Tafsir al-Sadi - Abd al-Rahman al-Sadi’ - (127)

Tafsir al-SadiAbd al-Rahman al-Sadi’

(28–30) “Believers must not take disbelievers as allies instead of believers. Whoever does so will have no bond with Allah whatsoever, unless you need to protect yourselves against them. Allah warns you of Himself, and to Allah is the final return. Say, ‘Whether you conceal what is in your hearts or disclose it, Allah knows it. He knows whatever is in the heavens and whatever is on earth, and Allah is capable of all things.’”

This is a prohibition from Allah Most High against believers taking disbelievers as allies by loving and supporting them or seeking their assistance in any matter concerning the Muslims. He warns of the consequences of doing so, saying, “Whoever does so will have no bond with Allah whatsoever.” That is, he has cut himself off from Allah and has no share in Allah’s religion, because allegiance to disbelievers cannot coexist with faith. Faith commands allegiance to Allah and to His believing allies, who cooperate in upholding Allah’s religion and striving against His enemies. Allah Most High says, “The believing men and believing women are allies of one another.” Whoever takes disbelievers as allies instead of the believers—disbelievers who seek to extinguish Allah’s light and persecute His allies—has departed from the party of the believers and joined the party of the disbelievers. Allah Most High says, “Whoever among you takes them as allies is indeed one of them.”

This verse also indicates that one must keep away from disbelievers and avoid close association and friendship with them, inclining toward them ⦗128⦘ or relying upon them. A disbeliever may not be appointed to any office of authority over the Muslims, nor may his assistance be sought in matters concerning the common welfare of the Muslims.

Allah Most High says, “Unless you need to protect yourselves against them” (1), meaning: unless you fear that they may harm you. In that case, you may do what will safeguard your lives by taking verbal precautions and outwardly displaying whatever will afford such protection.

He then says, “Allah warns you of Himself,” meaning: do not expose yourselves to His wrath by committing acts of disobedience, lest He punish you for them. “And to Allah is the final return,” meaning that the servants will return to Him on the Day of Calling, when He will enumerate their deeds, call them to account, and recompense them. Beware, therefore, of committing vile deeds for which you would deserve punishment, and instead perform deeds through which reward and recompense are attained.

He then informs us of the vastness of His knowledge—of what lies within souls in particular and of whatever is in the heavens and earth in general—and of the perfection of His power. This directs one to purify the heart and remain conscious of Allah’s knowledge at all times, so that the servant would be ashamed for his Lord to see his heart as a receptacle for every base thought. Instead, he should occupy his thoughts with what draws him nearer to Allah: reflecting on a verse from the Book, studying a sunnah conveyed in the hadiths of Allah’s Messenger, contemplating and investigating beneficial knowledge, reflecting upon Allah’s creations and blessings, or offering sincere counsel to Allah’s servants.

(1) The following appears in the margin of the copy: “Shaykh al-Islām Ibn Taymiyya states in al-Minhāj: As for His saying, ‘Unless you need to protect yourselves against them,’ Mujāhid said, ‘No appeasement.’ The tuqāh (protective precaution) does not mean that I lie and utter with my tongue what is not in my heart, for that is hypocrisy. Rather, I do what I am able to do, as related in al-Sahīh from the Prophet—may Allah bless him and grant him peace: ‘Whoever among you sees an evil…’ etc. When a believer is among disbelievers and wicked people, he is not required to strive against them physically when he is incapable of doing so. If he can, he should do so with his tongue; otherwise, with his heart, without lying or uttering what is not in his heart. He may either manifest his religion or conceal it, but he does not thereby assent to their religion in its entirety. At most, his situation will resemble that of the believing man from Pharaoh’s household and Pharaoh’s wife. The believing man did not assent to their entire religion, nor did he lie or utter with his tongue what was not in his heart; rather, he concealed his faith. Concealing one’s religion is one thing, whereas outwardly professing a false religion is another. Allah has permitted the latter only for someone subjected to compulsion, etc.”

﴿٢٨ - ٣٠﴾ ﴿لا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ وَمَنْ يَفْعَلْ ذَلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلا أَنْ تَتَّقُوا مِنْهُمْ تُقَاةً وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ وَإِلَى اللَّهِ الْمَصِيرُ * قُلْ إِنْ تُخْفُوا مَا فِي صُدُورِكُمْ أَوْ تُبْدُوهُ يَعْلَمْهُ اللَّهُ وَيَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأرْضِ وَاللَّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ﴾ . وهذا نهي من الله تعالى للمؤمنين عن موالاة الكافرين بالمحبة والنصرة والاستعانة بهم على أمر من أمور المسلمين، وتوعد على ذلك فقال: ﴿ومن يفعل ذلك فليس من الله في شيء﴾ أي: فقد انقطع عن الله، وليس له في دين الله نصيب، لأن موالاة الكافرين لا تجتمع مع الإيمان، لأن الإيمان يأمر بموالاة الله وموالاة أوليائه المؤمنين المتعاونين على إقامة دين الله وجهاد أعدائه، قال تعالى: ﴿والمؤمنون والمؤمنات بعضهم أولياء بعض﴾ فمن والى - الكافرين من دون المؤمنين الذين يريدون أن يطفؤا نور الله ويفتنوا أولياءه خرج من حزب المؤمنين، وصار من حزب الكافرين، قال تعالى: ﴿ومن يتولهم منكم فإنه منهم﴾ وفي هذه الآية دليل على الابتعاد عن الكفار وعن معاشرتهم وصداقتهم، والميل إليهم ⦗١٢٨⦘ والركون إليهم، وأنه لا يجوز أن يولى كافر ولاية من ولايات المسلمين، ولا يستعان به على الأمور التي هي مصالح لعموم المسلمين. قال الله تعالى: ﴿إلا أن تتقوا منهم تقاة﴾ (١) أي: تخافوهم على أنفسكم فيحل لكم أن تفعلوا ما تعصمون به دماءكم من التقية باللسان وإظهار ما به تحصل التقية. ثم قال تعالى: ﴿ويحذركم الله نفسه﴾ أي: فلا تتعرضوا لسخطه بارتكاب معاصيه فيعاقبكم على ذلك ﴿وإلى الله المصير﴾ أي: مرجع العباد ليوم التناد، فيحصي أعمالهم ويحاسبهم عليها ويجازيهم، فإياكم أن تفعلوا من الأعمال القباح ما تستحقون به العقوبة، واعملوا ما به يحصل الأجر والمثوبة، ثم أخبر عن سعة علمه لما في النفوس خصوصا، ولما في السماء والأرض عموما، وعن كمال قدرته، ففيه إرشاد إلى تطهير القلوب واستحضار علم الله كل وقت فيستحي العبد من ربه أن يرى قلبه محلا لكل فكر رديء، بل يشغل أفكاره فيما يقرب إلى الله من تدبر آية من كتاب، أو سنة من أحاديث رسول الله، أو تصور وبحث في علم ينفعه، أو تفكر في مخلوقات الله ونعمه، أو نصح لعباد الله.

(١) جاء في هامش النسخة ما يلي: (قال شيخ الإسلام ابن تيمية في "المنهاج": وأما قوله: "إلا أن تتقوا منهم تقاة" قال مجاهد: لا مصانعة، والتقاة ليست بأن أكذب وأقول بلساني ما ليس في قلبي، فإن هذا نفاق، ولكن أفعل ما أقدر عليه كما في "الصحيح" عن النبي ﷺ: "من رأى منكم منكرا" إلخ، فالمؤمن إذا كان بين الكفار والفجار لم يكن عليه أن يجاهدهم بيده مع عجزه، ولكن إن أمكنه بلسانه وإلا فبقلبه، مع أنه لا يكذب ويقول بلسانه ما ليس في قلبه، إما أن يظهر دينه وإما أن يكتمه، وهو مع هذا لا يوافقهم على دينهم كله بل غايته أن يكون كمؤمن آل فرعون وامرأة فرعون، وهو لم يكن موافقا لهم على جميع دينهم، ولا كان يكذب، ولا يقول بلسانه ما ليس في قلبه، بل كان يكتم إيمانه، وكتمان الدين شيء وإظهار الدين الباطل شيء آخر، فهذا لم يبحه الله إلا لمن أكره إلخ