Tafsir al-Sadi - Abd al-Rahman al-Sadi’ - (923)

Tafsir al-SadiAbd al-Rahman al-Sadi’

(1–5) “In the name of Allah, the Most Compassionate, the Most Merciful. By the dawn * and by ten nights * and by the even and the odd * and by the night as it journeys on * Is there not in all this a sufficient oath for one possessed of understanding?”

It appears that the very things by which the oath is sworn are also what the oath is meant to affirm. This is permissible and customary when the matter is evident and momentous, as it is here.

Allah Most High swears by the dawn, which marks the end of night and the beginning of day, because the retreat of night and approach of day contain signs demonstrating the perfection of Allah’s power and that He alone governs (1) all affairs and is the only One worthy of worship. At dawn there is also a preeminent and honored prayer by which it is fitting for Allah to swear. He therefore swears next by the ten nights. According to the sound view, these are the ten nights of Ramadan or the [ten nights] of Dhu al-Hijjah. These nights encompass virtuous days in which acts of worship and devotion are performed unlike at any other time.

Among the ten nights of Ramadan is the Night of Decree, which is better than a thousand months. Their days also include fasting at the end of Ramadan, which is one of the pillars of Islam.

Among the ten days of Dhu al-Hijjah is the standing at Arafah, during which Allah grants His servants forgiveness that grieves Satan. Satan has never been seen more abased or more thoroughly driven away than on the Day of Arafah, because he sees the angels descending and Allah’s mercy coming upon His servants. Many rites of Hajj and Umrah also take place during these days. These are momentous matters, worthy of Allah swearing by them.

“And by the night as it journeys on”—that is, while it runs its course and casts its darkness over His servants, allowing them to become still, rest, and find tranquility, out of mercy and wisdom from Him Most High.

“Is there not in all this” that has been mentioned “a sufficient oath for one possessed of understanding?”—meaning, [for one] endowed with reason? Yes; even some of it would suffice for anyone who has a heart or listens with full attention.

(1) B reads: “and that He Most High is the One who governs.”

﴿١ - ٥﴾ ﴿بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ وَالْفَجْرِ * وَلَيَالٍ عَشْرٍ * وَالشَّفْعِ وَالْوَتْرِ * وَاللَّيْلِ إِذَا يَسْرِ * هَلْ فِي ذَلِكَ قَسَمٌ لِذِي حِجْرٍ﴾ . الظاهر أن المقسم به، هو المقسم عليه، وذلك جائز مستعمل، إذا كان أمرًا ظاهرًا مهمًا، وهو كذلك في هذا الموضع. فأقسم تعالى بالفجر، الذي هو آخر الليل ومقدمة النهار، لما في إدبار الليل وإقبال النهار، من الآيات الدالة على كمال قدرة الله تعالى، وأنه وحده المدبر (١) لجميع الأمور، الذي لا تنبغي العبادة إلا له، ويقع في الفجر صلاة فاضلة معظمة، يحسن أن يقسم الله بها، ولهذا أقسم بعده بالليالي العشر، وهي على الصحيح: ليالي عشر رمضان، أو [عشر] ذي الحجة، فإنها ليال مشتملة على أيام فاضلة، ويقع فيها من العبادات والقربات ما لا يقع في غيرها. وفي ليالي عشر رمضان ليلة القدر، التي هي خير من ألف شهر، وفي نهارها، صيام آخر رمضان الذي هو ركن من أركان الإسلام. وفي أيام عشر ذي الحجة، الوقوف بعرفة، الذي يغفر الله فيه لعباده مغفرة يحزن لها الشيطان، فما رئي الشيطان أحقر ولا أدحر منه في يوم عرفة، لما يرى من تنزل الأملاك والرحمة من الله لعباده، ويقع فيها كثير من أفعال الحج والعمرة، وهذه أشياء معظمة، مستحقة لأن يقسم الله بها. ﴿وَاللَّيْلِ إِذَا يَسْرِ﴾ أي: وقت سريانه وإرخائه ظلامه على العباد، فيسكنون ويستريحون ويطمئنون، رحمة منه تعالى وحكمة. ﴿هَلْ فِي ذَلِكَ﴾ المذكور ﴿قَسَمٌ لِذِي حِجْرٍ﴾ أي: [لذي] عقل؟ نعم، بعض ذلك يكفي، لمن كان له قلب أو ألقى السمع وهو شهيد.

(١) في ب: وأنه تعالى هو المدبر.