Al-Qawaid al-Hisan li-Tafsir al-Quran - Abd al-Rahman al-Sadi’ - (55)

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

that His abrogation of whatever He chooses to abrogate is itself a manifestation of His power and the perfection of His dominion, for He—exalted is He—disposes of His servants and judges between them by His creational decrees and His legislative rulings; no one may place any restriction on Him in any of this.

When He said, “To Allah belong the east and the west; wherever you turn, there is the face of Allah” ⦗al-Baqarah 115⦘, He concluded with, “Indeed, Allah is Vast, All-Knowing” ⦗al-Baqarah 115⦘. That is, He is vast in grace and vast in dominion; the entire upper and lower realms are but a part of His kingdom. In spite of the vastness of His dominion and bounty, His knowledge encompasses it all—past and future events alike, the wisdom underlying the various directions one may face in prayer, and the intentions of those who turn toward any direction when they mistake the appointed qiblah. Wherever such a worshipper turns, his sole aim is the face of his Lord.

As for the words of Abraham and Ishmael while they were raising the foundations of the House, “Our Lord, accept this from us; indeed, You are the All-Hearing, the All-Knowing” ⦗al-Baqarah 127⦘, they sought a means to Allah through these two Names for the acceptance of that momentous deed. Allah knew their intentions and aims, heard their words, and answered their plea, for in the context of supplication the Name “All-Hearing” conveys the sense of “the One who responds,” as Abraham says elsewhere: “Indeed, my Lord is surely Hearing of supplication” ⦗Ibrāhīm 39⦘.

And the closing of their prayer, “Our Lord, send among them a messenger from among themselves” ⦗al-Baqarah 129⦘ with “Indeed, You are the Mighty, the Wise” ⦗al-Baqarah 129⦘, means that just as Your commissioning of this Messenger is an all-encompassing mercy, it also perfectly manifests Allah’s might and consummate wisdom. It is not in keeping with the wisdom of the Wisest of judges to leave creation neglected and aimless, without sending them a messenger; Allah fulfilled His wisdom by sending him, just as He fulfilled it so that people would have no argument against Him. All matters, both creational and legislative, stand only by virtue of Allah’s might and the execution of His judgment.

نسخه لما ينسخه من آثار قدرته وتمام ملكه، فإنه تعالى يتصرف في عباده، ويحكم بينهم بأحكامه القدرية وأحكامه الشرعية، فلا حجر عليه في شيء من ذلك. ولما قال: ﴿وَلِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ﴾ [البقرة: ١١٥] قال: ﴿إِنَّ اللَّهَ وَاسِعٌ عَلِيمٌ﴾ [البقرة: ١١٥] أي: واسع الفضل، واسع الملك، جميع العالم العلوي والسفلي بعض ملكه، ومع سعته في ملكه وفضله فهو محيط علمه بذلك كله، ومحيط علمه بالأمور الماضية والمستقبَلَة، ومحيط علمه بما في التوجه إلى القِبَل المتنوعة من الحكمة، ومحيط علمه بنيات المستقبلين لكل جهة من الجهات إذا أخطئوا القبلة المعينة، فحيث ولى المصلى منهم فما قصد إلا وجه ربه. وأما قول الخليل وإسماعيل ﵉ وهما يرفعان القواعد من البيت ﴿رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ﴾ [البقرة: ١٢٧] فإنه توسل إلى الله بهذين الاسمين إلى قبول هذا العمل الجليل، حيث كان الله يعلم نياتهما ومقاصدهما، ويسمع كلامهما، ويجيب دعاءهما فإنه يراد بالسميع في مقام الدعاء: دعاء العبادة ودعاء المسألة ـ معنى المستجيب. كما قال الخليل في الآية الأخرى: ﴿إِنَّ رَبِّي لَسَمِيعُ الدُّعَاءِ﴾ [ابراهيم: ٣٩] . وأما ختم قوله: ﴿رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولاً مِنْهُمْ﴾ [البقرة: ١٢٩] بقوله ﴿إِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ﴾ [البقرة: ١٢٩] فمعناه: كما أن بعثك لهذا الرسول فيه الرحمة السابغة، ففيه تمام عزة الله وكمال حكمته، فإنه ليس من حكمة أحكم الحاكمين أن يترك الخلق سدى عبثا، لا يرسل إليهم رسولا، فحقق الله حكمته ببعثه، كما حقق حكمته لئلا يكون للناس على الله حجة، والأمور كلها: قدريها وشرعيها، لا تقوم إلا بعزة الله، ونفوذ حكمه.