The Qur’an is a healing and mercy for the believers, but a source of loss for the wrong-doers: Tafsir al-Sa’di

Allah informs us in His Book:

وَنُنَزِّلُ مِنَ الْقُرْ‌آنِ مَا هُوَ شِفَاءٌ وَرَ‌حْمَةٌ لِّلْمُؤْمِنِينَ ۙ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارً‌ا  وَإِذَا أَنْعَمْنَا عَلَى الْإِنسَانِ أَعْرَ‌ضَ وَنَأَىٰ بِجَانِبِهِ ۖ وَإِذَا مَسَّهُ الشَّرُّ‌ كَانَ يَئُوسًا  قُلْ كُلٌّ يَعْمَلُ عَلَىٰ شَاكِلَتِهِ فَرَ‌بُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَىٰ سَبِيلًا

And We send down of the Qur’an that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss. And when We bestow favor upon the disbeliever, he turns away and distances himself; and when evil touches him, he is ever despairing.  Say, “Each one works according to his manner, but your Lord is most knowing of who is best guided in way.” [17:82-84]

Sheikh ‘Abd al-Rahman al-Sa’di writes about this in his tafsir:

وقوله‏:‏  ‏(وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا‏)  فالقرآن مشتمل على الشفاء والرحمة، وليس ذلك لكل أحد، وإنما ذلك للمؤمنين به، المصدقين بآياته، العاملين به، وأما الظالمون بعدم التصديق به أو عدم العمل به، فلا تزيدهم آياته إلا خسارًا، إذ به تقوم عليهم الحجة . ـ

Allah’s statement:

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِلْمُؤْمِنِينَ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا

And We send down of the Qur’an that which is healing and mercy for the believers, but it does not increase the wrongdoers except in loss.

So the Qur’an includes healing and mercy, but this is not for everyone. It is only for those who believe in it, affirm its signs and act according to it. But for the wrong-doers who do not affirm it or act according to it, then its signs only increase them in loss. In that case, it serves as a proof against them.

فالشفاء الذي تضمنه القرآن عام لشفاء القلوب، من الشبه، والجهالة، والآراء الفاسدة، والانحراف السيئ، والقصود السيئة . فإنه مشتمل على العلم اليقيني، الذي تزول به كل شبهة وجهالة، والوعظ والتذكير، الذي يزول به كل شهوة تخالف أمر الله، ولشفاء الأبدان من آلامها وأسقامها‏.‏

And the healing which the Qur’an contains includes healing of the hearts from doubts, ignorance, corrupt views, evil deviations, and bad intentions.

And the Qur’an contains certain knowledge which removes every doubt and ignorance, and  exhortations and reminders which remove every desire contrary to the command of Allah.

And the healing of the Qur’an also applies to the physical bodies, healing them from pains and illnesses.

وأما الرحمة، فإن ما فيه من الأسباب والوسائل التي يحث عليها، متى فعلها العبد فاز بالرحمة والسعادة الأبدية، والثواب العاجل والآجل‏.‏

And as for the mercy, then surely in the Qur’an contains the means and methods which move us towards that. When the slave takes those means he attains mercy and eternal happiness, and a reward in this life and the next.

ـ (‏وَإِذَا أَنْعَمْنَا عَلَى الْإِنْسَانِ أَعْرَضَ وَنَأَى بِجَانِبِهِ وَإِذَا مَسَّهُ الشَّرُّ كَانَ يَئُوسًا‏)‏ هذه طبيعة الإنسان من حيث هو، إلا من هداه الله، فإن الإنسان ـ عند إنعام الله عليه ـ يفرح بالنعم ويبطر بها، ويعرض وينأى بجانبه عن ربه، فلا يشكره ولا يذكره‏.‏

وَإِذَا أَنْعَمْنَا عَلَى الْإِنْسَانِ أَعْرَضَ وَنَأَى بِجَانِبِهِ وَإِذَا مَسَّهُ الشَّرُّ كَانَ يَئُوسًا

And when We bestow favor upon the disbeliever, he turns away and distances himself; and when evil touches him, he is ever despairing.

This is the nature of man, except for those whom Allah has guided. For certainly when Allah bestows some blessing upon a person, he rejoices at the blessing and is wanton with it, he turns away and distances himself from his Lord, neither thanking Him nor remembering Him.

‏(‏وَإِذَا مَسَّهُ الشَّرُّ)‏ كالمرض ونحوه ‏(‏كَانَ يَئُوسًا‏)‏ من الخير قد قطع ربه رجاءه، وظن أن ما هو فيه دائم أبدًا‏.‏

‏وَإِذَا مَسَّهُ الشَّرُّ

But when evil touches him

such as sicknesses and the like

‏كَانَ يَئُوسًا‏

he is ever despairing

of good, having cut off hope in his Lord, and he thinks that this situation that he is in will never come to an end.

وأما من هداه الله فإنه ـ عند النعم ـ يخضع لربه، ويشكر نعمته، وعند الضراء يتضرع، ويرجو من الله عافيته، وإزالة ما يقع فيه، وبذلك يخف عليه البلاء‏.‏

But as for the one whom Allah has guided, then when Allah blesses him, he humbles himself to his Lord, and is grateful for the blessing. And when he is struck by harm, he puts his hope in Allah for alleviation and removal of whatever has struck him, and that He will put a stop to this trial.

ـ (‏قُلْ كُلٌّ يَعْمَلُ عَلَى شَاكِلَتِهِ فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَى سَبِيلًا‏) أي‏:‏ (‏قُلْ كُلٌّ‏)‏ من الناس (‏يَعْمَلُ عَلَى شَاكِلَتِهِ‏)‏ أي‏:‏ على ما يليق به من الأحوال، إن كان من الصفوة الأبرار، لم يشاكلهم إلا عملهم لرب العالمين‏.‏ ومن كان من غيرهم من المخذولين، لم يناسبهم إلا العمل للمخلوقين، ولم يوافقهم إلا ما وافق أغراضهم‏.‏

‏قُلْ كُلٌّ يَعْمَلُ عَلَى شَاكِلَتِهِ فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَى سَبِيلًا

Say, “Each one works according to his manner, but your Lord is most knowing of who is best guided in way.”

Meaning:

‏قُلْ كُلٌّ‏

Say, “each one…

of mankind

‏يَعْمَلُ عَلَى شَاكِلَتِهِ

… works according to his manner …

i.e. according to what befits him in his condition. If he has is one of righteous pious people, then his manner is none other than working for the sake of the Lord of all creation. But as for those who are less than that, those people who are bound for a poor end, then nothing suits them other than working for the sake of other created beings, and the only act in accord with what suits their own goals and desires.

ـ (‏قُلْ كُلٌّ يَعْمَلُ عَلَى شَاكِلَتِهِ فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَى سَبِيلًا‏) أي‏:‏ (‏قُلْ كُلٌّ‏)‏ من الناس (‏يَعْمَلُ عَلَى شَاكِلَتِهِ‏)‏ أي‏:‏ على ما يليق به من الأحوال، إن كان من الصفوة الأبرار، لم يشاكلهم إلا عملهم لرب العالمين‏.‏ ومن كان من غيرهم من المخذولين، لم يناسبهم إلا العمل للمخلوقين، ولم يوافقهم إلا ما وافق أغراضهم‏.‏

‏(‏فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَى سَبِيلًا)‏ فيعلم من يصلح للهداية، فيهديه ومن لا يصلح لها فيخذله ولا يهديه‏.‏

فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَى سَبِيلًا

… But your Lord is most knowing of who is best guided in way”

He knows whom is fit for guidance, so He guides him, and He knows who is not fit for guidance, so He forsakes him and does not guide him.

[Taysir al-Kareem al-Rahman, p. 465]

See also: The Two Types of those who Believe in the Qur’an: Imam al-Sa’di

See also: A Veil Between the Disbelievers and the Qur’an: Tafsir al-Sa’di

Advertisements

3 thoughts on “The Qur’an is a healing and mercy for the believers, but a source of loss for the wrong-doers: Tafsir al-Sa’di

  1. Pingback: The supplications of four prophets for or against their people: Tafsir al-Shinqitee | Tulayhah

  2. Pingback: The Two Types of those who Believe in the Qur’an: Imam al-Sa’di | Tulayhah

  3. Pingback: A Veil Between the Disbelievers and the Qur’an: Tafsir al-Sa’di | Tulayhah

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out /  Change )

Google+ photo

You are commenting using your Google+ account. Log Out /  Change )

Twitter picture

You are commenting using your Twitter account. Log Out /  Change )

Facebook photo

You are commenting using your Facebook account. Log Out /  Change )

w

Connecting to %s

This site uses Akismet to reduce spam. Learn how your comment data is processed.