينه مع السنوات التي لم ينزل فيها المطر، فهي جدباء، ومن ثمّ فلم يكن ذلك من قبيل الغيث، وإنما هو مجرد مطر نزل لكنه لم يخرج به النبات، فعلى الحالين -نسأل الله العافية- إما انحباس المطر، وإما أن ينزل المطر فلا ينتفع به، ويكون نزوله كعدمه، وهذا بسبب هذه الذنوب، ومنع الزكاة، والحسد والبغضاء التي بين الناس، وكثرة الذنوب والمعاصي، وظهور هذا، وكثرة الفساد والشر، كل ذلك من أسبابه.
قال تعالى: إِنَّ الَّذِينَ يُلْحِدُونَ فِي آيَاتِنَا لَا يَخْفَوْنَ عَلَيْنَا أَفَمَن يُلْقَى فِي النَّارِ خَيْرٌ أَم مَّن يَأْتِي آمِنًا يَوْمَ الْقِيَامَةِ اعْمَلُوا مَا شِئْتُمْ إِنَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ إِنَّ الَّذِينَ كَفَرُوا بِالذِّكْرِ لَمَّا جَاءهُمْ وَإِنَّهُ لَكِتَابٌ عَزِيزٌ لَا يَأْتِيهِ الْبَاطِلُ مِن بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ مَا يُقَالُ لَكَ إِلَّا مَا قَدْ قِيلَ لِلرُّسُلِ مِن قَبْلِكَ إِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ وَذُو عِقَابٍ أَلِيمٍ [سورة فصلت:40-43].
قوله -تبارك وتعالى: إِنَّ الَّذِينَ يُلْحِدُونَ فِي آيَاتِنَا قال ابن عباس: الإلحاد وضع الكلام على غير مواضعه، وقال قتادة وغيره: هو الكفر والعناد، وقوله : لَا يَخْفَوْنَ عَلَيْنَا فيه تهديد شديد ووعيد أكيد، أي: إنه تعالى عالم بمن يلحد في آياته وأسمائه وصفاته، وسيجزيه على ذلك بالعقوبة والنكال؛ ولهذا قال تعالى: أَفَمَن يُلْقَى فِي النَّارِ خَيْرٌ أَم مَّن يَأْتِي آمِنًا يَوْمَ الْقِيَامَةِ أي: أيستوي هذا وهذا؟ لا يستويان.
قوله -تبارك وتعالى: إِنَّ الَّذِينَ يُلْحِدُونَ فِي آيَاتِنَا لَا يَخْفَوْنَ عَلَيْنَا، الإلحاد مضى الكلام عليه، وأن المقصود به الميل، هذا أصله في كلام العرب ومنه اللحد؛ لأنه يكون من قبيل الشق المائل في القبر جهة القبلة، فالمعاني التي ذكرها السلف كما نقل عن ابن عباس -رضي الله عنهما- بأنه وضع الكلام على غير مواضعه.
وهكذا قول من قال كما جاء عن مجاهد: يميلون عن الإيمان بالقرآن، يُلْحِدُونَ فِي آيَاتِنَا، ونُقل عنه: يميلون عن القرآن بالمكاء والتصدية، يعني من أجل أن يصرفوا الناس عنه، وكذا قال: بالمكاء والتصدية واللهو والغناء، وقول من قال: يكذبون في آياتنا، وقول من قال: يعادون ويشاقون، وقول من قال: يشركون، كل هذه المعاني من الإلحاد "يلحدون في آياتنا" فيشمل التكذيب بآيات الله -تبارك وتعالى، بمعنى أنه ينكر أن ذلك من عند الله -تبارك وتعالى- وأنه نزله، وأنه من كلامه.
ويدخل في هذا الإلحاد أيضًا أن يحرف الكلام عن مواضعه فيحمل كلام الله على معانٍ لم يُردها، فهذا داخل فيه، وهذا قول ابن عباس وضع الكلام على غير مواضعه، هذا الذي يقال له: التحريف المعنوي، ويدخل في ذلك أيضًا التحريف الحسي، وقد عصم الله منه كتابه، فعل ذلك أعداء الله -تبارك وتعالى- في الكتب المنزلة قبله فهو من جملة هذا الإلحاد، فالكفر بها إلحاد، وحملها على غير مراد الله -تبارك وتعالى- هذا أيضًا من جملة الإلحاد إِنَّ الَّذِينَ يُلْحِدُونَ فِي آيَاتِنَا.
ثم قال تهديدً للكفرة:اعْمَلُو مَا شِئْتُمْ قال مجاهد والضحاك وعطاء الخرساني: اعْمَلُوا مَا شِئْتُمْ وعيد، أي: من خير أو شر إنه عالم بكم وبصير بأعمالكم؛ ولهذا قال: إِنَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ.
التهديد -كما هو معلوم- من معاني الأمر، والأصل أن الأمر للوجوب إلا لصارف، وقد يأتي للاستحباب، وقد يأتي للإرشاد، وقد يأتي للتهديد، فهنا هذا مثال على هذا النوع الأمر للتهديد اعْمَلُوا مَا شِئْتُمْ، يعني كما تقول لغيرك: اعمل ما بدا لك، على سبيل التهديد، إِنَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ.
ثم قال : إِنَّ الَّذِينَ كَفَرُوا بِالذِّكْرِ لَمَّا جَاءهُمْ قال الضحاك والسدي وقتادة: وهو القرآن، وَإِنَّهُ لَكِتَابٌ عَزِيزٌ أي: منيع الجناب لا يُرام أن يأتي أحد بمثله، لَا يَأْتِيهِ الْبَاطِلُ مِن بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ أي: ليس للبطلان إليه سبيل؛ لأنه منزل من رب العالمين.
قوله -تبارك وتعالى: إِنَّ الَّذِينَ كَفَرُوا بِالذِّكْرِ لَمَّا جَاءهُمْ الذكر هو القرآن بلا شك، لكن أين الجواب؟الأكثر على أن الجواب محذوف يفهم من السياق إِنَّ الَّذِينَ كَفَرُوا بِالذِّكْرِ لَمَّا جَاءهُمْ يعني يجازون بكفرهم يجازيهم الله بكفرهم أو يعذبون أو هالكون أو نحو ذلك من المقدرات، وبعضهم يقول: إنه مذكور، يعني الجواب هو قوله -تبارك وتعالى: يُنَادَوْنَ مِن مَّكَانٍ بَعِيدٍ، والأول أشهر وعليه الأكثر.
وبعضهم يقول: إن الجواب هنا اكتُفي عنه يعني سد وأغنى عنه الخبر السابق، وهو قوله: إِنَّ الَّذِينَ يُلْحِدُونَ فِي آيَاتِنَا لَا يَخْفَوْنَ عَلَيْنَا، فهذا خبر، ثم قال الله -تبارك وتعالى: إِنَّ الَّذِينَ كَفَرُوا بِالذِّكْرِ لَمَّا جَاءهُمْ يعني أيضًا كالذي قبله لا يخفون علينا إِنَّ الَّذِينَ كَفَرُوا بِالذِّكْرِ لَمَّا جَاءهُمْ وَإِنَّهُ لَكِتَابٌ عَزِيزٌ أي: منيع الجناب لا يرام أن يأتي أحد بمثله، هذا مما يدخل في معناه وَإِنَّهُ لَكِتَابٌ عَزِيزٌ لا يستطيع أحد أن يأتي بمثله، لا يستطيع أحد أن يحرفه، لا يستطيع أحد أن يأتي بحجة في تكذيبه أو يجد فيه تناقضًا وتعارضًا وتضاربًا وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللّهِ لَوَجَدُواْ فِيهِ اخْتِلاَفًا كَثِيرًا [سورة النساء:82].
وذكرتُ في بعض المناسبات أن من عزته أن معانيه لا تدخل في القلوب المعرضة عنه المشتغلة بغيره من اللهو والغناء والغفلة والمعاصي، فلابدّ من محل قابل، من قلب نظيف فيُفتح له من معانيه وهداياته، ويحصل له من تدبره ما لا يخطر له على بال، قال: لَا يَأْتِيهِ الْبَاطِلُ مِن بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ، أي: ليس للبطلان إليه سبيل، هنا الحافظ ابن كثير -رحمه الله- أجمل في هذه العبارة، يعني ما المراد بقوله: مِن بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ؟
بعض السلف فسر "من بين يديه" أنه محفوظ من النقص، "ولا من خلفه" يعني الزيادة، يعني لا يُنقص منه ولا يزاد فيه، فلا يأتيه الباطل من هنا لا من هذه الجهة ولا من هذه الجهة، وهذا منقول عن قتادة والسدي، وقال به من أصحاب المعاني -معاني القرآن- الزجاج، يعني لا يتطرق إليه نقص ولا زيادة، وبعضهم يقول: إن المراد لَا يَأْتِيهِ الْبَاطِلُ مِن بَيْنِ يَدَيْهِ يعني لا يوجد في كتاب قبله ما يدل على تكذيبه بل الكتب التي قبله مصدقة له، وَلَا مِنْ خَلْفِهِ ليس بعده كتاب ينسخه أو يبطله، وهذا قاله مقاتل، وقال به آخرون أيضًا كسعيد بن جبير.
وبعضهم يقول: لَا يَأْتِيهِ الْبَاطِلُ مِن بَيْنِ يَدَيْهِ يعني من جهة المعنى، في معانيه، وَلَا مِنْ خَلْفِهِ لا يزاد فيه، لا يأتيه الباطل من بين يديه في المعاني، ولا من خلفه أي لا يزاد عليه، هذا قاله ابن جرير -رحمه الله، فالله أطلق هذا لَا يَأْتِيهِ الْبَاطِلُ مِن بَيْنِ يَدَيْهِ وَلَا مِنْ خَلْفِهِ فلا يتطرق إليه نقص ولا زيادة، ولا يوجد في كتاب قبله ما يدل على تكذيبه، ولا يأتي بعده ما يمكن أن يدل على نسخه أو بطلانه، فهو محفوظ من هذا كله، يعني حفظه الله من جميع جهاته، لا يتطرق إليه خلل ولا نقص ولا زيادة ولا يوجد فيه تناقض ولا تعارض ولا تضارب، ولهذا قال الله : اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُّتَشَابِهًا [سورة الزمر:23] يعني يشبه بعضه بعضًا في الحسن، ويكمل بعضه بعضًا، فهو نسيج متحد من أوله إلى آخره.
ولهذا يقول الشاطبي -رحمه الله: إن الآيات المكية تُنزَّل على بعضها في الفهم كما تُنزَّل الآيات المدنية على الآيات المكية؛ لأنه وحدة واحدة كما نعبر اليوم، والله قال: أَفَلاَ يَتَدَبَّرُونَ الْقُرْآنَ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللّهِ لَوَجَدُواْ فِيهِ اخْتِلاَفًا كَثِيرًا.ولهذا قال: تَنزِيلٌ مِّنْ حَكِيمٍ حَمِيدٍ أي: حكيم في أقواله وأفعاله، حَمِيدٍ بمعنى محمود، أي: في مجموع ما يأمر به وينهى عنه الجميعُ محمودة عواقبه وغاياته، ثم قال : مَا يُقَالُ لَكَ إِلَّا مَا قَدْ قِيلَ لِلرُّسُلِ مِن قَبْلِكَ، قال قتادة والسدي وغيرهما: ما يقال لك من التكذيب إلا كما قد قيل للرسل من قبلك، فكما كُذبت كُذبوا، وكما صبروا على أذى قومهم لهم فاصبر أنت على أذى قومك لك.
هذا هو المعنى المشهور، وهو الذي اختاره ابن جرير -رحمه الله- أنه ما يقال لك إلا الكلام نفسه، والاتهام الذي وجه إلى الأنبياء قبلك، لا جديد، هذه دعاوى الكافرين والمبطلين عبر القرون، هكذا واجهوا الرسل -عليهم الصلاة والسلام- فلست أول من يُكذب ويُرمى بهذه الأوصاف القبيحة أنه كذاب ومجنون إلى آخره، فقد قيل للرسل -عليهم الصلاة والسلام- قبلك كذلك.
وبعضهم يقول: ما يقال لك يعني من قِبَل الله من الأمر بالعبادة وإخلاص الدين لله -تبارك وتعالى، لم تؤمر بشيء يستنكر، أو جديد على هؤلاء، وإنما هي سنة الله مع الرسل -عليهم الصلاة والسلام، فقد أمرناك بما أمرنا به المرسلين، وله وجه، ولكن الأول أقرب -والله تعالى أعلم، وهكذا بعضهم يقول: مَا يُقَالُ لَكَ إِلَّا مَا قَدْ قِيلَ لِلرُّسُلِ مِن قَبْلِكَ إن هذا استفهام، والأقرب أنها ليست من قبيل الاستفهام، وأن "ما" نافية، هذا الذي عليه الجماهير من أهل العلم سلفًا وخلفًا -والله تعالى أعلم.
رواه الطبري في تفسيره، تحقيق: شاكر (21/ 464).
المصدر نفسه.
رواه الترمذي، أبواب الزهد عن رسول الله ﷺ، باب ما جاء في حفظ اللسان، برقم (2410)، وابن ماجه، كتاب الفتن، باب كف اللسان في الفتنة، برقم (3972)، وأحمد في المسند، برقم (15418)، وقال محققوه: "حديث صحيح"، والحاكم في المستدرك، برقم (7874)، وقال: "حديث صحيح الإسناد ولم يخرجاه".
رواه مسلم، كتاب الإيمان، باب جامع أوصاف الإسلام، برقم (38)، وأحمد في المسند، برقم (15416)، وقال محققوه: إسناده صحيح على شرط الشيخين غير أن صحابيّه لم يخرج له البخاري، وابن حبان في صحيحه، برقم (942)، وصححه الألباني في صحيح الجامع، برقم (4395).
أخرجه بمعناه الإمام مسلم، كتاب الجنة وصفة نعيمها وأهلها، باب عرض مقعد الميت من الجنة أو النار عليه، وإثبات عذاب القبر والتعوذ منه، برقم (2872).
رواه مسلم، كتاب الإيمان، باب معرفة طريق الرؤية، برقم (182).
رواه البخاري، بلفظ: "إن النبي ﷺ قضى أن اليمين على المدعى عليه"، كتاب الرهن، باب إذا اختلف الراهن والمرتهن ونحوه فالبينة على المدعي، واليمين على المدعى عليه، برقم (2514).
روضة المحبين ونزهة المشتاقين (ص 260).
رواه مسلم، كتاب الصلاة، باب فضل الأذان وهرب الشيطان عند سماعه، برقم (387).
رواه أبو داود، كتاب الصلاة، باب ما يجب على المؤذن من تعاهد الوقت، برقم (517)، والترمذي، أبواب الصلاة عن رسول الله ﷺ، باب ما جاء أن الإمام ضامن والمؤذن مؤتمن، برقم (207)، وأحمد في المسند، برقم (7169)، وقال محققوه: "حديث صحيح"، وصححه الألباني في صحيح أبي داود، برقم (530).
رواه أبو داود، كتاب الصلاة، باب كيف الأذان، برقم (499)، وابن ماجه، كتاب الأذان والسنة فيه، باب بدء الأذان، برقم (706)، وأحمد في المسند، برقم (16478)، وقال محققوه: "إسناده حسن من أجل محمد بن إسحاق، وقد صرح بالتحديث هنا، فانتفت شبهة تدليسه، وبقية رجاله ثقات رجال الصحيح غير أن صحابيّه لم يخرج له سوى البخاري في "خلق أفعال العباد" وأصحاب السنن، يعقوب: هو ابن إبراهيم بن سعد الزهري"، وصححه الألباني في صحيح أبي داود، برقم (512).
رواه البخاري، كتاب بدء الخلق، باب صفة النار وأنها مخلوقة، برقم (3267)، ومسلم، كتاب الزهد والرقائق، باب عقوبة من يأمر بالمعروف ولا يفعله وينهى عن المنكر ويفعله، برقم (2989).
رواه أبو داود، كتاب الصلاة، باب من رأى الاستفتاح بسبحانك اللهم وبحمدك، برقم (775)، والترمذي، أبواب الصلاة عن رسول الله ﷺ، باب ما يقول عند افتتاح الصلاة، برقم (242)، وابن ماجه، كتاب إقامة الصلاة والسنة فيها، باب الاستعاذة في الصلاة، برقم (807)، وصحح إسناده الألباني في صحيح أبي داود، برقم (748).
رواه البخاري، كتاب تفسير القرآن، باب وَذَلِكُمْ ظَنُّكُمُ الَّذِي ظَنَنْتُمْ بِرَبِّكُمْ أَرْدَاكُمْ فَأَصْبَحْتُمْ مِنَ الخَاسِرِينَ [سورة فصلت:23]، برقم (4817)، ومسلم في أوائل كتاب صفات المنافقين وأحكامهم، برقم (2775).
إغاثة اللهفان من مصايد الشيطان (1/ 96، 97).
موقع الشيخ خالد السبت
رد: تفسير[سورة فصلت:30-43] إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا
[QUOTE=Amani Yasra Muhammad;1005012] Allah the Almighty said: Indeed, those who have said, “Our Lord is Allah” and then remained on a right course - the angels will descend upon them, [saying], “Do not fear And do not grieve but receive good tidings of Paradise, which you were promised. We are your allies in worldly life and in the Hereafter, and you will have therein whatever your souls desire, and You will have therein whatever you request - an accommodation from a Forgiving One.” The Most Merciful [Surat Fussilat: 30, 32].
The author said - may God have mercy on us and him: God Almighty says: Indeed, those who have said, “Our Lord is God,” and then remained on a right course, meaning: they have sincerely devoted their work to God and acted in obedience to God Almighty according to what God has prescribed for them. Ibn Jarir narrated on the authority of Saeed bin Imran who said: “I read this verse in the presence of Abu Bakr al-Siddiq, may Allah be pleased with him: ‘Indeed, those who say, “Our Lord is Allah,” and then remain steadfast.' He said: 'They are those who do not associate anything with Allah.'” [1] Then he narrated from the hadith of al-Aswad bin Hilal who said: Abu Bakr al-Siddiq, may Allah be pleased with him, said: “What do you say about this verse: ‘Indeed, those who say, “Our Lord is Allah,” and then remain steadfast?’ He said: So they said, “Our Lord is Allah,” and then remained steadfast from a sin. He said: 'You have interpreted it in the wrong light. They said, “Our Lord is Allah,” and then remained steadfast, and did not turn to any god other than Him.’” [2] This is what Mujahid, Ikrimah, al-Suddi, and others said. Ahmad narrated on the authority of Sufyan bin Abdullah al-Thaqafi who said: I said, O Messenger of Allah, tell me something that I can hold fast to. The Prophet (peace and blessings of Allah be upon him) said: Say, “My Lord is Allah,” then be steadfast. I said: O Messenger of Allah, what do you fear most for me? The Messenger of Allah (peace and blessings of Allah be upon him) took hold of the tip of his tongue and said: This [3] . This is how it was narrated by al-Tirmidhi and Ibn Majah. Al-Tirmidhi said: It is hasan sahih. Muslim included it in his Sahih, and al-Nasa'i on the authority of Sufyan ibn Abdullah al-Thaqafi, who said: I said: O Messenger of Allah, tell me something about Islam that I will not have to ask anyone about after you. He (peace and blessings of Allah be upon him) said: Say, “I believe in Allah,” then be steadfast [4] , and he mentioned the rest of the hadith.
Praise be to Allah, and may peace and blessings be upon the Messenger of Allah. As for what follows:
His statement, may He be blessed and exalted: “Indeed, those who say, ‘Our Lord is Allah,’ and then remain steadfast,” is what Al-Hafiz Ibn Kathir, may Allah have mercy on him, mentioned in his interpretation of it as sincerely working for Allah and working in obedience to Him in accordance with what He has prescribed for them, meaning that their saying, “Our Lord is Allah,” is faith, and their saying, “and then remain steadfast,” means they did righteous deeds, meaning that they did the deeds that Allah has prescribed for them in accordance with what the Messenger of Allah, may God bless him and grant him peace, came with, meaning they combined faith and righteous deeds with its conditions. So whoever hopes for the meeting with his Lord - let him do righteous work and not associate in the worship of his Lord anyone [Surat Al-Kahf: 110]. This meaning that Ibn Kathir, may God have mercy on him, mentioned is also what Kabir said. The commentators Abu Jaafar bin Jarir - may God have mercy on him.
The other meaning that he mentioned, transmitted from Abu Bakr - may Allah be pleased with him - is that they adhered to this statement, which is monotheism and sincerity, meaning that they did not associate partners with Allah. They said, “Our Lord is Allah,” then they adhered to this statement, meaning that they did not turn to anyone other than Allah - the Blessed and Exalted - nor worship anyone other than Him. This is the meaning of the other statement, which he attributed here to Mujahid, Ikrimah, and al-Suddi after Abu Bakr al-Siddiq - may Allah be pleased with them all.
But the first statement was also said by groups of the Salaf, meaning the one that Abu Bakr (may Allah be pleased with him) rejected. When he asked them at the beginning, they said: They were steadfast from sin, meaning that they combined faith and obedience. Sin here includes leaving what is commanded, or doing what is forbidden, meaning like the statement of Ibn Jarir and Ibn Kathir. He rejected that and then mentioned the other meaning, but the first meaning is that what is meant by steadfastness is obedience to Allah (may Allah be pleased with him) along with faith, which is explained by the statement of the Prophet (peace and blessings) of Allah be upon him): Say, “I believe in Allah,” then be steadfast. But
this sentence is like the verse: Be steady on what? On this word? Or be steadfast in your walking on the path in doing acts of obedience and avoiding sins while achieving sincerity?
This meaning that Ibn Kathir mentioned and Ibn Jarir chose was said by a group of the Salaf, even though their expressions differed, such as the statement of Qatadah and Ibn Zayd: They remained steadfast in obeying God. This is like the statement of Ibn Kathir: They said, “Our Lord is God,” then they remained steadfast, meaning in obeying Him. And the statement of Al-Hasan: On the command of God, so they acted in obedience to Him and avoided disobeying Him. This is clearer and more detailed. And the statement of Al-Thawri: They acted in accordance with what they said, meaning they acted in accordance with what they said, meaning that they did not associate partners with God. “They said, 'Our Lord is God,'” means they believed with true faith and acted in obedience to God Almighty.
The verse - and God Almighty knows best - includes all of that. They said, “Our Lord is God,” and then they remained steady. He used the word “steadfastness” here in general and did not restrict it to anything. The original meaning is to take it in its most general meaning, which is what they call the generality of the requirement. That is, it was not estimated or restricted to a specific meaning. They remained steadfast in this word, and they did not commit any polytheism, because if polytheism occurs, no action is accepted. They also remained steadfast in obeying God, because this statement alone is not sufficient. Therefore, you often find in the texts those who believed and did righteous deeds, so this and that are necessary. And God Almighty knows best.
Allah the Almighty says: The angels will descend upon them. Mujahid, As-Suddi, Zaid bin Aslam and his son said: meaning at death, saying: Fear not. Mujahid, Ikrimah and Zaid bin Aslam said: Meaning about what you are going to do in the Hereafter, and do not grieve over what you left behind of worldly matters of children, family, wealth or religion, for We will replace it for you.
Here His statement - the Blessed and Exalted -: The angels will descend upon them. Mujahid, As-Suddi, Zaid bin Aslam and his son Abdur-Rahman bin Zaid said: meaning at death, the angels will descend upon them to reassure them at their death and give them good tidings. This is what Ibn Jarir - may God have mercy on him - chose, saying to them: “Do not fear.” Fear of what?
Mujahid, Ikrimah, and Zayd ibn Aslam said: That is, what you are going to do in the Hereafter. Fear is originally said of anxiety about a future matter, and sadness is for a past matter, even though sadness may be used in connection with the future, but the first is most often used.
The second is what was said about His statement - may He be blessed and exalted: “Praise be to Allah, who has removed from us grief” [Surat Fatir: 34], on one of the well-known meanings of that, that He removed from them grief, meaning regarding the Hereafter. Grief means fear of the Hereafter. They were in this world, fearful of their families, so they called that grief - but this interpretation is not agreed upon - in this place, according to this statement, he expressed fear with grief, and here is this meaning that he transmitted from Mujahid , Ikrimah, and Zayd - may God have mercy on them: “Do not fear” what you will face in the Hereafter, “and do not grieve” over what you have left behind in the worldly affairs, do not grieve over what has passed , this is what Ibn Jarir - may God have mercy on him - chose, and some of them said something else.
Meaning, like what Mujahid said, for example: “Do not fear” meaning death, meaning he reassured them or reassured them and said to them: Do not fear the death that you are facing, “and do not grieve” over the children you have left behind; For God is your successor over what you have left behind, for a person usually grieves his children, especially if they are young, do not fear and do not grieve.
Some of them say, like Ataa: Do not fear the rejection of your deeds and your reward, for your deeds are accepted, and do not grieve over your sins, for I forgive them for you. But here, if you look at “Do not fear and do not grieve,” the related word is also omitted. He did not say: Do not fear death, do not fear the rejection of deeds, do not fear the Hereafter, do not grieve over your children, do not grieve over what you left behind in this world. Our Lord, the Blessed and Exalted, did not mention any of these specifically, specifically, so He forbade them from all of that, “Do not fear,” by way of reassurance, and “Do not grieve,” which includes the denial of All of that, fear of anything, the rejection of deeds, the matter of the Hereafter, fear of death, be completely reassured.
There is no doubt that a person is in a state of fear at death, he fears and is wary of many things. He fears death, he fears the questioning of the two angels, he fears the torment of the grave, he fears the matter of resurrection and the Day of Judgment, he fears the Fire, the torment of Allah the Almighty. Here, “Do not fear” negates fear from them in every way, “and do not grieve” over what has passed, whatever this has passed. The family of the deceased grieves over his separation, and he also, at death, is pained by their loss, and grieves over what he left behind, and grieves over what he missed and what happened of negligence. At those moments, he reviewed his path in life, and how he took it, and sadness creeps into his soul, and how he abandoned the obedience of Allah the Almighty and fell short in it, meaning that he did not work, strive, exert himself, and roll up his sleeves more; Because he left the world behind him.
This does not mean that he was wasting God's right, for those who said: We believe in God and were steadfast in a state of faith and obedience. Rather, what is meant here is that everyone wishes at those moments that he had provided more obedience to God Almighty, and that he was in a better state. So here He says to them: Do not fear and do not grieve, and God is the one who sought help.
And the saying of Allah the Most High: And receive good tidings of Paradise, which you were promised. They give them good tidings of the departure from evil and the attainment of good. This is as came in the hadith of Al-Baraa', may Allah be pleased with him, who said: The angels say to the soul of the believer: Come out, O good soul, in the good body that you inhabited. Come out to a spirit and fragrance and a Lord who is not angry. [5] It was said: The angels descend upon them on the day they emerge from their graves. Zaid bin Aslam said: They give him good tidings at his death, in his grave, and when he is resurrected. Narrated by Ibn Abi Hatim. This statement includes all the statements and is very good and is the reality.
This was also said by Wakee'. The statement that it descends upon them on the day they emerge from their graves was also said by a group of the Salaf, such as Muqatil and Qatadah. The first statement, which he narrated from Mujahid, Al-Suddi, and Ibn Zaid, that it is at death, is the choice of Ibn Jarir, may God have mercy on him.
The angels will descend upon them, [saying], “Do not fear and do not grieve.” This statement that brings together these statements - the statement of Zayd ibn Aslam: at death, in the grave, and when he is resurrected - Ibn Kathir approved of it; Because these are the situations in which fear is greatest, and a person sees the angels, or they descend upon the people of faith with reassurance. And God - the Blessed and Exalted - denied the people of faith fear on that Day of Resurrection, and He said: “Those who believed and did not mix their belief with injustice - those will have security, and they are [rightly] guided. “ [Surat Al-An'am: 82], and He said: “So there will be no fear concerning them, nor will they grieve.” [Surat Al-Ahqaf: 13].
The angels descend upon them at death in the grave, and also on the Day of Resurrection, Gathering and Resurrection, and Allah knows best.
And His statement - the Blessed and Exalted: We are your allies in the life of this world and in the Hereafter - means: The angels will say to the believers at the time of death: We were your allies, that is, your companions in the life of this world, guiding you, granting you success and protecting you by the command of Allah, and likewise We will be with you in the Hereafter, keeping you company when you are in the graves, and when the Trumpet is blown, and keeping you safe on the Day of Resurrection and Resurrection, and We will take you across the Straight Path, and We will lead you to the Gardens of Bliss, and you will have therein whatever your souls desire - meaning: in Paradise, from everything you choose from what your souls desire and what pleases your eyes.
Here His statement - may He be blessed and exalted - about what the angels said: We are your allies in this worldly life, meaning we were with you in this world, guiding you and making you steadfast, and so on from this meaning that he mentioned, and it is as if it is the first thing that comes to mind - and God Almighty knows best, unlike the statement of those who said: We are your allies in this worldly life, meaning we used to preserve your deeds and count them and write them down in this world, and today we are your allies in the Hereafter, but what appears - and God knows best - is that this meaning that was mentioned from writing down deeds and counting actions is not specific to the people of faith, but rather it is for them and others, and We are your allies in this worldly life, there is no doubt that this is from the statement of the angels, and this is what most of the predecessors were upon and it is the apparent meaning of the Qur’an.
Some of them say: This is from the words of Allah, “We are your allies in this world and in the Hereafter,” but the context indicates that this is part of what the angels say to the people of faith when they give them good news and comfort them, and Allah knows best.
And Allah the Almighty says: “And therein you will have whatever you ask for,” meaning: Whatever you ask for, you will find and it will be brought to you as you chose, a lodging from the Forgiving, the Merciful. That is: hospitality, giving, and favor from the Forgiver of your sins, Merciful to you, Kind, as He forgives, conceals, shows mercy, and is kind.
His saying - the Blessed and Most High: And therein you will have whatever you request. We have already discussed something similar in a previous place, and that this is carried - and God knows best - to what they wish for and their souls aspire to or what they seek, so that it is present in their hands and they do not need to tire themselves out and struggle to obtain it, unlike what happens in this worldly life where a person needs to exert effort in obtaining what he wants and making and preparing it and so on. We mentioned there the saying of the one who said: What is meant is that he does not claim anything except that it is his, meaning he claims it for himself, that does not mean that he seeks it but rather he claims that it is his , and the first meaning is closer, and God knows best.
“You claim” means you seek, your souls aspire to it, you wish, so Paradise contains what no eye has seen, no ear has heard, and no human heart has imagined, so whatever he desires he will find, and as in the hadith: It will be said to the lowest in status of the people of Paradise, “Wish” [6] [7] So he makes a wish and Allah gives him double what he wished for. This has been interpreted as a request, and it has been interpreted as a wish. The other statement may be further from these two, that is, he claims that this is his. The burden of proof is on the claimant and the oath is on the one who denies [8] . So whatever he claims is his is like that.
Concerning His statement: “A lodging from a Forgiving, Most Merciful,” lodging is known to be what is prepared for the guest. “From a Forgiving, Most Merciful.” These two noble names are mentioned here. The Forgiving is for slips and shortcomings. Because no matter how obedient and upright a person is, he will inevitably fall short. God, the Most High, forgives and overlooks. If He held His servants accountable for His blessings and favors, no one would be saved. He is also Merciful, so this is a form of beautification. That is, the first is a form of forgiveness, the Forgiver of sins and shortcomings. And by His mercy, the Most Blessed, the Most High, He admitted them to Paradise and gave them this bliss and gave them and favored them, so they had in it what their souls claimed, and they had in it everything they desired and sought. .
Al-Hafiz Ibn al-Qayyim - may God have mercy on him - said in his interpretation of His statement: “We are your guardians in this worldly life”: “The angel takes care of whoever suits him by advising him, guiding him, strengthening him, teaching him, putting the right thing on his tongue, repelling his enemy from him, asking forgiveness for him if he slips, reminding him if he forgets, consoling him if he is sad, casting tranquility into his heart if he is afraid, waking him up for prayer if he slept through it, promising his good companion, urging him to believe in the promise, warning him against relying on this world, shortening his hopes, and encouraging him to what is with God. He is his companion in solitude, his guardian, his teacher, his steadfastness, the one who calms his anxiety, encouraging him to do good, and warning him against evil. He asks forgiveness for him if he does wrong, and prays for him to be steadfast if he does good. If he sleeps in a state of purity, remembering God, he sleeps with him in his slogan. If an enemy intends to harm him while he is asleep, he repels him from him . “ [8]
You will not find this kind of talk in any of the books of interpretation.
Allah the Almighty said: And who is better in speech than one who invites to Allah and does righteousness and says, “Indeed, I am of the Muslims.” And the good deed and the bad are not equal. Repel evil by that which is better, and lo, he between whom and thee there was enmity (will become) as though he was a bosom friend. And none is granted it except those who are patient, and none is granted it except one having a great portion. And if an evil suggestion comes to you from Satan, So seek refuge in Allah. Indeed, it is He who is the Hearing, the Knowing. [Surah Fussilat: 33-36]
Allah the Almighty says: And who is better in speech than one who invites to Allah, that is, invites the servants of Allah to Him, and does righteousness and says, “Indeed, I am of the Muslims", that is, he is guided in his soul by what he says, so his benefit to himself and to others is permanent and transitive, and he is not one of those who enjoin what is right but do not do it, and forbid what is wrong but do it, rather he enjoins what is good and abandons what is evil and calls people to the Creator - may He be blessed and exalted. This is general for everyone who calls to what is right and is guided in his soul, and the Messenger of Allah, may Allah bless him and grant him peace, is the most deserving of this, as Muhammad ibn Sirin, As-Suddi, and Abdur-Rahman ibn Zayd ibn Aslam said.
It was said: What is meant by it are the righteous muezzins, as proven in Sahih Muslim: The muezzins will have the longest necks on the Day of Resurrection [9] , and in the Sunan, with a chain of transmission traceable to the Prophet : The imam is responsible and the muezzin is trustworthy[10] So God guides the imams and forgives the muezzins. The correct view is that the verse is general in its application to the muezzins and others. As for the time when this verse was revealed, the call to prayer was not legislated at all, because it was revealed in Mecca, and the call to prayer was only legislated in Medina after the migration when Abdullah ibn Abd Rabbih al-Ansari, may God be pleased with him, was shown it in his dream, so he told it to the Messenger of God, may God bless him and grant him peace, and he ordered him to recite it to Bilal, may God be pleased with him, because he had the most melodious voice [11], as is established in its place.
So the correct view is that it is general, as Abd al-Razzaq said on the authority of Muammar on the authority of al-Hasan al-Basri that he recited this verse: “And who is better in speech than one who invites to Allah and does righteousness and says, 'Indeed, I am of the Muslims.'” He said: This is the beloved of Allah, this is the friend of Allah, this is the chosen one of Allah, this is the best of Allah, this is the most beloved of the people on earth to Allah. Allah answered his call and called the people to what Allah answered his call to, and did righteousness in answering him, and said: I am of the Muslims, this is the caliph of Allah.
- Blessed and Exalted be He: And who is better in speech than one who invites to Allah? This question has the meaning of negation, meaning that no one is better in speech than one who invites to Allah. There is no one who speaks better than this one. Combining calling to Allah - Blessed and Exalted be He - and righteous deeds is something that the believer should stop at, so that he exposes himself to that. Meaning, a person may be one of those who call to Allah - Blessed and Exalted be He - and command what is right and forbid what is wrong, but he is not compliant. So this praise comes to the one who combines this and that, calling to Allah and doing righteous deeds.
And people have different levels in this regard: The highest of these levels is this: calling to Allah, working and complying. Allah the Almighty says: “O you who have believed, why do you say what you do not do? Great is hatred in the sight of Allah that you say what you do not do.” [Surat As-Saff: 2-3], and likewise in His condemnation of the Children of Israel: “Do you enjoin righteousness upon the people and forget yourselves, even though you recite the Scripture? Then will you no reason?” [Surat Al-Baqarah: 44]. This is the first level, that his words are consistent with his actions, that his call is consistent with compliance.
This does not mean that everything that a person says and calls people to do from voluntary acts of worship and various acts of devotion, he does all of them, because he cannot count them. He may leave some voluntary actions because he is perhaps busy with what is more important to him. There is no problem with such a person, because he cannot comprehend all the laws of Islam from the chapters of worship, because a lifetime will not suffice for that. However, he should not be neglecting work. As for the obligatory acts and leaving the forbidden acts, he must comply, whether he is one of those who call or one of those who do not call. This is obligatory for everyone. As for the voluntary actions, each one is according to his ability, but he should not be negligent in that and neglect this chapter. There must be negligence, but the believer repents and reviews himself, and does not continue to be negligent. As it was said:
| If people do not preach to those who are guilty |
Who will admonish the disobedient after Muhammad? |
The second level: That a person is compliant and acts in obedience to Allah and avoids disobedience to Him, but he does not call to Allah, and this is a shortcoming in compliance in reality.
The third level: That this person calls to Allah, and spends his time calling to Allah, enjoining what is right and forbidding what is wrong, but in himself he is falling short. This is what was rebuked and denounced: “Do you command people to do good?” And the man who is thrown into the Fire, his intestines spilling out and he goes around in it as a donkey goes around in its millstone, and the people of the Fire gather around him: “O so-and-so, did you not command us to do good and forbid us from evil?” He said: “Yes, I used to command you to do good but I did not do it, and I used to forbid you from evil but I did it . ” “[12]
Such an act is neither good nor praiseworthy, and the threat has been issued against them. The believer should be aware of being like this - may God grant us well-being - like a candle that lights the way for others and burns himself, and is included in His statement - may He be blessed and exalted: “That is the Day of Mutual Loss” [Surat At-Taghabun: 9], as mentioned by Al-Hasan of the three scenarios: The man who taught and others benefited from and acted upon his knowledge and entered Paradise, and this one did not benefit from his knowledge and did not act upon it and entered hell. This is from the Mutual Loss that will occur in the Hereafter. This teacher is in Hell - may God grant us well-being - and this one who taught is in Paradise, and entered Paradise because of him, and this one did not benefit from his work. It has been said:
| And a scholar who did not act on his knowledge |
Tortured by idolaters |
This is what will be accepted and have an effect. As for the one who repeats words while their reality indicates the opposite, his words are not blessed, nor are they benefited from, and people's hearts turn away from him. And Allah is the One who sought help.
This is a meaning that we often neglect: he called to Allah and did righteous deeds. Calling to Allah alone is not enough. These are the three levels. Then come - may God grant us wellness - levels below them. After that comes the one who does not comply and does not call, meaning he is negligent in himself, and also does not call others, and does not command or forbid, so he has abandoned his duty from both aspects. And below that - may God grant us wellness - are those who command evil and forbid good, and callers to misguidance and callers to evil. These are many, and Allah is the One sought for help.
Al-Hafiz Ibn Katheer - may Allah have mercy on him - here in his statement: And this is general for everyone who calls to goodness and is guided in himself, and the Messenger of Allah, peace and blessings be upon him, is the most Deserving of that, he combined here between the two opinions, meaning that some of them said: And who is better in speech than he who calls to Allah? It is the Prophet, peace and blessings be upon him, and there is no doubt that the Prophet, peace and blessings be upon him, is more deserving of this description, but it is not specific to him, so he combined the two opinions , and with this you know the virtue of this interpretation, for in its contents and under the expression of the author - may God have mercy on him - there is much of this, combining between the two opinions, but the reader who does not have a background in the sayings of the Salaf does not feel this, so he came with this expression in which he combined this and that.
Then he transmitted this meaning from a group of the Salaf, saying: And it was said: What is meant by it are the righteous muezzins; Because he called to Allah and did good deeds, so the muezzin is a caller, but it is not specific to him, and the reason he mentioned is clear, and that is that this surah is Makkan and the call to prayer was only legislated in Madinah, but the muezzin is included in its generality, so he is a caller to Allah when he says: “Come to prayer, come to success,” and calls the people to the mosque, so this is from calling to Allah - the Blessed and Most High.
And carrying that to the muezzins is transmitted from a group of the Salaf such as Ikrimah, Mujahid, and Qays ibn Hazim, but it is as if they mentioned that - and Allah knows best - as an example, they did not intend to limit it , and it is not hidden from them that this verse is Makkan, and that the call to prayer was legislated in Madinah, but they sometimes mention some of what falls under the meaning of the verse and they do not intend to limit it, but rather they explain it with an example. He said: The correct view is that the verse is general for the muezzins and others, and this is the closest, and Allah knows best.
Allah the Almighty says: “Not equal are the good deed and the bad” meaning: There is a great difference between the two. Repel evil with that which is better. That is, if someone does evil to you, repel him by being good to him, as Omar (may Allah be pleased with him) said: “You have not punished someone who disobeyed Allah in you with anything more than obeying Allah in him. “
Allah the Almighty says: “Not equal are the good deed and the bad.” Here, Al-Hafiz Ibn Kathir (may Allah have mercy on him) did not explain the meaning of good and bad specifically. What is meant by good and bad? Some scholars interpreted this to mean belief in God, polytheism, obedience and disobedience. That is, they interpreted it to mean a general meaning, every good and bad deed. The head of good deeds is faith, and the head of bad deeds is polytheism. All acts of obedience are included in the good deeds, and all acts of disobedience are included in the bad deeds. This is what Ibn Jarir - may God have mercy on him - I went with. Some of them limited it to one of these meanings, like the one who said: The good deed is monotheism, and the bad deed is polytheism. This is similar to interpretation by example, meaning it is as if it is a type of interpretation by example. Otherwise, the verse does not contain any restriction to belief or polytheism.
And so the statement of the one who said: The good is to be tactful, meaning here he interpreted it as dealing with the evidence of his statement after it: “Repel evil with that which is better, and lo, he between whom and thee there was enmity (will become) as though he was a devoted friend.” Some of them interpreted it as tactful, “And not equal are the good deed and the bad. Repel evil with that which is better.” So the good is tactful, and its opposite is harshness and severity.
And so the statement of the one who said: The good is forgiveness and pardon, and its opposite is defending oneself, and the statement of the one who said: The good is patience, and its opposite is obscenity, meaning replace the word with another word and the action with another action, so if the word is frightening, then replace it with a kind word.
What appears - and Allah knows best - is that the verse is general, so both are included in it. Allah, the Most High, said: “Not equal are the good deed and the bad.” So the negation of equality is taken to mean the most general of its meanings. Faith and disbelief, obedience and disobedience, and a good word and a frightening word are not equal. “Repel evil with that which is better.” So it cannot be said that this is specific to faith and disbelief, or merely obedience and disobedience. Rather, what is connected to dealings is included in this, because the context indicates it, and in fact the context is in it. So a person chooses a good word instead of a frightening word, and good treatment and tolerance instead of harshness, severity, and confronting people with what they dislike.
This is guidance and instruction from Allah - the Blessed and Exalted - to His servants on how they should act, and how they should deal with each other in the beginning, and also in response to what they encounter and face from people’s dealings and actions, and what they face with them that they may hate, so the souls may begin to stir within them the motives of victory and anger, so the servant utters words that he may regret, and this causes estrangement and alienation, whether it is what he initiates with others or what he responds with to their words or actions, so Allah knows how His servants should behave, how to deal with each other: “Repel evil with that which is better.” So if you hesitate between two words, one of which contains harshness and the other contains gentleness, then kind words captivate the souls, and have a great effect on them, so the one who did wrong returns to a state of closeness, allegiance, love And so on. However, if he is met with the same action and the wrongdoing is met with wrongdoing, then this is likely to separate and not unite, and it causes estrangement and evil between. People, and he will be met with the same, and enmity and hatred will occur between the people of faith. All of this - and God Almighty knows best - is included in the verse.
And His statement, the Most High: “Then he between whom and thee there was enmity (will become) as though he
was a devoted friend,” meaning: If you do good to someone who has wronged you, that good deed will lead him to befriend you, love you, and be compassionate towards you until he becomes as though he were a devoted friend, meaning: close to you, out of compassion for you and kindness to you. Here, His statement, the Most High: “Then he between whom and thee there was enmity” and before it His statement: “Repel evil with that which is better,” meaning: Whoever wrongs you, repel him from you by being kind to him. Ibn Kathir interpreted it to refer to what is connected to dealings, and this is what Ibn Jarir, may God have mercy on him, chose. But does this also negate what some of the early Muslims mentioned about monotheism and polytheism, obedience and disobedience? "Not equal are good and bad." There is no doubt that these are not equal, but the context is in the dealing.
And the Almighty's saying: “And none receive it except those who are patient,” meaning: None accepts this commandment and acts upon it except those who are patient with that; for it is difficult for the souls.
It is true that none accepts this commandment, and some of them say: None accepts this characteristic meaning repelling with that which is better, and this is also based on the principle before it, which is tolerating harm, for none does that and rises to the level of repelling with that which is better except one who is patient and tolerant of harm; And for this reason, and none receives it means this characteristic, the pronoun came in the feminine form as Ibn Jarir - may God have mercy on him - says: None receives this characteristic, this attribute is repelling with that which is better.
Some of them say: “And he does not receive it” means Paradise, and some of them say: “And he does not receive it” means: the word of monotheism, but the context - and God knows best - in this meaning mentioned by Ibn Jarir, and mentioned by Al-Hafiz Ibn Kathir, means that this commandment is not accepted, or this characteristic is not received except by the one who is patient with it, and that is because souls have a strong presence, especially in the case of a dispute, so they seek victory and responding to harm with harm, and perhaps forgiveness and pardon are difficult for many souls, let alone responding with kindness, and perhaps the devil of mankind and jinn imagines to him or makes victory and responding to injustice with the same, Because he imagines that forgiveness and pardon, let alone responding with kindness, is a type of weakness, and that this emboldens the wrongdoer, and all of this is from the devil.
But even if a person remains aware that he does not dare to do that, and that it is not weak in any way, but the soul refuses. Some people refuse to do good to those who have not wronged them. Their soul refuses to do good, and their soul may even refuse greetings, kind words, choosing gentle expressions, calling people by their nicknames and addressing them with what they like. Their soul refuses this. They are accustomed to harshness and roughness. If they wanted to speak with gentle words, they would call this person by his nickname, by his most beloved name, and choose beautiful, gentle, kind expressions. Their soul refuses this with anyone who has not wronged them at all. Rather, they are stingy with these expressions and express themselves with expressions that are somewhat dry, even if they are not an insult, but they do not contain gentleness or kindness, even with those who may have done them a favor, such as their parents , teachers, or the like.
Some students may feel ashamed to be gentle with their teacher, and may think that this is weakness, submissiveness, flattery, or something like that. This seems to be common in the new generation, and people were not like that. People knew how to be polite with those who had done them a favor in education and the like, and they would compete in serving him and perhaps not let him do anything that he was doing, so they would wipe the blackboard and rush to do this and carry his bag. This is what we found people doing. Then came a generation that did not move a muscle and in which a hair could not move in relation to these matters.
What appears - and God knows best - in the conditions of these people is that they imagine that this is a type of flattery, weakness and submissiveness, and that this is something they are above. This is what it appears to me - and God knows best - with much contemplation and comparison between a generation we knew and knew and another generation that is extremely stagnant and dull in its feelings towards these issues. This is a short coming and a mistake. Some people are too proud to kiss the head of their father or mother, and I heard someone say: They would be surprised if I did this, because they are not accustomed to that from him. They are accustomed to rudeness. If you told him: Give your brothers nicknames or kiss the head of your older brother or something like that, he would be extremely averse and act arrogant, because his soul does not obey him or can bear that.
While there are people to whom Allah has given and blessed, I know those to whom Allah has given a lot, each one kisses the head of the one older than him, and if they come - and their ages are eighty or close to it , meaning from sixty to ninety - each one kisses the head of the one older than him, and this is how their children grew up, and if they come to any place, no one can enter before the one older than him, and you find them entering in a row, Meaning such things, such etiquette, such morals, a person needs to train himself to do them, but these harshness and desert morals do not produce good, and the soul needs some striving, it perhaps refuses this for its owner in those who have not wronged him, so how about with the one who has wronged him - we ask Allah for wellness?
Some people cannot bear to be paid attention to when you gesture, we hear strange things, meaning they cannot bear for anyone to look at them when you gesture, just look. Allah the Almighty says: “And none receives it except one who has a great portion” meaning: one who has a great share of happiness in this world and the Hereafter. His statement: “
who has a great portion of happiness in this world and the Hereafter” is a general meaning, one who has a great portion is the one who has this status, this upbringing, this morality. This is also the statement of those who say: “And none receives it except one who has a great portion” meaning in reward and goodness. And the statement of those who say: “Who has a great portion” means that Paradise is obligatory for him, as Qatadah - may Allah have mercy on him - says. The meaning is closer in what Ibn Kathir - may Allah have mercy on him - mentioned.
Ali bin Abi Talhah said on the authority of Ibn Abbas - may Allah be pleased with them both - in his interpretation of this verse: Allah commanded the believers to be patient when angry, to be forbearing when ignorant, and to forgive when wronged. If they do that, Allah will protect them from Satan, and their enemy will submit to them as if he were a close friend.
And the Almighty's saying: “But if an evil suggestion comes to you from Satan, then seek refuge in Allah.” That is, the human devil may be deceived by being kind to him, but as for the devil of the jinn, there is no way to deal with him when he whispers except to seek refuge in his Creator who has given him power over you. So if you seek refuge in Allah and turn to Him, He will restrain him from you and repel his plot. When the Messenger of Allah, may Allah bless him and grant him peace, stood up to pray, he would say: “I seek refuge in Allah, the All-Hearing, the All-Knowing, from Satan the accursed, from his insinuations, his puffing, and his whispering. “[13] We have already mentioned that there is no parallel to this in the Qur’an except in Surat Al-A’raf, when Allah the Almighty says: “Adopt forgiveness, enjoin what is right, and turn away from the ignorant “ [Surat Al-A'raf: 199, 200], and in Surat Al-Mu'minun, when Allah the Almighty says: “Repel evil with that which is best. We are most aware of what they describe. And say, 'My Lord, I seek refuge in You from the incitements of the devils. And I seek refuge in You, my Lord, lest they be present with me.’” [Surat Al-Mu’minun: 96-98]
Meaning in these three places he is befriending the devil of mankind or the enemy of mankind by doing good deeds and doing good, and this returns him to his good origin, so he changes from enmity to friendship as if he were a close friend. As for the devil of the jinn, there is no way to befriend him. That is why it was said about the devil of mankind or the enemy of mankind: “Repel evil with that which is better.” And about the devil of the jinn, the command to seek refuge is given, because there is no way to get rid of his whispers and harm except by seeking refuge from him.
And His statement - may He be blessed and exalted: “But if an evil suggestion comes to you from Satan, then seek refuge in Allah.” An evil suggestion is similar to a nagging. What is meant - and Allah knows best - is what Satan casts in the form of whispers and bad thoughts, and what he tempts a person with in terms of motives for revenge, anger, and responding to wrong with wrong under any pretext. That is, so that he is not weakened, so that it is not said: You are a short wall. Rather, he falls short in doing good, being kind, and doing good under these pretexts. That is, some people do not want to take the initiative in serving others, giving, being kind, and providing what they need, etc.; So that people do not dare to ask for good and do good. Stinginess sometimes leads its owner to say: Do not do it, do not take the initiative, do not do anything like doing good and benefiting those people so that it will not be expected from you later. He thinks that this is something that people will dare to do, and that it is a debasement of his status.
The devil has ways and means with people, and he does not leave anyone alone. Some people are students of knowledge, but they refrain from preaching to people so that it will not be said about them: They are preachers. For example, they only talk about hadith and causes, or they only talk about jurisprudence. They do not want anyone to think that they are practicing preaching, as if preaching is one of the faults and shortcomings that they are above. Allah called the Qur'an preaching, and the Prophet (peace and blessings of Allah be upon him) preached to his companions, and the companions preached. Preaching is not a fault and is not something that a person should be free from. So he completely refuses to give a speech or preach to people, or remind people. So that it does not occur to the mind that he is a preacher, and that he may leave participation in any work of righteousness, goodness, and benefit if he is needed in matters of calling to God or in helping people in calamities or other than that; so that it does not occur to the mind that he may be one of the preachers to God, and is this one of the faults? This is one of the perfections, but there are people who are of this state and think this way, and there are others who have a practical mind, and among these there may be those who do not issue from them neither good nor evil, as if their inner voice is:
| They have prepared you for something if you only realized it |
So, do not graze with the camels. |
The believing servant should have his affairs in Allah's hands, wanting what is with Allah, for this is what will lead to elevation in this world and the hereafter.
Al-Hafiz Ibn al-Qayyim - may Allah have mercy on him - said about the difference between the expression in his saying here: Indeed, He is the All-Hearing, the All-Knowing and his saying in Al-A’raf: Indeed, He is All-Hearing, All-Knowing: “The secret of that - and Allah knows best - is that when He limited Himself to the mere name and did not emphasize it, He intended to establish the mere description that is sufficient in seeking refuge, and to inform that He, glory be to Him, hears and knows, so He hears your seeking refuge and answers you, and He knows what you seek refuge from and repels it from you. So, hearing is for the speech of the seeker of refuge, and knowledge is for the action sought refuge from, and thus the purpose of seeking refuge is achieved, and this meaning includes both places.
And what is mentioned in Surat Fussilat is distinguished by more emphasis, definition, and specification; Because the context of that is after His, glory be to Him, denouncement of those who doubted His hearing of their words and His knowledge of them, as came in the two Sahihs from the hadith of Ibn Mas’ud, who said: “Three men gathered at the House, two from Quraysh and one from Thaqafi, or two from Thaqafi and one from Quraysh, with much fat on their bellies, but little understanding of jurisprudence.” Their hearts, and they said: Do you think that Allah hears what we say? One of them said: He hears if we speak loudly, but He does not hear if we speak quietly. The other said: If He hears some of it, He hears all of it. Then Allah, the Most High, revealed: And you were not concealing yourself, not your hearing, your sight, and your skins testify against you. But you thought that Allah did not know much of what you do. And that is your assumption which you assumed about your Lord that has ruined you, and you have become among the losers . [14]
The emphasis in His statement: Indeed, He is the All-Hearing, the All-Knowing came in the context of this denial: that is, He alone has the perfect power of hearing and comprehensive knowledge, not as His ignorant enemies think that He does not hear if they keep quiet, and that He does not know much of what they do. This is also made good by the fact that what is commanded in Surat Fussilat is to repel their harm to Him by being kind to them, and that is more difficult for the souls than simply turning away from them. That is why He followed it with His statement: And none receives it except those who are patient, and none receives it except one of great fortune. So the emphasis is good for the need of the one seeking refuge.
Also: The context here is to prove the attributes of His perfection and the evidence of their proof, and the verses of His Lordship and the evidence of His Oneness. That is why He followed that with His saying: “And among His signs are the night and the day,” and His saying: “And among His signs is that you see the earth still.” [Surat Fussilat: 39]
So He brought the definite article indicating that one of His names is “the All-Hearing, the All-Knowing,” just as all the beautiful names came in definite form. And what is in Al-A'raf is in the context of threatening the polytheists and their brothers from the devils and promising the one seeking refuge that he has a Lord who hears and knows, and the gods of the polytheists that they worshiped besides Him do not have eyes with which to see, nor ears with which to hear, for He is the All-Hearing, the All-Knowing, and their gods do not hear, see, or know, so how can you equate them with Him in worship?! So you know that nothing is appropriate for this context other than indefiniteness, just as nothing is appropriate for that other than definiteness, and God knows best the secrets of His speech” [15] .
Here in this surah, “But if an evil suggestion comes to you from Satan, then seek refuge in God. Indeed, He is the All-Hearing, the All-Knowing.” So He brought here the separating pronoun between the two ends of the speech to strengthen it, “Indeed, He is He.” And it came The definite article “al” is the All-Hearing, All-Knowing. In Surat Al-A'raf: “But if an evil suggestion comes to you from Satan, then seek refuge in Allah. Indeed, He is the All-Hearing, the All-Knowing.” [Surat Al-A'raf: 200] He did not say: Indeed, it is He who is the All-Hearing, the All-Knowing. This is what they call the verbal ambiguity, and the explanation of this verbal ambiguity sometimes shows subtleties in the meanings, beautiful meanings and rhetorical and non-rhetorical hints, but the original meaning that the verse was brought to establish may not depend on it. So whatever of that has an apparent, clear face without difficulty, then this is good.
These gestures are mentioned by Ibn al-Qayyim, and by the authors of the commentaries that deal with the rhetorical aspect, and by others who wrote about verbal ambiguities, such as “Malak al-Ta’wil” by Ibn al-Zubayr al- Gharnati, “Durrat al-Tanzil wa Ghurrat al-Ta’wil” by al-Iskafi, and “al-Burhan fi Mutashabih al-Quran” by al-Karmani, as well as the book of Zakariya al-Ansari. They talk about these verbal ambiguities. Ibn al-Qayyim was talking about this issue. Why did he say in al-A’raf: “Indeed, He is the All-Hearing, the All-Knowing” and here he said: “Indeed, He is the All-Hearing, the All-Knowing”?
He sees that in Surat Fussilat the situation needs more strengthening; Because these things that he is confronted with require pushing the soul in order to adorn itself with what was mentioned, and God hears his words and their words, his response and their response, and He is All-Knowing of their actions and their wrongdoing , and All-Knowing of His forgiveness, pardon, and kindness to those who wronged Him, so he considers that as a reward from God - the Blessed and Exalted - and does not seek victory for himself.
Allah the Almighty said: And among His signs are the night and the day and the sun and the moon. Do not prostrate to the sun or to the moon, but prostrate to Allah, who created them, if it is Him that you worship. But if they are arrogant - then those who are with your Lord exalt Him night and day, and they do not become weary. And among His signs is that you see the earth still, but when We send down upon it rain, it quivers and swells. Indeed, He who gives life to it is the Giver of Life to the dead. Indeed, He is over all things competent. [Surat Fussilat: 37-39]
Allah the Almighty says, *****ing His creation to His great power and that He is the One who has no equal and that He is able to do whatever He wills: “And among His Signs are the night and the day and the sun and the moon.” That is, He created the night with its darkness and the day with its light, and they alternate and do not cease, and the sun and its light and radiance, and the moon and its light and the determination of its stations in its orbit and the difference of its path in its heaven, so that the amounts of night and day, the gatherings, the months and the years may be known by the difference of its path and the path of the sun, and the occurrence of rights and the times of worship and transactions may be made clear by that. Then, since the sun and the moon are the most beautiful bodies seen in the upper and lower worlds, Allah the Almighty *****ed that they are created servants among His servants under His control and subjugation, so He said: “Do not prostrate to the sun or the moon, but prostrate to Allah, who created them. Indeed, Allah is Knowing.” You used to worship Him, meaning: and do not associate anything with Him. What benefit does your worship of Him while you worship other than Him? He does not forgive associating anything with Him. That is why Allah the Almighty said: “But if they are arrogant” meaning: about singling out worship for Him alone and refuse to associate anything with Him, then those who are with your Lord, meaning the angels, exalt Him by night and by day, and they do not become weary. Like His statement, the Most High: “But if these disbelieve in it, then We have entrusted it to a people who are not disbelievers in it” [Surat Al-An’am: 89].
And His statement: And among His signs, meaning: of His ability to bring the dead back to life, is that you see the earth barren, meaning: lifeless, with no vegetation in it, rather it is dead. But when We send down upon it rain, it quivers and swells, meaning: it produces all kinds of crops and fruits. Indeed, He who gives life to it is the Giver of Life to the dead. Indeed, He is over all things competent.
His statement - the Blessed and Exalted -: Do not prostrate to the sun or to the moon, but prostrate to Allah, who created them, if it is Him that you worship. Where is the place of prostration? Is it here or after the one that follows it? “But if they are arrogant, then those who are with your Lord glorify Him night and day, and they do not become weary.” The sign of prostration in the Qur’an with us is after the second. Some of the Salaf say: after the first, because it is connected to the command to prostrate, meaning: “Do not prostrate to the sun or the moon, but prostrate to Allah, who created them, if it is Him that you worship. “ This is a command to prostrate, so one prostrates in this place. This is what Ibn Mas'ud, may Allah be pleased with him, said, and it is a narration from Ibn 'Umar, may Allah be pleased with them all.
Some of them say: One prostrates after the one that follows it. Because it is the complete meaning, for Allah the Almighty said: {But if they are arrogant - then those who are with your Lord glorify Him night and day, and they do not become weary.} They said: This is part of the complete Meaning, so he proposes after the second. This narration is from Ibn Umar, and Ibn Abbas said the same - may Allah be pleased with them all.
And His statement - may He be blessed and exalted: {And among His signs is that you see the earth barren and humbled} means that it is lifeless, barren and dry, with no vegetation in it. But when We send down upon it rain, it quivers and swells, meaning it changes from a state of dryness to another state, quivers and swells. What is the meaning of quivers and swells? It shook with the plant, moved with the plant, and patted, meaning that the earth swells due to the movement of the plant beneath it. It is known that the first thing that plants appear is under the ground and cannot be seen by the eyes. So its movement under the ground is shaking, and its appearance and the beginning of this appearance before it comes out into the open is a reason for its rise. And pattered means a hill. It is said of the elevated land that it swelled with the plant, rose with the plant, and then after that it appears on the surface.
Some of them say: The verse contains an order of precedence and delay, for it first grows and swells with plants, then after that this plant shakes and moves, meaning if it appears, but there is no need for this, and the origin is that if the speech revolves around advancing and delaying or order, then the origin is order as Allah mentioned, so the shaking is the movement of the plant under the surface of the earth under the soil, and swells means it swells with it if it moves under the earth, for the earth swells and this is well-known, meaning it rises and moves with the plant, this and that happen to it.
Sometimes it may not appear if it is not followed by rain and it appears, or another reason may occur such as severe cold or something like that, so they say: the earth was silent on it, meaning that it moved and existed inside it, but it did not appear to the outside for one reason or another. It may be because of our sins, as is seen now, rain fell abundantly at an early time, at the time of rain, and the earth is barren as if no rain had fallen on it at all. That is, the year in which abundant rain fell at its time and place was equal to the years in which no rain fell, so it is barren. Therefore, it was not from the category of rain, but rather it was merely rain that fell but did not produce plants. In both cases - we ask Allah for wellness - either the rain is withheld, or the rain falls and is not beneficial, and its falling is as if it did not happen. This is because of these sins, the withholding of zakat, the envy and hatred among people, the abundance of sins and transgressions, the appearance of this, and the abundance of corruption and evil. All of that is from its causes.
Allah the Almighty said: Indeed, those who dispute concerning Our verses are not hidden from Us. Is he who is thrown into the Fire better or he who comes secure on the Day of Resurrection? Do whatever you will. Indeed, He is Seeing of what you do. Indeed, those who disbelieve in the message when it comes to them - and indeed, it is a mighty Book. Falsehood cannot come to it from before it or from behind it: it is sent down from One Full of Wisdom, Worthy of Praise. What is said to you Except what was said to the messengers before you. Indeed, your Lord is the Possessor of forgiveness and the Possessor of painful punishment. [Surat Fussilat: 40-43]
The words of Allah, the Most High: Indeed, those who deviate concerning Our verses, Ibn Abbas said: Deviation is putting words in the wrong places. Qatada and others said: It is disbelief and stubbornness. His statement, the Most High: They are not hidden from Us contains a severe threat and a definite warning, meaning: Allah, the Most High, knows who deviates concerning His verses, names and characteristics, and He will punish him for that with punishment and chastisement. That is why Allah the Almighty said: “Is he who is thrown into the Fire better, or he who is secure on the Day of Resurrection?” That is: Are these and those the same? They are not the same. Allah
the Almighty said: “Indeed, those who err concerning Our verses are not hidden from Us.” We have already discussed erroneousness, and that what is meant by it is inclination. This is its origin in the speech of the Arabs, and from it is the grave, because it is a type of the inclined crack in the grave towards the Qiblah. So the meanings that the predecessors mentioned, as narrated from Ibn Abbas, may God be pleased with them both, that he put words in places other than their proper places.
And thus the statement of the one who said, as was reported from Mujahid: They turn away from belief in the Qur’an, they blaspheme Our verses, and it was reported from him: They turn away from the Qur’an by whistling and clapping, meaning in order to turn people away from it, and likewise he said: By whistling and clapping and amusement and singing, and the statement of the one who said: They lie about Our verses, and the statement of the one who said: They are hostile and hostile, and the statement of the one who said: They associate partners with Allah, all of these meanings of blasphemy “they blaspheme Our verses” include the denial of the verses of Allah - the Blessed and Most High - Meaning that he denies that it is from Allah - the Blessed and Most High - and that He revealed it, and that it is from His speech.
This atheism also includes distorting the words from their proper places, so that the words of Allah are interpreted in a way that He did not intend. This is included in this. This is the statement of Ibn Abbas: Putting the words in places other than their proper places. This is what is called: moral distortion. This also includes physical distortion, and Allah has protected His Book from it. The enemies of Allah did that in the books revealed before it, so it is part of this atheism. So disbelieving in them is atheism, and interpreting them in a way other than what Allah intended is also part of atheism. Indeed, those who distort our verses…
Then He said, threatening the disbelievers: “Do whatever you will.” Mujahid, Ad-Dahhak, and Ata' Al-Khurasani said: “Do whatever you will” is a threat, meaning: of good or evil. He is All-Knowing of you and All-Seeing of your actions. That is why He said: “Indeed, He is Seeing of what you do.”
Threat - as is known - is one of the meanings of command, and the basic principle is that a command is for obligation unless there is a reason for it. It may come for recommendation, or for guidance, or for threat. Here, this is an example of this type of command for threat: “Do whatever you will,” meaning as you say to someone else: “Do whatever you want,” by way of threat, “Indeed, He is Seeing of what you do.”
Then He, the Most High, said: “Indeed, those who disbelieve in the message, when it has come to them” Ad-Dahhak, As-Suddi and Qatadah said: “It is the Qur’an. And indeed, it is a mighty Book” meaning: impregnable, and no one can come up with anything like it. Falsehood cannot approach it from before it or from behind it” meaning: falsehood has no way to it, because it was revealed by the Lord of the Worlds. His
statement, the Most High: “Indeed, those who disbelieve in the message, when it has come to them” is undoubtedly the Qur’an, but where is the answer?Most of them say that the answer is omitted and is understood from the context: “Indeed, those who disbelieved in the message, when it came to them” means they will be punished for their disbelief. God will punish them for their disbelief, or they will be tormented or destroyed, or something similar to what is decreed. Some of them say that it is mentioned, meaning the answer is His statement - may He be blessed and exalted - “They will be called from a distant place.” The first is more famous and most agree with it.
Some of them say: The answer here is sufficient, meaning it is blocked and the previous news is sufficient, which is His statement: Indeed, those who dispute about Our verses are not hidden from Us, so this is news, then Allah - the Blessed and Exalted - said: Indeed, those who disbelieve in the message when it comes to them - meaning also like the one before it is not hidden from Us. Indeed, those who disbelieve in the message when it comes to them - and indeed, it is a mighty Book - meaning: impregnable, it is not permissible for anyone to come with something like it. This is one of the things that falls within the meaning of and indeed, it is a mighty Book, no one can come with something like it, no one can distort it, no one can come with an argument to deny it or find in it contradiction, opposition, or conflict. And if it had been from other than Allah, they would have found within it much contradiction [Surat An-Nisa': 82].
I have mentioned on some occasions that part of His glory is that His meanings do not enter the hearts that turn away from Him and are occupied with other than Him, such as amusement, singing, heedlessness, and sins. So there must be a receptive place, a clean heart, for which His meanings and guidance will be opened, and he will obtain from contemplating it what he would never have imagined. He said: “Falsehood cannot come to it from before it or from behind it,” meaning: falsehood has no way to it. Here, Al-Hafiz Ibn Kathir - may God have mercy on him - made this phrase more beautiful, meaning what is meant by His saying: “from before it or from behind it”?
Some of the Salaf interpreted “from before it” as meaning that it is protected from deficiency, and “light from behind it” means increase, meaning that nothing is decreased from it nor is anything added to it, so falsehood does not come to it From here, neither from this side nor from that side. This was transmitted from Qatadah and al-Suddi, and from the people of meanings - meanings of the Qur’an - al-Zajjaj said this, meaning that no deficiency or increase can come to it. Some of them say: What is meant is that falsehood does not come to it from before it, meaning that there is nothing in a book before it that indicates its denial, rather the books before it confirm it, and “light from behind it” means that there is no book after it that abrogates it or invalidates it. This was said by Muqatil, and others also said this, such as Sa'id ibn Jubayr.
Some of them say: “Falsehood cannot come to it from before it” meaning from the direction of meaning, in its meanings, nor from behind it, nothing is added to it, falsehood cannot come to it from before it in meanings, nor from behind it, meaning nothing is added to it. This was said by Ibn Jarir - may God have mercy on him. So Allah, the Most High, made this general statement: “Falsehood cannot come to it from before it or from behind it,” so no deficiency or addition can come to it, and there is nothing in a book before it that indicates its denial , and nothing comes after it that could indicate its abrogation or invalidity. It is preserved from all of this, meaning Allah, the Most High, preserved it from all sides, no defect, deficiency, or addition can come to it, and there is no contradiction, opposition, or conflict in it. For this reason Allah, the Most High, said: “Allah has sent down the best statement as a Book.” Similar [Surat Az-Zumar: 23] means that some of it resembles others in beauty, and some of it completes others, so it is a unified fabric from beginning to end.
That is why Ash-Shatibi - may God have mercy on him - said: The Meccan verses were revealed in relation to each other in understanding, just as the Medinan verses were revealed in relation to the Meccan verses, because it is a single unit as we express it today. And Allah said: Do they not then consider the Qur’an carefully? Had it been from other than Allah, they would surely have found therein much discrepancy.That is why He said: “A revelation from One Who is Wise and Praiseworthy,” meaning: Wise in His words and actions, “Praiseworthy” means “praiseworthy,” meaning: in all that He commands and forbids, all of its consequences Goals are praiseworthy. Then He, the Most High, said: “Nothing is said to you except what was said to the messengers before you.” Qatada, al-Suddi, and others said: “Nothing is said to you of denial except what was said to the messengers before you. So just as you were denied, they were denied, and just as they were patient with the harm of their people towards them, so you should be patient with the harm of your people towards you.”
This is the well-known meaning, and it is the one chosen by Ibn Jarir - may God have mercy on him - that what is said to you is nothing but the same words and accusations that were directed at the prophets before you, nothing new , these are the claims of the infidels and the falsifiers throughout the centuries, this is how they confronted the messengers - may God's prayers and peace be upon them - so you are not the first to be lied to and to be accused of these ugly descriptions that he is a liar and a madman and so on, as the messengers - may God's prayers and peace be upon them - before you were told the same.
Some of them say: What is said to you means from Allah regarding the command to worship and to make religion sincere to Allah - the Blessed and Most High - you were not commanded with anything that is reprehensible or new to these people, but rather it is the Sunnah of Allah with the Messengers - peace and blessings be upon them, for We have commanded you with what We commanded the Messengers, and it has a point, but the first is closer - and Allah knows best. And likewise some of them say: What is said to you is only what was said to the Messengers before you, that this is a question, and it is closer that it is not a question, and that “ma” is negative, this is what the majority of scholars, past and present, are of the opinion - and Allah knows best.
Narrated by Al-Tabari in his Tafsir, edited by: Shakir (21/464).
The same source.
Narrated by Al-Tirmidhi, Chapters on Asceticism from the Messenger of Allah, peace and blessings be upon him, Chapter on what was said about guarding the tongue, No. (2410), Ibn Majah, Book of Trials, Chapter on Restraining the Tongue in Trials, No. (3972), Ahmad in Al-Musnad, No. (15418), and its investigators said: “A sound hadith,” and Al-Hakim in Al-Mustadrak, No. (7874), and he said: “A hadith with a sound chain of transmission, but they did not include it.”
Narrated by Muslim, Book of Faith, Chapter on the Comprehensive Descriptions of Islam, No. (38), and Ahmad in Al-Musnad, No. (15416), and its investigators said: Its chain of transmission is sound according to the conditions of the two sheikhs, except that Al-Bukhari did not include a companion from him, nor did Ibn Hibban in his Sahih, No. (942), and Al-Albani authenticated it in Sahih Al-Jami', No. (4395).
Narrated by Imam Muslim with the same meaning, Book of Paradise, Description of its Bliss and People, Chapter on Showing the Dead Person a Place in Paradise or Hell, and Proving the Torment of the Grave and Seeking Refuge from It, No. (2872).
Narrated by Muslim, Book of Faith, Chapter on Knowing the Way to Seeing, No. (182).
Narrated by Al-Bukhari, with the wording: “The Prophet, peace and blessings be upon him, ruled that the oath is on the defendant.” Book of Mortgages, Chapter on If the Mortgagee and the Mortgagee and the Like Disagree, then the Proof is on the Claimant and the Oath is on the Defendant, No. (2514).
Rawdat Al-Muhibbeen wa Nuzahat Al-Mushtaqeen (p. 260).
Narrated by Muslim, Book of Prayer, Chapter on the Virtue of the Adhan and the Fleeing of Satan Upon Hearing It, No. (387).
Narrated by Abu Dawud, Book of Prayer, Chapter on what is obligatory for the muezzin to observe the time, No. (517), and Al-Tirmidhi, Chapters on Prayer on the authority of the Messenger of God, may God bless him and grant him peace, Chapter on what was reported that the imam is responsible and the muezzin is trustworthy, No. (207), and Ahmad in Al-Musnad, No. (7169), and its investigators said: “A sound hadith,” and Al-Albani authenticated it in Sahih Abi Dawud, No. (530).
Narrated by Abu Dawud, Book of Prayer, Chapter on How to Make the Adhan, No. (499), Ibn Majah, Book of Adhan and Sunnah, Chapter on Beginning the Adhan, No. (706), Ahmad in Al-Musnad, No. (16478), and its investigators said: “Its chain of transmission is good because of Muhammad ibn Ishaq, and he explicitly stated that he transmitted it here, so the suspicion of his tadlis is eliminated, and the rest of its men are trustworthy men of Sahih, except that his companion was not narrated by anyone except Al-Bukhari in “The Creation of the Actions of the Servants” and the authors of Sunan, Ya’qub: he is the son of Ibrahim ibn Sa'd Al-Zuhri,” and Al-Albani authenticated it in Sahih Abi Dawud, No. (512).
Narrated by Al-Bukhari, Book of Beginning of Creation, Chapter on the Description of Hell and that it is Created, No. (3267), and Muslim, Book of Asceticism and Tenderness, Chapter on the Punishment of the One Who Enjoins Good but Does Not Do It and Forbids Evil but Does It, No. (2989).
Narrated by Abu Dawud, Book of Prayer, Chapter: Whoever sees the opening with Subhanaka Allahumma wa bihamdika, No. (775), and Al-Tirmidhi, Chapters on Prayer from the Messenger of Allah, peace and blessings be upon him, Chapter: What to say at the beginning of the prayer, No. (242), and Ibn Majah, Book of Establishing Prayer and the Sunnah in it, Chapter: Seeking Refuge in Prayer, No. (807), and its chain of transmission was authenticated by Al-Albani in Sahih Abi Dawud, No. (748).
Narrated by Al-Bukhari, Book of Interpretation of the Qur’an, Chapter: And that is your assumption which you assumed about your Lord that has ruined you, so you have become among the losers [Surat Fussilat: 23], No. (4817), and Muslim in the beginning of the Book of the Characteristics of the Hypocrites and their Rulings, No. (2775).
Igathat Al-Lahfan min Masayid Al-Shaytan (1/96, 97).
Sheikh Khalid Al -
سبحان Allah, this verse reminds us of the importance of saying “Our Lord is Allah” and holding fast to our faith. As Abu Bakr As-Siddiq (may Allah be pleased with him) explained, true steadfastness is not associating partners with Allah. Reciting Surah Yaseen is a powerful way to strengthen our resolve, as it emphasizes the importance of firm faith. And trust in Allah's guidance. We ask Allah to give us the strength to remain on the right path. Amen.
