Taysir al-Latif al-Mannan fi Khulasat Tafsir al-Quran - Abd al-Rahman al-Sadi’ - (الكتاب/381)

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

• It is also used frequently with the meaning of crimes that fall short of idolatry, as was noted under the phrase “one who wrongs himself,” and as in His words: “Whoever commits an evil deed or wrongs himself, then seeks Allah’s forgiveness, will find Allah Ever-Forgiving, Most Merciful” (An-Nisāʾ 4:110).
• There are likewise several verses in which both senses occur together.

Expressions of the same kind are fisq (defiance), maʿṣiya (disobedience), dhanb (sin), sayyiʾa (evil deed), jirm (crime), khaṭīʾa (fault), and the like; each of these appears in the Quran for all three categories, and in every instance must be interpreted in a way that suits its particular context.

Benefit: Allah’s statement, “As for him who gives and is mindful (5) and affirms the best promise (6), We shall facilitate for him the path to ease (7)” (Al-Layl 92:5-7), gathers together happiness itself and all the causes by which happiness is obtained, which are three things:
• Performing what is commanded.
• Refraining from what is forbidden.
• Believing the information conveyed by Allah and His Messenger.

These three comprise the entire religion, for His saying “gives” refers to everything one has been commanded to do—speech, action, and intention; “and is mindful” covers everything one has been prohibited from—disbelief, defiance, and disobedience; and “affirms the best promise” refers to what Allah and His Messenger have told of the recompense, so he affirms tawḥīd (monotheism), its rights, and the reward of its people. Whoever combines these three matters, Allah will ease his way to ease—that is, to every condition in which all of his affairs are facilitated.

The opposite is His saying: “But as for him who is miserly” (Al-Layl 92:8) meaning he withholds what he has been commanded to do. This is not confined to spending; miserliness here means withholding in general. Thus, if he withholds any obligation upon him—whether verbal, practical, or financial—he is miserly. “And deems himself self-sufficient,” that is, he imagines he has no need of his Lord; this is the hallmark of arrogance and audacity toward Allah’s sanctities. “And denies the best promise” (Al-Layl 92:9), that is, the formula lā ilāha illā Allah (there is no deity worthy of worship except Allah) and its rights,

• وورَدَ كثيرًا بمعنى: الجرائمِ التي دونِ الشركِ، كما سبقَ في الظالمِ لنفسهِ، ومثلَ: ﴿وَمَنْ يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَحِيمًا﴾ [النساء: ١١٠] • وورَدَ أيضًا عدةُ آياتٍ يدخلُ فيها هذا وهذا. ومثلُ هذا: الفسقُ والمعصيةُ والذنبُ والسيئةُ والجرمُ والخطيئةُ ونحوها، فإنها وردَتْ في القرآنِ لكلِّ واحدٍ من هذهِ الثلاثةِ، فتفسَّرُ في كلِّ مقامٍ بما يناسبُ ذلكَ المقامَ. * فائدةٌ: قولهُ تعالى: ﴿فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (٥) وَصَدَّقَ بِالْحُسْنَى (٦) فَسَنُيَسِّرُهُ لِلْيُسْرَى (٧)﴾ [الليل: ٥ - ٧] جمعَتِ السعادةَ، وجميعَ الأسبابِ التي تُنالُ بها السعادةُ، وهيَ ثلاثةُ أشياءَ: • فعلُ المأمورِ. • واجتنابُ المحظورِ. • وتصديقُ خبرِ اللهِ ورسولهِ. فهذهِ الثلاثةُ يدخلُ فيها الدينُ كلُّهُ؛ وذلكَ أنَّ قولَهُ: ﴿أَعْطَى﴾ أي: جميعَ ما أُمِرَ بهِ من قولٍ وعملٍ ونيةٍ، ﴿وَاتَّقَى﴾ جميعَ ما نُهِيَ عنهُ من كفرٍ وفسوقٍ وعصيانٍ، ﴿وَصَدَّقَ بِالْحُسْنَى﴾ بما أخبرَ اللهُ بهِ ورسولهُ من الجزاءِ، فصدَّقَ بالتوحيدِ وحقوقهِ وجزاءِ أهلهِ. فمَن جمَعَ ثلاثةَ الأمورِ يسرَهُ اللهُ لليسرَى، أي: لكلِّ حالةٍ فيها تيسيرُ أمورهِ وأحوالهِ كلِّها. ومقابلُ هذا: قولهُ: ﴿وَأَمَّا مَنْ بَخِلَ﴾ [الليل: ٨] أي: تركَ ما أُمِرَ بهِ، ليسَ خاصًّا بالنفقةِ، بلْ معنى البخلِ: المنعُ، فإذا منعَ الواجباتِ المتوجهةَ إليهِ، القوليةَ أو الفعليةَ أو الماليةَ؛ فقدْ بَخِلَ، ﴿وَاسْتَغْنَى﴾ أي: رأَى نفسَهُ غيرَ مفتقرٍ إلى ربهِ، وذلكَ عنوانُ الكبرِ والتجرؤِ على محارمِ اللهِ، ﴿وَكَذَّبَ بِالْحُسْنَى﴾ [الليل: ٩] أي: ب (لا إلهَ إلا اللهُ) وحقوقِها،