🕋 تفسير سورة الإسراء
(Al-Isra) • المصدر: EN-TAFSIR-AL-TUSTARI
قُلْ آمِنُوا بِهِ أَوْ لَا تُؤْمِنُوا ۚ إِنَّ الَّذِينَ أُوتُوا الْعِلْمَ مِنْ قَبْلِهِ إِذَا يُتْلَىٰ عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًا
📘 �Those who were given knowledge before it, when it is recited to them, fall down on their faces in humble prostration.Sahl said:There is nothing which affects [man�s] innermost secret (sirr) like listening to the Qurʾān. This is due to the fact that when the servant listens, his innermost secret is humbled in submission (khashaʿa), and his heart is illuminated by this with truthful proofs (barāhīn ṣādiqa). Furthermorehis bodily members are adorned with self-abasement (tadhallul) and obedient submission (inqiyād). But God knows best. His words:
وَيَدْعُ الْإِنْسَانُ بِالشَّرِّ دُعَاءَهُ بِالْخَيْرِ ۖ وَكَانَ الْإِنْسَانُ عَجُولًا
📘 And man prays for ill as [avidly] as he prays for good...Sahl said:The soundest of supplications is the remembrance (dhikr) [of God], and relinquishing the choice [that is made] through petitioning and supplication, for remembrance [itself] suffices. For it may be that when a person supplicates, he asks for something that will lead to his ruin without realising it. Do you not see that God, Exalted is He, says, And man prays for ill as [avidly] as he prays for good? The one who remembers [God] constantly, and who abandons choice (ikhtiyār), supplication (duʿāʾ) and petitioning (suʾāl), will be granted the best that could be desired, and the ills of petitioning and choice will fall away from him. For this reason the Messenger of God said, �To those whose remembrance of Me kept them from petitioning Me, I will grant the best that petitioners ask for.� His words, Exalted is He:
وَكُلَّ إِنْسَانٍ أَلْزَمْنَاهُ طَائِرَهُ فِي عُنُقِهِ ۖ وَنُخْرِجُ لَهُ يَوْمَ الْقِيَامَةِ كِتَابًا يَلْقَاهُ مَنْشُورًا
📘 And We have attached every person�s omen to his neck�He said:[This means] his action[s], that is, of whatever came to be of good or evil.His words:
اقْرَأْ كِتَابَكَ كَفَىٰ بِنَفْسِكَ الْيَوْمَ عَلَيْكَ حَسِيبًا
📘 Read your record! This day your own soul suffices as your own reckoner.He said:The following saying is related from Ḥasan al-Baṣrī: �Prepare for the questioning with an answer, and [be ready] to respond with what is correct. Or else, prepare to have the Fire as your cloak.� ʿUmar said: �Call yourselves to account before you are called to account. Weigh yourselves up before you are weighed up, and prepare for the great [Day of] Exposure before you are exposed.� Sahl was asked about the calling to account (muḥāsaba) and the weighing up (muwāzana). He said:The calling to account is of two kinds: the accounting that concerns those matters which are between the servant and his Lord, and this is in secret; and the accounting that concerns matters that are between him and other people, and that is done openly. The weighing up is when you have before you [the possibility of] two obligatory acts, two Sunna acts, or two supererogatory acts (nafl). After reflecting on which of them will bring you closer to God and is weightier with Him, you start with that act. His words:
رَبُّكُمْ أَعْلَمُ بِمَا فِي نُفُوسِكُمْ ۚ إِنْ تَكُونُوا صَالِحِينَ فَإِنَّهُ كَانَ لِلْأَوَّابِينَ غَفُورًا
📘 Your Lord knows best what is within your souls (nufūsikum)�That is, what is in your hearts (qulūb), because the heart includes the intellect (ʿaql), the self (nafs) and desire (hawā). His words:�If you are righteous, then truly He is Forgiving to those who keep turning [to Him] in repentance.Ibn al-Musayyib said: �The one who turns again and again in penitence (awwāb) is the one who sins, then repents, then sins, then repents, and dies in a state of repentance�. Ḥasan al-Baṣrī said, �The awwāb is the penitent who repents without delay. Indeed he is ready (muhayyaʾ) for repentance at every instant and moment.� It was related on the authority of Ḍamra b. Ḥabīb that the Prophet said: �He for whom a door to goodness has been opened should seize [the opportunity] as he does not know when it will close on him.� This means that he should seriouslyconsider his present moment (waqt) and not procrastinate.His words, Exalted is He:
وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ ۚ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْئُولًا
📘 And do not pursue (lā taqfu) that of which you have no knowledge.That is, �Do not desire (lā tabghī) that about which you have no knowledge�, just as the Prophet said, �We are of the [tribe] of Banū al-Naḍīr b. Kināna. We do not try to trace our origins through our mother, nor do we deny our father.� That is, the father of the Arabs.His words, Exalted is He:
أُولَٰئِكَ الَّذِينَ يَدْعُونَ يَبْتَغُونَ إِلَىٰ رَبِّهِمُ الْوَسِيلَةَ أَيُّهُمْ أَقْرَبُ وَيَرْجُونَ رَحْمَتَهُ وَيَخَافُونَ عَذَابَهُ ۚ إِنَّ عَذَابَ رَبِّكَ كَانَ مَحْذُورًا
📘 �and they hope for His mercy and fear His chastisement�He said:The outer meaning of His mercy is His Paradise, and its inner meaning is the reality of gnosis (ḥaqīqat al-maʿrifa). Then he said:Truly, fear and hope are two restraining ties (zamāmān) for mankind. If they have equal [sway], a person�s condition [lit. states aḥwāl] will be stabilised, but if one of them preponderates, theother will be cancelled out. Notice how the Prophet said: �If a believer�s hope and fear were weighed they would balance each other.� His words, Exalted is He:
وَإِذَا مَسَّكُمُ الضُّرُّ فِي الْبَحْرِ ضَلَّ مَنْ تَدْعُونَ إِلَّا إِيَّاهُ ۖ فَلَمَّا نَجَّاكُمْ إِلَى الْبَرِّ أَعْرَضْتُمْ ۚ وَكَانَ الْإِنْسَانُ كَفُورًا
📘 And when distress befalls you at sea, those whom you are wont to invoke are no longer present, except Him�That is, those other than Him from whom you ask relief. Then [eventually] you give up all dependency on your own power (ḥawl) and strength (quwwa) and recognise His power and His strength. This verse is a refutation of the Qadarīs, who claim to have ability for themselves without [the need for] God, Exalted is He. God, Exalted is He, has said, Do you feel secure that He will not cause a slope of land to engulf you, or unleash upon you a storm of pebbles? [17:68] And He said, or unleash upon you a shattering gale to drown you [17:69]. So, if they really have ability (istiṭāʿa), let them repel the punishment from themselves.His words, Exalted is He:
عَسَىٰ رَبُّكُمْ أَنْ يَرْحَمَكُمْ ۚ وَإِنْ عُدْتُمْ عُدْنَا ۘ وَجَعَلْنَا جَهَنَّمَ لِلْكَافِرِينَ حَصِيرًا
📘 �but if you revert, We too revert�Sahl said:It means, �If you revert to transgression, We revert to forgiveness; and if you revert to turning your backs on Us, We revert to advancing towards you; and if you revert to fleeing from Us, We revert to barring the ways [of escape] for you. Return to Us for the way (ṭarīq) is taken care of by Us.� His words:
وَقُلْ رَبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ وَاجْعَلْ لِي مِنْ لَدُنْكَ سُلْطَانًا نَصِيرًا
📘 And say, �My Lord make me enter with veracity�� That is, �Make me enter, by virtue of my conveying the Message (risāla), by an entrance of veracity. This signifies that I will not incline to anyone, and that I will not fall short in observing the limits and conditions in conveying it. Also grant me a safe exit [from this world], seeking Your good pleasure in [upholding] it with conformity (muwāfaqa) [to Your will]. And grant me from Yourself a supporting authority (sulṭānan naṣīran).� That is, �Adorn me with the adornmentof Your dominion (jabarūt), so that the authority of truth prevails over them and not the authority of desire.�And on another occasion I heard Sahl say:�And grant me from Yourself a supporting authority [refers to having] a tongue which speaks on the authority of (ʿan) You and no one else.His words, Exalted is He:
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