Taysir al-Latif al-Mannan fi Khulasat Tafsir al-Quran - Abd al-Rahman al-Sadi’ - (الكتاب/67)

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

—whether by letting him lean on your wall or by granting him a run of water—so long as it brings him no injury, and by putting kindness toward him ahead of kindness toward one who is not a neighbor. The nearer his door is to yours, the more binding his right becomes.

A neighbor, then, ought to keep up with his neighbor’s needs by giving charity, offering gifts, extending invitations, and speaking and acting with gentle courtesy—seeking thereby closeness to Allah and beneficence toward his brother, the rightful claimant.

“and the companion at your side”: Some said this means one’s travel companion; others said it refers to one’s spouse; still others held that it applies to any companion at all, whether at home or on the road—the broadest view, for it includes the first two.

A companion therefore owes his companion more than the bare bond of Islam: helping him in matters of religion and worldly life, giving sincere advice, remaining loyal in ease and hardship (1), in times of enthusiasm and reluctance; loving for him what he loves for himself and disliking for him what he dislikes for himself. The longer and closer the companionship, the weightier these rights become.

“and the wayfarer”: that is, a stranger away from his homeland, whether needy or not. Allah urges doing good to strangers because they are likely to feel lonely, in want, and unable to secure what they could obtain in their own countries. One therefore gives charity to the needy among them and soothes the feelings of those not in need through honor, gifts, invitations, and assistance with their journey.
“and those whom your right hands possess,” meaning male or female slaves and livestock: by providing for their maintenance, not burdening them with what they cannot bear, helping them (2) with their tasks, and seeing to their proper training and beneficial discipline.

Whoever fulfills these commands is one who humbles himself before his Lord, treats the servants of Allah with humility, and submits to His command and His law, meriting abundant reward and fair praise; whereas whoever does not do so is a servant

(1) The T manuscript reads al-usr wa-al-yusr (hardship and ease). The present edition follows the Kh manuscript, which is probably more accurate, as it matches the wording found in the author’s Taysir al-Karim al-Rahman, p. 177. (2) The Kh manuscript has yuʿanu (that they be helped). In Taysir al-Karim al-Rahman the phrase appears as: iʿanatahum ‛ala ma yatahammalun (helping them with what they have to bear), p. 177.

بجدارهِ، أو طريقِ ماءٍ، على وجهٍ لا يضرُّ الجارَ، وتقديمِ الإحسانِ إليهِ على الإحسانِ على مَنْ ليسَ بجارٍ، وكلَّما كانَ الجارُ أقربَ بابًا كانَ آكدَ لحقِّهِ. فينبغي للجارِ أنْ يتعاهدَ جارَهُ: بالصدقةِ والهديةِ والدعوةِ، واللطافةِ بالأقوالِ والأفعالِ؛ تقربًا إلى اللهِ، وإحسانًا إلى أخيهِ صاحبِ الحقِّ. * ﴿وَالصَّاحِبِ بِالْجَنْبِ﴾ قيلَ: هوَ الرفيقُ في السفرِ، وقيلَ: هوَ الزوجةُ، وقيلَ: هوَ الرفيقُ مطلقًا في الحضرِ والسفرِ، وهذا أشملُ؛ فإنهُ يشملُ القولينِ الأولينِ. فعلى الصاحبِ لصاحبهِ حقٌّ زائدٌ على مجردِ إسلامهِ: من مساعدتهِ على أمورِ دينهِ ودنياهُ، والنصحِ لهُ، والوفاءِ معهُ في [اليسرِ والعسرِ] (١) والمنشطِ والمكرهِ، وأنْ يحبَّ لهُ ما يحبُّ لنفسهِ، ويكرَهَ لهُ ما يكرَهُ لنفسهِ، وكلَّما زادتِ الصحبةُ تأكَّدَ الحقُّ وزادَ. * ﴿وَابْنِ السَّبِيلِ﴾ وهوَ: الغريبُ في غيرِ بلدهِ، سواءٌ كانَ محتاجًا أو غيرَ محتاجٍ؛ فحَثُّ اللهُ على الإحسانِ إلى الغرباءِ؛ لكونِهم في مظنةِ الوحشةِ والحاجةِ، وتَعَذُّرِ ما يتمكنونَ عليهِ في أوطانِهم، فيُتَصَدَّقُ على محتاجِهم، ويُجْبَرُ خاطرُ غيرِ المحتاجِ بالإكرامِ والهديةِ والدعوةِ والمعاونةِ على سفرهِ. * ﴿وَمَا مَلَكَتْ أَيْمَانُكُمْ﴾ أي: من الرقيقِ والبهائمِ؛ بالقيامِ بكفايتِهم، وألَّا يُحمَّلُوا ما لا يطيقونَ، وأنْ يعاونُوا (٢) على مهماتِهم، وأنْ يقامَ بتقويمِهم وتأديبِهم النافعِ. فمَن قامَ بهذهِ المأموراتِ فهوَ الخاضعُ لربهِ، المتواضعُ لعبادِ اللهِ، المنقادُ لأمرِ اللهِ وشرعهِ، الذي يستحقُّ الثوابَ الجزيلَ والثناءَ الجميلَ؛ ومَن لم يقُمْ بذلكَ فإنهُ عبدٌ

(١) في (ط): العسر واليسر. والمثبت من (خ)، ولعله هو الصواب؛ لموافقته نص المؤلف في «تيسير الكريم الرحمن» (ص: ١٧٧). (٢) في (خ): يعانوا. وفي «تيسير الكريم الرحمن»: «إعانتهم على ما يتحملون» (ص: ١٧٧).