The Easiness from Allah, and Why we have to do good? 

The Easiness from Allah, and Why we have to do good?

Author: Abu Ahmad Said Yai*

The verses:

{فَأَمَّا مَنْ أَعْطَى وَاتَّقَى (5) وَصَدَّقَ بِالْحُسْنَى (6) فَسَنُيَسِّرُهُ لِلْيُسْرَى (7) وَأَمَّا مَنْ بَخِلَ وَاسْتَغْنَى (8) وَكَذَّبَ بِالْحُسْنَى (9) فَسَنُيَسِّرُهُ لِلْعُسْرَى (10)}

” (5) As for him who gave out his wealth (for Allah’s sake) and abstained (from disobeying Him), (6) and affirmed the Truth of goodness: (7) We shall facilitate for him the Way to Bliss. (8) As for him who was a miser and behaved with aversion (to Allah), (9) and denied the Truth of goodness: (10) We shall facilitate for him the way to Hardship, ” (Chapter Al Lail/The Night:5-10)

The Concise Interpretation (Tafseer)

{فَأَمَّا مَنْ أَعْطَى}

“As for him who gave out his wealth”, means whatever that Allah orders to do, in the form of worshipping activities through wealth, like paying zakat, expiation, provision, charity; likewise, worshipping practices such as salat, fasting, and the like; also both kind of worshipping, such as performing pilgrimage and minor pilgrimage, etc.

“And abstained (from disobeying Him)”, means from doing forbidden acts, such as evil doing, shirk, etc.

{ وَصَدَّقَ بِالْحُسْنَى }

” and affirmed the Truth of goodness” Means to affirm the meaning of “Laa ilaaha illallaah” and its consequences, of all beliefs in this religion and whatever that yields reward later in the Hereafter.

{ فَسَنُيَسِّرُهُ لِلْيُسْرَى }

“We shall facilitate for him The Way to bliss”, means We will facilitate him to continuously doing good deed and abandoning evil deed. It is the result of the causes that he had taken, hence Allah eases his way to do good, which in turn will lead him to the Paradise.

وَأَمَّا مَنْ بَخِلَ }

“As for him who was a miser” means to whatever Allah orders, by refusing to pay for the obligatory and voluntary charities, as well as other compulsory worships.

{ وَاسْتَغْنَى }

“And behaved with aversion (to Allah)”, thus he doesn’t worship Allah, doesn’t know that he is still very much in need of Allah’s help, doesn’t give alms in Allah’s cause, and doesn’t do righteous deed in order to get closer to Allah.

وَكَذَّبَ بِالْحُسْنَى }

“And denied the Truth of goodness”, meaning that the replacement and the rewards of every charity spent of Paradise.

{ فَسَنُيَسِّرُهُ لِلْعُسْرَى }

“We shall facilitate for him the Way to hardship.” Meaning that We’ll facilitate him to keep committing sin and abandoning good deed, which will lead him to the Hellfire.[1]

The Reason of Revelation 

The most well-known reason behind the revelation of these verses was that it has something to do with the deed of Abu Bakr Ash Shiddiq -may Allah be pleased with him-. In the past, he used to freed some muslim slaves in Mecca. His father told him, “I see you are freeing the weak. Why don’t you free some strong men that’ll help and protect you?”. He replied, “O Father! Indeed, I only ever hope for what lies in the side of Allah.” ‘Amir Ibn Abdillah Ibn Az Zubair (the narrator) said, “Some of my family members told me that these verses were revealed in connection with the deed of Abu Bakr Ash Shiddiq -may Allah be pleased with him-[2]

Another reason behind its revelation was mentioned inside the books of tafseer, i.e., it was related to the Prophet’s -peace and prayer of Allah be upon him- saying, which was recorded by Abu Darda’:

“There is no day in which the sun set except that there are two angels beside him who announce, and every creatures was able to hear their voices except for the jinn and human being- ‘O Allah! Compensate for one who spends in charity! Destroy the wealth of those who doesn’t spend in charity!”.[3]

Elaboration of the Verses

The divinely order to have faith, do good, and stay away from any evildoing.

“As for people who gave our his wealth and abstained (from disobeying Allah).

The scholars held different opinions regarding the interpretation of this verse, and among the opinions that they’ve mentioned are:

Giving their wealth by spending it in Allah’s Cause and fearing Allah the Exalted [5]

Fulfilling Allah’s right and staying away from unlawful act. [6]

Paying zakat and fearing Allah.[7]

Being honest in his heart and fearing Allah. [8]

وَصَدَّقَ بِالْحُسْنَىٰ

“and affirmed the Truth of goodness:”

The scholars held different opinions regarding the interpretation of this verse, and among the opinions that they’ve mentioned are:

Giving compensation for the spent wealth. [9]

Affirming the testimony of “Laa ilaaha illallah.” [10]

Affirming the existence of jannah (the Paradise). [11]

Affirming Allah’s promises.[12]

Affirming Allah’s reward.[13]

Affirming every favor that Allah has given him.[14]

Sheikh ‘Abdurrahman As Sa’di chose to justify the second opinion, that is affirming the testimony of “Laa ilaaha illallaah”, as we’ve mentioned above. This sentence has already encompassed all meanings that the scholars mentioned, of reward in this world and in the Hereafter.

Allah’s Assurance for People who does it

فَسَنُيَسِّرُهُ لِلْيُسْرَىٰ

“We shall facilitate for him the Way to Bliss”, meaning that We will facilitate him to do good and to leave evil doing, which in turn will lead him to the Paradise.[15]

Prohibition of miserly, behaved with aversion to Allah’s help, and in denial of His promise

وَأَمَّا مَن بَخِلَ وَاسْتَغْنَىٰ

“As for him who was a miser and behaved with aversion (to Allah)”, who doesn’t want to spend his wealth in Allah’s Cause, and behaved with aversion to Allah’s help, and doesn’t wish for His reward. [16]

وَكَذَّبَ بِالْحُسْنَىٰ

“and denied the Truth of goodness:”

The scholars were in disagreement in interpreting the part of this verse, as in the interpretation of the verse   {وَصَدَّقَ بِالْحُسْنَى} that we’ve mentioned earlier.

فَسَنُيَسِّرُهُ لِلْعُسْرَىٰ

“We shall facilitate for him the way to Hardship,” meaning that Allah will facilitate him to do evil deeds that He displeases of, thus in the end he will enter the Hell. Muqatil said, “We will make it hard for him to do good.”[17]

The similar verses 

The verses that we’ve mentioned earlier point out that if someone keeps on doing righteous deed, Allah will facilitate him to do more righteous deed. Contrary to it, if he keeps on doing evil deed, Allah will make it easy for him to do evil deed. There are many similar verses to it in the Qur’an, such as,

فَلَمَّا زَاغُوا أَزَاغَ اللهُ قُلُوبَهُمْ وَاللهُ لَا يَهْدِي الْقَوْمَ الْفَاسِقِينَ”

“So when they deviated, Allah made their hearts deviant. Allah does not direct the evil-doers to the Right Way. ” (Chapter Ash Shaff:5)

وَنُقَلِّبُ أَفْئِدَتَهُمْ وَأَبْصَارَهُمْ كَمَا لَمْ يُؤْمِنُوا بِهِ أَوَّلَ مَرَّةٍ وَنَذَرُهُمْ فِي طُغْيَانِهِمْ يَعْمَهُونَ

“We are turning their hearts and eyes away from the Truth even as they did not believe in the first instance – and We leave them in their insurgence to stumble blindly.” (Chapter Al An’am/The Cattle:110)

We could see chapter At Taubah/The Repentance:127, Al Maida/The Table Spread:49, An Nisa’/The Women:115,etc,

If Allah had ordained everything, then why should we do good?

The same question was asked to the Prophet -peace and prayer of Allah be upon him- by his loyal companions, and he had answered in the hadith below:

(( عَنْ عَلِيٍّ -رَضِيَ اللَّهُ عَنْهُ-… قَالُوا : يَا رَسُولَ اللهِ أَفَلاَ نَتَّكِلُ عَلَى كِتَابِنَا وَنَدَعُ الْعَمَلَ؟ قَالَ:(اعْمَلُوا, فَكُلٌّ مُيَسَّرٌ لِمَا خُلِقَ لَهُ, أَمَّا مَنْ كَانَ مِنْ أَهْلِ السَّعَادَةِ فَيُيَسَّرُ لِعَمَلِ أَهْلِ السَّعَادَةِ, وَأَمَّا مَنْ كَانَ مِنْ أَهْلِ الشَّقَاءِ فَيُيَسَّرُ لِعَمَلِ أَهْلِ الشَّقَاوَةِ ثُمَّ قَرَأَ {فَأَمَّا مَنْ أَعْطَى وَاتَّقَى وَصَدَّقَ بِالْحُسْنَى} الآيَةَ.

“It is narrated from ‘Ali -may Allah be pleased with him- …that they (the companions of the Prophet -peace and prayer of Allah be upon him- said, ‘O Messenger of Allah! shall we resign to what have been written for us and do not do good?”. He -peace and prayer of Allah be upon him- answered, “Do good! Every person will be eased according to the goal of his creation. Whoever belongs to the group of people that will be rejoice [18], will be facilitated to do as they do. Whoever belongs to the people who will be miserable [19] will be facilitated to do as they do.” Then he recited…(the verses similar to the above verses).[20]

Did the companions, upon hearing the hadith, became lazier in their worship?

عَنْ بَشِيرِ بْنِ كَعْبٍ ، قَالَ : سَأَلَ غُلاَمَانِ شَابَّانِ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ…قَالَ : ((اعْمَلُوا ، فَكُلٌّ عَامِلٌ مُيَسَّرٌ لِعَمَلِهِ الَّذِي خُلِقَ لَهُ.)) قَالاَ : (فَالآنَ نَجِدُّ وَنَعْمَلُ.)

“It is narrated by Basyir Ibn Ka’b -may Allah be pleased with him- that there were two young slaves who asked the Prophet -peace and prayer of Allah be upon him- …(they asked him a quite similar question to one in the previous hadith, -ed). The Messenger of Allah -peace and prayer of Allah be upon him- said, “Do good!For every person will be facilitated to do according the the goal of his creation.” Then they said, “This is it! We’ll try hard and do good.”[21]

Likewise, it is narrated from Surâqah bin Ju’syum -may Allah be pleased with him- when he asked the Messenger of Allah -peace and prayer of Allah be upon him- with question alike the previous ones, and it was answered with similar answer. Surâqah bin Ju’syum said,

((فَلَا أَكُوْنُ أَبَدًا أَشَدَّ اِجْتِهَادًا فِيْ اْلعَمَلِ مِنّي الآن.))

“Never in the past I was as keen as today in doing good. (I.e., after hearing the hadith, -ed).”[22]

Shall people who think that he’d done good feel safe from the threat of Hell?

Someone who has and keeps doing good deed, shall be grateful to Allah, for his continuation in doing good is the sign that he could be one of the residents of paradise, as explained in the previous indications.

However, as a believer, he should still be cautious of the threat of Hell, since he never knows about how will his life end. Indeed, every deed depends on the last deed he does in the end of his life. The Messenger of Allah – peace and prayer of Allah be upon him- said,

))إِنَّ الْعَبْدَ لَيَعْمَلُ عَمَلَ أَهْلِ النَّارِ وَإِنَّهُ مِنْ أَهْلِ الْجَنَّةِ وَيَعْمَلُ عَمَلَ أَهْلِ الْجَنَّةِ وَإِنَّهُ مِنْ أَهْلِ النَّارِ وَإِنَّمَا الْأَعْمَالُ بِالْخَوَاتِيمِ((

“Indeed, there’s a slave that always did the deed of the people of Hell, but in fact he is among the people of Paradise. And there is also a slave that keeps on doing the deed of the people of Paradise, but in fact he is among the people of Hell. Verily, the deeds depend on how does it end.”[23]

Conclusion 

These verses were revealed in relation to Abu Bakr Ash Shiddiq who freed the muslim slaves in Mecca. Another opinion stated that it was revealed after the Messenger of Allah – peace and prayer of Allah be upon him said, “O Allah! O Allah! Compensate for one who spends in charity! Destroy the wealth of those who doesn’t spend in charity”.
Allah will give reward equal to each and every deed. If it is a good deed, Allah will reward it with goodness, and if it is a bad deed, Allah will reciprocate with the equal.
Allah will facilitate the faithful believers who always indulge themselves in righteous deed and abandon evil doings to do good, which in turn will lead him to the Paradise.
Allah will facilitate the miser, those who think that they do not need their Lord, to keep doing bad deed and will make difficult for them to do good. It is because of their own deed, and it will in turn lead them to the Hell.
Although we know that Allah had determined the fate of every human, to the extent that He had set whether a person will enter the Paradise or the Hell, we are still ordered to do good deed and to try.
People who are always being faithful and do good deed, also abandoning evil doings, should be grateful to Allah, because it is a sign of goodness for him. However, he should never feel safe from the threat of the Hell, because the deed of a person largely depends on what he did at the end of his life.

Completed with the help of Allah and His mercy. May this article benefits us all. Amin.

Bibliography

Al Qur’and and Translation. Medina: King Fahd Mushaf Printing Complex.

Aisarut-Tafâsîr li kalaam ‘Aliyil-Kabiir. Jâbir bin Musa Al-Jazâiri.Medina: Maktabah Al-Uluum wal-hikam

Al-Jâmi’ li ahkâmil-Qur’ân. Muhammad bin Ahmad Al-Qurthubi.Egypt: Dârul-kutub Al-Mishriyah.

Jâmi’ul-bayân fî ta’wîlil-Qur’ân. Muhammad bin Jarîr Ath-Thabari. 1420 H/2000 M. Beirut: Muassasah Ar-Risâlah.

Ma’ârijul-Qabûl bi syarhi sullamil-wushûl ilâ ‘ilmil-ushûl. Hâfizh bin Ahmad Al-Hakami. 1410 H/1990 M. Dammâm: Dâr Ibnil-Qayyim.

Ma’âlimut-tanzîl. Abu Muhammad Al-Husain bin Mas’ûd Al-Baghawi. 1417 H/1997 M. Riyâdh:Dâr Ath-Thaibah.

Shahîh Al-Bukhâri. Muhammad bin Isma’îl Al-Bukhâri. Riyâdh: Dârus-Salâm.

Shahîh Ibni Hibbân bi tartîb Ibni Balabân. Muhammad binHibbân Al-Busti. Tartîb: Ibnu Balabân. Tahqîq Syu’aib Al-Arnauth. Beirut: Muassasah Ar-Risâlah.

Shahîh Muslim. Muslim bin Al-Hajjâj. Riyâdh: Dârus-Salâm.

Syifâ’ul-‘Alîl fi Masâilil-Qadhâ’ wal-Qadar wal-Hikmah wat-Ta’lîl. Muhammad bin Abi Bakr bin Qayyim Al-Jauziyah. Beirut: Dârul-Ma’rifah.

Tafsîr Al-Qur’ân Al-‘Adzhîm. Ismâ’îl bin ‘Umar bin Katsir. 1420 H/1999 M. Riyâdh: Dâr Ath-Thaibah.

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الكتاب : أيسر التفاسير لكلام العلي الكبير

المؤلف : جابر بن موسى بن عبد القادر بن جابر أبو بكر الجزائري

الناشر : مكتبة العلوم والحكم، المدينة المنورة، المملكة العربية السعودية

الطبعة : الخامسة، 1424هـ/2003م

مصدر الكتاب : موقع مكتبة المدينة الرقمية

الصفحه الرئيسيه

[ الكتاب موافق للمطبوع ، ومعه حاشيته المسماة نهر الخير على أيسر التفاسير ]

*Lecturer of Hadith Interpretation, etc, in Ma’had Ali Imam Syafii Jember.

__________________

[1]Combined and summarized from Tafsîr As-Sa’di hal. 926 and Aisar At-Tafâsîr book V page. 580-581

[2] Refer to: Tafsîr Ath-Thabari book-24 page. 471

[3] The end of the Prophet’s saying, -peace and prayer of Allah be upon him- . Narrated by Al-Bukhâri no. 1442 and Muslim no.2336 from Abu Hurairah -may Allah be pleased with him-.

[4] This addition is narrated by Ibnu Abi Hâtim in his book of tafseer,  book X page 3441 and Ath-Thabari in his tafseer, book 24 page.471

[5] It is the opinion of Ibn ‘Abbâs

[6] It is the opinion of Qatâdah

[7] It is the opinion of Adh-Dhahhâk. Refer to these three points in Tafsir Ath-Thabari book -24 page. 468.

[8] It is the opinion of Al-Hasan. Refer to: Tafsîr Al-Qurthubi book 20 page. 83.

[9] It is the opinion of Ibn ‘Abbâs

[10] It is the opinion of  Abu ‘Abdirrahmân and Dhahhâk.

[11] It is the opinion of Mujahid.

[12] It is the opinion of Qatâdah, Muqâtil and Al-Kalbi.

[13] It is the opinion of Khashîf.

[14] It is the opinion of ‘Ikrimah. Refer to these six points in Tafsîr Ath-Thabari Book-24 page.469-470, Tafsîr Al-Baghawi book 8 page.442 and Tafsîr Ibni Katsîr book 8 page 417.

[15] Refer to Tafsir Ath-Tabhari book-24  page 471 and Al-Baghawi book-8 page. 443.

[16] It is as mentioned by Ibn ‘Abbas and the others. Refer to Tafsîr Ibni Abi Hâtim book 10 page, Tafsîr Ath-Thabari book 24 page 471 and Tafsîr Al-Baghawi book 8 page 443

[17] Tafsir Al-Baghawi book -8 page. 443

[18] i.e., the residents of Paradise

[19] i.e., the residents of Hell

[20] Narrated by Al-Bukhâri no. 4949

[21]Tafsir Ath-Thabari book 24 page. 475

[22] Narrated by Ibn Hibban in his book of valid hadith (Shahih) no. 337 (Sheikh Syu’aib said, “the chain of narrations suits the requirements set by Muslim”.)

[23] Narrated by Al-Bukhâri no. 6607

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