Surah Al-Hadid (57) — Ayah 23

(Ayah 23) ➊ { لِكَيْلَا تَاْسَوْا عَلٰى مَا فَاتَكُمْ …: ’’لَا تَأْسَوْا‘‘ ’’أَسِيَ يَأْسٰي أَسًي‘‘} ({خَشِيَ يَخْشٰي}) (to be grieved) is in the negative present tense, just as Allah Almighty said to Musa (peace be upon him): «فَلَا تَاْسَ عَلَى الْقَوْمِ الْفٰسِقِيْنَ » [ المائدۃ : ۲۶ ] "So do not grieve over the disobedient people." And Shu'ayb (peace be upon him) said regarding the destruction of his people: « فَكَيْفَ اٰسٰى عَلٰى قَوْمٍ كٰفِرِيْنَ» [ الأعراف : ۹۳ ] "So how can I grieve over a people who disbelieve." {’’ اٰتٰىكُمْ ‘‘ ’’أَتٰي يَأْتِيْ إِتْيَانًا‘‘} (ض) to come and {’’آتٰي يُؤْتِيْ إِيْتَاءً‘‘} (افعال) to give. That is, We have informed you of this so that you do not grieve over what slips from your hand, whether it leaves after coming to you or you never attain it, and do not exult over what Allah gives you, because when you know that everything is written in Allah's decree, you will not be overly grieved over what you lose, nor will you boast over what you gain, because whoever knows that what is destined to leave was bound to leave, he does not excessively lament its departure, as he always keeps himself prepared for it. Similarly, when he knows that whatever benefit is destined for him will surely reach him, and it is impossible for it not to, he will not boast over attaining it, because he knows it was not achieved by his own bravery. The result will be that a person, understanding Allah's decree, will be patient over loss and, instead of attributing gain to his own merit, will thank Allah.

➋ The meaning of this verse is not that a person should not make any effort to attain something, but rather that after making an effort, if he fails, he should not grieve but be patient, and in case of success, he should not be proud or arrogant but should give thanks. Allah Almighty has declared this to be the benefit of belief in destiny, and by adhering to this belief, there is moderation in life and a person is protected from excess and deficiency. The Messenger of Allah (peace and blessings be upon him) said: [ اََلْمُؤْمِنُ الْقَوِيُّ خَيْرٌ وَ أَحَبُّ إِلَی اللّٰهِ مِنَ الْمُؤْمِنِ الضَّعِيْفِ وَ فِيْ كُلٍّ خَيْرٌ، احْرِصْ عَلٰی مَا يَنْفَعُكَ وَاسْتَعِنْ بِاللّٰهِ وَلَا تَعْجَزْ وَ إِنْ أَصَابَكَ شَيْءٌ فَلاَ تَقُلْ لَوْ أَنِّيْ فَعَلْتُ كَانَ كَذَا وَكَذَا وَلٰكِنْ قُلْ قَدَرُ اللّٰهِ وَمَا شَاءَ فَعَلَ فَإِنَّ لَوْ تَفْتَحُ عَمَلَ الشَّيْطَانِ ] [مسلم، القدر، باب في الأمر بالقوۃ وترک العجز … : ۲۶۶۴، عن أبي ھریرۃ رضی اللہ عنہ ] "The strong believer is better and more beloved to Allah than the weak believer, and there is good in each. Be eager for what benefits you, seek help from Allah, and do not be helpless. And if something (harmful) befalls you, do not say, 'If I had done such and such, then such and such would have happened,' but rather say, 'Allah decreed it, and whatever He willed, He did,' because {’’لَوْ‘‘} (if) opens the door to the work of Satan."

➌ Here is a question: Grief over calamity and happiness over comfort is human nature, so why is it forbidden to grieve over what is lost and to rejoice over what is given, when we have no control over them? The answer is that the prohibition is regarding that grief which reaches such an extent that a person becomes impatient and complains against Allah Almighty. If one is content with Allah's pleasure, then there is no accountability for grief; rather, there is reward for patience over it. If there is no grief at all, then what will one be patient over? As the Messenger of Allah (peace and blessings be upon him) said: [ إِنَّ الْعَيْنَ تَدْمَعُ وَالْقَلْبَ يَحْزَنُ، وَلاَ نَقُوْلُ إِلاَّ مَا يَرْضٰی رَبُّنَا وَ إِنَّا بِفِرَاقِكَ يَا إِبْرَاهِيْمُ! لَمَحْزُوْنُوْنَ ] [ بخاري، الجنائز، باب قول النبي صلی اللہ علیہ وسلم : ’’ إنا بک لمحزونون ‘‘ : ۱۳۰۳ ] "The eye sheds tears and the heart grieves, and we do not say except what pleases our Lord, and indeed, O Ibrahim, we are grieved by your separation." Similarly, the prohibition is regarding that happiness which leads a person to pride and arrogance instead of gratitude. The proof is in the last words of the verse {’’ وَ اللّٰهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُوْرٍ ‘‘}. Not every happiness is forbidden, because if there is no happiness at all, then what will one be grateful for?

➍ {وَ اللّٰهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُوْرٍ: ’’ مُخْتَالٍ ‘‘} is the active participle from the form "افتعال" of the root "خ ی ل", meaning one who considers himself great, arrogant. {’’ فَخُوْرٍ ‘‘ ’’ فَخْرٌ ‘‘} is an intensive form, meaning one who boasts greatly before others. The result of not considering destiny is that every success is attributed to one's own bravery and performance, which leads to arrogance and pride, whereas even if a person's own performance is involved, in fact, it (the performance), and in fact his very existence, are all a gift from Allah Almighty, and He has written all of this beforehand. Then, how can Allah Almighty love the one who, instead of being grateful, becomes arrogant and boastful?

➎ Some scholars have said that before this, Allah Almighty has mentioned two things: one is {’’ اِعْلَمُوْۤا اَنَّمَا الْحَيٰوةُ الدُّنْيَا لَعِبٌ وَّ لَهْوٌ … ‘‘} and the other is {’’ مَاۤ اَصَابَ مِنْ مُّصِيْبَةٍ فِي الْاَرْضِ وَ لَا فِيْۤ اَنْفُسِكُمْ … ‘‘}, then He said: « لِكَيْلَا تَاْسَوْا عَلٰى مَا فَاتَكُمْ وَ لَا تَفْرَحُوْا بِمَاۤ اٰتٰىكُمْ ». The meaning is that We have explained to you, by giving the example of the fleeting nature of worldly life and its adornment, so that you do not exult over what Allah gives you, but remember that it is temporary and fleeting, and We have informed you that every calamity is already written, so that you do not grieve excessively when it comes. Thus, this is an example of "unarranged detailed mention after general mention." This interpretation is also delightful.

23-1 Here, the grief and joy that are forbidden are those sorrows and happiness that lead a person to unlawful actions. Otherwise, being saddened by hardship and happy at ease is a natural process. However, a believer is patient in hardship, knowing that it is Allah’s will and decree; no amount of panic or distress can change it. And in comfort, he does not become arrogant but gives thanks to Allah.

23. This is so that you may not grieve over what you miss, nor exult over what He gives you [40]. And Allah does not like anyone who is self-conceited and boastful [41].

[40]
The Wisdom Behind the Issue of Predestination:

It is necessary to inform you about the issue of predestination so that whatever hardship befalls you, you know it is within Allah’s knowledge and no power in the world can prevent it. Therefore, in such circumstances, you should act with patience and endurance, and if you suffer a loss, you should not grieve over it. And when some good comes to you, you should also understand that it was not the result of your own good planning or your own action, but rather Allah had decreed it for you. Therefore, instead of boasting, becoming arrogant, or showing off, you should thank Allah for it. It should be clear that some people use predestination as an excuse to cover up their own mistakes and weaknesses, and they present its meaning completely contrary to the wisdom that Allah Almighty has stated. And by presenting themselves as utterly helpless before predestination, they resort to making excuses. The answer to their excuse-making has already been mentioned at several places before.

[41]
The Various Aspects of Wealth as a Trial:

If a worldly person acquires wealth and riches, the abundance of wealth creates two characteristics in him. One is that he becomes intoxicated with wealth, loses his sense, and begins to consider himself something superior and others as insignificant. The second is that as his wealth increases, his greed for accumulating more wealth also increases, and he becomes caught up in the endless pursuit of more, especially when it comes to spending in the way of Allah—it becomes extremely difficult for him. However, if it is a matter of show and display, such people do spend and also boast about it, considering their action to be excellent and teaching and encouraging others to do the same. Among the hypocrites, those who were wealthy were afflicted with both of these diseases. Intoxicated by their wealth, they considered spending for jihad as a waste of their wealth. They are being told that if you do not refrain from these things, the harm will be to you alone; your spending does not benefit Allah in any way, nor does your miserliness harm Him in the least. However, your own betterment lies in refraining from such behavior.