The Dawn, Daybreak — Verse 24

He will say as he remembers ‘O yā is for calling attention to something would that I had sent ahead good deeds and faith for my life!’ for a good life in the Hereafter or it means ‘during my life’ in the world.

يقول: يا ليتني قدَّمتُ في الدنيا من الأعمال ما ينفعني لحياتي في الآخرة.

يعني يندم على ما كان سلف منه من المعاصي إن كان عاصيا ويود لو كان ازداد من الطاعات إن كان طائعا كما قال الإمام أحمد بن حنبل حدثنا علي بن إسحاق حدثنا عبدالله يعني ابن المبارك حدثنا ثور بن يزيد عن خالد بن معدان عن جبير بن نفير عن محمد بن عمرة وكان من أصحاب رسول الله صلى الله عليه وسلم قال: لو أن عبدا خر على وجهه من يوم ولد إلى أن يموت في طاعة الله لحقره يوم القيامة ولود أنه رد إلى لدنيا كيما يزداد من الأجر والثواب.

( يَقُولُ ) هذا الانسان الشقى ( ياليتني قَدَّمْتُ لِحَيَاتِي ) أى : يقول حين يرى العذاب ماثلا أمامه ، يقول - على سبيل التحسر والتفجع - : يا ليتنى قدمت أعمالا صالحة لأجل حياتى هذه فى الآخرة ، فاللام للتعليل ، وقدمت أعمالا صالحة فى وقت حياتى فى الدنيا لأنتفع بها فى هذا اليوم ، فتكون اللام للتوقيت .

القول في تأويل قوله تعالى : يَقُولُ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي (24)وقوله: ( يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي ) يقول تعالى ذكره مخبرا عن تلهُّف ابن آدم يوم القيامة، وتندّمه على تفريطه في الصَّالِحات من الأعمال في الدنيا التي تورثه بقاء الأبد في نعيم لا انقطاع له، يا ليتني قدمت لحياتي في الدنيا من صالح الأعمال لحياتي هذه، التي لا موت بعدها، ما ينجيني من غضب الله، ويوجب لي رضوانه.وبنحو الذي قلنا في ذلك قال أهل التأويل.* ذكر من قال ذلك:حدثنا ابن بشار، قال: ثنا هَوذة، قال: ثنا عوف، عن الحسن، في قوله: يَوْمَئِذٍ يَتَذَكَّرُ الإِنْسَانُ وَأَنَّى لَهُ الذِّكْرَى * يَقُولُ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي قال: علم الله أنه صادق، هناك حياة طويلة لا موت فيها آخر ما عليه.حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي ) هُناكُم والله الحياة الطويلة.حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى؛ وحدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد، قوله: ( يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي ) قال: الآخرة.

"يقول يا ليتني قدمت لحياتي"، أي قدمت الخير والعمل الصالح لحياتي في الآخرة، أي لآخرتي التي لا موت فيها.

يَقُولُ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي (24) ومفعول { قدمت } محذوف للإِيجاز .واللام في قوله : { لحياتي } تحتمل معنى التوقيت ، أي قدمت عند أزمان حياتي فيكون المراد الحياة الأولى التي قبل الموت . وتحتمل أن يكون اللام للعلة ، أي قدمت الأعمال الصالحة لأجل أن أحيا في هذه الدار . والمراد : الحياة الكاملة السالمة من العذاب لأن حياتهم في العذاب حياةُ غشاوة وغياب قال تعالى : { ثم لا يموت فيها ولا يحيى } [ الأعلى : 13 ] .وحرف النداء في قوله : { يا ليتني } للتنبيه اهتماماً بهذا التمني في يوم وقوع .

يقول متحسرًا على ما فرط في جنب الله: { يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي } الدائمة الباقية، عملًا صالحًا، كما قال تعالى: { يَقُولُ يَا لَيْتَنِي اتَّخَذْتُ مَعَ الرَّسُولِ سَبِيلًا يَا وَيْلَتَى لَيْتَنِي لَمْ أَتَّخِذْ فُلَانًا خَلِيلًا } . وفي الآية دليل على أن الحياة التي ينبغي السعي في أصلها وكمالها ، وفي تتميم لذاتها، هي الحياة في دار القرار، فإنها دار الخلد والبقاء.

قوله تعالى : يقول ياليتني قدمت لحياتيأي في حياتي . فاللام بمعنى في . وقيل : أي قدمت عملا صالحا لحياتي ، أي لحياة لا [ ص: 50 ] موت فيها . وقيل : حياة أهل النار ليست هنيئة ، فكأنهم لا حياة لهم فالمعنى : يا ليتني قدمت من الخير لنجاتي من النار ، فأكون فيمن له حياة هنيئة .

The other type of person is one who would bow down before God and thank Him when he received something, and when things were taken away from him, he would once again bow down before God and express his humility. It is the second type of person who has been called the contented soul or an-nafs al-mutmainnah. The position of the contented soul is attained by one who ponders over God’s signs in the universe; who derives spiritual nourishment, learns lessons and receives guidance from historical events; who proves that if there is a clash between the self and the Truth, he will ignore the self and accept the Truth; who, after once accepting the Truth, never renounces it, whatever the cost.

يَوْمَئِذٍ يَتَذَكَّرُ الْإِنسَانُ وَأَنَّىٰ لَهُ الذِّكْرَىٰ (it will be the day when man will realise the truth, but from where will he take advantage of such realisation? - 89-23). The word tadhakkur in this context means 'to realise'. The unbelievers will realise the errors of their ways in the Hereafter, but it will be too late, because it is this present world where 'Imn and good deeds benefit the people. The Hereafter is the place only for reckoning and retribution. Man will express his remorse thus: يَقُولُ يَا لَيْتَنِي قَدَّمْتُ لِحَيَاتِي (He will say, "0 Would that I had sent ahead [ some good deeds ] for [ this ] my life!"....89:24). When he faces the torment of disbelief and idolatry on that day of devastation, man will lament that he should have carried out good deeds and refrained from sin in this world to be saved from punishment in the Hereafter. But it will be of no avail. Allah says: 'So, that day, no one can punish like He will punish, nor can anyone shackle like He will shackle....89:26] Having described the torment of the unbelievers, the conclusion of the Surah gives cheerful news to the believers that they will be admitted into Paradise. Thus it says:

(He will say: Ah, would that) wishing: if only (I had sent before me (some provision) for my life!) if only I have worked in my previous perishing life to this everlasting life.

On the Day of Judgement Everyone will be recompensed according to what He did of Good or Evil Allah informs of what will happen on the Day of Judgement of the great horrors. He says, كَلاَّ (Nay!) meaning, truly. إِذَا دُكَّتِ الاٌّرْضُ دَكّاً دَكّاً (When the earth is flatened, Dakkan Dakka.) meaning, the earth and the mountains will be flattened, leveled and made even, and the creatures will rise from their graves for their Lord. وَجَآءَ رَبُّكَ (And your Lord comes) meaning, for the session of Judgement between His creatures. This is after they requested the best of the Sons of Adam -- Muhammad ﷺ-- to intercede with Allah. This will occur only after they have requested the other great Messengers, one after another. Yet, all of them will say, "I cannot do that for you." This will continue until the beseeching of the men reaches Muhammad ﷺ, and he will say, "I will do it, I will do it." So he will go and seek to intercede with Allah as the session of Judgement will have come, and Allah will allow him to intercede for that (the Judgement). This will be the first of the intercessions, and it is the praiseworthy station that has already been discussed in Surat Subhan (Al-Isra'). So Allah will come for the session of Judgement as He wills, and the angels will also come, lined up in rows upon rows before Him. Then Allah says, وَجِىءَ يَوْمَئِذٍ بِجَهَنَّمَ (And Hell will be brought near that Day.) In his Sahih, Imam Muslim bin Al-Hajjaj recorded that `Abdullah bin Mas`ud said that the Messenger of Allah ﷺ said, «يُؤْتَى بِجَهَنَّمَ يَوْمَئِذٍ لَهَا سَبْعُونَ أَلْفَ زِمَامٍ مَعَ كُلِّ زِمَام سَبْعُونَ أَلْفَ مَلَكٍ يَجُرُّونَهَا» (Hell will be brought on near that Day and it will have seventy thousand leashes, and each leash will have seventy thousand angels pulling it.) At-Tirmidhi also recorded the same narration. Allah said: يَوْمَئِذٍ يَتَذَكَّرُ الإِنسَـنُ (On that Day will man remember,) meaning, his deeds, and what he did before in his past and recent times. وَأَنَّى لَهُ الذِّكْرَى (but how will that remembrance avail him) meaning, how can remembrance then benefit him يَقُولُ يلَيْتَنِى قَدَّمْتُ لِحَيَاتِى (He will say: "Alas! Would that I had sent forth for my life!") meaning, if he was a disobedient person, he will be sorry for the acts of disobedience he committed. If he was an obedient person, he will wish that he performed more acts of obdedience. This is similar to what Imam Ahmad bin Hanbal recorded from Muhammad bin Abi `Amirah, who was one of the Companions of the Messenger of Allah ﷺ. He said, "If a servant fell down on his face (in prostration) from the day that he was born until the day he died as an old man, in obedience to Allah, he would scorn this act on the Day of Judgement. He would wish to be returned to this life so that he could earn more reward and compensation." Allah then says, فَيَوْمَئِذٍ لاَّ يُعَذِّبُ عَذَابَهُ أَحَدٌ (So on that Day none will punish as He will punish.) meaning, there is no one more severely punished than those whom Allah punishes for disobeying Him. وَلاَ يُوثِقُ وَثَاقَهُ أَحَدٌ (And none will bind as He will bind.) meaning, there is no one who is more severely punished and bound than those the Az-Zabaniyah punish the disbelievers in their Lord. This is for the criminals and the wrongdoers among the creatures. In reference to the pure and tranquil soul -- which is always at rest and abiding by the truth it will be said to it, يأَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ارْجِعِى إِلَى رَبِّكِ (O tranquil soul! Come back to your Lord.) meaning, to His company, His reward and what He has prepared for His servants in His Paradise. رَّاضِيَةٍ (well-pleased) meaning, within itself. مَّرْضِيَّةً (well-pleasing.) meaning, pleased with Allah, and He will be pleased with it and gratify it. فَادْخُلِى فِى عِبَادِى (Enter then among My servants,) meaning, among their ranks. وَادْخُلِى جَنَّتِى (And enter My Paradise!) This will be said to it at the time of death and on the Day of Judgement. This is like the angels giving glad tiding to the believer at his time of death and when he rises from his grave. Likewise is this statement here. Ibn Abi Hatim recorded from Ibn `Abbas concerning Allah's statement, يأَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ - ارْجِعِى إِلَى رَبِّكِ رَاضِيَةً مَّرْضِيَّةً (O tranquil soul! Come back to your Lord, well-pleased and well-pleasing!) He said, "This Ayah was revealed while Abu Bakr was sitting (with the Prophet ). So he said, `O Messenger of Allah! There is nothing better than this!' The Prophet then replied, «أَمَا إِنَّهُ سَيُقَالُ لَكَ هَذَا» (This will indeed be said to you.)" This is the end of the Tafsir of Surat Al-Fajr, and all praise and blessings are due to Allah.