Tafsir al-Sadi - Abd al-Rahman al-Sadi’ - (282)

Tafsir al-SadiAbd al-Rahman al-Sadi’

(161–165) “Say: Indeed, my Lord has guided me to a straight path—an upright religion, the way of Abraham, who inclined to the truth and was not one of those who associate partners with Allah. * Say: Indeed, my prayer, my sacrifice, my life, and my death are for Allah, Lord of all worlds. * He has no partner. This is what I have been commanded, and I am the first of the Muslims. * Say: Shall I seek a lord other than Allah, when He is the Lord of all things? Whatever each soul earns is only to its own account. No bearer of burdens shall bear the burden of another. Then to your Lord you shall return, and He will inform you concerning that over which you used to differ. * He is the One who made you successors on earth and raised some of you above others in rank, so that He might test you through what He has given you. Indeed, your Lord is swift in punishment, and He is truly All-Forgiving, Most Merciful.”

Allah Most High commands His Prophet—may Allah bless him and grant him peace—to proclaim openly that he has been guided to the straight path: the balanced religion that encompasses beneficial beliefs and righteous deeds, commands all that is good, and forbids all that is evil. This is the religion followed by the prophets and messengers, especially Abraham—peace be upon him—the leader of those who inclined to the truth, the father of the prophets sent after his death, and the close friend of the Most Merciful. It is the upright religion, which turns away from every crooked religion followed by people of deviation, such as the Jews, the Christians, and the polytheists.

This statement encompasses everything. He then singled out the noblest acts of worship, saying: “Say: Indeed, my prayer and my sacrifice”—that is, the animals I slaughter. This is because of the nobility and excellence of these two acts of worship and because they demonstrate love for Allah Most High, sincere devotion of religion to Him, and the drawing near to Him with the heart, tongue, and limbs, as well as through sacrifice, whereby a person gives up wealth that the soul loves for the sake of the One it loves even more: Allah Most High.

Whoever is sincere to Allah in his prayer and sacrifice will necessarily be sincere to Him in all his other deeds. His words, “my life and my death,” mean: everything I do during my life, everything Allah causes to befall me, and everything He decrees for me at my death—all of it is “for Allah, Lord of all worlds. He has no partner” in worship, just as He has no partner in dominion and governance. This sincere devotion to Allah is not an innovation of my own or something unprecedented that I have devised myself. Rather, “this is what I have been commanded”—an unequivocal command from whose obligation I can be discharged only by obeying it—“and I am the first of the Muslims” from this nation.

“Say: Shall I seek a lord other than Allah”—from among created beings—“when He is the Lord of all things?” That is, would it be right or fitting for me to take another as my nurturer and governor when Allah is the Lord of everything, and all creation falls under His lordship and submits to His command?

It is therefore incumbent upon me and everyone else to take Allah as Lord, to be pleased with Him, and not to attach oneself to any of the needy and powerless creatures under His lordship.

He then encouraged and warned by mentioning (1) recompense, saying: “Whatever each soul earns”—whether good or evil—“is only to its own account,” as Allah Most High says: “Whoever acts righteously does so for his own benefit, and whoever does evil does so against himself.”

“No bearer of burdens shall bear the burden of another.” Rather, everyone bears the burden of his own sin. If someone causes another person to go astray and incur sin, he bears the sin of having caused it, without anything being deducted from the burden of the person who committed it directly.

“Then to your Lord you shall return” on the ⦗283⦘ Day of Resurrection, “and He will inform you concerning that over which you used to differ,” whether good or evil, and will recompense you for it in full.

“He is the One who made you successors on earth.” That is, you succeed one another, and Allah has appointed you as successors on earth, subjected everything in it to your service, and tested you to see how you would act.

“And raised some of you above others in rank” in strength, well-being, provision, physical form, and character, “so that He might test you through what He has given you.” Your deeds thus differ accordingly. “Indeed, your Lord is swift in punishment” toward those who disobey Him and deny His signs, “and He is truly All-Forgiving, Most Merciful” toward those who believe in Him, act righteously, and repent of ruinous sins.

End of the commentary on Surah al-Anām. To Allah belong all praise and extolment. May Allah bless and grant peace to our Prophet Muhammad [and to his family and Companions, and may He grant them abundant peace until the Day of Judgment] (2).

Volume Three of Taysīr al-Rahmān fī Tafsīr al-Qurān, compiled by the one in need of Allah, Abd al-Rahmān ibn Nāsir al-Sadī.

(1) Manuscript B reads: “thereby.” (2) An addition from manuscript B, followed by the copyist’s statement: “The copying of this work was completed on Friday, the twenty-fifth of Jumādā al-Ākhira, 1345 AH, by the hand of one in need of his Lord, the Bestower: Alī al-Hasan al-Alī al-Hasan al-Buraykān. I copied it from the author’s own copy. May Allah forgive him, reward him abundantly for it, grant him on our behalf and on behalf of all Muslims the finest recompense in the Abode of Recompense, admit him by His mercy into the spacious gardens of Paradise, and, through His grace and generosity, protect us and him from the torment of the Fire. Indeed, He is Near and Responsive. May Allah send blessings upon our Prophet Muhammad and upon all his family and Companions. Amen, then amen, O Lord of the worlds.”

﴿١٦١ - ١٦٥﴾ ﴿قُلْ إِنَّنِي هَدَانِي رَبِّي إِلَى صِرَاطٍ مُسْتَقِيمٍ دِينًا قِيَمًا مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ * قُلْ إِنَّ صَلاتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي لِلَّهِ رَبِّ الْعَالَمِينَ * لا شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَا أَوَّلُ الْمُسْلِمِينَ * قُلْ أَغَيْرَ اللَّهِ أَبْغِي رَبًّا وَهُوَ رَبُّ كُلِّ شَيْءٍ وَلا تَكْسِبُ كُلُّ نَفْسٍ إِلا عَلَيْهَا وَلا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى ثُمَّ إِلَى رَبِّكُمْ مَرْجِعُكُمْ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ * وَهُوَ الَّذِي جَعَلَكُمْ خَلائِفَ الأرْضِ وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ لِيَبْلُوَكُمْ فِي مَا آتَاكُمْ إِنَّ رَبَّكَ سَرِيعُ الْعِقَابِ وَإِنَّهُ لَغَفُورٌ رَحِيمٌ﴾ . يأمر تعالى نبيه ﷺ، أن يقول ويعلن بما هو عليه من الهداية إلى الصراط المستقيم: الدين المعتدل المتضمن للعقائد النافعة، والأعمال الصالحة، والأمر بكل حسن، والنهي عن كل قبيح، الذي عليه الأنبياء والمرسلون، خصوصا إمام الحنفاء، ووالد من بعث من بعد موته من الأنبياء، خليل الرحمن إبراهيم ﵊، وهو الدين الحنيف المائل عن كل دين غير مستقيم، من أديان أهل الانحراف، كاليهود والنصارى والمشركين. وهذا عموم، ثم خصص من ذلك أشرف العبادات فقال: ﴿قُلْ إِنَّ صَلاتِي وَنُسُكِي﴾ أي: ذبحي، وذلك لشرف هاتين العبادتين وفضلهما، ودلالتهما على محبة الله تعالى، وإخلاص الدين له، والتقرب إليه بالقلب واللسان والجوارح، وبالذبح الذي هو بذل ما تحبه النفس من المال، لما هو أحب إليها وهو الله تعالى. ومن أخلص في صلاته ونسكه، استلزم ذلك إخلاصه لله في سائر أعماله. وقوله: ﴿وَمَحْيَايَ وَمَمَاتِي﴾ أي: ما آتيه في حياتي، وما يجريه الله عليَّ، وما يقدر عليَّ في مماتي، الجميع ﴿لِلَّهِ رَبِّ الْعَالَمِينَ﴾ ﴿لا شَرِيكَ لَهُ﴾ في العبادة، كما أنه ليس له شريك في الملك والتدبير، وليس هذا الإخلاص لله ابتداعا مني، وبدعا أتيته من تلقاء نفسي، بل ﴿بِذَلِكَ أُمِرْتُ﴾ أمرا حتما، لا أخرج من التبعة إلا بامتثاله ﴿وَأَنَا أَوَّلُ الْمُسْلِمِينَ﴾ من هذه الأمة. ﴿قُلْ أَغَيْرَ اللَّهِ﴾ من المخلوقين ﴿أَبْغِي رَبًّا﴾ أي: يحسن ذلك ويليق بي، أن أتخذ غيره، مربيا ومدبرا والله رب كل شيء، فالخلق كلهم داخلون تحت ربوبيته، منقادون لأمره؟ ". فتعين علي وعلى غيري، أن يتخذ الله ربا، ويرضى به، وألا يتعلق بأحد من المربوبين الفقراء العاجزين. ثم رغب ورهب بذكر (١) الجزاء فقال: ﴿وَلا تَكْسِبُ كُلُّ نَفْسٍ﴾ من خير وشر ﴿إِلا عَلَيْهَا﴾ كما قال تعالى: ﴿مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ وَمَنْ أَسَاءَ فَعَلَيْهَا﴾ . ﴿وَلا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى﴾ بل كل عليه وزر نفسه، وإن كان أحد قد تسبب في ضلال غيره ووزره، فإن عليه وزر التسبب من غير أن ينقص من وزر المباشر شيء. ﴿ثُمَّ إِلَى رَبِّكُمْ مَرْجِعُكُمْ﴾ يوم ⦗٢٨٣⦘ القيامة ﴿فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ﴾ من خير وشر، ويجازيكم على ذلك أوفى الجزاء. ﴿وَهُوَ الَّذِي جَعَلَكُمْ خَلائِفَ الأرْضِ﴾ أي: يخلف بعضكم بعضا، واستخلفكم الله في الأرض، وسخَّر لكم جميع ما فيها، وابتلاكم، لينظر كيف تعملون. ﴿وَرَفَعَ بَعْضَكُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ﴾ في القوة والعافية، والرزق والخَلْق والخُلُق. ﴿لِيَبْلُوَكُمْ فِيمَا آتَاكُمْ﴾ فتفاوتت أعمالكم. ﴿إِنَّ رَبَّكَ سَرِيعُ الْعِقَابِ﴾ لمن عصاه وكذّب بآياته ﴿وَإِنَّهُ لَغَفُورٌ رَحِيمٌ﴾ لمن آمن به وعمل صالحا، وتاب من الموبقات. آخر تفسير سورة الأنعام، فلله الحمد والثناء وصلى الله وسلم على نبينا محمد. [وعلى آله وصحبه وسلم تسليما كثيرا إلى يوم الدين] (٢) . المجلد الثالث من تيسير الرحمن في تفسير القرآن لجامعه الفقير إلى الله: عبد الرحمن بن ناصر السعدي.

(١) في ب: بذلك. (٢) زيادة من ب، وقد جاء بعدها قول الناسخ: (وكان الفراغ من كتابته في يوم الجمعة الموافق خمس وعشرين من جمادى الآخرة سنة ١٣٤٥ هـ، بقلم الفقير إلى ربه المنان: علي الحسن العلي الحسن البريكان، وقد نسخته على نسخة المؤلف غفر الله له وأثابه على ذلك الثواب الجزيل، وجزاه الله عنا وعن جميع المسلمين أفضل الجزاء في دار الجزاء، وأدخله الله برحمته فسيح الجنان، ووقانا وإياه عذاب النيران بفضله وكرمه، إنه قريب مجيب، وصلى الله على نبينا محمد وعلى آله وصحبه أجمعين آمين ثم آمين يا رب العالمين) .