Cattle, Livestock — Verse 18

Allah is the Irresistible, Able to Bring Benefit and Protect from Harm Allah states that He Alone brings benefit or harm, and that He does what He wills with His creatures, none can resist His judgment or prevent what He decrees, وَإِن يَمْسَسْكَ اللَّهُ بِضُرٍّ فَلاَ كَـشِفَ لَهُ إِلاَّ هُوَ وَإِن يَمْسَسْكَ بِخَيْرٍ فَهُوَ عَلَى كُلِّ شَىْءٍ قَدُيرٌ (And if Allah touches you with harm, none can remove it but He, and if He touches you with good, then He is able to do all things.) Similarly, Allah said, مَّا يَفْتَحِ اللَّهُ لِلنَّاسِ مِن رَّحْمَةٍ فَلاَ مُمْسِكَ لَهَا وَمَا يُمْسِكْ فَلاَ مُرْسِلَ لَهُ مِن بَعْدِهِ (Whatever mercy, Allah may grant to mankind, none can withhold it, and whatever He may withhold, none can grant it thereafter) 35:2. It is recorded in the Sahih that the Messenger of Allah ﷺ used to supplicate, «اللَّهُمَّ لَا مَانِعَ لِمَا أَعْطَيْتَ وَلَا مُعْطِيَ لِمَا مَنَعْتَ، وَلَا يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَد» (O Allah, there is none Who can avert what You grant or give what You deprive, and no fortune ever helps the fortunate against You.) This is why Allah said, وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ (And He is the Irresistible, above His servants,) meaning, to Him the necks are subservient, the tyrants humble before Him and He has complete control over all things. The creatures have all bowed to Allah and are humbled before His grace, honor, pride, greatness, highness and ability over all things. The creatures are insignificant before Him, for they are all under His irresistible decision and power, وَهُوَ الْحَكِيمُ (and He is the All-Wise,) in all His actions, الْخَبِيرُ (Well-Acquainted with all things.) Who places everything in its rightful place, grants and favors whomever deserves His favor. Allah said next, قُلْ أَىُّ شَىْءٍ أَكْبَرُ شَهَـدةً (Say: "What thing is the most great in witness") or what is the greatest witness, قُلِ اللَّهِ شَهِيدٌ بِيْنِى وَبَيْنَكُمْ (Say: "Allah (the Most Great!) is Witness between you and I") for He knows what I brought you and what you will answer me with, وَأُوحِىَ إِلَىَّ هَـذَا الْقُرْءَانُ لاٌّنذِرَكُمْ بِهِ وَمَن بَلَغَ (this Qur'an has been revealed to me that I may therewith warn you and whomsoever it may reach.) Therefore, this Qur'an is a warner for all those who hear of it. In another Ayah, Allah said, وَمَن يَكْفُرْ بِهِ مِنَ الاٌّحْزَابِ فَالنَّارُ مَوْعِدُهُ (But those of the sects that reject it, the Fire will be their promised meeting place.) 11:17 Ar-Rabi` bin Anas said, "Those who follow the Messenger of Allah ﷺ ought to call to what the Messenger of Allah ﷺ called to and warn against what he warned against." Allah said next, أَئِنَّكُمْ لَتَشْهَدُونَ ("Can you verily bear witness...") O idolators, أَنَّ مَعَ اللَّهِ ءَالِهَةً أُخْرَى قُل لاَّ أَشْهَدُ ("that besides Allah there are other gods" Say, "I bear no (such) witness!") Similarly, in another Ayah, Allah said; فَإِن شَهِدُواْ فَلاَ تَشْهَدْ مَعَهُمْ (Then if they testify, testify not you with them.) 6:150 Allah said next, قُلْ إِنَّمَا هُوَ إِلَـهٌ وَحِدٌ وَإِنَّنِى بَرِىءٌ مِّمَّا تُشْرِكُونَ (Say: "Only He is God, alone, and truly I am innocent of what you join in worship with Him.") People of the Book Recognize the Prophet Just as They Recognize Their Own Children Allah says, the People of the Book know what you brought them, O Muhammad , as they know their own children. This is because they received good news from the previous Messengers and Prophets about the coming of Muhammad ﷺ, his attributes, homeland, his migration, and the description of his Ummah. Allah said next, الَّذِينَ خَسِرُواْ أَنفُسَهُم (Those who have lost (destroyed) themselves) and thus incurred the ultimate loss, فَهُمْ لاَ يُؤْمِنُونَ (will not believe.) in this clear matter. A matter about which the previous Prophets gave good news, and a matter extolled about in ancient and modern times. Allah said next, وَمَنْ أَظْلَمُ مِمَّنِ افْتَرَى عَلَى اللَّهِ كَذِباً أَوْ كَذَّبَ بِـَايَـتِهِ (And who does more wrong than he who invents a lie against Allah or rejects His Ayat) meaning, there is no person more unjust than he who lies about Allah and claims that Allah has sent him, while Allah did not send him. There is no person more unjust than he who denies Allah's proofs, signs and evidences, إِنَّهُ لاَ يُفْلِحُ الظَّـلِمُونَ (Verily, the wrongdoers shall never be successful.) Surely, both of these people will never acquire success, whoever falsely claims that Allah sent him and whoever refuses Allah's Ayat.

He is the Vanquisher the Omnipotent for Whom nothing is impossible Superior is He over His servants and He is the Wise in His creation the Aware of their innermost thoughts as well as their outward actions.

And He is the Severe over His servants. He breaks the pleasures of the servants, and in Essence and attributes He is above all the travelers. For the poor He is the good fortune of the heart and the life of the spirit. He perceives the unper- ceivable and sees the unseen face-to-face. One breath with the Real in exchange for the two worlds is cheap, one vision of Him for a hundred thousand spirits is gratis, one moment of intimacy with Him is sweeter than the spirit. He who is slain in this work is between fire and joy, and he who is unaware of this work is jailed in the prison of mortal nature. O God, vision of You is close, but at such closeness the work is too subtle. O God, everyone is upon something, but I don't know what I'm upon. I fear only the moment when who I am appears. Since he who is in remembrance is happy with You, why is he who is happy with You lamenting? When someone has a sweetheart like You in his arms, how would he be aware of the noise of the Resurrection?

And He is the Severe over His servants. He breaks the pleasures of the servants, and in Essence and attributes He is above all the travelers. For the poor He is the good fortune of the heart and the life of the spirit. He perceives the unper- ceivable and sees the unseen face-to-face. One breath with the Real in exchange for the two worlds is cheap, one vision of Him for a hundred thousand spirits is gratis, one moment of intimacy with Him is sweeter than the spirit. He who is slain in this work is between fire and joy, and he who is unaware of this work is jailed in the prison of mortal nature. O God, vision of You is close, but at such closeness the work is too subtle. O God, everyone is upon something, but I don't know what I'm upon. I fear only the moment when who I am appears. Since he who is in remembrance is happy with You, why is he who is happy with You lamenting? When someone has a sweetheart like You in his arms, how would he be aware of the noise of the Resurrection?

And He is the Severe over His servants. He breaks the pleasures of the servants, and in Essence and attributes He is above all the travelers. For the poor He is the good fortune of the heart and the life of the spirit. He perceives the unper- ceivable and sees the unseen face-to-face. One breath with the Real in exchange for the two worlds is cheap, one vision of Him for a hundred thousand spirits is gratis, one moment of intimacy with Him is sweeter than the spirit. He who is slain in this work is between fire and joy, and he who is unaware of this work is jailed in the prison of mortal nature. O God, vision of You is close, but at such closeness the work is too subtle. O God, everyone is upon something, but I don't know what I'm upon. I fear only the moment when who I am appears. Since he who is in remembrance is happy with You, why is he who is happy with You lamenting? When someone has a sweetheart like You in his arms, how would he be aware of the noise of the Resurrection?

And He is the Severe over His servants. He breaks the pleasures of the servants, and in Essence and attributes He is above all the travelers. For the poor He is the good fortune of the heart and the life of the spirit. He perceives the unper- ceivable and sees the unseen face-to-face. One breath with the Real in exchange for the two worlds is cheap, one vision of Him for a hundred thousand spirits is gratis, one moment of intimacy with Him is sweeter than the spirit. He who is slain in this work is between fire and joy, and he who is unaware of this work is jailed in the prison of mortal nature. O God, vision of You is close, but at such closeness the work is too subtle. O God, everyone is upon something, but I don't know what I'm upon. I fear only the moment when who I am appears. Since he who is in remembrance is happy with You, why is he who is happy with You lamenting? When someone has a sweetheart like You in his arms, how would he be aware of the noise of the Resurrection?

And He is the Severe over His servants.He breaks the pleasures of the servants, and in Essence and attributes He is above all the travelers. For the poor He is the good fortune of the heart and the life of the spirit. He perceives the unper- ceivable and sees the unseen face-to-face. One breath with the Real in exchange for the two worlds is cheap, one vision of Him for a hundred thousand spirits is gratis, one moment of intimacy with Him is sweeter than the spirit. He who is slain in this work is between fire and joy, and he who is unaware of this work is jailed in the prison of mortal nature. O God, vision of You is close, but at such closeness the work is too subtle. O God, everyone is upon something, but I don't know what I'm upon. I fear only the moment when who I am appears. Since he who is in remembrance is happy with You, why is he who is happy with You lamenting?When someone has a sweetheart like You in his arms,how would he be aware of the noise of the Resurrection?

والله سبحانه هو الغالب القاهر فوق عباده؛ خضعت له الرقاب وذَلَّتْ له الجبابرة، وهو الحكيم الذي يضع الأشياء مواضعها وَفْق حكمت، الخبير الذي لا يخفى عليه شيء. ومن اتصف بهذه الصفات يجب ألا يشرك به. وفي هذه الآية إثبات الفوقية لله -تعالى- على جميع خلقه، فوقية مطلقة تليق بجلاله سبحانه.

ولهذا قال تعالى "وهو القاهر فوق عباده" أي هو الذي خضعت له الرقاب وذلت له الجبابرة وعنت له الوجوه وقهر كل شيء ودانت له الخلائق وتواضعت لعظمة جلاله وكبريائه وعظمته وعلوه وقدرته على الأشياء واستكانت وتضاءلت بين يديه وتحت قهره وحكمه "وهو الحكيم"أي في جميع أفعاله "الخبير" بمواضع الأشياء ومحالها فلا يعطي إلا من يستحق ولا يمنع إلا من يستحق.

ثم بين - سبحانه - كمال قدرته ، وعظيم سلطانه فقال : { وَهُوَ القاهر فَوْقَ عِبَادِهِ وَهُوَ الحكيم الخبير } .أى أنه - كما قال ابن كثير - " هو الذى خضعت له الرقاب ، وذلت له الجباه . وعنت له الوجوه ، وقهر كل شىء ، ودانت له الخلائق ، وتواضعت لعظمة جلاله وكبريائه الأشياء ، وتضاءلت بين يديه وتحت قهره وحكمه " .

القول في تأويل قوله : وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ وَهُوَ الْحَكِيمُ الْخَبِيرُ (18)قال أبو جعفر: يعني تعالى ذكره بقوله: " وهو "، نفسَه، يقول: والله الظاهر فوق عباده (41) = ويعني بقوله: " القاهر " ، المذلِّل المستعبد خلقه، العالي عليهم. وإنما قال: " فوق عباده ", لأنه وصف نفسه تعالى ذكره بقهره إياهم. ومن صفة كلّ قاهر شيئًا أن يكون مستعليًا عليه .فمعنى الكلام إذًا: والله الغالب عبادَه, المذلِّلهم, العالي عليهم بتذليله لهم، وخلقه إياهم, فهو فوقهم بقهره إياهم, وهم دونه =" وهو الحكيم " ، يقول: والله الحكيم في علِّوه على عباده، وقهره إياهم بقدرته، وفي سائر تدبيره (42) =" الخبير "، بمصالح الأشياء ومضارِّها, الذي لا يخفي عليه عواقب الأمور وبواديها, ولا يقع في تدبيره خلل , ولا يدخل حكمه دَخَل. (43)* * *---------------الهوامش :(41) في المطبوعة: "والله القاهر" ، وأثبت ما في المخطوطة ، وهو الصواب في التفسير.(42) انظر تفسير"الحكيم" فيما سلف من فهارس اللغة (حكم).(43) انظر تفسير (الخبير" فيما سلف من فهارس اللغة (خبر).

( وهو القاهر فوق عباده ) القاهر : الغالب ، وفي القهر زيادة معنى على القدرة ، وهي منع غيره عن بلوغ المراد ، وقيل : هو المنفرد بالتدبير الذي يجبر الخلق على مراده ، فوق عباده ، هو صفة الاستعلاء الذي تفرد به الله عز وجل . ( وهو الحكيم ) في أمره ، ( الخبير ) بأعمال عباده .

هذه الجملة معطوفة على جملة { وإن يمسسك الله بضرّ } [ الأنعام : 17 ] الآية ، والمناسبة بينهما أنّ مضمون كلتيهما يبطل استحقاق الأصنام العبادة . فالآية الأولى أبطلت ذلك بنفي أن يكون للأصنام تصرّف في أحوال المخلوقات ، وهذه الآية أبطلت أن يكون غير الله قاهراً على أحد أو خبيراً أو عالماً بإعطاء كل مخلوق ما يناسبه ، ولا جرم أنّ الإله تجب له القدرة والعلم ، وهما جماع صفات الكمال ، كما تجب له صفات الأفعال من نفع وضرّ وإحياء وإماتة ، وهي تعلّقات للقدرة أطلق عليها اسم الصفات عند غير الأشعري نظراً للعرف ، وأدخلها الأشعري في صفة القدرة لأنّها تعلّقات لها ، وهو التحقيق .ولذلك تتنزّل هذه الآية من التي قبلها منزلة التعميم بعد التخصيص لأنّ التي قبلها ذكرت كمال تصرّفه في المخلوقات وجاءت به في قالب تثبيت الرسول صلى الله عليه وسلم كما قدّمنا ، وهذه الآية أوعت قدرته على كلّ شيء وعلمه بكلّ شيء ، وذلك أصل جميع الفعل والصنع .والقاهر الغالب المُكرِه الذي لا ينفلت من قدرته من عُدّي إليه فعل القهر .وقد أفاد تعريف الجزأين القصر ، أي لا قاهر إلاّ هو ، لأنّ قهر الله تعالى هو القهر الحقيقي الذي لا يجد المقهور منه ملاذاً ، لأنّه قهر بأسباب لا يستطيع أحد خلق ما يدافعها . وممّا يشاهد منها دوماً النوم وكذلك الموتُ . سبحان من قهر العباد بالموت .و { فوق } ظرف متعلَّق بِ { القاهر } ، وهو استعارة تمثيلية لحالة القاهر بأنَّه كالذي يأخذ المغلوب من أعلاه فلا يجد معالجة ولا حراكاً . وهو تمثيل بديع ومنه قوله تعالى حكاية عن فرعون { وإنّا فوقهم قاهرون } [ الأعراف : 127 ].ولا يفهم من ذلك جهة هي في علوّ كما قد يتوهّم ، فلا تعدّ هذه الآية من المتشابهات .والعباد : هم المخلوقون من العقلاء ، فلا يقال للدوابّ عباد الله ، وهو في الأصل جمع عبد لكن الاستعمال خصّه بالمخلوقات ، وخصّ العبيد بجمع عبد بمعنى المملوك .ومعنى القهر فوق العباد أنّه خالق ما لا يدخل تحت قُدرهم بحيث يوجدُ ما لا يريدون وجوده كالموت ، ويمنع ما يريدون تحصيله كالولد للعقيم والجهل بكثير من الأشياء ، بحيث إنّ كلّ أحد يجد في نفسه أموراً يستطيع فعلها وأموراً لا يستطيع فعلها وأموراً يفعلها تارة ولا يستطيع فعلها تارة ، كالمشي لمن خَدِرت رجله؛ فيعلم كلّ أحد أنّ الله هو خالق القُدر والاستطاعات لأنّه قد يمنعها ، ولأنّه يخلق ما يخرج عن مقدور البشر ، ثم يقيس العقل عوالم الغيب على عالم الشهادة . وقد خلق الله العناصر والقوى وسلّط بعضها على بعض فلا يستطيع المدافعة إلاّ ما خوّلها الله .والحكيم : المحكم المتقن للمصنوعات ، فعيل بمعنى مفعل ، وقد تقدّم في قوله : { فاعلموا أنّ الله عزيز حكيم } في سورة [ البقرة : 209 ] وفي مواضع كثيرة .والخبير : مبالغة في اسم الفاعل من ( خَبَر ) المتعدّي ، بمعنى ( علم ) ، يقال : خبر الأمر ، إذا علمه وجرّبه . وقد قيل : إنّه مشتقّ من الخَبر لأنّ الشيء إذا علم أمكن الإخبار به .

{ وَهُوَ الْقَاهِرُ فَوْقَ عِبَادِهِ } فلا يتصرف منهم متصرف، ولا يتحرك متحرك، ولا يسكن ساكن، إلا بمشيئته، وليس للملوك وغيرهم الخروج عن ملكه وسلطانه، بل هم مدبرون مقهورون، فإذا كان هو القاهر وغيره مقهورا، كان هو المستحق للعبادة. { وَهُوَ الْحَكِيمُ } فيما أمر به ونهى، وأثاب، وعاقب، وفيما خلق وقدر. { الْخَبِيرُ } المطلع على السرائر والضمائر وخفايا الأمور، وهذا كله من أدلة التوحيد.

قوله تعالى : وهو القاهر فوق عباده وهو الحكيم الخبيرقوله تعالى : وهو القاهر فوق عباده القهر الغلبة ، والقاهر الغالب ، وأقهر الرجل إذا صير بحال المقهور الذليل ; قال الشاعر :تمنى حصين أن يسود جذاعه فأمسى حصين قد أذل وأقهراوقهر غلب . ومعنى فوق عباده فوقية الاستعلاء بالقهر والغلبة عليهم ; أي : هم تحت [ ص: 310 ] تسخيره لا فوقية مكان ; كما تقول : السلطان فوق رعيته أي : بالمنزلة والرفعة . وفي القهر معنى زائد ليس في القدرة ، وهو منع غيره عن بلوغ المراد . وهو الحكيم في أمره الخبير بأعمال عباده ، أي : من اتصف بهذه الصفات يجب ألا يشرك به .

The different parts of the vast universe spread out before us are so interconnected that for an event to occur, the coordination of the whole universe is necessary. This being so, no human being is capable of causing any event to occur, because no human being is in control of the universe. Here, even a small event takes place only when countless universal factors combine to set it in motion, and God alone is the controller of these factors. Amidst these universal factors, man is only the possessor of a will. The fact is that in this world whether one receives blessings or afflictions, both conditions come about by the direct orders of God. In view of this, it is utter foolishness for a man to think that he can save one or destroy another. It is also quite meaningless for a man to fear or build his hopes on anybody except God.

At the end of verse 18, it was said: وَهُوَ الْقَاهِرُ‌ فَوْقَ عِبَادِهِ ۚ وَهُوَ الْحَكِيمُ الْخَبِيرُ‌ ﴿18﴾ (And He is dominant over His slaves, and He is the Ali-Wise, the All-Aware). It means that the mastery of Allah Ta` ala prevails over His servants in the absolute sense and that everyone remains under His power and control all the time. This is the reason why no human being, no matter how great, whether a prophet close to Allah, or the most powerful ruler of the world, nine of them come out successful in everything they do, nor is every wish of theirs granted. And then, He is Wise too, for everything He does is essential Wisdom. And then, He is All-Aware too, for He is the One who knows everything. Thus, by the word, al-Qahir (the Dominant) pointed to is the perfect power of Allah Ta` ala and, by the word, al-Hakim (the All-Wise), His all-encompassing knowledge - and the two tell us that perfection in knowledge and power are the sole attributes of Almighty Allah and it is only Him that they belong to.

(He is the Omnipotent) the All-Conquering (over His slaves, and He is the Wise) in His command and decree, (the Knower) of His created beings and their works.