Al-Tafsīr al-Qayyim - Ibn al-Qayyim - (264)

Al-Tafsīr al-QayyimIbn al-Qayyim

disobedience to the Messenger or a violation of his law, he is neither to be heeded nor obeyed. For Allah has set the earth right through His Messenger and His religion, and by commanding that He alone be worshipped. He has forbidden corrupting it by associating partners with Him and opposing His Messenger.

Whoever reflects on the state of the world will find that every good on earth stems from worshipping Allah alone and obeying His Messenger. Every evil in the world—every trial, affliction, drought, domination by an enemy, and the like—stems from opposing His Messenger and calling people to others besides Allah and His Messenger.

Whoever reflects deeply on this and considers the state of the world from its beginning until now, and on until Allah inherits the earth and all who dwell upon it—He is the best of inheritors—will find this to be true in his own circumstances and those of others, both generally and specifically. There is no power except through Allah, the Most High, the Most Great.

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[Surah al-A‘rāf (7): verse 56]

“Do not cause corruption on the earth after it has been set right, and call upon Him in fear and hope. Indeed, the mercy of Allah is near to those who do good.” (56)

The command to supplicate is repeated specifically because of the fear and hope mentioned alongside it. First, He commanded that supplication be made to Him humbly and in secret; then He commanded that it also be made in fear and hope. Between these two commands He placed two sentences. The first is a statement conveying a prohibition: “Indeed, He does not love those who transgress.” The second is an injunction: “Do not cause corruption on the earth after it has been set right.” Both sentences affirm and reinforce the first command, emphasizing its meaning. Once He had thus established it and explained what opposes and contradicts it, He commanded that supplication be made to Him in fear and hope. He then affirmed this and emphasized its meaning with the statement: “Indeed, the mercy of Allah is near to those who do good.” This statement relates to “Call upon Him in fear and hope” just as “Indeed, He does not love those who transgress” relates to “Call upon your Lord humbly and in secret.”

Since His words, “Call upon Him in fear and hope,” encompass all the stations of faith and spiritual excellence—love, fear, and hope—He followed them with His words:

بمعصيته وخلاف شريعته فلا سمع له ولا طاعة. فإن الله أصلح الأرض برسوله ودينه، وبالأمر بتوحيده، ونهى عن إفسادها بالشرك به وبمخالفة رسوله. ومن تدبر أحوال العالم وجد كل صلاح في الأرض فسببه توحيد الله وعبادته وطاعة رسوله، وكل شر في العالم وفتنة وبلاء وقحط وتسليط عدو وغير ذلك فسببه مخالفة رسوله والدعوة إلى غير الله ورسوله. ومن تدبر هذا حق التدبر وتأمل أحوال العالم منذ قام إلى الآن وإلى أن يرث الله الأرض ومن عليها وهو خير الوارثين- وجد هذا الأمر كذلك في خاصة نفسه وفي حق غيره عموما وخصوصا. ولا قوة إلا بالله العلي العظيم. فصل [سورة الأعراف (٧) : آية ٥٦] وَلا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلاحِها وَادْعُوهُ خَوْفاً وَطَمَعاً إِنَّ رَحْمَتَ اللَّهِ قَرِيبٌ مِنَ الْمُحْسِنِينَ (٥٦) إنما كرر الأمر بالدعاء لما ذكره معه من الخوف والطمع. فأمر أولا بدعائه تضرعا وخفية، ثم أمر بأن يكون الدعاء أيضا خوفا وطمعا، وفصل بين الجملتين بجملتين إحداهما خبرية متضمنة للنهي، وهي قوله إِنَّهُ لا يُحِبُّ الْمُعْتَدِينَ والثانية طلبية، وهي قوله: وَلا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلاحِها والجملتان مقررتان مقويتان للجملة الأولى، مؤكدتان لمضمونها. ثم لما تم تقريرها وبيان ما يضادها ويناقضها أمر بدعائه خوفا وطمعا، ثم قرر ذلك وأكد مضمونه بجملة خبرية، وهي قوله: إِنَّ رَحْمَتَ اللَّهِ قَرِيبٌ مِنَ الْمُحْسِنِينَ فتعلق هذه الجملة بقوله: وَادْعُوهُ خَوْفاً وَطَمَعاً كتعلق قوله: إِنَّهُ لا يُحِبُّ الْمُعْتَدِينَ بقوله: ادْعُوا رَبَّكُمْ تَضَرُّعاً وَخُفْيَةً. ولما كان قوله تعالى: وَادْعُوهُ خَوْفاً وَطَمَعاً مشتملا على جميع مقامات الإيمان والإحسان، وهي الحب والخوف والرجاء، عقبها بقوله: