Taysir al-Latif al-Mannan fi Khulasat Tafsir al-Quran - Abd al-Rahman al-Sadi’ - (الكتاب/9)

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

Likewise, while all of this proves that the Lord alone is the Creator, the Governor, the Guide, and the One completely free of need, it simultaneously proves that every realm of existence is utterly dependent on Him from every perspective. All who are in the heavens and on earth, by word and by state alike, petition Him for all their needs and turn to Him in their critical affairs.

• Mālik Yawm ad-Dīn (Master of the Day of Recompense): The Master is the One endowed with the majestic and perfect attributes that constitute true dominion. Among the effects of those attributes are that He commands and forbids, rewards and punishes, and exercises absolute, unrestricted authority over the higher and lower worlds—through decreed judgments, prescriptive judgments, and judgments of retribution. For this reason He links His dominion specifically to “the Day of Recompense,” even though He is the unrestricted Master in both this world and the next. The Day of Resurrection is the day on which Allah will call His servants to account for their deeds, good and evil alike, and apportion to each the fitting recompense. On that day creation will witness the manifestations of His ownership, His greatness, His vastness, and the submission of every creature to His majesty and grandeur. Regardless of their varying ranks, all will stand equal before Him, the execution of His decrees encompassing them (1); only then will they recognize the perfection of His dominion and the magnitude of His sovereignty.

• Iyyāka naʿbudu wa iyyāka nastaʿīn (You alone we worship, and You alone we ask for help): that is, we single You out—our Lord—exclusively for worship and for seeking aid; we worship none besides You, and we seek help from no one but You.

– Worship is a comprehensive term covering everything Allah loves and approves of—words and deeds, outward and inward. It is the fulfillment of the beliefs, morals, and actions of faith, motivated by love for Allah and humility before Him.

– Seeking aid is to rely on Allah for the attainment of benefits and the removal of harms, while trusting that He will bring that about.

(1) The phrase "fi nufudh ahkamihi alayhim" (concerning the enforcement of his rulings over them) is absent from the Kh manuscript.

وكما دلَّ ذلكَ على انفرادِ الربِّ بالخلقِ والتدبيرِ والهدايةِ وكمالِ الغنى فإنهُ يدلُّ على تمامِ فقرِ العالمينَ إليهِ بكلِّ وجهٍ واعتبارٍ، فيسألُهُ مَنْ في السمواتِ والأرضِ بلسانِ المقالِ والحالِ جميعَ حاجاتِهم، ويفزعونَ إليهِ في مهماتِهم. * ﴿مَالِكِ يَوْمِ الدِّينِ﴾: (المالك): هوَ مَنْ اتصفَ بالصفاتِ العظيمةِ الكاملةِ التي يتحققُ بها المُلْكُ، التي مِنْ آثارِها أنهُ يأمرُ وينهَى، ويثيبُ ويعاقبُ، ويتصرفُ في العالمِ العلويِّ والسفليِّ التصرفَ التامَّ المطلقَ بالأحكامِ القدريةِ، والأحكامِ الشرعيةِ، وأحكامِ الجزاءِ؛ فلهذا أضافَ ملكَهُ ل (يوم الدين) معَ أنهُ المالكُ المطلقُ في الدنيا والآخرةِ؛ فإنهُ يوم القيامةِ الذي يدينُ اللهُ فيه العبادَ بأعمالِهم خيرِها وشرِّها، ويرتبُ عليها جزاءَها، وتشاهدُ الخليقةُ من آثارِ ملكهِ وعظمتهِ وسعتهِ، وخضوعِ الخلائقِ كلِّهم لعظمتهِ وكبريائهِ، واستواءِ الخلقِ في ذلكَ اليومِ على اختلافِ طبقاتِهم، في نفوذِ أحكامِهِ عليهم (١)؛ ما يعرفونَ بهِ كمالَ ملكهِ، وعظمةَ سلطانهِ. * ﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ﴾: أي: نخصُّكُ -يا ربَّنا- وحدَكَ بالعبادةِ والاستعانةِ، فلا نعبدُ غيرَكَ، ولا نستعينُ بسواكَ: * فالعبادةُ: اسمٌ جامعٌ لكلِّ ما يحبهُ اللهُ ويرضاهُ من الأعمالِ والأقوالِ، الظاهرةِ والباطنةِ، فهيَ القيامُ بعقائدِ الإيمانِ وأخلاقهِ وأعمالهِ؛ محبةً للهِ، وخضوعًا لهُ. * والاستعانةُ: هيَ الاعتمادُ على اللهِ في جلبِ المنافعِ ودفعِ المضارِّ، معَ الثقةِ بهِ في حصولِ ذلكَ.

(١) قوله: «في نفوذ أحكامه عليهم»: ليست في (خ).