Children of Israel, The Israelites — Verse 84
17:84 · al-Isra`
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قُلۡ كُلࣱّ یَعۡمَلُ عَلَىٰ شَاكِلَتِهِۦ فَرَبُّكُمۡ أَعۡلَمُ بِمَنۡ هُوَ أَهۡدَىٰ سَبِیلࣰا ٨٤
qul kullun yaʿmalu ʿalā shākilatihi farabbukum aʿlamu biman huwa ahdā sabīla
Children of Israel, The Israelites / al-Isra` (17:84)
Connections 6 single-source 2 commentators
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mentions (6) cited by only one commentator
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Q 10:12 (Yunus)
cited by
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Q 11:9 (Hud)
cited by
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Q 11:10 (Hud)
cited by
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Q 11:11 (Hud)
cited by
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Q 11:121 (Hud)
cited by
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Q 24:26 (an-Nur)
cited by
By commentator who cites how many verses on this ayah
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Tafsir Ibn Kathir (abridged) 5 verses
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Ma'arif-ul-Quran 1 verse 2 mentions total
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
Say, ‘Everyone does things their own way, but your Lord is fully aware of who follows the best-guided path.’
qul kullun yaʿmalu ʿalā shākilatihi farabbukum aʿlamu biman huwa ahdā sabīla
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Tafsir Commentary
Turning away from Allah at Times of Ease and despairing at Times of Calamity
Allah tells us about the weakness that is inherent in man, except for those whom He protects at both times of ease and calamity. If Allah blesses a man with wealth, good health, ease, provision and help, and he gets what he wants, he turns away from the obedience and worship of Allah, and becomes arrogant. Mujahid said, "(It means) he goes away from Us." I say, this is like the Ayah:
فَلَمَّا كَشَفْنَا عَنْهُ ضُرَّهُ مَرَّ كَأَن لَّمْ يَدْعُنَآ إِلَى ضُرٍّ مَّسَّهُ
(But when We have removed his harm from him, he passes on as if he had never invoked Us for a harm that touched him!) 10:12 and;
فَلَمَّا نَجَّـكُمْ إِلَى الْبَرِّ أَعْرَضْتُمْ
(But when He brings you safe to land, you turn away.) When man is stricken with evil, which means disasters, accidents and calamities,
كَانَ يَئُوساً
(he is in great despair.), meaning that he thinks he will never have anything good again. As Allah says,
وَلَئِنْ أَذَقْنَا الإِنْسَـنَ مِنَّا رَحْمَةً ثُمَّ نَزَعْنَاهَا مِنْهُ إِنَّهُ لَيَئُوسٌ كَفُورٌ - وَلَئِنْ أَذَقْنَاهُ نَعْمَآءَ بَعْدَ ضَرَّآءَ مَسَّتْهُ لَيَقُولَنَّ ذَهَبَ السَّيِّئَاتُ عَنِّي إِنَّهُ لَفَرِحٌ فَخُورٌ - إِلاَّ الَّذِينَ صَبَرُواْ وَعَمِلُواْ الصَّـلِحَاتِ أُوْلَـئِكَ لَهُمْ مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ
(And if We give man a taste of mercy from Us, and remove it from him, verily, He is despairing, ungrateful. But if We let him taste good after evil has touched him, he is sure to say: "Ills have departed from me." Surely, he is exultant, and boastful. Except those who show patience and do righteous good deeds: those, theirs will be forgiveness and a great reward.) (11:9-11)
قُلْ كُلٌّ يَعْمَلُ عَلَى شَاكِلَتِهِ
(Say: "Each one does according to Shakilatihi...") Ibn `Abbas said, "According to his inclinations." Mujahid said, "According to his inclinations and his nature." Qatadah said, "According to his intentions." Ibn Zayd said, "According to his religion." All these suggestions are close in meaning. This Ayah - and Allah knows best - is a threat and a warning to the idolators, like the Ayah:
وَقُل لِّلَّذِينَ لاَ يُؤْمِنُونَ اعْمَلُواْ عَلَى مَكَانَتِكُمْ
(And say to those who do not believe: "Act according to your ability and way") (11:121) So Allah says:
قُلْ كُلٌّ يَعْمَلُ عَلَى شَاكِلَتِهِ فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَى سَبِيلاً
(Say: "Each one does according to Shakilatihi, and your Lord knows best of him whose path is right.") meaning either us or you. Everyone will be rewarded in accordance with his deeds, for nothing whatsoever is hidden from Allah.
Say ‘Everyone including us and you acts according to his own character his own manner of conduct and your Lord knows best who is better guided as to the way’ as to the path he follows and He will reward him accordingly.
Say: “Each acts according to his own manner.” What comes from the Adamite other than disloyalty? What comes from water and clay other than error? What will be seen from the Lord's generosity other than loyalty? In the whole Qur'an, no verse offers more hope than this. He is saying, “Everyone does what comes from him, and from everyone comes what is worthy of him. The servant returns to sin and the Lord returns to forgiveness.” One of revealed books tells us that God said, “O child of Adam! You keep on returning to sins, and I keep on returning to forgiveness.” It was said to the abandoned one of the empire, the despairing Iblis, “Prostrate yourself before Adam!” He said, “I will not, for Adam is from dust, and I am from fire.” It was said to him, “O unlucky one! No doubt everyone does what is worthy of him, and from everyone comes what is inside him. When fire dies down, it becomes ashes, which can never be renewed. Dust, even if it is old, is renewed by sprinkling water on it. O Iblis, O you who are of fire, you left aside one command, so you will die and never come to life! O Adam, O you who are of dust, you let one tear of remorse fall from your eyes, so I have forgiven your sins and will caress you. O Iblis, what you did comes from fire. O Adam, what you saw is born of dust. Say: 'Each acts according to his own manner.'”
Say: “Each acts according to his own manner.” What comes from the Adamite other than disloyalty? What comes from water and clay other than error? What will be seen from the Lord's generosity other than loyalty? In the whole Qur'an, no verse offers more hope than this. He is saying, “Everyone does what comes from him, and from everyone comes what is worthy of him. The servant returns to sin and the Lord returns to forgiveness.” One of revealed books tells us that God said, “O child of Adam! You keep on returning to sins, and I keep on returning to forgiveness.” It was said to the abandoned one of the empire, the despairing Iblis, “Prostrate yourself before Adam!” He said, “I will not, for Adam is from dust, and I am from fire.” It was said to him, “O unlucky one! No doubt everyone does what is worthy of him, and from everyone comes what is inside him. When fire dies down, it becomes ashes, which can never be renewed. Dust, even if it is old, is renewed by sprinkling water on it. O Iblis, O you who are of fire, you left aside one command, so you will die and never come to life! O Adam, O you who are of dust, you let one tear of remorse fall from your eyes, so I have forgiven your sins and will caress you. O Iblis, what you did comes from fire. O Adam, what you saw is born of dust. Say: 'Each acts according to his own manner.'”
Say: “Each acts according to his own manner.” What comes from the Adamite other than disloyalty? What comes from water and clay other than error? What will be seen from the Lord's generosity other than loyalty? In the whole Qur'an, no verse offers more hope than this. He is saying, “Everyone does what comes from him, and from everyone comes what is worthy of him. The servant returns to sin and the Lord returns to forgiveness.” One of revealed books tells us that God said, “O child of Adam! You keep on returning to sins, and I keep on returning to forgiveness.” It was said to the abandoned one of the empire, the despairing Iblis, “Prostrate yourself before Adam!” He said, “I will not, for Adam is from dust, and I am from fire.” It was said to him, “O unlucky one! No doubt everyone does what is worthy of him, and from everyone comes what is inside him. When fire dies down, it becomes ashes, which can never be renewed. Dust, even if it is old, is renewed by sprinkling water on it. O Iblis, O you who are of fire, you left aside one command, so you will die and never come to life! O Adam, O you who are of dust, you let one tear of remorse fall from your eyes, so I have forgiven your sins and will caress you. O Iblis, what you did comes from fire. O Adam, what you saw is born of dust. Say: 'Each acts according to his own manner.'”
Say: “Each acts according to his own manner.” What comes from the Adamite other than disloyalty? What comes from water and clay other than error? What will be seen from the Lord's generosity other than loyalty? In the whole Qur'an, no verse offers more hope than this. He is saying, “Everyone does what comes from him, and from everyone comes what is worthy of him. The servant returns to sin and the Lord returns to forgiveness.” One of revealed books tells us that God said, “O child of Adam! You keep on returning to sins, and I keep on returning to forgiveness.” It was said to the abandoned one of the empire, the despairing Iblis, “Prostrate yourself before Adam!” He said, “I will not, for Adam is from dust, and I am from fire.” It was said to him, “O unlucky one! No doubt everyone does what is worthy of him, and from everyone comes what is inside him. When fire dies down, it becomes ashes, which can never be renewed. Dust, even if it is old, is renewed by sprinkling water on it. O Iblis, O you who are of fire, you left aside one command, so you will die and never come to life! O Adam, O you who are of dust, you let one tear of remorse fall from your eyes, so I have forgiven your sins and will caress you. O Iblis, what you did comes from fire. O Adam, what you saw is born of dust. Say: 'Each acts according to his own manner.'”
Say: �Each acts according to his own manner.�What comes from the Adamite other than disloyalty? What comes from water and clay other than error? What will be seen from the Lord's generosity other than loyalty?In the whole Qur'an, no verse offers more hope than this. He is saying, �Everyone does what comes from him, and from everyone comes what is worthy of him. The servant returns to sin and the Lord returns to forgiveness.�One of revealed books tells us that God said, �O child of Adam! You keep on returning to sins, and I keep on returning to forgiveness.�It was said to the abandoned one of the empire, the despairing Iblis, �Prostrate yourself before Adam!�He said, �I will not, for Adam is from dust, and I am from fire.�It was said to him, �O unlucky one! No doubt everyone does what is worthy of him, and from everyone comes what is inside him. When fire dies down, it becomes ashes, which can never be renewed. Dust, even if it is old, is renewed by sprinkling water on it. O Iblis, O you who are of fire, you left aside one command, so you will die and never come to life! O Adam, O you who are of dust, you let one tear of remorse fall from your eyes, so I have forgiven your sins and will caress you. O Iblis, what you did comes from fire. O Adam, what you saw is born of dust. Say: 'Each acts according to his own manner.'�
قل -أيها الرسول- للناس: كل واحد منكم يعمل على ما يليق به من الأحوال، فربكم أعلم بمن هو أهدى طريقًا إلى الحق.
ولهذا قال "قل كل يعمل على شاكلته فربكم أعلم بمن هو أهدى سبيلا" أي منا ومنكم وسيجزى كل عامل بعمله فإنه لا تخفي عليه خافية.
ثم صور - سبحانه - حال الإِنسان عند اليسر والعسر ، وعند الرخاء والشدة فقال - تعالى - : ( وَإِذَآ أَنْعَمْنَا عَلَى الإنسان أَعْرَضَ وَنَأَى بِجَانِبِهِ وَإِذَا مَسَّهُ الشر كَانَ يَئُوساً ) .أى : ( وَإِذَآ أَنْعَمْنَا عَلَى الإنسان ) بنعمة الصحة والغنى وما يشبههما مما يسره ويبهجه ( أعرض ) عن طاعتنا وشكرنا ( ونأى بجانبه ) أى : وابتعد عنا ، وولانا ظهره والنأى : البعد ، يقال : مكان ناء ، أى بعيد ، ونأى فلان عن الشئ نأيا : إذا ابتعد عنه .وقوله - تعالى - : ( نأى بجانبه ) تأكيد للإِعراض ، لأن الإِعراض عن الشئ أن يوليه عرض وجهه ، والنأى بالجانب : أن يلوى عنه عطفه ، ويوليه ظهره ، ويظهر الاستكبار والغرور . وقوله - تعالى - : ( وَإِذَا مَسَّهُ الشر كَانَ يَئُوساً ) أى : وإذا مس الشر هذا الإِنسان من فقر أو مرض ، كان يئوسا وقنوطًا من رحمه الله - تعالى - .فهو فى حالة الصحة والغنى يبطر ويتكبر ويطغى . وفى حالة الفقر والمرض ييئس ويقنط ويستولى عليه الحزن والهم .والمراد بالإِنسان هنا جنسه ، إذ ليس جميع الناس على هذه الحالة ، وإنما منهم المؤمنون الصادقون الذين يشكرون الله - تعالى - على نعمه ، ويذكرونه ويطيعونه فى السراء والضراء .قال - تعالى - : ( وَلَئِنْ أَذَقْنَا الإنسان مِنَّا رَحْمَةً ثُمَّ نَزَعْنَاهَا مِنْهُ إِنَّهُ لَيَئُوسٌ كَفُورٌ وَلَئِنْ أَذَقْنَاهُ نَعْمَآءَ بَعْدَ ضَرَّآءَ مَسَّتْهُ لَيَقُولَنَّ ذَهَبَ السيئات عني إِنَّهُ لَفَرِحٌ فَخُورٌ إِلاَّ الذين صَبَرُواْ وَعَمِلُواْ الصالحات أولئك لَهُمْ مَّغْفِرَةٌ وَأَجْرٌ كَبِيرٌ ) فأنت ترى أن الله - تعالى - قد استثنى الذين صبروا وعملوا الصالحات ، من رذيلة الجحود عند اليسر ، واليأس عند العسر .قال الآلوسى ما ملخصه : والمراد بالإِنسان فى قوله - تعالى - ( وَإِذَآ أَنْعَمْنَا عَلَى الإنسان أَعْرَضَ وَنَأَى بِجَانِبِهِ . . . ) جنسه ، إذ يكفى فى صحة الحكم وجوده فى بعض الأفراد ، ولا يضر وجود نقيض فى البعض الآخر ، وقيل : المراد به الوليد بن المغيرة .
يقول عزّ وجلّ لنبيّه محمد صلى الله عليه وسلم: قل يا محمد للناس: كلكم يعمل على شاكلته: على ناحيته وطريقته ( فَرَبُّكُمْ أَعْلَمُ بِمَنْ ) هو منكم ( أَهْدَى سَبِيلا ) يقول: ربكم أعلم بمن هو منكم أهدى طريقا إلى الحقّ من غيره.وبنحو الذي قلنا في ذلك، قال أهل التأويل.* ذكر من قال ذلك:حدثنا عليّ، قال: ثنا عبد الله، قال: ثني معاوية، عن عليّ، عن ابن عباس، قوله ( كُلٌّ يَعْمَلُ عَلَى شَاكِلَتِهِ ) يقول: على ناحيته.حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى ؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد، قوله ( عَلَى شَاكِلَتِهِ ) قال: على ناحيته.حدثنا القاسم، قال: ثنا الحسين، قال : ثني حجاج، عن ابن جريج، عن مجاهد ( قُلْ كُلٌّ يَعْمَلُ عَلَى شَاكِلَتِهِ ) قال: على طبيعته على حِدَته.حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( قُلْ كُلٌّ يَعْمَلُ عَلَى شَاكِلَتِهِ ) يقول : على ناحيته وعلى ما ينوي.وقال آخرون: الشاكلة: الدِّين.* ذكر من قال ذلك:حدثني يونس، قال: أخبرنا ابن وهب، قال: قال ابن زيد، في قوله ( كُلٌّ يَعْمَلُ عَلَى شَاكِلَتِهِ ) قال: على دينه، الشاكلة: الدين.
قوله عز وجل : ( قل كل يعمل على شاكلته ) قال ابن عباس : على ناحيته .قال الحسن وقتادة على نيته .وقال مقاتل : على خليقته .قال الفراء على طريقته التي جبل عليها .وقال القتيبي : على طبيعته وجبلته .وقيل : على السبيل الذي اختاره لنفسه وهو من الشكل يقال : لست على شكلي ولا شاكلتي وكلها متقاربة تقول العرب : طريق ذو شواكل إذا تشعبت منه الطرق . ومجاز الآية : كل يعمل على ما يشبهه كما يقال في المثل : كل امرئ يشبهه فعله .( فربكم أعلم بمن هو أهدى سبيلا ) أوضح طريقا .
هذا تذييل ، وهو تنهية للغرض الذي ابتدىء من قوله : { ربكم الذي يزجى لكم الفلك في البحر لتبتغوا من فضله } [ الإسراء : 66 ] الراجع إلى التذكير بنعم الله تعالى على الناس في خلال الاستدلال على أنه المتصرف الوحيد ، وإلى التحذير من عواقب كفران النعم . وإذ قد ذكر في خلال ذلك فريقان في قوله : { يوم ندعوا كل أناس بإمامهم } الآية [ الإسراء : 71 ] ، وقوله : { وننزل من القرآن ما هو شفاء ورحمة للمؤمنين ولا يزيد الظالمين إلا خساراً } [ الإسراء : 82 ].ولما في كلمة ( كل ) من العموم كانت الجملة تذييلاً .وتنوين { كل } تنوين عوض عن المضاف إليه ، أي كل أحد مما شمله عموم قوله : { ومن كان في هذه أعمى فهو في الآخرة أعمى } [ الإسراء : 72 ] وقوله : { ورحمة للمؤمنين ولا يزيد الظالمين إلا خساراً } [ الإسراء : 82 ] وقوله : { وإذا أنعمنا على الإنسان } [ الإسراء : 83 ].والشاكلة : الطريقة والسيرة التي اعتادها صاحبها ونشأ عليها . وأصلها شاكلة الطريق ، وهي الشعبة التي تتشعب منه . قال النابغة يذكر ثوباً يشبه به بُنيات الطريق :له خُلج تهوي فُرادَى وترعوي ... إلى كل ذي نيرَين بادي الشواكلوهذا أحسن ما فسر به الشاكلة هنا . وهذه الجملة في الآية تجري مجرى المثل .وفرع عليه قوله : { فربكم أعلم بمن هو أهدى سبيلا } وهو كلام جامع لتعليم الناس بعموم علم الله ، والترغيب للمؤمنين ، والإنذار للمشركين مع تشكيكهم في حقية دينهم لعلهم ينظرون ، كقوله : { وإنا أو إياكم لعلى هدى } الآية [ سبأ : 24 ].
أي: { قُلْ كُلٌّ } من الناس { يَعْمَلُ عَلَى شَاكِلَتِهِ } أي: على ما يليق به من الأحوال، إن كان من الصفوة الأبرار، لم يشاكلهم إلا عملهم لرب العالمين. ومن كان من غيرهم من المخذولين، لم يناسبهم إلا العمل للمخلوقين، ولم يوافقهم إلا ما وافق أغراضهم. { فَرَبُّكُمْ أَعْلَمُ بِمَنْ هُوَ أَهْدَى سَبِيلًا } فيعلم من يصلح للهداية، فيهديه ومن لا يصلح لها فيخذله ولا يهديه.
قوله تعالى : قل كل يعمل على شاكلته فربكم أعلم بمن هو أهدى سبيلا قوله تعالى : قل كل يعمل على شاكلته قال ابن عباس : ناحيته . وقاله الضحاك . مجاهد : طبيعته . وعنه : حدته . ابن زيد : على دينه . الحسن وقتادة : نيته . مقاتل : جبلته . الفراء : على طريقته ومذهبه الذي جبل عليه . وقيل . قل كل يعمل على ما هو أشكل عنده وأولى بالصواب في اعتقاده . وقيل : هو مأخوذ من الشكل ; يقال : لست على شكلي ولا شاكلتي . قال الشاعر :كل امرئ يشبهه فعله ما يفعل المرء فهو أهلهفالشكل هو المثل والنظير والضرب . كقوله - تعالى - : وآخر من شكله أزواج . الشكل ( بكسر الشين ) : الهيئة . يقال : جارية حسنة الشكل . وهذه الأقوال كلها متقاربة . والمعنى : أن كل أحد يعمل على ما يشاكل أصله وأخلاقه التي ألفها ، وهذا ذم للكافر ومدح للمؤمن . والآية والتي قبلها نزلتا في الوليد بن المغيرة ; ذكره المهدوي .فربكم أعلم بمن هو أهدى سبيلا [ ص: 290 ] أي بالمؤمن والكافر وما سيحصل من كل واحد منهم . وقيل : أهدى سبيلا أي أسرع قبولا . وقيل : أحسن دينا . وحكي أن الصحابة رضوان الله عليهم تذاكروا القرآن فقال أبو بكر الصديق - رضي الله عنه - : قرأت القرآن من أوله إلى آخره فلم أر فيه آية أرجى وأحسن من قوله - تعالى - : بسم الله الرحمن الرحيم حم تنزيل الكتاب من الله العزيز العليم غافر الذنب وقابل التوب شديد العقاب ذي الطول قدم غفران الذنوب على قبول التوبة ، وفي هذا إشارة للمؤمنين . وقال عثمان بن عفان - رضي الله عنه - : قرأت جميع القرآن من أوله إلى آخره فلم أر آية أحسن وأرجى من قوله - تعالى - : نبئ عبادي أني أنا الغفور الرحيم . وقال علي بن أبي طالب - رضي الله عنه - : قرأت القرآن من أوله إلى آخره فلم أر آية أحسن وأرجى من قوله - تعالى - : قل ياعبادي الذين أسرفوا على أنفسهم لا تقنطوا من رحمة الله إن الله يغفر الذنوب جميعا إنه هو الغفور الرحيم .قلت : وقرأت القرآن من أوله إلى آخره فلم أر آية أحسن وأرجى من قوله - تعالى - : الذين آمنوا ولم يلبسوا إيمانهم بظلم أولئك لهم الأمن وهم مهتدون .
When man is granted ease and affluence, he demonstrates great self-confidence, becoming stubborn and unwilling to accept any new proposition, as if he were made of iron that cannot be bent. It is when he is deprived of all material props that he experiences a state of helplessness. Then he loses all courage and falls a prey to frustration. In the present world everyone undergoes this experience, but there is no one who discovers himself in the process. In this world, where man is granted full freedom, he shows total disregard for the truth and does not try to imagine what his plight will be when Doomsday comes to take away all his power. How weak man is, yet how powerful he considers himself to be! People’s circumstances and bent of mind gradually lead them into forming a particular mental framework (shakilah) within which their thoughts are conditioned. But the right way of thinking is that which accords with divine knowledge. And the wrong way is that which runs counter to divine knowledge. This is the point on which man is being tested. What man has to do is break this framework formed by his mental conditioning, so that he may see things as they are. That is to say that he should start seeing things from the divine viewpoint. Those who break free of this mental conditioning and discover the divine way of thinking are the ones who are rightly guided.
Commentary
Regarding the explanation of the word: شاکِلَۃ (shakilah) in verse 84: كُلٌّ يَعْمَلُ عَلَىٰ شَاكِلَتِهِ (Everyone acts in his own style), several interpretations have been reported from authorities among the early righteous elders,
such as, disposition, habit, instinct, intention, way or manner. In sum, all these turn into a second nature in terms of the circumstances, habits and customs everyone lives with. Thus, what one does remains subservient to it. (Qurtubi) In this verse, human beings have been warned that they must abstain from bad surroundings, bad company and bad habits and take to the company of good people and inculcate good habits (a1-Jassas). The reason, as stated earlier, is that one's response pattern built up under the influence of surrounding, company and custom makes one do what it dictates. Imam al-Jassas has also given another meaning of 'shakilah' at this place, that of 'like.' Given this meaning, the sense of the verse would be that everyone feels comfortable with a person who is compatible with one's temperament. A good man finds another good man familiar while a wicked man feels comfortable with another wicked man whose style he follows without any qualms of conscience. An example of this behavior pattern appears in what Allah says in the Qur’ an: الْخَبِيثَاتُ لِلْخَبِيثِينَ (Evil women are for evil men - 24:26) and وَالطَّيِّبَاتُ لِلطَّيِّبِينَ (Good women are for good men - 24:26). It means that everyone strikes familiarity with a man or woman according to one's own temperament. In short, this too is a warning against falling into bad company and bad habits. One should really make an effort to abstain from these.
(Say) O Muhammad: (Each one) of you (doth according to his rule of conduct) according to his intention and the state in which he is in; it is also said that this means: according to his standpoint and natural disposition, (and thy Lord is best aware of him whose way is right) whose religion is correct.