Al-Tafsīr al-Qayyim - Ibn al-Qayyim - (362)

Al-Tafsīr al-QayyimIbn al-Qayyim

—may Allah’s blessings and peace be upon them:

19:50 “And We granted them an exalted, honorable mention.”

The “tongue” here means favorable praise. Since truthfulness is expressed by the tongue, which is its seat, Allah, glorified is He, caused His servants’ tongues to praise the truthful person as a reward, and used “tongue” to denote that praise.

The word “tongue” has three meanings: this meaning; language, as in His words:

14:5 “We have not sent any messenger except in the language of his people.”

30:22 “And the diversity of your languages and colors.”

16:103 “The tongue of the one they allude to is foreign, while this is a clear Arabic tongue.”

It also means the bodily organ itself, as in His words:

75:16 “Do not move your tongue with it to hasten it.”

As for a sure footing, it has been interpreted as Paradise, as Muhammad, may Allah bless him and grant him peace, and as righteous deeds.

The essential meaning of “footing” here is what they have sent ahead and what they will come to on the Day of Resurrection. They have sent ahead their deeds and their faith in Muhammad, may Allah bless him and grant him peace, and they will come to Paradise, which is the reward for that.

Those who interpret it as Paradise mean what they will come to. Those who interpret it as deeds and as the Prophet, may Allah bless him and grant him peace, mean that they have sent their deeds and their faith in him ahead of them. All three, therefore, constitute a sure footing.

As for a seat of honor, it is Paradise, in the presence of the Lord, blessed and exalted is He.

Describing all these things in terms of truth entails their being firmly established and secure. Their being true entails their permanence, their benefit, and the fullness of the good they yield. They are connected to the Truth, glorified is He, and exist through Him and for His sake. They are truthful, not false; real, not vain; enduring, not fleeting; beneficial, not harmful. Falsehood and all that is connected with it have no way of reaching or entering them.

Allah Most High says:

17:45 “When you recite the Quran, We place between you and those who do not believe in the Hereafter a hidden barrier.”

And His words:

41:5 “And between us and you

عليهم صلوات الله وسلامه ١٩: ٥٠ وَجَعَلْنا لَهُمْ لِسانَ صِدْقٍ عَلِيًّا. والمراد باللسان هاهنا: الثناء الحسن. فلما كان الصدق باللسان، وهو محله، أطلق الله سبحانه ألسنة العباد بالثناء على الصادق، جزاء؟ وعبر به عنه. فإن اللسان يراد به ثلاثة معان: هذا، واللغة، لقوله تعالى: ١٤: ٥ وَما أَرْسَلْنا مِنْ رَسُولٍ إِلَّا بِلِسانِ قَوْمِهِ وقوله: ٣٠: ٢٢ وَاخْتِلافُ أَلْسِنَتِكُمْ وَأَلْوانِكُمْ وقوله: ١٦: ١٠٣ لِسانُ الَّذِي يُلْحِدُونَ إِلَيْهِ أَعْجَمِيٌّ وَهذا لِسانٌ عَرَبِيٌّ مُبِينٌ. ويراد به الجارحة نفسها كما في قوله: ٧٥: ١٦ لا تُحَرِّكْ بِهِ لِسانَكَ لِتَعْجَلَ بِهِ. وأما قدم الصدق: ففسر بالجنة، وفسر بمحمد ﷺ. وفسر بالأعمال الصالحة. وحقيقة القدم: ما قدموه، ويقدمون عليه يوم القيامة. وهم قدموا الأعمال والإيمان بمحمد ﷺ، ويقدمون على الجنة التي هي جزاء ذلك. فمن فسره بها أراد ما يقدمون عليه. ومن فسره بالأعمال وبالنبي ﷺ فإنهم قدموها وقدموا الايمان به بين أيديهم. فالثلاثة قدم صدق. وأما مقعد الصدق: فهو الجنة عند الرب ﵎. ووصف ذلك كله بالصدق مستلزم لثبوته واستقراره، وأنه حق مستلزم لدوامه ونفعه وكمال عائدته. فإنه متصل بالحق سبحانه، كائن به وله. فهو صدق غير كذب، وحق غير باطل. ودائم غير زائل، ونافع غير ضار. وما للباطل ومتعلقاته إليه سبيل ولا مدخل. قول الله تعالى: ١٧: ٤٥ وَإِذا قَرَأْتَ الْقُرْآنَ جَعَلْنا بَيْنَكَ وَبَيْنَ الَّذِينَ لا يُؤْمِنُونَ بِالْآخِرَةِ حِجاباً مَسْتُوراً وقوله: ٤١: ٥ وَمِنْ بَيْنِنا وَبَيْنِكَ