Al-Tafsīr al-Qayyim - Ibn al-Qayyim - (458)

Al-Tafsīr al-QayyimIbn al-Qayyim

[Surah al-Zumar (39): verse 62]

“Allah is the Creator of all things, and He is the Guardian over all things.” (62)

The Muʿtazilah argued that the Quran was created, citing Allah’s words, “the Creator of all things,” and similar verses.

Most scholars answered that this is a general statement subject to exceptions, with a qualification concerning the matter in dispute, just as with the other attributes, such as knowledge and the like. Ibn ʿAqīl said in al-Irshād: “A thought along these lines occurred to me: the Quran is not encompassed by these statements, nor can they encompass it. For it is through the Quran that the assertion that Allah is the Creator of all things is conveyed; the words through which an assertion is conveyed are not themselves included within its scope.” He said: “If someone were to say, ‘I will say nothing today but lies,’ the statement in which he announces this would not itself fall within its scope.”

I say: I then reflected on this and found it expressed in Allah’s words in the account of Mary:

19:26 “If you see any human being, say, ‘I have vowed a fast to the Most Compassionate, so I will not speak to anyone today.’”

She was instructed to do this only so that she would not be questioned about her child. Her words, “I will not speak to anyone today,” convey her declaration that she will not speak to people, but the words conveying that declaration do not themselves fall within its scope. Otherwise, her statement would have violated her vow.

[Surah al-Zumar (39): verse 73]

“Those who were mindful of their Lord will be led to Paradise in groups until, when they reach it and its gates are opened, its keepers say to them, ‘Peace be upon you! You have become pure, so enter it, to remain forever.’” (73)

He makes entry into Paradise follow purity by using the particle fa (“so”), indicating that purity is the reason for entry. In other words, it is because of your purity that you are told, “Enter it”—for it is the abode of the pure, and none but the pure will enter it.

He said in Hādī al-Arwāh:

[سورة الزمر (٣٩) : آية ٦٢] اللَّهُ خالِقُ كُلِّ شَيْءٍ وَهُوَ عَلى كُلِّ شَيْءٍ وَكِيلٌ (٦٢) احتج المعتزلة على خلق القرآن بقوله تعالى: خالِقُ كُلِّ شَيْءٍ ونحو ذلك من الآيات. فأجاب الأكثرون: بأنه عام مخصوص، يختص محل النزاع، كسائر الصفات: من العلم والنحو. قال ابن عقيل في الإرشاد: ووقع نحو لي هذا أن القرآن لا تتناوله هذه الأخبار، ولا تصلح لتناوله، قال: لأن به حصل عقد الإعلام بكون الله خالقا لكل شيء، وما حصل به عقد الأعلام والإخبار لم يكن داخلا تحت الخبر. قال: ولو أن شخصا قال: لا أتكلم اليوم كلاما إلا كذبا. لا يدخل إخباره بذلك تحت ما أخبر به. قلت: ثم تدبرت هذا فوجدته مذكورا في قوله في قصة مريم: ١٩: ٢٦ فَإِمَّا تَرَيِنَّ مِنَ الْبَشَرِ أَحَداً فَقُولِي: إِنِّي نَذَرْتُ لِلرَّحْمنِ صَوْماً، فَلَنْ أُكَلِّمَ الْيَوْمَ إِنْسِيًّا وإنما أمرت بذلك لئلا تسأل عن ولدها. فقولها «فَلَنْ أُكَلِّمَ الْيَوْمَ إِنْسِيًّا» به يحصل إخبارها بأنها لا تكلم الإنس، ولم يكن ما أخبرت به داخلا تحت الخبر، وإلا كان قولها مخالفا لنذرها. [سورة الزمر (٣٩) : آية ٧٣] وَسِيقَ الَّذِينَ اتَّقَوْا رَبَّهُمْ إِلَى الْجَنَّةِ زُمَراً حَتَّى إِذا جاؤُها وَفُتِحَتْ أَبْوابُها وَقالَ لَهُمْ خَزَنَتُها سَلامٌ عَلَيْكُمْ طِبْتُمْ فَادْخُلُوها خالِدِينَ (٧٣) عقّب دخولها على الطيب بحرف الفاء، الذين يؤذن بأنه سبب للدخول، أي بسبب طيبكم قيل لكم: ادخلوها- فإنها دار الطبيين لا يدخلها إلا طيب. وقال في حادي الأرواح: