The Courser, The Chargers, The Assulters — Verse 8

And verily in the love of wealth he is avid and is therefore niggardly with it.

إن الإنسان لِنعم ربه لَجحود، وإنه بجحوده ذلك لمقر. وإنه لحب المال لشديد.

أي وإنه لحب الخير وهو المال لشديد وفيه مذهبا "أحدهما" أن المعنى وإنه لشديد المحبة للمال "والثاني" وإنه لحريص بخبل من محبة المال وكلاهما صحيح. ثم قال تبارك وتعالى مزهدا في الدنيا ومرغبا في الآخرة ومنبها على ما هو كائن بعد هذه الحال وما يستقبله الإنسان من الأهوال.

وقوله - تعالى - : ( وَإِنَّهُ لِحُبِّ الخير لَشَدِيدٌ ) أى : وإن هذا الإِنسان لشديد الحب لجمع المال ، ولكسبه من مختلف الوجوه بدون تفرقة - فى كثير من الأحيان - بين الحلال والحرام ، ولكنزه والتكثر منه ، وبالبخل به على من يستحقه .وصدق الله إذ يقول : ( قُل لَّوْ أَنْتُمْ تَمْلِكُونَ خَزَآئِنَ رَحْمَةِ رَبِّي إِذاً لأمْسَكْتُمْ خَشْيَةَ الإنفاق وَكَانَ الإنسان قَتُوراً ) .

وقوله: ( وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ )يقول تعالى ذكره: وإن الإنسان لحب المال لشديد.واختلف أهل العربية في وجه وصفه بالشدة لحب المال, فقال بعض البصريين: معنى ذلك: وإنه من أجل حب الخير لشديد: أي لبخيل; قال: يقال للبخيل: شديد ومتشدد. واستشهدوا لقوله ذلك ببيت طرفة بن العبد البكري:أرَى المَـوْتَ يَعْتـامُ النُّفُوسَ ويَصْطَفِيعَقِيلَــةَ مــالِ البــاخِلِ المُتَشَـددِ (2)وقال آخرون: معناه: وإنه لحب الخير لقوي.وقال بعض نحويي الكوفة: كان موضع ( لِحُبِّ ) أن يكون بعد شديد, وأن يضاف شديد إليه, فيكون الكلام: وإنه لشديد حب الخير; فلما تقدم الحب في الكلام, قيل: شديد, وحذف من آخره, لما جرى ذكره في أوله ولرءوس الآيات, قال: ومثله في سورة إبراهيم: كَرَمَادٍ اشْتَدَّتْ بِهِ الرِّيحُ فِي يَوْمٍ عَاصِفٍ والعصوف لا يكون لليوم, إنما يكون للريح; فلما جرى ذكر الريح قبل اليوم طرحت من آخره, كأنه قال: في يوم عاصف الريح, والله أعلم.وبنحو الذي قلنا في ذلك قال أهل التأويل.ذكر من قال ذلك:حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله: ( وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ ) قال: الخير: الدنيا; وقرأ: إِنْ تَرَكَ خَيْرًا الْوَصِيَّةُ قال: فقلت له: إِنْ تَرَكَ خَيْرًا : المال؟ قال: نعم, وأي شيء هو إلا المال؟ قال: وعسى أن يكون حراما, ولكن الناس يعدونه خيرا, فسماه الله خيرا, لأن الناس يسمونه خيرا في الدنيا, وعسى أن يكون خبيثا, وسمي القتال في سبيل الله سوءا, وقرأ قول الله: فَانْقَلَبُوا بِنِعْمَةٍ مِنَ اللَّهِ وَفَضْلٍ لَمْ يَمْسَسْهُمْ سُوءٌ قال: لم يمسسهم قتال; قال: وليس هو عند الله بسوء, ولكن يسمونه سوءا.وتأويل الكلام: إن الإنسان لربه لكنود, وإنه لحب الخير لشديد, وإن الله على ذلك من أمره لشاهد. ولكن قوله: ( وَإِنَّهُ عَلَى ذَلِكَ لَشَهِيدٌ ) قدم, ومعناه التأخير, فجعل معترضا بين قوله: ( إِنَّ الإنْسَانَ لِرَبِّهِ لَكَنُودٌ ) , وبين قوله: ( وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ )وبنحو الذي قلنا في ذلك قال أهل التأويل.ذكر من قال ذلك:حدثنا ابن حميد, قال: ثنا مهران, عن سعيد, عن قتادة (إِنَّ الإِنْسَانَ لِرَبِّهِ لَكَنُودٌ * وَإِنَّهُ عَلَى ذَلِكَ لَشَهِيدٌ) قال: هذا في مقاديم الكلام, قال: يقول: إن الله لشهيد أن الإنسان لحب الخير لشديد.------------------------الهوامش:(2) البيت لطرفة بن العبد ( مختار الشعر الجاهلي 318 ) في معلقته . وفيه : " يعتام الكرام " . قال شارحه : يعتام : يختار . والعقيلة : الخيار من كل شيء . والفاحش : البخيل الحريص . يقول : أرى الموت يختار كرام الناس ، وصفوة مال البخلاء ، أي : يأخذ النفيس الذي يضن به ، كما يأخذ الحقير ، فلا يترك شيئا . ا هـ . وقال أبو عبيدة في مجاز القرآن ( 189 ) { وإنه لحب الخير لشديد } : وإنه من أجل حب الخير لشديد : لبخيل ، يقال للبخيل : شديد ومتشدد ؛ قال طرفة : " أرى الموت يعتام النفوس ... " البيت .

( وإنه ) يعني الإنسان ، ( لحب الخير ) أي لحب المال ، ( لشديد ) أي : لبخيل ، أي إنه من أجل حب المال لبخيل . يقال للبخيل : شديد ومتشدد .وقيل : معناه وإنه لحب الخير لقوي ، أي شديد الحب للخير أي المال .

وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ (8)وتقديم { لحب الخير } على متعلَّقه للاهتمام بغرابة هذا المتعلق ولمراعاة الفاصلة ، وتقديمه على عامله المقترن بلام الابتداء ، وهي من ذوات الصدر لأنه مجرور كما علمت في قوله : { لربه لكنود } .وحب المال يبعث على منع المعروف ، وكان العرب يعيِّرون بالبخل وهم مع ذلك يبْخَلون في الجاهلية بمواساة الفقراء والضعفاء ويأكلون أموال اليتامى ولكنهم يسرفون في الإِنفاق في مظان السمعة ومجالس الشرب وفي الميسر قال تعالى : { ولا تحاضون على طعام المسكين وتأكلون التراث أكلاً لما وتحبون المال حباً جماً } [ الفجر : 18 20 ] .

{ وَإِنَّهُ } أي: الإنسان { لِحُبِّ الْخَيْرِ } أي: المال { لَشَدِيدُ } أي: كثير الحب للمال. وحبه لذلك، هو الذي أوجب له ترك الحقوق الواجبة عليه، قدم شهوة نفسه على حق ربه، وكل هذا لأنه قصر نظره على هذه الدار، وغفل عن الآخرة، ولهذا قال حاثًا له على خوف يوم الوعيد:

قوله تعالى : وإنه لحب الخير لشديدقوله تعالى : وإنه أي الإنسان من غير خلاف .لحب الخير أي المال ; ومنه قوله تعالى : إن ترك خيرا . وقال عدي :ماذا ترجي النفوس من طلب ال خير ، وحب الحياة كاربهالشديد أي لقوي في حبه للمال . وقيل : لشديد لبخيل . ويقال للبخيل : شديد ومتشدد . قال طرفة :أرى الموت يعتام الكرام ويصطفي عقيلة مال الفاحش المتشدديقال : اعتامه واعتماه ; أي اختاره . والفاحش : البخيل أيضا . ومنه قوله تعالى : ويأمركم بالفحشاء أي البخل . قال ابن زيد : سمى الله المال خيرا ; وعسى أن يكون شرا وحراما ; ولكن الناس يعدونه خيرا ، فسماه الله خيرا لذلك . وسمى الجهاد سوءا ، فقال : فانقلبوا بنعمة من الله وفضل لم يمسسهم سوء على ما يسميه الناس . قال الفراء : نظم الآية أن يقال : وإنه لشديد الحب للخير ; فلما تقدم الحب قال : شديد ، وحذف من آخره ذكر الحب ; لأنه قد جرى ذكره ، ولرءوس الآي ; كقوله تعالى : في يوم عاصف والعصوف : للريح لا الأيام ، فلما جرى ذكر الريح قبل اليوم ، طرح من آخره ذكر الريح ; كأنه قال : في يوم عاصف الريح .

The horse is a very loyal animal. He sacrifices himself to the utmost for the sake of his master. Even in the battlefield, he does not leave his side. This is an example which shows how a man should conduct himself. Man should also be loyal to his Lord just as the horse is loyal to man. But, in practice, it is not like that. In this world, the animal is grateful to his master, but man is not grateful to his Lord. Here an animal knows his obligations towards his master, but man does not know his obligations towards his Lord. Here an animal is totally obedient to his master, but man is not totally obedient to his Lord. Man appreciates any animal which is loyal to him. Then, how is it possible that he does not comprehend that in the eyes of God only that individual is worthy of appreciation who is loyal to Him? It is the love of wealth which blinds him. He is unable to learn the truth even from his own experiences.

Verse [ 100:8] وَإِنَّهُ لِحُبِّ الْخَيْرِ‌ لَشَدِيدٌ (and in his love for wealth, he is very intense.) Literally, the word khair means 'any good thing'. Idiomatically, the word khair, in Arabic, means 'wealth' implying that 'wealth' is an embodiment of goodness and benefit. However, some type of wealth can involve man in untold misery. In the Hereafter, this will be the position of all wealth acquired through unlawful means. Sometimes, wealth in this world too can prove to be nuisance and disaster. Nonetheless, according to Arabic idiom, worldly goods in this verse have been described as khair as the same word in another verse [ 2:180] اِن تَرَکَ خَیراً "...he leaves some wealth...". In this verse as well the word khair means 'wealth'. To recap, having taken oath by war-horses, the subject states two points: [ 1] man is ungrateful or he is a blamer of his Lord who remembers misfortunes and forgets His favours; and [ 2] he is passionate in his love for wealth. Both these points are evil, rationally as well as from the Shari'ah point of view. These statements warn man against these evils. The evil of ingratitude is quite obvious and needs no elaboration, but the evil of man's violent love for wealth is not that obvious, and needs some elaboration. Wealth is the axis of man's needs and necessities. Shari'ah has not only permitted its acquisition, but it has also made its acquisition obligatory to the degree of his needs. Therefore, what is condemned in the verse is either the 'intense' or excessive love for wealth that makes one neglectful to one's obligations, and oblivious of the divine injunctions, or the sense is that earning wealth, even saving it according to one's needs is though permissible, having its love in the heart is bad. Let us consider the following illustration: When man feels the need to answer the call of nature, he does it out of necessity. In fact, he makes arrangements for it, but he does not develop love or passion for it in his heart. Likewise, when he falls sick and takes medication, or even undergoes surgery, but he does not develop attachment for it in his heart. He does it only out of necessity. The believer should treat the wealth in this way: A believer should acquire wealth, as Allah has commanded him, to the extent of his need, save it, look after it and utilize it whenever and wherever necessary, but his heart should not be attached to it. How elegantly Maulana Rumi (رح) has put it in one of his verses! آب اندر زیر کشتی پشتی است آب در کشتی ھلاک کشتی است "As long as the water remains under the boat, it helps the boat [ to sail ]; but if the water seeps into the boat, it sinks it." Likewise, as long as the wealth floats around the boat of heart, it would be useful; but when it seeps into the heart, it will destroy it. Towards the conclusion of the Surah a warning has been sounded against these two evil qualities of man for which he will be punished in the Hereafter.

(And lo! in the love of wealth) abundant wealth (he) i.e. Qurt (is violent) is extreme.

And verily he is avid in [his] love of wealth (khayr).He said:The wealth (khayr) which is intended here is of three kinds: love of the lower self (ḥubb al-nafs), love of the world (ḥubb al-dunyā) and the love of [base] desire (ḥubb al-hawā). It is called �good� (khayr) due to the conception of it that is held by its adherents. However [in reality] the good is only in three things: self-sufficiency with regard to, and independence from, people; [recognising one�s] utter neediness (iftiqār) for God, Mighty and Majestic is He; and fulfilling His commandments.But God knows best.His words, Exalted is He:

Which was revealed in Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ (In the Name of Allah, the Most Gracious, the Most Merciful. Swearing by the Horses of War about the Ungratefulness of Man and His Zeal for Wealth Allah swears by the horses when they are made to gallop into battle in His path (i.e., Jihad), and thus they run and pant, which is the sound that is heard from the horse when it runs. فَالمُورِيَـتِ قَدْحاً (Striking sparks of fire.) meaning, the striking of their hooves on the rocks, which causes sparks of fire to fly from them. فَالْمُغِيرَتِ صُبْحاً (And scouring to the raid at dawn.) meaning, the raid that is carried out in the early morning time. This is just as the Messenger of Allah ﷺ used to perform raids in the early morning. He would wait to see if he heard the Adhan (call to prayer) from the people. If he heard it he would leave them alone, and if he didn't hear it he would attack. Then Allah says, فَأَثَرْنَ بِهِ نَقْعاً (And raise the dust in clouds the while.) meaning, dust at the place of the battle with the horses. فَوَسَطْنَ بِهِ جَمْعاً (And penetrating forthwith as one into the midst.) means, then are all in the middle of that spot, together. Allah's saying; فَالْمُغِيرَتِ صُبْحاً (And scouring to the raid at dawn.) Ibn `Abbas, Mujahid and Qatadah, all said, "This means the invasion of the horses in the morning in the way of Allah." And His statement, فَأَثَرْنَ بِهِ نَقْعاً (And raise the dust in clouds the while.) This is the place in which the attack takes place. The dust is stirred up by it. And His statement, فَوَسَطْنَ بِهِ جَمْعاً (And penetrating forthwith as one into the midst.) Al-`Awfi narrated from Ibn `Abbas, `Ata, `Ikrimah, Qatadah and Ad-Dahhak that they all said, "This means into the midst of the disbelieving enemy." Concerning Allah's statement, إِنَّ الإِنسَـنَ لِرَبِّهِ لَكَنُودٌ (Verily, man is ungrateful (Kanud) to his Lord.) This is the subject what is being sworn about, and it means that he (man) is ungrateful for the favors of His Lord and he rejects them. Ibn `Abbas, Mujahid, Ibrahim An-Nakha`i, Abu Al-Jawza', Abu Al-`Aliyah, Abu Ad-Duha, Sa`id bin Jubayr, Muhammad bin Qays, Ad-Dahhak, Al-Hasan, Qatadah, Ar-Rabi` bin Anas and Ibn Zayd all said, "Al-Kanud means ungrateful." Al-Hasan said, "Al-Kanud is the one who counts the calamities (that befall him) and he forgets Allah's favors." Concerning Allah's statement, وَإِنَّهُ عَلَى ذَلِكَ لَشَهِيدٌ (And to that He bears witness.) Qatadah and Sufyan Ath-Thawri both said, "And indeed Allah is a witness to that." It is also possible that the pronoun (He) could be referring to man. This was said by Muhammad bin Ka`b Al-Qurazi. Thus, its meaning would be that man is a witness himself to the fact that he is ungrateful. This is obvious in his condition, meaning this is apparent from his statements and deeds. This is as Allah says, مَا كَانَ لِلْمُشْرِكِينَ أَن يَعْمُرُواْ مَسَاجِدَ الله شَـهِدِينَ عَلَى أَنفُسِهِم بِالْكُفْرِ (It is not for the idolators, to maintain the Masajid of Allah, while they witness disbelief against themselves.) (9:17) Allah said; وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ (And verily, he is violent in the love of wealth.) meaning, and indeed in his love of the good, which is wealth, he is severe. There are two opinions concerning this. One of them is that it means that he is severe. There are two opinions concerning this. One of them is that it means that he is severe in his love of wealth. The other view is that it means he is covetous and stingy due to the love of wealth. However, both views are correct. The Threat about the Hereafter Then Allah encourages abstinence from worldly things and striving for the Hereafter, and He informs of what the situation will be after this present condition, and what man will face of horrors. He says, أَفَلاَ يَعْلَمُ إِذَا بُعْثِرَ مَا فِى الْقُبُورِ (Knows he not that when the contents of the graves are poured forth) meaning, the dead that are in it will be brought out. وَحُصِّلَ مَا فِى الصُّدُورِ (And that which is in the breasts shall be made known) Ibn `Abbas and others have said, "This means what was in their souls would be exposed and made apparent." إِنَّ رَبَّهُم بِهِمْ يَوْمَئِذٍ لَّخَبِيرٌ (Verily, that Day their Lord will be Well-Acquainted with them.) meaning, He knows all of that they used to do, and He will compensate them for it with the most deserving reward. He does not do even the slightest amount of injustice. This is the end of the Tafsir of Surat Al-`Adiyat, and all praise and thanks are due to Allah.