The Night — Verse 21

and verily soon he shall himself be pleased with the reward he will be given in Paradise. The verse applies equally to anyone who may do as he Abū Bakr did may God be pleased with him and such a person will thereby be removed far from the Fire and rewarded.

وسيُزحزَح عنها شديد التقوى، الذي يبذل ماله ابتغاء المزيد من الخير. وليس إنفاقه ذاك مكافأة لمن أسدى إليه معروفا، لكنه يبتغي بذلك وجه ربه الأعلى ورضاه، ولسوف يعطيه الله في الجنة ما يرضى به.

قال الله تعالى "ولسوف يرضي" أي ولسوف يرضى من اتصف بهذه الصفات وقد ذكر غير واحد من المفسرين أن هذه الآيات نزلت في أبي بكر الصديق رضي الله عنه حتى إن بعضهم حكى الإجماع من المفسرين على ذلك ولا شك أنه داخل فيها وأولى الأمة بعمومها فإن لفظها لفظ العموم وهو قوله تعالى "وسيجنبها الأتقى الذي يؤتى ماله يتزكى وما لأحد عنده من نعمة تجزى" ولكنه مقدم الأمة وسابقهم في جميع هذه الأوصاف وسائر الأوصاف الحميدة فإنه كان صديقا تقيا كريما جوادا بذالا لأمواله في طاعة مولاه ونصرة رسول الله صلى الله عليه وسلم فكم من دراهم ودنانير بذلها ابتغاء وجه ربه الكريم ولم يكن لأحد من الناس عنده منة يحتاج إلى أن يكافئه بها ولكن كان فضله وإحسانه على السادات والرؤساء من سائر القبائل ولهذا قال له عروة بن مسعود وهو سيد ثقيف يوم صلح الحديبية أما والله لولا يد لك عندي لم أجزك بها لأجبتك وكان الصديق قد أغلظ له في المقاله فإذا كان هذا حاله مع سادات العرب ورؤساء القبائل فكيف بمن عداهم؟ ولهذا قال تعالى "وما لأحمد عنده من نعمة تجزى إلا ابتغاء وجه ربه الأعلى ولسوف يرضى". وفي الصحيحين أن رسول الله صلى الله عليه وسلم قال "من أنفق زوجين في سبيل الله دعته خزنة الجنة يا عبدالله هذا خير" فقال أبو بكر يا رسول الله ما على من يدعى منها ضرورة فهل يدعى منها كلها أحد؟ قال "نعم وأرجو أن تكون منهم" آخر تفسير سورة الليل ولله الحمد والمنة.

وقوله - سبحانه - : ( وَلَسَوْفَ يرضى ) المقصود به الوعد الصادق لهذا التقى ، بما يزيد فى سروره ، وفى قرة عينه .أى : ولسوف نعطى هذا التقى الذى أعطى واتقى وصدق بالحسنى ، من أجل الظفر برضا ربه - تعالى - لا من أجل شئ آخر . . لسوف نعطيه عطاء يرضيه ويسعده ويشرح صدره .هذا ، وأكثر المفسرين على أن هذه الآيات الكريمة نزلت فى شأن سيدنا أبو بكر الصديق - رضى الله عنه - .قال الإِمام ابن جرير ما ملخصه : وذكر أن هذه الآيات نزلت فى أبى بكر الصديق . . فقد كان يعتق العجائز من النساء إذا أسلمن ، ويشترى الضعفة من العبيد فيعتقهم ، فقال له أبوه : يا بنى ، أراك تعتق أناسا ضعفاء ، فلو أنك تعتق رجالا جلداء - أى : أشداء - يقومون معك ، ويمنعونك ، ويدفعون عنك .فقال أبو بكر : أى أبت . . إنما أريد ما عند الله ، فنزلت هذه الآيات . .وقال الإِمام ابن كثير : وقد ذكر غير واحد من المفسرين ، أن هذه الآيات قد نزلت فى أبى بكر الصديق - رضى الله عنه - حتى إن بعضهم حكى الإِجماع من المفسرين على ذلك ، ولا شك أنه داخل فيها ، وأولى الأمة بعمومها ، فإن لفظها لفظ العموم ، وهو قوله : ( وَسَيُجَنَّبُهَا الأتقى . الذى يُؤْتِي مَالَهُ يتزكى . . . ) ولكنه مقدم الأمة ، وسابقهم فى جميع هذه الأوصاف ، وسائر الأوصاف الحميدة ، فإنه كان صديقا ، تقيا ، كريما ، جوادا ، بذالا لماله فى طاعة مولاه ، ونصرة رسوله صلى الله عليه وسلم . .نسأل الله - تعالى - أن يحشرنا جميعا فى زمرة عباده الأتقياء الأنقياء .وصلى الله على سيدنا محمد وعلى آله وصحبه وسلم .

وقوله: ( وَلَسَوْفَ يَرْضَى ) يقول: ولسوف يرضى هذا المؤتي ماله في حقوق الله عزّ وجلّ، يتزكى بما يثيبه الله في الآخرة عوضًا مما أتى في الدنيا في سبيله، إذا لقي ربه تبارك وتعالى.آخر تفسير سورة والليل إذا يغشى

"ولسوف يرضى"، بما يعطيه الله عز وجل في الآخرة من الجنة والكرامة جزاء على ما فعل.

وَلَسَوْفَ يَرْضَى (21)وقوله : { ولسوف يرضى } وعد بالثواب الجزيل الذي يرضى صاحبه . وهذا تتميم لقوله : { وسيجنبها الأتقى } لأن ذلك ما أفاد إلا أنه ناج من عذاب النار لاقتضاء المقام الاقتصار على ذلك لقصد المقابلة مع قوله : { لا يصلاها إلا الأشقى } فتمم هنا بذكر ما أعد له من الخيرات .وحرف «سَوف» لتحقيق الوعد في المستقبل كقوله : { قال سوف أستغفر لكم ربي } [ يوسف : 98 ] أي يتغلغل رضاه في أزمنة المستقبل المديد .واللام لام الابتداء لتأكيد الخبر .وهذه من جوامع الكلم لأنها يندرج تحتها كل ما يرغب فيه الراغبون . وبهذه السورة انتهت سورة وسط المفصّل .

{ إِلَّا ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَى وَلَسَوْفَ يَرْضَى } هذا الأتقى بما يعطيه الله من أنواع الكرامات والمثوبات، والحمد لله رب العالمين.

ولسوف يرضى أي سوف يعطيه في الجنة ما يرضي وذلك أنه يعطيه أضعاف ما أنفق . وروى أبو حيان التيمي عن أبيه عن علي - رضي الله عنه - قال : قال رسول الله - صلى الله عليه وسلم - : رحم الله أبا بكر زوجني ابنته ، وحملني إلى دار الهجرة ، وأعتق بلالا من ماله . ولما اشتراه أبو بكر قال له بلال : هل اشتريتني لعملك أو لعمل الله ؟ قال : بل لعمل [ ص: 80 ] الله قال : فذرني وعمل الله ، فأعتقه . وكان عمر بن الخطاب - رضي الله عنه - يقول : أبو بكر سيدنا وأعتق سيدنا يعني بلالا - رضي الله عنه - . وقال عطاء - وروى عن ابن عباس - : إن السورة نزلت في أبي الدحداح في النخلة التي اشتراها بحائط له ، فيما ذكر الثعلبي عن عطاء .وقال القشيري عن ابن عباس : بأربعين نخلة ولم يسم الرجل . قال عطاء : كان لرجل من الأنصار نخلة ، يسقط من بلحها في دار جار له ، فيتناوله صبيانه ، فشكا ذلك إلى النبي - صلى الله عليه وسلم - فقال النبي - صلى الله عليه وسلم - " تبيعها بنخلة في الجنة " ؟ فأبى فخرج فلقيه أبو الدحداح فقال : هل لك أن تبيعنيها ب ( حسنى ) : حائط له . فقال : هي لك . فأتى أبو الدحداح إلى النبي - صلى الله عليه وسلم - وقال : يا رسول الله ، اشترها مني بنخلة في الجنة . قال : " نعم ، والذي نفسي بيده " فقال : هي لك يا رسول الله ، فدعا النبي - صلى الله عليه وسلم - جار الأنصاري ، فقال : " خذها " فنزلت والليل إذا يغشى إلى آخر السورة في بستان أبي الدحداح وصاحب النخلة . فأما من أعطى واتقى يعني أبا الدحداح . وصدق بالحسنى أي بالثواب . فسنيسره لليسرى : يعني الجنة . وأما من بخل واستغنى يعني الأنصاري . وكذب بالحسنى أي بالثواب . فسنيسره للعسرى ، يعني جهنم . وما يغني عنه ماله إذا تردى أي مات . إلى قوله : لا يصلاها إلا الأشقى يعني بذلك الخزرجي وكان منافقا ، فمات على نفاقه .وسيجنبها الأتقى يعني أبا الدحداح . الذي يؤتي ماله يتزكى في ثمن تلك النخلة . ما لأحد عنده من نعمة تجزى يكافئه عليها يعني أبا الدحداح . ولسوف يرضى إذا أدخله الله الجنة . والأكثر أن السورة نزلت في أبي بكر - رضي الله عنه - وروي ذلك عن ابن مسعود وابن عباس وعبد الله بن الزبير وغيرهم . وقد ذكرنا خبرا آخر لأبي الدحداح في سورة ( البقرة ) ، عند قوله : من ذا الذي يقرض الله قرضا حسنا . والله تعالى أعلم .

The system of this world has been so formulated that here the day dawns and night also falls. Only with the occurrence of both is the system perfect. Similarly, for the proper development of a man, it is necessary that he should have hardship as well as easy circumstances. In this world, hardship befalls the servant of God in order to activate his latent capabilities. Impediments are put in his way so that he may strive to make his future brighter than his present.

وَمَا لِأَحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَىٰ (while no one has conferred any favour on him for which he would give a return,...92:19) Sayyidna Abu Bakr ؓ did this great favour by spending abundant wealth. The emancipated slaves had not done him any favour in the past, so that one could say that he was returning their favour. He took this step for one purpose only as the verse says: إِلَّا ابْتِغَاءَ وَجْهِ رَ‌بِّهِ الْأَعْلَىٰ (but [ he gave his wealth in charity ] only to seek the Countenance of his Lord, the Most High....92:20). Mustadrak of Hakim records that it was a usual practice of Sayyidna Abu Bakr that he used to purchase Muslim slaves from the disbelievers and set them free whenever he found them in their bondage. Generally, these people were weak and helpless. Abu Qahafah ؓ ، the father of Abu Bakr ؓ ، said to him: "Since you are emancipating slaves, why do you not set free strong and brave people, so that they may assist you in fighting the enemies and protect you." He replied: "My purpose of emancipating them is not to expect any benefit in return. My only purpose is to seek the pleasure of Allah." [ Mazhari ] وَلَسَوْفَ يَرْ‌ضَىٰ (And surely he will soon be happy...92:21). Whoever spends in Allah's way with pure and good intentions of pleasing Allah, and not for any personal worldly gains, will acquire the pleasure of Allah in the Hereafter by achieving the wonderful and eternal blessings of Paradise. It is confirmed that these verses were revealed about Sayyidna Abu Bakr ؓ . Therefore, this last verse of the Surah is a great and splendid news and honour for him given in this very world by Allah. Al-hamdulillah The Commentary on Surah Al-Lail Ends here

(He verily will be content) he will be given of reward and honour until he is pleased, i.e. Abu Bakr al-Siddiq and his fellow believers'.

And verily [soon] he shall [himself] be pleased.He said:[pleased] with what is in store for him with Us, this being the position of [receiving God�s] favour (faḍl), not the position of [receiving] a reward (thawāb); a mystery with Mystery itself (sirr bi-sirr), life with Life itself (ḥayāt bi-ḥayāt) and eternity with Eternity itself (azaliyya bi-azaliyya). But God knows best.His words, Exalted is He:

The Matter of Guidance and other than it is in the Hand of Allah, and Allah's Warning about the Hell Qatadah said, إِنَّ عَلَيْنَا لَلْهُدَى (Truly, on Us is (to give) guidance.) "This means, We will explain what is lawful and what is prohibited." Others have said that it means, "Whoever traverses upon the path of guidance, then he will reach Allah (i.e., in the Hereafter)." They consider this Ayah like Allah's saying, وَعَلَى اللَّهِ قَصْدُ السَّبِيلِ (And upon Allah is the responsibility to explain the Straight path.) (16:9) This has been mentioned by Ibn Jarir. Allah said; وَإِنَّ لَنَا لَلاٌّخِرَةَ وَالاٍّولَى (And truly, unto Us (belong) the last (Hereafter) and the first (this world).) This means, `they both belong to Us and I (Allah) am in complete control of them.' Then Allah says, فَأَنذَرْتُكُمْ نَاراً تَلَظَّى (Therefore I have warned you of a Fire Talazza.) Mujahid said, "Blazing." Imam Ahmad recorded from Simak bin Harb that he heard An-Nu`man bin Bashir giving a sermon, in which he said, "I heard the Messenger of Allah ﷺ giving a sermon, in which he said: «أَنْذَرْتُكُمُ النَّار» (I have warned you of the Fire.) And he said it in such a voice that if a man was in the marketplace he could hear it from where I am standing now. And he said it (with such force) that the garment that was on his shoulder fell down to his feet." Imam Ahmad recorded from Abu Ishaq that he heard An-Nu`man bin Bashir giving a sermon, in which he said, "I heard the Messenger of Allah ﷺ saying, «إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا يَوْمَ الْقِيَامَةِ رَجُلٌ تُوضَعُ فِي أَخْمَصِ قَدَمَيْهِ جَمْرَتَانِ يَغْلِي مِنْهُمَا دِمَاغُه» (Verily, the person to be punished lightest of the people of the Fire on the Day of Judgement will be a man who will have placed on the soles of his feet two coals that will cause his brain to boil.)" Imam Al-Bukhari also recorded this narration. Muslim recorded that Abu Ishaq narrated from An-Nu`man bin Bashir that the Messenger of Allah ﷺ said, «إِنَّ أَهْوَنَ أَهْلِ النَّارِ عَذَابًا مَنْ لَهُ نَعْلَانِ وَشِرَاكَانِ مِنْ نَارٍ يَغْلِي مِنْهُمَا دِمَاغُهُ كَمَا يَغْلِي الْمِرْجَلُ، مَا يَرَى أَنَّ أَحَدًا أَشَدُّ مِنْهُ عَذَابًا، وَإِنَّهُ لَأَهْوَنُهُمْ عَذَابًا» (Verily, the lightest punishment received by the people of the Hellfire will be a man who will have two sandals whose straps will be made of fire that will cause his brain to boil just as a cauldron boils. Yet he will not think that anyone is receiving a torment more severe than him, even though he will be receiving the lightest punishment of them.) Allah says, لاَ يَصْلَـهَآ إِلاَّ الاٌّشْقَى (None shall enter it save the most wretched.) meaning, none will enter surrounded by it on all sides except the most wretched. Then Allah explains who this (the most wretched) is by His saying, الَّذِى كَذَّبَ (Who denies) meaning, in his heart. وَتَوَلَّى (and turns away.) meaning, from acting with his limbs and performing deeds according to their pillars. Imam Ahmad recorded from Abu Hurayrah that the Messenger of Allah ﷺ said, «كُلُّ أُمَّتِي يَدْخُلُ الْجَنَّـةَ يَوْمَ الْقِيَامَةِ إِلَّا مَنْ أَبَى» (All of my followers will enter Paradise on the Day of Judgement except for whoever refuses.) They (the Companions) said, "Who would refuse, O Messenger of Allah" He replied, «مَنْ أَطَاعَنِي دَخَلَ الْجَنَّةَ، وَمَنْ عَصَانِي فَقَدْ أَبَى» (Whoever obeys me, he will enter Paradise, and whoever disobeys me, then he has refused.) Al-Bukhari also recorded this Hadith. Allah then says, وَسَيُجَنَّبُهَا الاٌّتْقَى (And those with Taqwa will be far removed from it.) meaning, the righteous, pure, most pious person will be saved from the Fire. Then He explains who he is by His saying, الَّذِى يُؤْتِى مَالَهُ يَتَزَكَّى (He who gives of his wealth for self-purification.) meaning, he spends his wealth in obedience of his Lord in order to purify himself, his wealth and whatever Allah has bestowed upon him of religion and worldly things. وَمَا لاًّحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَى (And who has (in mind) no favor from anyone to be paid back.) meaning, giving his wealth is not done so that he may gain some favor from someone wherein they return some good to him, and therefore he gives to get something in return. He only spends his wealth ابْتِغَآءَ وَجْهِ رَبِّهِ الاٌّعْلَى (to seek the Face of his Lord, the Most High) meaning, hoping to attain the blessing of seeing Him in the final abode in the Gardens of Paradise. Allah then says, وَلَسَوْفَ يَرْضَى (He, surely, will be pleased.) meaning, indeed those with these characteristics will be pleased. The Cause of this Revelation and the Virtue of Abu Bakr Many of the scholars of Tafsir have mentioned that these Ayat were revealed about Abu Bakr As-Siddiq. Some of them even mentioned that there is a consensus among the Qur'anic commentators concerning this. There is no doubt that he is included in the meaning of these Ayat, and that he is the most deserving of the Ummah to be described with these characteristics in general, for indeed, the wording of these Ayat is general. As in Allah's saying, وَسَيُجَنَّبُهَا الاٌّتْقَى - الَّذِى يُؤْتِى مَالَهُ يَتَزَكَّى - وَمَا لاًّحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَى (And those with Taqwa will be far removed from it. He who gives of his wealth for self-purification. And who has (in mind) no favor from anyone to be paid back.) However, he (Abu Bakr) was the first and foremost of this Ummah to have all of these characteristics and other praiseworthy characteristics as well. For verily, he was truthful, pious, generous, charitable, and he always spent his wealth in obedience of His Master (Allah) and in aiding the Messenger of Allah ﷺ. How many Dirhams and Dinars did he spend seeking the Face of His Most Noble Lord. And did not consider any of the people as owning him some favor that he needed to get compensation for. Rather, his virtue and kindness was even shown towards leaders and chiefs from all the other tribes as well. This is why `Urwah bin Mas`ud, who was the chief of the Thaqif tribe, said to him on the day of the Treaty of Hudaybiyyah, "By Allah, if I did not owe you a debt, which I have not paid you back for, I would have responded to you (i.e., your call to Islam)." Abu Bakr As-Siddiq became angry with him for saying such a thing (i.e., I owe you something). So if this was his position with the chiefs of the Arabs and the heads of the tribes, then what about those other than them. Thus, Allah says, وَمَا لاًّحَدٍ عِندَهُ مِن نِّعْمَةٍ تُجْزَى - إِلاَّ ابْتِغَآءَ وَجْهِ رَبِّهِ الاٌّعْلَى - وَلَسَوْفَ يَرْضَى (And who has (in mind) no favor from anyone to be paid back. Except to seek the Face of his Lord, the Most High. He, surely, will be pleased.) And in the Two Sahihs it is recorded that the Messenger of Allah ﷺ said, «مَنْ أَنْفَقَ زَوْجَيْنِ فِي سَبِيلِ اللهِ دَعَتْهُ خَزَنَةُ الْجَنَّةِ يَاعَبْدَاللهِ، هَذَا خَيْر» (Whoever equipped two riding animals in the way of Allah, the Gatekeepers of Paradise will call to him saying, "O servant of Allah! This is good.") So Abu Bakr said, "O Messenger of Allah! The one who is called from them will not have any need. Will there be anyone who will be called from all of them" The Prophet replied, «نَعَمْ ، وَأَرْجُو أَنْ تَكُونَ مِنْهُم» (Yes, and I hope that you will be one of them.) This is the end of the Tafsir of Surat Al-Layl, and all praise and thanks are due to Allah.