Al-Tafsīr al-Qayyim - Ibn al-Qayyim - (218)

Al-Tafsīr al-QayyimIbn al-Qayyim

if you are truthful.’”

Do you find in it that Israel forbade himself everything that the Torah forbade you, or do you find only the prohibition of what he specifically forbade himself—namely, camel meat and milk? If he forbade only these, while everything else remained lawful for him and his descendants, yet the Torah prohibited much of it, then your falsehood and fabrication become evident: you deny the abrogation of revealed laws and presume to restrict Allah Most High from abrogating them.

Reflect on this profound point, around which most commentators have circled without reaching it. This argument is stronger than the one many speculative theologians advance against them: that the Torah prohibited many marriages, slaughtered animals, deeds, and utterances, thereby abrogating the original presumption of freedom from legal duties and prohibitions. That argument is exceedingly weak. These people did not deny that this original presumption could be superseded by prohibitions and obligations, for that is characteristic of every revealed law. Rather, they denied that Allah Most High could prohibit what He had made lawful, rendering it unlawful, or permit what He had prohibited, rendering it lawful. As for superseding that original presumption and the presumption of continuity, no adherent of any religious community has denied this.

[Surah Āl ‘Imrān (3): verses 116–117]

“Neither the wealth nor the children of those who disbelieve will avail them at all against Allah. They are the people of the Fire; they will remain there forever. (116) What they spend in this worldly life is like a wind bearing bitter frost that strikes the crops of people who have wronged themselves and destroys them. Allah has not wronged them; rather, they wrong themselves.” (117)

This is a parable Allah Most High gives for someone who spends his wealth on purposes other than obedience to his Lord and seeking His pleasure.

Glorified is He, He likens what these people spend on acts of generosity and displays of prestige, and on gaining praise and a good reputation—without seeking the Face of Allah—as well as what they spend to turn people away from Allah’s path and from following His messengers, to crops that someone plants in the hope of benefiting from their yield. Then an intensely cold wind strikes them, its cold scorching every crop and fruit it passes over, destroying those crops and leaving them withered.

إِنْ كُنْتُمْ صادِقِينَ هل تجدون فيها أن إسرائيل حرّم على نفسه ما حرمته التوراة عليكم، أم تجدون فيها تحريم ما خصه بالتحريم، وهي لحوم الإبل وألبانها خاصة؟ وإذا كان إنما حرم هذا وحده، وكان ما سواه حلالا له ولبنيه، وقد حرمت التوراة كثيرا منه: ظهر كذبكم وافتراؤكم في إنكار نسخ الشرائع، والحجر على الله تعالى في نسخها. فتأمل هذا الوضع الشريف الذي حام حوله أكثر المفسرين، وما وردوه. وهذا أولى من احتجاج كثير من أهل الكلام، عليهم بأن التوراة حرمت أشياء كثيرة من المناكح والذبائح، والأفعال والأقوال. وذلك نسخ بحكم البراءة الأصلية. فإن هذه المناظرة ضعيفة جدا. فإن القوم لم ينكروا رفع البراءة الأصلية بالتحريم والإيجاب. إذ هذا شأن كل الشرائع. وإنما أنكروا تحريم ما أباحه الله تعالى، فيجعله حراما، وتحليل ما كان حرمه فيجعله مباحا. وأما رفع البراءة والاستصحاب. فلم ينكره أحد من أهل الملل. [سورة آل عمران (٣) : الآيات ١١٦ الى ١١٧] إِنَّ الَّذِينَ كَفَرُوا لَنْ تُغْنِيَ عَنْهُمْ أَمْوالُهُمْ وَلا أَوْلادُهُمْ مِنَ اللَّهِ شَيْئاً وَأُولئِكَ أَصْحابُ النَّارِ هُمْ فِيها خالِدُونَ (١١٦) مَثَلُ ما يُنْفِقُونَ فِي هذِهِ الْحَياةِ الدُّنْيا كَمَثَلِ رِيحٍ فِيها صِرٌّ أَصابَتْ حَرْثَ قَوْمٍ ظَلَمُوا أَنْفُسَهُمْ فَأَهْلَكَتْهُ وَما ظَلَمَهُمُ اللَّهُ وَلكِنْ أَنْفُسَهُمْ يَظْلِمُونَ (١١٧) هذا مثل ضربه الله تعالى لمن أنفق ماله في غير طاعة ربه ومرضاته. فشبه سبحانه ما ينفقه هؤلاء من أموالهم في المكارم والمفاخر وكسب الثناء، وحسن الذكر، ولا يبتغون به وجه لله، وما ينفقونه ليصدوا به عن سبيل الله وأتباع رسله- بالزرع الذي يزرعه صاحبه يرجو نفعه وخيره، فأصابته ريح شديدة البرد جدا، يحرق بردها كل ما يمر عليه من الزرع والثمار، فأهلكت ذلك الزرع وأيبسته.