Al-Tafsīr al-Qayyim - Ibn al-Qayyim - (432)

Al-Tafsīr al-QayyimIbn al-Qayyim

The meaning is: Would any of you accept his slave as a partner in his wealth and household, with an equal right to manage them? Would he then fear that his slave might independently dispose of his wealth, just as he fears other partners and free men? “If you do not accept this for yourselves, why have you equated with Me those of My creation whom I own? If such an arrangement is unacceptable to your innate nature and reason—even though it is conceivable and possible in your case, since your slaves do not truly belong to you, but are your brothers whom Allah has placed under your authority, and both you and they are My servants—how can you deem such an arrangement acceptable concerning Me, when those whom you have made My partners are My servants, My possessions, and My creation?” This is how the signs are explained in detail for people of understanding.

[Surah al-Rūm (30): Verse 41]

“Corruption has appeared on land and sea because of what people’s hands have earned, so that He may cause them to taste some of the consequences of their deeds, so that they may return.” (41)

Mujāhid said: “When an oppressor comes to power, he perpetrates oppression and corruption. Rain is consequently withheld, and crops and offspring perish. Allah does not love corruption.” He then recited:

“Corruption has appeared on land and sea because of what people’s hands have earned, so that He may cause them to taste some of the consequences of their deeds, so that they may return.”

He then said: “By Allah, this does not mean this sea of yours! Rather, every village beside flowing water is a ‘sea’.”

ʿIkrima said: “‘Corruption has appeared on land and sea’—mind you, I do not mean this sea of yours, but every village situated by water.”

Qatāda said: “As for the land, it means the people of the inhabited regions; as for the sea, it means the people of the villages and countryside.”

I say: Allah Most High has also called fresh water a ‘sea’, saying:

25:53 “It is He who has released the two seas: one fresh and sweet, the other salty and bitter.”

There is no still, freshwater sea in the world; there are only flowing rivers and the salty, still sea. Villages situated beside flowing waters are called by the names of those waters.

والمعنى: هل يرضي أحد منكم أن يكون عبده شريكه في ماله وأهله، حتى يساويه في التصرف في ذلك؟ فهو يخاف أن ينفرد في ماله بأمر يتصرف فيه، كما يخاف غيره من الشركاء والأحرار؟ فإذا لم ترضوا ذلك لأنفسكم، فلم عدلتم بي من خلقي من هو مملوك لي؟ فإن كان هذا الحكم باطلا في فطركم وعقولكم، مع أنه جائز عليكم، ممكن في حقكم، إذ ليس عبيدكم ملكا لكم حقيقة، وإنما هم إخوانكم، جعلهم الله تحت أيديكم، وأنتم وهم عباد لي، فكيف تستجيزون مثل هذا الحكم في حقي؟ مع أن جعلتموهم بي شركاء عبيدي وملكي وخلقي؟ فهكذا يكون تفصيل الآيات لأولي العقول. [سورة الروم (٣٠) : آية ٤١] ظَهَرَ الْفَسادُ فِي الْبَرِّ وَالْبَحْرِ بِما كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُمْ بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ (٤١) قال مجاهد: إذا ولي الظالم أساء بالظلم والفساد، فيحبس بذلك القطر، ويهلك الحرث والنسل. والله لا يحب الفساد. ثم قرأ ظَهَرَ الْفَسادُ فِي الْبَرِّ وَالْبَحْرِ بِما كَسَبَتْ أَيْدِي النَّاسِ لِيُذِيقَهُمْ بَعْضَ الَّذِي عَمِلُوا لَعَلَّهُمْ يَرْجِعُونَ ثم قال: أما والله ما هو بحركم هذا، ولكن كل قرية على ماء جار، فهو بحر، وقال عكرمة: ظهر الفساد في البر والبحر، أما إني لا أقول لكم: بحركم هذا، ولكن كل قرية على ماء. وقال قتادة: أما البر: فأهل العمور، وأما البحر: فأهل القرى والريف. قلت: وقد سمى الله تعالى الماء العذب بحرا، فقال: ٢٥: ٥٣ وَهُوَ الَّذِي مَرَجَ الْبَحْرَيْنِ هذا عَذْبٌ فُراتٌ وَهذا مِلْحٌ أُجاجٌ وليس في العالم بحر حلو واقفا، إنما هي الأنهار الجارية والبحر المالح والساكن. وتسمى القرى التي على المياه الجارية باسم تلك المياه.