Yazma cildi 20 · Sayfa 148

وهكذا درج العمل بالأمر والنهي، ودرك ترك العمل بهما ودرج القول بالأمر والنهي، ودرك تركهما عقدا وحلا، كلا وبعضا. وهكذا مناسبات الجزاء كلها لا تختل. قال الله عز وجل: ﴿ومَكَرُوا ومَكَرَ الله﴾ [آل عمران: ٥٤] وقال: ﴿قالُوا إِنَّا مَعَكُمْ إِنَّما نَحْنُ مُسْتَهْزِئُونَ﴾، ﴿الله يَسْتَهْزِئُ بِهِمْ﴾ [البقرة: ١٤، ١٥]. وقال: ﴿إِنْ تَسْخَرُوا مِنَّا فَإِنَّا نَسْخَرُ مِنْكُمْ كَما تَسْخَرُونَ﴾ [هود: ٣٨].

وقال تعالى: ﴿إِنَّ الَّذِينَ أَجْرَمُوا كانُوا من الَّذِينَ آمَنُوا يَضْحَكُونَ﴾ [المطففين: ٢٩] وقال في الجزاء: ﴿فَالْيَوْمَ الَّذِينَ آمَنُوا من الْكُفَّارِ يَضْحَكُونَ﴾ [المطففين: ٣٤] ثم بين فقال: ﴿هَلْ ثُوِّبَ الْكُفَّارُ ما كانُوا يَفْعَلُونَ﴾ [المطففين: ٣٦] فعم بالألف واللام، ورد الفعل عليهم.

وقال تعالى: ﴿نَسُوا الله فَنَسِيَهُمْ﴾ [التوبة: ٦٧] ولهٰذا سمي ﴿جَزاءً وِفاقاً﴾ [النبإ: ٢٦]، ولو لم يكن الأمر كذٰلك لما كان جزاء.

وقد ورد في المتكبرين أنهم يحشرون كأمثال الذر يطؤهم الناس بأقدامهم، صغارا لهم وذلة لتكبرهم على أوامر الله.

(الميراث بين أهل الدارين)

فالجنة خير لا شر فيها، والنار شر لا خير فيها. فجميع علم المشرك وعمله وقوله الذي لو كان موحدا جوزي عليه في الجنة بحسبه، يعطى ذٰلك الجزاء للموحد الجاهل بذٰلك الأمر والعلم المفرط في ذٰلك العمل التارك لذٰلك القول.

والجزاء عليه الذي لو كان مشركا لحصل له في النار، يعطى لذٰلك المشرك الذي لا حظ له في الجنة.

فإذا رأى المشرك ما كان يستحقه لو كان سعيدا، يقول: «يا رب،

Likewise are the ascending degrees of acting upon command and prohibition, and the descending levels of leaving action upon them; the ascending degrees of speech concerning command and prohibition, and the descending levels of leaving them, by tying and untying, wholly and partly. Thus all correspondences of requital remain without defect. God, mighty and majestic, said, “They plotted, and God plotted” [Al ʿImran 3:54]; “They say, ‘We are with you; we are only mocking,’” and “God mocks them” [al-Baqara 2:14,15]; and “If you ridicule us, we ridicule you as you ridicule” [Hud 11:38].

He said, exalted is He, “Those who committed crimes used to laugh at those who believed” [al-Mutaffifin 83:29], and concerning requital, “Today those who believed laugh at the unbelievers” [al-Mutaffifin 83:34]. Then He explained, “Have the unbelievers been requited for what they used to do?” [al-Mutaffifin 83:36]. He made it general through the definite article, alif and lam, and returned the act upon them.

He said, “They forgot God, so He forgot them” [al-Tawba 9:67]. Hence it is called “fitting requital” [al-Nabaʾ 78:26]. Were the affair otherwise, it would not be requital.

It is reported concerning the arrogant that they are gathered like tiny ants, people trampling them underfoot, rendered small and lowly for their arrogance toward God’s commands.

(Inheritance between the People of the Two Abodes)

The Garden is good with no evil within it; the Fire is evil with no good within it. All the knowledge, work, and speech of the assigner of partners for which, had he affirmed oneness, he would have been requited accordingly in the Garden: that recompense is given to the affirmer of oneness ignorant of that matter and knowledge, negligent of that work, and leaving that speech.

The recompense against the latter, which he would have received within the Fire had he assigned partners, is given to that assigner of partners who has no share within the Garden.

When the assigner of partners sees what he would have deserved had he been felicitous, he says, “My Lord,