The Thunder — Verse 26

Increase and Decrease in Provision is in Allah's Hand Allah states that He alone increases the provisions for whom He wills and decreases it for whom He wills, according to His wisdom and perfect justice. So, when the disbelievers rejoice with the life of the present world that was given to them, they do not know that they are being tested and tried. Allah said in other Ayat, أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ (Do they think that in wealth and children with which We enlarge them. We hasten unto them with good things. Nay, but they perceive not.)23:55-56 Allah belittled the life of the present world in comparison to what He has prepared for His believing servants in the Hereafter, وَمَا الْحَيَوةُ الدُّنْيَا فِى الاٌّخِرَةِ إِلاَّ مَتَـعٌ (whereas the life of this world compared to the Hereafter is but a brief passing enjoyment.) Allah said in other Ayat, قُلْ مَتَـعُ الدُّنْيَا قَلِيلٌ وَالاٌّخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى وَلاَ تُظْلَمُونَ فَتِيلاً (Say: "Short is the enjoyment of this world. The Hereafter is (far) better for him who has Taqwa, and you shall not be dealt with unjustly even equal to the amount of a Fatila.)4:77 and, بَلْ تُؤْثِرُونَ الْحَيَوةَ الدُّنْيَا - وَالاٌّخِرَةُ خَيْرٌ وَأَبْقَى (Nay, you prefer the life of this world, although the Hereafter is better and more lasting.)87:16-17 Imam Ahmad recorded that Al-Mustawrid, from Bani Fihr, said that the Messenger of Allah ﷺ said, «مَا الدُّنْيَا فِي الْآخِرَةِ إِلَّا كَمَا يَجْعَلُ أَحَدُكُمْ إصْبَعَهُ هَذِهِ فِي الْيَمِّ، فَلْيَنْظُرْ بِمَ تَرْجِع» (The life of the present world, compared to the Hereafter, is just like when one of you inserts his finger in the sea, so let him contemplate how much of it will it carry.) and he pointed with the index finger. Imam Muslim also collected this Hadith in his Sahih. In another Hadith, the Prophet passed by a dead sheep, whose ears were small, and said, «وَاللهِ لَلدُّنْيَا أَهْوَنُ عَلَى اللهِ مِنْ هَذَا عَلَى أَهْلِهِ حِينَ أَلْقَوه» (By Allah! The life of this present world is as insignificant to Allah as this sheep was to its owners when they threw it away.) وَيَقُولُ الَّذِينَ كَفَرُواْ لَوْلاَ أُنزِلَ عَلَيْهِ ءَايَةٌ مِّن رَّبِّهِ قُلْ إِنَّ اللَّهَ يُضِلُّ مَن يَشَآءُ وَيَهْدِى إِلَيْهِ مَنْ أَنَابَ - الَّذِينَ ءَامَنُواْ وَتَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ اللَّهِ أَلاَ بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ - الَّذِينَ آمَنُواْ وَعَمِلُواْ الصَّـلِحَاتِ طُوبَى لَهُمْ وَحُسْنُ مَـَابٍ

God expands provision He makes it abundant for whom He will and straitens restricts it for whomever He will; and they the people of Mecca rejoice a wanton rejoicing in the life of this world that is in what they acquire therein yet the life of this world in comparison with the life of the Hereafter is but a brief enjoyment a trifling thing enjoyed and then lost.

الله وحده يوسِّع الرزق لمن يشاء من عباده، ويضيِّق على مَن يشاء منهم، وفرح الكفار بالسَّعة في الحياة الدنيا، وما هذه الحياة الدنيا بالنسبة للآخرة إلا شيء قليل يتمتع به، سُرعان ما يزول.

يذكر تعالى أنه هو الذي يوسع الرزق على من يشاء ويقتر على من يشاء لما له في ذلك من الحكمة والعدل وفرح هؤلاء الكفار بما أوتوا من الحياة الدنيا استدراجا لهم وإمهالا كما قال " أيحسبون أنما نمدهم به من مال وبنين نسارع لهم في الخيرات بل لا يشعرون " ثم حقر الحياة الدنيا بالنسبة إلى ما ادخره تعالى لعباده المؤمنين في الدار الآخرة فقال " وما الحياة الدنيا في الآخرة إلا متاع " كما قال " قل متاع الدنيا قليل والآخرة خير لمن اتقى ولا تظلمون فتيلا " وقال " بل تؤثرون الحياة الدنيا والآخرة خير وأبقى " وقال الإمام أحمد: حدثنا وكيع عن يحيى بن سعيد قالا: حدثنا إسماعيل بن أبي خالد عن قيس عن المستورد أخي بني فهره قال: قال رسول الله صلى الله عليه وسلم " ما الدنيا في الآخرة إلا كما يجعل أحدكم أصبعه هذه فى اليم فلينظر بم ترجع " وأشار بالسبابة رواه مسلم في صحيحه وفي الحديث الآخر أن رسول الله صلى الله عليه وسلم مر بجدي أسك ميت والأسك الصغير الأذنين فقال " والله للدنيا أهون على الله من هذا على أهله حين ألقوه ".

ثم بين - سبحانه - بعد أن ذلك أن الغنى والفقر بيده ، وأن العطاء والمنع بأمره فقال - تعالى - : ( الله يَبْسُطُ الرزق لِمَنْ يَشَآءُ وَيَقَدِرُ .. ) وبسط الرزق كناية عن سعته ووفرته وكثرته . ومعنى : " يقدر " يضيق ويقلل .قال الإمام الشوكانى : " لما ذكر - سبحانه - عاقبة المشركين بقوله ( أولئك لَهُمُ اللعنة وَلَهُمْ سواء الدار ) كان لقائل أن يقول : قد نرى كثيرا منهم قد وفر الله له فى الرزق وبسط له فيه . فأجاب - سبحانه - عن ذلك : ( الله يَبْسُطُ الرزق لِمَنْ يَشَآءُ وَيَقَدِرُ ) فقد يبسط الرزق لمن كان كافرا ، ويقتره على من كن مؤمنا ابتلاء وامتحانا ، ولا يدل البسط على الكرامة ، ولا القبض على الإِهانة . . "أى : الله - تعالى - وحده هو الذى يبسط الرزق لمن يشاء من خلقه ، وهو وحده - أيضا - الذى يضيقه على من يشاء منهم لحكم هو يعملها ، ولا تعلق لذلك بالكفر أو الإِيمان ، فقد يوسع على الكافر استدارجا له ، وقد يضيق على المؤمن امتحانا له ، أو زيادة فى أجره .والضمير فى قوله ( وَفَرِحُواْ بالحياة الدنيا ) يعود إلى مشركى مكة ، وإلى كل من كان على شاكلتهم فى الكفر والطغيان . والمراد بالفرح هنا : الأشر والبطر وجحود النعم .أى : وفرح هؤلاء الكافرون بربهم ، الناقضون لعهودهم ، بما أوتوا من بسطة فى الرزق فى دنياهم ، فرح بطر وأشر ونسيان للآخرة لافرح سرور بنعم الله ، وشكر له - سبحانه - عليها ، وتذكر للآخرة وما فيها من ثواب وعقاب . .وقوله - سبحانه - ( وَمَا الحياة الدنيا فِي الآخرة إِلاَّ مَتَاعٌ ) بيان لقلة نعيم الدنيا بالنسبة لنعيم الآخرة .والمتاع : ما يتمتع به الإنسان فى دنياه من مال وغيره لمدة محددة ثم ينقضى .أى : إن هؤلاء الفرحين بنعم الله عليهم فى الدنيا ، فرح بطر وأشر وجحود ، لن يتمتعوا بها طويلا ، لأن نعيم الدنيا ليس إلا شيئا قليلا بالنسبة لنعيم الآخرة .وتنكير ( متاع ) للتقليل ، كقوله - تعالى - فى آية أخرى : ( لاَ يَغُرَّنَّكَ تَقَلُّبُ الذين كَفَرُواْ فِي البلاد . مَتَاعٌ قَلِيلٌ ثُمَّ مَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ المهاد ) قال الآلوسى ما ملخصه : قوله ( وَمَا الحياة الدنيا فِي الآخرة ) أى : كائنة فى جنب نعيم الآخرة ، فالجار والمجور فى موضع الحال ، و " فى " هذه معناها المقايسة وهى كثيرة فى الكلام ، كما يقال : ذنوب العبد فى رحمة الله - تعالى - كقطرة فى بحر ، وهى الداخلة بين مفضول سابق ، وفاضل لاحق . . .والمراد بقوله ( إِلاَّ مَتَاعٌ ) أى : إلا شيئا يسيرا يتمتع به كزاد الراعى .والمعنى : أنهم رضوا بحظ الدنيا معرضين عن نعيم الآخرة ، والحال أن ما فرحوا به فى جنب ما أعرضوا عنه قليل النفع ، سريع النفاد .أخرج الترمذى وصححه عن عبد الله بن مسعود قال : " نام رسول الله - صلى الله عليه وسلم - على حصير ، فقام وقد أثر فى جنبه ، فقلنا يا رسول الله : لو اتخذنا لك؟ فقال - صلى الله عليه وسلم - : " مالى وللدنيا ، ما أنا فى الدنيا إلا كراكب استظل بشجرة ثم راح وتركها . . . " " .وبذلك نرى الآيات الكريمة قد بينت صفات المؤمنين وحسن عاقبتهم ، وصفات الكافرين وسوء مصيرهم كما وضحت أن الأرزاق بيد الله - تعالى - يعطيها بسعة لمن يشاء من عباده ، ويعيطها بقلة لغيرهم . .

قال أبو جعفر: يقول تعالى ذكره: الله يوسّع على من يَشاء من خلقه في رزقه, فيبسط له منه (30) لأن منهم من لا يُصْلحه إلا ذلك(ويقدر) ، يقول: ويقتِّر على من يشاء منهم في رزقه وعيشه, فيضيّقه عليه, لأنه لا يصلحه إلا الإقتار(وفرحوا بالحياة الدنيا) ، يقول تعالى ذكره: وفرح هؤلاء الذين بُسِط لهم في الدنيا من الرزق على كفرهم بالله ومعصيتهم إياه بما بسط لهم فيها، وجهلوا ما عند الله لأهل طاعته والإيمان به في الآخرة من الكرامة والنعيم .ثم أخبر جلّ ثناؤه عن قدر ذلك في الدنيا فيما لأهل الإيمان به عنده في الآخرة وأعلم عباده قِلّته, فقال: (وما الحياة الدنيا في الآخرة إلا متاع) ، يقول: وما جميع ما أعطى هؤلاء في الدنيا من السَّعة وبُسِط لهم فيها من الرزق ورغد العيش، فيما عند الله لأهل طاعته في الآخرة(إلا متاع) قليل، وشيء حقير ذاهب . (31) كما:-20353- حدثنا الحسن بن محمد، قال، حدثنا شبابة قال: حدثنا ورقاء, عن ابن أبي نجيح, عن مجاهد, قوله: (إلا متاع) قال: قليلٌ ذاهب .20354- حدثني المثنى قال، حدثنا أبو حذيفة قال: حدثنا شبل, عن ابن أبي نجيح, عن مجاهد20355- ... قال: وحدثنا إسحاق قال: حدثنا عبد الله, عن ورقاء, عن ابن أبي نجيح, عن مجاهد: (وما الحياة الدنيا في الآخرة إلا متاع) ، قال: قليلٌ ذاهب .20356- حدثنا ابن حميد قال، حدثنا جرير, عن الأعمش, عن بكير بن الأخنس, عن عبد الرحمن بن سابط في قوله: (وفرحوا بالحياة الدنيا وما الحياة الدنيا في الآخرة إلا متاعٌ) قال: كزاد الرّاعي يُزوِّده أهله: الكفِّ من التمر, أو الشيء من الدقيق, أو الشيء يشرَبُ عليه اللبن .---------------------الهوامش :(30) انظر تفسير" البسط" فيما سلف 5 : 288 - 290 / 10 : 452 .(31) انظر تفسير" المتاع" فيما سلف : 414 ، تعليق : 2 ، والمراجع هناك .

قوله عز وجل : ( الله يبسط الرزق لمن يشاء ويقدر ) أي : يوسع على من يشاء ويضيق على من يشاء .( وفرحوا بالحياة الدنيا ) يعني : مشركي مكة أشروا وبطروا ، والفرح : لذة في القلب بنيل المشتهى ، وفيه دليل على أن الفرح بالدنيا حرام .( وما الحياة الدنيا في الآخرة إلا متاع ) أي : قليل ذاهب . قال الكلبي : كمثل السكرجة ، والقصعة ، والقدح ، والقدر ينتفع بها [ ثم تذهب ] .

هذه الجملة مستأنفة استئنافاً بيانياً جواباً عما يهجس في نفوس السامعين من المؤمنين والكافرين من سماع قوله : { أولئك لهم اللعنة ولهم سوء الدار } المفيد أنهم مغضوب عليهم ، فأما المؤمنون فيقولون : كيف بَسط الله الرزق لهم في الدنيا فازدادوا به طغياناً وكفراً وهلا عذبهم في الدنيا بالخصاصة كما قدر تعذيبهم في الآخرة ، وذلك مثل قول موسى عليه السلام { ربّنَا إنك آتيت فرعون وملأه زينة وأموالاً في الحياة الدنيا ربنا ليضلوا عن سبيلك } [ سورة يونس : 88 ] ، وأما الكافرون فيسخرون من الوعيد مزدهين بما لهم من نعمة . فأجيب الفريقان بأن الله يشاء بسط الرزق لبعض عباده ونقصه لبعض آخر لحكمةٍ متصلة بأسباب العيش في الدنيا ، ولذلك اتّصال بحال الكرامة عنده في الآخرة . ولذلك جاء التعميم في قوله : لمن يشاء } ، ومشيئته تعالى وأسبابها لا يطلع عليها أحد .وأفاد تقديم المسند إليه على الخبر الفعلي في قوله : { الله يبسط } تقويةً للحكم وتأكيداً ، لأن المقصود أن يعلمه الناس ولفت العقول إليه على رأي السكاكي في أمثاله . وليس المقام مقام إفادة الحصر كما درج عليه «الكشاف» إذ ليس ثمة من يزعم الشركة لله في ذلك ، أو من يزعم أن الله لا يفعل ذلك فيقصد الرد عليه بطريق القصر .والبسط : مستعار للكثرة وللدوام . والقَدْر : كناية عن القلة .ولما كان المقصود الأول من هذا الكلام تعليم المسلمين كان الكلام موجهاً إليهم .وجيء في جانب الكافرين بضمير الغيبة إشارة إلى أنهم أقل من أن يفهموا هذه الدقائق لعنجهية نفوسهم فهم فرحُوا بما لهم في الحياة الدنيا وغفلوا عن الآخرة ، فالفرح المذكور فرحُ بَطَر وطغيان كما في قوله تعالى في شأن قارون : { إذ قال له قومه لا تفرح إن الله لا يحب الفرحين } [ سورة القصص : 76 ] ، فالمعنى فرحوا بالحياة الدنيا دون اهتمام بالآخرة . وهذا المعنى أفادهُ الاقتصار على ذكر الدنيا في حين ذكر الآخرة أيضاً بقوله : وما الحياة الدنيا في الآخرة إلا متاع }.والمراد بالحياة الدنيا وبالآخرة نعيمهما بقرينة السياق ، فالكلام من إضافة الحكم إلى الذات والمراد أحوالها .و { في } ظرف مستقر حال من { الحياة الدنيا }. ومعنى { في } الظرفية المجازية بمعنى المقايسة ، أي إذا نُسبت أحوال الحياة الدنيا بأحوال الآخرة ظهر أن أحوال الدنيا متاعٌ قليل ، وتقدم عند قوله : { فما متاع الحياة الدنيا في الآخرة إلا قليل } في سورة براءة ( 38 ).والمتاع : ما يتمتع به وينقضي . وتنكيره للتقليل كقوله : { لا يغرنك تقلب الذين كفروا في البلاد متاع قليل } [ سورة آل عمران : 196 197 ].

أي: هو وحده يوسع الرزق ويبسطه على من يشاء ويقدره ويضيقه على من يشاء، { وَفَرِحُوا } أي: الكفار { بِالْحَيَاةِ الدُّنْيَا } فرحا أوجب لهم أن يطمئنوا بها، ويغفلوا عن الآخرة وذلك لنقصان عقولهم، { وَمَا الْحَيَاةُ الدُّنْيَا فِي الْآخِرَةِ إِلَّا مَتَاعٌ } أي: شيء حقير يتمتع به قليلا ويفارق أهله وأصحابه ويعقبهم ويلا طويلا.

الله يبسط الرزق لمن يشاء ويقدر لما ذكر عاقبة المؤمن وعاقبة المشرك بين أنه تعالى الذي يبسط الرزق ويقدر في الدنيا ، لأنها دار امتحان ; فبسط الرزق على الكافر لا يدل على كرامته ، والتقتير على بعض المؤمنين لا يدل على إهانتهم . ويقدر أي يضيق ; ومنه " ومن قدر عليه رزقه " أي ضيق . وقيل : يقدر يعطي بقدر الكفاية .وفرحوا بالحياة الدنيا يعني مشركي مكة ; فرحوا بالدنيا ولم يعرفوا غيرها ، وجهلوا ما عند الله ; وهو معطوف على ويفسدون في الأرض . وفي الآية تقديم وتأخير ; التقدير : والذين ينقضون عهد الله من بعد ميثاقه ويقطعون ما أمر الله به أن يوصل ويفسدون في الأرض وفرحوا بالحياة الدنيا .وما الحياة الدنيا في الآخرة إلا متاع أي في جنبها . إلا متاع أي متاع من الأمتعة ، كالقصعة والسكرجة . وقال مجاهد : شيء قليل ذاهب من متع النهار إذا ارتفع ; فلا بد له من زوال . ابن عباس : زاد كزاد الراعي . وقيل : متاع الحياة الدنيا ما يستمتع بها منها . وقيل : ما يتزود منها إلى الآخرة من التقوى والعمل الصالح ، " ولهم سوء الدار " ، ثم ابتداء . " الله يبسط الرزق لمن يشاء ويقدر " أي يوسع ويضيق .

Man is bound to God by the bond of nature and to his fellow beings by the bond of humanity. Breaking both bonds leads to creating mischief on God’s earth. Living a peaceful life on God’s earth means making his life subject to the above-mentioned bonds. In liberating himself from these bonds – caring nothing for the rights of God or men—he only creates mischief. Those who act thus incur the curse of God. Such as these will not share in the Grace of God. They have fouled God’s earth, so they deserve to be pushed into the foulest of places—Hell. In this world one receives less and another receives more. The one who receives more develops a superiority complex, while the one who receives less suffers from an inferiority complex. But, in the eyes of God, neither attitude is correct. The correct reaction is that if one receives more, he should become grateful to God; one who receives less, should strive to remain patient and be contented with what he has. Worldly-oriented people invariably ignore the preacher of Truth. The reason for this is that a worldly person recognizes only worldly glories. As the preacher is in possession of only sublime truths, he is not recognized and is ignored as an unimportant person. But, when the veil over reality is torn asunder, man will come to know at that time that the apparent glory which he considered everything, was absolutely valueless. The truly valuable thing was reality which, because it was unseen, could not claim his attention.

Commentary At the beginning of the section, human beings were divided into two kinds - those who are obedient to Allah Ta’ ala and those who are disobedient to Him. Then, enumerated there were some attributes and signs of the obedient servants of Allah and mention was made of the best of rewards for them in the Hereafter. Now, in the present verses, stated there are the attributes and signs, and punishments, of the other kind of people. One trait of character these disobedient and contumacious people have been reported to have الَّذِينَ يَنقُضُونَ عَهْدَ اللَّـهِ مِن بَعْدِ مِيثَاقِهِ (And those who break [ their ] pledge with Allah after it has been made binding). Included here is the pledge out of the pledges given to Allah concerning His unshared Lordship and Oneness by all spirits created by Him. The disbelievers and polytheists broke this pledge when they came into this world and consequently took to hundreds and thousands of lords and objects of worship all joined up with the pristine divinity of Allah Ta` ala. And also included here are all pledges faithfulness to which becomes binding on human beings as part of the great pledge of: لا إلہ إلا اللہ (There is no deity worthy of worship except Allah). The reason is that the Kalimah Tayyibah, that is: لا إلہ إلا اللہ محمد الرسول اللہ ( La' Ilaha Illallahu Muliammadur Rasulullah : There is no deity worthy of worship except Allah - Muhammad is the messenger of Allah) is, indeed, the symbol of a great pledge under which fall the obedience to all injunctions and rules of conduct taught by Allah Ta’ ala and His Messenger, and it also covers the pledge to abstain from things which have been prohibited. Therefore, when a human being deviates from any injunction made binding by Allah or deviates from the command given by His Messenger, he or she commits a breach of trust by breaking this pledge to have faith. The second trait of these disobedient people has been identified as: وَيَقْطَعُونَ مَا أَمَرَ‌ اللَّـهُ بِهِ أَن يُوصَلَ (and cut off relations Allah has commanded to be joined). Included here is the relationship human beings have with Allah Ta` a1a and His Messenger, may peace be upon him, and the blessings of Allah. The cutting of this relationship simply means the contravention of their commands. And, of course, included here are connections based on relationships the maintenance of which and the fulfillment of whose rights has been stressed upon time and again in the Holy Qur’ an. Those who disobey Allah Ta` ala would not hesitate in sundering even these relations and rights built around them - for instance, they would not fulfill the rights of their mother, father, brother, sister, neighbour, and others in that category while they are rights which must be fulfilled by all human beings as commanded by Allah Ta` ala and His Messenger. The third trait of such people has been stated as: (and make mischief on the earth). This third trait is actually the outcome of the first two, that is, they disregard pledges given, whether given to Allah or to His servants, just have no consideration of anyone's rights or relationships. It is obvious that such deeds of these people will cause pain and loss to others, even become the cause of mutual fighting and killing. This is the worst 'Fasad' or disorder or mischief they inflict on this earth. After having described these three traits of the disobedient and contumacious people, the punishment identified for them is: أُولَـٰئِكَ لَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ (those are the ones for whom there is the curse, and for them there is the evil abode). The word: اللَّعْنَةُ (al-la'nah: translated here as 'curse' ) means to be removed far away from the mercy of Allah, and become deprived of it. And it goes without saying that being far removed from His mercy is the most punishing of all punishments and certainly the hardest of all hardships. Injunctions and Rules of Guidance Special injunctions and rules of guidance concerning many departments of human life appear in the verses 20 to 24. Either explicit or implied, they are as follows: 1. From: الَّذِينَ يُوفُونَ بِعَهْدِ اللَّـهِ وَلَا يَنقُضُونَ الْمِيثَاقَ those who fulfill [ their ] pledge with Allah and do not break the covenant - 20) it stands established that abiding by a pledge given or contract made with someone is a binding obligation which must be fulfilled, and any contravention of which is حَرَام Haram (forbidden, unlawful) - whether that pledge be related to Allah and His Messenger ﷺ ، as the pledge of Faith and the pledge to maintain re-lationships with those created by Allah, or it may be a pledge related to any Muslim or Kafir. Pledge-Breaking is حَرَام Haram under all conditions. 2. From: وَالَّذِينَ يَصِلُونَ مَا أَمَرَ‌ اللَّـهُ بِهِ أَن يُوصَلَ (and those who maintain the relations Allah has commanded to be maintained - 21) we learn that Islam does not teach abandonment of relationships in some monastic manner. Instead of that, maintaining necessary relations and fulfilling their due rights has been made necessary in Islam. As for the rights of parents, children, wife, sisters, brothers and the rights of other relatives and neighbours, these have been made obligatory by Allah Ta ala on every human being. They cannot be ignored in favour of voluntary acts of worship, not even to devote time for some religious service needed by the community. This is not permissible. How could it become permissible to forget them and get busy doing other things? As for maintaining the bonds of family relationships, taking care of them, and fulfilling their due rights, these have been stressed upon in many verses of the Holy Qur an. In a Hadith of Al-Bukhari and Muslim based on a narration of Sayyidna Anas ؓ ، it has been reported that the Holy Prophet ﷺ said: A person who hopes to have extended means of living and barakah in things done must maintain relations (Silatur-Rahim). It simply means that one should take care of those he is closely related with and help and support them within personal capability. And Sayyidna Abu Ayyub al-Ansari ؓ says that a rustic Arab villager called upon the Holy Prophet ﷺ at his home and asked him: 'Just tell me what should I do to come closer to Paradise and stay away from Hell.' He said: 'Worship Allah. Take no partners with Him. Establish Salah. Give Zakah. And maintain relations.' (Al-Baghawi) According to a narration of Sayyidna ` Abdullah ibn ` Umar ؓ appearing in the Sahih of al-Bukhari, the Holy Prophet ﷺ has been reported to have said: 'Silatur-Rahim' (maintaining relations) does not simply mean that you return the favour done by a relative, that is, if he has done a favour to you, you do a favour to him. Instead, real Silatur-Rahim (the ideal form of maintaining relations) is that even if your relative fails to maintain relations with you, yet you, on your part, only for the sake of Allah, maintain relations with him, and do favours to him.' It was due to the importance of fulfilling the rights of relatives and maintaining relations with them that the Holy Prophet ﷺ said: 'Preserve your family trees through which you would preserve your family ties and you would be able to fulfill their rights.' Then he said: 'This rule of maintaining relations has its advantages. It generates mutual love, puts barakah in wealth which increases, and puts barakah in years of life too.' (Tirmidhi) It appears in a IIadith of Sahih Muslim that the Holy Prophet ﷺ said: 'Most commendable is the act of maintaining relations when a person maintains the same relations with the friends of his dead father, as they were during his lifetime. 3. The statement: وَالَّذِينَ صَبَرُ‌وا ابْتِغَاءَ وَجْهِ رَ‌بِّهِمْ (in order to seek the pleasure of their Lord - 22) makes us realize that the merits of Sabr (patience) which have appeared in the Qur’ an and Hadith and which tell us that the patient person has the good fortune of having Allah Ta’ a1a with him, and of His help and support, and that countless returns and rewards wait for him or her. But, all this happens only when one observes patience for the good pleasure of Allah Ta` ala - otherwise, everyone reaches a point in time when, sooner or later, one gets to become reconciled to his or her lot. As explained earlier, the real meaning of Sabr (translated here as 'to observe patience' ) is to control one's self and remain steadfast which can take different forms. First of all, one should observe patience, not become upset under the stress of hardship and pain, not become disappointed, rather keep Allah Ta ala in sight and keep hoping. Secondly, one should observe patience in carrying out acts of obedience to Allah in a way that one remains sure of staying on that track steadfastly, even if the adherence to Divine injunctions appears to be hard on one's self. Thirdly, one should observe patience against what is evil and sinful - even if the desiring self demands that the road to evil be taken, but one should resist and refuse to take the road to evil because of the fear of Allah. 4. From: وَأَنفَقُوا مِمَّا رَ‌زَقْنَاهُمْ سِرًّ‌ا وَعَلَانِيَةً (and spend from what We have given to them secretly and openly - 22), we learn that spending in the way of Allah secretly and openly is correct whichever way it is done. However, it is better that obligatory charities (wajib sadaqat) such as Zakh and Sadaqatul-Fitr etc., be paid openly so that other Muslim are also prompted to do the same. As for voluntary charities (nafl sadaqat) which are not obligatory should be paid secretly so that one can stay safe from scruples of hypocrisy and pulls of recognition. 5. The statement: يَدْرَ‌ءُونَ بِالْحَسَنَةِ السَّيِّئَةَ (and repel evil with good) tells us that getting rid of evil is certainly a rational and physical imperative, but evil for evil is not the method practiced in Islam. Instead, the teaching of Islam is: Repel evil with good. Whoever has inflicted injustice upon you, on your part you deal with him justly. Whoever has not fulfilled your due right, on your part you fulfill his right. Whoever releases his anger on you, on your part you respond to him with forbearance and tolerance. The inevitable result of this pattern of response would be that enemies would turn into friends and the wicked into the righteous before you. Another sense of this sentence is that one should make amends for a sin by performing an act of obedience, that is, if you ever get to commit some sin, repent immediately and then get busy with the ` Ibadah of Allah Ta` ala. This will cause your past sin to be forgiven. As reported by Sayyidna Abu Dharr al-Ghifari ؓ ، the Holy Prophet ﷺ said: When a sin happens to have been committed by you, follow it up with a good deed. This will wash that sin off (narrated by Ahmad with sound authority, Mazhari). The condition attached to this good deed is that one must first repent from the past sin and then do the good deed. Said in the next verse (23) is: جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا وَمَن صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّ‌يَّاتِهِمْ. It means that servants of Allah who are righteous and accepted will certainly have the honour of being in Jannah, and it will be in consideration of them that their parents, wives and children will also share the honour with them. However, the condition is that these people should be righteous, that is, believers and Muslims - not Kafir, though not at par with such pious elder in their good deeds. But, because of the barakah of this pious elder, Allah Ta’ ala shall make these people reach the same station in Paradise which is the station of this pious elder as said in another verse: أَلْحَقْنَا بِهِمْ ذُرِّ‌يَّتَهُمْ that is, 'We shall make the progeny of Our righteous servants be with them - 52:21' This tells us that relationship with pious elders, whether of lineage, kinship or friendship, shall be of benefit in the Hereafter as well - of course, subject to the condition of 'Iman (Faith). 6. From verse 24: سَلَامٌ عَلَيْكُم بِمَا صَبَرْ‌تُمْ ۚ فَنِعْمَ عُقْبَى الدَّارِ‌ (Peace be upon you for the patience you observed. So, good is the ultimate abode) we find out that the salvation of the Hereafter and the high ranks of the Paradise are all the outcome of man's patient handling of the trials of life in this mortal world where he keeps insisting on fulfilling all rights of Allah Ta ala and His servants due on him or her and keeps compelling one's de-siring self to abstain from acting disobediently to Him. Finally, if we consider the statement in verse 25, that is: أُولَـٰئِكَ لَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ (those are the ones for whom there is the curse, and for them there is the evil abode), we would recall that verses previous to it told us about the reward of His obedient servants - that their home will be in Paradise, angels would greet them with Salam, and tell them that the eternal blessings of Paradise are the direct result of their patience, fortitude and obedience. Similarly, in the verse cited above, announced is the end of the disobedient and the contumacious - that they are under the curse of Allah, that is, they are far removed from His mercy and that they have waiting for them an evil abode in Hell. This helps us realize that the breaking of pledges given and the severance of the bonds of kinship is the cause of Divine curse and consignment to Hell. May Allah keep all of us protected from such a fate.

(Allah enlargeth livelihood for whom He will) Ibn 'Abbas said: " there are among His servants people who are only suited for an enlarged livelihood, such that a straitened livelihood would harm them; and there are among His servants people who are only suited for a straitened livelihood, such as an enlarged livelihood would harm them " , i.e. Allah gives abundant wealth in the life of this world to whomever He wills as a devise from Him, (and straiteneth (it for whom He will)) He withholds abundant wealth from whomever He wills out of care from Him; (and they rejoice in the life of the world) they are pleased with that which is in the life of this world of comfort and merriment, (whereas the life of the world) what is in the life of this world of comfort and merriment (is but brief comfort) very little; it is compared to the worth of household stuffs such as a platter, bowl, saucepan, and similar things (as compared with the Hereafter) as compared with the lasting bliss of the Hereafter.