Tafsir al-Uthaymin Juz Amma - Ibn al-'Uthaymin - (53)

Tafsir al-Uthaymin Juz AmmaIbn al-'Uthaymin

whereupon hearts will be torn from their places and infants will turn grey-haired. Hence He says: “Then as for the one who transgressed and preferred the life of this world”—these are the two characteristics of the people of Hellfire: transgressing, which means overstepping the bounds, and preferring this world to the Hereafter by giving it precedence. The two are inseparable: everyone who transgresses has preferred the life of this world, and the converse is likewise true. Transgression means overstepping the bounds, and the bounds set for man are stated in the words of Allah Most High: “I did not create jinn and mankind except to worship Me” [al-Dhāriyāt: 56].

Thus, whoever oversteps his bounds and does not worship Allah is a transgressor, for he has exceeded the limits set for him. You were not created merely to eat, live in luxury, and enjoy yourself as livestock do. Rather, you were created to worship Allah. So worship Allah—Glorious and Exalted is He. If you do not, you have transgressed. This, then, is transgression: that a person fails to worship Allah.

“And preferred the life of this world”—that is, he gave it precedence over obedience to Allah—Glorious and Exalted is He. An example is that when the call to the dawn prayer is made, he chooses sleep over prayer; and when he is told, “Remember Allah,” he chooses idle talk over the remembrance of Allah, and so on...

“Hellfire will indeed be the abode”—that is, it will be his abode. An abode is the place to which one returns and settles. How wretched an abode Hell is—may Allah protect us from it!

“But as for the one who feared standing before his Lord”—that is, he feared standing before Him. On the Day of Resurrection, Allah—Glorious and Exalted is He—will confront a person with his sins when He speaks to him in private, saying, “You did this; you did that; you did such-and-such,” as reported in the authentic hadith. When he admits them, Allah will say to him, “I concealed them for you in this world, and today I forgive you for them” (1). This is the one who feared that standing before Him.

“And restrained the soul from its desires”—that is, from those desires that conflict with the command of Allah and His Messenger. The soul commands evil and commands nothing but wickedness. Yet there is another kind of soul that stands opposite to it: the tranquil soul. A human being has three kinds of soul: tranquil, commanding, and self-reproaching, and all three are mentioned in the Quran. As for the tranquil soul, it appears in the words of Allah Most High: “O tranquil soul, return to your Lord

(1) Narrated by al-Bukhārī, *Book of Oppressions*, “Chapter on the Words of Allah: ‘Indeed, the curse of Allah is upon the wrongdoers’” (2441), and Muslim, *Book of Repentance*, “Chapter on the Vastness of Allah’s Mercy toward the Believers” (2768) (52).

فتنخلع القلوب ويشيب المولود ولهذا قال: ﴿فأما من طغى. وآثر الحياة الدنيا﴾ هذان وصفان هما وصفا أهل النار، الطغيان وهو مجاوزة الحد، وإيثار الدنيا على الآخرة بتقديمها على الآخرة وهما متلازمتان فكل من طغى فقد آثر الحياة الدنيا وكذلك العكس، والطغيان مجاوزة الحد، وحد الإنسان مذكور في قوله تعالى: ﴿وما خلقت الجن والإنس إلا ليعبدون﴾ [الذاريات: ٥٦] . فمن جاوز حده ولم يعبد الله فهذا هو الطاغي لأنه تجاوز الحد، فأنت مخلوق لا لتأكل وتتنعم وتتمتع كما تتمتع الأنعام، بل أنت مخلوق لعبادة الله فاعبد الله ﷿، فإن لم تفعل فقد طغيت فهذا هو الطغيان ألا يقوم الإنسان بعبادة الله. ﴿وآثر الحياة الدنيا﴾ أي قدمها على طاعة الله ﷿ مثاله: إذا أذن الفجر آثر النوم على الصلاة، وإذا قيل له أذكر الله آثر اللغو على ذكر الله وهكذا ... ﴿فإن الجحيم هي المأوى﴾ أي هي مأواه، والمأوى هو المرجع والمقر وبئس المقر مقر جهنم ـ أعاذنا الله منها ـ ﴿وأما من خاف مقام ربه﴾ يعني خاف القيام بين يديه؛ لأن الإنسان يوم القيامة سوف يقرره الله ﷿ بذنوبه حين يخلو به ويقول عملت كذا، عملت كذا، عملت كذا كما جاء في الصحيح، فإذا أقر قال الله له: «قد سترتها عليك في الدنيا وأنا أغفرها لك اليوم» (١) ، فهذا الذي خاف هذا المقام، ﴿ونهى النفس عن الهوى﴾ أي عن هواها، المخالف لأمر الله ورسوله، والنفس أمَّارة بالسوء لا تأمر إلا بالشر. ولكن هناك نفس أخرى تقابلها وهي النفس المطمئنة؛ وللإنسان ثلاث نفوس: مطمئنة، وأمارة، ولوامة، وكلها في القرآن، أما المطمئنة ففي قوله تعالى: ﴿يا أيتها النفس المطمئنة. ارجعي إلى ربك

(١) أخرجه البخاري، كتاب المظالم، باب قول الله تعالى: (ألا لعنة الله على الظالمين) (٢٤٤١) ومسلم كتاب التوبة، باب سعة رحمة الله على المؤمنين (٢٧٦٨) (٥٢) .