Tafsir al-Uthaymin Juz Amma - Ibn al-'Uthaymin - (240)

Tafsir al-Uthaymin Juz AmmaIbn al-'Uthaymin

your opinion and the opinions of this scholar and that scholar, so that he can pit the scholars’ views against one another. If you know this to be the case, you have the right to rebuke him and say: “So-and-so, fear Allah! Did you not already ask that scholar? How can you ask me after having asked him? Are you playing with the religion of Allah? Do you intend to stop asking if people give you verdicts that you like, but to continue asking others if they give you verdicts that you dislike?” There is no harm in rebuking such a person, because this rebuke serves to discipline him.

The same applies to someone who asks for money. If you know that the person asking you for money is wealthy, you have the right to rebuke him and also to reprimand him for asking despite being wealthy. Thus, the general wording, ﴿And as for one who asks, do not rebuke him,﴾ is qualified: when the person’s best interests require that he be rebuked, there is no harm in doing so.

﴿And proclaim the blessings of your Lord.﴾ The blessings that Allah Almighty bestowed upon the Messenger—may Allah bless him and grant him peace—and that are mentioned in these verses are three: ﴿Did He not find you an orphan and shelter you? And find you lost and guide you? And find you in need and enrich you?﴾ With these three, blessings are made complete. So speak of Allah’s blessings. Say: “I was an orphan, and Allah sheltered me. I was lost, and Allah guided me. I was in need, and Allah enriched me.” You should speak of them, however, to acknowledge the blessing and thank the One who bestowed it, not to boast of it before others; for if you do so to boast before others, that is blameworthy. But if you mention Allah’s blessing upon you to acknowledge His blessings and thank the One who bestowed them, then this is among the things Allah has commanded.

These are a few brief remarks on this magnificent surah. Whatever we or other scholars may say cannot encompass all the profound meanings conveyed by the Quran. We ask Allah to grant us understanding of His religion and to enable us to act upon what He has taught us. He is powerful over all things.

رأيك وأخذ رأي فلان وفلان حتى يضرب آراء العلماء بعضها ببعض، فإذا علمت ذلك فهنا لك الحق أن تنهره، وأن تقول: يا فلان اتق الله ألم تسأل فلاناً كيف تسألني بعدما سألته؟! أتلعب بدين الله؟! أتريد إن أفتاك الناس بما تحب سكتّ، وإن أفتوك بما لا تحب ذهبت تسأل؟!. هذا لا بأس أن تنهره، لأن هذا النهر تأديب له. وكذلك سائل المال إذا علمت أن الذي سألك المال غني فلك الحق أن تنهره ولك الحق أيضاً أن توبخه على سؤاله وهو غني، إذاً هذا العموم ﴿السائل فلا تنهر﴾ مخصوص فيما إذا اقتضت المصلحة أن ينهر فلا بأس ﴿وأما بنعمة ربك فحدث﴾ نعمة الله تعالى على الرسول ﷺ التي ذكرت في هذه الآيات ثلاث ﴿ألم يجدك يتيماً فآوى. ووجدك ضالاً فهدى. ووجدك عائلاً فأغنى﴾ وبهذه الثلاث تتم النعم. حدث بنعمة الله قل: كنت يتيماً فآواني الله، كنت ضالاً فهداني الله، كنت عائلاً فأغناني الله، لكن تحدث بها إظهاراً للنعمة وشكراً للمنعم، لا افتخاراً بها على الخلق؛ لأنك إذا فعلت ذلك افتخاراً على الخلق كان هذا مذموماً. أما إذا قلت أو إذا ذكرت نعمة الله عليك تحدثاً بالنعم، وشكراً للمنعم فهذا مما أمر الله به. هذه كلمات يسيرة على هذه السورة العظيمة، وما نقوله نحن أو غيرنا من أهل العلم فإنه لا يستوعب ما دل عليه القرآن من المعاني العظيمة، نسأل الله أن يرزقنا الفهم في دين الله، والعمل بما علمنا إنه على كل شيء قدير.