Surah Muminun ayat 56 Tafsir Quran 23:56

﴿نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِ ۚ بَل لَّا يَشْعُرُونَ﴾
[ المؤمنون: 56]

23:56 Is [because] We hasten for them good things? Rather, they do not perceive.

We are hastening to provide them with good things? No. Rather they are not aware that this is a way of gradually drawing them into their punishment.

We are pleased with their perverted adoration and by consequence hasten on to make all Our grace deservedly abound in them! To the contrary We give them enough rope to allow them free scope of action to commit themselves, but they do not have enough insight to look beneath the surface nor do they apprehend such matters with their senses

The Command to eat Lawful Food and to do Righteous Deeds Allah commands His servants and Messengers, peace be upon them all, to eat lawful food and do righteous deeds, which indicates that eating what is lawful helps one to do righteous deeds.
The Prophets, peace be upon them, did this in the most perfect manner, and did all kinds of good deeds in words, actions, guidance and advice.
May Allah reward them with good on behalf of the people. كُلُواْ مِنَ الطَّيِّبَـتِ ( Eat of the Tayyibat ) Sa`id bin Jubayr and Ad-Dahhak said, "This means lawful.
In the Sahih it says:
«وَمَا مِنْ نَبِيَ إِلَّا رَعَى الْغَنَم»
( There is no Prophet who was not a shepherd. ) They asked, "And you, O Messenger of Allah" He said,
«نَعَمْ، كُنْتُ أَرْعَاهَا عَلَى قَرَارِيَط لِأَهْلِ مَكَّة»
( Yes, I used to tend the sheep of the people of Makkah for a few Qirats. ) In the Sahih, it says:
«إِنَّ دَاوُدَ عَلَيْهِ السَّلَامُ كَانَ يَأْكُلُ مِنْ كَسْبِ يَدِه»
( Dawud, upon him be peace, used to eat from the earnings of his own hand. ) It was recorded in Sahih Muslim, Jami` At-Tirmidhi and Musnad Al-Imam Ahmad -- from whom this version comes -- that Abu Hurayrah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said:
«يَا أَيُّهَا النَّاسُ إِنَّ اللهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا، وَإِنَّ اللهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِين»
(O people, Allah is Tayyib and only accepts that which is Tayyib, and Allah commands the believers as He had commanded the Messengers by saying: يأَيُّهَا الرُّسُلُ كُلُواْ مِنَ الطَّيِّبَـتِ وَاعْمَلُواْ صَـلِحاً إِنِّى بِمَا تَعْمَلُونَ عَلِيمٌ ( O Messengers! Eat of the Tayyibat and do righteous deeds.
Verily, I am Well-Acquainted with what you do. ) 23:51 and يـأَيُّهَا الَّذِينَ ءَامَنُواْ كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَـكُمْ ( O you who believe! Eat of the Tayyibat that We have provided you with )2:172.) Then he mentioned how a man may travel on a long journey, dusty and unkempt,
«وَمَطْعَمُهُ حَرَامٌ، وَمَشْرَبُهُ حَرَامٌ، وَمَلْبَسُهُ حَرَامٌ، وَغُذِّيَ بِالْحَرَامِ يَمُدُّ يَدَيْهِ إِلَى السَّمَاءِ: يَا رَبِّ يَا رَبِّ فَأَنَّى يُسْتَجَابُ لِذَلِك»
( and his food, drink and clothing are unlawful, and he has nourished himself with what is unlawful, and he extends his hands towards the sky, saying, `O Lord, O Lord!' -- how can his prayer be answered. ) At-Tirmidhi said that it is "Hasan Gharib." The Religion of all the Prophets is Tawhid; and the Warning against splitting into different Groups وَإِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَحِدَةً ( And verily, this your religion is one religion, ) means, `your religion, O Prophets, is one religion and one group, which is the call to worship Allah Alone with no partner or associate.' Allah said: وَأَنَاْ رَبُّكُمْ فَاتَّقُونِ ( and I am your Lord, so have Taqwa. ) We have already discussed this in Surat Al-Anbiya'.
The phrase أُمَّةً وَحِدَةً ( one nation ) is descriptive. فَتَقَطَّعُواْ أَمْرَهُمْ بَيْنَهُمْ زُبُراً ( But they have broken their religion among them into sects, ) the nations to whom Prophets were sent. كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ ( each group rejoicing in what is with it. ) means, they rejoice in their misguidance because they think that they are rightly-guided.
Allah says, threatening and warning: فَذَرْهُمْ فِى غَمْرَتِهِمْ ( So, leave them in their error ) meaning their misguidance, حَتَّى حِينٍ ( for a time. ) means, until the appointed time of their destruction comes.
This is like the Ayah: فَمَهِّلِ الْكَـفِرِينَ أَمْهِلْهُمْ رُوَيْداً ( So give a respite to the disbelievers; deal gently with them for a while. ) 86:17 And Allah says: ذَرْهُمْ يَأْكُلُواْ وَيَتَمَتَّعُواْ وَيُلْهِهِمُ الاٌّمَلُ فَسَوْفَ يَعْلَمُونَ ( Leave them to eat and enjoy, and let them be preoccupied with (false ) hope.
They will come to know!) 15:3 أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ ( Do they think that in wealth and children with which We prolong them, We hasten unto them with good things.
Nay, but they perceive not. ) means, `do these deceived people think that what We give them of wealth and children is because they are honored and precious in Our sight No, the matter is not as they claim when they say, نَحْنُ أَكْثَـرُ أَمْوَلاً وَأَوْلَـداً وَمَا نَحْنُ بِمُعَذَّبِينَ ( We are more in wealth and in children, and we are not going to be punished. ) 34:35 But this thinking is wrong, and their hopes will be dashed.
We only give those things to them in order to make them go further ( in sin ) and to give them more time.' Allah says: بَل لاَّ يَشْعُرُونَ ( but they perceive not. ) as He says elsewhere: فَلاَ تُعْجِبْكَ أَمْوَلُهُمْ وَلاَ أَوْلَـدُهُمْ إِنَّمَا يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِهَا فِي الْحَيَوةِ الدُّنْيَا ( So, let not their wealth nor their children amaze you; in reality Allah's plan is to punish them with these things in the life of this world... ) 9:55 إِنَّمَا نُمْلِى لَهُمْ لِيَزْدَادُواْ إِثْمَاً ( We postpone the punishment only so that they may increase in sinfulness ) 3:178. فَذَرْنِى وَمَن يُكَذِّبُ بِهَـذَا الْحَدِيثِ سَنَسْتَدْرِجُهُمْ مِّنْ حَيْثُ لاَ يَعْلَمُونَ وَأَمْلَى لَهُمْ ( Then leave Me Alone with such as belie this Qur'an.
We shall punish them gradually from directions they perceive not.
And I will grant them a respite. ) 68:44-45 ذَرْنِى وَمَنْ خَلَقْتُ وَحِيداً ( Leave Me Alone (to deal ) with whom I created lonely.) until His saying: عَنِيداً ( opposing ) 74: 11-16 وَمَآ أَمْوَلُكُمْ وَلاَ أَوْلَـدُكُمْ بِالَّتِى تُقَرِّبُكُمْ عِندَنَا زُلْفَى إِلاَّ مَنْ ءَامَنَ وَعَمِلَ صَـلِحاً ( And it is not your wealth, nor your children that bring you nearer to Us, but only he who believes, and does righteous deeds... ) 34:37 And there are many other Ayat which say similar things.
Imam Ahmad recorded that `Abdullah bin Mas`ud said, "The Messenger of Allah ﷺ said:
«إِنَّ اللهَ قَسَمَ بَيْنَكُمْ أَخْلَاقَكُمْ كَمَا قَسَمَ بَيْنَكُمْ أَرْزَاقَكُمْ، وَإِنَّ اللهَ يُعْطِي الدُّنْيَا مَنْ يُحِبُّ وَمَنْ لَا يُحِبُّ، وَلَا يُعْطِي الدِّينَ إِلَّا لِمَنْ أَحَبَّ، فَمَنْ أَعْطَاهُ اللهُ الدِّينَ فَقَدْ أَحَبَّهُ، وَالَّذِي نَفْسِي بِيَدِهِ لَا يُسْلِمُ عَبْدٌ حَتَّى يَسْلَمَ قَلْبُهُ وَلِسَانُهُ، وَلَا يُؤْمِنُ حَتَّى يَأْمَنَ جَارُهُ بَوَائِقَه»
( Allah has distributed your behavior to you just as He has distritbuted your provision.
Allah gives the things of this world to those whom He loves and those whom He does not love, but He only gives religious commitment to those whom He loves.
Whoever is given religious commitment by Allah is loved by Him.
By the One in Whose Hand is my soul, no servant truly submits until his heart and his tongue submit, and he does not truly believe until his neighbor is safe from his harm. ) They said, `What is his harm, O Messenger of Allah' He said,
«غَشْمُهُ وَظُلْمُهُ، وَلَا يَكْسِبُ عَبْدٌ مَالًا مِنْ حَرَامٍ فَيُنْفِقَ مِنْهُ فَيُبَارَكَ لَهُ فِيهِ، وَلَا يَتَصَدَّقَ بِهِ فَيُقْبَلَ مِنْهُ، وَلَا يَتْرُكَهُ خَلْفَ ظَهْرِهِ إِلَّا كَانَ زَادَهُ إِلَى النَّارِ، إِنَّ اللهَ لَا يَمْحُو السَّيِّءَ بِالسَّيِّءِ وَلَكِنْ يَمْحُو السَّيِّءَ بِالْحَسَنِ، إِنَّ الْخَبِيثَ لَا يَمْحُو الْخَبِيث»
( His wrongdoing and misbehavior.
No person who earns unlawful wealth and spends it will be blessed in that; if he gives it in charity, it will not be accepted from him and if he leaves it behind (when he dies ), it will be his provision in the Fire.
Allah does not wash away an evil deed with another, but he washes away evil deeds with good deeds, for impurity cannot wash away with another impurity.)) إِنَّ الَّذِينَ هُم مِّنْ خَشْيةِ رَبِّهِمْ مُّشْفِقُونَ - وَالَّذِينَ هُم بِـَايَـتِ رَبَّهِمْ يُؤْمِنُونَ

(23:56) We are solicitous for their welfare? Nay, they do not understand the reality of the matter. *50

Is [because] We hasten for them good meaning

*50) This question has been posed as a proof of the main theme of the Surah.
It is meant to remove their misconception of " success ", " welfare " and " prosperity ", which the disbelievers had formed to delude themselves.
According to them, the one, who enjoyed the good things of life and wielded power and influence in the society, had attained " success ".
On the other hand, the one who was deprived of these things was a " failure " .
This misconception had involved " them in another serious misunderstanding.
They thought that the one who had attained "success" was in the right, and the beloved of Allah.
Otherwise, how could he have attained all the "successes" ? On the contrary, the one who was apparently deprived of these things was surely wrong in his creed and erroneous in his deeds, and was under the wrath of God ( or gods ).
As this misconception is one of the greatest deviations of the materialists, the Qur'an has stated it and refuted it in different ways at different places and made the reality plain.
For instance, see A1-Baqarah ( II ): 126, 212, Al-A'araf ( VII ): 32, At-Taubah ( IX ): 55, 69, 85, Yunus ( X ):17, Hud ( XI ) :3, 27-31, 38-39, Ar-Ra`d ( XIII ): 26, Al-Kahf ( XVIII ): 28, 32-43, 103-105, Maryam ( XIX ):77-80, Ta Ha ( XX ): 131-132, Al-Anbiya` ( XXI ) :44 along with the relevant E.N.'s.
In order to remove the above-mentioned misconceptions one should keep in view the following:
( 1 ) "Success" is a far higher thing than the material prosperity and the transitory success of an individual, community or nation
( 2 ) It is absolutely wrong to consider "prosperity" and "success" as a criterion of truth and _falsehood.

( 3 ) It should be noted well that this world is a place of test and trial and not a place of reward and retribution.
It is true that even in this world, sometimes there is some punishment or reward, but it is on a very limited scale, and even in this, there is an aspect of the test.
Therefore it is an utter folly to consider material "success" and "prosperity" to be a proof that the recipient is in the right and so the beloved of the Lord, and vice versa.
Moreover, the tests and trials of individuals and communities are of many varieties and a seeker after truth must understand at the outset that the worldly "success" or "failure" of the people is not the result of ultimate reward or punishment and cannot be regarded as the criterion for the right or wrong creed, morals and actions and a sign of being the beloved of God or otherwise.'
( 4 ) One must have a firm belief that truth and righteousness will ultimately gain victory over falsehood and wickedness.
As regards the criterion of truth and falsehood and right and wrong, one must judge this in the light of Revelations and teachings of the Messengers, because common sense confirms the same, and it is also supported by the general conception which mankind has always had of good and evil.

( 5 ) As a corollary of the above, it would have become clear that according to the Qur'an ( and this is confirmed by common sense ), the conception of "reward" and "punishment" should also be different from the common one.
For instance, if a wicked person or community is enjoying "prosperity" , it is not a reward of its evil deeds but a harder test for it, and it is not a blessing but the wrath of AIIah.
It means that Allah has decided to punish the "prosperous people" with a severe scourge.
On the other hand, if the righteous people are suffering from hardships and afflictions, it is not a punishment from Allah but a blessing in disguise to pass them through the "fire" to remove impurity, if any, from the pure gold.
If this hard trial is a blessing for the righteous people, it is a test for the wicked people to give them a severe punishment for the persecution of the former.

 

The Command to eat Lawful Food and to do Righteous Deeds Allah commands His servants and Messengers, peace be upon them all, to eat lawful food and do righteous deeds, which indicates that eating what is lawful helps one to do righteous deeds.
The Prophets, peace be upon them, did this in the most perfect manner, and did all kinds of good deeds in words, actions, guidance and advice.
May Allah reward them with good on behalf of the people. كُلُواْ مِنَ الطَّيِّبَـتِ ( Eat of the Tayyibat ) Sa`id bin Jubayr and Ad-Dahhak said, "This means lawful.
In the Sahih it says: «وَمَا مِنْ نَبِيَ إِلَّا رَعَى الْغَنَم» ( There is no Prophet who was not a shepherd. ) They asked, "And you, O Messenger of Allah" He said, «نَعَمْ، كُنْتُ أَرْعَاهَا عَلَى قَرَارِيَط لِأَهْلِ مَكَّة» ( Yes, I used to tend the sheep of the people of Makkah for a few Qirats. ) In the Sahih, it says: «إِنَّ دَاوُدَ عَلَيْهِ السَّلَامُ كَانَ يَأْكُلُ مِنْ كَسْبِ يَدِه» ( Dawud, upon him be peace, used to eat from the earnings of his own hand. ) It was recorded in Sahih Muslim, Jami` At-Tirmidhi and Musnad Al-Imam Ahmad -- from whom this version comes -- that Abu Hurayrah, may Allah be pleased with him, said, "The Messenger of Allah ﷺ said: «يَا أَيُّهَا النَّاسُ إِنَّ اللهَ طَيِّبٌ لَا يَقْبَلُ إِلَّا طَيِّبًا، وَإِنَّ اللهَ أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِين» (O people, Allah is Tayyib and only accepts that which is Tayyib, and Allah commands the believers as He had commanded the Messengers by saying: يأَيُّهَا الرُّسُلُ كُلُواْ مِنَ الطَّيِّبَـتِ وَاعْمَلُواْ صَـلِحاً إِنِّى بِمَا تَعْمَلُونَ عَلِيمٌ ( O Messengers! Eat of the Tayyibat and do righteous deeds.
Verily, I am Well-Acquainted with what you do. ) 23:51 and يـأَيُّهَا الَّذِينَ ءَامَنُواْ كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَـكُمْ ( O you who believe! Eat of the Tayyibat that We have provided you with )2:172.) Then he mentioned how a man may travel on a long journey, dusty and unkempt, «وَمَطْعَمُهُ حَرَامٌ، وَمَشْرَبُهُ حَرَامٌ، وَمَلْبَسُهُ حَرَامٌ، وَغُذِّيَ بِالْحَرَامِ يَمُدُّ يَدَيْهِ إِلَى السَّمَاءِ: يَا رَبِّ يَا رَبِّ فَأَنَّى يُسْتَجَابُ لِذَلِك» ( and his food, drink and clothing are unlawful, and he has nourished himself with what is unlawful, and he extends his hands towards the sky, saying, `O Lord, O Lord!' -- how can his prayer be answered. ) At-Tirmidhi said that it is "Hasan Gharib." The Religion of all the Prophets is Tawhid; and the Warning against splitting into different Groups وَإِنَّ هَـذِهِ أُمَّتُكُمْ أُمَّةً وَحِدَةً ( And verily, this your religion is one religion, ) means, `your religion, O Prophets, is one religion and one group, which is the call to worship Allah Alone with no partner or associate.' Allah said: وَأَنَاْ رَبُّكُمْ فَاتَّقُونِ ( and I am your Lord, so have Taqwa. ) We have already discussed this in Surat Al-Anbiya'.
The phrase أُمَّةً وَحِدَةً ( one nation ) is descriptive. فَتَقَطَّعُواْ أَمْرَهُمْ بَيْنَهُمْ زُبُراً ( But they have broken their religion among them into sects, ) the nations to whom Prophets were sent. كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ ( each group rejoicing in what is with it. ) means, they rejoice in their misguidance because they think that they are rightly-guided.
Allah says, threatening and warning: فَذَرْهُمْ فِى غَمْرَتِهِمْ ( So, leave them in their error ) meaning their misguidance, حَتَّى حِينٍ ( for a time. ) means, until the appointed time of their destruction comes.
This is like the Ayah: فَمَهِّلِ الْكَـفِرِينَ أَمْهِلْهُمْ رُوَيْداً ( So give a respite to the disbelievers; deal gently with them for a while. ) 86:17 And Allah says: ذَرْهُمْ يَأْكُلُواْ وَيَتَمَتَّعُواْ وَيُلْهِهِمُ الاٌّمَلُ فَسَوْفَ يَعْلَمُونَ ( Leave them to eat and enjoy, and let them be preoccupied with (false ) hope.
They will come to know!) 15:3 أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِن مَّالٍ وَبَنِينَ - نُسَارِعُ لَهُمْ فِى الْخَيْرَتِ بَل لاَّ يَشْعُرُونَ ( Do they think that in wealth and children with which We prolong them, We hasten unto them with good things.
Nay, but they perceive not. ) means, `do these deceived people think that what We give them of wealth and children is because they are honored and precious in Our sight No, the matter is not as they claim when they say, نَحْنُ أَكْثَـرُ أَمْوَلاً وَأَوْلَـداً وَمَا نَحْنُ بِمُعَذَّبِينَ ( We are more in wealth and in children, and we are not going to be punished. ) 34:35 But this thinking is wrong, and their hopes will be dashed.
We only give those things to them in order to make them go further ( in sin ) and to give them more time.' Allah says: بَل لاَّ يَشْعُرُونَ ( but they perceive not. ) as He says elsewhere: فَلاَ تُعْجِبْكَ أَمْوَلُهُمْ وَلاَ أَوْلَـدُهُمْ إِنَّمَا يُرِيدُ اللَّهُ لِيُعَذِّبَهُمْ بِهَا فِي الْحَيَوةِ الدُّنْيَا ( So, let not their wealth nor their children amaze you; in reality Allah's plan is to punish them with these things in the life of this world... ) 9:55 إِنَّمَا نُمْلِى لَهُمْ لِيَزْدَادُواْ إِثْمَاً ( We postpone the punishment only so that they may increase in sinfulness ) 3:178. فَذَرْنِى وَمَن يُكَذِّبُ بِهَـذَا الْحَدِيثِ سَنَسْتَدْرِجُهُمْ مِّنْ حَيْثُ لاَ يَعْلَمُونَ وَأَمْلَى لَهُمْ ( Then leave Me Alone with such as belie this Qur'an.
We shall punish them gradually from directions they perceive not.
And I will grant them a respite. ) 68:44-45 ذَرْنِى وَمَنْ خَلَقْتُ وَحِيداً ( Leave Me Alone (to deal ) with whom I created lonely.) until His saying: عَنِيداً ( opposing ) 74: 11-16 وَمَآ أَمْوَلُكُمْ وَلاَ أَوْلَـدُكُمْ بِالَّتِى تُقَرِّبُكُمْ عِندَنَا زُلْفَى إِلاَّ مَنْ ءَامَنَ وَعَمِلَ صَـلِحاً ( And it is not your wealth, nor your children that bring you nearer to Us, but only he who believes, and does righteous deeds... ) 34:37 And there are many other Ayat which say similar things.
Imam Ahmad recorded that `Abdullah bin Mas`ud said, "The Messenger of Allah ﷺ said: «إِنَّ اللهَ قَسَمَ بَيْنَكُمْ أَخْلَاقَكُمْ كَمَا قَسَمَ بَيْنَكُمْ أَرْزَاقَكُمْ، وَإِنَّ اللهَ يُعْطِي الدُّنْيَا مَنْ يُحِبُّ وَمَنْ لَا يُحِبُّ، وَلَا يُعْطِي الدِّينَ إِلَّا لِمَنْ أَحَبَّ، فَمَنْ أَعْطَاهُ اللهُ الدِّينَ فَقَدْ أَحَبَّهُ، وَالَّذِي نَفْسِي بِيَدِهِ لَا يُسْلِمُ عَبْدٌ حَتَّى يَسْلَمَ قَلْبُهُ وَلِسَانُهُ، وَلَا يُؤْمِنُ حَتَّى يَأْمَنَ جَارُهُ بَوَائِقَه» ( Allah has distributed your behavior to you just as He has distritbuted your provision.
Allah gives the things of this world to those whom He loves and those whom He does not love, but He only gives religious commitment to those whom He loves.
Whoever is given religious commitment by Allah is loved by Him.
By the One in Whose Hand is my soul, no servant truly submits until his heart and his tongue submit, and he does not truly believe until his neighbor is safe from his harm. ) They said, `What is his harm, O Messenger of Allah' He said, «غَشْمُهُ وَظُلْمُهُ، وَلَا يَكْسِبُ عَبْدٌ مَالًا مِنْ حَرَامٍ فَيُنْفِقَ مِنْهُ فَيُبَارَكَ لَهُ فِيهِ، وَلَا يَتَصَدَّقَ بِهِ فَيُقْبَلَ مِنْهُ، وَلَا يَتْرُكَهُ خَلْفَ ظَهْرِهِ إِلَّا كَانَ زَادَهُ إِلَى النَّارِ، إِنَّ اللهَ لَا يَمْحُو السَّيِّءَ بِالسَّيِّءِ وَلَكِنْ يَمْحُو السَّيِّءَ بِالْحَسَنِ، إِنَّ الْخَبِيثَ لَا يَمْحُو الْخَبِيث» ( His wrongdoing and misbehavior.
No person who earns unlawful wealth and spends it will be blessed in that; if he gives it in charity, it will not be accepted from him and if he leaves it behind (when he dies ), it will be his provision in the Fire.
Allah does not wash away an evil deed with another, but he washes away evil deeds with good deeds, for impurity cannot wash away with another impurity.)) إِنَّ الَّذِينَ هُم مِّنْ خَشْيةِ رَبِّهِمْ مُّشْفِقُونَ - وَالَّذِينَ هُم بِـَايَـتِ رَبَّهِمْ يُؤْمِنُونَ

( We hasten unto them with good things ) in this world; and it is said: in the Hereafter? ( Nay, but they perceive not ) that We provide them in the life of this world but will humiliate them in the Hereafter.

We hasten unto them with good things (in this worldly life so that they will have no share of good things in the Hereafter)? Nay, but they perceive not.

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