The Believers — Verse 56

The Command to eat Lawful Food and to do Righteous Deeds Allah commands His servants and Messengers, peace be upon them all, to eat lawful food and do righteous deeds, which indicates that eating what is lawful helps one to do righteous deeds. The Prophets, peace be upon them, did this in the most perfect manner, and did all kinds of good deeds in words, actions, guidance and advice. May Allah reward them with good on behalf of the people. كُلُواْ مِنَ الطَّيِّبَـتِ (Eat of the Tayyibat) Sa`id bin Jubayr and Ad-Dahhak said, "This means lawful. In the Sahih it says: «وَمَا مِنْ نَبِيَ إِلَّا رَعَى الْغَنَم» (There is no Prophet who was not a shepherd.) They asked, "And you, O Messenger of Allah" He said, «نَعَمْ، كُنْتُ أَرْعَاهَا عَلَى قَرَارِيَط لِأَهْلِ مَكَّة» (Yes, I used to tend the sheep of the people of Makkah for a few Qirats.) In the Sahih, it says: «إِنَّ دَاوُدَ عَلَيْهِ السَّلَامُ كَانَ يَأْكُلُ مِنْ كَسْبِ يَدِه» (Dawud, upon him be peace, used to eat from the earnings of his own hand.) It was recorded in Sahih Muslim, Jami` At-Tirmidhi and Musnad Al-Imam Ahmad -- from whom this version comes -- that Abu Hurayrah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said: «يَا أَيُّهَا النَّاسُ إِنَّ اللهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا، وَإِنَّ اللهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِين» (O people, Allah is Tayyib and only accepts that which is Tayyib, and Allah commands the believers as He had commanded the Messengers by saying: يأَيُّهَا الرُّسُلُ كُلُواْ مِنَ الطَّيِّبَـتِ وَاعْمَلُواْ صَـلِحاً إِنِّى بِمَا تَعْمَلُونَ عَلِيمٌ (O Messengers! Eat of the Tayyibat and do righteous deeds. Verily, I am Well-Acquainted with what you do.) 23:51 and يـأَيُّهَا الَّذِينَ ءَامَنُواْ كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَـكُمْ (O you who believe! Eat of the Tayyibat that We have provided you with)2:172.) Then he mentioned how a man may travel on a long journey, dusty and unkempt, «وَمَطْعَمُهُ حَرَامٌ، وَمَشْرَبُهُ حَرَامٌ، وَمَلْبَسُهُ حَرَامٌ، وَغُذِّيَ بِالْحَرَامِ يَمُدُّ يَدَيْهِ إِلَى السَّمَاءِ: يَا رَبِّ يَا رَبِّ فَأَنَّى يُسْتَجَابُ لِذَلِك» (and his food, drink and clothing are unlawful, and he has nourished himself with what is unlawful, and he extends his hands towards the sky, saying, `O Lord, O Lord!' -- how can his prayer be answered.) At-Tirmidhi said that it is "Hasan Gharib." The Religion of all the Prophets is Tawhid; and the Warning against splitting into different Groups وَإِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَحِدَةً (And verily, this your religion is one religion,) means, `your religion, O Prophets, is one religion and one group, which is the call to worship Allah Alone with no partner or associate.' Allah said: وَأَنَاْ رَبُّكُمْ فَاتَّقُونِ (and I am your Lord, so have Taqwa.) We have already discussed this in Surat Al-Anbiya'. The phrase أُمَّةً وَحِدَةً (one nation) is descriptive. فَتَقَطَّعُواْ أَمْرَهُمْ بَيْنَهُمْ زُبُراً (But they have broken their religion among them into sects,) the nations to whom Prophets were sent. كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ (each group rejoicing in what is with it.) means, they rejoice in their misguidance because they think that they are rightly-guided. Allah says, threatening and warning: فَذَرْهُمْ فِى غَمْرَتِهِمْ (So, leave them in their error) meaning their misguidance, حَتَّى حِينٍ (for a time.) means, until the appointed time of their destruction comes. This is like the Ayah: فَمَهِّلِ الْكَـفِرِينَ أَمْهِلْهُمْ رُوَيْداً (So give a respite to the disbelievers; deal gently with them for a while.) 86:17 And Allah says: ذَرْهُمْ يَأْكُلُواْ وَيَتَمَتَّعُواْ وَيُلْهِهِمُ الاٌّمَلُ فَسَوْفَ يَعْلَمُونَ (Leave them to eat and enjoy, and let them be preoccupied with (false) hope. They will come to know!) 15:3 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 prolong them, We hasten unto them with good things. Nay, but they perceive not.) means, `do these deceived people think that what We give them of wealth and children is because they are honored and precious in Our sight No, the matter is not as they claim when they say, نَحْنُ أَكْثَـرُ أَمْوَلاً وَأَوْلَـداً وَمَا نَحْنُ بِمُعَذَّبِينَ (We are more in wealth and in children, and we are not going to be punished.) 34:35 But this thinking is wrong, and their hopes will be dashed. We only give those things to them in order to make them go further (in sin) and to give them more time.' Allah says: بَل لاَّ يَشْعُرُونَ (but they perceive not.) as He says elsewhere: فَلاَ تُعْجِبْكَ أَمْوَلُهُمْ وَلاَ أَوْلَـدُهُمْ إِنَّمَا يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِهَا فِي الْحَيَوةِ الدُّنْيَا (So, let not their wealth nor their children amaze you; in reality Allah's plan is to punish them with these things in the life of this world...) 9:55 إِنَّمَا نُمْلِى لَهُمْ لِيَزْدَادُواْ إِثْمَاً (We postpone the punishment only so that they may increase in sinfulness) 3:178. فَذَرْنِى وَمَن يُكَذِّبُ بِهَـذَا الْحَدِيثِ سَنَسْتَدْرِجُهُمْ مِّنْ حَيْثُ لاَ يَعْلَمُونَ وَأَمْلَى لَهُمْ (Then leave Me Alone with such as belie this Qur'an. We shall punish them gradually from directions they perceive not. And I will grant them a respite.) 68:44-45 ذَرْنِى وَمَنْ خَلَقْتُ وَحِيداً (Leave Me Alone (to deal) with whom I created lonely.) until His saying: عَنِيداً (opposing) 74: 11-16 وَمَآ أَمْوَلُكُمْ وَلاَ أَوْلَـدُكُمْ بِالَّتِى تُقَرِّبُكُمْ عِندَنَا زُلْفَى إِلاَّ مَنْ ءَامَنَ وَعَمِلَ صَـلِحاً (And it is not your wealth, nor your children that bring you nearer to Us, but only he who believes, and does righteous deeds...) 34:37 And there are many other Ayat which say similar things. Imam Ahmad recorded that `Abdullah bin Mas`ud said, "The Messenger of Allah ﷺ said: «إِنَّ اللهَ قَسَمَ بَيْنَكُمْ أَخْلَاقَكُمْ كَمَا قَسَمَ بَيْنَكُمْ أَرْزَاقَكُمْ، وَإِنَّ اللهَ يُعْطِي الدُّنْيَا مَنْ يُحِبُّ وَمَنْ لَا يُحِبُّ، وَلَا يُعْطِي الدِّينَ إِلَّا لِمَنْ أَحَبَّ، فَمَنْ أَعْطَاهُ اللهُ الدِّينَ فَقَدْ أَحَبَّهُ، وَالَّذِي نَفْسِي بِيَدِهِ لَا يُسْلِمُ عَبْدٌ حَتَّى يَسْلَمَ قَلْبُهُ وَلِسَانُهُ، وَلَا يُؤْمِنُ حَتَّى يَأْمَنَ جَارُهُ بَوَائِقَه» (Allah has distributed your behavior to you just as He has distritbuted your provision. Allah gives the things of this world to those whom He loves and those whom He does not love, but He only gives religious commitment to those whom He loves. Whoever is given religious commitment by Allah is loved by Him. By the One in Whose Hand is my soul, no servant truly submits until his heart and his tongue submit, and he does not truly believe until his neighbor is safe from his harm.) They said, `What is his harm, O Messenger of Allah' He said, «غَشْمُهُ وَظُلْمُهُ، وَلَا يَكْسِبُ عَبْدٌ مَالًا مِنْ حَرَامٍ فَيُنْفِقَ مِنْهُ فَيُبَارَكَ لَهُ فِيهِ، وَلَا يَتَصَدَّقَ بِهِ فَيُقْبَلَ مِنْهُ، وَلَا يَتْرُكَهُ خَلْفَ ظَهْرِهِ إِلَّا كَانَ زَادَهُ إِلَى النَّارِ، إِنَّ اللهَ لَا يَمْحُو السَّيِّءَ بِالسَّيِّءِ وَلَكِنْ يَمْحُو السَّيِّءَ بِالْحَسَنِ، إِنَّ الْخَبِيثَ لَا يَمْحُو الْخَبِيث» (His wrongdoing and misbehavior. No person who earns unlawful wealth and spends it will be blessed in that; if he gives it in charity, it will not be accepted from him and if he leaves it behind (when he dies), it will be his provision in the Fire. Allah does not wash away an evil deed with another, but he washes away evil deeds with good deeds, for impurity cannot wash away with another impurity.)) إِنَّ الَّذِينَ هُم مِّنْ خَشْيةِ رَبِّهِمْ مُّشْفِقُونَ - وَالَّذِينَ هُم بِـَايَـتِ رَبَّهِمْ يُؤْمِنُونَ

We are hastening to provide them with good things? No. Rather they are not aware that this is a way of gradually drawing them into their punishment.

Do they think that We aid them with possessions and children only that We may hurry good things to them? Why do the chieftains who possess this world, nurture the soul, and worship creation, having placed the mantle of pride on their shoulders and become drunk with appetite, fancy that this world is a generous gift for them, or that possessions and children are a felicity for them. No, of course not! They are not aware that when the vanguard of the army of blessings arrives, it always seeks the threshold of the estranged. It brings along the banner of wretchedness and puts down the brand of estrangement. Again, when the vanguard of the army of tribulation arrives, it always seeks the corner of the dear ones and wanders around the house of the friends. For in shape tribulation [محنة] and love [محبة] are companions and equals, like each other and differentiated only by the dot above and below. Otherwise, they are not separate in shape and form. God gave the miserable Pharaoh four hundred years of the well-being and blessings of this world and did not constrict him in anything. But, if for one hour he had wanted the pain and burning of Moses, He would not have given it to him, for he was not worthy of that pain's beauty. And if we suppose that someone had asked Zachariah what he wanted when the saw was placed on the crown of his head, the cries of passion would have come forth from his parts and motes saying, “I want them to saw me forever!” A report says, “When someone loves Us, let him put on an armor for trial, for trial comes faster to Our lovers than a flood to its resting place.” As long as I live, I will bind my servanthood to Your cloak and put all my safety into the work of Your trials.

Do they think that We aid them with possessions and children only that We may hurry good things to them? Why do the chieftains who possess this world, nurture the soul, and worship creation, having placed the mantle of pride on their shoulders and become drunk with appetite, fancy that this world is a generous gift for them, or that possessions and children are a felicity for them. No, of course not! They are not aware that when the vanguard of the army of blessings arrives, it always seeks the threshold of the estranged. It brings along the banner of wretchedness and puts down the brand of estrangement. Again, when the vanguard of the army of tribulation arrives, it always seeks the corner of the dear ones and wanders around the house of the friends. For in shape tribulation [محنة] and love [محبة] are companions and equals, like each other and differentiated only by the dot above and below. Otherwise, they are not separate in shape and form. God gave the miserable Pharaoh four hundred years of the well-being and blessings of this world and did not constrict him in anything. But, if for one hour he had wanted the pain and burning of Moses, He would not have given it to him, for he was not worthy of that pain's beauty. And if we suppose that someone had asked Zachariah what he wanted when the saw was placed on the crown of his head, the cries of passion would have come forth from his parts and motes saying, “I want them to saw me forever!” A report says, “When someone loves Us, let him put on an armor for trial, for trial comes faster to Our lovers than a flood to its resting place.” As long as I live, I will bind my servanthood to Your cloak and put all my safety into the work of Your trials.

Do they think that We aid them with possessions and children only that We may hurry good things to them? Why do the chieftains who possess this world, nurture the soul, and worship creation, having placed the mantle of pride on their shoulders and become drunk with appetite, fancy that this world is a generous gift for them, or that possessions and children are a felicity for them. No, of course not! They are not aware that when the vanguard of the army of blessings arrives, it always seeks the threshold of the estranged. It brings along the banner of wretchedness and puts down the brand of estrangement. Again, when the vanguard of the army of tribulation arrives, it always seeks the corner of the dear ones and wanders around the house of the friends. For in shape tribulation [محنة] and love [محبة] are companions and equals, like each other and differentiated only by the dot above and below. Otherwise, they are not separate in shape and form. God gave the miserable Pharaoh four hundred years of the well-being and blessings of this world and did not constrict him in anything. But, if for one hour he had wanted the pain and burning of Moses, He would not have given it to him, for he was not worthy of that pain's beauty. And if we suppose that someone had asked Zachariah what he wanted when the saw was placed on the crown of his head, the cries of passion would have come forth from his parts and motes saying, “I want them to saw me forever!” A report says, “When someone loves Us, let him put on an armor for trial, for trial comes faster to Our lovers than a flood to its resting place.” As long as I live, I will bind my servanthood to Your cloak and put all my safety into the work of Your trials.

Do they think that We aid them with possessions and children only that We may hurry good things to them? Why do the chieftains who possess this world, nurture the soul, and worship creation, having placed the mantle of pride on their shoulders and become drunk with appetite, fancy that this world is a generous gift for them, or that possessions and children are a felicity for them. No, of course not! They are not aware that when the vanguard of the army of blessings arrives, it always seeks the threshold of the estranged. It brings along the banner of wretchedness and puts down the brand of estrangement. Again, when the vanguard of the army of tribulation arrives, it always seeks the corner of the dear ones and wanders around the house of the friends. For in shape tribulation [محنة] and love [محبة] are companions and equals, like each other and differentiated only by the dot above and below. Otherwise, they are not separate in shape and form. God gave the miserable Pharaoh four hundred years of the well-being and blessings of this world and did not constrict him in anything. But, if for one hour he had wanted the pain and burning of Moses, He would not have given it to him, for he was not worthy of that pain's beauty. And if we suppose that someone had asked Zachariah what he wanted when the saw was placed on the crown of his head, the cries of passion would have come forth from his parts and motes saying, “I want them to saw me forever!” A report says, “When someone loves Us, let him put on an armor for trial, for trial comes faster to Our lovers than a flood to its resting place.” As long as I live, I will bind my servanthood to Your cloak and put all my safety into the work of Your trials.

Do they think that We aid them with possessions and children only that We may hurry good things to them?Why do the chieftains who possess this world, nurture the soul, and worship creation, having placed the mantle of pride on their shoulders and become drunk with appetite, fancy that this world is a generous gift for them, or that possessions and children are a felicity for them. No, of course not! They are not aware that when the vanguard of the army of blessings arrives, it always seeks the threshold of the estranged. It brings along the banner of wretchedness and puts down the brand of estrangement. Again, when the vanguard of the army of tribulation arrives, it always seeks the corner of the dear ones and wanders around the house of the friends. For in shape tribulation [����] and love [����] are companions and equals, like each other and differentiated only by the dot above and below. Otherwise, they are not separate in shape and form.God gave the miserable Pharaoh four hundred years of the well-being and blessings of this world and did not constrict him in anything. But, if for one hour he had wanted the pain and burning of Moses, He would not have given it to him, for he was not worthy of that pain's beauty. And if we suppose that someone had asked Zachariah what he wanted when the saw was placed on the crown of his head, the cries of passion would have come forth from his parts and motes saying, �I want them to saw me forever!�A report says, �When someone loves Us, let him put on an armor for trial, for trial comes faster to Our lovers than a flood to its resting place.�As long as I live, I will bind my servanthood to Your cloak and put all my safety into the work of Your trials.

أيظن هؤلاء الكفار أن ما نمدُّهم به من أموال وأولاد في الدنيا هو تعجيلُ خيرٍ لهم يستحقونه؟ إنما نعجل لهم الخير فتنة لهم واستدراجًا، ولكنهم لا يُحِسُّون بذلك.

وقوله " أيحسبون أنما نمدهم به من مال وبنين نسارع لهم في الخيرات بل لا يشعرون " يعني أيظن هؤلاء المغرورون أن ما نعطيهم من الأموال والأولاد لكرامتهم علينا ومعزتهم عندنا كلا ليس الأمر كما يزعمون في قولهم " نحن أكثر أموالا وأولادا وما نحن بمعذبين " لقد أخطئوا في ذلك وخاب رجاؤهم بل إنما نفعل بهم ذلك استدراجا وإنظارا وإملاء ولهذا قال " بل لا يشعرون " كما قال تعالى " فلا تعجبك أموالهم ولا أولادهم إنما يريد الله ليعذبهم بها في الحياة الدنيا " الآية. وقال تعالى " إنما نملي لهم ليزدادوا إثما " وقال تعالى " فذرني ومن يكذب بهذا الحديث سنستدرجهم من حيث لا يعلمون وأملي لهم " الآية وقال " ذرني ومن خلقت وحيدا. إلى قوله - عنيدا " وقال تعالى " وما أموالكم ولا أولادكم بالتي تقربكم عندنا زلفى إلا من آمن وعمل صالحا " الآية. والآيات في هذا كثيرة قال قتادة في قوله " أيحسبون أنما نمدهم به من مال وبنين نسارع لهم في الخيرات بل لا يشعرون " قال مكر والله بالقوم في أموالهم وأولادهم يا ابن آدم فلا تعتبر الناس بأموالهم وأولادهم ولكن اعتبرهم بالإيمان والعمل الصالح. وقال الإمام أحمد حدثنا محمد بن عبيد حدثنا أبان بن إسحاق عن الصباح بن محمد عن مرة الهمداني حدثنا عبدالله بن مسعود رضي الله عنه قال: قال رسول الله صلى الله عليه وسلم " إن الله قسم بينكم أخلاقكم كما قسم بينكم أرزاقكم وإن الله يعطي الدنيا من يحب ومن لا يحب ولا يعطي الدين إلا لمن أحب فمن أعطاه الله الدين فقد أحبه والذي نفس محمد بيده لا يسلم عبد حتى يسلم قلبه ولسانه ولا يؤمن حتى يأمن جاره بوائقه قالوا وما بوائقه يا رسول الله؟ قال " غشمه وظلمه" ولا يكسب عبد مالا من حرام فينفق منه فيبارك فيه ولا يتصدق به فيقبل منه ولا يتركه خلف ظهره إلا كان زاده إلى النار إن الله لا يمحوا السيء بالسيء ولكن يمحو السيء بالحسن إن الخبيث لا يمحو الخبيث ".

ثم تأخذ السورة الكريمة بعد ذلك فى السخرية منهم لغفلتهم عن هذا المصير المحتوم ، الذى سيفاجئهم بما لا يتوقعون . فيقول : ( أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ نُسَارِعُ لَهُمْ فِي الخيرات بَل لاَّ يَشْعُرُونَ ) .والهمزة فى قوله ( أَيَحْسَبُونَ ) للاستفهام الإنكارى . و " ما " موصولة ، وهى اسم " أن " وخبرها جملة " نسارع لهم .. . " والرابط مقدر أى : به .أى : أيزن هؤلاء الجاهلون . أن ما نعطيهم إياه من مال وبنين ، هو من باب المسارعة منا فى إمدادهم بالخيرات لرضانا عنهم وإكرامنا لهم؟ كلا : ما فعلنا معهم ذلك لتكريمهم ، وإنما فعلنا ذلك معهم لاستدراجهم وامتحانهم ، ولكنهم لا يشعرون بذلك . ولا يحسون به لانطماس بصائرهم ولاستيلاء الجهل والغرور على نفوسهم .فقوله - سبحانه - ( بَل لاَّ يَشْعُرُونَ ) إضراب انتقالى عن الحسبان المذكور وهو معطوف على مقدر ينسحب إليه الكلام .أى : ما فعلنا ذلك معهم لإكرامنا إياهم كما يظنون ، بل فعلنا ما فعلنا استدارجا لهم ، ولكنهم لا يشعرون لهم ولا إحساس ، وما هم إلا كالأنعام بل هم أضل .لذا قال بعض الصالحين : من يعص الله - تعالى - ولم ير نقصاناً فيما أعطاه - سبحانه - من الدنيا . فليعلم أنه مستدرج قد مكر به .وشبيه بهاتين الآيتين قوله - تعالى - : ( فَذَرْنِي وَمَن يُكَذِّبُ بهذا الحديث سَنَسْتَدْرِجُهُمْ مِّنْ حَيْثُ لاَ يَعْلَمُونَ وَأُمْلِي لَهُمْ إِنَّ كَيْدِي مَتِينٌ ).

( نسارع لهم )، قال: نـزيدهم في الخير، نملي لهم، قال: هذا لقريش.حدثنا القاسم، قال: ثنا الحسين، قال: ثني حجاج، عن ابن جُرَيج، عن مجاهد، مثله.حدثني محمد بن عمر بن عليّ، قال: ثني أشعث بن عبد الله، قال: ثنا شعبة، عن خالد الحذّاء، قال: قلت لعبد الرحمن بن أبي بكرة قول الله: ( نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ ) قال: يسارع لهم في الخيرات، وكأن عبد الرحمن بن أبي بكرة وجه بقراءته ذلك، إلى أن تأويله: يسارع لهم إمدادنا إياهم بالمال والبنين في الخيرات.

( نسارع لهم في الخيرات ) أي : نعجل لهم في الخيرات ، ونقدمها ثوابا لأعمالهم لمرضاتنا عنهم ، ( بل لا يشعرون ) أن ذلك استدراج لهم . ثم ذكر المسارعين في الخيرات فقال :

نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ بَلْ لَا يَشْعُرُونَ (56)والمسارعة : التعجيل ، وهي هنا مستعارة لتوخي المرغوب والحرص على تحصيله . وفي حديث عائشة أنها قالت للنبيء صلى الله عليه وسلم « ما أرى ربك إلا يسارع في هواك » أي يعطيك ما تحبه لأن الراغب في إرضاء شخص يكون متسارعاً في إعطائه مرغوبه ، ويقال : فلان يجري في حظوظك . ومتعلق { نسارع } محذوف تقديره : نسارع لهم به ، أي بما نمدهم به من مال وبنين . وحذف لدلالة { نمدهم به } عليه .وظرفية ( في ) مجازية . جعلت { الخيرات } بمنزلة الطريق يقع فيه المسارعة بالمشي فتكون ( في ) قرينة مكنية . وقد تقدم ذلك عند قوله تعالى : { يا أيها الرسول لا يُحزنك الذين يسارعون في الكفر } [ المائدة : 41 ] وقوله : { فترى الذين في قلوبهم مرض يسارعون فيهم } [ المائدة : 52 ] كلاهما في سورة العقود ، وقوله : { إنهم كانوا يسارعون في الخيرات } في سورة الأنبياء ( 90 ) .والخيرات : جمع خير بالألف والتاء ، وهو من الجموع النادرة مثل سرادقات . وقد تقدم عند قوله تعالى : { وأولئك لهم الخيرات } في سورة براءة ( 88 ) ، وتقدم في سورة الأنبياء ( 73 90 ) .و ( بل ) إضراب عن المظنون لا على الظن كما هو ظاهر بالقرينة ، أي لسنا نسارع لهم بالخيرات كما ظنوا بل لا يشعرون بحكمة ذلك الإمداد وأنها لاستدراجهم وفضحهم بإقامة الحجة عليهم .

تفسير الآيتين 55 و56 :ـ{ أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِينَ نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ } أي: أيظنون أن زيادتنا إياهم بالأموال والأولاد، دليل على أنهم من أهل الخير والسعادة، وأن لهم خير الدنيا والآخرة؟ وهذا مقدم لهم، ليس الأمر كذلك. { بَل لَا يَشْعُرُونَ } أنما نملي لهم ونمهلهم ونمدهم بالنعم، ليزدادوا إثما، وليتوفر عقابهم في الآخرة، وليغتبطوا بما أوتوا { حَتَّى إِذَا فَرِحُوا بِمَا أُوتُوا أَخَذْنَاهُمْ بَغْتَةً }

نسارع لهم في الخيرات قال ابن الأنباري : وهذا خطأ ؛ لأن ( أن ) كافية من اسم أن وخبرها ولا يجوز أن يؤتى بعد ( أن ) بمفعول ثان . وقرأ أبو عبد الرحمن السلمي ، وعبد الرحمن بن أبي بكرة ( يسارع ) بالياء ، على أن يكون فاعله إمدادنا . وهذا يجوز أن يكون على غير حذف ؛ أي يسارع لهم الإمداد . ويجوز أن يكون فيه حذف ، ويكون المعنى يسارع الله لهم . وقرئ ( يسارع لهم في الخيرات ) وفيه ثلاثة أوجه : أحدها على حذف به . ويجوز أن يكون يسارع الإمداد . ويجوز أن يكون لهم اسم ما لم يسم فاعله ؛ ذكره النحاس . قال المهدوي : وقرأ الحر النحوي ( نسرع لهم في الخيرات ) وهو معنى قراءة الجماعة . قال الثعلبي : والصواب قراءة العامة ؛ لقوله : نمدهم . بل لا يشعرون أن ذلك فتنة لهم واستدراج .

One whose discovery of God is such that he is awe-struck by Him becomes different from other men, in that his God-fearing mentality makes him extremely serious. His seriousness guarantees that he fully realises the weight of divine proofs and he submits to God completely. In the present world, there are two ways in which a man may exert himself — one is the way of the world and the other is the way of the Hereafter. Those who possess the above-mentioned qualities, are exactly those who strive towards the Hereafter. However, in the present world, to strive towards the Hereafter is an extremely difficult task. It is one in which a man is prone to different types of shortcomings. But, Almighty God’s requirement of every man is exactly commensurate with his capacity to fulfill it. Everybody’s capacity and performance are both completely within the knowledge of God and this very fact ensures that, on the Day of Judgement, everyone will receive whatever concession he is justifiably entitled to and everyone will receive the reward which he actually deserves.

فَتَقَطَّعُوا أَمْرَهُم بَيْنَهُمْ زُبُرًا But they split up ways from one another (dividing themselves) into factions - 23:53). The word زُبُر is the plural of زُبُور meaning a book, and the verse would mean that Allah had commanded all prophets and their followers to adhere to the one and only faith revealed by Him in all matters relating to the basic principles and beliefs. But the followers of different prophets split up into groups and sects and each one of them chose a different way of life and adopted a different book in which the beliefs of each group and sect were recorded. Sometimes زبر is used for the plural of زُبرَہ (zubrah) meaning "fragment" or "group". This meaning is more appropriate here and the meaning of the verse would be that these people were divided into sects even in the matter of fundamental beliefs of their religion. It should be noted that the difference of opinion among the mujtahidin (competent Shari` ah Scholars) in some minor issues is not included in this division which is condemned in this verse, because these differences do not cause a division of the religion, nor do the people maintaining these differences become separate sects. Giving these interpretative and subsidiary differences a sectarian colour is the height of ignorance and no religious scholar would support it.

(We hasten unto them with good things) in this world; and it is said: in the Hereafter? (Nay, but they perceive not) that We provide them in the life of this world but will humiliate them in the Hereafter.