Taysir al-Latif al-Mannan fi Khulasat Tafsir al-Quran - Abd al-Rahman al-Sadi’ - (الكتاب/327)

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

Glorified be the One who grants blessings through trials and shows gentle kindness to His chosen servants; this, too, is a hallmark of true faith and a sign of happiness in the hereafter.

• Another lesson: when the causes of sin present themselves, the servant must flee for refuge to his Lord, seek shelter in His protection, and disclaim any reliance on his own power or strength. Joseph said, “If You do not turn their plot away from me, I may yield to them and become one of the ignorant” (12:33). Thus the fortunate believer seeks his Lord’s help to repel sins and their causes just as he seeks His help in performing acts of obedience and goodness—and Allah is sufficient for those who put their trust in Him.

• Another lesson: sound knowledge and correct reason urge their possessor toward good and restrain him from evil, whereas ignorance drives its possessor to the very opposite. Joseph’s words, “I may yield to them and become one of the ignorant” (12:33), refer to those who are ignorant of religious matters and unaware of what is truly beneficial or harmful.

• Another lesson: just as the servant owes worship to his Lord in times of ease, he owes it in times of hardship. Joseph—peace be upon him—never ceased to call people to Allah; when he entered prison he continued, inviting those around him among the prisoners, and he called the two young men to pure monotheism while forbidding them from idolatry.

Moreover, out of the perfection of his judgment and wisdom, when he perceived in those two young men a readiness to accept his invitation—as they needed him to interpret their dreams and had said, “Indeed, we see you as one who excels” (12:36)—he seized the opportunity. He called them to Allah before interpreting their dreams so that the desired good might be more readily attained. He explained that what had brought him to the state of excellence and knowledge they witnessed was his faith, his devotion to monotheism, and his rejection of the creed of the idolaters. In this way he invited them through his conduct, then invited them with his words, proving to them the beauty and obligation of monotheism and the repulsiveness and prohibition of idolatry.

فسبحانَ مَنْ ينعمُ ببلائهِ، ويلطفُ بأصفيائهِ، وهذا أيضًا عنوانُ الإيمانِ، وعلامةُ السعادةِ. * ومنها: أنهُ ينبغِي للعبدِ أنْ يلتجئَ إلى ربهِ، ويحتميَ بحماهُ عندَ وجودِ أسبابِ المعصيةِ، ويتبرأَ مِنْ حولهِ وقوتهِ؛ لقولِ يوسفَ: ﴿وَإِلَّا تَصْرِفْ عَنِّي كَيْدَهُنَّ أَصْبُ إِلَيْهِنَّ وَأَكُنْ مِنَ الْجَاهِلِينَ﴾ [يوسف: ٣٣]، فالعبدُ الموفقُ يستعينُ ربَّهُ على دفعِ المعاصي وأسبابِها، كما يستعينُ بهِ عندَ فعلِ الطاعاتِ والخيراتِ، واللهُ كافي المتوكلينَ. * ومنها: أنَّ العلمَ والعقلَ الصحيحَ يدعوانِ صاحبَهما إلى الخيرِ، وينهيانهِ عن الشرِّ، وأنَّ الجهلَ يدعُو صاحبَهُ إلى ضدِّ ذلكَ؛ لقولهِ: ﴿أَصْبُ إِلَيْهِنَّ وَأَكُنْ مِنَ الْجَاهِلِينَ﴾ [يوسف: ٣٣] أي: الجاهلينَ بالأمورِ الدينيةِ، والجاهلينَ بالحقائقِ النافعةِ والحقائقِ الضارةِ. * ومنها: أنهُ كما على العبدِ عبوديةٌ لربهِ في حالِ رخائهِ، فعليهِ عبوديةٌ في حالِ الشدةِ، فيوسفُ ﷺ لم يزَلْ يدعُو إلى اللهِ، فلما دخلَ السجنَ استمرَّ على ذلكَ، ودعَا مَنْ يتصلُ بهِ من أهلِ السجنِ، ودعا الفتيَينِ إلى التوحيدِ، ونهاهما عن الشركِ. ومن كمالِ رأيهِ وحكمتهِ أنهُ لما رأى فيهما قابليةً لدعوتهِ حينَ احتاجَا إليهِ في تعبيرِ رؤياهما وقالا لهُ: ﴿إِنَّا نَرَاكَ مِنَ الْمُحْسِنِينَ﴾ [يوسف: ٣٦]؛ رأى ذلكَ فرصةً، فدعاهما إلى اللهِ قبلَ أنْ يعبرَ رؤياهما؛ ليكونَ أقربَ إلى حصولِ المطلوبِ، وبيَّنَ لهما أنَّ الذي أوصلَهُ إلى هذهِ الحالِ التي رأياهُ فيها من الكمالِ والعلمِ إيمانُهُ وتوحيدُهُ وتركهُ لملةِ المشركينَ، وهذا دعاءٌ لهما بالحالِ، ثم دعاهما بالمقالِ، وبرهَنَ لهما على حسنِ التوحيدِ ووجوبهِ، وعلى قبحِ الشركِ وتحريمهِ.