وَأْمُرْ أَهْلَكَ بِالصَّلَاةِ وَاصْطَبِرْ عَلَيْهَا ۖ لَا نَسْأَلُكَ رِزْقًا ۖ نَّحْنُ نَرْزُقُكَ ۗوَالْعَاقِبَةُ لِلتَّقْوَىٰ
" And enjoin prayer upon your family [and people] and be steadfast therein. We ask you not for provision; We provide for you, and the [best] outcome is for [those of] righteousness.
Allah, the Exalted, says to His Prophet Muhammad , "Do not look at what these people of luxury and their likes and peers have of
﴿أَزْوَجاً مِّنْهُمْ﴾
(various groups of them,) "This means the wealthy people.'' This means, "Verily, We have given you (O Muhammad) better than that which We have given them.'' This is just as Allah says in another Ayah,
﴿وَلَقَدْ ءاتَيْنَـكَ سَبْعًا مِّنَ الْمَثَانِي وَالْقُرْءَانَ الْعَظِيمَ لاَ تَمُدَّنَّ عَيْنَيْكَ﴾
(And indeed, We have bestowed upon you seven repeatedly recited verses, and the Grand Qur'an. Look not with your eyes ambitiously.) ﴿15:87-88﴾ Likewise, that which Allah has stored for His Messenger in the Hereafter is something extremely great. It is an unlimited reward that cannot be described. This is as Allah says,
﴿وَلَسَوْفَ يُعْطِيكَ رَبُّكَ فَتَرْضَى ﴾
(And verily, your Lord will give you so that you shall be well-pleased.) ﴿93:5﴾ For this reason, Allah says,
﴿وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى﴾
(But the provision of your Lord is better and more lasting. ) In the Sahih it is recorded that `Umar bin Al-Khattab entered upon the Messenger of Allah while he was in the small room in which he had separated himself from his wives after he had vowed to stay away from them. When he came in, he saw him (the Prophet ) lying down upon a sandy straw mat. There was nothing in the house except a pile of sant tree pods and some hanging equipment. `Umar's eyes filled with tears (upon seeing this), so the Messenger of Allah said to him,
«مَايُبْكِيكَ يَا عُمَرُ؟»
(What makes you cry, O Umar) He replied, "O Messenger of Allah, verily Kisra and Caesar are living in their luxurious conditions, yet you are the chosen Friend of Allah amongst His creation'' The Prophet said,
«أَوَ فِي شَكَ أَنْتَ يَا ابْنَ الْخَطَّابِ؟ أُولَئِكَ قَوْمٌ عُجِّلَتْ لَهُمْ طَيِّبَاتُهُمْ فِي حَيَاتِهِمُ الدُّنْيَا»
 (Do you have doubt, O son of Al-Khattab Those people have had their good hastened for them in the life of this world.) Thus, the Prophet was the most abstinent of people concerning worldly luxuries, even though he had the ability to attain them. If he acquired anything of worldly treasures he would spend it on this and that for the servants of Allah. He would never save anything for himself for the next day. Ibn Abi Hatim reported from Abu Sa`id that the Messenger of Allah said,
«إِنَّ أَخْوَفَ مَا أَخَافُ عَلَيْكُمْ مَا يَفْتَحُ اللهُ لَكُمْ مِنْ زَهْرَةِ الدُّنْيَا»
(Verily, the thing I fear most for you all is what Allah will allow you to acquire of the splendor of this world. ) They (the Companions) said, "What is the splendor of this world, O Messenger of Allah'' He said,
«بَرَكَاتُ الْأَرْض»
(The blessings of the earth.) Qatadah and As-Suddi said, "The splendor of this worldly life means the beautiful adornments of the life of this world.'' Qatadah said,
﴿لِنَفْتِنَهُمْ فِيهِ﴾
(that We may test them thereby.) "So that We may put them to trial.'' Concerning Allah's statement,
﴿وَأْمُرْ أَهْلَكَ بِالصَّلوةِ وَاصْطَبِرْ عَلَيْهَا﴾
(And enjoin the Salah on your family, and be patient in offering them.) This means to save them from the punishment of Allah by the establishment of the prayer, and you also be patient in performing it. This is as Allah says,
﴿يأَيُّهَا الَّذِينَ ءَامَنُواْ قُواْ أَنفُسَكُمْ وَأَهْلِيكُمْ نَاراً﴾
(O you who believe! Ward off yourselves and your families against a Fire (Hell).) ﴿66:6﴾ Ibn Abi Hatim recorded that Zayd bin Aslam reported from his father that he and Yarfa' would sometimes spend the night at `Umar bin Al-Khattab's. `Umar had a certain time of night that he would get up and pray. However, sometimes he would not get up for it. Then, we would say, "He is not going to get up like he usually does.'' When he would awaken, he would make his family get up as well. He would say,
﴿وَأْمُرْ أَهْلَكَ بِالصَّلوةِ وَاصْطَبِرْ عَلَيْهَا﴾
(And enjoin the Salah on your family, and be patient in offering them.)'' Allah said;
﴿لاَ نَسْأَلُكَ رِزْقاً نَّحْنُ نَرْزُقُكَ﴾
(We ask not of you a provision: We provide for you.) This means that if you establish the prayer, your sustenance will come to you from where you did not expect. This is as Allah says,
﴿وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاًوَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ﴾
(And whosoever has Taqwa of Allah, He will make a way for him to
﴿وَمَا خَلَقْتُ الْجِنَّ وَالإِنسَ إِلاَّ لِيَعْبُدُونِ ﴾
(And I (Allah) created not the Jinn and mankind except that they should worship Me (Alone).) until,
﴿إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ ﴾
(Verily, Allah is the All-Provider, Owner of Power, the Most Strong.) ﴿51:56-58﴾ Thus, Allah says,
﴿لاَ نَسْأَلُكَ رِزْقاً نَّحْنُ نَرْزُقُكَ﴾
(We ask not of you a provision: We provide for you.) Verily, At-Tirmidhi and Ibn Majah recorded that Abu Hurayrah said that the Messenger of Allah said,
«يَقُولُ اللهُ تَعَالى: يَا ابْنَ آدَمَ تَفَرَّغْ لِعِبَادَتِي أَمْلَأْ صَدْرَكَ غِنىً وَأَسُدَّ فَقْرَكَ، وَإِنْ لَمْ تَفْعَلْ، مَلَأْتُ صَدْرَكَ شُغْلًا وَلَمْ أَسُدَّ فَقْرَك»
(Allah, the Exalted, says, "O son of Adam, perform My worship and I will fill your chest with wealth and fulfill your needs. If you do not do so, then I will fill your chest with toil and I will not fulfill your needs.'') It is also reported from Zayd bin Thabit that he heard the Messenger of Allah saying,
«مَنْ كَانَتِ الدُّنْيَا هَمَّهُ فَرَّقَ اللهُ عَلَيْهِ أَمْرَهُ، وَجَعَلَ فَقْرَهُ بَيْنَ عَيْنَيْهِ، وَلَمْ يَأْتِهِ مِنَ الدُّنْيَا إِلَّا مَا كُتِبَ لَهُ، وَمَنْ كَانَتِ الْآخِرَةُ نِيَّتَهُ، جَمَعَ لَهُ أَمْرَهُ وَجَعَلَ غِنَاهُ فِي قَلْبِهِ، وَأَتَتْهُ الدُّنْيَا وَهِيَ رَاغِمَة»
(Whoever makes the worldly life his major concern, then Allah will scatter his situation for him (i.e. make it difficult) and his poverty will be placed between his eyes. He will not get from this world anything except that which has already been written for him. Whoever makes the Hereafter his intention, then his
﴿وَالْعَـقِبَةُ لِلتَّقْوَى﴾
(And the good end is for those who have Taqwa.) This means the good end in this life and in the Hereafter. In the Hereafter the good end will be Paradise for whoever feared Allah.
قوله تعالى: «و أمر أهلك بالصلوة و اصطبر عليها لا نسألك رزقا نحن نرزقك و العاقبة للتقوى» الآية ذات سياق يلتئم بسياق سائر آيات السورة فهي مكية كسائرها على أنا لم نظفر بمن يستثنيها و يعدها مدنية، و على هذا فالمراد بقوله «أهلك» بحسب انطباقه على وقت النزول خديجة زوج النبي (صلى الله عليه وآله وسلم) و علي (عليه السلام) و كان من أهله و في بيته أو هما و بعض بنات النبي (صلى الله عليه وآله وسلم).
فقول بعضهم: إن المراد به أزواجه و بناته و صهره علي، و قول آخرين: المراد به أزواجه و بناته و أقرباؤه من بني هاشم و المطلب، و قول آخرين: جميع متبعيه من أمته غير سديد، نعم لا بأس بالقول الأول من حيث جري الآية و انطباقها لا من حيث مورد النزول فإن الآية مكية و لم يكن له (صلى الله عليه وآله وسلم) بمكة من الأزواج غير خديجة (عليها السلام).
و قوله: «لا نسألك رزقا نحن نرزقك» ظاهر المقابلة بين الجملتين أن المراد سؤاله تعالى الرزق لنفسه و هو كناية عن أنا في غنى منك و أنت المحتاج المفتقر إلينا فيكون في معنى قوله: «و ما خلقت الجن و الإنس إلا ليعبدون، ما أريد منهم من رزق و ما أريد أن يطعمون، إن الله هو الرزاق ذو القوة المتين:» الذاريات: 56 58، و أيضا هو من جهة تذييله بقوله: «و العاقبة للتقوى» في معنى قوله: «لن ينال الله لحومها و لا دماؤها و لكن يناله التقوى منكم:» الحج - 37، فتفسيرهم سؤال الرزق بسؤال الرزق للخلق أو لنفس النبي(صلى الله عليه وآله وسلم) ليس بسديد.
و قوله: «و العاقبة للتقوى» تقدم البحث فيه كرارا.
و لا يبعد أن يستفاد من الآية من جهة قصر الأمر بالصلاة في أهله مع ما في الآيتين السابقتين من أمره (صلى الله عليه وآله وسلم) في نفسه بالصلوات الأربع اليومية و الصبر و النهي عن أن يمد عينيه فيما متع به الكفار أن السورة نزلت في أوائل البعثة أو خصوص الآية.
و فيما روي عن ابن مسعود أن سورة طه من العتاق الأول.
|
