Taysir al-Latif al-Mannan fi Khulasat Tafsir al-Quran - Abd al-Rahman al-Sadi’ - (الكتاب/135)

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

anything short of this noble virtue (1), the loftiest and most beneficial of all moral qualities. Allah, Exalted is He, says: “If you suffer pain, they too are suffering as you suffer; yet you hope from Allah what they do not hope for.” (Al-Nisāʾ 4:104) In this verse He spurs them to patience (2), filling them with hope for reward and recompense and for attaining the highest ranks.

He likewise says, condemning those who turned back and encouraging the repentant who endure with patience:

“Never do they suffer thirst, fatigue, or hunger in the path of Allah, nor do they take any step that angers the disbelievers, nor do they inflict any injury upon an enemy, without a righteous deed being recorded for them. Allah never lets the reward of those who excel go to waste. Nor do they spend any amount, small or great, nor do they cross any valley, but it is written for them, so that Allah may reward them for the best of what they used to do.” (Al-Tawbah 9:120–121)

And about the hypocrites who recoiled from the hardship of jihad He says:

“They said, ‘Do not march out in the heat.’ Say: ‘The Fire of Hell is far hotter—if only they would understand.’” (Al-Tawbah 9:81)

That is, had they possessed beneficial understanding by which each matter is given its proper place and what deserves priority is given priority, they would have chosen the hardship of jihad over the comfort of remaining behind, which brings harm both now and later. From this we see that a servant’s engagement in jihad, together with his patience and steadfastness, is proportionate to his understanding, knowledge, and certainty.

• Among the motives for patience—this too stems from sound understanding—is that when the combatant knows he is upon the truth and is fighting (3) the people of falsehood, he realises that this is the highest, noblest, and worthiest of goals, and that the truth is aided and its outcome is praiseworthy.

• Another motive for patience is trust in Allah and confidence in His promise, for Allah has pledged His help and victory to those who endure, and informed them that He is with them in every circumstance. Whoever has Allah with him, even were all the inhabitants of the earth to unite against him, fears none but Allah.

(1) The Kh manuscript reads “min aʿla” (from above). (2) The Kh manuscript keeps the same wording; the T edition reads “bi-taʾammulihim” (by their contemplation). (3) The Kh manuscript then adds “ʿan al-haqq” (concerning the truth).

بغيرِ هذا الخُلقِ الفاضلِ الذي هوَ أعلى (١) الأخلاقِ وأنفعُها، قالَ تعالى: ﴿إِنْ تَكُونُوا تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمُونَ وَتَرْجُونَ مِنَ اللَّهِ مَا لَا يَرْجُونَ﴾ [النساء: ١٠٤] فحثَّهم على الصبرِ [بتأميلِهم] (٢) وطمعهم في الأجرِ والثوابِ، وإدراكِ المقاماتِ العاليةِ. وقالَ أيضًا في ذمِّ الناكلينَ، وترغيبِ التائبينَ الصابرينَ: ﴿ذَلِكَ بِأَنَّهُمْ لَا يُصِيبُهُمْ ظَمَأٌ وَلَا نَصَبٌ وَلَا مَخْمَصَةٌ فِي سَبِيلِ اللَّهِ وَلَا يَطَئُونَ مَوْطِئًا يَغِيظُ الْكُفَّارَ وَلَا يَنَالُونَ مِنْ عَدُوٍّ نَيْلًا إِلَّا كُتِبَ لَهُمْ بِهِ عَمَلٌ صَالِحٌ إِنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُحْسِنِينَ (١٢٠) وَلَا يُنْفِقُونَ نَفَقَةً صَغِيرَةً وَلَا كَبِيرَةً وَلَا يَقْطَعُونَ وَادِيًا إِلَّا كُتِبَ لَهُمْ لِيَجْزِيَهُمُ اللَّهُ أَحْسَنَ مَا كَانُوا يَعْمَلُونَ (١٢١)﴾ [التوبة: ١٢٠ - ١٢١]. وقالَ عن المنافقينَ ونكولِهم عن مشقةِ الجهادِ: ﴿وَقَالُوا لَا تَنْفِرُوا فِي الْحَرِّ قُلْ نَارُ جَهَنَّمَ أَشَدُّ حَرًّا لَوْ كَانُوا يَفْقَهُونَ﴾ [التوبة: ٨١] أي: لو كان عندَهم فقهٌ نافعٌ في تنزيلِ الأشياءِ منازلَها، وتقديمِ ما ينبغِي تقديمُهُ؛ لآثَرُوا مشقةَ الجهادِ على راحةِ القعودِ الضارِّ عاجلًا وآجلًا. وفي هذا: أنهُ بحسبِ فقهِ العبدِ وعلمهِ ويقينهِ يكونُ قيامُهُ بالجهادِ، وصبرُهُ عليهِ وثباتُهُ. * ومن دواعي الصبرِ -وهوَ من الفقهِ أيضًا-: أنهُ إذا عَلِمَ المجاهدُ أنهُ على الحقِّ ويجاهدُ (٣) أهلَ الباطلِ، أنَّ هذا أعلى الغاياتِ وأشرفُها وأحقُّها، وأنَّ الحقَّ منصورٌ وعاقبتَهُ حميدةٌ. * ومن دواعي الصبرِ: الثقةُ باللهِ وبوعدهِ؛ فإنَّ اللهَ وعدَ الصابرينَ العونَ والنصرَ، وأنهُ معهم في كلِّ أحوالِهم، ومَن كان اللهُ معهُ فلو اجتمعَ عليهِ مَنْ بأقطارِها لم يَخَفْ إلا اللهَ.

(١) في (خ): من أعلى. (٢) كذا في (خ). وفي (ط): بتأملهم. (٣) بعدها في (خ): عن الحق.