Tafsir al-SadiAbd al-Rahman al-Sadi’

(34-35) “Indeed, those who disbelieve and bar others from the path of Allah, then die as disbelievers—Allah will never forgive them. * So do not weaken and call for peace while you have the upper hand. Allah is with you and will never deprive you of the reward of your deeds.”

This verse and the verse in al-Baqara—“Whoever among you renounces his religion and dies as a disbeliever, their deeds will have come to nothing in this world and the Hereafter”—qualify every unrestricted text stating that disbelief nullifies deeds: such nullification is conditional upon dying in that state. Thus, He says here: “Indeed, those who disbelieve” in Allah, His angels, His Books, His messengers, and the Last Day, “and bar” people “from the path of Allah” by making the truth appear unattractive to them, calling them to falsehood, and making it seem appealing, “then die as disbelievers,” without having repented of their disbelief, “Allah will never forgive them,” whether through intercession or otherwise. Punishment has become inevitable for them, they have forfeited the reward, eternal residence in the Fire has become their due, and they are shut out from the mercy of the Most Merciful, the Ever-Forgiving.

The verse also implies that if they repent of this before their death, Allah will forgive them, have mercy upon them, and admit them to Paradise—even if they had spent their lives disbelieving in Him, barring people from His path, and boldly committing acts of disobedience against Him. Glory be to Him who opened the gates of mercy to His servants and did not close them to anyone so long as he remains alive and able to repent.

And glory be to the Forbearing, who does not hasten to punish the disobedient but grants them well-being and provides for them as though they had never disobeyed Him, despite His power over them.

Then the Exalted says: “So do not weaken”—that is, do not falter in fighting your enemy or allow fear to overcome you. Rather, remain patient and steadfast, and steel yourselves for battle and fierce combat, seeking your Lord’s pleasure, supporting Islam with sincerity, and enraging Satan.

Do not call for peace and a cessation of hostilities between you and your enemies merely to seek relief, “while you have the upper hand. Allah is with you and will never deprive you”—that is, diminish anything—“of your deeds.”

Each of these three considerations calls for patience and the avoidance of weakness. First, they have the upper hand: all the means of victory are available to them, and they have received Allah’s unfailing promise. A person only weakens when he is at a disadvantage to his opponent, inferior in numbers and equipment, and weaker in both internal and external strength.

Second, Allah is with them because they are believers, and Allah is with the believers through His aid, victory, and support. This necessarily strengthens their hearts and emboldens them against their enemy.

Third, Allah will not diminish the reward of any of their deeds. Rather, He will grant them their rewards in full and give them even more from His bounty. This is especially true of the worship of jihad, for expenditure made in it is multiplied up to seven hundredfold and many times beyond that. The Exalted says:

“That is because they suffer neither thirst, fatigue, nor hunger in the cause of Allah, nor do they take any step that enrages the disbelievers or inflict any loss upon an enemy, without a righteous deed being recorded for them on its account. Indeed, Allah does not allow the reward of those who do good to be lost. Nor do they spend anything, small or great, or cross any valley, without it being recorded for them, so that Allah may reward them according to the best of what they used to do.”

When a person knows that Allah the Exalted will not allow his deeds and jihad to be lost, this inspires him with vigor and prompts him to exert every effort in that which brings reward and recompense. How much more so when all three considerations are combined? They inspire complete vigor. This is part of Allah’s encouragement to His servants: He spurs them on and strengthens their resolve to pursue what brings their well-being and success.

﴿٣٤-٣٥﴾ ﴿إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَنْ سَبِيلِ اللَّهِ ثُمَّ مَاتُوا وَهُمْ كُفَّارٌ فَلَنْ يَغْفِرَ اللَّهُ لَهُمْ * فَلا تَهِنُوا وَتَدْعُوا إِلَى السَّلْمِ وَأَنْتُمُ الأعْلَوْنَ وَاللَّهُ مَعَكُمْ وَلَنْ يَتِرَكُمْ أَعْمَالَكُمْ﴾ . هذه الآية والتي في البقرة قوله: ﴿وَمَنْ يَرْتَدِدْ مِنْكُمْ عَنْ دِينِهِ فَيَمُتْ وَهُوَ كَافِرٌ فَأُولَئِكَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالآخِرَةِ﴾ مقيدتان، لكل نص مطلق، فيه إحباط العمل بالكفر، فإنه مقيد بالموت عليه، فقال هنا: ﴿إِنَّ الَّذِينَ كَفَرُوا﴾ بالله وملائكته وكتبه ورسله واليوم الآخر ﴿وَصَدُّوا﴾ الخلق ﴿عَنْ سَبِيلِ اللَّهِ﴾ بتزهيدهم إياهم بالحق، ودعوتهم إلى الباطل، وتزيينه، ﴿ثُمَّ مَاتُوا وَهُمْ كُفَّارٌ﴾ لم يتوبوا منه، ﴿فَلَنْ يَغْفِرَ اللَّهُ لَهُمْ﴾ لا بشفاعة ولا بغيرها، لأنه قد تحتم عليهم العقاب، وفاتهم الثواب، ووجب عليهم الخلود في النار، وسدت عليهم رحمة الرحيم الغفار. ومفهوم الآية الكريمة أنهم إن تابوا من ذلك قبل موتهم، فإن الله يغفر لهم ويرحمهم، ويدخلهم الجنة، ولو كانوا مفنين أعمارهم في الكفر به والصد عن سبيله، والإقدام على معاصيه، فسبحان من فتح لعباده أبواب الرحمة، ولم يغلقها عن أحد، ما دام حيا متمكنا من التوبة. وسبحان الحليم، الذي لا يعاجل العاصين بالعقوبة، بل يعافيهم، ويرزقهم، كأنهم ما عصوه مع قدرته عليهم. ثم قال تعالى: ﴿فَلا تَهِنُوا﴾ أي: لا تضعفوا عن قتال عدوكم، ويستولي عليكم الخوف، بل اصبروا واثبتوا، ووطنوا أنفسكم على القتال والجلاد، طلبا لمرضاة ربكم، ونصحا للإسلام، وإغضابا للشيطان. ولا تدعوا إلى المسالمة والمتاركة بينكم وبين أعدائكم، طلبا للراحة، ﴿و﴾ الحال أنكم ﴿أنتم الأعْلَوْنَ وَاللَّهُ مَعَكُمْ وَلَنْ يَتِرَكُمْ﴾ أي: ينقصكم ﴿أَعْمَالكُم﴾ فهذه الأمور الثلاثة، كل منها مقتض للصبر وعدم الوهن كونهم الأعلين، أي: قد توفرت لهم أسباب النصر، ووعدوا من الله بالوعد الصادق، فإن الإنسان، لا يهن إلا إذا كان أذل من غيره وأضعف عددا، وعددا، وقوة داخلية وخارجية. الثاني: أن الله معهم، فإنهم مؤمنون، والله مع المؤمنين، بالعون، والنصر، والتأييد، وذلك موجب لقوة قلوبهم، وإقدامهم على عدوهم. الثالث: أن الله لا ينقصهم من أعمالهم شيئا، بل سيوفيهم أجورهم، ويزيدهم من فضله، خصوصا عبادة الجهاد، فإن النفقة تضاعف فيه، إلى سبع مائة ضعف، إلى أضعاف كثيرة، وقال تعالى: ﴿ذَلِكَ بِأَنَّهُمْ لا يُصِيبُهُمْ ظَمَأٌ وَلا نَصَبٌ وَلا مَخْمَصَةٌ فِي سَبِيلِ اللَّهِ وَلا يَطَئُونَ مَوْطِئًا يَغِيظُ الْكُفَّارَ وَلا يَنَالُونَ مِنْ عَدُوٍّ نَيْلا إِلا كُتِبَ لَهُمْ بِهِ عَمَلٌ صَالِحٌ إِنَّ اللَّهَ لا يُضِيعُ أَجْرَ الْمُحْسِنِينَ وَلا يُنْفِقُونَ نَفَقَةً صَغِيرَةً وَلا كَبِيرَةً وَلا يَقْطَعُونَ وَادِيًا إِلا كُتِبَ لَهُمْ لِيَجْزِيَهُمُ اللَّهُ أَحْسَنَ مَا كَانُوا يَعْمَلُونَ﴾ فإذا عرف الإنسان أن الله تعالى لا يضيع عمله وجهاده، أوجب له ذلك النشاط، وبذل الجهد فيما يترتب عليه الأجر والثواب، فكيف إذا اجتمعت هذه الأمور الثلاثة فإن ذلك يوجب النشاط التام، فهذا من ترغيب الله لعباده، وتنشيطهم، وتقوية أنفسهم على ما فيه صلاحهم وفلاحهم.

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