Taysir al-Latif al-Mannan fi Khulasat Tafsir al-Quran - Abd al-Rahman al-Sadi’ - (الكتاب/354)

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

By contrast, Allah has linked faith and righteous deeds to every form of good in this world and the Hereafter; for faith is the very opposite of denial, while turning away is the opposite of uprightness and righteous action.

– Likewise, His words, “You alone we worship and You alone we ask for help” (al-Fātiḥah 5) and “So worship Him and rely on Him” (Hūd 123) encompass everything required of the servant. Worship is Allah’s right over the servant, and seeking help is the Lord’s gracious assistance in whatever the servant seeks His aid for—whether it be in worshiping Him or in any other benefit. Thus the servant is ever occupied in worshiping Allah and in depending on Him.

– In the same vein, He says: “Whoever acts righteously, whether male or female, while being a believer, We shall surely grant him a goodly life, and We shall surely reward them according to the best of what they used to do” (al-Naḥl 97). Here He brings together, for the believing doer of good, the pleasantness of life in both this world and the next.

A similar pairing appears in: “For those who excel, there is good in this world” (al-Naḥl 30); “Yet the reward of the Hereafter is greater” (al-Naḥl 41); and in the supplication, “Our Lord, grant us good in this world and good in the Hereafter” (al-Baqarah 201).

– Likewise, His repeated statement, “No fear shall come upon them, nor shall they grieve,” removes every undesirable matter of the past by negating grief, and every undesirable matter of the future by negating fear.

– Likewise, His words: “Then [for him] there shall be relief and sweet fragrance and a Garden of bliss” (al-Wāqiʿah 89). “Relief” is an all-embracing term for the delight of the heart, “sweet fragrance” for the delight of the body, and “a Garden of bliss” combines the two.

– Likewise, His statement: “Whoever turns away from My remembrance”—that is, the Quran He has sent down—“will have a wretched life, and on the Day of Resurrection We shall raise him blind” (Ṭā-Hā 124). He thus combines for such a person torment in this world, torment in the intermediary realm (barzakh), and torment in the abode of permanence.

– Likewise, His words: “Thus does Allah seal every heart that is proud and tyrannical” (Ghāfir 35), meaning one who is arrogant toward the truth and oppressive toward people.

وضدُّ ذلكَ ما رتبَ اللهُ على الإيمانِ والعملِ الصالحِ من خيرِ الدنيا والآخرةِ؛ فإنَّ الإيمانَ ضدُّ التكذيبِ، والتوليَ ضدُّ الاستقامةِ والعملِ الصالحِ. * وكذلك قولهُ: ﴿إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ﴾ [الفاتحة: ٥]، ﴿فَاعْبُدْهُ وَتَوَكَّلْ عَلَيْهِ﴾ [هود: ١٢٣]، تجمعُ جميعَ ما يُرادُ من العبدِ، فالعبادةُ حقُّ اللهِ على العبدِ، والإعانةُ من ربهِ إسعافهُ بما استعانَ عليهِ من عبوديةِ ربهِ وغيرِها من منافعهِ، فالعبدُ في عبادةٍ للهِ واستعانةٍ بهِ. * وكذلك قولهُ تعالى: ﴿مَنْ عَمِلَ صَالِحًا مِنْ ذَكَرٍ أَوْ أُنْثَى وَهُوَ مُؤْمِنٌ فَلَنُحْيِيَنَّهُ حَيَاةً طَيِّبَةً وَلَنَجْزِيَنَّهُمْ أَجْرَهُمْ بِأَحْسَنِ مَا كَانُوا يَعْمَلُونَ﴾ [النحل: ٩٧] فجمَعَ للمؤمنِ العاملِ للصالحاتِ بينَ طيبِ الحياةِ في الدنيا والآخرةِ. ونظيرُه: ﴿لِلَّذِينَ أَحْسَنُوا فِي هَذِهِ الدُّنْيَا حَسَنَةٌ﴾ [النحل: ٣٠]، ﴿وَلَأَجْرُ الْآخِرَةِ أَكْبَرُ﴾ [النحل: ٤١]، ﴿رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً﴾ [البقرة: ٢٠١]. * وكذلك قولهُ: ﴿لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ﴾ في مواضعَ، نفَى جميعَ المكروهِ الماضي بنفيِ الحزنِ، والمستقبلِ بنفيِ الخوفِ. * وكذلك قولهُ تعالى: ﴿فَرَوْحٌ وَرَيْحَانٌ وَجَنَّتُ نَعِيمٍ﴾ [الواقعة: ٨٩] فالروحُ: اسمٌ جامعٌ لنعيمِ القلبِ، والريحانُ: اسمٌ جامعٌ لنعيمِ الأبدانِ؛ وجنةُ نعيمٍ: تجمعُ الأمرينِ. * وكذلك قولهُ: ﴿وَمَنْ أَعْرَضَ عَنْ ذِكْرِي﴾ [طه: ١٢٤] أي: القرآنِ الذي أنزلَهُ، ﴿فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَى﴾ جمَعَ له بينَ عذابِ الدنيا، وعذابِ البرزخِ وعذابِ دارِ القرارِ. * وكذلك قولهُ: ﴿كَذَلِكَ يَطْبَعُ اللَّهُ عَلَى كُلِّ قَلْبِ مُتَكَبِّرٍ جَبَّارٍ (٣٥)﴾ [غافر: ٣٥] أي: متكبرٍ على الحقِّ، جبارٍ على الخلقِ.