Al-Qawaid al-Hisan li-Tafsir al-Quran - Abd al-Rahman al-Sadi’ - (154)

Al-Qawaid al-Hisan li-Tafsir al-QuranAbd al-Rahman al-Sadi’

Principle Sixty-Three: The measure is the sincerity of faith and the soundness of deeds

The Quran makes it clear that what truly counts is the goodness of a person’s state, the soundness of his faith, and the righteousness of his actions. To claim virtue on the strength of mere assertions, or on account of the worldly authority, positions, and inherited trappings that Allah may grant a servant—these are the arguments advanced only by those who have strayed. Indeed, the greater part of the Quran is nothing but a detailed exposition of this principle. The Exalted says, “Neither your wealth nor your children will bring you near to Us; only those who believe and act righteously—such people shall have a doubled reward for what they used to do” [Sabaʾ 37]. He also says, “On the Day when neither wealth nor children will be of any benefit, except to the one who comes to Allah with a sound heart” [al-Shuʿarāʾ 88–89]. Allah reiterates this meaning in many other passages.

As for the opposite notion, He relates it from the deviants among the Jews and Christians: “They say, ‘None shall enter Paradise unless he is a Jew or a Christian.’ Such are their wishful fancies. Say, ‘Produce your proof, if you are truthful’” [al-Baqarah 111]. He then states the true criterion; whoever meets it is the one entitled to Paradise: “Indeed, whoever submits his whole being to Allah while excelling in deeds—his reward is with his Lord; no fear shall fall upon them, nor shall they grieve” [al-Baqarah 112]. He says as well, “It is not by your wishes, nor by the wishes of the People of the Book; whoever does evil shall be requited for it” [al-Nisāʾ 123].

Likewise, “When Our clear revelations are recited to them, the disbelievers say to the believers, ‘Which of the two groups enjoys better status and finer gatherings?’” [Maryam 73]; and, “They say, ‘Why was this Quran not sent down to a great man from one of the two cities?’” [al-Zukhruf 31]. In such verses the disbelievers judge their supposed excellence by their superiority in worldly affairs and leadership, and they disparage the believers for lacking these fleeting trappings. This is one of the greatest sources of temptation, for authority and the possessions of this life are shared among all people—the righteous and the corrupt alike.

القاعدة الثالثة والستون: العبرة بصدق الإيمان وصلاح الأعمال يرشد القرآن إلى أن العبرة بحسن حال الإنسان وإيمانه الصحيح وعمله الصالح، وأن الاستدلال على ذلك بالدعاوى المجردة أوبإعطاء الله للعبد من الدنيا بالرياسات والأمور الدنيوية والتقاليد الموروثة: كل ذلك من طرق المنحرفين، والقرآن يكاد أن يكون أكثره تفصيلاً لهذا الأصل وقد قال تعالى: ﴿وَمَا أَمْوَالُكُمْ وَلا أَوْلادُكُمْ بِالَّتِي تُقَرِّبُكُمْ عِنْدَنَا زُلْفَى إِلَّا مَنْ آمَنَ وَعَمِلَ صَالِحاً فَأُولَئِكَ لَهُمْ جَزَاءُ الضِّعْفِ بِمَا عَمِلُوا﴾ ، [سبأ: ٣٧] ، وقال تعالى: ﴿يَوْمَ لا يَنْفَعُ مَالٌ وَلا بَنُونَ ﴿٨٩﴾ إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ﴾ [الشعراء: ٨٨-٨٩] ،. وقد أكثر الله هذا المعنى في عدة مواضع. وأما حكاية المعنى الآخر عن المنحرفين فقال عن اليهود والنصارى: ﴿وَقَالُوا لَنْ يَدْخُلَ الْجَنَّةَ إِلَّا مَنْ كَانَ هُوداً أَوْ نَصَارَى تِلْكَ أَمَانِيُّهُمْ قُلْ هَاتُوا بُرْهَانَكُمْ إِنْ كُنْتُمْ صَادِقِينَ﴾ ، [البقرة: ١١١] ، ثم ذكر البرهان الذي من أقامه وأتى به فهو المستحق للجنة فقال: ﴿بَلَى مَنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ فَلَهُ أَجْرُهُ عِنْدَ رَبِّهِ وَلا خَوْفٌ عَلَيْهِمْ وَلا هُمْ يَحْزَنُونَ﴾ ، [البقرة: ١١٢] ، وقال: ﴿لَيْسَ بِأَمَانِيِّكُمْ وَلا أَمَانِيِّ أَهْلِ الْكِتَابِ مَنْ يَعْمَلْ سُوءاً يُجْزَ بِهِ﴾ ، [النساء: من الآية١٢٣] ، ﴿وَإِذَا تُتْلَى عَلَيْهِمْ آيَاتُنَا بَيِّنَاتٍ قَالَ الَّذِينَ كَفَرُوا لِلَّذِينَ آمَنُوا أَيُّ الْفَرِيقَيْنِ خَيْرٌ مَقَاماً وَأَحْسَنُ نَدِيّاً﴾ [مريم: ٧٣] ، ﴿وَقَالُوا لَوْلا نُزِّلَ هَذَا الْقُرْآنُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ﴾ ، [الزخرف: ٣١] ، ونحوها من الآيات التي يستدل بها الكفار على حسن حالهم، بتفوقهم في الأمور الدنيوية، والرياسات ويذمون المؤمنين مستدلين بنقصهم في هذه الأمور الدنيوية الزائفة، وهذا من أكبر مواضع الفتن؛ فإن الرياسات والأمور الدنيوية مشتركة بين الخليقة: بَرِّها وفاجرها.