Taysir al-Latif al-Mannan fi Khulasat Tafsir al-Quran - Abd al-Rahman al-Sadi’ - (الكتاب/45)

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

—namely, the noblest virtues of character and every verse that urges the adoption of a beautiful trait. He was the very first of creation to comply with them, the swiftest to embrace them and to perfect them, so that of every virtue he held the most complete, the most splendid and the loftiest share. In every single quality he stood at the highest summit:
• He was gentle, easy-going, and close to the people.
• He answered the call of anyone who summoned him.
• He fulfilled the need of whoever sought his judgment.
• He soothed the heart of whoever asked him, never withholding, never sending a petitioner away disappointed.
• Whenever his companions wished for something, he would agree with them and follow their preference so long as no harm lay therein.
• And when he resolved upon a matter, he never acted without them; rather, he consulted and conferred with them.
• He accepted the good deed of their benefactor and pardoned the offender among them.
• He never kept company with anyone without giving him the most complete and pleasant companionship: he did not frown in his face, nor speak to him harshly, nor withhold his cheerful countenance; he did not seize upon his slips of the tongue or take him to task for any roughness that escaped him. Instead, he showed him the utmost kindness and bore with him to the fullest extent—peace and blessings be upon him.
• When Allah raised him to the loftiest station and his enemies declared, “He is a madman, possessed,” He said, “Soon you will see—and they will see— which of you is the one afflicted” ⦗5–6⦘. It has become evident that he was the best-guided of people, the most complete, and the most beneficial to himself and to others, while his enemies were the most misguided of humankind, the very ones who led Allah’s servants astray and turned them from His path. Allah’s knowledge of that is sufficient, for He is the One who will call to account and requite: “He knows best who has strayed from His path, and He knows best those who are rightly guided” ⦗7⦘. In this lies a threat to the misguided, a promise to the rightly guided, and a clarification of Allah’s wisdom in granting guidance to those suited for it to the exclusion of others.

بمكارمِ الأخلاقِ، والآياتِ التي فيها الحثُّ على كلِّ خلُقٍ جميل، فكانَ أولَ الخلْقِ امتثالًا لها، وسبقًا إليها، وإلى تكميلِها، فكانَ لهُ منها أكملُها وأجلُّها وأعلاها، وهوَ في كلِّ خصلةٍ منها في الذروةِ العليا: * فكانَ سهلًا لينًا قريبًا من الناسِ. * مجيبًا لدعوةِ مَنْ دعاهُ. * قاضيًا لحاجةِ مَنْ استقضاهُ. * جابرًا لقلبِ مَنْ سألَهُ، لا يحرمهُ ولا يردهُ خائبًا. * وإذا أرادَ أصحابهُ أمرًا وافقَهم عليهِ، وتابعَهم فيه إذا لم يكنْ في ذلكَ محذورٌ. * وإنْ عزَمَ على أمرٍ لم يستبِدَّ بهِ دونَهم، بلْ يشاورُهم ويؤامرُهم. * وكانَ يقبلُ من محسنِهم، ويعفُو عن مسيئِهم. * ولم يكنْ يعاشرُ جليسًا إلا أتمَّ عشرةً وأحسنَها، فكانَ لا يعبسُ في وجههِ، ولا يغلظُ لهُ في كلامهِ، ولا يطوِي عنهُ بشرَهُ، ولا يمسكُ عليهِ فلتاتِ لسانهِ، ولا يؤاخذهُ بما يصدرُ منهُ مِنْ جفوةٍ، بلْ يحسنُ إليهِ غايةَ الإحسانِ، ويحتملهُ غايةَ الاحتمالِ، ﷺ. * فلما أنزلَهُ اللهُ بأعلى المنازلِ، وكانَ أعداؤهُ يقولونَ: إنهُ مجنونٌ مفتونٌ، قالَ: ﴿فَسَتُبْصِرُ وَيُبْصِرُونَ (٥) بِأَيِّكُمُ الْمَفْتُونُ (٦)﴾، وقدْ تبينَ أنهُ كانَ أهدَى الناسِ وأكملَهم وأنفعَهم لنفسهِ ولغيرهِ، وأنَّ أعداءَهُ أضلُّ الناسِ للناسِ، وأنهم هم الذينَ فتنُوا عبادَ اللهِ، وأضلُّوهم عن سبيلهِ، وكفى بعلمِ اللهِ بذلكَ، فإنه المحاسبُ المجازِي، و ﴿هُوَ أَعْلَمُ بِمَنْ ضَلَّ عَنْ سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ﴾ [القلم: ٧]، وفيهِ تهديدٌ للضالينَ، ووعدٌ للمهتدينَ، وبيانٌ لحكمةِ اللهِ في هدايتهِ مَنْ يصلحُ للهدايةِ دونَ غيرهِ.