Al-Tafsīr al-QayyimIbn al-Qayyim

found it entirely burnt, black as night. What anguish could be greater than his?

Ibn ʿAbbās said: “This is a parable of someone whose life ends in corruption.” Mujāhid said: “This is a parable of someone who neglects obedience to Allah until he dies.” Al-Suddī said: “This is a parable of someone who gives to show off, spending for other than Allah’s sake: its benefit is cut off from him when he needs it most.”

One day, ʿUmar ibn al-Khattāb asked the Companions about this verse. They replied, “Allah knows best.” ʿUmar became angry and said, “Say either, ‘We know,’ or, ‘We do not know.’” Ibn ʿAbbās said, “I have a thought about it, Commander of the Faithful.” He replied, “Speak, my nephew, and do not belittle yourself.” Ibn ʿAbbās said, “It sets forth a parable of deeds.” He asked, “What deeds?” Ibn ʿAbbās replied, “Those of a wealthy man who performs good deeds; then Satan is sent to him, and he commits sins until he burns up all his deeds.”

Al-Hasan said: “This is a parable which, by Allah, few people understand: an old man whose body has weakened and whose young children are numerous loses his garden when he needs it most. By Allah, each of you will be most in need of his deeds when his worldly life comes to an end.”

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If these deeds—acts of charity—are affected by something that nullifies them, such as reminders of one’s generosity, hurtful conduct, or showing off, then showing off prevents them from ever becoming a cause of reward, while reminders of one’s generosity and hurtful conduct nullify the reward they would otherwise have brought. The person who does this, and the nullification of his deeds, are “like a rock”—a smooth stone—“covered with dust, which is struck by a downpour”—heavy rain—“leaving it bare,” with nothing upon it.

Reflect on the elements of this eloquent parable and how each corresponds to what it represents, and you will recognize the greatness and majesty of the Quran.

The stone corresponds to the heart of this person who shows off, reminds others of his generosity, and causes hurt. In its hardness toward faith, sincerity, and doing good, his heart is like stone. And the deed he performed for other than Allah

وجده محترقا كله كالصريم. فأي حسرة أعظم من حسرته؟. قال ابن عباس: هذا مثل الذي يختم له بالفساد في آخر عمره. وقال مجاهد: هذا مثل المفرط في طاعة الله حتى يموت. وقال السدي: هذا مثل المرائي في نفقته الذي ينفق لغير الله، ينقطع عنه نفعها أحوج ما يكون إليه. وسأل عمر بن الخطاب الصحابة يوما عن هذه الآية فقالوا له: الله أعلم. فغضب عمر. وقال: قولوا: نعلم أو لا نعلم. فقال ابن عباس: في نفسي منها شيء، يا أمير المؤمنين. قال: قل يا ابن أخي، ولا تحقر نفسك. قال: ضرب مثلا لعمل. قال: لأي عمل؟ قال: لرجل غني يعمل بالحسنات، ثم بعث له الشيطان فعمل بالمعاصي حتى أحرق أعماله كلها. قال الحسن: هذا مثل، قلّ والله من يعقله من الناس: شيخ كبير ضعف جسمه، وكثر صبيانه، فقد جنته أحوج ما كان إليها. وإن أحدكم والله لأفقر ما يكون إلى عمله إذا انقطعت عنه الدنيا. فصل فإن عرض لهذه الأعمال- من الصدقات- ما يبطلها من المن والأذى والرياء. فالرياء يمنع انعقادها سببا للثواب. والمن والأذى: يبطل الثواب التي كانت سببا له فمثل صاحبها، وبطلان عمله كَمَثَلِ صَفْوانٍ وهو الحجر الأملس عليه تراب فَأَصابَهُ وابِلٌ وهو المطر الشديد فَتَرَكَهُ صَلْداً لا شيء عليه. وتأمل أجزاء هذا المثل البليغ وانطباقها على أجزاء الممثل به، تعرف عظمة القرآن وجلالته. فإن الحجر في مقابلة قلب هذا المرائي المانّ والمؤذي. فقلبه في قسوة عن الإيمان والإخلاص والإحسان بمنزلة الحجر. والعمل الذي عمله لغير الله

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