Ta Ha — Verse 132

Do not look at the Enjoyment of the Wealthy, be patient in the worship of Allah Allah, the Exalted, says to His Prophet Muhammad ﷺ, "Do not look at what these people of luxury and their likes and peers have of nice comforts. For verily, it is only short-lived splendor and a feeble bounty, which We are using to test them with. And very few of My servants are truly thankful." Mujahid said, أَزْوَجاً مِّنْهُمْ (various groups of them,) "This means the wealthy people." This means, "Verily, We have given you (O Muhammad) better than that which We have given them." This is just as Allah says in another Ayah, وَلَقَدْ ءاتَيْنَـكَ سَبْعًا مِّنَ الْمَثَانِي وَالْقُرْءَانَ الْعَظِيمَ لاَ تَمُدَّنَّ عَيْنَيْكَ (And indeed, We have bestowed upon you seven repeatedly recited verses, and the Grand Qur'an. Look not with your eyes ambitiously.) 15:87-88 Likewise, that which Allah has stored for His Messenger in the Hereafter is something extremely great. It is an unlimited reward that cannot be described. This is as Allah says, وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى (And verily, your Lord will give you so that you shall be well-pleased.) 93:5 For this reason, Allah says, وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى (But the provision of your Lord is better and more lasting. ) In the Sahih it is recorded that `Umar bin Al-Khattab entered upon the Messenger of Allah ﷺ while he was in the small room in which he had separated himself from his wives after he had vowed to stay away from them. When he came in, he saw him (the Prophet ) lying down upon a sandy straw mat. There was nothing in the house except a pile of sant tree pods and some hanging equipment. `Umar's eyes filled with tears (upon seeing this), so the Messenger of Allah ﷺ said to him, «مَايُبْكِيكَ يَا عُمَرُ؟» (What makes you cry, O Umar) He replied, "O Messenger of Allah, verily Kisra and Caesar are living in their luxurious conditions, yet you are the chosen Friend of Allah amongst His creation" The Prophet said, «أَوَ فِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ؟ أُولَئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَيِّبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا» (Do you have doubt, O son of Al-Khattab Those people have had their good hastened for them in the life of this world.) Thus, the Prophet was the most abstinent of people concerning worldly luxuries, even though he had the ability to attain them. If he acquired anything of worldly treasures he would spend it on this and that for the servants of Allah. He would never save anything for himself for the next day. Ibn Abi Hatim reported from Abu Sa`id that the Messenger of Allah ﷺ said, «إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمْ مَا يَفْتَحُ اللهُ لَكُمْ مِنْ زَهْرَةِ الدُّنْيَا» (Verily, the thing I fear most for you all is what Allah will allow you to acquire of the splendor of this world. ) They (the Companions) said, "What is the splendor of this world, O Messenger of Allah" He said, «بَرَكَاتُ الْأَرْض» (The blessings of the earth.) Qatadah and As-Suddi said, "The splendor of this worldly life means the beautiful adornments of the life of this world." Qatadah said, لِنَفْتِنَهُمْ فِيهِ (that We may test them thereby.) "So that We may put them to trial." Concerning Allah's statement, وَأْمُرْ أَهْلَكَ بِالصَّلوةِ وَاصْطَبِرْ عَلَيْهَا (And enjoin the Salah on your family, and be patient in offering them.) This means to save them from the punishment of Allah by the establishment of the prayer, and you also be patient in performing it. This is as Allah says, يأَيُّهَا الَّذِينَ ءَامَنُواْ قُواْ أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً (O you who believe! Ward off yourselves and your families against a Fire (Hell).) 66:6 Ibn Abi Hatim recorded that Zayd bin Aslam reported from his father that he and Yarfa' would sometimes spend the night at `Umar bin Al-Khattab's. `Umar had a certain time of night that he would get up and pray. However, sometimes he would not get up for it. Then, we would say, "He is not going to get up like he usually does." When he would awaken, he would make his family get up as well. He would say, وَأْمُرْ أَهْلَكَ بِالصَّلوةِ وَاصْطَبِرْ عَلَيْهَا (And enjoin the Salah on your family, and be patient in offering them.)" Allah said; لاَ نَسْأَلُكَ رِزْقاً نَّحْنُ نَرْزُقُكَ (We ask not of you a provision: We provide for you.) This means that if you establish the prayer, your sustenance will come to you from where you did not expect. This is as Allah says, وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاًوَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ (And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine.) 65:2-3 Allah also says, وَمَا خَلَقْتُ الْجِنَّ وَالإِنسَ إِلاَّ لِيَعْبُدُونِ (And I (Allah) created not the Jinn and mankind except that they should worship Me (Alone).) until, إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ (Verily, Allah is the All-Provider, Owner of Power, the Most Strong.) 51:56-58 Thus, Allah says, لاَ نَسْأَلُكَ رِزْقاً نَّحْنُ نَرْزُقُكَ (We ask not of you a provision: We provide for you.) Verily, At-Tirmidhi and Ibn Majah recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, «يَقُولُ اللهُ تَعَالى: يَا ابْنَ آدَمَ تَفَرَّغْ لِعِبَادَتِي أَمْلَأْ صَدْرَكَ غِنىً وَأَسُدَّ فَقْرَكَ، وَإِنْ لَمْ تَفْعَلْ، مَلَأْتُ صَدْرَكَ شُغْلًا وَلَمْ أَسُدَّ فَقْرَك» (Allah, the Exalted, says, "O son of Adam, perform My worship and I will fill your chest with wealth and fulfill your needs. If you do not do so, then I will fill your chest with toil and I will not fulfill your needs.") It is also reported from Zayd bin Thabit that he heard the Messenger of Allah ﷺ saying, «مَنْ كَانَتِ الدُّنْيَا هَمَّهُ فَرَّقَ اللهُ عَلَيْهِ أَمْرَهُ، وَجَعَلَ فَقْرَهُ بَيْنَ عَيْنَيْهِ، وَلَمْ يَأْتِهِ مِنَ الدُّنْيَا إِلَّا مَا كُتِبَ لَهُ، وَمَنْ كَانَتِ الْآخِرَةُ نِيَّتَهُ، جَمَعَ لَهُ أَمْرَهُ وَجَعَلَ غِنَاهُ فِي قَلْبِهِ، وَأَتَتْهُ الدُّنْيَا وَهِيَ رَاغِمَة» (Whoever makes the worldly life his major concern, then Allah will scatter his situation for him (i.e. make it difficult) and his poverty will be placed between his eyes. He will not get from this world anything except that which has already been written for him. Whoever makes the Hereafter his intention, then his situation will be gathered for him (i.e. made easy) and his wealth will be placed in his heart. The worldly life will come to him anyway (in spite of his not seeking it).) Concerning Allah's statement, وَالْعَـقِبَةُ لِلتَّقْوَى (And the good end is for those who have Taqwa.) This means the good end in this life and in the Hereafter. In the Hereafter the good end will be Paradise for whoever feared Allah. In the Sahih it is reported that the Messenger of Allah ﷺ said, The Request of the Polytheists for Proofs while the Qur'an is itself a Proof Allah, the Exalted, informs about the disbelievers in their statement, لَوْلاَ (Why does not) This means, `Why doesn't Muhammad ﷺ bring us some proof from his Lord' They meant a sign that was proof of his truthfulness in his claim that he was the Messenger of Allah ﷺ. Allah, the Exalted, said, أَوَلَمْ تَأْتِهِمْ بَيِّنَةُ مَا فِى الصُّحُفِ الاٍّولَى (Has there not come to them the proof of that which is in the former papers (Scriptures)) This means the Qur'an which Allah revealed to him while he was an unlettered man who could not write well and who did not study with the People of the Book. Yet, the Qur'an contains information about the people of the past that tells of their events from times long ago and it agrees with the authentic information in the previous Books concerning these matters. The Qur'an is the supervisor of these other Books. It verifies what is correct and explains the mistakes that were falsely placed in these Books and attributed to them. This Ayah is similar to Allah's statement in Surat Al-`Ankabut, وَقَالُواْ لَوْلاَ أُنزِلَ عَلَيْهِ ءايَـتٌ مِّن رَّبِّهِ قُلْ إِنَّمَا الاٌّيَـتُ عِندَ اللَّهِ وَإِنَّمَآ أَنَاْ نَذِيرٌ مُّبِينٌ - أَوَلَمْ يَكْفِهِمْ أَنَّآ أَنزَلْنَا عَلَيْكَ الْكِتَـبَ يُتْلَى عَلَيْهِمْ إِنَّ فِى ذلِكَ لَرَحْمَةً وَذِكْرَى لِقَوْمٍ يُؤْمِنُونَ (And they say: "Why are not signs sent down to him from his Lord" Say: "The signs are only with Allah, and I am only a plain warner." It is not sufficient for them that We have sent down to you the Book which is recited to them Verily, herein is mercy and a reminder for a people who believe.) 29:50-51 In the Two Sahihs, it is recorded that the Messenger of Allah ﷺ said, «مَا مِنْ نَبِيَ إِلَّا وَقَدْ أُوتِيَ مِنَ الْآياتِ مَا آمَنَ عَلَىىِمثْلِهِ الْبَشَرُ، وَإِنَّمَا كَانَ الَّذِي أُوتِيتُهُ وَحْيًا أَوْحَاهُ اللهُ إِلَيَّ، فَأَرْجُو أَنْ أَكُونَ أَكْثَرَهُمْ تَابِعًا يَوْمَ الْقِيَامَة» (There was not any Prophet except that he was given signs that caused men to believe. That which I have been given is a revelation that Allah has revealed to me, so I hope that I have the most followers among them (the Prophets) on the Day of Resurrection.) In this Hadith, the Prophet only mentioned the greatest of the signs that he was given, which is the Qur'an. However, he did have other miracles, which were innumerable and limitless. These miracles have all been recorded in the books that discuss them, and they have been affirmed in the places that mention them. Then Allah says, وَلَوْ أَنَّآ أَهْلَكْنَـهُمْ بِعَذَابٍ مِّن قَبْلِهِ لَقَالُواْ رَبَّنَا لَوْلا أَرْسَلْتَ إِلَيْنَا رَسُولاً (And if We had destroyed them with a torment before this, they would surely have said: "Our Lord! If only You had sent us a Messenger...") This means, "If We had destroyed these rejecting people before We sent this Noble Messenger to them and revealed the Mighty Book to them, they would have said, رَبَّنَا لَوْلا أَرْسَلْتَ إِلَيْنَا رَسُولاً (Our Lord! If only You had sent us a Messenger,) meaning, `before you destroyed us, so we could have believed in him and followed him.' This is like Allah said, فَنَتَّبِعَ ءَايَـتِكَ مِن قَبْلِ أَن نَّذِلَّ وَنَخْزَى (we should certainly have followed Your Ayat, before we were humiliated and disgraced.) Allah, the Exalted, explains that these rejecters are stubborn and obstinate and they will not believe. وَلَوْ جَآءَتْهُمْ كُلُّ ءايَةٍ حَتَّى يَرَوُاْ الْعَذَابَ الاٌّلِيمَ (Even if every sign should come them, until they see the painful torment.) 10:97 This is as Allah says, وَهَـذَا كِتَـبٌ أَنزَلْنَـهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُواْ لَعَلَّكُمْ تُرْحَمُونَ (And this is a blessed Book which We have sent down, so follow it and have Taqwa (of Allah), that you may receive mercy.) Until His statement, بِمَا كَانُواْ يَصْدِفُونَ (because of their turning away.) 6:155-157 Allah also says, وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِن جَآءَهُمْ نَذِيرٌ لَّيَكُونُنَّ أَهْدَى مِنْ إِحْدَى الاٍّمَمِ (And they swore by Allah their most binding oath that if a warner came to them, they would be more guided than any of the nations (before them).) 35:42 وَأَقْسَمُواْ بِاللَّهِ جَهْدَ أَيْمَـنِهِمْ لَئِن جَآءَتْهُمْ ءَايَةٌ لَّيُؤْمِنُنَّ بِهَا (And they swear their strongest oaths by Allah, that if there came to them a sign, they would surely believe therein.) 6:109 to the completion of those Ayat. Then, Allah says, قُلْ (Say) "Say, O Muhammad, to those who deny you, oppose you and continue in their disbelief and obstinance." كُلٌّ مُّتَرَبِّصٌ (Each one is waiting,) among you and us; فَتَرَبَّصُواْ (so wait you too;) This is a command to await (anticipate). فَسَتَعْلَمُونَ مَنْ أَصْحَـبُ الصِّرَاطِ السَّوِيِّ (and you shall know who are they that are on As-Sirat As-Sawi.) This means the straight road. وَمَنِ اهْتَدَى (And who are they that have let themselves be guided. ) meaning guidance to the truth and the path of right guidance. This is similar to Allah's statement, وَسَوْفَ يَعْلَمُونَ حِينَ يَرَوْنَ الْعَذَابَ مَنْ أَضَلُّ سَبِيلاً (And they will know, when they see the torment, who it is that is most astray from the path!) 25:42 And Allah said, سَيَعْلَمُونَ غَداً مَّنِ الْكَذَّابُ الاٌّشِرُ (Tomorrow they will come to know who is liar, the insolent one!) 54:26 This is the end of the Tafsir of Surah Ta Ha, and all praise and gratitude is due to Allah. The Tafsir of Surat Al-Anbiya' will follow this, if Allah wills. And all praise and thanks are due to Allah.

And bid your family to prayer and be steadfast in the maintenance of it. We do not ask of you We do not charge you with the procurement of any provision either for yourself or for anyone else. We it is Who provide you and the best sequel Paradise will be in favour of God-fearing for such people.

And command thy family to the prayer, and have patience therein. We ask thee for no provision. We shall provide for thee. And command thy family to the prayer, and have patience therein. He is commanding the servant to teach and telling him to manifest servanthood and constancy in obedience. So long as the ser- vant is not worthy and approved, He will not accept him in service at His threshold and will not give him access in the prayer to the presence of secret whispering. There is no good fortune beyond the fact that five times a day, by the decree of bounty, He sends the baggage-steed of the court of union at the hand of the stirrup-holder of gentleness to the hut of the servant's incapacity and records this exalted sigil on the edict of his good fortune: “I have divided the prayer between Me and My servant into two halves. When the servant says, 'Praise belongs to God,' God says, 'My servant is praising Me,'” and so on. He kept Moses the speaking companion waiting for forty days at the promise of whispered prayer. When the turn of this community arrived, He took away the tablecloth of waiting and, five times a day, again and again, He placed the goblet of whispered prayer in the hand of the cupbearer of gentleness: “Prostrate thyself and draw near” [96:19]. This is not a bestowal of eminence on the communities over the prophets, but rather, “The weaker someone is, the gentler the Lord is to him.” The Lord of the Worlds takes care of the work of the weak such that all the strong are in wonder. A hundred thousand proximate angels dove into the ocean of bowing and prostrating, and no one talks about them. But this penniless beggar wakes up from sleep and says, “Oh, it's late.” In the splendorous scripture the Lord of the Worlds wrote this inscription of exaltation on the cape of his secret whispers: “Their sides shun their couches as they supplicate their Lord in fear and want” [32:16]. We ask no provision of thee, and it is We who shall provide thee. Whenever someone believes that the provider in reality is the Lord and that all provision comes from Him and that the second- ary causes are by His predetermination, his mark is that his heart trusts totally in Him and he cuts himself off from others.

And command thy family to the prayer, and have patience therein. We ask thee for no provision. We shall provide for thee. And command thy family to the prayer, and have patience therein. He is commanding the servant to teach and telling him to manifest servanthood and constancy in obedience. So long as the ser- vant is not worthy and approved, He will not accept him in service at His threshold and will not give him access in the prayer to the presence of secret whispering. There is no good fortune beyond the fact that five times a day, by the decree of bounty, He sends the baggage-steed of the court of union at the hand of the stirrup-holder of gentleness to the hut of the servant's incapacity and records this exalted sigil on the edict of his good fortune: “I have divided the prayer between Me and My servant into two halves. When the servant says, 'Praise belongs to God,' God says, 'My servant is praising Me,'” and so on. He kept Moses the speaking companion waiting for forty days at the promise of whispered prayer. When the turn of this community arrived, He took away the tablecloth of waiting and, five times a day, again and again, He placed the goblet of whispered prayer in the hand of the cupbearer of gentleness: “Prostrate thyself and draw near” [96:19]. This is not a bestowal of eminence on the communities over the prophets, but rather, “The weaker someone is, the gentler the Lord is to him.” The Lord of the Worlds takes care of the work of the weak such that all the strong are in wonder. A hundred thousand proximate angels dove into the ocean of bowing and prostrating, and no one talks about them. But this penniless beggar wakes up from sleep and says, “Oh, it's late.” In the splendorous scripture the Lord of the Worlds wrote this inscription of exaltation on the cape of his secret whispers: “Their sides shun their couches as they supplicate their Lord in fear and want” [32:16]. We ask no provision of thee, and it is We who shall provide thee. Whenever someone believes that the provider in reality is the Lord and that all provision comes from Him and that the second- ary causes are by His predetermination, his mark is that his heart trusts totally in Him and he cuts himself off from others.

And command thy family to the prayer, and have patience therein. We ask thee for no provision. We shall provide for thee. And command thy family to the prayer, and have patience therein. He is commanding the servant to teach and telling him to manifest servanthood and constancy in obedience. So long as the ser- vant is not worthy and approved, He will not accept him in service at His threshold and will not give him access in the prayer to the presence of secret whispering. There is no good fortune beyond the fact that five times a day, by the decree of bounty, He sends the baggage-steed of the court of union at the hand of the stirrup-holder of gentleness to the hut of the servant's incapacity and records this exalted sigil on the edict of his good fortune: “I have divided the prayer between Me and My servant into two halves. When the servant says, 'Praise belongs to God,' God says, 'My servant is praising Me,'” and so on. He kept Moses the speaking companion waiting for forty days at the promise of whispered prayer. When the turn of this community arrived, He took away the tablecloth of waiting and, five times a day, again and again, He placed the goblet of whispered prayer in the hand of the cupbearer of gentleness: “Prostrate thyself and draw near” [96:19]. This is not a bestowal of eminence on the communities over the prophets, but rather, “The weaker someone is, the gentler the Lord is to him.” The Lord of the Worlds takes care of the work of the weak such that all the strong are in wonder. A hundred thousand proximate angels dove into the ocean of bowing and prostrating, and no one talks about them. But this penniless beggar wakes up from sleep and says, “Oh, it's late.” In the splendorous scripture the Lord of the Worlds wrote this inscription of exaltation on the cape of his secret whispers: “Their sides shun their couches as they supplicate their Lord in fear and want” [32:16]. We ask no provision of thee, and it is We who shall provide thee. Whenever someone believes that the provider in reality is the Lord and that all provision comes from Him and that the second- ary causes are by His predetermination, his mark is that his heart trusts totally in Him and he cuts himself off from others.

And command thy family to the prayer, and have patience therein. We ask thee for no provision. We shall provide for thee. And command thy family to the prayer, and have patience therein. He is commanding the servant to teach and telling him to manifest servanthood and constancy in obedience. So long as the ser- vant is not worthy and approved, He will not accept him in service at His threshold and will not give him access in the prayer to the presence of secret whispering. There is no good fortune beyond the fact that five times a day, by the decree of bounty, He sends the baggage-steed of the court of union at the hand of the stirrup-holder of gentleness to the hut of the servant's incapacity and records this exalted sigil on the edict of his good fortune: “I have divided the prayer between Me and My servant into two halves. When the servant says, 'Praise belongs to God,' God says, 'My servant is praising Me,'” and so on. He kept Moses the speaking companion waiting for forty days at the promise of whispered prayer. When the turn of this community arrived, He took away the tablecloth of waiting and, five times a day, again and again, He placed the goblet of whispered prayer in the hand of the cupbearer of gentleness: “Prostrate thyself and draw near” [96:19]. This is not a bestowal of eminence on the communities over the prophets, but rather, “The weaker someone is, the gentler the Lord is to him.” The Lord of the Worlds takes care of the work of the weak such that all the strong are in wonder. A hundred thousand proximate angels dove into the ocean of bowing and prostrating, and no one talks about them. But this penniless beggar wakes up from sleep and says, “Oh, it's late.” In the splendorous scripture the Lord of the Worlds wrote this inscription of exaltation on the cape of his secret whispers: “Their sides shun their couches as they supplicate their Lord in fear and want” [32:16]. We ask no provision of thee, and it is We who shall provide thee. Whenever someone believes that the provider in reality is the Lord and that all provision comes from Him and that the second- ary causes are by His predetermination, his mark is that his heart trusts totally in Him and he cuts himself off from others.

And command thy family to the prayer, and have patience therein. We ask thee for no provision. We shall provide for thee.And command thy family to the prayer, and have patience therein. He is commanding the servant to teach and telling him to manifest servanthood and constancy in obedience. So long as the ser- vant is not worthy and approved, He will not accept him in service at His threshold and will not give him access in the prayer to the presence of secret whispering.There is no good fortune beyond the fact that five times a day, by the decree of bounty, He sends the baggage-steed of the court of union at the hand of the stirrup-holder of gentleness to the hut of the servant's incapacity and records this exalted sigil on the edict of his good fortune: �I have divided the prayer between Me and My servant into two halves. When the servant says, 'Praise belongs to God,' God says, 'My servant is praising Me,'� and so on.He kept Moses the speaking companion waiting for forty days at the promise of whispered prayer. When the turn of this community arrived, He took away the tablecloth of waiting and, five times a day, again and again, He placed the goblet of whispered prayer in the hand of the cupbearer of gentleness: �Prostrate thyself and draw near� [96:19]. This is not a bestowal of eminence on the communities over the prophets, but rather, �The weaker someone is, the gentler the Lord is to him.� The Lord of the Worlds takes care of the work of the weak such that all the strong are in wonder. A hundred thousand proximate angels dove into the ocean of bowing and prostrating, and no one talks about them. But this penniless beggar wakes up from sleep and says, �Oh, it's late.� In the splendorous scripture the Lord of the Worlds wrote this inscription of exaltation on the cape of his secret whispers: �Their sides shun their couches as they supplicate their Lord in fear and want� [32:16].We ask no provision of thee, and it is We who shall provide thee. Whenever someone believes that the provider in reality is the Lord and that all provision comes from Him and that the second- ary causes are by His predetermination, his mark is that his heart trusts totally in Him and he cuts himself off from others.

وَأْمُرْ - أيها النبي - أهلك بالصلاة، واصطبر على أدائها، لا نسألك مالا، نحن نرزقك ونعطيك. والعاقبة الصالحة في الدنيا والآخرة لأهل التقوى.

وقوله "وأمر أهلك بالصلاة واصطبر عليها" أي استنقذهم من عذاب الله بإقام الصلاة واصبر أنت على فعلها كما قال تعالى يا أيها الذين آمنوا قوا أنفسكم وأهليكم نارا وقال ابن أبي حاتم حدثنا أبي حدثنا أحمد بن صالح حدثنا ابن وهب أخبرني هشام بن سعد عن زيد بن أسلم عن أبيه أن عمر بن الخطاب كان يبيت عنده أنا ويرفأ وكان له ساعة من الليل يصلي فيها فربما لم يقم فنقول لا يقوم الليلة كما كان يقوم وكان إذا استيقظ أقام يعني أهله وقال وأمر أهلك بالصلاة واصطبر عليها وقوله لا نسألك رزقا نحن نرزقك يعني إذا أقمت الصلاة أتاك الرزق من حيث لا تحتسب كما قال تعالى" ومن يتق الله يجعل له مخرجا ويرزقه من حيث لا يحتسب وقال تعالى وما خلقت- الجن والإنس إلا ليعبدون" إلى قوله" إن الله هو الرزاق ذو القوة المتين ولهذا قال لا نسألك رزقا نحن نرزقك وقال الثوري لا نسألك رزقا أي لا نكلفك الطلب وقال ابن أبي حاتم حدثنا أبو سعيد الأشج حدثنا حفص بن غياث عن هشام عن أبيه أنه كان إذا دخل على أهل الدنيا فرأى من دنياهم طرفا فإذا رجع إلى أهله فدخل الدار قرأ ولا تمدن عينيك - إلى قوله - نحن نرزقك ثم يقول الصلاة الصلاة رحمكم الله وقال ابن أبي حاتم حدثنا أبي حدثنا عبد الله بن أبي زياد القطراني حدثنا سيار حدثنا جعفر عن ثابت قال كان النبي صلى الله عليه وسلم إذا أصابه خصاصة نادى أهله " يا أهلاه صلوا صلوا " قال ثبت وكانت الأنبياء إذا نزل بهم أمر فزعوا إلى الصلاة وقد روى الترمذي وابن ماجه من حديث عمران بن زائدة عن أبيه عن أبي خالد الوالبي عن أبي هريرة قال: قال رسول الله صلى الله عليه وسلم " يقول الله تعالى يا ابن آدم تفرغ لعبادتي أملأ صدرك غنى وأسد فقرك وإن لم تفعل ملأت صدرك شغلا ولم أسد فقرك " وروى ابن ماجه من حديث الضحاك عن الأسود عن ابن مسعود سمعت نبيكم صلى الله عليه وسلم يقول " من جعل الهموم هم واحدا هم المعاد كفاه الله هم دنياه ومن تشعبت به الهموم في أحوال الدنيا لم يبال الله في أي أوديته هلك " وروى أيضا من حديث شعبة عن عمر بن سليمان عن عبد الرحمن بن أبان عن أبيه عن زيد بن ثابت سمعت رسول الله صلى الله عليه وسلم يقول " من كانت الدنيا همه فرق الله عليه أمره وجعل فقره بين عينيه ولم يأته من الدنيا إلا ما كتب له ومن كانت الآخرة نيته جمع له أمره وجعل غناه في قلبه وأتته الدنيا وهي راغمة " وقوله والعاقبة للتقوى أي وحسن العاقبة في الدنيا والآخرة وهي الجنة لمن اتقى الله وفي الصحيح أن رسول الله صلى الله عليه وسلم قال " رأيت الليلة كأنا في دار عقبة بن رافع وأنا أتينا برطب من رطب ابن طاب فأولت ذلك أن العاقبة لنا في الدنيا والرفعة وأن ديننا قد طاب ".

ثم كلف الله - تعالى - رسوله - صلى الله عليه وسلم - أن يأمر أهل بيته بالمداومة على إقامة الصلاة فقال : ( وَأْمُرْ أَهْلَكَ بالصلاة واصطبر عَلَيْهَا ) .والمراد بأهل بيته - صلى الله عليه وسلم - أزواجه وبناته : وقيل : ما يشملهم ويشمل معهم جميع المؤمنين من بنى هاشم . وقيل المراد بهم : جميع أتباعه من أمته .أى : وأمر - أيها الرسول الكريم - أهل بيتك بالمداومة على إقامة الصلاة بخشوع وإخلاص واطمئنان ، واصطبر على تكاليفها ومشاقها ، وعلى إقامتها كاملة غير منقوصة ، وعلى تحقيق آثارها الطيبة فى نفسك .وقد ساق بعض المفسرين عن تفسيره لهذه الآية أحاديث منها ما أخرجه البيهقى عن عبد الله بن سلام قال : كان النبى - صلى الله عليه وسلم - إذا نزلت بأهله شدة أو ضيق أمرهم بالصلاة ، وتلا هذه الآية : ( وَأْمُرْ أَهْلَكَ بالصلاة ) .وأخرج مالك والبيهقى عن أسلم قال : كان عمر بن الخطاب يصلى من الليل ما شاء الله - تعالى - أن يصلى حتى إذا كان آخر الليل أيقظ أهله للصلاة ويقول لهم : الصلاة ، الصلاة ويتلو هذه الآية . . .وقوله - سبحانه - ( لاَ نَسْأَلُكَ رِزْقاً نَّحْنُ نَرْزُقُكَ والعاقبة للتقوى ) تشجيع وتحريض للمؤمنين على إقامة الصلاة ، ودفع لما يتوهمه البعض من أن المداومة على إقامة الصلاة قد تشغل الإنسان عن السعى فى طلب المعاش .أى : مر - أيها الرسول الكريم - أهلك بالمداومة على الصلاة ، واصطبر على تكاليفها ، فهذه الصلاة هى من أركان العبادات التى خلقك الله وخلق عباده من أجلها ، ولا يصح أن يشغلكم عنها أى شاغل من سعى فى طلب الرزق أو غيره ، فنحن لا نكلفكم أن ترزقوا أنفسكم أو غيركم ، وإنما نحن الذين نرزقكم ونرزق الخلق جميعا قال - تعالى - : ( وَمَا مِن دَآبَّةٍ فِي الأرض إِلاَّ عَلَى الله رِزْقُهَا . . . ) وقال - سبحانه - : ( وَكَأَيِّن مِّن دَآبَّةٍ لاَّ تَحْمِلُ رِزْقَهَا الله يَرْزُقُهَا وَإِيَّاكُمْ وَهُوَ السميع العليم ) وقوله ( والعاقبة للتقوى ) أى : والعاقبة الحميدة لأهل التقوى والخشية من الله - تعالى - الذين لا تلهيهم تجارة ولا بيع عن ذكر الله وإقام الصلاة .روى الترمذى وابن ماجه عن أبى هريرة قال : قال رسول الله - صلى الله عليه وسلم - : " يقول الله - تعالى : " يا بان آدم . تفرغ لعبادتى ، املأ صدرك غنى ، وأسد فقرك ، وإن لم تفعل ملأت صدرك شغلا ، ولم أسد فقرك " " .وروى ابن ماجه عن زيد بن ثابت قال : سمعت رسول الله - صلى الله عليه وسلم - يقول : " من كانت الدنيا همه ، فرق الله عليه أمره ، وجعل فقره بين عينيه ، ولم يأته من الدنيا إلا ما كتب له . ومن كان الآخرة نيته ، جمع له أمره ، وجعل غناه فى قلبه ، وأتته الدنيا وهى راغمة " .

القول في تأويل قوله تعالى : وَأْمُرْ أَهْلَكَ بِالصَّلاةِ وَاصْطَبِرْ عَلَيْهَا لا نَسْأَلُكَ رِزْقًا نَحْنُ نَرْزُقُكَ وَالْعَاقِبَةُ لِلتَّقْوَى (132)يقول تعالى ذكره لنبيه محمد صلى الله عليه وسلم: (وأمُرْ) يا محمد ( أَهْلَكَ بِالصَّلاةِ وَاصْطَبِرْ عَلَيْهَا ) يقول: واصطبر على القيام بها، وأدائها بحدودها أنت ( لا نَسْأَلُكَ رِزْقًا ) يقول: لا نسألك مالا بل نكلفك عملا ببدنك، نؤتيك عليه أجرا عظيما وثوابا جزيلا يقول ( نَحْنُ نَرْزُقُكَ ) نحن نعطيك المال ونكسبكه، ولا نسألكه ، وقوله: ( وَالْعَاقِبَةُ لِلتَّقْوَى ) يقول: والعاقبة الصالحة من عمل كلّ عامل لأهل التقوى والخشية من الله دون من لا يخاف له عقابا، ولا يرجو له ثوابا.وبنحو الذي قلنا في قوله ( وَأْمُرْ أَهْلَكَ بِالصَّلاةِ وَاصْطَبِرْ عَلَيْهَا ) قال أهل التأويل.* ذكر من قال ذلك:حدثني أبو السائب، قال: ثنا حفص بن غياث، عن هشام بن عروة، قال: كان عروة إذا رأى ما عند السلاطين دخل داره، فقال ( لا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنْيَا لِنَفْتِنَهُمْ فِيهِ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى وَأْمُرْ أَهْلَكَ بِالصَّلاةِ وَاصْطَبِرْ عَلَيْهَا لا نَسْأَلُكَ رِزْقًا نَحْنُ نَرْزُقُكَ وَالْعَاقِبَةُ لِلتَّقْوَى ) ثم ينادي: الصلاة الصلاة، يرحمكم الله.حدثنا أبو كريب قال: ثنا عثام، عن هشام بن عروة، عن أبيه، أنه كان إذا رأى شيئا من الدنيا جاء إلى أهله، فقال الصلاة ( وَأْمُرْ أَهْلَكَ بِالصَّلاةِ وَاصْطَبِرْ عَلَيْهَا لا نَسْأَلُكَ رِزْقًا ).حدثنا العباس بن عبد العظيم، قال: ثنا جعفر بن عون، قال: أخبرنا هشام بن سعد، عن زيد بن أسلم، عن أبيه، قال: كان يبيت عند عمر بن الخطاب من غلمانه أنا ويرفأ، وكانت له من الليل ساعة يصليها، فإذا قلنا لا يقوم من الليل كان قياما (5) .، وكان إذا صلى من الليل ثم فرغ قرأ هذه الآية ( وَأْمُرْ أَهْلَكَ بِالصَّلاةِ وَاصْطَبِرْ عَلَيْهَا ).... الآية.حدثني يونس، قال: أخبرنا ابن وهب، قال: أخبرني هشام بن سعد، عن زيد بن أسلم، مثله.---------------الهوامش:(5) لعله يريد : كان يقوم قياما ، أي قياما طويلا ، والضمير في كان راجع إلى " عمر " رضي الله عنه .

( وأمر أهلك بالصلاة ) أي : قومك . وقيل : من كان على دينك ، كقوله تعالى : " وكان يأمر أهله بالصلاة " ( مريم : 55 ) ، ( واصطبر عليها ) أي اصبر على الصلاة ، فإنها تنهى عن الفحشاء والمنكر .( لا نسألك رزقا ) لا نكلفك أن ترزق أحدا من خلقنا ، ولا أن ترزق نفسك وإنما نكلفك عملا ( نحن نرزقك والعاقبة ) الخاتمة الجميلة المحمودة ، ( للتقوى ) أي لأهل التقوى . قال ابن عباس : الذين صدقوك واتبعوك واتقوني .وفي بعض المسانيد أن النبي صلى الله عليه وسلم : " كان إذا أصاب أهله ضر أمرهم بالصلاة وتلا هذه الآية .

وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا لَا نَسْأَلُكَ رِزْقًا نَحْنُ نَرْزُقُكَ وَالْعَاقِبَةُ لِلتَّقْوَى (132)ذِكر الأهل هنا مقابل لذِكر الأزواج في قوله { إلى ما متعنا به أزواجاً منهم } [ طه : 131 ] فإن من أهل الرجل أزواجَه ، أي مِتْعَتُك ومتعةُ أهلك الصلاةُ فلا تلفتوا إلى زَخَارف الدنيا . وأهل الرجل يكونون أمثل من ينتمون إليه .ومن آثار العمل بهذه الآية في السنّة ما في «صحيح البخاري» : أن فاطمة رضي الله عنها بلغها أن سبياً جيء به إلى النبي صلى الله عليه وسلم فأتت تشتكي إليه ما تلقى من الرحى تسأله خادماً من السبي فلم تجده . فأخبرت عائشةُ بذلك رسول الله صلى الله عليه وسلم فجاءَها النبي صلى الله عليه وسلم وقد أخذت وعليّ مضجعَهما فجلس في جانب الفراش وقال لها ولِعَليّ : " ألا أُخبِركُما بخير لكما مما سألتما تسبّحان وتحمدان وتكبران دُبر كلّ صلاة ثلاثاً وثلاثين فذلك خير لكما من خادم "وأمَر الله رسوله بما هو أعظم مما يأمر به أهله وهو أن يصْطبر على الصلاة . والاصطبار : الانحباس ، مطاوع صبره ، إذا حبسه ، وهو مستعمل مجازاً في إكثاره من الصلاة في النوافل . قال تعالى : { يا أيها المزمل قم الليل إلا قليلاً } [ المزمل : 1 ] الآيات ، وقال { ومن الليل فتهجد به نافلة لك } [ الإسراء : 79 ].وجملة { لا نسألك رزقاً } معترضة بين التي قبلها وبين جملة { نحن نرزقك } جعلت تمهيداً لهاته الأخيرة .والسؤال : الطلب التكليفي ، أي ما كلفناك إلاّ بالعبادة ، لأنّ العبادة شكر لله على ما تفضل به على الخلق ولا يطلب الله منهم جزاءً آخر . وهذا إبطال لما تعوده الناس من دفع الجبايات والخراج للملوك وقادة القبائل والجيوش . وفي هذا المعنى قوله تعالى : { وما خلفت الجن والإنس إلا ليعبدون ما أريد منهم من رزق وما أريد أن يطعمون إن الله هو الرزاق ذو القوة المتين } [ الذاريات : 56 58 ] ، فجملة { نحن نرزقك } مبيّنة لجملة { ورزق ربك خير وأبقى } [ طه : 131 ]. والمعنى : أنّ رزق ربّك خير وهو مسوق إليك .والمقصود من هذا الخطاب ابتداءً هو النبي صلى الله عليه وسلم ويشمل أهلَه والمؤمنين لأنّ المعلّل به هذه الجملة مشترك في حكمه جميع المسلمين .وجملة { والعاقبة للتقوى } عطف على جملة { لا نسألك رزقاً } المعلّل بها أمره بالاصطبار للصلاة ، أي إنا سألناك التقوى والعاقبة .وحقيقة العاقبة : أنها كل ما يعقب أمراً ويقع في آخره من خير وشر ، إلا أنها غلب استعمالها في أمور الخير . فالمعنى : أنّ التقوى تجيء في نهايتها عواقب خير .واللام للملك تحقيقاً لإرادة الخير من العاقبة لأنّ شأن لام الملك أن تدل على نوال الأمر المرغوب ، وإنما يطرد ذلك في عاقبة خير الآخرة . وقد تكون العاقبة في خير الدنيا أيضاً للتقوى .وهذه الجملة تذييل لما فيها من معنى العموم ، أي لا تكون العاقبة إلا للتقوى . فهذه الجملة أرسلت مجرى المثل .

أي: حث أهلك على الصلاة، وأزعجهم إليها من فرض ونفل. والأمر بالشيء، أمر بجميع ما لا يتم إلا به، فيكون أمرا بتعليمهم، ما يصلح الصلاة ويفسدها ويكملها. { وَاصْطَبِرْ عَلَيْهَا } أي: على الصلاة بإقامتها، بحدودها وأركانها وآدابها وخشوعها، فإن ذلك مشق على النفس، ولكن ينبغي إكراهها وجهادها على ذلك، والصبر معها دائما، فإن العبد إذا أقام صلاته على الوجه المأمور به، كان لما سواها من دينه أحفظ وأقوم، وإذا ضيعها كان لما سواها أضيع، ثم ضمن تعالى لرسوله الرزق، وأن لا يشغله الاهتمام به عن إقامة دينه، فقال: { نَحْنُ نَرْزُقُكَ } أي: رزقك علينا قد تكفلنا به، كما تكفلنا بأرزاق الخلائق كلهم، فكيف بمن قام بأمرنا، واشتغل بذكرنا؟! ورزق الله عام للمتقي وغيره، فينبغي الاهتمام بما يجلب السعادة الأبدية، وهو: التقوى، ولهذا قال: { وَالْعَاقِبَةُ } في الدنيا والآخرة { لِلتَّقْوَى } التي هي فعل المأمور وترك المنهي، فمن قام بها، كان له العاقبة، كما قال تعالى { وَالْعَاقِبَةُ لِلْمُتَّقِينَ }

قوله تعالى : وأمر أهلك بالصلاة أمره تعالى بأن يأمر أهله بالصلاة ويمتثلها معهم ، ويصطبر عليها ويلازمها . وهذا خطاب للنبي - صلى الله عليه وسلم - ويدخل في عمومه جميع أمته ؛ وأهل بيته على التخصيص . وكان - عليه السلام - بعد نزول هذه الآية يذهب كل صباح إلى بيت فاطمة وعلي - رضوان الله عليهما - فيقول : الصلاة . ويروى أن عروة بن الزبير - رضي الله عنه - كان إذا رأى شيئا من أخبار السلاطين وأحوالهم بادر إلى منزله فدخله ، وهو يقرأ ولا تمدن عينيك الآية إلى قوله : وأبقى ثم ينادي بالصلاة : الصلاة يرحمكم الله ؛ ويصلي . وكان عمر بن الخطاب - رضي الله عنه - يوقظ أهل داره لصلاة الليل ويصلي وهو يتمثل بالآية .قوله تعالى : لا نسألك رزقا أي لا نسألك أن ترزق نفسك وإياهم ، وتشتغل عن الصلاة بسبب الرزق ، بل نحن نتكفل برزقك وإياهم ، فكان - عليه السلام - إذا نزل بأهله ضيق أمرهم بالصلاة . وقد قال الله تعالى : وما خلقت الجن والإنس إلا ليعبدون ما أريد منهم من رزق وما أريد أن يطعمون إن الله هو الرزاق .قوله تعالى : والعاقبة للتقوى أي الجنة لأهل التقوى ؛ يعني العاقبة المحمودة . وقد تكون لغير التقوى عاقبة ولكنها مذمومة فهي كالمعدومة .

These verses are addressed not only to the Prophet, but to all of the faithful. In this world when a man dedicates himself to faith and dawah work, his life as a result becomes one of toil and struggle. In sharp contrast are those who, free from such responsibilities, spend their days in ease and comfort. Satan stresses this state of affairs and creates doubts and evil ideas in a man’s heart. He tries to shake the faith of both the believer and the missionary by making them feel that if the path chosen by them had been the true path of God, they would not have had to suffer so much. But, if the matter is examined in depth, it would appear that, beyond this temporary outward difference, there is another type of difference which is much more worthwhile. It is that whatever the world-loving people had received from God was only for the purposes of trial and purely of a temporary nature, leaving nothing in store for the eternal life of the Hereafter. On the other hand, what the believer and the missionary has received as a result of his devotion to God is much more valuable, i.e. God’s remembrance, concern for the Hereafter, a life of piety and prayer, anxiety to save God’s subjects from the reckoning of the Hereafter. This is also a form of sustenance (rizq). In fact, it is a higher type of sustenance, because this will be returned to the believer in the shape of boundless and inexhaustible blessings.

Requiring one's relatives and associates to offer their prayers regularly and the philosophy behind it وَأْمُرْ‌ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ‌ عَلَيْهَا (And bid your family to perform salah and adhere to it yourself - 132) Here the Holy Prophet has been asked to direct the members of his family to say prayers and that he himself should be very particular about his prayers. These appear to be two separate commands, i.e. one for the family and the other for himself but the fact is that for a person to be steadfast in saying prayers it is essential that his family and friends should be equally mindful of their duty in this matter. The word اھل ahl used for the family is quite comprehensive and includes a person's wife, children and his associates because all of them influence the environment and are an integral part of society. After this verse was revealed to the Holy Prophet ﷺ he used to go to the house of Sayyidna Ali and Sayyidah Fatimah ؓ every morning at the time of morning prayers and call out الصَّلَاةِ الصَّلَاةِ (Come to salah, come to salah). (Qurtubi) It is reported that whenever Sayyidna ` Urwah ibn Zubair ؓ saw a display of wealth, he would at once return home, call his family to prayer and recite to them this verse. Also when Sayyidna ` Umar ibn Khattab ؓ got up for his midnight (tahajjud) prayers, he would awake the other members of his family and recite to them this verse. (Qurtubi) Allah provides easy sustenance to a person who devotes himself to prayers and to His worship لَا نَسْأَلُكَ رِ‌زْقًا (We ask no provision from you - 20:132) Allah does not demand of the people that they should provide sustenance to their families and dependants by their own power, because the responsibility for this is in His hands alone. Man is incapable of providing for himself, and the best that he can do is to plough the land and plant seeds in it, but he has no power to germinate it or to make a tree grow out of it. The role of man in all this is to protect the tree after it has grown to maturity and then to put its yield to his personal use. And for the person who spends all his time in prayer Allah makes even this labour bearable for him (Tirmidhi). Ibn Majah has quoted Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ said, یقول اللہ تعالیٰ : یا ابن آدم : تفرَّغ لعبادتی املأ صدرک غنی واسد فقرک، وان لم تفعل ملأت صدرک شغلا ولم اسد فقرک (ابن کثیر) "Allah says: '0 son of 'Adam! You dedicate yourself to My worship and I will fill your chest with sufficiency and free you from want. But if you do not obey my commands, I will fill your chest with anxieties and worries and will not free you from want."' (Ibn Kathir) The meaning of the words لم اسد فقرک (I will not free you from want) is that such a man will always remain poor because the more wealth he acquires the more his greed will increase. And Sayyidna ` Abdullah ibn Mas’ ud ؓ says that he heard the Holy Prophet ﷺ saying, من جعل ھمومہ ھمّا واحدا ھمّ المعاد، کفاہ اللہ ھمّ دنیاہ، ومن تشعبت بہ الھموم فی احوال الدّنیا لم یبال اللہ وی ایّ اودیۃ ھلک [رواہ ابن ماجہ ] (ابن کثیر) "A man who makes his concern for the Hereafter the focal point of all his efforts, Allah will take care of his concerns, but a person whose concerns are all about worldly affairs, Allah does not care in which valley he perishes."

(And enjoin upon thy people worship) in the time of hardship, (and be constant therein) be steadfast in prayer. (We ask not of thee a provision) We do not ask you to be the provider of yourself or your family: (We provide for thee. And the sequel is for righteousness) Paradise is for the person who wards off disbelief, idolatry and indecencies.