The Spider — Verse 5

Allah will fulfill the Hopes of the Righteous Allah's saying; مَن كَانَ يَرْجُو لِقَآءَ اللَّهِ (Whoever hopes in meeting with Allah,) means, in the Hereafter, and does righteous deeds, and hopes for a great reward with Allah, then Allah will fulfill his hopes and reward him for his deeds in full. This will undoubtedly come to pass, for He is the One Who hears all supplications, He knows and understands the needs of all created beings. Allah says: مَن كَانَ يَرْجُو لِقَآءَ اللَّهِ فَإِنَّ أَجَلَ اللَّهِ لآتٍ وَهُوَ السَّمِيعُ الْعَلِيمُ (Whoever hopes in meeting with Allah, then Allah's term is surely coming, and He is the All-Hearer, the All-Knower.) وَمَن جَاهَدَ فَإِنَّمَا يُجَـهِدُ لِنَفْسِهِ (And whosoever strives, he strives only for himself.) This is like the Ayah, مَّنْ عَمِلَ صَـلِحاً فَلِنَفْسِهِ (Whosoever does righteous good deed, it is for himself) (41:46). Whoever does a righteous deed, the benefit of that deed will come back to him, for Allah has no need of the deeds of His servants, and even if all of them were to be as pious as the most pious man among them, that would not add to His dominion in the slightest. Allah says: وَمَن جَاهَدَ فَإِنَّمَا يُجَـهِدُ لِنَفْسِهِ إِنَّ اللَّهَ لَغَنِىٌّ عَنِ الْعَـلَمِينَ (And whosoever strives, he strives only for himself. Verily, Allah stands not in need of any of the creatures.) Then Allah tells us that even though He has no need of His creatures, He is kind and generous to them. He will still give to those who believe and do righteous deeds the best of rewards, which is that He will expiate for them their bad deeds, and will reward them according to the best deeds that they did. He will accept the fewest good deeds and in return for one good deed will give anything between ten rewards and seven hundred, but for every bad deed, He will give only one evil merit, or even that He may overlook and forgive. This is like the Ayah, إِنَّ اللَّهَ لاَ يَظْلِمُ مِثْقَالَ ذَرَّةٍ وَإِن تَكُ حَسَنَةً يُضَـعِفْهَا وَيُؤْتِ مِن لَّدُنْهُ أَجْراً عَظِيماً (Surely, Allah wrongs not even the weight of a speck of dust, but if there is any good, He doubles it, and gives from Him a great reward.) (4:40). And He says here: وَالَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّـلِحَـتِ لَنُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلَنَجْزِيَنَّهُمْ أَحْسَنَ الَّذِى كَانُواْ يَعْمَلُونَ (Those who believe, and do righteous good deeds, surely, We shall expiate from them their evil deeds and We shall indeed reward them according to the best of that which they used to do.)

Whoever expects to encounter God should know that God’s appointed term for this encounter will indeed come; so let him prepare for it. And He is the Hearer of the sayings of His servants the Knower of their actions.

Whoso hopes to encounter God, God's term is coming, and He is the Hearing, the Knowing. When someone passes his life hoping for Our encounter, We will permit him to gaze upon Us and he will be delivered from absence and separation. And He is the Hearing of the moans of the yearners, the Knowing of the longing of the enraptured lovers. The price of seeing the Friend is the spirit. If you find that for one hundred thousand spirits, that is cheap. Who is more victorious than the servant who sees the Friend face-to-face? Hoping to see the Friend is the attribute of the Men. Great is the aspiration of the eye that wants to see You- is it not enough for an eye that You see him who sees You? Wait until tomorrow, when the servant will sit at the table of everlastingness, drinking the wine of union. He will see blessedness, nearness, and the most beautiful and will arrive at hearing, drink- ing, and seeing. This is just what the Exalted Lord says: “Faces that day will be radiant, gazing upon their Lord” [75:22-23]. The faces of the faithful and the self-purifiers, the faces of the sin- cerely truthful and the witnesses, will be like glowing moons, shining suns, garden violets, fragrant jasmine, red anemones, flashing lightning, rising suns, the vast paradise. On whom will these faces be gazing? They will be gazing upon their Lord, upon their creator, upon their nurturer. What is the attribute of that day? The day of proximity and union, the day of kindness and bounteousness, the day of giving and bestowal, the day of gazing on the Possessor of Majesty. In hoping for this station the yearners dedicated their bodies, and for the sake of this way station the passionate put rings in their ears. The recognizers will have three eyes in vision: The eye of the head will see, and that is for pleasure. The eye of the heart will see, and that is for recognition. The eye of the spirit will see, and that is for contemplation. He will fill the eye of the head with the light of bounty, the eye of the heart with the light of proximity, and the eye of the spirit with the light of finding.

Whoso hopes to encounter God, God's term is coming, and He is the Hearing, the Knowing. When someone passes his life hoping for Our encounter, We will permit him to gaze upon Us and he will be delivered from absence and separation. And He is the Hearing of the moans of the yearners, the Knowing of the longing of the enraptured lovers. The price of seeing the Friend is the spirit. If you find that for one hundred thousand spirits, that is cheap. Who is more victorious than the servant who sees the Friend face-to-face? Hoping to see the Friend is the attribute of the Men. Great is the aspiration of the eye that wants to see You- is it not enough for an eye that You see him who sees You? Wait until tomorrow, when the servant will sit at the table of everlastingness, drinking the wine of union. He will see blessedness, nearness, and the most beautiful and will arrive at hearing, drink- ing, and seeing. This is just what the Exalted Lord says: “Faces that day will be radiant, gazing upon their Lord” [75:22-23]. The faces of the faithful and the self-purifiers, the faces of the sin- cerely truthful and the witnesses, will be like glowing moons, shining suns, garden violets, fragrant jasmine, red anemones, flashing lightning, rising suns, the vast paradise. On whom will these faces be gazing? They will be gazing upon their Lord, upon their creator, upon their nurturer. What is the attribute of that day? The day of proximity and union, the day of kindness and bounteousness, the day of giving and bestowal, the day of gazing on the Possessor of Majesty. In hoping for this station the yearners dedicated their bodies, and for the sake of this way station the passionate put rings in their ears. The recognizers will have three eyes in vision: The eye of the head will see, and that is for pleasure. The eye of the heart will see, and that is for recognition. The eye of the spirit will see, and that is for contemplation. He will fill the eye of the head with the light of bounty, the eye of the heart with the light of proximity, and the eye of the spirit with the light of finding.

Whoso hopes to encounter God, God's term is coming, and He is the Hearing, the Knowing. When someone passes his life hoping for Our encounter, We will permit him to gaze upon Us and he will be delivered from absence and separation. And He is the Hearing of the moans of the yearners, the Knowing of the longing of the enraptured lovers. The price of seeing the Friend is the spirit. If you find that for one hundred thousand spirits, that is cheap. Who is more victorious than the servant who sees the Friend face-to-face? Hoping to see the Friend is the attribute of the Men. Great is the aspiration of the eye that wants to see You- is it not enough for an eye that You see him who sees You? Wait until tomorrow, when the servant will sit at the table of everlastingness, drinking the wine of union. He will see blessedness, nearness, and the most beautiful and will arrive at hearing, drink- ing, and seeing. This is just what the Exalted Lord says: “Faces that day will be radiant, gazing upon their Lord” [75:22-23]. The faces of the faithful and the self-purifiers, the faces of the sin- cerely truthful and the witnesses, will be like glowing moons, shining suns, garden violets, fragrant jasmine, red anemones, flashing lightning, rising suns, the vast paradise. On whom will these faces be gazing? They will be gazing upon their Lord, upon their creator, upon their nurturer. What is the attribute of that day? The day of proximity and union, the day of kindness and bounteousness, the day of giving and bestowal, the day of gazing on the Possessor of Majesty. In hoping for this station the yearners dedicated their bodies, and for the sake of this way station the passionate put rings in their ears. The recognizers will have three eyes in vision: The eye of the head will see, and that is for pleasure. The eye of the heart will see, and that is for recognition. The eye of the spirit will see, and that is for contemplation. He will fill the eye of the head with the light of bounty, the eye of the heart with the light of proximity, and the eye of the spirit with the light of finding.

Whoso hopes to encounter God, God's term is coming, and He is the Hearing, the Knowing. When someone passes his life hoping for Our encounter, We will permit him to gaze upon Us and he will be delivered from absence and separation. And He is the Hearing of the moans of the yearners, the Knowing of the longing of the enraptured lovers. The price of seeing the Friend is the spirit. If you find that for one hundred thousand spirits, that is cheap. Who is more victorious than the servant who sees the Friend face-to-face? Hoping to see the Friend is the attribute of the Men. Great is the aspiration of the eye that wants to see You- is it not enough for an eye that You see him who sees You? Wait until tomorrow, when the servant will sit at the table of everlastingness, drinking the wine of union. He will see blessedness, nearness, and the most beautiful and will arrive at hearing, drink- ing, and seeing. This is just what the Exalted Lord says: “Faces that day will be radiant, gazing upon their Lord” [75:22-23]. The faces of the faithful and the self-purifiers, the faces of the sin- cerely truthful and the witnesses, will be like glowing moons, shining suns, garden violets, fragrant jasmine, red anemones, flashing lightning, rising suns, the vast paradise. On whom will these faces be gazing? They will be gazing upon their Lord, upon their creator, upon their nurturer. What is the attribute of that day? The day of proximity and union, the day of kindness and bounteousness, the day of giving and bestowal, the day of gazing on the Possessor of Majesty. In hoping for this station the yearners dedicated their bodies, and for the sake of this way station the passionate put rings in their ears. The recognizers will have three eyes in vision: The eye of the head will see, and that is for pleasure. The eye of the heart will see, and that is for recognition. The eye of the spirit will see, and that is for contemplation. He will fill the eye of the head with the light of bounty, the eye of the heart with the light of proximity, and the eye of the spirit with the light of finding.

Whoso hopes to encounter God, God's term is coming, and He is the Hearing, the Knowing.When someone passes his life hoping for Our encounter, We will permit him to gaze upon Us and he will be delivered from absence and separation. And He is the Hearing of the moans of the yearners, the Knowing of the longing of the enraptured lovers.The price of seeing the Friend is the spirit. If you find that for one hundred thousand spirits, that is cheap. Who is more victorious than the servant who sees the Friend face-to-face? Hoping to see the Friend is the attribute of the Men.Great is the aspiration of the eye that wants to see You-is it not enough for an eye that You see him who sees You?Wait until tomorrow, when the servant will sit at the table of everlastingness, drinking the wine of union. He will see blessedness, nearness, and the most beautiful and will arrive at hearing, drink- ing, and seeing. This is just what the Exalted Lord says: �Faces that day will be radiant, gazing upon their Lord� [75:22-23]. The faces of the faithful and the self-purifiers, the faces of the sin- cerely truthful and the witnesses, will be like glowing moons, shining suns, garden violets, fragrant jasmine, red anemones, flashing lightning, rising suns, the vast paradise. On whom will these faces be gazing? They will be gazing upon their Lord, upon their creator, upon their nurturer. What is the attribute of that day? The day of proximity and union, the day of kindness and bounteousness, the day of giving and bestowal, the day of gazing on the Possessor of Majesty. In hoping for this station the yearners dedicated their bodies, and for the sake of this way station the passionate put rings in their ears.The recognizers will have three eyes in vision: The eye of the head will see, and that is for pleasure. The eye of the heart will see, and that is for recognition. The eye of the spirit will see, and that is for contemplation. He will fill the eye of the head with the light of bounty, the eye of the heart with the light of proximity, and the eye of the spirit with the light of finding.

من كان يرجو لقاء الله، ويطمع في ثوابه، فإن أجل الله الذي أجَّله لبعث خلقه للجزاء والعقاب لآتٍ قريبًا، وهو السميع للأقوال، العليم بالأفعال.

يقول تعالى "من كان يرجو لقاء الله" أي في الدار الآخرة وعمل الصالحات ورجا ما عند الله من الثواب الجزيل فإن الله سيحقق له رجاءه ويوفيه عمله كاملا موفرا فإن ذلك كائن لا محالة لأنه سميع الدعاء بصير بكل الكائنات ولهذا قال تعالى "من كان يرجو لقاء الله فإن أجل الله لآت وهو السميع العليم".

ثم ساق - سبحانه - بعد ذلك ما يدخل السرور والاطمئنان على قلوب عباده المؤمنين الصادقين فقال - تعالى - : ( مَن كَانَ يَرْجُو لِقَآءَ الله فَإِنَّ أَجَلَ الله لآتٍ وَهُوَ السميع ) أى : من كان من الناس يرجو لقاء الله - تعالى - يوم القيامة لقاء يسره ويرضيه ، ويطمعه فى ثوابه وعطائه ، فلثبت على إيمانه ، وليواظب على العمل الصالح ، ( فَإِنَّ أَجَلَ الله لآتٍ ) . أى : فإن الأجل الذى حدده الله - تعالى - لموت كل نفس وللبعث والحساب ، لآت لا محالة فى وقته الذى حدده - سبحانه - " وهو السميع " لأقوال خلقه " العليم " بما يخفونه وما يعلنونه .فالرجاء فى لقاء الله ، بمعنى الطمع فى ثوابه ، ومنهم من فسره بمعنى الخوف من حسابه - سبحانه - .قال صاحب الكشاف : لقاء الله : مثل للوصول إلى العاقبة ، من تلقى ملك الموت ، البعث ، والحساب ، والجزاء ، مثلت تلك الحال بحال عبد قدم على سيده بعد عهد طويل ، وقد اطلع مولاه على ما كان يأتى ويذر ، فإما أن يلقاه ببشر وترحيب ، لما رضى من أفعاله ، أو بضد ذلك لما سخطه منها . . . وقيل : " يرجو " يخاف ، كما فى قول الشاعر :إذا لسعته الدبر لم يرج لسعها . . ... أي : إذا لسعته النحل لم يخف لسعهاوعلى كلا التفسرين للرجاء . فإن الآية الكريمة تبشر المؤمنين بما يدخل السرور على نفوسهم ، وتعدهم بأنهم متى ثبتوا على إيمانهم ، وأحسنوا أعمالهم ، فإن ثوابهم سيظفرون به كاملا غير منقوص ، بفضل الله وإحسانه .

القول في تأويل قوله تعالى : مَنْ كَانَ يَرْجُو لِقَاءَ اللَّهِ فَإِنَّ أَجَلَ اللَّهِ لآتٍ وَهُوَ السَّمِيعُ الْعَلِيمُ (5)يقول تعالى ذكره: من كان يرجو الله يوم لقائه، ويطمع في ثوابه، فإن أجل الله الذي أجله لبعث خلقه للجزاء والعقاب لآت قريبا، (وهو السميع) يقول: والله الذي يرجو هذا الراجي بلقائه ثوابه، السميع لقوله: آمنا بالله، العليم بصدق قيله، إنه قد آمن من كذبه فيه.

( من كان يرجو لقاء الله ) قال ابن عباس - رضي الله تعالى عنهما - ومقاتل : من كان يخشى البعث والحساب ، والرجاء بمعنى الخوف . وقال سعيد بن جبير - رضي الله عنه - : من كان يطمع في ثواب الله ( فإن أجل الله لآت ) يعني : ما وعد الله من الثواب والعقاب . وقال مقاتل : يعني : يوم القيامة لكائن . ومعنى الآية : أن من يخشى الله أو يأمله فليستعد له ، وليعمل لذلك اليوم . كما قال : " فمن كان يرجو لقاء ربه فليعمل عملا صالحا " الآية ( الكهف - 110 ( وهو السميع العليم )

مَنْ كَانَ يَرْجُو لِقَاءَ اللَّهِ فَإِنَّ أَجَلَ اللَّهِ لَآَتٍ وَهُوَ السَّمِيعُ الْعَلِيمُ (5)هذا مسوق للمؤمنين خاصة لأنهم الذين يرجون لقاء الله ، فالجملة مفيدة التصريح بما أومأ إليه قوله { أن يسبقونا } [ العنكبوت : 4 ] من الوعد بنصر المؤمنين على عدوّهم مبينة لها ولذلك فصلت . ولولا هذا الوقع لكان حق الإخبار بها أن يجيء بواسطة حرف العطف . ورجاء لقاء الله : ظنّ وقوع الحضور لحساب الله .و { لقاء الله } : الحشر للجزاء لأن الناس يتلقون خطاب الله المتعلق بهم ، لهم أو عليهم ، مباشرة بدون واسطة ، وقد تقدم في قوله { الذين يظنون أنهم ملاقوا ربهم } [ البقرة : 46 ] وقوله { واعلموا أنكم ملاقوه } في سورة [ البقرة : 223 ] .و { أجل الله } يجوز أن يكون الوقت الذي عينه الله في علمه للبعث والحساب فيكون من الإظهار في مقام الإضمار ، ومقتضى الظاهر أن يقال : فإنه لآتتٍ فعدل إلى الإظهار كما في إضافة { أجل } إلى اسم الجلالة من الإيماء إلى أنه لا يخلف . والمقصود الاهتمام بالتحريض على الاستعداد . ويجوز أن يكون المراد ب { أجل الله } الأجل الذي عيَّنه الله لنصر المؤمنين وانتهاء فتنة المشركين إياهم باستئصال مساعير تلك الفتنة ، وهم صناديد قريش وذلك بما كان من النصر يوم بدر ثم ما عقبه إلى فتح مكة فيكون الكلام تثبيتاً للرسول صلى الله عليه وسلم وللمؤمنين حين استبطأ المؤمنون النصر للخلاص من فتنة المشركين حتى يعبدوا الله لا يفتنوهم في عبادته . والمعنى عليه : إن كنتم مؤمنين بالبعث إيقاناً ينبعث من تصديق وعد الله به فإن تصديقكم بمجيء النصر أجدر لأنه وعدكم به ، ف { من } شرطية ، وجعل فعل الشرط فعل الكون للدلالة على تمكن هذ الرجاء من فاعل فعل الشرط .ولهذا كان قوله { فإن أجل الله لآت } جواباً لقوله { من كان يرجو لقاء الله } باعتبار دلالته على الجواب المقدر ليلتئم الربط بين مدلول جملة الشرط ومدلول جملة الجزاء . ولولا ذلك لاختلّ الربط بين الشرط والجزاء إذ يفضي إلى معنى من لم يكن يرجو لقاء الله فإن أجل الله غير آتتٍ . وهذا لا يستقيم في مجاري الكلام فلزم تقدير شيء من باب دلالة الاقتضاء .وتأكيد جملة الجزاء بحرف التوكيد على الوجه الأول للتحريض والحث على الاستعداد للقاء الله ، وعلى الوجه الثاني لقصد تحقيق النصر الموعود به تنزيلاً لاستبطائه منزلة التردد لقصد إذكاء يقينهم بما وعد الله ولا يوهنهم طول المدة الذي يضخمه الانتظار . وبهذا يظهر وقع التذييل بوصفي { السميع العليم } دون غيرهما من الصفات العُلَى للإيماء بوصف { السميع } إلى أن الله تعالى سمع مقالة بعضهم من الدعاء بتعجيل النصر كما أشار إليه قوله تعالى { وزلزلوا حتى يقول الرسول والذين ءامنوا معه متى نصر الله } [ البقرة : 214 ] . وكقول النبي صلى الله عليه وسلم«اللهم أنججِ عياش بن أبي ربيعة اللهم أنج الوليد بن الوليد اللهم أنج سلمة بن هشام اللهم أنج المستضعفين من المؤمنين ، اللهم اشدد وطأتك على مضر اللهم اجعلها عليهم سنين كسنين يوسف» .والإيماء بوصف { العليم } إلى أن الله علم ما في نفوسهم من استعجال النصر ولو كان المراد من { أجل الله } الموتَ لَمَا كان وجه للإعلام بإتيانه بَلْهَ تأكيده ، وكذا لو كان المراد منه البعث لكان قوله { من كان يرجو لقاء الله } كافياً ، فهذا وجه ما أشارت إليه الآيات بالمنطوق والاقتضاء ، والعدول بها عن هذا المهيع وإلى ما في «الكشاف» و«مفاتيح الغيب» أخذاً من كلام أبي عبيدة تحويل لها عن مجراها وصرف كلمة الرجاء عن معناها وتفكيك لنظم الكلام عن أن يكون آخذاً بعضه بحُجز بعض .وإظهار اسم الجلالة في جملة { فإن أجل الله لآت } مع كون مقتضى الظاهر الإضمار لتقدم اسم الجلالة في جملة الشرط { من كان يرجو لقاء الله } لئلا يلتبس معاد الضمير بأن يُعاد إلى { من } إذ المقصود الإعلام بأجل مخصوص وهو وقت النصر الموعود كما في قوله تعالى { ويقولون متى هذا الوعد إن كنتم صادقين قل لكم ميعاد يوم لا تستأخرون عنه ساعة ولا تستقدمون } [ سبأ : 29 ، 30 ] .وعبّر بفعل الرجاء عن ترقب البعث لأن الكلام مسوق للمؤمنين وهم ممن يرجو لقاء الله لأنهم يترقبون البعث لما يأملون من الخيرات فيه . قال بلال رضي الله عنه حين احتضاره متمثلاً بقول بعض الأشعريين الذين وفدوا على النبي صلى الله عليه وسلمغداً ألقَى الأحبهْ ... محمداً وصحبهْ

يعني: يا أيها المحب لربه، المشتاق لقربه ولقائه، المسارع في مرضاته، أبشر بقرب لقاء الحبيب، فإنه آت، وكل آت إنما هو قريب، فتزود للقائه، وسر نحوه، مستصحبا الرجاء، مؤملا الوصول إليه، ولكن، ما كل من يَدَّعِي يُعْطَى بدعواه، ولا كل من تمنى يعطى ما تمناه، فإن اللّه سميع للأصوات، عليم بالنيات، فمن كان صادقا في ذلك أناله ما يرجو، ومن كان كاذبا لم تنفعه دعواه، وهو العليم بمن يصلح لحبه ومن لا يصلح.

قوله تعالى : من كان يرجو لقاء الله فإن أجل الله لآت ( يرجو ) بمعنى يخاف من قول الهذلي في وصف عسال :إذا لسعته النحل لم يرج لسعها [ وحالفها في بيت نوب عوامل ]وأجمع أهل التفسير على أن المعنى : من كان يخاف الموت فليعمل عملا صالحا فإنه لا بد أن يأتيه ; ذكره النحاس قال الزجاج : معنى يرجو لقاء الله ثواب الله و ( من ) في موضع رفع بالابتداء و ( كان ) في موضع الخبر وهي في موضع جزم بالشرط و ( يرجو ) في موضع خبر كان والمجازاة : فإن أجل الله لآت وهو السميع العليم .

To be a believer is often synonymous with going against the trend of the times. This amounts to being a God-worshipper in an atmosphere of hero-worship; to subscribe to principles in an atmosphere where importance is given to desires; to endeavour to live for the Hereafter in an atmosphere where people live for worldly interests. This kind of life requires an earnest struggle, and only those who have absolute faith in God and who have made God’s expected reward their sole focus, are capable of remaining steadfast on this thorny path.

فَلَيَعْلَمَنَّ اللَّـهُ الَّذِينَ صَدَقُوا (So Allah will surely know the ones who are truthful - 29:3). It means that through tests and hardships the good and the bad, and the sincere and non-sincere will be differentiated, because if the hypocrites are mixed up with the sincere believers and are not identified, it may create a number of problems. The object of this verse is to elucidate the difference between the good and the bad, and between the sincere and the non-sincere. The expression used for this purpose is that Allah Ta’ ala will find out who are the true ones and who are the liars. Since He knows about every one even before his birth, whether he is a true one or a liar, the sense carried by this expression is that tests and trials are conducted to bring the distinction of good and bad on surface, so that others should also know. Hakim-ul-Ummah Thanawi (رح) has copied the argument of his Shaikh, Maulana Muhammad Ya` qub (رح) that sometimes people are addressed by descending down to their level of intellect. The common man makes distinction between the sincere and the hypocrites by testing him out. Therefore, according to their approach of understanding Allah Ta’ ala has said that, through various means, We would find out who is sincere and who is not, even though He knows everything from the very beginning.

(Whoso looketh forward to) whoever fears (the meeting with Allah (let him know that) Allah's reckoning) resurrection after death (is surely nigh) will surely happen, (and He is the Hearer) of what both parties said on the Day of Badr, (the Knower) of that which befalls them.