Tafsir al-Uthaymin Juz Amma - Ibn al-'Uthaymin - (129)

Tafsir al-Uthaymin Juz AmmaIbn al-'Uthaymin

but then proving impossible to drink and intolerable is more distressing than if it had not come down at all. Reflect upon the Noble Quran, and you will find in it a great many profound subtleties and wise purposes.

﴿The One to whom belongs the dominion of the heavens and the earth﴾—that is, the One who possesses the heavens and the earth. This dominion encompasses ownership of all created entities, their governance, and everything they contain. He owns the heavens and all within them, the earths and all within them, and everything between them. Everything belongs to Allah, and no one shares His dominion: ﴿To Allah belongs the dominion of the heavens and the earth and all they contain, and He has power over all things﴾ (Al-Māidah: 120).

As for the ownership ascribed to us—for example, when it is said, “This house belongs to so-and-so,” or, “This car belongs to so-and-so”—it is limited ownership, not true and absolute ownership. If someone wished to demolish his house for no reason, he would not have the right to do so, because the Prophet—may Allah bless him and grant him peace—prohibited wasting wealth (1). If someone wished to burn his car for no reason, he would likewise have no right to do so. Were he to do that, a judge would place him under legal restraint and prevent him from disposing of his property, even though Allah had already forbidden him from doing so. Our ownership is therefore limited, whereas complete dominion belongs to Allah.

﴿And Allah is Witness over all things﴾—that is, He—Glorious is His Majesty—is fully aware of everything. This includes what these unbelievers do to the believers by burning them in the Fire, and He will recompense them. Yet despite that, and despite their heinous deed, He said: ﴿Indeed, those who persecuted the believing men and believing women and then did not repent shall have the punishment of Hell, and they shall have the torment of burning.﴾ One of the early Muslims said, “Consider Allah’s forbearance—Glorious is His Majesty: they burn His servants who are close to Him, yet He then offers them the opportunity to repent, saying: ﴿Indeed, those who persecuted the believing men and believing women and then did not repent.﴾”

The scholars said that ﴿persecuted﴾ here means “burned,” as Allah Most High says: ﴿On the Day they will be burned in the Fire: ‘Taste your burning! This is what you sought to hasten.’﴾

(1) Recorded by al-Bukhārī in the Book of Heart-Softening Traditions, chapter “The Dislike of Idle Talk” (6473), and by Muslim in the Book of Judicial Decisions, chapter “The Prohibition of Asking Too Many Questions without Need” (1715 [89]).

ولكن لا يشرب لا يطاق أشد من كونه لم ينزل أصلاً فتأملوا القرآن الكريم تجدون فيه من الأسرار والحكم الشيء الكثير. ﴿الذي له ملك السماوات والأرض﴾ أي الذي بملك السماوات والأرض، وهذه الملكية شاملة لملك الأعيان والتدبير وما فيها، فهو يملك السماوات ومن فيها، والأراضين ومن فيها، وما بينهما، وما فيها كل شيء ملك لله ولا يشاركه أحد في ملكه،) لِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا فِيهِنَّ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ) (المائدة: ١٢٠) وما يضاف إلينا من الملك فيقال: مثلاً هذا البيت ملك لفلان، هذه السيارة ملك لفلان فهو ملك قاصر وليس ملكاً حقيقياً؛ لأنه لو أن إنسان أراد أن يهدم بيته بدون سبب فلا يملك ذلك، لأن النبي ﷺ نهى عن إضاعة المال (١) ، لو أراد إنسان أن يحرق سيارته بدون سبب فلا يملك هذا. ولو أنه فعل لحجر القاضي عليه بمنعه من التصرف في ماله، مع أن الله منعه قبل، إذن ملكنا قاصر، والملك التام لله، ﴿والله على كل شيء شهيد﴾ أي: مطلع ﷿ على كل شيء، ومن جملته ما يفعله هؤلاء الكفار بالمؤمنين من الإحراق بالنار، وسوف يجازيهم، ولكن مع ذلك ومع فعلهم هذه الفعلة الشنيعة قال: ﴿إن الذين فتنوا المؤمنين والمؤمنات ثم لم يتوبوا فلهم عذاب جهنم ولهم عذاب الحريق﴾ قال بعض السلف: انظر إلى حلم الله ﷿ يحرقون أولياءه، ثم يعرض عليهم التوبة يقول: ﴿إن الذين فتنوا المؤمنين والمؤمنات ثم لم يتوبوا﴾ . قال العلماء: ﴿فتنوا﴾ بمعنى أحرقوا كما قال تعالى: ﴿يوم هم على النار يفتنون. ذوقوا فتنتكم هذا الذي كنتم به تستعجلون﴾

(١) أخرجه البخاري كتاب الرقاق باب ما يكره من قيل وقال (٦٤٧٣) ومسلم كتاب الأقضية، باب النهي عن كثرة المسائل من غير حاجة (١٧١٥) (٨٩) .