ٱنظُرۡ كَيۡفَ فَضَّلۡنَا بَعۡضَہُمۡ عَلَىٰ بَعۡضٍ۬ۚ وَلَلۡأَخِرَةُ أَكۡبَرُ دَرَجَـٰتٍ۬ وَأَكۡبَرُ تَفۡضِيلاً۬
Look how We have favored [in provision] some of them over others. But the Hereafter is greater in degrees [of difference] and greater in distinction.
Allah tells us that not everyone who desires this world and its luxuries gets what he wants. That is attained by those whom Allah wants to have it, and they get what He wills that they should get. This Ayah narrows down the general statements made in other Ayat. Allah says:
(We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell) meaning, in the Hereafter,
(he will burn therein) means, he will enter it until it covers him on all sides,
(disgraced) means, blamed for his bad behaviour and evil deeds, because he chose the transient over the eternal,
(rejected.) means, far away (from Allah's mercy), humiliated and put to shame.
(And whoever desires the Hereafter) wanting the Hereafter and its blessings and delights,
(and strives for it, with the necessary effort due for it) seeking it in the right way, which is following the Messenger .
(while he is a believer,) means, his heart has faith, i.e., he believes in the reward and punishment,
(then such are the ones whose striving shall be appreciated, (rewarded by Allah).)
(20. On each these as well as those We bestow from the bounties of your Lord. And the bounties of your Lord can never be forbidden.) (21. See how We prefer one above another (in this world), and verily, the Hereafter will be greater in degrees and greater in preferment.) Allah says:
On each meaning, on each of the two groups, those who desire this world and those who desire the Hereafter, We bestow what they want
(from the bounties of your Lord.) means, He is the One Who is in control of all things, and He is never unjust. He gives to each what he deserves, whether it is eternal happiness or doom. His decree is unstoppable, no one can withhold what He gives or change what He wants. Allah says:
(And the bounties of your Lord can never be forbidden.) meaning, no one can withhold or prevent them. Qatadah said,
(And the bounties of your Lord can never be forbidden.) "(It means) they can never decrease''.
(And the Bounties of your Lord can never be forbidden) Al-Hasan and others said, "(It means) they can never be prevented.'' Then Allah says:
(See how We prefer one above another,) meaning in this world, so that some are rich and some are poor, and others are in between; some are beautiful, some are ugly and others are in between; some die young while others live to a great age, and some die in between.
(and verily, the Hereafter will be greater in degrees and greater in preferment.) means, the differences between them in the Hereafter will be greater than the differences between them in this world. Some of them will be in varying levels of Hell, in chains and fetters, while others will be in the lofty degrees of Paradise, with its blessings and delights. The people of Hell will vary in their positions and levels, just as the people of Paradise will. In Paradise there are one hundred levels, and the distance between one level and another is like the distance between heaven and earth. It is recorded in the Two Sahihs that the Prophet said:
(The people of the highest levels (of Paradise) will see the people of `Illiyin as if they are looking at distant stars on the horizon.) Allah says:
(and verily, the Hereafter will be greater in degrees and greater in preferment.)
(22. Set not up with Allah any other ilah (god), or you will sit down reproved, forsaken (in the Hellfire).)
لَّا تَجۡعَلۡ مَعَ ٱللَّهِ إِلَـٰهًا ءَاخَرَ فَتَقۡعُدَ مَذۡمُومً۬ا مَّخۡذُولاً۬
Do not make [as equal] with Allah another deity and [thereby] become censured and forsaken.
Allah tells us that not everyone who desires this world and its luxuries gets what he wants. That is attained by those whom Allah wants to have it, and they get what He wills that they should get. This Ayah narrows down the general statements made in other Ayat. Allah says:
(We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell) meaning, in the Hereafter,
(he will burn therein) means, he will enter it until it covers him on all sides,
(disgraced) means, blamed for his bad behaviour and evil deeds, because he chose the transient over the eternal,
(rejected.) means, far away (from Allah's mercy), humiliated and put to shame.
(And whoever desires the Hereafter) wanting the Hereafter and its blessings and delights,
(and strives for it, with the necessary effort due for it) seeking it in the right way, which is following the Messenger .
(while he is a believer,) means, his heart has faith, i.e., he believes in the reward and punishment,
(then such are the ones whose striving shall be appreciated, (rewarded by Allah).)
(20. On each these as well as those We bestow from the bounties of your Lord. And the bounties of your Lord can never be forbidden.) (21. See how We prefer one above another (in this world), and verily, the Hereafter will be greater in degrees and greater in preferment.) Allah says:
On each meaning, on each of the two groups, those who desire this world and those who desire the Hereafter, We bestow what they want
(from the bounties of your Lord.) means, He is the One Who is in control of all things, and He is never unjust. He gives to each what he deserves, whether it is eternal happiness or doom. His decree is unstoppable, no one can withhold what He gives or change what He wants. Allah says:
(And the bounties of your Lord can never be forbidden.) meaning, no one can withhold or prevent them. Qatadah said,
(And the bounties of your Lord can never be forbidden.) "(It means) they can never decrease''.
(And the Bounties of your Lord can never be forbidden) Al-Hasan and others said, "(It means) they can never be prevented.'' Then Allah says:
(See how We prefer one above another,) meaning in this world, so that some are rich and some are poor, and others are in between; some are beautiful, some are ugly and others are in between; some die young while others live to a great age, and some die in between.
(and verily, the Hereafter will be greater in degrees and greater in preferment.) means, the differences between them in the Hereafter will be greater than the differences between them in this world. Some of them will be in varying levels of Hell, in chains and fetters, while others will be in the lofty degrees of Paradise, with its blessings and delights. The people of Hell will vary in their positions and levels, just as the people of Paradise will. In Paradise there are one hundred levels, and the distance between one level and another is like the distance between heaven and earth. It is recorded in the Two Sahihs that the Prophet said:
(The people of the highest levels (of Paradise) will see the people of `Illiyin as if they are looking at distant stars on the horizon.) Allah says:
(and verily, the Hereafter will be greater in degrees and greater in preferment.)
(22. Set not up with Allah any other ilah (god), or you will sit down reproved, forsaken (in the Hellfire).)
۞ وَقَضَىٰ رَبُّكَ أَلَّا تَعۡبُدُوٓاْ إِلَّآ إِيَّاهُ وَبِٱلۡوَٲلِدَيۡنِ إِحۡسَـٰنًاۚ إِمَّا يَبۡلُغَنَّ عِندَكَ ٱلۡڪِبَرَ أَحَدُهُمَآ أَوۡ كِلَاهُمَا فَلَا تَقُل لَّهُمَآ أُفٍّ۬ وَلَا تَنۡہَرۡهُمَا وَقُل لَّهُمَا قَوۡلاً۬ ڪَرِيمً۬ا
And your Lord has decreed that you not worship except Him, and to parents, good treatment. Whether one or both of them reach old age [while] with you, say not to them [so much as], "uff," and do not repel them but speak to them a noble word.
Addressing those who are responsible among this Ummah, Allah says, "Do not admit any partner into your worship of your Lord.''
(or you will sit down reproved,) meaning, because of associating others with Him.
(forsaken.) means, because the Lord, may He be exalted, will not help you; He will leave you to the one whom you worshipped, and he has no power either to benefit or to harm, because the Only One Who has the power to benefit or to harm is Allah alone, with no partner or associate. Imam Ahmad reported that `Abdullah bin Mas`ud said: "The Messenger of Allah said:
(Whoever is afflicted with poverty and goes and asks people for help, will never get rid of his poverty, but if he asks Allah for help, then Allah will grant him the means of independence sooner or later.) This was also recorded by Abu Dawud and At-Tirmidhi, who said, "Hasan Sahih Gharib''.
(23. And your Lord has Qada (decreed) that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor reprimand them but address them in terms of honor.) (24. And lower unto them the wing of submission and humility through mercy, and say: "My Lord! Bestow on them Your mercy as they did bring me up when I was young.'')
وَٱخۡفِضۡ لَهُمَا جَنَاحَ ٱلذُّلِّ مِنَ ٱلرَّحۡمَةِ وَقُل رَّبِّ ٱرۡحَمۡهُمَا كَمَا رَبَّيَانِى صَغِيرً۬ا
And lower to them the wing of humility out of mercy and say, "My Lord, have mercy upon them as they brought me up [when I was] small."
Addressing those who are responsible among this Ummah, Allah says, "Do not admit any partner into your worship of your Lord.''
(or you will sit down reproved,) meaning, because of associating others with Him.
(forsaken.) means, because the Lord, may He be exalted, will not help you; He will leave you to the one whom you worshipped, and he has no power either to benefit or to harm, because the Only One Who has the power to benefit or to harm is Allah alone, with no partner or associate. Imam Ahmad reported that `Abdullah bin Mas`ud said: "The Messenger of Allah said:
(Whoever is afflicted with poverty and goes and asks people for help, will never get rid of his poverty, but if he asks Allah for help, then Allah will grant him the means of independence sooner or later.) This was also recorded by Abu Dawud and At-Tirmidhi, who said, "Hasan Sahih Gharib''.
(23. And your Lord has Qada (decreed) that you worship none but Him. And that you be dutiful to your parents. If one of them or both of them attain old age in your life, say not to them a word of disrespect, nor reprimand them but address them in terms of honor.) (24. And lower unto them the wing of submission and humility through mercy, and say: "My Lord! Bestow on them Your mercy as they did bring me up when I was young.'')
رَّبُّكُمۡ أَعۡلَمُ بِمَا فِى نُفُوسِكُمۡۚ إِن تَكُونُواْ صَـٰلِحِينَ فَإِنَّهُ ۥ ڪَانَ لِلۡأَوَّٲبِينَ غَفُورً۬ا
Your Lord is most knowing of what is within yourselves. If you should be righteous [in intention] – then indeed He is ever, to the often returning [to Him], Forgiving.
Ahmad recorded that a man from Banu Yarbu` said: "I came to the Prophet while he was talking to the people, and I heard him saying,
(The hand of the one who gives is superior. (Give to) your mother and your father, your sister and your brother, then the closest and next closest.)''
(25. Your Lord knows best what is in your souls. If you are righteous, then, verily, He is Ever Most Forgiving to those who turn to Him in repentance.)
وَءَاتِ ذَا ٱلۡقُرۡبَىٰ حَقَّهُ ۥ وَٱلۡمِسۡكِينَ وَٱبۡنَ ٱلسَّبِيلِ وَلَا تُبَذِّرۡ تَبۡذِيرًا
And give the relative his right, and [also] the poor and the traveler, and do not spend wastefully.
Sa`id bin Jubayr said: "This refers to a man who said something that he did not think would be offensive to his parents.'' According to another report: "He did not mean anything bad by that.'' So Allah said:
(Your Lord knows best what is in your souls. If you are righteous,)
(He is Ever Most Forgiving to those who turn to Him in repentance.) Qatadah said: "To the obedient who pray.''
(He is Ever Most Forgiving to those who turn to Him in repentance.) Shu`bah narrated from Yahya bin Sa`id from Sa`id bin Al-Musayyib; "This refers to those who commit sin then repent, and commit sin then repent.'' `Ata' bin Yasar, Sa`id bin Jubayr and Mujahid said: "They are the ones who return to goodness.'' Mujahid narrated from `Ubayd bin `Umayr, concerning this Ayah: "This is the one who, when he remembers his sin when he is alone, he seeks the forgiveness of Allah.'' Mujahid agreed with him on that. Ibn Jarir said: "The best view on this matter is of those who said that it refers to the one who repents after committing sin, who comes back from disobedience to obedience and who leaves that which Allah hates for that which He loves and is pleased with. '' What he said is correct, for Allah says,
(Verily, to Us will be their return) (88:25). And according to a Sahih Hadith, the Messenger of Allah would say when he returned from a journey,
(We have returned repenting, worshipping and praising our Lord.)
(26. And give to the kinsman his due, and to the Miskin (poor), and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift.) (27. Verily, the spendthrifts are brothers of the Shayatin (devils), and the Shaytan is ever ungrateful to his Lord.) (28. And if you turn away from them and you are awaiting a mercy from your Lord for which you hope, then, speak unto them a soft, kind word.)
إِنَّ ٱلۡمُبَذِّرِينَ كَانُوٓاْ إِخۡوَٲنَ ٱلشَّيَـٰطِينِۖ وَكَانَ ٱلشَّيۡطَـٰنُ لِرَبِّهِۦ كَفُورً۬ا
Indeed, the wasteful are brothers of the devils, and ever has Satan been to his Lord ungrateful.
Sa`id bin Jubayr said: "This refers to a man who said something that he did not think would be offensive to his parents.'' According to another report: "He did not mean anything bad by that.'' So Allah said:
(Your Lord knows best what is in your souls. If you are righteous,)
(He is Ever Most Forgiving to those who turn to Him in repentance.) Qatadah said: "To the obedient who pray.''
(He is Ever Most Forgiving to those who turn to Him in repentance.) Shu`bah narrated from Yahya bin Sa`id from Sa`id bin Al-Musayyib; "This refers to those who commit sin then repent, and commit sin then repent.'' `Ata' bin Yasar, Sa`id bin Jubayr and Mujahid said: "They are the ones who return to goodness.'' Mujahid narrated from `Ubayd bin `Umayr, concerning this Ayah: "This is the one who, when he remembers his sin when he is alone, he seeks the forgiveness of Allah.'' Mujahid agreed with him on that. Ibn Jarir said: "The best view on this matter is of those who said that it refers to the one who repents after committing sin, who comes back from disobedience to obedience and who leaves that which Allah hates for that which He loves and is pleased with. '' What he said is correct, for Allah says,
(Verily, to Us will be their return) (88:25). And according to a Sahih Hadith, the Messenger of Allah would say when he returned from a journey,
(We have returned repenting, worshipping and praising our Lord.)
(26. And give to the kinsman his due, and to the Miskin (poor), and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift.) (27. Verily, the spendthrifts are brothers of the Shayatin (devils), and the Shaytan is ever ungrateful to his Lord.) (28. And if you turn away from them and you are awaiting a mercy from your Lord for which you hope, then, speak unto them a soft, kind word.)
وَإِمَّا تُعۡرِضَنَّ عَنۡہُمُ ٱبۡتِغَآءَ رَحۡمَةٍ۬ مِّن رَّبِّكَ تَرۡجُوهَا فَقُل لَّهُمۡ قَوۡلاً۬ مَّيۡسُورً۬ا
And if you [must] turn away from the needy awaiting mercy from your Lord which you expect, then speak to them a gentle word.
Sa`id bin Jubayr said: "This refers to a man who said something that he did not think would be offensive to his parents.'' According to another report: "He did not mean anything bad by that.'' So Allah said:
(Your Lord knows best what is in your souls. If you are righteous,)
(He is Ever Most Forgiving to those who turn to Him in repentance.) Qatadah said: "To the obedient who pray.''
(He is Ever Most Forgiving to those who turn to Him in repentance.) Shu`bah narrated from Yahya bin Sa`id from Sa`id bin Al-Musayyib; "This refers to those who commit sin then repent, and commit sin then repent.'' `Ata' bin Yasar, Sa`id bin Jubayr and Mujahid said: "They are the ones who return to goodness.'' Mujahid narrated from `Ubayd bin `Umayr, concerning this Ayah: "This is the one who, when he remembers his sin when he is alone, he seeks the forgiveness of Allah.'' Mujahid agreed with him on that. Ibn Jarir said: "The best view on this matter is of those who said that it refers to the one who repents after committing sin, who comes back from disobedience to obedience and who leaves that which Allah hates for that which He loves and is pleased with. '' What he said is correct, for Allah says,
(Verily, to Us will be their return) (88:25). And according to a Sahih Hadith, the Messenger of Allah would say when he returned from a journey,
(We have returned repenting, worshipping and praising our Lord.)
(26. And give to the kinsman his due, and to the Miskin (poor), and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift.) (27. Verily, the spendthrifts are brothers of the Shayatin (devils), and the Shaytan is ever ungrateful to his Lord.) (28. And if you turn away from them and you are awaiting a mercy from your Lord for which you hope, then, speak unto them a soft, kind word.)
وَلَا تَجۡعَلۡ يَدَكَ مَغۡلُولَةً إِلَىٰ عُنُقِكَ وَلَا تَبۡسُطۡهَا كُلَّ ٱلۡبَسۡطِ فَتَقۡعُدَ مَلُومً۬ا مَّحۡسُورًا
And do not make your hand [as] chained to your neck or extend it completely and [thereby] become blamed and insolvent.
When Allah mentions honoring one's parents, He follows this with the command to treat one's relatives well and to maintain the ties of kinship. According to the Hadith:
(Your mother and your father, then your closest relatives and the next closest.) According to another Hadith:
(Whoever would like to see his provision expanded and his life extended, let him maintain his ties of kinship.)
(But spend not wastefully (your wealth) in the manner of a spendthrift.) When Allah commands spending, He forbids extravagance. Spending should be moderate, as stated in another Ayah:
(And those who, when they spend, are neither extravagant nor stingy). (25:67) Then He says, to discourage extravagance:
(Verily, the spendthrifts are brothers of the Shayatin,) They have this trait in common. Ibn Mas`ud said: "This refers spending extravagantly when it is not appropriate.'' Ibn `Abbas said likewise. Mujahid said: "If a man spends all his wealth on appropriate things, then he is not a spendthrift, but if he spends a little inappropriately, then he is a spendthrift.'' Qatadah said: "Extravagance means spending money on sin in disobeying Allah, and on wrongful and corrupt things.'' Imam Ahmad recorded that Anas bin Malik said: "A man came from Banu Tamim to the Messenger of Allah and said: `O Messenger of Allah, I have a lot of wealth, I have a family, children, and the refinements of city life, so tell me how I should spend and what I should do.' The Messenger of Allah said:
(Pay the Zakah on your wealth if any is due, for it is purification that will make you pure, maintain your ties of kinship, pay attention to the rights of beggars, neighbors and the poor.) He said: `O Messenger of Allah, make it less for me.' He (recited):
(And give to the kinsman his due, and to the Miskin (poor) and to the wayfarer. But spend not wastefully in the manner of a spendthrift.) The man said, `That is enough for me, O Messenger of Allah. If I pay Zakah to your messenger, will I be absolved of that duty before Allah and His Messenger' The Messenger of Allah said:
(Yes, if you give it to my messenger, you will have fulfilled it, and you will have the reward for it, and the sin is on the one who changes it.)''
(Verily, the spendthrifts are brothers of the Shayatin,) meaning, they are their brothers in extravagance, foolishness, failing to obey Allah and committing sin. Allah said:
(and the Shaytan is ever ungrateful to his Lord.) meaning, he is an ingrate, because he denied the blessings of Allah and did not obey Him, turning instead to disobedience and rebellion.
(And if you turn away from them and you are awaiting a mercy from your Lord) `If your relatives and those to whom We have commanded you to give, ask you for something, and you do not have anything, and you turn away from them because you have nothing to give,
(then, speak unto them a soft, kind word.) meaning, with a promise. This was the opinion of Mujahid, `Ikrimah, Sa`id bin Jubayr, Al-Hasan, Qatadah and others.
(29. And let not your hand be tied (like a miser) to your neck, nor overextend it (like a spendthrift), so that you become blameworthy and in severe poverty.) (30. Truly, your Lord expands the provision for whom He wills and straitens (for whom He wills). Verily, He is Ever All-Knower, All-Seer of His servants.)
إِنَّ رَبَّكَ يَبۡسُطُ ٱلرِّزۡقَ لِمَن يَشَآءُ وَيَقۡدِرُۚ إِنَّهُ ۥ كَانَ بِعِبَادِهِۦ خَبِيرَۢا بَصِيرً۬ا
Indeed, your Lord extends provision for whom He wills and restricts [it]. Indeed He is ever, concerning His servants, Acquainted and Seeing.
When Allah mentions honoring one's parents, He follows this with the command to treat one's relatives well and to maintain the ties of kinship. According to the Hadith:
(Your mother and your father, then your closest relatives and the next closest.) According to another Hadith:
(Whoever would like to see his provision expanded and his life extended, let him maintain his ties of kinship.)
(But spend not wastefully (your wealth) in the manner of a spendthrift.) When Allah commands spending, He forbids extravagance. Spending should be moderate, as stated in another Ayah:
(And those who, when they spend, are neither extravagant nor stingy). (25:67) Then He says, to discourage extravagance:
(Verily, the spendthrifts are brothers of the Shayatin,) They have this trait in common. Ibn Mas`ud said: "This refers spending extravagantly when it is not appropriate.'' Ibn `Abbas said likewise. Mujahid said: "If a man spends all his wealth on appropriate things, then he is not a spendthrift, but if he spends a little inappropriately, then he is a spendthrift.'' Qatadah said: "Extravagance means spending money on sin in disobeying Allah, and on wrongful and corrupt things.'' Imam Ahmad recorded that Anas bin Malik said: "A man came from Banu Tamim to the Messenger of Allah and said: `O Messenger of Allah, I have a lot of wealth, I have a family, children, and the refinements of city life, so tell me how I should spend and what I should do.' The Messenger of Allah said:
(Pay the Zakah on your wealth if any is due, for it is purification that will make you pure, maintain your ties of kinship, pay attention to the rights of beggars, neighbors and the poor.) He said: `O Messenger of Allah, make it less for me.' He (recited):
(And give to the kinsman his due, and to the Miskin (poor) and to the wayfarer. But spend not wastefully in the manner of a spendthrift.) The man said, `That is enough for me, O Messenger of Allah. If I pay Zakah to your messenger, will I be absolved of that duty before Allah and His Messenger' The Messenger of Allah said:
(Yes, if you give it to my messenger, you will have fulfilled it, and you will have the reward for it, and the sin is on the one who changes it.)''
(Verily, the spendthrifts are brothers of the Shayatin,) meaning, they are their brothers in extravagance, foolishness, failing to obey Allah and committing sin. Allah said:
(and the Shaytan is ever ungrateful to his Lord.) meaning, he is an ingrate, because he denied the blessings of Allah and did not obey Him, turning instead to disobedience and rebellion.
(And if you turn away from them and you are awaiting a mercy from your Lord) `If your relatives and those to whom We have commanded you to give, ask you for something, and you do not have anything, and you turn away from them because you have nothing to give,
(then, speak unto them a soft, kind word.) meaning, with a promise. This was the opinion of Mujahid, `Ikrimah, Sa`id bin Jubayr, Al-Hasan, Qatadah and others.
(29. And let not your hand be tied (like a miser) to your neck, nor overextend it (like a spendthrift), so that you become blameworthy and in severe poverty.) (30. Truly, your Lord expands the provision for whom He wills and straitens (for whom He wills). Verily, He is Ever All-Knower, All-Seer of His servants.)