But as for him who is niggardly with what is due to God and deems himself self-sufficient without need for His reward 929 and denies the best word
وأما مَن بخل بماله واستغنى عن جزاء ربه، وكذَّب بـ"لا إله إلا الله" وما دلت عليه، وما ترتب عليها من الجزاء، فسنُيَسِّر له أسباب الشقاء، ولا ينفعه ماله الذي بخل به إذا وقع في النار.
قال تعالى "وأما من بخل" أي بما عنده "واستغنى" قال عكرمة عن ابن عباس أي بخل بماله واستغنى عن ربه عز وجل.
( وَأَمَّا مَن بَخِلَ ) بماله فلم يؤد حقوق الله - تعالى - فيه ، ولم يبذل شيئا من ه فى وجوه البر . ( واستغنى ) أى : واستغنى عن ثواب الله - تعالى - ، وتطاول على الناس بماله وجاهه ، وآثر متع الدنيا على نعيم الآخرة . .
وقوله: ( وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنَى ) يقول تعالى ذكره: وأما من بخل بالنفقة في سبيل الله، ومنع ما وهب الله له من فضله، من صرفه في الوجوه التي أمر الله بصرفه فيها، واستغنى عن ربه، فلم يرغب إليه بالعمل له بطاعته بالزيادة فيما خوّله من ذلك.وبنحو الذي قلنا في ذلك قال أهل التأويل.* ذكر من قال ذلك:حدثنا حميد بن مسعدة، قال: ثنا بشر بن المفضل، قال: ثنا داود، عن عكرِمة، عن ابن عباس، في قوله: ( وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنَى ) قال: بخل بما عنده، واستغنى في نفسه.حدثنا ابن المثنى، قال: ثنا عبد الرحمن، قال: ثنا خالد بن عبد الله، عن داود بن أبي هند، عن عكرِمة عن ابن عباس ( وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنَى ) وأما من بخل بالفضل، واستغنى عن ربه.حدثني محمد بن سعد، قال: ثني أبي، قال: ثني عمي، قال: ثني أبي، عن أبيه، عن ابن عباس ( وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنَى ) يقول: من أغناه الله، فبخل بالزكاة.حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة، قوله ( وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنَى ) : وأما من بخل بحقّ الله عليه، واستغنى في نفسه عن ربه.
"وأما من بخل"، بالنفقة في الخير، "واستغنى"، عن ثواب الله فلم يرغب فيه.
وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنَى (8) وأما من بخل واستغنى وكذب بالحسنى فسنيسره للعسرى } " اه .فصدر الحديث لا علاقة له بما تضمنته هذه الآية لأن قوله : " ما من أحد إلا وقد كتبَ مقعده " الخ معناه قد علم الله أن أحداً سيعمل بعمل أهل الجنة حتى يُوافيَ عليه ، أو سيعمل بعمل أهل النار حتى يُوافِيَ عليه ، فقوله : «وقد كتب مقعده» جعلت الكتابة تمثيلاً لعلم الله بالمعلومات علماً موافقاً لما سيكون لا زيادة فيه ولا نقص ، كالشيء المكتوب إذ لا يقبل زيادة ولا نقصاً دون المقول الذي لا يكتب فهو لا ينضبط .فنشأ سؤال من سأل عن فائدة العمل الذي يعمله الناس ، ومعنى جوابه : أن فائدة العمل الصالح أنه عنوان على العاقبة الحسنة . وذُكر مقابله وهو العمل السيىء إتماماً للفائدة ولا علاقة له بالجواب .وليس مجازه مماثلاً لما استعمل في هذه الآية لأنه في الحديث علق به عمل أهل السعادة فتعين أن يكون تيسيراً للعمل ، أي إعداداً وتهيئة للأعمال صالحها أو سيئها .فالذي يرتبط بالآية من اللفظ النبوي هو أن النبي صلى الله عليه وسلم أعقب كلامه بأن قرأ : { فأما من أعطى واتقى } الآية لأنه قرأها تبييناً واستدلالاً لكلامه فكان للآية تعلق بالكلام النبوي ومَحَلّ الاستدلال هو قوله تعالى : { فسنيسره } .فالمقصود منه إثبات أن من شؤون الله تعالى تيسراً للعبد أن يعمل بعمل السعادة أو عمل الشقاء سواء كان عمله أصلاً للسعادة كالإيمان أو للشقاوة كالكفر ، أم كان للعمل مما يزيد السعادة ويُنقص من الشقاوة وذلك بمقدار الأعمال الصالحة لمن كان مؤمناً لأن ثبوت أحد معنَيَي التيسير يدل على ثبوت جنسه فيصلح دليلاً لثبوت التيسير مِن أصله .أو يكون المقصود من سوق الآية الاستدلال على قوله : «اعملوا» لأن الآية ذكرت عملاً وذكرت تيسيراً لليسرى وتيسيراً للعسرى ، فيكون الحديث إشارة إلى أن العمل هو علامة التيسير وتكون اليسرى معنياً بها السعادة والعسرى معنياً بها الشقاوة ، وما صدْق السعادة الفوز بالجنة ، وما صدْقَ الشقاوة الهُويُّ في النار .وإذ كان الوعدُ بتيسير اليُسرى لصاحب تلك الصلات الدالة على أعمال الإِعطاء والتقوى والتصديق بالحسنى كان سلوك طريق الموصولية للإِيماء إلى وجه بناء الخبر وهو التيسير فتعين أن التيسير مسبب عن تلك الصلات ، أي جزاءٌ عن فعلها : فالمتيسر : تيسير الدوام عليها ، وتكون اليسرى صفة للأعمال ، وذلك من الإِظهار في مقام الإِضمار . والأصل : مستيسر له أعمالَه ، وعدل عن الإِضمار إلى وصف اليسرى للثناء على تلك الأعمال بأنها مُيسرة من الله كقوله تعالى : { ونيسرك لليسرى } في سورة الأعلى ( 8 ) .وخلاصة الحديث أنه بيان للفرق بين تعلق علم الله بأعمال عباده قبل أن يعملوها ، وبين تعلُّق خطابه إياهم بشرائعه ، وأن ما يصدر عن الناس من أعمال ظاهرة وباطنة إلى خاتمة كل أحد وموافاته هو عنوان للناس على ما كان قد علمه الله ، ويلتقي المهيعان في أن العمل هو وسيلة الحصول على الجنة أو الوقوع في جهنم .وإنما خص الإِعطاء بالذِكْر في قوله : { فأما من أعطى واتقى } مع شمول { اتقى } لمفاده ، وخص البخل بالذكر في قوله : { وأما من بخل واستغنى } مع شمول { استغنى } له ، لتحريض المسلمين على الإِعطاء ، فالإِعطاء والتقوى شعار المسلمين مع التصديق بالحسنى وضد الثلاثة من شعار المشركين .
{ وَأَمَّا مَنْ بَخِلَ } بما أمر به، فترك الإنفاق الواجب والمستحب، ولم تسمح نفسه بأداء ما وجب لله، { وَاسْتَغْنَى } عن الله، فترك عبوديته جانبًا، ولم ير نفسه مفتقرة غاية الافتقار إلى ربها، الذي لا نجاة لها ولا فوز ولا فلاح، إلا بأن يكون هو محبوبها ومعبودها، الذي تقصده وتتوجه إليه.
قوله تعالى : وأما من بخل واستغنى أي ضن بما عنده ، فلم يبذل خيرا . وقد تقدم بيانه وثمرته في الدنيا في سورة ( آل عمران ) . وفي الآخرة مآله النار ، كما في هذه الآية . روى الضحاك عن ابن عباس فسنيسره للعسرى قال : سوف أحول بينه وبين الإيمان بالله وبرسوله . وعنه عن ابن عباس قال : نزلت في أمية بن خلف وروى عكرمة عن ابن عباس : وأما من بخل واستغنى يقول : بخل بماله ، واستغنى عن ربه .
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.
فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (We will facilitate for him the way to extreme ease [ i.e. the comforts of Paradise ]....92:7). The word yusra literally denotes 'ease and comfort' or a thing in which there is no difficulty, but here it refers to "Paradise". Likewise, referring to the second group it says:
فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ (for him We will facilitate the way to extreme distress...92:10). The opposite of yusra is ` usra which literally denotes 'extreme distress, referring to "Hell". The two statements signify that those who exert their efforts in the first three acts, that is, spending in the cause of Allah, fearing Allah and testifying to the kalimah, Allah. will pave their way to extreme ease, that is, to deeds that will lead them to the comforts of Paradise. On the other hand, those who exert their efforts in the latter three acts, Allah will pave their way to extreme distress, that is, make easy for them to perform deeds that will lead them to Hell. By right, here it should have been said that the deeds of Paradise or Hell are made easy for them, because 'easy' or 'difficult' qualify deeds, and not persons or people. But the Qur'an says that the people or the people themselves will be made easy to do the deeds. This probably implies that the first group will be predisposed to behave in a particular way that behaving otherwise will make them feel uneasy. The second group will be predisposed to behave in a way that will make them feel comfortable to do deeds of Hell, and they will feel uneasy doing deeds of Paradise. Each of these two groups will have their own nature and predisposition, and will find it easier to behave in that particular way. A Hadith confirms that the Messenger of Allah ﷺ said:
اعملوا فکل میسر لما خلق لہ، امّا من کان من اھل السّعادۃ فییسّرلعمل السّعادۃ، وامّا من کان من اھل الشّقاوۃ فییسّر لعمل اھل الشّقاوۃ
"Perform deeds, for everyone will have the deeds of what he was created for [ Paradise or Hell ] made easy for him. Those people who are the people of happiness, they will have the deeds of the people of happiness made easy for them. And those who are the people of misery, they will have the deeds of the people of misery made easy for them."
But both these things are the results of the use of the God-given choice and free will. Therefore, man is rewarded or punished.
Thereafter the unfortunate inmates of Hell are warned, thus:
(But as for him who hoardeth) his wealth and is too stingy to give for the sake of Allah, in reference here to al-Walid Ibn al-Mughirah and it is said: Abu Sufyan Ibn Harb who was not a believer at that time (and deemeth himself independent) of Allah,
But as for one who is niggardly and deems himself self-sufficient,Abū Jahl was niggardly in offering obedience to God and His Prophet; and deems himself self-sufficient � he [Abū Jahl] made it self evident that he considered himself to have no need of either [God or His Prophet].
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."