Tafsir al-SadiAbd al-Rahman al-Sadi’

(138) “Allah’s coloring—and who is better than Allah at coloring? And we are worshippers of Him alone.”

That is, adhere to Allah’s coloring, which is His religion, and uphold it fully through all its outward and inward deeds and all its beliefs, at all times, until it becomes your coloring and one of your defining qualities. Once it becomes a defining quality of yours, it will lead you to comply with His commands willingly, by choice, and out of love. Religion will become second nature to you, like the thorough dyeing ⦗69⦘ of a cloth whose color has become one of its defining qualities. You will thereby attain happiness in this world and the Hereafter, for religion urges noble character, righteous deeds, and lofty pursuits. Thus He said, as an expression of wonder whose truth is evident to pure minds: “And who is better than Allah at coloring?” That is, no coloring is better than His (1).

If you wish to see an example illustrating the difference between Allah’s coloring and all others, compare something with its opposite. Consider a servant who believes in his Lord with sound faith, producing humility in his heart and submission in his limbs. He continually adorns himself with every excellent quality, beautiful deed, perfect virtue, and noble trait, while ridding himself of every ugly quality, vice, and fault. He is characterized by truthfulness in word and deed, patience, forbearance, chastity, courage, kindness in word and deed, love of Allah, awe and fear of Him, and hope in Him. His state is one of sincerity toward the One worshipped and kindness toward His servants.

Now compare him with a servant who disbelieves in his Lord, flees from Him, and turns instead to other created beings. He consequently assumes such ugly qualities as disbelief, associating partners with Allah, lying, treachery, scheming, deceit, immodesty, and mistreating people in word and deed. He has neither sincerity toward the One worshipped nor kindness toward His servants.

The immense difference between them will then become evident to you, and you will clearly see that no coloring is better than Allah’s coloring. This also implies that no coloring is uglier than that of one imbued with a religion other than His.

His words, “And we are worshippers of Him alone,” explain this coloring: it consists in upholding these two foundations—sincerity and following the Messenger. This is because “worship” is a comprehensive term for every outward and inward deed and statement that Allah loves and is pleased with. Such acts do not qualify as worship unless Allah has prescribed them through His Messenger. Sincerity means that the servant seeks Allah’s countenance alone through those acts. Placing the prepositional phrase first indicates exclusivity.

He said, “And we are worshippers of Him alone,” describing them with an active participle that signifies constancy and permanence. This indicates that they possess this quality and that it has become their abiding coloring.

(1) Thus in manuscript B; manuscript A reads: *sibghuhu* (“His coloring”).
﴿١٣٨﴾ ﴿صِبْغَةَ اللَّهِ وَمَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً وَنَحْنُ لَهُ عَابِدُونَ﴾ . أي: الزموا صبغة الله، وهو دينه، وقوموا به قياما تاما، بجميع أعماله الظاهرة والباطنة، وجميع عقائده في جميع الأوقات، حتى يكون لكم صبغة، وصفة من صفاتكم، فإذا كان صفة من صفاتكم، أوجب ذلك لكم الانقياد لأوامره، طوعا واختيارا ومحبة، وصار الدين طبيعة لكم بمنزلة الصبغ التام ⦗٦٩⦘ للثوب الذي صار له صفة، فحصلت لكم السعادة الدنيوية والأخروية، لحث الدين على مكارم الأخلاق، ومحاسن الأعمال، ومعالي الأمور، فلهذا قال - على سبيل التعجب المتقرر للعقول الزكية-: ﴿وَمَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً﴾ أي: لا أحسن صبغة من صبغته (١) . وإذا أردت أن تعرف نموذجا يبين لك الفرق بين صبغة الله وبين غيرها من الصبغ، فقس الشيء بضده، فكيف ترى في عبد آمن بربه إيمانا صحيحا، أثر معه خضوع القلب وانقياد الجوارح، فلم يزل يتحلى بكل وصف حسن، وفعل جميل، وخلق كامل، ونعت جليل، ويتخلى من كل وصف قبيح، ورذيلة وعيب، فوصفه: الصدق في قوله وفعله، والصبر والحلم، والعفة، والشجاعة، والإحسان القولي والفعلي، ومحبة الله وخشيته، وخوفه، ورجاؤه، فحاله الإخلاص للمعبود، والإحسان لعبيده، فقسه بعبد كفر بربه، وشرد عنه، وأقبل على غيره من المخلوقين فاتصف بالصفات القبيحة، من الكفر، والشرك والكذب، والخيانة، والمكر، والخداع، وعدم العفة، والإساءة إلى الخلق، في أقواله، وأفعاله، فلا إخلاص للمعبود، ولا إحسان إلى عبيده. فإنه يظهر لك الفرق العظيم بينهما، ويتبين لك أنه لا أحسن صبغة من صبغة الله، وفي ضمنه أنه لا أقبح صبغة ممن انصبغ بغير دينه. وفي قوله: ﴿وَنَحْنُ لَهُ عَابِدُونَ﴾ بيان لهذه الصبغة، وهي القيام بهذين الأصلين: الإخلاص والمتابعة، لأن "العبادة "اسم جامع لكل ما يحبه الله ويرضاه من الأعمال، والأقوال الظاهرة والباطنة، ولا تكون كذلك، حتى يشرعها الله على لسان رسوله، والإخلاص: أن يقصد العبد وجه الله وحده، في تلك الأعمال، فتقديم المعمول، يؤذن بالحصر. وقال: ﴿وَنَحْنُ لَهُ عَابِدُونَ﴾ فوصفهم باسم الفاعل الدال على الثبوت والاستقرار، ليدل على اتصافهم بذلك وكونه صار صبغة لهم ملازما.
(١) كذا في ب، وفي أ: صبغه.

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