Saheeh Muslim reports on the authority of Sayyidna Anas (radiallahu 'anh) that the Holy Prophet (sallallahu 'alaihi wasallam) said, “Allah Ta'ala does no injustice to anyone. For the good deed a believer does, he gets some return for it in the mortal world while gets the real reward in the Hereafter. As for a kafir (since he does not bother about what would happen to him in the Hereafter), his account is cleared within his life in the mortal world. The return for his good deeds, if any, is given to him in the form of worldly wealth, recognition, health and comfort - until comes the time when he reaches the stage of the Hereafter where he is left with nothing that could bring any return there.” (Ma'ariful Qur'an)

It appears in Tafsir Mazhari that, though a believer looks forward to having prosperity in the mortal world as well, but his intention to have the best of the Hereafter remains on top of everything. Therefore, he gets what he does in the mortal world only to the measure of his needs. However, he does get the larger return and reward in the Hereafter.

Sayyidna 'Umar (radiallahu 'anh) once visited the home of the Holy Prophet (sallallahu 'alaihi wasallam). When he saw virtually nothing in the house but a few things here and there, he said to him: 'Please pray that Allah Ta'ala blesses your Ummah too with extended material means. We see Persia and Byzantine. They are very prosperous in this world although they do not worship Allah Ta'ala.' The Holy Prophet (sallallahu 'alaihi wasallam) was reclining on a pillow behind his waist. When he heard these words of Sayyidna 'Umar (radiallahu 'anh), he sat up straight and said, 'O 'Umar, you are still lost in those thoughts. As for these people, they are the ones who have been given the return of their good deeds right here in this world.' (Mazhari)

Allah, the Exalted, says: "Whosoever desires the life of the world and its glitter; to them We shall pay in full (the wages of) their deeds therein, and they will have no diminution therein. They are those for whom there is nothing in the Hereafter but Fire; and vain are the deeds they did therein. And of no effect is that which they used to do." (Surah Hood, 11:15-16)

Every deed, in order to be accepted as a source of salvation in the Hereafter, must fulfil the first condition of absolute sincerity - that this deed should have been done for the sake of Allah. And the only valid way of doing it for Allah is that it is done in accordance with the way taught and shown in practice by His Messenger (peace and blessings be upon him). Therefore, although some amongst the kuffaar may be involved in charities, or provides drinking water, builds hospitals etc, no return waits for them in the Akhirah. Instead, the punishment of Hell Fire awaits them, because of their disbelief and disobedience.

Is this verse (11:16) related to kafirs or Muslims or to both Muslims and kafirs? Major authorities in Tafsir differ about it.

The words in the last sentence of the verse - for whom there is nothing in the Hereafter except the fire of Hell - seem to suggest that it is related to kafirs, because a Muslim, no matter how sinning, would ultimately go to Paradise after having undergone the punishment of sins. Therefore, Dahhak and other commentators have interpreted it as related to kafirs only.

Some commentators have said that it refers to Muslims who, through their good deeds, aim to acquire only the comfort, wealth and recognition from this worldly life. In other words, they do their good deeds with the sole intention of having comfort and recognition in the world they live in. And the sentence we are talking about would thus mean that, until they undergo the punishment of their evil deeds, they would have nothing except the fire of Hell.

However, the weightier and clearer approach is to take this verse as relating to people who do their good deeds only with the intention of acquiring worldly benefits, such as wealth, health and recognition. Those who do so may be kafirs or disbelievers who do not believe in the Hereafter from the very outset. Or, they may be Muslims who believe in the Hereafter theoretically but do not apply their belief to what they do practically. In fact, they would keep all concerns of their life exclusively attached to worldly benefits and interests. From among the early commentators, Mujahid, Maimun ibn Mihran and Sayyidna Mu'awiyah Radhi-Allahu Anh: Allah be pleased with him have gone by this view.

This meaning is also supported by the well-known Hadith of the Holy Prophet Sallallahu 'Alayhi Wasallam: Peace be upon him: (Actions are [judged] according to Intentions). What one intends to have by his action gets exactly that. Whoever intends to have Dunya (worldly benefits) gets Dunya. Whoever intends to have Akhirah gets Akhirah. Whoever intends to have both gets both. That all actions depend on intention is a principle approved of in every community and religion. (Qurtubi)

Therefore, says a Hadith, those who devoted themselves to acts of worship in the mortal world to look respectable before others will be brought forth on the day of Qiyamah. It would be said to them: 'you said your prayers, gave in charity, fought in Jihad, recited the Qur'an, but you did all that with the intention that you should be known as devotees to prayers, givers in charity, veteran warriors of Jihad and great recitors of Qur'an. Now you have had what you wanted to have. The honors you were looking for have already come to you in the mortal world. Now, there is no return for your deeds here. And these people will be the first to be thrown into the Hell.'

While reporting this Hadith, Sayyidna Abu Hurairah Radhi-Allahu Anh: Allah be pleased with him broke into tears and said, 'the verse of the Qur'an: (Whosoever desires the life of the world and its glitter) confirms this Hadith.

Regarding what has been said in this verse (11:16): (to them We shall pay in full (the wages of) their deeds therein, and they will have no diminution therein) someone may raise a doubt. It could be said that there are many people who, despite aiming and striving to have worldly benefits, fail to achieve their objective even in this world and, on occasions, they would get just about nothing. The answer is that, in this verse, the Qur'an has dealt with the subject briefly. Details appear in the following verse of Surah al-Isra' (Bani Isra'il) where it was said: (whoever keeps aspiring for the immediate, We shall give soon what We will to whom We will). It means whoever keeps aiming for nothing but worldly life, Allah gives it to him right here within the world, but this giving is restricted by two conditions. Firstly, He gives as much as He wants. It is not necessary to let them have what matches their desires. Secondly, He gives only to a person it is appropriate to give him according to His wisdom. Giving to everyone is not necessary.

The Sahih of Imam Muslim (rahmatullahi ta'ala 'alaih) reports on the authority of Sayyidna Abu Hurairah (radiallahu 'anh) that the Holy Prophet (sallallahu 'alaihi wasallam) said, 'By the One in whose hands rests my life, any Jew or Christian who hears my call and still does not believe in the teachings I have brought, then, he or she will be of the people of Jahannam.'

This should remove the misunderstanding of those who regard the Jews and Christians or the adherents of other religions as being on haqq (the truth) on the basis of some outward deeds and consider these to be sufficient for salvation without having faith in the Holy Prophet (sallallahu 'alaihi wasallam) and the Qur'an!

» Posted by Seifeddine-M on 6th May 2011

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