Surah Al-Baqarah • Ayah 266

The Example of Evil Deeds Nullifying Good DeedsAl-Bukhari recorded that Ibn `Abbas and `Ubayd bin `Umayr said that `Umar bin Al-Khattab asked the Companions of the Messenger of Allah ﷺ, "According to your opinion, about whom was this Ayah revealed,أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ(Would any of you wish to have a garden with date palms and vines...)."They said, "Allah knows best." `Umar became angry and said, "Say we know or we do not know." Ibn `Abbas said, "O Leader of the Faithful! I have an opinion about it." `Umar said, "O my nephew! Say your opinion and do not belittle yourself." Ibn `Abbas said, "This is an example set for a deed." `Umar said, "What type of deed" Ibn `Abbas said, "For a wealthy man who works in Allah's pleasure and then Allah sends Shaytan to him, and he works in disobedience, until he annuls his good works."This Hadith suffices as an explanation for the Ayah, for it explains the example it sets by a person who does good first and then follows it with evil, may Allah save us from this end. So, this man annulled his previous good works with his latter evil works. When he desperately needed the deeds of the former type, there were none. This is why Allah said,وَأَصَابَهُ الْكِبَرُ وَلَهُ ذُرِّيَّةٌ ضُعَفَآءُ فَأَصَابَهَآ إِعْصَارٌ(while he is striken with old age, and his children are weak (not able to look after themselves), then it is struck with a whirlwind) with heavy wind,فِيهِ نَارٌ فَاحْتَرَقَتْ(that is fiery, so that it is burnt) meaning, its fruits were burnt and its trees were destroyed. Therefore, what will his condition be likeIbn Abi Hatim recorded that Al-`Awfi said that Ibn `Abbas said, "Allah has set a good parable, and all His parables are good. He said,أَيَوَدُّ أَحَدُكُمْ أَن تَكُونَ لَهُ جَنَّةٌ مِّن نَّخِيلٍ وَأَعْنَابٍ تَجْرِى مِن تَحْتِهَا الأَنْهَـرُ لَهُ فِيهَا مِن كُلِّ الثَّمَرَتِ(Would any of you wish to have a garden with date palms and vines, with rivers flowing underneath, and all kinds of fruits for him therein.)But he lost all this in his old age,وَأَصَابَهُ الْكِبَرُ(while he is striken with old age) while his offspring and children are weak just before the end of his life. Then a lightning storm came and destroyed his garden. Then he did not have the strength to grow another garden, nor did his offspring offer enough help. This is the condition of the disbeliever on the Day of Resurrection when he returns to Allah, for he will not have any good deeds to provide an excuse - or refuge - for him, just as the man in the parable had no strength to replant the garden. The disbeliever will not find anything to resort to for help, just as the offspring of the man in the parable did not provide him with help. So he will be deprived of his reward when he most needs it, just as the man in the parable was deprived of Allah's garden when he most needed it, when he became old and his offspring weak."In his Mustadrak, Al-Hakim recorded that the Messenger of Allah ﷺ used to say in his supplication,«اللَّهُمَّ اجْعَلْ أَوْسَعَ رِزْقِكَ عَلَيَ عِنْدَ كِبَرِ سِنِّي وَانْقِضَاءِ عُمُرِي»(O Allah! Make Your biggest provision for me when I am old in age and at the time my life ends.)This is why Allah said,كَذلِكَ يُبيِّنُ اللَّهُ لَكُمُ الآيَـتِ لَعَلَّكُمْ تَتَفَكَّرُونَ(Thus Allah makes clear to you His Laws in order that you may give thought) meaning, comprehend and understand the parables and their intended implications. Similarly, Allah said,وَتِلْكَ الاٌّمْثَالُ نَضْرِبُهَا لِلنَّاسِ وَمَا يَعْقِلُهَآ إِلاَّ الْعَـلِمُونَ(And these similitudes We put forward for mankind; but none will understand them except those who have knowledge (of Allah and His signs)) 29:43.يأَيُّهَا الَّذِينَ ءامَنُواْ أَنفِقُواْ مِن طَيّبَـتِ مَا كَسَبْتُمْ وَمِمَّآ أَخْرَجْنَا لَكُم مّنَ الاْرْضِ وَلاَ تَيَمَّمُواْ الْخَبِيثَ مِنْهُ تُنفِقُونَ وَلَسْتُم بِأَخِذِيهِ إِلا أَن تُغْمِضُواْ فِيهِ وَاعْلَمُواْ أَنَّ اللَّهَ غَنِيٌّ حَمِيدٌ الشَّيْطَـنُ يَعِدُكُمُ الْفَقْرَ وَيَأْمُرُكُم بِالْفَحْشَآء وَاللَّهُ يَعِدُكُم مَّغْفِرَةً مّنْهُ وَفَضْلاً وَاللَّهُ وسِعٌ عَلِيمٌ

کفر اور بڑھاپا ٭٭صحیح بخاری شریف میں ہے کہ امیر المؤمنین سیدنا عمر بن خطاب رضی اللہ عنہما نے ایک دن صحابہ رضی اللہ عنہم سے پوچھا جانتے ہو کہ یہ آیت کس کے بارے میں نازل ہوئی؟ انہوں نے کہا اللہ زیادہ جاننے والا، آپ رضی اللہ عنہما نے ناراض ہو کر فرمایا تم جانتے ہو یا نہیں؟ اس کا صاف جواب دو، سیدنا ابن عباس رضی اللہ عنہما نے فرمایا امیر المؤمنین میرے دِل میں ایک بات ہے آپ رضی اللہ عنہما نے فرمایا بھتیجے کہو اور اپنے نفس کو اتنا حقیر نہ کرو، فرمایا ایک عمل کی مثال دی گئی ہے، پوچھا کون سا عمل؟ کہا ایک مالدار شخص جو اللہ تعالیٰ کی فرمانبرداری کے کام کرتا ہے پھر شیطان اسے بہکاتا ہے اور وہ گناہوں میں مشغول ہو جاتا ہے اور اپنے نیک اعمال کو کھو دیتا ہے، [صحیح بخاری:4538] ‏ پس یہ روایت اس آیت کی پوری تفسیر ہے اس میں بیان ہو رہا ہے کہ ایک شخص نے ابتداء اچھے عمل کئے پھر اس کے بعد اس کی حالت بدل گئی اور برائیوں میں پھنس گیا اور پہلے کی نیکیوں کا ذخیرہ برباد کر دیا، اور آخری وقت جبکہ نیکیوں کی بہت زیادہ ضرورت تھی یہ خیال ہاتھ رہ گیا، جس طرح ایک شخص ہے جس نے باغ لگایا پھل اتارتا ہو، لیکن جب بڑھاپے کے زمانہ کو پہنچا چھوٹے بچے بھی ہیں آپ کسی کام کاج کے قابل بھی نہیں رہا، اب مدارِ زندگی صرف وہ ایک باغ ہے اتفاقاً آندھی چلی پھر برائیوں پر اتر آیا اور خاتمہ اچھا نہ ہوا تو جب ان نیکیوں کے بدلے کا وقت آیا تو خالی ہاتھ رہ گیا۔ کافر شخص بھی جب اللہ کے ہاں جاتا ہے تو وہاں تو کچھ کرنے کی طاقت نہیں جس طرح اس بڈھے کو، اور جو کیا ہے وہ کفر کی آگ والی آندھی نے برباد کر دیا، اب پیچھے سے بھی کوئی اسے فائدہ نہیں پہنچا سکتا جس طرح اس بڈھے کی کم سن اولاد اسے کوئی کام نہیں دے سکتی۔ [تفسیر ابن ابی حاتم:1074/4] ‏صفحہ نمبر928مستدرک حاکم میں ہے کہ رسول اللہ صلی اللہ علیہ وسلم کی ایک دعا یہ بھی تھی «اَللَّھُمَ اجْعَلْ اَوْسَعَ رِزْقِکَ عَلَیَّ عِنْدَ کِبَرِ سِنِّی وَ انْقِطَاعِ عُمُرِی» اے اللہ اپنی روزی کو سب سے زیادہ مجھے اس وقت عنایت فرما جب میری عمر بڑی ہو جائے اور ختم ہونے کو آئے۔ [مستدرک حاکم:542/1:ضعیف] ‏ اللہ تعالیٰ نے تمہارے سامنے یہ مثالیں بیان فرما دیں، تم بھی غور و فکر تدبر و تفکر کرو، سوچو سمجھو اور عبرت و نصیحت حاصل کرو جیسے فرمایا «وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ وَمَا يَعْقِلُهَا إِلَّا الْعَالِمُونَ» [29-العنكبوت:43] ‏ ان مثالوں کو ہم نے لوگوں کیلئے بیان فرما دیا۔ انہیں علماء ہی خوب سمجھ سکتے ہیں۔صفحہ نمبر929

آیت 266 اَیَوَدُّ اَحَدُکُمْ اَنْ تَکُوْنَ لَہٗ جَنَّۃٌ مِّنْ نَّخِیْلٍ وَّاَعْنَابٍ تَجْرِیْ مِنْ تَحْتِہَا الْاَنْہٰرُ لا اہل عرب کے نزدیک یہ ایک آئیڈیل باغ کا نقشہ ہے ‘ جس میں کھجور کے درخت بھی ہوں اور انگور کی بیلیں بھی ہوں ‘ پھر اس میں آب پاشی کا قدرتی انتظام ہو۔لَہٗ فِیْہَا مِنْ کُلِّ الثَّمَرٰتِ لا وَاَصَابَہُ الْکِبَرُ وَلَہٗ ذُرِّیَّۃٌ ضُعَفَآءُص فَاَصَابَہَآ اِعْصَارٌ فِیْہِ نَارٌ فَاحْتَرَقَتْ ط یعنی ایک انسان ساری عمر یہ سمجھتا رہا کہ میں نے تو نیکیوں کے انبار لگائے ہیں ‘ میں نے خیراتی ادارے قائم کیے ‘ میں نے فاؤنڈیشن بنائی ‘ میں نے مدرسہ قائم کیا ‘ میں نے یتیم خانہ بنادیا ‘ لیکن جب اس کا نامہ اعمال پیش ہوگا تو اچانک اسے معلوم ہوگا کہ یہ تو کچھ بھی نہ تھا۔ ع جب آنکھ کھلی گل کی تو موسم تھا خزاں کا ! بس باد سموم کا ایک بگولا آیا اور سب کچھ جلا گیا۔ اس لیے کہ اس میں اخلاص تھا ہی نہیں ‘ نیت میں کھوٹ تھا ‘ اس میں ریاکاری تھی ‘ لوگوں کو دکھانا مقصود تھا۔ پھر اس کا حال وہی ہوگا جس طرح کہ وہ بوڑھا اب کف افسوس مل رہا ہے جس کا باغ جل کر خاک ہوگیا اور اس کے کمسن بچے ابھی کسی لائق نہیں۔ وہ خود بوڑھا ہوچکا ہے اور اب دوبارہ باغ نہیں لگا سکتا۔ اس شخص کی مہلت عمر بھی ختم ہوچکی ہوگی اور سوائے کف افسوس ملنے کے اس کے پاس کوئی چارہ نہ ہوگا۔

In verse 266, the sixth under discussion, the statement, that صدقہ sadaqah can be rendered void and rejected if one acts against conditions set forth for the acceptance of charitable spendings, has been illustrated with yet another example. It was asked: Does anyone among you like that he owns a fruit farm, growing dates and grapes with streams flowing underneath, and trees laden with all sorts of fruits -- then comes old age for the owner and he has children and a family that can-not stand on their own. Under these conditions comes a whirlwind through the farm with fire in it and which burns the farm out. This is how Allah Almighty brings forth illustrative parallels so that you may think.It means that spending in charity against given conditions is like hoping to be investing profusely in the Hereafter, but with Allah Almighty this investment comes to naught.It may be noted that there are a series of qualifications added to this similitude-for instance, 'came his old age, he has children too and the children are young and weak.' These have a purpose. Isn't it that a person, if young, can look forward to having a new farm when his old farm burns out? Then, a person who has no children, and no hope to reactivate his burnt farm, he will not be so worried about his livelihood since a single man can get by even in adversity, one way or the other. Then there is the situation of one who has children, who are good and young with the hope that they would help the father out. In such a situation, a person is not that shocked even if his farm is burnt or plundered since he is free of the needs of his adult children who can themselves carry him through. In short, these three riding restrictions were introduced to describe the intensity of need when it was said that a person who spent his capital and labour and set up a fruit farm; the farm became ready and started yielding fruit as well. In this condition, came his old age and the days of weakness. Now this person has children and family. The children are very young and weak. Under these circumstances, should the farm he groomed burn out, his shock would be severe and the pain caused would be limitless.Similarly one who has given his charity with hypocrisy is as if he set up a farm. Then came death after which his condition became equal to that of the old man who cannot earn his living and cannot set up the farm all over again. This is because human deeds cease to be after death. Similarly, an old man with children and family needs that his previous earnings be safe so that they can be used during old age. If, in this condition, his farm and his belongings burn out, there will be no limit to his pain and distress. Very much like this, the صدقہ sadaqah and khayrat خیرات ، the spendings in charity, which were made hypocritically or for self-promotion, will not come to help him exactly when he would need them most.Summarising this whole verse, it could be said that ikhlas اخلاص or sincerity is one big condition governing the acceptance of صدقہ sadaqah and khayrat خیرات with Allah. This sincerity means that one should spend exclusively for the good pleasure of Allah Almighty without any admixture of self-promoting ends.Now let us look at all the verses in this whole section once again. We shall discover that there are six conditions governing the acceptance, in the sight of Allah, of spendings in His way (صدقہ sadaqah صدقہ and khayrat خیرات ). These are:1. Spend from halal حلال belongings.2. Spend according to the prescribed practice (Sunnah).3. Spend in proper place.4. Do not remind of favour after having done it.5. Do nothing to insult the receiver.6. Spend with sincerity of intention, exclusively for the good pleasure of Allah Almighty, never doing it for the sake of name and fame.The second condition, that is, spending according to Sunnah, means that one should be careful while spending in the way of Allah that rights due to someone may not be usurped. This is no act of thawab ثواب (reward) that one indulges in sadaqah صدقہ and khayrat خیرات (charity) by stopping or limiting the necessary expenses on his family without their assent. Depriving the needy inheritors and bequeathing the whole inheritance or giving out everything in sadaqah صدقہ and khayrat خیرات is against the teachings of Sunnah.Then there are a thousand forms of spending in the way of Allah. The sunnah method requires that the place to spend must be selected carefully giving thought to involved factors of importance, need, urgency etc. Usually people who spend do not bring these into consideration.The essence of the third condition is that spending at a place or in a cause with even good intention is not good enough. This will not suffice to make it an act of thawab ثواب . It is also necessary that the place or cause of spending should be permissible and commendable in the sight of the Shari'ah. If a person was to bequeath his property for impermissible games and amusements he would be deserving of ` adhab عذاب (punishment) rather than thawab ثواب (reward). This holds good for all other possible avenues of investment which are not desirable in the view of the Shari'ah.