Al-Tafsīr al-Qayyim - Ibn al-Qayyim - (484)

Al-Tafsīr al-QayyimIbn al-Qayyim

but a reminder and a clear Quran, to warn whoever is alive”—that is, alive of heart.

His words, “or listens attentively,” mean that he directs his hearing and listens closely to what is being said to him. This is the condition necessary for speech to have an effect.

His words, “while fully present,” mean that his heart is present, not absent. Ibn Qutaybah said: “He listens to the Book of Allah with his heart and understanding fully present, neither heedless nor inattentive.”

This points to the obstacle that prevents the effect from occurring: the heart’s inattentiveness and its failure to be present to understand, consider, and reflect upon what is being said to it.

Thus, when the effective cause—the Quran—and the receptive subject—the living heart—are present, the necessary condition—attentive listening—is fulfilled, and the obstacle—the heart’s preoccupation, its heedlessness of the meaning of the address, and its turning away to something else—is absent, the effect follows: benefiting from the Quran and taking heed.

If it is asked: “Since the effect is fully realized only when all these elements come together, why is the conjunction ‘or’ used in His words, ‘or listens attentively,’ when the context calls for ‘and,’ which combines them, rather than ‘or,’ which denotes one of two alternatives?”

The reply is: This is a good question. The answer is as follows:

The wording uses ‘or’ in view of the condition of the person being addressed and called. Some people have living, attentive hearts and a sound natural disposition. When such a person reflects within his heart and lets his thoughts range, his heart guides him to recognize the soundness of the Quran and that it is the truth. His heart bears witness to what the Quran declares. Thus, when the Quran reaches his heart, it is light upon the light of his natural disposition. This describes those of whom it is said:

“Those who have been given knowledge see that what has been sent down to you from your Lord is the truth.” (34:6)

And He says concerning them:

“Allah is the Light of the heavens and the earth. The parable of His light is that of a niche containing a lamp; the lamp is in glass, and the glass is like a brilliant star, lit from a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if no fire touched it. Light upon light. Allah guides to His light whom He wills.” (24:35)

إِلَّا ذِكْرٌ وَقُرْآنٌ مُبِينٌ. لِيُنْذِرَ مَنْ كانَ حَيًّا أي حي القلب. وقوله: «أَوْ أَلْقَى السَّمْعَ» أي وجه سمعه، وأصغى حاسة سمعه إلى ما يقال له. وهذا هو شرط التأثير بالكلام. وقوله: «وَهُوَ شَهِيدٌ» أي شاهد القلب حاضر، غير غائب. قال ابن قتيبة: استمع لكتاب الله وهو شاهد القلب والفهم، ليس بغافل ولا ساه. وهو إشارة إلى المانع من حصول التأثر. وهو سهو القلب وغيبته عن تعقل ما يقال له، والنظر فيه وتأمله. فإذا حصل المؤثر، وهو القرآن، والمحل القابل، وهو القلب الحي، ووجد الشرط، وهو الإصغاء، وانتفي المانع، وهو اشتغال القلب وذهوله عن معنى الخطاب وانصرافه عنه إلى شيء آخر: حصل الأثر، وهو الانتفاع بالقرآن والتذكر. فإن قيل: إذا كان التأثير إنما يتم بمجموع هذه. فما وجه دخول أداة «أو» في قوله «أَوْ أَلْقَى السَّمْعَ» والموضع موضع واو الجمع، لا موضع «أو» التي هي لأحد الشيئين؟ قيل: هذا سؤال جيد. والجواب عنه أن يقال: خرج الكلام بأو باعتبار حال المخاطب المدعو. فإن من الناس من يكون حي القلب واعيه، تام الفطرة. فإذا فكر بقلبه وجال بفكره دله قلبه على صحة القرآن، وأنه الحق، وشهد قلبه بما أخبر به القرآن. فكان ورود القرآن على قلبه نورا على نور الفطرة. وهذا وصف الذين قيل فيهم: ٣٤: ٦ وَيَرَى الَّذِينَ أُوتُوا الْعِلْمَ الَّذِي أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ هُوَ الْحَقَّ وقال في حقهم: ٢٤: ٣٥ اللَّهُ نُورُ السَّماواتِ وَالْأَرْضِ، مَثَلُ نُورِهِ كَمِشْكاةٍ فِيها مِصْباحٌ، الْمِصْباحُ فِي زُجاجَةٍ، الزُّجاجَةُ كَأَنَّها كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِنْ شَجَرَةٍ مُبارَكَةٍ زَيْتُونَةٍ، لا شَرْقِيَّةٍ وَلا غَرْبِيَّةٍ، يَكادُ زَيْتُها يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نارٌ، نُورٌ عَلى نُورٍ، يَهْدِي اللَّهُ لِنُورِهِ مَنْ يَشاءُ.