The Night — Verse 4

Assuredly your efforts your deeds are dissimilar with some working towards Paradise by means of obedience while others in effect are working towards the Fire through acts of disobedience.

أقسم الله سبحانه بالليل عندما يغطي بظلامه الأرض وما عليها، وبالنهار إذا انكشف عن ظلام الليل بضيائه، وبخلق الزوجين: الذكر والأنثى. إن عملكم لمختلف بين عامل للدنيا وعامل للآخرة.

قال تعالى "إن سعيكم لشتى" أي أعمال العباد التي اكتسبوها متضادة أيضا. ومتخالفة فمن فاعل خيرا ومن فاعل شرا.

وقوله - تعالى - : ( إِنَّ سَعْيَكُمْ لشتى ) هو جواب القسم . وشتى جمع شتيت . مثل : جريح وجرحى ، ومريض ومرضى . والشئ الشتيت : هو المتفرق المتناثر بعضه عن بعض ، من الشتات بمعنى الابتعاد والافتراق .والمعنى : وحق الليل إذا يغشى النهار فيستر ضياءه ، وحق النهار إذا تجلى وأسفر وأزال الليل وظلامه ، وحق الخالق العظيم القادر الذى أوجد الذكور والإِناث .وحق كل ذلك ، إن أعمالكم ومساعيكم - أيها الناس - فى هذه الحياة ، لهى ألوان شتى ، وأنواع متفرقة ، منها الهدى ومنها الضلال ، ومنها الخير ، ومنها الشر ، ومنها الطاعة ، ومنها المعصية . . وسيجازى - سبحانه - كل إنسان على حسب عمله .وحذف مفعول " يغشى " للتعميم ، أى يغشى كل شئ ويواريه بظلامه .وأسند - سبحانه - التجلى إلى النهار ، على سبيل المدح له بالاستنارة والإِسفار .والمراد بالسعى : العمل . وقوله " سعيكم " مصدر مضاف فيفيد العموم فهو فى معنى الجمع أى : إن مساعيكم لمتفرقة .قال القرطبى : السعى : العمل ، فساع فى فكاك نفسه ، وساع فى عطبها ، يدل عليه قوله صلى الله عليه وسلم : " الناس غاديان : فمبتاع نفسه فمعتقها ، وبائع نفسه فموبقها " .

وقوله: ( إِنَّ سَعْيَكُمْ لَشَتَّى ) يقول: إن عَمَلَكُمْ لمختلف أيها الناس، لأن منكم الكافر بربه، والعاصي له في أمره ونهيه، والمؤمن به، والمطيع له في أمره ونهيه.كما حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله: ( إِنَّ سَعْيَكُمْ لَشَتَّى ) يقول: لمختلف.وقوله: ( إِنَّ سَعْيَكُمْ لَشَتَّى ) جواب القسم، والكلام: والليل إذا يغشى إن سعيكم لشتى، وكذا قال أهل العلم.* ذكر من قال ذلك:حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قال: وقع القسم ها هنا( إِنَّ سَعْيَكُمْ لَشَتَّى ) .

جواب القسم قوله : ( إن سعيكم لشتى ) إن أعمالكم لمختلفة ، فساع في فكاك نفسه ، وساع في عطبها .روى أبو مالك الأشعري قال : قال رسول الله - صلى الله عليه وسلم - : " كل ، الناس يغدو فبائع نفسه فمعتقها أو موبقها " .

إِنَّ سَعْيَكُمْ لَشَتَّى (4)والخطاب في قوله : { إن سعيكم } لجميع الناس من مؤمن وكافر .واعلم أنه قد روي في «الصحيحين» عن علقمة قال : «دخلت في نفر من أصحاب عبد الله ( يعني ابنَ مسعود ) الشام فسمع بِنا أبو الدرداء فأتانا فقال : أيكم يقرأ على قراءة عبد الله؟ فقلت : أنا . قال : كيف سمعتَه يقرأ؟ { والليل إذا يغشى } قال سمعته يقرأ : «والليل إذا يغشى والنهار إذا تجلى والذكر والأنثى» قال : أشهد أني سمعت النبي صلى الله عليه وسلم يقرأ هكذا» . وسماها في «الكشاف» : قراءة النبي صلى الله عليه وسلم أي ثَبت أنه قرأ بها ، وتأويل ذلك : أنه أقرأها أبا الدرداء أيام كان القرآن مرخَّصاً فيه أن يُقرأ على بعض اختلاف ، ثم نُسخ ذلك الترخيص بما قرأ به النبي صلى الله عليه وسلم في آخر حياته وهو الذي اتفق عليه قراء القرآن . وكتب في المصحف في زمن أبي بكر رضي الله عنه ، وقد بينت في المقدمة السادسة من مقدمات هذا التفسير معنى قولهم : قراءة النبي صلى الله عليه وسلم

{ إِنَّ سَعْيَكُمْ لَشَتَّى } هذا [هو] المقسم عليه أي: إن سعيكم أيها المكلفون لمتفاوت تفاوتا كثيًرا، وذلك بحسب تفاوت نفس الأعمال ومقدارها والنشاط فيها، وبحسب الغاية المقصودة بتلك الأعمال، هل هو وجه الله الأعلى الباقي؟ فيبقى السعي له ببقائه، وينتفع به صاحبه، أم هي غاية مضمحلة فانية، فيبطل السعي ببطلانها، ويضمحل باضمحلالها؟

إن سعيكم لشتى هذا جواب القسم . والمعنى : إن عملكم لمختلف . وقال عكرمة وسائر المفسرين : السعي : العمل فساع في فكاك نفسه ، وساع في عطبها يدل عليه قوله - عليه السلام - : الناس غاديان : فمبتاع نفسه فمعتقها ، وبائع نفسه فموبقها . وشتى واحده شتيت مثل مريض ومرضى . وإنما قيل للمختلف شتى لتباعد ما بين بعضه وبعضه . أي إن عملكم لمتباعد بعضه من بعض ; لأن بعضه ضلالة وبعضه هدى . أي فمنكم مؤمن وبر ، وكافر وفاجر ، ومطيع وعاص . وقيل : لشتى أي لمختلف الجزاء فمنكم مثاب بالجنة ، ومعاقب بالنار . وقيل : أي لمختلف الأخلاق فمنكم راحم وقاس ، وحليم وطائش ، وجواد وبخيل وشبه ذلك .

The relationship of God with His subjects is not only that of a ruler but also that of a supporter. He smooths the path of those of His subjects who want to draw near to Him. Conversely, He lets those who adopt the way of arrogance to carry on in that way.

Commentary إِنَّ سَعْيَكُمْ لَشَتَّىٰ (your efforts are diverse....92:4). This statement is like the statement in Surah Inshiqaq, verse [ 6]: إِنَّكَ كَادِحٌ إِلَىٰ رَ‌بِّكَ كَدْحًا '0 man, you have to work hard constantly to reach your Lord. [ 84:6] ' which has already been explained in that Surah. The sense is that man, by his nature, is used to making efforts for one objective or another. But the nature and the results of these efforts are different. Some people work hard for an objective that brings eternal happiness to them, and others work hard for an objective that makes them suffer eternal perdition. It is reported in a Tradition that the Messenger of Allah ﷺ said: "Each morning when a man gets up, he goes to conduct his business and keeps himself busy. His business is either successful and emancipates himself from Hell, or unsuccessful and his efforts become the cause of his destruction." Therefore, a wise person should first apply his mind to think whether his efforts will pay dividends, and he should never undertake those efforts that bring about temporary comfort and pleasure, but eternal perdition and grief. The Two Diverse Types of Human Efforts Divide Humankind into Two Groups The Qur'an further shows that, broadly speaking, the humankind may be divided into two opposing groups in terms of their opposing efforts. Each of the two groups are characterised by three qualities. The first group is a successful one, and its three characteristics are: [ 1] they give in charity in the cause of Allah; [ 2] fear Allah and avoid violating the injunctions of Allah in every aspect of life; and [ 3] believe in the 'best word'. The 'best words' refer to the credo of 'there is no god but Allah' [ as Ibn ` Abbas, Dahhak have explained ]. Testifying to the kalimah signifies 'to profess the True Faith'. Faith or belief is the essence of all actions, and comes first in order of rank, but on this occasion, it is mentioned last, probably because the main theme in this context is that of physical exertion, efforts and actions. 'Iman or faith, on the other hand, pertains to the heart. It signifies the acceptance and confirmation of Allah and His Messenger ﷺ with one's heart. Confession of this must be made by means of reciting kalimah shahadah 'testimony of faith'. Obviously, none of these things involve physical exertion or effort, nor are they generally counted as actions. The second group is [ the unsuccessful one ] and its three characteristics are: [ 1] they are misers to such an extent that they even fail to pay the zakah and other obligatory alms; [ 2] they deem themselves self-sufficient rather than obeying Allah; and [ 3] they reject the 'best word' [ that is, the kalimah of 'Iman ]. Referring to the first group, the verse says:

Lo! your effort) your work (is dispersed (towards diverse ends)) there are those who oppose and disbelieve in Muhammad (pbuh) and the Qur'an and there are those who believe in Muhammad (pbuh); there are those who strive for Paradise and there are those who strive for hell. This is why Allah made the oath.

assuredly your efforts are dissimilar.There are some that are pure and some that are tainted with impurities (aḥdāth).

The Recitation of Surat Al-Layl in the `Isha' Prayer The statement of the Prophet to Mu`adh has already preceded, where he said, «فَهَلَّا صَلَّيْتَ ب سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى وَالشَّمْسِ وَضُحَـهَا وَالَّيْلِ إِذَا يَغْشَى» (Why did you not pray with (the recitation of) (Glorify the Name of your Lord the Most High) (87), and (By the sun and Duhaha) (91), and (By the night as it envelops) (92)) بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. Swearing by the Diversity of Mankind in Their Efforts and informing of the Different Results of that Allah swears by saying: الْلَّيْلَإِذَا يَغْشَى (By the night as it envelops.) meaning, when it covers the creation with its darkness. وَالنَّهَارِ إِذَا تَجَلَّى (By the day as it appears.) meaning, with its light and its radiance. وَمَا خَلَقَ الذَّكَرَ وَالاٍّنثَى (By Him Who created male and female.) This is similar to Allah's saying, وَخَلَقْنَـكُمْ أَزْوَجاً (And We have created you in pairs.) (78:8) It is also similar to saying, وَمِن كُلِّ شَىْءٍ خَلَقْنَا زَوْجَيْنِ (And of everything We have created pairs.) (51:49) And just as these things that are being sworn by are opposites, likewise that which this swearing is about are opposing things. This is why Allah says, إِنَّ سَعْيَكُمْ لَشَتَّى (Certainly, your efforts and deeds are diverse. ) meaning, the actions of the servants that they have performed are also opposites and diverse. Therefore, there are those who do good and there are those who do evil. Allah then says, فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (As for him who gives and has Taqwa.) meaning, he gives what he has been commanded to give and he fears Allah in his affairs. وَصَدَّقَ بِالْحُسْنَى (And believes in Al-Husna.) meaning, in the compensation for that. This was said by Qatadah. Khusayf said, "In the reward." Then Allah says, فَسَنُيَسِّرُهُ لِلْيُسْرَى (We will make smooth for him the path of ease.) Ibn `Abbas said, "Meaning for goodness." Thus, Allah says, وَأَمَّا مَن بَخِلَ (But he who is greedy) meaning, with that which he has. وَاسْتَغْنَى (and thinks himself self-sufficient,) `Ikrimah reported that Ibn `Abbas said, "This means he is stingy with his wealth and considers himself to be in no need of his Lord, the Mighty and Majestic." This was recorded by Ibn Abi Hatim. وَكَذَّبَ بِالْحُسْنَى (And denies Al-Husna.) meaning, the recompense in the abode of the Hereafter. فَسَنُيَسِّرُهُ لِلْعُسْرَى (We will make smooth for him the path to evil.) meaning, the path of evil. This is as Allah says, وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَـرَهُمْ كَمَا لَمْ يُؤْمِنُواْ بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِى طُغْيَانِهِمْ يَعْمَهُونَ (And We shall turn their hearts and their eyes away, as they refused to believe therein for the first time, and We shall leave them in their trespass to wander blindly.) (6:110) And there are many Ayat with this meaning, proving that Allah rewards those who intend good with success, while whoever intends evil is abandoned, and all of this is in accordance with a preordained decree. There are also many Hadiths that prove this. The Narration of Abu Bakr As-Siddiq Imam Ahmad recorded from Abu Bakr that he said to the Messenger of Allah ﷺ, "O Messenger of Allah! Do we act according to what has already been decided, or is the matter just beginning (i.e., still undecided)" He replied, «بَلْ عَلَى أَمْرٍ قَدْ فُرِغَ مِنْه» (Indeed it is according to what has already been decided.) Then Abu Bakr said, "Then what (good) are deeds, O Messenger of Allah" He replied, «كُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَه» (Everyone will find it easy to do such deeds that will lead him to what he was created for.) The Narration of `Ali Al-Bukhari recorded from `Ali bin Abi Talib that they (the Companions) were with the Messenger of Allah ﷺ at the cemetery of Baqi` Al-Gharqad for a funeral, when the Prophet said, «مَا مِنْكُمْ مِنْ أَحَدٍ إِلَّا وَقَدْ كُتِبَ مَقْعَدُهُ مِنَ الْجَنَّةِ وَمَقْعَدُهُ مِنَ النَّار» (There is none among you except that his place has already been written, a seat in Paradise and a seat in the Hellfire.) They said, "O Messenger of Allah! Should we depend on this" He replied, «اعْمَلُوا ، فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَه» (Perform deeds for everyone will have the deeds of what he was created for (Paradise or Hell) made easy for him.) Then he recited the Ayah فَأَمَّا مَنْ أَعْطَى وَاتَّقَى - وَصَدَّقَ بِالْحُسْنَى - فَسَنُيَسِّرُهُ لِلْيُسْرَى (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" until the Ayah: لِلْعُسْرَى (the path to evil) He (Imam Al-Bukhari) also recorded another similar narration from `Ali bin Abi Talib in which he said, "We were at a funeral in the cemetery of Baqi` Al-Gharqad when the Messenger of Allah ﷺ came and sat down. So we came and sat around him and he had a stick with him. Then he bowed his head and he began to scratch the ground with his stick. He then said, «مَا مِنْكُمْ مِنْ أَحَدٍ أَوْ مَا مِنْ نَفْسٍ مَنْفُوسَةٍ إِلَّا كُتِبَ مَكَانُهَا مِنَ الْجَنَّةِ وَالنَّارِ،وَإِلَّا قَدْ كُتِبَتْ شَقِيَّةً أَوْ سَعِيدَة» (There is not anyone among you -- or is not a single soul (that has been created) -- except that his place has been written in Paradise or in the Fire, and it has been written that he will be miserable or happy.) A man said, "O Messenger of Allah! Should we just depend on what has been written for us and give up performing deeds For whoever of us is of the people of happiness then he will be of the people of happiness, and whoever among us is of the people of misery then he will be of the people of misery." The Prophet replied, «أَمَّا أَهْلُ السَّعَادَةِ فَيُيَسَّرُونَ لِعَمَلِ أَهْلِ السَّعَادَةِ، وَأَمَّا أَهْلُ الشَّقَاءِ فَيُيَسَّرُونَ إِلَى عَمَلِ أَهْلِ الشَّقَاءِ، ثُمَّ قَرَأَ: (Those people who are the people of happiness, they will have the deeds of the people of happiness made easy for them. And those people who are the people of misery, they will have the deeds of the people of misery made easy for them.) Then he recited the Ayah: فَأَمَّا مَنْ أَعْطَى وَاتَّقَى - وَصَدَّقَ بِالْحُسْنَى - فَسَنُيَسِّرُهُ لِلْيُسْرَى - وَأَمَّا مَن بَخِلَ وَاسْتَغْنَى وَكَذَّبَ بِالْحُسْنَى- فَسَنُيَسّرُهُ لِلْعُسْرَى-» (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease (goodness). But he who is greedy and thinks himself self-sufficient, and belies Al-Husna. We will make smooth for him the path to evil.)) The other compilers of the Group have also recorded this Hadith. The Narration of `Abdullah bin `Umar Imam Ahmad recorded from Ibn `Umar that `Umar said, "O Messenger of Allah! Do you think that the deeds that we do are a matter that is already predetermined or are they something just beginning or new" The Prophet replied, «فِيمَا قَدْ فُرِغَ مِنْهُ، فَاعْمَلْ يَا ابْنَ الْخَطَّابِ، فَإِنَّ كُلًّا مُيَسَّرٌ، أَمَّا مَنْ كَانَ مِنْ أَهْلِ السَّعَادَةِ فَإِنَّهُ يَعْمَلُ لِلسَّعَادَةِ، وَأَمَّا مَنْ كَانَ مِنْ أَهْلِ الشَّقَاءِ فَإِنَّهُ يَعْمَلُ لِلشَّقَاء» (It is something that has already been predetermined. Therefore, work deeds, O son of Al-Khattab! For verily, each person will have things made easy for him. So whoever is from the people of happiness, then he will work deeds for happiness, and whoever is from the people of misery, then he will work deeds for misery.)" This Hadith has been recorded by At-Tirmidhi in the Book of Al-Qadar and he said "Hasan Sahih." Another Hadith Narrated by Jabir Ibn Jarir recorded from Jabir bin `Abdullah that he said, "O Messenger of Allah! Are we performing deeds for something that has already been predetermined or is the matter based upon what we are just doing (now)" The Prophet replied, «لِأَمْرٍ قَدْ فُرِغَ مِنْه» (It is a matter that has been predetermined.) Then Suraqah said, "Then what is the purpose of deeds" The Messenger of Allah ﷺ then said, «كُلُّ عَامِلٍ مُيَسَّرٌ لِعَمَلِه» (Everyone who does deeds will have his deeds made easy for him.) Muslim also recorded this Hadith. Ibn Jarir recorded from `Amir bin `Abdullah bin Az-Zubayr that he said, "Abu Bakr used to free servants upon their acceptance of Islam in Makkah. He used to free the elderly and the women when they accepted Islam. So his father said to him, `O my son! I see that you are freeing people who are weak. But if you freed strong men they could stand with you, defend you and protect you.' Abu Bakr replied, `O my father! I only want -- and I think he said -- what is with Allah.' Some people of my family have told me this Ayah was revealed about him: فَأَمَّا مَنْ أَعْطَى وَاتَّقَى - وَصَدَّقَ بِالْحُسْنَى - فَسَنُيَسِّرُهُ لِلْيُسْرَى (As for him who gives and has Taqwa, and believes in Al-Husna. We will make smooth for him the path of ease.)" Then Allah says, وَمَا يُغْنِى عَنْهُ مَالُهُ إِذَا تَرَدَّى (And what will his wealth avail him when he goes down) Mujahid said, "This means when he dies." Abu Salih and Malik said -- narrating from Zayd bin Aslam, "When he goes down into the Fire."