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Ayah
Word by Word
رِجَالٞ
Men
لَّا
not
تُلۡهِيهِمۡ
distracts them
تِجَٰرَةٞ
trade
وَلَا
and not
بَيۡعٌ
sale
عَن
from
ذِكۡرِ
(the) remembrance of Allah
ٱللَّهِ
(the) remembrance of Allah
وَإِقَامِ
and (from) establishing
ٱلصَّلَوٰةِ
the prayer
وَإِيتَآءِ
and giving
ٱلزَّكَوٰةِ
zakah
يَخَافُونَ
They fear
يَوۡمٗا
a Day
تَتَقَلَّبُ
will turn about
فِيهِ
therein
ٱلۡقُلُوبُ
the hearts
وَٱلۡأَبۡصَٰرُ
and the eyes
رِجَالٞ
Men
لَّا
not
تُلۡهِيهِمۡ
distracts them
تِجَٰرَةٞ
trade
وَلَا
and not
بَيۡعٌ
sale
عَن
from
ذِكۡرِ
(the) remembrance of Allah
ٱللَّهِ
(the) remembrance of Allah
وَإِقَامِ
and (from) establishing
ٱلصَّلَوٰةِ
the prayer
وَإِيتَآءِ
and giving
ٱلزَّكَوٰةِ
zakah
يَخَافُونَ
They fear
يَوۡمٗا
a Day
تَتَقَلَّبُ
will turn about
فِيهِ
therein
ٱلۡقُلُوبُ
the hearts
وَٱلۡأَبۡصَٰرُ
and the eyes
Translation
By men whom neither traffic nor merchandise can divert from the Remembrance of Allah, nor from regular Prayer, nor from the practice of regular Charity: Their (only) fear is for the Day when hearts and eyes will be transformed (in a world wholly new),-
Tafsir
men (rijaalun, the subject of the verb yusabbihu, 'make glorifications'; if [the passive is] read, yusabbahu, 'glorifications are made', it [rijaalun, 'men'] substitutes for the [impersonal] subject of lahu, 'to Him', so that rijaalun, 'men', is the subject of an implied verb in response to an implied question as if one had asked: who makes glorifications to Him?) whom neither trading, purchase, nor sale distracts from the remembrance of God and the observance of prayer (the [final] haa' of iqaamat, 'the observance', has been omitted to facilitate [the reading]) and payment of the alms. They fear a day when hearts and eyes will be tossed about, in fear, the hearts [tossed about] between [the hope of] deliverance and [the fear of] destruction, and the eyes to the right and to the left [out of anxiety] - this is the Day of Resurrection;
The Parable of the Light of Allah
Ali bin Abi Talhah reported that Ibn Abbas said:
اللَّهُ نُورُ السَّمَاوَاتِ وَالاَۡرۡضِ
Allah is the Light of the heavens and the earth.
means, the Guide of the inhabitants of the heavens and the earth.
Ibn Jurayj reported that Mujahid and Ibn Abbas said concerning the Ayah:
اللَّهُ نُورُ السَّمَاوَاتِ وَالاَۡرۡضِ
(Allah is the Light of the heavens and the earth).
He is controlling their affairs and their stars and sun and moon.
As-Suddi said concerning the Ayah:
اللَّهُ نُورُ السَّمَاوَاتِ وَالاَۡرۡضِ
(Allah is the Light of the heavens and the earth).
by His Light the heavens and earth are illuminated.
In the Two Sahihs, it is recorded that Ibn Abbas, may Allah be pleased with him, said:
When the Messenger of Allah got up to pray at night, he would say:
اللَّهُمَّ لَكَ الۡحَمۡدُ أَنۡتَ قَيِّمُ السَّمَوَاتِ وَالاَۡرۡضِ وَمَنۡ فِيهِنَّ وَلَكَ الۡحَمۡدُ أَنۡتَ نُورُ السَّمَوَاتِ وَالاَۡرۡضِ وَمَنۡ فِيهِنَّ
O Allah,
to You be praise, You are the Sustainer of heaven and earth and whoever is in them.
To You be praise, You are the Light of the heavens and the earth and whoever is in them.
It was narrated that Ibn Mas`ud said,
There is no night or day with your Lord; the Light of the Throne comes from the Light of His Face.
مَثَلُ نُورِهِ
The parable of His Light,
There are two views concerning the meaning of the pronoun (His).
The first is that it refers to Allah, may He be glorified and exalted, meaning that the parable of His guidance in the heart of the believer is
كَمِشۡكَاةٍ
(as a niche).
This was the view of Ibn Abbas.
The second view is that the pronoun refers to the believer, which is indicated by the context of the words and implies that the parable of the light in the heart of the believer is as a niche. So the heart of the believer and what he is naturally inclined to of guidance and what he learns of the Qur'an which is in accordance with his natural inclinations are, as Allah says:
أَفَمَن كَانَ عَلَى بَيِّنَةٍ مِّن رَّبِّهِ وَيَتۡلُوهُ شَاهِدٌ مِّنۡهُ
Can they who rely on a clear proof from their Lord, and whom a witness from Him recites it (can they be equal with the disbelievers). (11:17)
The heart of the believer in its purity and clarity is likened to a lamp in transparent and jewel-like glass, and the Qur'an and Shariah by which it is guided are likened to good, pure, shining oil in which there is no impurity or deviation.
كَمِشۡكَاةٍ
as (if there were) a niche,
Ibn Abbas, Mujahid, Muhammad bin Ka`b and others said,
This refers to the position of the wick in the lamp.
This is well-known, and hence Allah then says:
فِيهَا مِصۡبَاحٌ
and within it a lamp.
This is the flame that burns brightly.
Or it was said that the niche is a niche in the house.
This is the parable given by Allah of obedience towards Him. Allah calls obedience to Him as light, then He calls it by other numerous names as well.
Ubayy bin Ka`b said,
The lamp is the light, and this refers to the Qur'an and the faith that is in his heart.
As-Suddi said,
It is the lamp.
الۡمِصۡبَاحُ فِي زُجَاجَةٍ
the lamp is in a glass,
means, this light is shining in a clear glass.
Ubayy bin Ka`b and others said,
This is the likeness of the heart of the believer.
الزُّجَاجَةُ كَأَنَّهَا كَوۡكَبٌ دُرِّيٌّ
the glass as it were a star Durriyyun,
Some authorities recite the word Durriyyun with a Dammah on the Dal and without a Hamzah,
which means pearls, i.e., as if it were a star made of pearls (Durr).
Others recite it as Dirri'un or Durri'un, with a Kasrah on the Dal, or Dammah on the Dal, and with a Hamzah at the end,
which means reflection (Dir'), because if something is shone on the star it becomes brighter than at any other time.
The Arabs call the stars they do not know Darari.
Ubayy bin Ka`b said:
a shining star.
Qatadah said:
Huge, bright and clear.
يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ
lit from a blessed tree,
means, it is derived from olive oil, from a blessed tree.
زَيۡتُونِةٍ
an olive,
This refers to the blessed tree mentioned previously.
لاَّا شَرۡقِيَّةٍ وَلَا غَرۡبِيَّةٍ
neither of the east nor of the west,
means, it is not in the eastern part of the land so that it does not get any sun in the first part of the day, nor is it in the western part of the land so that it is shaded from the sun before sunset, but it is in a central position where it gets sun from the beginning of the day until the end, so its oil is good and pure and shining.
Ibn Abi Hatim recorded that Ibn Abbas commented on:
زَيۡتُونِةٍ
لاَّا شَرۡقِيَّةٍ وَلَا غَرۡبِيَّةٍ
(an olive, neither of the east nor of the west),
This is a tree in the desert which is not shaded by any other tree or mountain or cave, nothing covers it, and this is best for its oil.
Mujahid commented on:
لاَّا شَرۡقِيَّةٍ وَلَا غَرۡبِيَّةٍ
(neither of the east nor of the west) saying;
It is not in the east where it will get no sun when the sun sets, nor is it in the west where it will get no sun when the sun rises, but it is in a position where it will get sun both at sunrise and sunset.
Sa`id bin Jubayr commented:
زَيۡتُونِةٍ
لاَّا شَرۡقِيَّةٍ وَلَا غَرۡبِيَّةٍ
يَكَادُ زَيۡتُهَا يُضِيءُ
an olive, neither of the east nor of the west, whose oil would almost glow forth (of itself),
This is the best kind of oil. When the sun rises it reaches the tree from the east and when it sets it reaches it from the west, so the sun reaches it morning and evening, so it is not counted as being in the east or in the west.
يَكَادُ زَيۡتُهَا يُضِيءُ وَلَوۡ لَمۡ تَمۡسَسۡهُ نَارٌ
whose oil would almost glow forth (of itself), though no fire touched it.
Abdur-Rahman bin Zayd bin Aslam said:
(this means) because the oil itself is shining.
نُّورٌ عَلَى نُورٍ
Light upon Light!
Al-Awfi narrated from Ibn Abbas that this meant the faith and deeds of a person.
As-Suddi said:
نُّورٌ عَلَى نُورٍ
(Light upon Light!),
Light of the fire and the light of the oil:when they are combined they give light, and neither of them can give light without the other.
Similarly the light of the Qur'an and the light of faith give light when they are combined, and neither can do so without the other.
يَهۡدِي اللَّهُ لِنُورِهِ مَن يَشَاء
Allah guides to His Light whom He wills.
means, Allah shows the way to the ones whom He chooses, as it says in the Hadith recorded by Imam Ahmad from Abdullah bin Amr, who said,
I heard the Messenger of Allah say:
إِنَّ اللهَ تَعَالَى خَلَقَ خَلۡقَهُ فِي ظُلۡمَةٍ ثُمَّ أَلۡقَى عَلَيۡهِمۡ مِنۡ نُورِهِ يَوۡمَيِذٍ فَمَنۡ أَصَابَ مِنۡ نُورِهِ يَوۡمَيِذٍ اهۡتَدَى وَمَنۡ أَخۡطَأَ ضَلَّ فَلِذَلِكَ أَقُولُ جَفَّ الۡقَلَمُ عَلَى عِلۡمِ اللهِ عَزَّ وَجَلَّ
Allah created His creation in darkness, then on the same day He sent His Light upon them. Whoever was touched by His Light on that day will be guided and whoever was missed will be led astray. Hence I say:the pens have dried in accordance with the knowledge of Allah, may He be glorified.
وَيَضۡرِبُ اللَّهُ الاَۡمۡثَالَ لِلنَّاسِ وَاللَّهُ بِكُلِّ شَيۡءٍ عَلِيمٌ
And Allah sets forth parables for mankind, and Allah is All-Knower of everything.
Having mentioned this parable of the Light of His guidance in the heart of the believer, Allah ends this Ayah with the words:
وَيَضۡرِبُ اللَّهُ الاَۡمۡثَالَ لِلنَّاسِ وَاللَّهُ بِكُلِّ شَيۡءٍ عَلِيمٌ
(And Allah sets forth parables for mankind, and Allah is All-Knower of everything).
meaning, He knows best who deserves to be guided and who deserves to be led astray.
Imam Ahmad recorded that Abu Sa`id Al-Khudri said,
The Messenger of Allah said:
الۡقُلُوبُ أَرۡبَعَةٌ
قَلۡبٌ أَجۡرَدُ فِيهِ مِثۡلُ السِّرَاجِ يُزۡهِرُ
وَقَلۡبٌ أَغۡلَفُ مَرۡبُوطٌ عَلَى غِلَفِهِ
وَقَلۡبٌ مَنۡكُوسٌ
وَقَلۡبٌ مُصۡفَحٌ
فَأَمَّا الۡقَلۡبُ الاۡأَجۡرَدُ فَقَلۡبُ الۡمُوۡمِنِ سِرَاجُهُ فِيهِ نُورُهُ
وَأَمَّا الۡقَلۡبُ الاۡأَغۡلَفُ فَقَلۡبُ الۡكَافِرِ
وَأَمَّا الۡقَلۡبُ الۡمَنۡكُوسُ فَقَلۡبُ الۡمُنَافِقِ عَرَفَ ثُمَّ أَنۡكَرَ
وَأَمَّا الۡقَلۡبُ الۡمُصۡفَحُ فَقَلۡبٌ فِيهِ إِيمَانٌ وَنِفَاقٌ وَمَثَلُ الاۡأِيمَانِ فِيهِ كَمَثَلِ الۡبَقۡلَةِ يُمِدُّهَا الۡمَاءُ الطَّيِّبُ وَمَثَلُ النِّفَاقِ فِيهِ كَمَثَلِ الۡقَرۡحَةِ يُمِدُّهَا الدَّمُ وَالۡقَيۡحُ فَأَيُّ الۡمدَّتَيۡنِ غَلَبَتۡ عَلَى الاۡأُخۡرَى غَلَبَتۡ عَلَيۡهِ
Hearts are of four kinds:
the heart that is clear like a shining lamp;
the heart that is covered and tied up;
the heart that is upside-down; and
the heart that is clad in armor.
- As for the clear heart, it is the heart of the believer in which is a lamp filled with light;
- as for the covered heart, this is the heart of the disbeliever;
- as for the upside-down heart, this is the heart of the hypocrite, who recognizes then denies;
- as for the armor-clad heart, this is the heart in which there is both faith and hypocrisy. The parable of the faith in it is that of legume, a sprout that is irrigated with good water, and the likeness of the hypocrisy in it is that of sores that are fed by blood and pus. Whichever of the two prevails is the characteristic that will dominate.
Its chain of narrators is good (Jayyid) although they (Al-Bukhari and Muslim) did not record it.
The Virtues of the Masjids, the Correct Etiquette, and the Virtues of Those who take care of them
Having likened the heart of the believer and what it contains of guidance and knowledge to a lamp lit with good oil shining in a clear glass, Allah then states where it belongs, which is in the Masjids, the places on earth that are most beloved to Allah. The Masjids are His houses where He Alone is worshipped.
So Allah says:
فِي بُيُوتٍ أَذِنَ اللَّهُ أَن تُرۡفَعَ
In houses which Allah has ordered to be raised,
meaning, Allah has commanded that they be established and that they be kept clean of any filth, idle talk or words or deeds that are inappropriate.
Ali bin Abi Talhah reported from Ibn Abbas concerning this Ayah:
فِي بُيُوتٍ أَذِنَ اللَّهُ أَن تُرۡفَعَ
(In houses which Allah has ordered to be raised), he said;
Allah forbade idle talk in them.
This was also the view of Ikrimah, Abu Salih, Ad-Dahhak, Nafi` bin Jubayr, Abu Bakr bin Sulayman bin Abi Hathamah, Sufyan bin Husayn and others among the scholars of Tafsir.
Many Hadiths have been narrated concerning the construction of Masjids, honoring them, respecting them, and perfuming them with incense etc. This has been discussed in more detail elsewhere, and I have written a book dealing with this topic on its own, praise and blessings be to Allah. With Allah's help we will mention here a few of these Hadiths, if Allah wills. In Allah we put our trust and reliance.
Uthman bin Affan, the Commander of the faithful, may Allah be pleased with him, said;
I heard the Messenger of Allah say:
مَنۡ بَنَى مَسۡجِدًا يَبۡتَغِي بِهِ وَجۡهَ اللهِ بَنَى اللهُ لَهُ مِثۡلَهُ فِي الۡجَنَّةِ
Whoever builds a Masjid seeking the Face of Allah, Allah will build for him something similar to it in Paradise.
It was narrated in the Two Sahihs.
Ibn Majah narrated that Umar bin Al-Khattab, may Allah be pleased with him, said;
The Messenger of Allah said:
مَنۡ بَنَى مَسۡجِدًا يُذۡكَرُ فِيهِ اسۡمُ اللهِ بَنَى اللهُ لَهُ بَيۡتًا فِي الۡجَنَّةِ
Whoever builds a Masjid in which the Name of Allah is remembered, Allah will build for him a house in Paradise.
An-Nasa'i mentioned something similar.
There are very many Hadiths which say this.
A'ishah, may Allah be pleased with her, said:
The Messenger of Allah commanded us to build Masjids among the houses, and to clean them and perfume them.
This was recorded by Ahmad and the Sunan compilers with the exception of An-Nasa'i.
Ahmad and Abu Dawud recorded a similar report from Samurah bin Jundub.
Al-Bukhari narrated that Umar said:
Build for the people a place to worship Allah, and beware of using red or yellow for adornment and decoration and distracting the people thereby.
Abu Dawud narrated that Ibn Abbas said,
The Messenger of Allah said:
مَا أُمِرۡتُ بِتَشۡيِيدِ الۡمَسَاجِدِ
I was not commanded to Tashyid the Masjids.
Ibn Abbas said, Decorating them as the Jews and Christians did.
Anas, may Allah be pleased with him, said,
The Messenger of Allah said:
لَاا تَقُومُ السَّاعَةُ حَتَّى يَتَبَاهَى النَّاسُ فِي الۡمَسَاجِدِ
The Hour will not come until people show off in building Masjids.
It was recorded by Ahmad and the compilers of the Sunan, with the exception of At-Tirmidhi.
Buraydah narrated that a man called out in the Masjid and said,
Has any body said anything about a red camel?
The Prophet said:
لَاا وَجَدۡتَ إِنَّمَا بُنِيَتِ الۡمَسَاجِدُ لِمَا بُنِيَتۡ لَهُ
May you never find it! The Masjids were built only for what they were built for.
This was narrated by Muslim.
Abu Hurayrah, may Allah be pleased with him, narrated that the Messenger of Allah said:
إِذَا رَأَيۡتُمۡ مَنۡ يَبِيعُ أَوۡ يَبۡتَاعُ فِي الۡمَسۡجِدِ فَقُولُوا لَا أَرۡبَحَ اللهُ تِجَارَتَكَ وَإِذَا رَأَيۡتُمۡ مَنۡ يَنۡشُدُ ضَالَّةً فِي الۡمَسۡجِدِ فَقُولُوا لَا رَدَّهَا اللهُ عَلَيۡكَ
If you see someone buying or selling in the Masjid, say to him, May Allah never make your business profitable!
And if you see someone calling out about lost property, say, May Allah never return it to you!
This was recorded by At-Tirmidhi, who said:Hasan Gharib.
Al-Bukhari recorded that As-Sa'ib bin Yazid Al-Kindi said,
I was standing in the Masjid and a man threw pebbles at me, so I looked and ﷺ Umar bin Al-Khattab who said, `Go and bring me these two men.'
I went and brought them to him, and he said, `Who are you?' Or, `Where do you come from?'
They said, `We are from At-Ta'if.'
Umar said, `If you had been from this town I would have hit you, for you are raising your voices in the Masjid of the Messenger of Allah.'
An-Nasa'i recorded that Ibrahim bin Abdur-Rahman bin Awf said:
Umar heard the voice of a man in the Masjid and said:`Do you know where you are?'
This is also Sahih.
Al-Hafiz Abu Ya`la Al-Musili recorded from Ibn Umar that Umar used to burn incense in the Masjid of the Messenger of Allah every Friday.
Its chain of narration is Hasan and there is nothing wrong with it, Allah knows best.
It is confirmed in the Two Sahihs that the Messenger of Allah said:
صَلَةُ الرَّجُلِ فِي الۡجَمَاعَةِ تُضَعَّفُ عَلَى صَلَتِهِ فِي بَيۡتِهِ وَفِي سُوقِهِ خَمۡسًا وَعِشۡرِينَ ضِعۡفًاوَذَلِكَ أَنَّهُ إَذَا تَوَضَّأَ فَأَحۡسَنَ وُضُوءَهُ ثُمَّ خَرَجَ إِلَى الۡمَسۡجِدِ لَا يُخۡرِجُهُ إِلاَّ الصَّلَةُ لَمۡ يَخۡطُ خَطۡوَةً إِلاَّ رُفِعَ لَهُ بِهَا دَرَجَةٌ وَحُطَّ عَنۡهُ بِهَا خَطِييَةٌ فَإِذَا صَلَّى لَمۡ تَزَلِ الۡمَلَيِكَةُ تُصَلِّي عَلَيۡهِ مَا دَامَ فِي مُصَلَّهُ اللَّهُمَّ صَلِّ عَلَيۡهِ اللَّهُمَّ ارۡحَمۡهُ وَلَا يَزَالُ فِي صَلَةٍ مَا انۡتَظَرَ الصَّلَةَ
A man's prayer in congregation is twenty-five times better than his prayer in his house or the marketplace. That is because if he performs Wudu' and does it well, then he goes out to go to the Masjid, and for no other purpose than to pray, he does not take one step but he increases in one level in status and one sin is removed. When he prays, the angels continue sending blessings on him as long as he is in the place where he prays, (they say),
O Allah, send blessings on him, O Allah, have mercy on him.
And he will remain in a state of prayer as long as he is waiting for the prayer.
The following is recorded in the Sunan:
بَشِّرِ الۡمَشَّايِينَ إِلَى الۡمَسَاجِدِ فِي الظُّلَمِ بِالنُّورِ التَّامِّ يَوۡمَ الۡقِيَامَةِ
Those who walk to the Masjids when it is dark, give them the glad tidings of complete Light on the Day of Resurrection.
When entering the Masjid, it is recommended to enter with one's right foot, and to say the supplication recorded in Sahih Al-Bukhari, where it is narrated from Abdullah bin `Amr that the Messenger of Allah used to say, when he entered the Masjid:
أَعُوذُ بِاللهِ الۡعَظِيمِ وَبِوَجۡهِهِ الۡكَرِيمِ وَسُلۡطَانِهِ الۡقَدِيمِ مِنَ الشَّيۡطَانِ الرَّجِيمِ
I seek refuge with Allah Almighty and with His Noble Face, and with His Eternal Domain, from the accursed Shaytan.
He (one of the narrators) asked, `Is that all!'
He answered, `Yes'.
If he says this, the Shaytan says:He will be protected from me all day long.
Muslim recorded that Abu Humayd or Abu Usayd said:
The Messenger of Allah said:
إِذَا دَخَلَ أَحَدُكُمُ الۡمَسۡجِدَ فَلۡيَقُلۡ اللَّهُمَّ افۡتَحۡ لِي أَبۡوَابَ رَحۡمَتِكَ
وَإِذَا خَرَجَ فَلۡيَقُلۡ اللَّهُمَّ إِنِّي أَسۡأَلُكَ مِنۡ فَضۡلِكَ
When anyone of you enters the Masjid, let him say:O Allah, open the gates of Your mercy for me.
And when he comes out, let him say:O Allah, I ask You of Your bounty.
An-Nasa'i also recorded this from them from the Prophet.
Abu Hurayrah, may Allah be pleased with him, said:
The Messenger of Allah said:
إِذَا دَخَلَ أَحَدُكُمُ الۡمَسۡجِدَ فَلۡيُسَلِّمۡ عَلَى النَّبِيِّ وَلۡيَقُلِ اللَّهُمَّ افۡتَحۡ لِي أَبۡوَابَ رَحۡمَتِكَ
وَإِذَا خَرَجَ فَلۡيُسَلِّمۡ عَلَى النَّبِيِّ وَلۡيَقُلِ اللَّهُمَّ اعۡصِمۡنِي مِنَ الشَّيۡطَانِ الرَّجِيمِ
When anyone of you enters the Masjid, let him invoke blessings on the Prophet then let him say:O Allah, open the gates of Your mercy for me.
When he comes out, let him invoke blessings on the Prophet and say, O Allah, protect me from the accursed Shaytan.
This was also recorded by Ibn Majah, as well as Ibn Khuzaymah and Ibn Hibban in their Sahihs.
Allah's saying:
وَيُذۡكَرَ فِيهَا اسۡمُهُ
in them His Name is remembered.
meaning, the Name of Allah.
This is like the Ayat:
يَـبَنِى ءَادَمَ خُذُواۡ زِينَتَكُمۡ عِندَ كُلِّ مَسۡجِدٍ
O Children of Adam! Take your adornment to every Masjid... (7:31)
وَأَقِيمُواۡ وُجُوهَكُمۡ عِندَ كُلِّ مَسۡجِدٍ وَادۡعُوهُ مُخۡلِصِينَ لَهُ الدِّينَ
and you should face (Him only) in each and every Masjid, and invoke Him only making your religion sincere to Him. (7:29)
وَأَنَّ الۡمَسَـجِدَ لِلَّهِ
And the Masjids are for Allah. (72:18)
وَيُذۡكَرَ فِيهَا اسۡمُهُ
(in them His Name is remembered). Ibn Abbas said,
This means that His Book is recited therein.
يُسَبِّحُ لَهُ فِيهَا بِالۡغُدُوِّ وَالاۡصَالِ
Therein glorify Him in the mornings and in the evenings
رِجَالٌ لاَّ تُلۡهِيهِمۡ تِجَارَةٌ وَلَا بَيۡعٌ عَن ذِكۡرِ اللَّهِ
Men whom neither trade nor business diverts from the remembrance of Allah.
This is like the Ayat:
يأَيُّهَا الَّذِينَ ءَامَنُواۡ لاأَ تُلۡهِكُمۡ أَمۡوَلُكُمۡ وَلاأَ أَوۡلَـدُكُمۡ عَن ذِكۡرِ اللَّهِ
O you who believe! Let not your properties or your children divert you from the remembrance of Allah. (63:9)
يأَيُّهَا الَّذِينَ ءَامَنُواۡ إِذَا نُودِىَ لِلصَّلَوةِ مِن يَوۡمِ الۡجُمُعَةِ فَاسۡعَوۡاۡ إِلَى ذِكۡرِ اللَّهِ وَذَرُواۡ الۡبَيۡعَ
O you who believe! When the call is proclaimed for the Salah on Friday, hasten earnestly to the remembrance of Allah and leave off business. (62:9)
Allah says that this world and its adornments, attractions and marketplaces should not distract them from remembering their Lord Who created them and sustains them, those who know that what is with Him is better for them than what they themselves possess, because what they have is transient but that which is with Allah is eternal.
Allah says:
رِجَالٌ لاَّ تُلۡهِيهِمۡ تِجَارَةٌ وَلَا بَيۡعٌ عَن ذِكۡرِ اللَّهِ وَإِقَامِ الصَّلَةِ وَإِيتَاء الزَّكَاةِ
Men whom neither trade nor business diverts from the remembrance of Allah nor from performing the Salah nor from giving the Zakah.
meaning, they give priority to obeying Allah and doing what He wants and what pleases Him over doing what they want and what pleases them.
It was reported from Salim from Abdullah bin Umar that he was in the marketplace when the Iqamah for prayer was called, so they closed their stores and entered the Masjid. Ibn Umar said:
Concerning them the Ayah was revealed:
رِجَالٌ لاَّ تُلۡهِيهِمۡ تِجَارَةٌ وَلَا بَيۡعٌ عَن ذِكۡرِ اللَّهِ
(Men whom neither trade nor business diverts from the remembrance of Allah).
This was recorded by Ibn Abi Hatim and Ibn Jarir.
رِجَالٌ لاَّ تُلۡهِيهِمۡ تِجَارَةٌ وَلَا بَيۡعٌ عَن ذِكۡرِ اللَّهِ
(Men whom neither trade nor business diverts from the remembrance of Allah). Ali bin Abi Talhah reported that Ibn Abbas said,
This meant from the prescribed prayers.
This was also the view of Muqatil bin Hayyan and Ar-Rabi` bin Anas.
As-Suddi said:
From prayer in congregation.
Muqatil bin Hayyan said,
That does not distract them from attending the prayer and establishing it as Allah commanded them, and from doing the prayers at the prescribed times and doing all that Allah has enjoined upon them in the prayer.
يَخَافُونَ يَوۡمًا تَتَقَلَّبُ فِيهِ الۡقُلُوبُ وَالاَۡبۡصَارُ
They fear a Day when hearts and eyes will be overturned.
means, the Day of Resurrection when people's hearts and eyes will be overturned, because of the intensity of the fear and terror of that Day.
This is like the Ayah:
وَأَنذِرۡهُمۡ يَوۡمَ الاٌّزِفَةِ
And warn them of the Day that is drawing near... (40:18)
إِنَّمَا يُوَخِّرُهُمۡ لِيَوۡمٍ تَشۡخَصُ فِيهِ الَابۡصَـرُ
but He gives them respite up to a Day when the eyes will stare in horror. (14:42)
وَيُطۡعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسۡكِيناً وَيَتِيماً وَأَسِيراً
إِنَّمَا نُطۡعِمُكُمۡ لِوَجۡهِ اللَّهِ لَا نُرِيدُ مِنكُمۡ جَزَاءً وَلَا شُكُوراً
إِنَّا نَخَافُ مِن رَّبِّنَا يَوۡماً عَبُوساً قَمۡطَرِيراً
فَوَقَـهُمُ اللَّهُ شَرَّ ذَلِكَ الۡيَومِ وَلَقَّـهُمۡ نَضۡرَةً وَسُرُوراً
وَجَزَاهُمۡ بِمَا صَبَرُواۡ جَنَّةً وَحَرِيراً
And they give food, in spite of their love for it, to the poor, the orphan, and the captive, (saying:) We feed you seeking Allah's Face only. We wish for no reward, nor thanks from you. Verily, We fear from our Lord a Day, hard and distressful, that will make the faces look horrible.
So Allah saved them from the evil of that Day, and gave them a light of beauty and joy. And their recompense shall be Paradise, and silken garments, because they were patient. (76:8-12)
And Allah says here
لِيَجۡزِيَهُمُ اللَّهُ أَحۡسَنَ مَا عَمِلُوا
That Allah may reward them according to the best of their deeds,
meaning, They are those from whom We shall accept the best of their deeds and overlook their evil deeds.
وَيَزِيدَهُم مِّن فَضۡلِهِ
and add even more for them out of His grace.
means, He will accept their good deeds and multiply them for them, as Allah says:
إِنَّ اللَّهَ لَا يَظۡلِمُ مِثۡقَالَ ذَرَّةٍ
Surely, Allah wrongs not even of the weight of a speck of dust. (4:40)
مَن جَأءَ بِالۡحَسَنَةِ فَلَهُ عَشۡرُ أَمۡثَالِهَا
Whoever brings a good deed shall have ten times the like thereof to his credit. (6:160)
مَّن ذَا الَّذِى يُقۡرِضُ اللَّهَ قَرۡضًا حَسَنًا
Who is he that will lend to Allah a goodly loan. (2:245)
وَاللَّهُ يُضَـعِفُ لِمَن يَشَأءُ
Allah gives manifold increase to whom He wills. (2:261)
And Allah says here:
وَاللَّهُ يَرۡزُقُ مَن يَشَاء بِغَيۡرِ حِسَابٍ
And Allah provides without measure to whom He wills.
Not yet available. It requires resources to add this interpretation.
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