Taysir al-Latif al-Mannan fi Khulasat Tafsir al-Quran - Abd al-Rahman al-Sadi’ - (الكتاب/126)

Taysir al-Latif al-Mannan fi Khulasat Tafsir al-QuranAbd al-Rahman al-Sadi’

“Then pour forth” (Q 2:199)—that is, leave Muzdalifah—
“from where the people pour forth,” just as they have done from the time of Abraham until today. What is meant by this departure was already well known to them: throwing the pebbles, slaughtering the sacrificial animals, performing the circumambulation and the sa‘y, lodging in Mina during the nights of the Days of Tashrīq, and completing the rest of the rites.

Because this dispersal is intended for those actions—and because those actions constitute the final rites—Allah, exalted be He, commanded that after finishing them one should seek His forgiveness, fearing the shortcomings that attend every servant in the performance of worship, and that one should engage in abundant remembrance of Him, thanking Him for the grace of being enabled to perform and complete this great act of worship.

In the same way, whenever a servant concludes an act of devotion, he ought to ask Allah’s pardon for his deficiencies and thank Him for His enabling favor. Such conduct makes it likely that Allah will repair whatever is lacking, accept the deed, and grant further blessings. This is unlike the person who is ignorant of his Lord’s right, imagines he has perfectly fulfilled the claims of worship, becomes enamored of himself, regards his worship as a favor he has bestowed upon his Lord, and fancies that it has elevated him to some lofty rank. Such a one deserves reproach, and there is real fear that his deed will be rejected.

Next, the Most High described the states of people: all of them ask Him for what they need and implore Him to ward off what harms them, yet their aspirations and aims differ:

• Some say, “Our Lord, give us in this world” (Q 2:200)—they seek from their Lord only the concerns and desires of worldly life—“and he shall have no share in the Hereafter,” having no wish for it and no portion in it.

• Others possess loftier ambition: they call upon Allah for the welfare of both abodes and acknowledge their need of their Lord in the crucial matters of their religion and their worldly affairs.

* ﴿ثُمَّ أَفِيضُوا﴾ [البقرة: ١٩٩] أي: مِنْ مزدلفةَ، ﴿مِنْ حَيْثُ أَفَاضَ النَّاسُ﴾ من لَدُنْ إبراهيمَ إلى هذا الوقتِ، والمقصودُ من هذهِ الإفاضةِ كان معروفًا عندَهم وهوَ: رميُ الجمارِ، وذبحُ الهدايا، والطوافُ، والسعيُ، والمبيتُ بمنًى لياليَ أيامِ التشريقِ، وتكميلُ بقيةِ المناسكِ. * ولما كانتْ هذهِ الإفاضةُ يُقصدُ بها ما ذُكِرَ -والمذكوراتُ آخر المناسكِ- أمَرَ تعالى بعدَ الفراغِ منها باستغفارهِ؛ خشيةَ الخللِ الواقعِ من العبدِ في أداءِ العبادةِ وتقصيرهِ فيها، وبالإكثارِ من ذكرهِ؛ شكرًا لهُ على نعمةِ التوفيقِ لهذهِ العبادةِ العظيمةِ وتكميلِها. وهكذا ينبغِي للعبدِ كلَّما فرغَ من عبادةٍ، أنْ يستغفرَ اللهَ عن التقصيرِ، ويشكرَهُ على التوفيقِ، فهذا حقيقٌ بأنَّ اللهَ يجبرُ لهُ ما نقصَ منها ويتقبلُها، ويزيدهُ نعمًا أخرى، لا مَنْ جَهلَ حقَّ ربهِ فرأى نفسَهُ أنهُ قدْ كمَّلَ حقوقَ العبادةِ؛ فأعجبَ بنفسهِ، ومَنَّ بعبادتهِ على ربِّهِ، وتراءَى لهُ أنهُ قدْ جعلَتْ لهُ محلًّا ومنزلةً رفيعةً، فهذا حقيقٌ بالمقتِ، ويُخشَى عليهِ من ردِّ العملِ. * ثم أخبرَ تعالى عن أحوالِ الخَلقِ، وأنَّ الجميعَ يسألونَهُ مطالبَهم، ويستدفعونَهُ ما يضرُّهم؛ ولكنَّ هممَهم ومقاصدَهم متباينةٌ: * فمنهم مَنْ يقولُ: ﴿رَبَّنَا آتِنَا فِي الدُّنْيَا﴾ [البقرة: ٢٠٠] أي: يسألُ ربَّهُ من مطالبِ دنياهُ وشهواتهِ فقطْ، ﴿وَمَا لَهُ فِي الْآخِرَةِ مِنْ خَلَاقٍ﴾ لا رغبةَ لهُ فيها، ولا حظَّ لهُ منها. * ومنهم عالي الهمةِ، مَنْ يدعُو اللهَ لمصلحةِ الدارَينِ، ويفتقرُ إلى ربهِ في مهماتِ دينهِ ودنياهُ.