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

At times he tells them that nothing prevents him from bringing the sign they demand except his desire to spare them; that even if it were sent down they still would not believe, and that Allah would then hasten their punishment.

At other times he explains that the Messenger is only a clear warner, possessing neither control over the matter nor power to produce signs; everything rests with Allah alone. Their request of the Messenger, therefore, is pure injustice and aggression. These themes appear often in the Quran, expressed in many different ways.

Sometimes they belittle the Messenger in a way that is really an objection against Allah Himself, saying, “Why was this Qur’an not sent down to a great man from one of the two towns?” (43:31). In their eyes, Muhammad is not such a man. They protest, “O Muhammad, you have no greater claim to Allah’s favor than we do. Why, then, should you be distinguished above us with revelation?”—and similar statements born of envy.

Allah answers by reminding them of His grace: He bestows His favor on whom He wills; He knows best where to place His message and the vessel suited to receive it. He sets before them, through the very qualities of His Messenger that they witness firsthand, what they and everyone else must acknowledge—that he is the greatest man in the world, unmatched in perfection past or future. All of this He supports with tangible realities and universally accepted proofs, returning to these points with them again and again.

• Among his ﷺ stations with the believers are: immense gentleness, mercy toward them, perfect love, and constant attention to all their concerns. He is to them (1) more merciful and compassionate than their own fathers and mothers, more tender toward them than anyone else. Allah the Exalted says, “There has certainly come to you a Messenger from among yourselves; your suffering grieves him, he is deeply concerned for you, and to the believers he is gentle and merciful” (9:128). And He says, “Allah has indeed bestowed a great favor upon the believers when He raised up among them a Messenger from their own selves, reciting to them His revelations…” (3:164).

(1) The Kh manuscript reads: "bihim."
وتارةً يخبرُهم أنهُ لا يمنعهُ من الإتيانِ بها إلا الإبقاءُ عليهم، وأنها لوْ جاءَتْ لا يؤمنونَ، فعندَ ذلكَ يعاجلُهم اللهُ بالعقابِ. وتارةً يبينُ لهم أنَّ الرسولَ إنما هوَ نذيرٌ مبينٌ، ليسَ لهُ من الأمرِ شيءٌ، ولا من الآياتِ شيءٌ، وأنَّ هذا من عندِ اللهِ، فطلبُهم من الرسولِ محضُ الظلمِ والعدوانِ، وهذهِ المعاني في القرآنِ كثيرةٌ بأساليبَ متعددةٍ. وأحيانًا يقدحونَ في الرسولِ قدحًا يعترضونَ فيه على اللهِ، وأنهُ ﴿لَوْلَا نُزِّلَ هَذَا الْقُرْآنُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ﴾ [الزخرف: ٣١]، ومحمدٌ ليسَ كذلكَ، وأنكَ -يا محمدُ- لستَ بأَوْلى بفضلِ اللهِ منَّا، فلأيِّ شيءٍ تفضُلُ علينا بالوحيِ، ونحوه من الأقوالِ الناشئةِ عن الحسدِ. فيجيبُهم اللهُ بذكرِ فضلهِ، وأنَّ فضلَهُ يؤتيهِ مَنْ يشاءُ، وأنهُ أعلمُ حيثُ يجعلُ رسالتَهُ والمحلَّ اللائقَ بها، ويشرحُ لهم من صفاتِ رسولهِ التي يشاهدونَها رأيَ عينٍ ما يعلمونَ هم وغيرُهم أنهُ أعظمُ رجلٍ في العالمِ، وأنهُ ما وُجِدَ ولنْ يوجدَ أحدٌ يقارِبهُ في الكمالِ، مؤيدًا ذلكَ بالأمورِ المحسوسةِ والبراهينِ المسلمةِ، وقدْ أبدَى اللهُ هذهِ المعانيَ وأعادَها معهم في مواضعَ كثيرةٍ. * ومن مقاماتهِ ﷺ معَ المؤمنينَ: الرأفةُ العظيمةُ، والرحمةُ لهم، والمحبةُ التامةُ، والقيامُ معهم في كلِّ أمورِهم، وأنهُ لهم (١) أرحمُ وأَرْأَفُ من آبائِهم وأمهاتِهم، وأحنى عليهم من كلِّ أحدٍ، كما قالَ تعالى: ﴿لَقَدْ جَاءَكُمْ رَسُولٌ مِنْ أَنْفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُمْ بِالْمُؤْمِنِينَ رَءُوفٌ رَحِيمٌ (١٢٨)﴾ [التوبة: ١٢٨]، ﴿لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِنْ أَنْفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ
(١) في (خ): بهم.

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