Taysir al-Latif al-Mannan fi Khulasat Tafsir al-Quran - Abd al-Rahman al-Sadi’ - (الكتاب/77)

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

And since they refuse to testify to falsehood, it follows all the more that they neither commit it nor utter it; bearing false witness is merely one aspect of speaking falsehood.

“And when they pass by idle talk” (25:72)—idle talk being speech that yields no religious or worldly benefit, like the prattle of the foolish and the like—“they pass by with dignity,” meaning they keep themselves above it and honor themselves too much to wade into it, judging it to be frivolity unworthy of noble character. The phrase “when they pass by idle talk” also hints that they do not set out deliberately to attend or listen to such gatherings; when it occurs without their intending it, they preserve their dignity by moving on.

“And those who, when they are reminded of the revelations of their Lord”—the verses they have been commanded to listen to and follow—“do not fall upon them deaf and blind” (25:73). In other words, they do not meet them with aversion, deaf to their recitation and heedless at heart, as do those who neither believe nor affirm them. Rather, their state upon hearing the verses is exactly as Allah says: “Only those believe in Our revelations who, when they are reminded of them, fall down in prostration, glorify their Lord with praise, and are not arrogant” (32:15). They receive the verses with acceptance and a deep sense of need, yielding and submitting to them; with them you find attentive ears and receptive hearts. Their faith thereby increases, their certainty is completed, and the verses bring them joy, vigor, and contentment, for they know that these are the finest favors that have reached them from their Lord.

“And those who say, ‘Our Lord, grant us, from among our spouses’”—that is, our companions, friends, peers, and wives—“‘and our offspring, comfort to our eyes’” (25:74), meaning that our eyes may find delight in them. When we study their state and qualities, we realize—given the loftiness of their aspirations and ranks—that their purpose in this supplication for their children is to ask for their righteousness. The righteousness of one’s offspring redounds both to them and to their parents, for its benefit reaches everyone. Indeed, their uprightness benefits the Muslim community at large: when those mentioned are righteous, everyone connected to them is improved, and righteousness and goodness continue to spread outward.

وإذا كانوا لا يشهدونَ الزورَ، فإنهم من بابِ أولى لا يفعلونَهُ ولا يقولونَهُ. وشهادةُ الزورِ داخلةٌ في قولِ الزورِ. * ﴿وَإِذَا مَرُّوا بِاللَّغْوِ﴾ [الفرقان: ٧٢] وهوَ: الكلامُ الذي لا فائدةَ فيه، دينيةً ولا دنيويةً، ككلامِ السفهاءِ ونحوِهم، ﴿مَرُّوا كِرَامًا﴾ أي: نزَّهُوا أنفسَهم وأكرمُوها عن الخوضِ فيه، ورأَوهُ سفهًا منافيًا لمكارمِ الأخلاقِ. وفي قولهِ: ﴿وَإِذَا مَرُّوا بِاللَّغْوِ﴾: إشارةٌ إلى أنهم لا يقصدونَ حضورَهُ، ولا سماعَهُ، ولكنْ يحصلُ ذلكَ بغيرِ قصدٍ، فيكرِمونَ أنفسَهم عنهُ. * ﴿وَالَّذِينَ إِذَا ذُكِّرُوا بِآيَاتِ رَبِّهِمْ﴾ [الفرقان: ٧٣] التي أُمرُوا بالاستماعِ لها، والاهتداءِ بها، ﴿لَمْ يَخِرُّوا عَلَيْهَا صُمًّا وَعُمْيَانًا﴾ أي: لم يقابلُوها بالإعراضِ عنها، والصممِ عن سماعِها، وصرفِ القلبِ عنها، كما يفعلهُ مَنْ لم يؤمِنْ بها ويصدِّقْ، وإنما حالُ هؤلاءِ الأخيارِ عندَ سماعِها كما قالَ تعالى: ﴿إِنَّمَا يُؤْمِنُ بِآيَاتِنَا الَّذِينَ إِذَا ذُكِّرُوا بِهَا خَرُّوا سُجَّدًا وَسَبَّحُوا بِحَمْدِ رَبِّهِمْ وَهُمْ لَا يَسْتَكْبِرُونَ﴾ [السجدة: ١٥] يقابلونَها بالقبولِ والافتقارِ إليها، والانقيادِ والتسليمِ لها؛ وتجدُ عندَهم آذانًا سامعةً، وقلوبًا واعيةً؛ فيزدادُ بها إيمانُهم، ويتمُّ بها يقينُهم، وتحدِثُ لهم فرحًا ونشاطًا واغتباطًا؛ لما يعلمونَ أنها أفضلُ المننِ الواصلةِ إليهم مِنْ ربِّهم. * ﴿وَالَّذِينَ يَقُولُونَ رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا﴾ [الفرقان: ٧٤] أي: قُرَنائِنا: من أصحابٍ، وأخلاءَ، وأقرانٍ، وزوجاتٍ، ﴿وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ﴾ أي: تقرُّ بهم أعينُنا. وإذا استقرَأنا حالَهم وصفاتِهم عرَفْنا من علوِّ هممِهم ومراتبِهم أنَّ مقصودَهم بهذا الدعاءِ لذرياتِهم أنْ يطلبوا منهُ صلاحَهم؛ فإنَّ صلاحَ الذريةِ عائدٌ إليهم وإلى والدَيْهم؛ لأنَّ النفعَ يعودُ على الجميعِ، بلْ صلاحُهم يعودُ إلى نفعِ المسلمينَ عمومًا؛ لأنَّ بصلاحِ المذكورينَ صلاحًا لكلِّ مَنْ لهُ تعلُّقٌ بهم، ثم يتسلسلُ الصلاحُ والخيرُ.