Tafsir al-SadiAbd al-Rahman al-Sadi’

148, 149. “Those who associate partners with Allah will say, ‘Had Allah willed, neither we nor our forefathers would have associated partners with Him, nor would we have forbidden anything.’ Those before them likewise denied until they tasted Our punishment. Say, ‘Do you possess any knowledge that you can produce for us? You follow nothing but conjecture, and you do nothing but speculate.’ * Say, ‘To Allah belongs the conclusive proof. Had He willed, He would have guided you all.’”

Allah informs us that the polytheists will invoke divine decree and predestination to justify their polytheism and their prohibition of what Allah has made lawful. They will make Allah’s will—which encompasses everything, both good and evil—an argument by which to deflect blame from themselves.

Indeed, they said precisely what Allah had foretold they would say, as in the other verse: “Those who associated partners with Allah said, ‘Had Allah willed, we would not have worshiped anything besides Him ...’” to the end of the verse.

The Most High informs us that the rejecting nations had always used this argument to ward off the messengers’ call and cite it as proof. Consequently, the call made no impression upon them and brought them no benefit. This remained their practice until Allah destroyed them and made them taste His punishment.

Had it been a valid argument, it would have averted their punishment and Allah would not have inflicted chastisement upon them, for His punishment befalls only those who deserve it. It is therefore known to be a false argument and a worthless objection for several reasons:

One is what Allah has mentioned: had it been valid, punishment would not have befallen them.

Another is that a valid argument must rest upon knowledge and proof. If it rests merely upon conjecture and speculation, which avail nothing against the truth, it is invalid. Hence He said: “Say, ‘Do you possess any knowledge that you can produce for us?’” Had they possessed any knowledge—despite being bitter adversaries—they would have produced it. Since they did not, it is known that they possess none. “You follow nothing but conjecture, and you do nothing but speculate.” Anyone who bases his arguments upon speculation and conjecture is an upholder of falsehood ⦗279⦘ and a loser. How much more so when he bases them upon transgression, obstinacy, evil, and corruption?

Another is that to Allah belongs the conclusive proof that leaves no one with any excuse—a proof upon which the prophets and messengers, the divine scriptures, the Prophetic traditions, sound reason, upright natural dispositions, and virtuous character all concur. It is thus known that whatever contradicts these proofs (1)—which are conclusive—is false, for the opposite of truth can only be falsehood.

Another is that Allah Most High has given every creature the capacity and will by which to perform what has been required of him. Allah has not obligated anyone to do what he is incapable of doing, nor has He forbidden anyone from something he is incapable of refraining from. After this, invoking divine decree and predestination is sheer wrongdoing and pure obstinacy.

Another is that Allah Most High did not compel His servants to act; rather, He made their actions dependent upon their own choices. If they wish, they act, and if they wish, they refrain. This is plainly observable and is denied only by someone who obstinately rejects what the senses perceive. Everyone distinguishes between voluntary and involuntary movement, although both fall within Allah’s will and are encompassed by His volition.

Another is that those who invoke divine decree and predestination to excuse sins contradict themselves, for they cannot apply this principle consistently. If someone were to wrong them by beating them, taking their property, or the like, and then invoked divine decree and predestination, they would not accept this argument from him and would become extremely angry.

How astonishing! How can they invoke it to excuse disobedience to Allah and things that incur His displeasure, yet refuse to let anyone invoke it when doing something that incurs their own displeasure?

Another is that their invocation of divine decree and predestination is not sincere, and they know that it is no valid argument. Their sole purpose is to repel the truth. They regard the truth as they would an assailant, so they repel it with whatever words come to mind, even though they believe those words to be wrong (2).

(1) Manuscript B reads: “the verse.” (2) Manuscript B reads: “from among statements they consider correct and incorrect.”
﴿١٤٨، ١٤٩﴾ ﴿سَيَقُولُ الَّذِينَ أَشْرَكُوا لَوْ شَاءَ اللَّهُ مَا أَشْرَكْنَا وَلا آبَاؤُنَا وَلا حَرَّمْنَا مِنْ شَيْءٍ كَذَلِكَ كَذَّبَ الَّذِينَ مِنْ قَبْلِهِمْ حَتَّى ذَاقُوا بَأْسَنَا قُلْ هَلْ عِنْدَكُمْ مِنْ عِلْمٍ فَتُخْرِجُوهُ لَنَا إِنْ تَتَّبِعُونَ إِلا الظَّنَّ وَإِنْ أَنْتُمْ إِلا تَخْرُصُونَ * قُلْ فَلِلَّهِ الْحُجَّةُ الْبَالِغَةُ فَلَوْ شَاءَ لَهَدَاكُمْ أَجْمَعِينَ﴾ . هذا إخبار من الله أن المشركين سيحتجون على شركهم وتحريمهم ما أحل الله، بالقضاء والقدر، ويجعلون مشيئة الله الشاملة لكل شيء من الخير والشر حجة لهم في دفع اللوم عنهم. وقد قالوا ما أخبر الله أنهم سيقولونه، كما قال في الآية الأخرى: ﴿وَقَالَ الَّذِينَ أَشْرَكُوا لَوْ شَاءَ اللَّهُ مَا عَبَدْنَا مِنْ دُونِهِ مِنْ شَيْءٍ ... ﴾ الآية. فأخبر تعالى أن هذه الحجة، لم تزل الأمم المكذبة تدفع بها عنهم دعوة الرسل، ويحتجون بها، فلم تجد فيهم شيئا ولم تنفعهم، فلم يزل هذا دأبهم حتى أهكلهم الله، وأذاقهم بأسه. فلو كانت حجة صحيحة، لدفعت عنهم العقاب، ولما أحل الله بهم العذاب، لأنه لا يحل بأسه إلا بمن استحقه، فعلم أنها حجة فاسدة، وشبهة كاسدة، من عدة أوجه: منها: ما ذكر الله من أنها لو كانت صحيحة، لم تحل بهم العقوبة. ومنها: أن الحجة، لا بد أن تكون حجة مستندة إلى العلم والبرهان، فأما إذا كانت مستندة إلى مجرد الظن والخرص، الذي لا يغني من الحق شيئا، فإنها باطلة، ولهذا قال: ﴿قُلْ هَلْ عِنْدَكُمْ مِنْ عِلْمٍ فَتُخْرِجُوهُ لَنَا﴾ فلو كان لهم علم -وهم خصوم ألداء- لأخرجوه، فلما لم يخرجوه علم أنه لا علم عندهم. ﴿إِنْ تَتَّبِعُونَ إِلا الظَّنَّ وَإِنْ أَنْتُمْ إِلا تَخْرُصُونَ﴾ ومَنْ بنى حججه على الخرص والظن، فهو مبطل ⦗٢٧٩⦘ خاسر، فكيف إذا بناها على البغي والعناد والشر والفساد؟ ومنها: أن الحجة لله البالغة، التي لم تبق لأحد عذرا، التي اتفقت عليها الأنبياء والمرسلون، والكتب الإلهية، والآثار النبوية، والعقول الصحيحة، والفطر المستقيمة، والأخلاق القويمة، فعلم بذلك أن كل ما خالف هذه الأدلة (١) القاطعة باطل، لأن نقيض الحق، لا يكون إلا باطلا. ومنها: أن الله تعالى أعطى كل مخلوق قدرة، وإرادة، يتمكن بها من فعل ما كلف به، فلا أوجب الله على أحد ما لا يقدر على فعله، ولا حرم على أحد ما لا يتمكن من تركه، فالاحتجاج بعد هذا بالقضاء والقدر، ظلم محض وعناد صرف. ومنها: أن الله تعالى لم يجبر العباد على أفعالهم، بل جعل أفعالهم تبعا لاختيارهم، فإن شاءوا فعلوا، وإن شاءوا كفوا. وهذا أمر مشاهد لا ينكره إلا من كابر، وأنكر المحسوسات، فإن كل أحد يفرق بين الحركة الاختيارية والحركة القسرية، وإن كان الجميع داخلا في مشيئة الله، ومندرجا تحت إرادته. ومنها: أن المحتجين على المعاصي بالقضاء والقدر يتناقضون في ذلك. فإنهم لا يمكنهم أن يطردوا ذلك، بل لو أساء إليهم مسيء بضرب أو أخذ مال أو نحو ذلك، واحتج بالقضاء والقدر لما قبلوا منه هذا الاحتجاج، ولغضبوا من ذلك أشد الغضب. فيا عجبا كيف يحتجون به على معاصي الله ومساخطه. ولا يرضون من أحد أن يحتج به في مقابلة مساخطهم؟ " ومنها: أن احتجاجهم بالقضاء والقدر ليس مقصودا، ويعلمون أنه ليس بحجة، وإنما المقصود منه دفع الحق، ويرون أن الحق بمنزلة الصائل، فهم يدفعونه بكل ما يخطر ببالهم من الكلام وإن كانوا يعتقدونه خطأ (٢) .
(١) في ب: الآية. (٢) في ب: من الكلام المصيب عندهم والمخطئ.

Company

  • About
  • Pricing
  • Why Translate?

Support

  • Contact us
  • Report a bug
  • Support us
  • Donate
  • AI combat arena

Follow us

© 2026 Kutub. All rights reserved.
Terms and conditionsPrivacy policyCookies