The Kneeling, Crouching — Verse 15

Whoever acts righteously it is for the benefit of his own soul that he acts so and whoever does evil it is to the detriment thereof that he has done evil; then to your Lord you will be returned with your Lord you shall end up whereupon He will requite the one of righteous deeds and the evildoer.

The Subjugation of the Sea, etc., is among Allah's Signs Allah the Exalted mentions some of the favors He gave to His servants, such as subjecting the sea for their service, لِتَجْرِىَ الْفُلْكُ فِيهِ بِأَمْرِهِ (that ships may sail through the sea by His command,) i.e., of Allah the Exalted, Who ordered the sea to carry ships, وَلِتَبْتَغُواْ مِن فَضْلِهِ (and that you may seek of His bounty,) in commercial and business transactions, وَلَعَلَّكُمْ تَشْكُرُونَ (and that you may be thankful.) for earning various provisions brought to you from far away provinces and distant areas through the sea. Allah the Exalted said, وَسَخَّرَ لَكُمْ مَّا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ (And has subjected to you all that is in the heavens and all that is on the earth;) the stars, the mountains, the seas, the rivers and all that you use for your benefit; these are all from His favor, kindness and bounty. Allah's statement next, جَمِيعاً مِّنْهُ (it is all from Him.) Alone without partners in giving any of it. Allah the Exalted said in another Ayah, وَمَا بِكُم مِّن نِّعْمَةٍ فَمِنَ اللَّهِ ثُمَّ إِذَا مَسَّكُمُ الضُّرُّ فَإِلَيْهِ تَجْـَرُونَ (And whatever of blessings you have, it is from Allah. Then, when harm touches you unto Him you cry aloud for help.) (16:53) Ibn Jarir recorded that Al-`Awfi reported that Ibn `Abbas said about Allah's statement, وَسَخَّرَ لَكُمْ مَّا فِى السَّمَـوَتِ وَمَا فِى الاٌّرْضِ جَمِيعاً مِّنْهُ (And has subjected to you all that is in the heavens and all that is on the earth; it is all from Him.) "Everything is from Allah, and that is a Name from His Names. So it all comes from Him without rivals to dispute His authority; surely, this fact is completely certain." Allah said. إِنَّ فِى ذلِكَ لآيَـتٍ لِّقَوْمٍ يَتَفَكَّرُونَ (Verily, in it are signs for a people who think deeply.) The Command to be Patient with the Harm of Idolators Allah's saying; قُل لِّلَّذِينَ ءَامَنُواْ يَغْفِرُواْ لِلَّذِينَ لاَ يَرْجُونَ أَيَّامَ اللَّهِ (Say to the believers to forgive those who hope not for the Days of Allah,) means, let the believers forgive the disbelievers and endure the harm that they direct against them. In the beginning of Islam, Muslims were ordered to observe patience in the face of the oppression of the idolators and the People of the Scriptures so that their hearts may incline towards Islam. However, when the disbelievers persisted in stubbornness, Allah legislated for the believers to fight in Jihad. Statements of this meaning were collected from `Abdullah bin `Abbas and Qatadah. Mujahid said about Allah's statement, لاَ يَرْجُونَ أَيَّامَ اللَّهِ (those who hope not for the Days of Allah,) "They do not appreciate Allah's favors." Allah said, لِيَجْزِىَ قَوْماً بِمَا كَانُواْ يَكْسِبُونَ (that He may recompense people, according to what they have earned.) meaning, if the believers forgive the disbelievers in this life, Allah will still punish the disbelievers for their evil in the Hereafter. Allah's statement next, مَنْ عَمِلَ صَـلِحاً فَلِنَفْسِهِ وَمَنْ أَسَآءَ فَعَلَيْهَا ثُمَّ إِلَى رَبِّكُمْ تُرْجَعُونَ (Whosoever does a good deed, it is for himself, and whosoever does evil, it is against (himself). Then to your Lord you will be made to return.) meaning, you will all return to Allah on the Day of Resurrection, when you and your actions will be displayed before Him. Then, He will recompense you for your deeds, good for good and evil for evil. وَلَقَدْ ءَاتَيْنَا بَنِى إِسْرَءِيلَ الْكِتَـبَ وَالْحُكْمَ وَالنُّبُوَّةَ وَرَزَقْنَـهُمْ مِّنَ الطَّيِّبَـتِ وَفَضَّلْنَـهُمْ عَلَى الْعَـلَمينَ - وَءاتَيْنَـهُم بَيِّنَـتٍ مِّنَ الاٌّمْرِ فَمَا اخْتَلَفُواْ إِلاَّ مِن بَعْدِ مَا جَآءَهُمُ الْعِلْمُ بَغْياً بَيْنَهُمْ إِنَّ رَبَّكَ يَقْضِى بِيْنَهُمْ يَوْمَ الْقِيَـمَةِ فِيمَا كَانُواْ فِيهِ يَخْتَلِفُونَ - ثُمَّ جَعَلْنَـكَ عَلَى شَرِيعَةٍ مِّنَ الاٌّمْرِ فَاتَّبِعْهَا وَلاَ تَتَّبِعْ أَهْوَآءَ الَّذِينَ لاَ يَعْلَمُونَ

من عمل مِن عباد الله بطاعته فلنفسه عمل، ومن أساء عمله في الدنيا بمعصية الله فعلى نفسه جنى، ثم إنكم - أيها الناس - إلى ربكم تصيرون بعد موتكم، فيجازي المحسن بإحسانه، والمسيء بإساءته.

ولهذا قال تعالى من عمل صالحا فلنفسه ومن أساء فعليها ثم إلى ربكم ترجعون أي تعودون إليه يوم القيامة فتعرضون بأعمالكم عليه فيجزيكم بأعمالكم خيرها وشرها والله سبحانه وتعالى أعلم.

ثم عقب - سبحانه - على ذلك بما يؤكد عدالة الجزاء ، واحتمال كل نفس لما تعمله فقال : ( مَنْ عَمِلَ صَالِحاً فَلِنَفْسِهِ وَمَنْ أَسَآءَ فَعَلَيْهَا ) .أى : من عمل عملا صالحا ، فثواب هذا العمل يعد إلى نفسه ، ومن عمل سيئا فعقاب هذا العمل يعود عليها - أيضا - .( ثُمَّ إلى رَبِّكُمْ تُرْجَعُونَ ) يوم القيامة فترون ذلك رأى العين ، وتشادون أن كل إنسان سوف يجازى على حسب عمله ، إن هيرا فخير ، وإن شراً فشر .

القول في تأويل قوله تعالى : مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ وَمَنْ أَسَاءَ فَعَلَيْهَا ثُمَّ إِلَى رَبِّكُمْ تُرْجَعُونَ (15)يقول تعالى ذكره: من عمل من عباد الله بطاعته فانتهى إلى أمره, وانـزجر لنهيه, فلنفسه عمل ذلك الصالح من العمل, وطلب خلاصها من عذاب الله, أطاع ربه لا لغير ذلك, لأنه لا ينفع ذلك غيره, والله عن عمل كل عامل غنيّ( وَمَنْ أَسَاءَ فَعَلَيْهَا ) يقول: ومن أساء عمله في الدنيا بمعصيته فيها ربه, وخلافه فيها أمره ونهيه, فعلى نفسه جنى, لأنه أوبقها بذلك, وأكسبها به سخطه, ولم يضرّ أحدا سوى نفسه ( ثُمَّ إِلَى رَبِّكُمْ تُرْجَعُونَ ) يقول: ثم أنتم أيها الناس أجمعون إلى ربكم تصيرون من بعد مماتكم, فيجازى المحسن منكم بإحسانه, والمسيء بإساءته, فمن ورد عليه منكم بعمل صالح, جوزي من الثواب صالحا, ومن ورد عليه منكم بعمل سيئ جوزي من الثواب سيئا.

" من عمل صالحاً فلنفسه ومن أساء فعليها ثم إلى ربكم ترجعون "

. مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ وَمَنْ أَسَاءَ فَعَلَيْهَا ثُمَّ إِلَى رَبِّكُمْ تُرْجَعُونَ (15)وتنكير { قوماً } للتعظيم ، فكأنه قيل : ليجزي أيما قوم ، أي قوماً مخصوصين . وهذا مدح لهم وثناء عليهم . ونحْوُه ما ذكر الطيبي عن ابن جنِّي عن أبي علي الفارسي في قول الشاعر: ... أفآت بنو مروان ظلماً دماءناوفي الله إن لم يعدلوا حكم عدل ... قال أبو علي : هو تعالى أعرف المعارف وسماه الشاعر : حكماً عدلاً وأخرج اللفظ مخرج التنكير ، ألا ترى كيف آل الكلام من لفظ التنكير إلى معنى التعريف اه . قيل : والأظهر أن { قوماً } مراد به الإبهام وتنوينه للتنكير فقط .والمعنى : ليجزي الله كل قوم بما كانوا يكسبون من خير أو شر بما يناسب كسبهم فيكون وعيداً للمشركين المعتدين على المؤمنين ووعداً للمؤمنين المأمورين بالصفح والتجاوز عن أذى المشركين ، وهذا وجه عدم تعليق الجزاء بضمير الموقنين لأنه أريد العموم فليس ثمة إظهار في مقام الإضمار ويؤيد هذا قوله : { من عمل صالحاً فلنفسه ومن أساء فعليها } [ فصلت : 46 ] . وهذا كالتفصيل للإجمال الذي في قوله : { ليجزي قوماً بما كانوا يكسبون } . ولذلك فصلت الجملة ولم تعطف على سابقتها ، وتقدم نظيره في سورة فصّلت . وقرأ الجمهور { ليجزي قوماً } بتحتية في أوله ، والضمير المستتر عائد إلى اسم الجلالة في قوله : { يَرْجُونَ أَيَّامَ } . وقرأه ابن عامر وحمزة والكسائي وخلف بنون العظمة في أوله على الالتفات . وقرأه أبو جعفر بتحتية في أوله مضمومة وبفتح الزاي على البناء للمجهول ونَصبَ { قوماً } . وتأويلها أن نائب الفاعل مصدر مأخوذ من فعل ( يُجْزي ) . والتقدير : ليجزَى الجزاءُ . { وقوماً } مفعول ثان لفعل ( يجزى ) من باب كسا وأعطى . وليس هذا من إنابة المصدر الذي هو مفعول مطلق وقد منعه نحاة البصرة بل جعل المصدر مفعولاً أول من باب أعطى وهو في المعنى مفعول ثان لفعل جزى ، وإنابة المفعول الثاني في باب كسا وأعطى متفق على جوازه وإن كان الغالب إنابة المفعول الأول كقوله تعالى : { ثم يُجزاه الجزاءَ الأوفى } [ النجم : 41 ] .وقوله : { ثم إلى ربّكم ترجعون } أي بعد الأعمال في الدنيا تصيرون إلى حكم الله تعالى فيجازيكم على أعمالكم الصالحة والسيئة بما يناسب أعمالكم .وأطلق على المصير إلى حكم الله أنه رجُوع إلى الله على طريقة التمثيل بحال من كان بعيداً عن سيده أو أميره فعمل ما شاء ثم رجع إلى سيده أو أميره فإنه يلاقي جزاء ما عمله ، وقد تقدمت نظائره .

وهم إن استمروا على تكذيبهم فلا يحل بكم ما حل بهم من العذاب الشديد والخزي ولهذا قال: { مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ وَمَنْ أَسَاءَ فَعَلَيْهَا ثُمَّ إِلَى رَبِّكُمْ تُرْجَعُونَ }

من عمل صالحا فلنفسه ومن أساء فعليها ثم إلى ربكم ترجعون تقدم . .

Those who do not firmly believe that the Day of Judgement is going to dawn on them, venture to oppress others. They harass the preacher of Truth in every possible way. At that time feelings of revenge may develop in the heart of the preacher, but he should be forgiving towards his addressees. He should concentrate all his attention on the work of his mission and leave the matter of dealing with others’ evil deeds in the hands of God. The value of the preacher’s efforts is not assessed on the basis of the number of persons he has influenced and brought on to the path of Truth. The value of his performance in the eyes of God depends upon the extent to which he remained steadfastly dedicated to the Truth; and to what degree he himself exemplified the behaviour expected of him.

قُل لِّلَّذِينَ آمَنُوا يَغْفِرُ‌وا لِلَّذِينَ لَا يَرْ‌جُونَ أَيَّامَ اللَّـهِ ("Tell those who believe that they should forgive those who do not believe in Allah's days ...14) ". There are two narrations recorded relating to its cause of revelation. According to one narration, a pagan in Makkah reviled Sayyidna ` Umar ؓ and the latter intended to retaliate, but this verse came down and asked the believers to forgive the unbelievers and endure their harm that they direct against them. According to this incident the verse is Makki. Another narration reports that on the occasion of the battle of Bani-l-Mustaliq, the Prophet of Allah ﷺ and his Companions ؓ pitched their tent at a well called Muraisi'. ` Abdullah Ibn 'Ubayy, the leader of the hypocrites, was with the Muslims. He sent his servant to fetch water from the well. He was delayed in returning. ` Abdullah Ibn 'Ubayy asked him to give reason why he was late. He replied that one of Sayyidna ` Umar's ؓ servants was sitting on the bank of the well. He did not permit anyone to draw water unless the water-skins of the Prophet of Allah ﷺ and Sayyidna Abu Bakr ؓ were filled. ` Abdullah Ibn 'Ubayy cynically quoted the following proverb: سمّن کلبک یأکلک "Fatten your dog and it will eat you up." Sayyidna ` Umar ؓ heard about it, he armed himself with his sword and went towards ` Abdullah Ibn 'Ubayy. This verse was revealed on that occasion. According to this incident, the verse is Madani. (Qurtubi and Ruh-ul-Ma'ani). If both the chains of transmitters can be authenticated, the two incidents can be synchronized thus: In the first instance, the verse was originally revealed in Makkah. Then a similar incident took place on the occasion of the battle of Bani-l-Mustaliq. The Messenger of Allah recited the verse and applied it to the second incident. This often happened in cases of the causes of Qur'anic revelation. Another likelihood is that when the incident of the battle of Bani-l-Mustaliq took place, Sayyidna Jibra'il (علیہ السلام) might have come down with the verse the second time and reminded that this is an occasion to act upon it. In the technical parlance of Tafsir, it is called نزول مکرر or ` repeated revelation'. The verse contains the expression أَيَّامَ اللَّـهِ , (Allah's days) which, according to most commentators, refers to ` reward and punishment' which Allah will requite on the Day of Requital. The word ayyam (days) in the Arabic language is abundantly used in the sense of ` turn of events'. Another point worth noting is that when the Qur'an commanded ` Say, [ 0 Muhammad ], to the believers that they should forgive the disbelievers, it did not say, "forgive the idolaters"; instead it has said, "...forgive those who do not believe in Allah's days ...[ 14] ". This probably purports to say that the real chastisement awaits them in the Hereafter, but because the unbelievers do not believe in the Hereafter, the punishment will be unexpected for them. An unexpected torture is most excruciating, and therefore the torment will be most harrowing and agonizing. Thus they will be recompensed and repaid fully for all their evil deeds. The Muslims are not to bother about taking them to task for every little thing. Some of the scholars maintain that the rule of forgiving the infidels applied only before the revelation of the verse of jihad. When jihad was ordained, the rule of forgiveness, in terms of the current verse, was abrogated. However, most research scholars express the view that this verse has nothing to do with the verse of jihad. The current verse sets down the general social law that the Muslims should not wreak vengeance for every little thing. This law is universally applicable in every age and situation - the social law is needed even at the present time, and therefore it is not accurate to treat it as abrogated - especially if we were to take into account the circumstances under which it was revealed: the battle of Bani-l-Mustaliq. If this battle is the cause of revelation of this verse, then verses of jihad cannot be the abrogators, because they were revealed before this event.

(Whoso doeth right) sincerely in his capacity as a believer, (it is for his soul) the reward of that, (and whoso doeth wrong) and whosoever ascribes partners to Allah, (it is against it) the punishment of this is against his own soul. (And afterward unto your Lord ye will be brought back) after you die and He will requite you each according to his works.