Tafsir al-Sadi - Abd al-Rahman al-Sadi’ - (137)

Tafsir al-SadiAbd al-Rahman al-Sadi’

(86–88) “How could Allah guide a people who disbelieved after having believed and testified that the Messenger is true, and after clear proofs had come to them? Allah does not guide wrongdoing people. Their recompense is that the curse of Allah, the angels, and all mankind is upon them. They will remain under it forever; the punishment will not be lightened for them, nor will they be granted respite.”

This question expresses how remote such a possibility is. That is, it is most unlikely that Allah would guide people who chose disbelief and misguidance after they had believed and testified to the truthfulness of the Messenger through the manifest signs and decisive proofs that had come to them. “Allah does not guide wrongdoing people.” They wronged themselves and abandoned the truth after recognizing it, and they followed falsehood despite knowing it to be false, out of injustice, transgression, and obedience to their own desires. Such people are not enabled to follow guidance. Rather, the one from whom guidance may be hoped is someone who has not yet recognized the truth but earnestly seeks it. Such a person is most likely to have Allah facilitate the means of guidance for him and protect him from the causes of error.

Allah then tells of the worldly and otherworldly punishment of these obstinate wrongdoers, saying: “Their recompense is that the curse of Allah, the angels, and all mankind is upon them. They will remain under it forever; the punishment will not be lightened for them, nor will they be granted respite.” That is, their punishment will not abate for even an hour or a moment, whether by being removed entirely or by having some of its severity reduced. “Nor will they be granted respite”—that is, they will not be given any further time, for the time of respite has already passed. Allah has left them with no excuse and granted them lives long enough for whoever would take heed to do so. Had there been any good in them, it would have become manifest; and if they were sent back, they would return to what they had been forbidden to do.

﴿٨٦ - ٨٨﴾ ﴿كَيْفَ يَهْدِي اللَّهُ قَوْمًا كَفَرُوا بَعْدَ إِيمَانِهِمْ وَشَهِدُوا أَنَّ الرَّسُولَ حَقٌّ وَجَاءَهُمُ الْبَيِّنَاتُ وَاللَّهُ لا يَهْدِي الْقَوْمَ الظَّالِمِينَ * أُولَئِكَ جَزَاؤُهُمْ أَنَّ عَلَيْهِمْ لَعْنَةَ اللَّهِ وَالْمَلائِكَةِ وَالنَّاسِ أَجْمَعِينَ * خَالِدِينَ فِيهَا لا يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلا هُمْ يُنْظَرُونَ﴾ . هذا من باب الاستبعاد، أي: من الأمر البعيد أن يهدي الله قوما اختاروا الكفر والضلال بعدما آمنوا وشهدوا أن الرسول حق بما جاءهم به من الآيات البينات والبراهين القاطعات ﴿والله لا يهدي القوم الظالمين﴾ فهؤلاء ظلموا وتركوا الحق بعدما عرفوه، واتبعوا الباطل مع علمهم ببطلانه ظلما وبغيا واتباعا لأهوائهم، فهؤلاء لا يوفقون للهداية، لأن الذي يرجى أن يهتدي هو الذي لم يعرف الحق وهو حريص على التماسه، فهذا بالحري أن ييسر الله له أسباب الهداية ويصونه من أسباب الغواية. ثم أخبر عن عقوبة هؤلاء المعاندين الظالمين الدنيوية والأخروية، فقال ﴿أولئك جزاؤهم أن عليهم لعنة الله والملائكة والناس أجمعين خالدين فيها لا يخفف عنهم العذاب ولا هم ينظرون﴾ أي: لا يفتر عنهم العذاب ساعة ولا لحظة، لا بإزالته أو إزالة بعض شدته، ﴿ولا هم ينظرون﴾ أي: يمهلون، لأن زمن الإمهال قد مضى، وقد أعذر الله منهم وعمرهم ما يتذكر فيه من تذكر، فلو كان فيهم خير لوجد، ولو ردوا لعادوا لما نهوا عنه.