Tafsir al-Sadi - Abd al-Rahman al-Sadi’ - (456)

Tafsir al-SadiAbd al-Rahman al-Sadi’

(26–30) “Give the relative his due, as well as the needy and the stranded traveler, but do not squander wastefully. Indeed, the squanderers are brothers of the devils, and Satan has ever been utterly ungrateful to his Lord.”

Allah Most High says: “Give the relative his due” of kindness and honor, both obligatory and recommended. This right varies according to circumstances, the relatives concerned, whether need exists or not, and the times.

“And the needy”—give the needy person his due from zakat and other forms of charity so that his destitution may be relieved—“and the stranded traveler,” namely, a stranger cut off from his homeland. All of them should be given wealth in a manner that neither harms the giver nor exceeds the appropriate amount, for that would be squandering, which Allah has forbidden. He informs us:

“Indeed, the squanderers are brothers of the devils,” because Satan calls only to every reprehensible trait. He calls a person to miserliness and withholding; but if the person refuses him, he then calls him to extravagance and squandering. Allah Most High commands only the most balanced and equitable course, and He praises those who follow it, as in His description of the righteous servants of the Most Merciful: “Those who, when they spend, are neither extravagant nor miserly, but maintain a middle course between the two.”

Here He says: “Do not keep your hand chained to your neck”—a metaphor for extreme withholding and miserliness.

“Nor extend it to its fullest extent,” thereby spending where one should not or spending more than one should.

“Lest you be left,” if you do so, “blameworthy,” meaning that you will be blamed for what you have done, “and empty-handed,” meaning with your hand bare and empty. Thus, none of the wealth in your possession remains, nor do you have praise or commendation to show for it.

This command to give relatives their due applies when one has the means and sufficient wealth. When one has nothing or is unable to give at present, however, Allah Most High commands that they be answered graciously, saying:

﴿٢٦-٣٠﴾ ﴿وَآتِ ذَا الْقُرْبَى حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلا تُبَذِّرْ تَبْذِيرًا * إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينِ وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا﴾ . يقول تعالى: ﴿وَآتِ ذَا الْقُرْبَى حَقَّهُ﴾ من البر والإكرام الواجب والمسنون وذلك الحق يتفاوت بتفاوت الأحوال والأقارب والحاجة وعدمها والأزمنة. ﴿وَالْمِسْكِينَ﴾ آته حقه من الزكاة ومن غيرها لتزول مسكنته ﴿وَابْنَ السَّبِيلِ﴾ وهو الغريب المنقطع به عن بلده، فيعطي الجميع من المال على وجه لا يضر المعطي ولا يكون زائدا على المقدار اللائق فإن ذلك تبذير قد نهى الله عنه وأخبر: ﴿إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينِ﴾ لأن الشيطان لا يدعو إلا إلى كل خصلة ذميمة فيدعو الإنسان إلى البخل والإمساك فإذا عصاه، دعاه إلى الإسراف والتبذير. والله تعالى إنما يأمر بأعدل الأمور وأقسطها ويمدح عليه، كما في قوله عن عباد الرحمن الأبرار ﴿والذين إذا أنفقوا لم يسرفوا ولم يقتروا وكان بين ذلك قواما﴾ وقال هنا: ﴿وَلا تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ﴾ كناية عن شدة الإمساك والبخل. ﴿وَلا تَبْسُطْهَا كُلَّ الْبَسْطِ﴾ فتنفق فيما لا ينبغي، أو زيادة على ما ينبغي. ﴿فَتَقْعُدَ﴾ إن فعلت ذلك ﴿مَلُومًا﴾ أي: تلام على ما فعلت ﴿مَحْسُورًا﴾ أي: حاسر اليد فارغها فلا بقي ما في يدك من المال ولا خلفه مدح وثناء. وهذا الأمر بإيتاء ذي القربى مع القدرة والغنى، فأما مع العدم أو تعسر النفقة الحاضرة فأمر تعالى أن يردوا ردا جميلا فقال: