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الفتح الربانی
Fath al-Rabbani
تفسير من سورة القصص إلى سورة الأحقافInterpretation from Surah Al-Qasas to Surah Al-Ahqaf
بَابُ: «وَلَمَّا ضَرَبَ ابْنُ مريمَ مَثَلًا »Chapter: "And when the son of Mary was presented as an example"
Hadith 8745
اُردوEn
عَنْ أَبِي سُخَيْلَةَ رَضِيَ اللَّهُ عَنْهُ قَالَ قَالَ عَلِيٌّ رَضِيَ اللَّهُ عَنْهُ أَلَا أُخْبِرُكُمْ بِأَفْضَلِ آيَةٍ فِي كِتَابِ اللَّهِ تَعَالَى حَدَّثَنَا بِهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَآلِهِ وَسَلَّمَ (({مَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَيَعْفُو عَنْ كَثِيرٍ} [الشورى: 30] وَسَأُفَسِّرُهَا لَكَ يَا عَلِيُّ {مَا أَصَابَكُمْ} مِنْ مَرَضٍ أَوْ عُقُوبَةٍ أَوْ بَلَاءٍ فِي الدُّنْيَا {فَبِمَا كَسَبَتْ أَيْدِيكُمْ} وَاللَّهُ تَعَالَى أَكْرَمُ مِنْ أَنْ يُثَنِّيَ عَلَيْهِمْ الْعُقُوبَةَ فِي الْآخِرَةِ وَمَا عَفَا اللَّهُ تَعَالَى عَنْهُ فِي الدُّنْيَا فَاللَّهُ تَعَالَى أَحْلَمُ مِنْ أَنْ يَعُودَ بَعْدَ عَفْوِهِ))
It is narrated from Sayyiduna Ali (may Allah be pleased with him), he said: Shall I not tell you the most excellent verse of the Holy Qur’an, which the Noble Prophet (peace and blessings be upon him) explained to us? That verse is: {مَا أَ صَابَکُمْ مِنْ مُصِیبَۃٍ فَبِمَا کَسَبَتْ أَ یْدِیکُمْ وَیَعْفُو عَنْ کَثِیرٍ} … Whatever misfortune befalls you is because of what your own hands have earned, and He pardons much. The Prophet (peace and blessings be upon him) said: O Ali! I will explain its interpretation for you: {مَا أَ صَابَکُمْ} Whatever befalls you, that is, illness or punishment or any worldly trial, {فَبِمَا کَسَبَتْ أَ یْدِیکُمْ} (then that is the recompense for what your own hands have earned) and Allah, the Exalted, is too gracious to punish you again in the Hereafter, and whatever Allah pardons in this world, He is far more forbearing than to seize you again after pardoning.
Brief Explanation
Benefits: … In this verse, the address is directed to the people of faith. The meaning is that some sins are expiated by worldly afflictions, some sins Allah Ta’ala forgives out of His mercy, and the Being of Allah Ta’ala is so exceedingly Generous that after forgiving, He will not hold one accountable again in the Hereafter. It is narrated from Sayyiduna Ali radi Allahu anhu that the Noble Prophet sallallahu alayhi wa sallam said: “Whoever commits a sin in this world and is punished for it here, then Allah is too just to punish His servant for it again. And whoever commits a sin in this world and Allah conceals it and forgives him, then Allah is too generous to return to something He has already forgiven.” (Tirmidhi: 2626, Ibn Majah: 2604, Musnad Ahmad: 775)
Whoever committed a sin in this world and was punished for it here, then Allah Ta’ala is more just than to punish such a servant again. And whoever committed a sin in this world and Allah Ta’ala concealed it and forgave him, then He is more gracious and generous than to seize him for a sin He has already forgiven.
It is understood from this that a crime related to a prescribed punishment (hadd) can be forgiven. The Prophet sallallahu alayhi wa sallam, in practice, also gave glad tidings of forgiveness on some occasions of implementing the hudud (prescribed punishments). And if a criminal escapes the hadd, then he is left to Allah Ta’ala; if He wills, He will forgive him, and if He wills, He will punish him. In the last hadith, the law of Allah Ta’ala regarding the concealment of a sin in this world that has been stated is not an absolute law for every crime, that every criminal whose sin was concealed in this world will be forgiven in the Hereafter. Rather, it is specific to that particular person whom Allah Ta’ala concealed in this world and also forgave him; then on the Day of Resurrection, he will not be punished for that crime. This is also established from several other texts. The summary of the discussion is that if a criminal’s sin is concealed, the result should not be that the person assumes his sin has already been forgiven. It is possible that Allah Ta’ala will forgive him, and it is also possible that He will take retribution for his sin. The latter possibility troubles the believer, as a result of which he strives to do good deeds and to repent sincerely.
Whoever committed a sin in this world and was punished for it here, then Allah Ta’ala is more just than to punish such a servant again. And whoever committed a sin in this world and Allah Ta’ala concealed it and forgave him, then He is more gracious and generous than to seize him for a sin He has already forgiven.
It is understood from this that a crime related to a prescribed punishment (hadd) can be forgiven. The Prophet sallallahu alayhi wa sallam, in practice, also gave glad tidings of forgiveness on some occasions of implementing the hudud (prescribed punishments). And if a criminal escapes the hadd, then he is left to Allah Ta’ala; if He wills, He will forgive him, and if He wills, He will punish him. In the last hadith, the law of Allah Ta’ala regarding the concealment of a sin in this world that has been stated is not an absolute law for every crime, that every criminal whose sin was concealed in this world will be forgiven in the Hereafter. Rather, it is specific to that particular person whom Allah Ta’ala concealed in this world and also forgave him; then on the Day of Resurrection, he will not be punished for that crime. This is also established from several other texts. The summary of the discussion is that if a criminal’s sin is concealed, the result should not be that the person assumes his sin has already been forgiven. It is possible that Allah Ta’ala will forgive him, and it is also possible that He will take retribution for his sin. The latter possibility troubles the believer, as a result of which he strives to do good deeds and to repent sincerely.
