وَإِذَا مَسَّ الْإِنْسَانَ ضُرٌّ دَعَا رَبَّهُ مُنِيبًا إِلَيْهِ ثُمَّ إِذَا خَوَّلَهُ نِعْمَةً مِنْهُ نَسِيَ مَا كَانَ يَدْعُو إِلَيْهِ مِنْ قَبْلُ وَجَعَلَ لِلَّهِ أَنْدَادًا لِيُضِلَّ عَنْ سَبِيلِهِ قُلْ تَمَتَّعْ بِكُفْرِكَ قَلِيلًا إِنَّكَ مِنْ أَصْحَابِ النَّارِ ﴿۸﴾ أَمَّنْ هُوَ قَانِتٌ آنَاءَ اللَّيْلِ سَاجِدًا وَقَائِمًا يَحْذَرُ الْآخِرَةَ وَيَرْجُو رَحْمَةَ رَبِّهِ قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ ﴿۹﴾

﴾8﴿ Wa izaa massal insaana durrun da'aa Rabbahoo muneeban ilaihi summa izaa khawwalahoo ni'matam minhu nasiya maa kaana yad'ooo ilaihi min qablu wa ja'ala lillaahi andaadal liyudilla 'ansabeelih; qul tamatta' bikufrika qaleelan innaka min Ashaabin Naar
﴾9﴿ Amman huwa qaanitun aanaaa'al laili saajidanw wa qaaa'imai yahzarul Aakhirata wa yarjoo rahmata Rabbih; qul hal yastawil lazeena ya'lamoona wallazeena laa ya'lamoon; innamaa yatazakkaru ulul albaab

﴾8﴿ And when hardship befalls a human being, he calls upon his Lord, turning to Him in complete sincerity. Then, when He grants him a blessing from Himself, he forgets what he had invoked (God) for before, and they set up partners with God so as to lead people astray from the path of God. Say: “Enjoy your disbelief for a little while; indeed, you are among the inhabitants of the Fire
﴾9﴿ Is one who devoutly worships during the hours of the night—prostrating himself and standing—out of fear of the Hereafter and hope for the mercy of his Lord [comparable to one who does not], Say, Are those who know equal to those who do not know?’ Surely, only those with pure understanding take heed

[8] This is a rebuke to the polytheist, who is from the first group, for the contradiction in his behavior: in times of harm, he cries out to Allah the Exalted, but in times of ease and blessing, he commits shirk (associates partners with Him).
(مُنِيبًا إِلَيْهِ) — means sincerity and monotheism; that is, in his calling out (during distress), he does not associate any partners with Allah.
(قُلْ تَمَتَّعْ) — means that despite his shirk and disbelief, Allah the Exalted still accepts his supplications and grants him blessings.
These worldly benefits and enjoyments are also given to disbelievers, but this is not proof that such a person is following the truth.
[9] In this passage, the second group is mentioned in contrast to the first group, showing the differences between them in terms of their qualities in action and knowledge.
Three practical attributes of the believer are mentioned:
The first quality is قَانِت — which refers to obedience. (آنَاءَ اللَّيْلِ) — since the believer stands in prayer at night, it is understood that he also prays during the day. This indicates love (for Allah).
The second quality is (يَحْذَرُ الْآخِرَةَ) — this represents fear (of the Hereafter).
The third is (وَيَرْجُو رَحْمَةَ رَبِّهِ) — this reflects hope in the mercy of the Lord.
Since this surah addresses the matter of worship, these three qualities together represent the components of worship.
(قُلْ هَلْ يَسْتَوِي) — This indicates a contrast in knowledge: the monotheist, who possesses these three qualities, is knowledgeable; while the polytheist, who lacks them, is ignorant.
This also implies that anyone—even if outwardly a scholar—who lacks these three attributes is considered ignorant in the sight of Allah the Exalted.
This is a proof of the virtue of knowledge, but the intended knowledge is that of tawhid (oneness of Allah) and shari‘ah, along with acting upon it. As Abū Ḥayyān said, the intended knowledge is that which leads to recognition of Allah the Exalted and protects one from His wrath.