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Ayah
Word by Word
وَمَاذَا
And what
عَلَيۡهِمۡ
(is) against them
لَوۡ
if
ءَامَنُواْ
they believed
بِٱللَّهِ
in Allah
وَٱلۡيَوۡمِ
and the Day
ٱلۡأٓخِرِ
the Last
وَأَنفَقُواْ
and spent
مِمَّا
from what
رَزَقَهُمُ
(has) provided them
ٱللَّهُۚ
Allah
وَكَانَ
And is
ٱللَّهُ
Allah
بِهِمۡ
about them
عَلِيمًا
All-Knower
وَمَاذَا
And what
عَلَيۡهِمۡ
(is) against them
لَوۡ
if
ءَامَنُواْ
they believed
بِٱللَّهِ
in Allah
وَٱلۡيَوۡمِ
and the Day
ٱلۡأٓخِرِ
the Last
وَأَنفَقُواْ
and spent
مِمَّا
from what
رَزَقَهُمُ
(has) provided them
ٱللَّهُۚ
Allah
وَكَانَ
And is
ٱللَّهُ
Allah
بِهِمۡ
about them
عَلِيمًا
All-Knower
Translation
And what burden Were it on them if they had faith in Allah and in the Last Day, and they spent out of what Allah hath given them for sustenance? For Allah hath full knowledge of them.
Tafsir
And what burden is on them if they were to believe in God and the Last Day, and expend of what God has provided them?, that is to say, what harm would this cause them? In other words, there is no harm therein. Rather, harm lies in what they follow (the interrogative is meant as a disavowal; the law [of law aamanoo, 'if they were to believe'] conveys the sense of the verbal noun [sc. maadhaa 'alayhim eemaanuhum, 'what burden would their belief be upon them?']). God is ever Aware of them, and will requite them for what they have done.
"
The Order to Worship Allah Alone and to Be Dutiful to Parents
Allah says;
وَاعۡبُدُواۡ اللّهَ وَلَا تُشۡرِكُواۡ بِهِ شَيۡيًا
Worship Allah and join none with Him in worship,
Allah orders that He be worshipped Alone without partners, because He Alone is the Creator and Sustainer Who sends His favors and bounties on His creation in all situations and instances. Therefore He deserves to be singled out, without associating anything or anyone from His creation with Him in worship.
Indeed, the Prophet said to Mu`adh,
أَتَدۡرِي مَا حَقُّ اللهِ عَلَى الۡعِبَادِ
Do you know what Allah's right on His servants is?
Mu`adh replied, ""Allah and His Messenger know better.""
He said,
أنۡ يَعۡبُدُوهُ وَلَا يُشۡرِكُوا بِهِ شَيۡيًا
That they should worship Him and should not worship any others with Him.
The Prophet then said,
أَتَدۡرِي مَا حَقُّ الۡعِبَادِ عَلَى اللهِ إِذَا فَعَلُوا ذَلِكَ
أَنۡ لَاأ يُعَذِّبَهُم
Do you know what the right of the servants on Allah is if they do this He should not punish them.
وَبِالۡوَالِدَيۡنِ إِحۡسَانًا
and do good to parents,
Allah commands the servants to be dutiful to their parents, for Allah made parents the reason for the servants to come to existence, after they did not exist.
Allah joins the order to worship Him with being dutiful to parents in many places. For example, He said,
أَنِ اشۡكُرۡ لِى وَلِوَلِدَيۡكَ
give thanks to Me and to your parents, (31:14)
and,
وَقَضَى رَبُّكَ أَلاَّ تَعۡبُدُواۡ إِلاَّ إِيَّـهُ وَبِالۡوَلِدَيۡنِ إِحۡسَـناً
And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents). (17:23)
After Allah ordained being dutiful to parents, He ordained kind treatment of relatives, males and females.
وَبِذِي الۡقُرۡبَى
kinsfolk,
A Hadith states,
الصَّدَقَةُ عَلَى الۡمِسۡكِينِ صَدَقَةٌ وَعَلى ذِي الرَّحِمِ صَدَقَةٌ وَصِلَة
Charity given to the poor is Sadaqah, while charity given to relatives is both Sadaqah and Silah (keeping the relations).
Allah then said,
وَالۡيَتَامَى
orphans,
because they lost their caretakers who would spend on them. So Allah commands that the orphans be treated with kindness and compassion.
Allah then said,
وَالۡمَسَاكِينِ
Al-Masakin (the poor),
who have various needs and cannot find what sustains these needs. Therefore, Allah commands they should be helped in acquiring their needs in a sufficient manner that will end their inadequacy.
We will further elaborate on the matter of the destitute and the poor in Surah Bara'h (9:60).
The Right of the Neighbor
Allah said,
وَالۡجَارِ ذِي الۡقُرۡبَى وَالۡجَارِ الۡجُنُبِ
the neighbor who is near of kin, the neighbor who is a stranger
Ali bin Abi Talhah said that Ibn Abbas said that
وَالۡجَارِ ذِي الۡقُرۡبَى
(the neighbor who is near of kin) means,
""The neighbor who is also a relative,""
while,
وَالۡجَارِ الۡجُنُبِ
(The neighbor who is a stranger) means,
""Who is not a relative.""
It was also reported that Ikrimah, Mujahid, Maymun bin Mihran, Ad-Dahhak, Zayd bin Aslam, Muqatil bin Hayyan and Qatadah said similarly.
Mujahid was also reported to have said that Allah's statement,
وَالۡجَارِ الۡجُنُبِ
(the neighbor who is a stranger) means,
""The companion during travel.""
There are many Hadiths that command kind treatment to the neighbors, and we will mention some of them here with Allah's help.
The First Hadith Imam Ahmad recorded that Abdullah bin Umar said that the Messenger of Allah said,
مَازَالَ جِبۡرِيلُ يُوصِينِي بِالۡجَارِ حَتَّى ظَنَنۡتُ أَنَّهُ سَيُوَرِّثُه
Jibril kept reminding of the neighbor's right, until I thought that he was going to give him a share of the inheritance.
The Two Sahihs recorded this Hadith.
The Second Hadith Imam Ahmad recorded that Abdullah bin `Amr said that the Messenger of Allah said,
مَازَالَ جِبۡرِيلُ يُوصِينِي بِالۡجَارِ حَتَّى ظَنَنۡتُ أَنَّهُ سَيُوَرِّثُه
Jibril kept reminding me of the neighbor's right, until I thought he was going to appoint a share of the inheritance for him.
Abu Dawud and At-Tirmidhi recorded this Hadith, which At-Tirmidhi said was ""Hasan Gharib through this route.""
The Third Hadith Imam Ahmad recorded that Abdullah bin `Amr bin Al-`As said that the Prophet said,
خَيۡرُ الاَۡصۡحَابِ عِنۡدَ اللهِ خَيۡرُهُمۡ لِصَاحِبِهِ وَخَيۡرُ الۡجِيرَانِ عِنۡدَ اللهِ خَيۡرُهُمۡ لِجَارِه
The best companions according to Allah are those who are the best with their friends, and the best neighbors according to Allah are the best with their neighbors.
At-Tirmidhi recorded this Hadith and said, ""Hasan Gharib"".
The Fourth Hadith Imam Ahmad recorded that Al-Miqdad bin Al-Aswad said that the Messenger of Allah asked his Companions,
مَا تَقُولُونَ فِي الزِّنَا
What do you say about adultery?
They said, ""It is prohibited, for Allah and His Messenger have prohibited it. So it is forbidden until the Day of Resurrection.""
The Messenger of Allah said,
لَاأَنۡ يَزۡنِيَ الرَّجُلُ بِعَشۡرِ نِسۡوَةٍ أَيۡسَرُ عَلَيۡهِ مِنۡ أَنۡ يَزۡنِيَ بِامۡرَأَةِ جَارِه
For a man to commit adultery with his neighbor's wife is worse than if he commits adultery with ten women.
He then said,
مَا تَقُولُونَ فِي السَّرِقَةِ
What do you say about theft?
They said, ""It is prohibited, for Allah and His Messenger prohibited it.""
He said,
لَاأَنۡ يَسۡرِقَ الرَّجُلُ مِنۡ عَشۡرَةِ أَبۡيَاتٍ أَيۡسَرُ عَلَيۡهِ مِنۡ أَنۡ يَسۡرِقَ مِنۡ جَارِه
If a man steals from his neighbor, it is worse for him than stealing from ten homes.
Only Ahmad recorded this Hadith.
A similar Hadith is recorded in the Two Sahihs, Ibn Mas`ud said,
""I asked, `O Allah's Messenger! What is the greatest sin?'
He said,
أَنۡ تَجۡعَلَ للهِ نِدًّا وَهُوَ خَلَقَك
To make a rival for Allah while He Alone created you.
I said, `Then.'
He said,
أَنۡ تَقۡتُلَ وَلَدَكَ خَشۡيَةَ أَنۡ يَطۡعَمَ مَعَك
To kill your offspring for fear that he might share your food with you.
I said, `Then.'
He said,
أَنۡ تُزَانِيَ حَلِيلَةَ جَارِك
To commit adultery with your neighbor's wife.""
The Fifth Hadith Imam Ahmad recorded that,
Aishah asked the Messenger of Allah, ""I have two neighbors, so whom among them should I give my gift?""
He said,
إِلى أَقۡرَبِهِمَا مِنۡكِ بَابًا
The neighbor whose door is the closest to you.
Al-Bukhari narrated this Hadith.
We will elaborate on this subject in the Tafsir of Surah Bara'h, Allah willing and upon Him we depend.
وَالصَّاحِبِ بِالجَنبِ وَابۡنِ السَّبِيلِ
the companion by your side, the wayfarer (you meet),
Being Kind to Slaves and Servants
Allah said,
وَمَا مَلَكَتۡ أَيۡمَانُكُمۡ
and those (slaves) whom your right hands possess,
this is an order to be kind to them because they are weak, being held as captives by others.
An authentic Hadith records that;
during the illness that preceded his death, the Messenger of Allah continued advising his Ummah:
الصَّلَةَ الصَّلَةَ وَمَا مَلَكَتۡ أَيۡمَانُكُم
(Protect) the prayer, (protect) the prayer, and (those slaves) whom your hands possess.
He was repeating it until his tongue was still.
Imam Ahmad recorded that Al-Miqdam bin Ma`dykarib said that the Messenger of Allah said,
مَا أَطۡعَمۡتَ نَفۡسَكَ فَهُوَ لَكَ صَدَقَةٌ
وَمَا أَطۡعَمۡتَ وَلَدَكَ فَهُوَ لَكَ صَدَقَةٌ
وَمَا أَطۡعَمۡتَ زَوۡجَتَكَ فَهُوَ لَكَ صَدَقَةٌ
وَمَا أَطۡعَمۡتَ خَادِمَكَ فَهُوَ لَكَ صَدَقَة
What you feed yourself is a Sadaqah (charity) for you,
what you feed your children is Sadaqah for you,
what you feed your wife is Sadaqah for you,
what you feed your servant is Sadaqah for you.
An-Nasa'i recorded this Hadith which has an authentic chain of narration, all the thanks are due to Allah. `
Abdullah bin `Amr said to a caretaker of his,
""Did you give the slaves their food yet?""
He said, ""No.""
Ibn `Amr said, ""Go and give it to them, for the Messenger of Allah said,
كَفَى بِالۡمَرۡءِ إِثۡمًا أَنۡ يَحۡبِسَ عَمَّنۡ يَمۡلِكُ قُوتَهُم
It is enough sin for someone to prevent whomever he is responsible for from getting their food. ""
Muslim recorded this Hadith.
Abu Hurayrah narrated that the Prophet said,
لِلۡمَمۡلُوكِ طَعَامُهُ وَكِسۡوَتُهُ وَلَا يُكَلَّفُ مِنَ الۡعَمَلِ إِلاَّ مَا يُطِيق
The slave has the right to have food, clothing and to only be required to perform what he can bear of work.
Muslim also recorded this Hadith.
Abu Hurayrah narrated that the Prophet said,
إِذَا أَتَى أَحَدَكُمۡ خَادِمُهُ بِطَعَامِه فَإِنۡ لَمۡ يُجۡلِسۡهُ مَعَهُ فَلۡيُنَاوِلۡهُ لُقۡمَةً أَوۡ لُقۡمَتَيۡنِ أَوۡ أُكۡلَةً أَوۡ أُكۡلتَيۡنِ فَإِنَّهُ وَلِيَ حَرَّهُ وَعِلَجَه
When your servant brings meals to one of you, if he does not let him sit and share the meal, then he should at least give him a mouthful or two mouthfuls of that meal or a meal or two, for he has prepared it.
This is the wording collected by Al-Bukhari.
Allah Does Not Like the Arrogant
Allah said,
إِنَّ اللّهَ لَا يُحِبُّ مَن كَانَ مُخۡتَالاً فَخُورًا
Verily, Allah does not like such as are proud and boastful.
meaning, one who is proud and arrogant, insolent and boasts to others. He thinks that he is better than other people, thus thinking high of himself, even though he is insignificant to Allah and hated by people.
Mujahid said that;
Allah's statement,
إِنَّ اللّهَ لَا يُحِبُّ مَن كَانَ مُخۡتَالاً
(Verily, Allah does not like such as are proud) means arrogant, while,
فَخُورًا
(boastful) means boasting about what he has, while he does not thank Allah.
This Ayah indicates that such a person boasts with people about the bounty that Allah has given him, but he is actually ungrateful to Allah for this bounty.
Ibn Jarir recorded that Abdullah bin Waqid Abu Raja Al-Harawi said,
""You will find that those who are mean are also proud and boasting. He then recited,
وَمَا مَلَكَتۡ أَيۡمَانُكُمۡ
(and those (slaves) whom your right hands possess).
You will find that he who is undutiful (to parents) is also arrogant, and deprived. He then recited,
وَبَرًّا بِوَالِدَتِي وَلَمۡ يَجۡعَلۡنِي جَبَّارًا شَقِيًّا
(And dutiful to my mother, and made me not arrogant, deprived). (19:32)
Once a man asked the Prophet,
""O Messenger of Allah, advise me.'
The Prophet said,
إيَّاكَ وَإِسۡبَالَ الاِۡزَارِ فَإِنَّ إِسۡبَالَ الاِۡزَارِ مِنَ الۡمَخِيلَةِ وَإِنَّ اللهَ لَا يُحِبُّ الۡمَخِيلَة
Avoid lengthening the dress (below the ankles), for this practice is from arrogance. Verily, Allah does not like arrogance.
The Censure of Stingy Behavior
Allah says;
الَّذِينَ يَبۡخَلُونَ وَيَأۡمُرُونَ النَّاسَ بِالۡبُخۡلِ
Those who are stingy and encourage people to be stingy,
Allah chastises the stingy behavior of those who refuse to spend their money for what Allah ordered them, such as being kind to parents and compassionate to relatives, orphans, the poor, the relative who is also a neighbor, the companion during travel, the needy wayfarer, the slaves and servants. Such people do not give Allah's right from their wealth, and they assist in the spread of stingy behavior.
The Messenger of Allah said,
وَأَيُّ دَاءٍ أَدۡوَأُ مِنَ الۡبُخۡل
What disease is more serious than being stingy!
He also said,
إِيَّاكُمۡ وَالشُّحَّ فَإِنَّهُ أَهۡلَكَ مَنۡ كَانَ قَبۡلَكُمۡ أَمَرَهُمۡ بِالۡقَطِيۡعَةِ فَقَطَعُوا وَأَمَرَهُمۡ بِالۡفُجُورِ فَفَجَرُوا
Beware of being stingy, for it destroyed those who were before you, as it encouraged them to cut their relations and they did, and it encouraged them to commit sin and they did.
Allah said,
وَيَكۡتُمُونَ مَا اتَاهُمُ اللّهُ مِن فَضۡلِهِ
and hide what Allah has bestowed upon them of His bounties,
Therefore, the miser is ungrateful for Allah's favor, for its effect does not appear on him, whether in his food, clothes or what he gives.
Similarly, Allah said,
إِنَّ الاِنسَـنَ لِرَبِّهِ لَكَنُودٌ
وَإِنَّهُ عَلَى ذَلِكَ لَشَهِيدٌ
Verily, man is ungrateful to his Lord. And to that he bears witness. (100:6-7),
by his manners and conduct,
وَإِنَّهُ لِحُبِّ الۡخَيۡرِ لَشَدِيدٌ
And verily, he is violent in the love of wealth. (100-8)
Allah said,
وَيَكۡتُمُونَ مَا اتَاهُمُ اللّهُ مِن فَضۡلِهِ
and hide what Allah has bestowed upon them of His bounties.
and this is why He threatened them,
وَأَعۡتَدۡنَا لِلۡكَافِرِينَ عَذَابًا مُّهِينًا
And We have prepared for the disbelievers a disgraceful torment.
Kufr means to cover something. Therefore, the Bakhil (miser) covers the favors that Allah has blessed him with, meaning he does not spread those favors. So he is described by the term Kafir (ungrateful) regarding the favors that Allah granted him.
A Hadith states that,
إِنَّ اللهَ إِذَا أَنۡعَمَ نِعۡمَةً عَلى عَبۡدٍ أَحَبَّ أَنۡ يَظۡهَرَ أَثَرُهَا عَلَيۡه
When Allah grants a servant a favor, He likes that its effect appears on him.
Some of the Salaf stated that;
this Ayah (4:37) is describing the Jews who hid the knowledge they had about the description of Muhammad, and there is no doubt that the general meaning of the Ayah includes this.
The apparent wording for this Ayah indicates that it is talking about being stingy with money, even though miserly conduct with knowledge is also included.
The Ayah talks about spending on relatives and the weak, just as the Ayah after it.
وَالَّذِينَ يُنفِقُونَ أَمۡوَالَهُمۡ رِيَـاء النَّاسِ
And (also) those who spend of their wealth to be seen of men,
Allah first mentions the punished misers who do not spend, then He mentions those who spend to show off to gain the reputation that they are generous, not for the Face of Allah.
A Hadith states that;
the first three persons on whom the fire will feed are a scholar, a fighter and a spender who shows off with their actions. For instance,
يَقُولُ صَاحِبُ الۡمَالِ مَا تَرَكۡتُ مِنۡ شَيۡءٍ تُحِبُّ أَنۡ يُنۡفَقَ فِيهِ إِلاَّ أَنۡفَقۡتُ فِي سَبِيلِكَ فَيَقُولُ اللهُ كَذَبۡتَ إِنَّمَا أَرَدۡتَ أَنۡ يُقَالَ جَوَادٌ فَقَدۡدِقيل
The wealthy will say, ""I did not leave any area that You like to be spent on, but I spent on it in Your cause.""
Allah will say, ""You lie, you only did that so that it is said, `He is generous.' And it was said...""
meaning you acquired your reward in the life, and this is indeed what you sought with your action.
This is why Allah said,
وَلَا يُوۡمِنُونَ بِاللّهِ وَلَا بِالۡيَوۡمِ الاخِرِ
and believe not in Allah and the Last Day,
meaning, it is Shaytan who lured them to commit this evil action, instead of performing the good deed as it should be performed. Shaytan encouraged, excited and lured them by making the evil appear good.
وَمَن يَكُنِ الشَّيۡطَانُ لَهُ قَرِينًا فَسَاء قِرِينًا
And whoever takes Shaytan as an intimate; then what a dreadful intimate he has!
Allah then said
وَمَاذَا عَلَيۡهِمۡ لَوۡ امَنُواۡ بِاللّهِ وَالۡيَوۡمِ الاخِرِ وَأَنفَقُواۡ مِمَّا رَزَقَهُمُ اللّهُ
And what loss have they if they had believed in Allah and in the Last Day, and they spend out of what Allah has given them for sustenance!
This Ayah means, what harm would it cause them if they believe in Allah, go on the righteous path, replace showing off with sincerity, have faith in Allah, and await His promise in the Hereafter, for those who do good and spend what He has given them on what He likes and is pleased with.
Allah's statement:
وَكَانَ اللّهُ بِهِم عَلِيمًا
And Allah is Ever All-Knower of them.
means, He has perfect knowledge of their intentions, whether good or evil. Indeed, Allah knows those who deserve success, and He grants them success and guidance, directing them to perform righteous actions that will earn them His pleasure. He also knows those who deserve failure and expulsion from His great mercy, which amounts to utter failure in this life and the Hereafter for them, we seek refuge in Allah from this evil end.
Allah Wrongs Not Even the Weight of a Speck of Dust
Allah says;
إِنَّ اللّهَ لَا يَظۡلِمُ مِثۡقَالَ ذَرَّةٍ
Surely! Allah wrongs not even of the weight of a speck of dust,
Allah states that He does not treat any of His servants with injustice on the Day of Resurrection, be it the weight of a mustard seed or a speck of dust. Rather, Allah shall reward them for this action and multiply it, if it were a good deed.
For instance, Allah said,
وَنَضَعُ الۡمَوَزِينَ الۡقِسۡطَ
And We shall set up balances of justice. (21:47)
Allah said that Luqman said,
يبُنَىَّ إِنَّهَأ إِن تَكُ مِثۡقَالَ حَبَّةٍ مِّنۡ خَرۡدَلٍ فَتَكُنۡ فِى صَخۡرَةٍ أَوۡ فِى السَّمَـوَتِ أَوۡ فِى الاٌّرۡضِ يَأۡتِ بِهَا اللَّهُ
O my son! If it be (anything) equal to the weight of a mustard seed, and though it be in a rock, or in the heavens or in the earth, Allah will bring it forth. (31:16)
Allah said,
يَوۡمَيِذٍ يَصۡدُرُ النَّاسُ أَشۡتَاتاً لِّيُرَوۡاۡ أَعۡمَـلَهُمۡ
فَمَن يَعۡمَلۡ مِثۡقَالَ ذَرَّةٍ خَيۡراً يَرَهُ
وَمَن يَعۡـمَلۡ مِثۡقَالَ ذَرَّةٍ شَرّاً يَرَهُ
That Day mankind will proceed in scattered groups that they may be shown their deeds. So whosoever does good equal to the weight of a speck of dust shall see it. And whosoever does evil equal to the weight of a speck of dust shall see it. (99:6-8)
The Two Sahihs recorded the long Hadith about the intercession that Abu Sa`id Al-Khudri narrated, and in which the Messenger of Allah said,
فَيَقُولُ اللهُ عَزَّ وَجَلَّ ارۡجِعُوا فَمَنۡ وَجَدۡتُمۡ فِي قَلۡبِهِ مِثۡقَالَ حَبَّةِ خَرۡدَلٍ مِنۡ إِيمَانٍ فَأَخۡرِجُوهُ مِنَ النَّار
Allah then says, ""Go back, and take out of the Fire everyone in whose heart you find the weight of a mustard seed of faith""
In another narration, Allah says,
أَدۡنَى أَدۡنَى أَدۡنَى مِثۡقَالِ ذَرَّةٍ مِنۡ إِيمَانٍ فَأَخۡرِجُوهُ مِنَ النَّارِ فَيُخۡرِجُونَ خَلۡقًا كَثِيرًا
""Whosoever had the least, least, least speck of faith, take him out of the Fire,"" and they will take out many people.
Abu Sa`id then said,
""Read, if you will,
إِنَّ اللّهَ لَا يَظۡلِمُ مِثۡقَالَ ذَرَّةٍ
(Surely! Allah wrongs not even of the weight of a speck of dust).""
Will Punishment be Diminished for the Disbelievers
Allah's statement,
وَإِن تَكُ حَسَنَةً يُضَاعِفۡهَا
but if there is any good (done), He doubles it,
Sa`id bin Jubayr commented about Allah's statement,
""As for the disbeliever, his punishment will be lessened for him on the Day of Resurrection, but he will never depart the Fire.""
He used as evidence the authentic Hadith in which Al-Abbas said, ""O Messenger of Allah! Your uncle Abu Talib used to protect and support you, did you benefit him at all?""
The Messenger said,
نَعَمۡ هُوَ فِي ضَحۡضَاحٍ مِنۡ نَارٍ وَلَوۡلَا أَنَا لَكَانَ فِي الدَّرۡكِ الاَۡسۡفَلِ مِنَ النَّار
Yes. He is in a shallow area in Hell-fire, and were it not for me, he would have been in the deepest depths of the Fire.
However, this Hadith only applies to Abu Talib, not the rest of the disbelievers.
To support this, we mention what Abu Dawud At-Tayalisi recorded in his Musnad that Anas said that the Messenger of Allah said,
إِنَّ اللهَ لَا يَظۡلِمُ الۡمُوۡمِنَ حَسَنَةً يُثَابُ عَلَيۡهَا الرِّزۡقَ فِي الدُّنۡيَا وَيُجۡزَى بِهَا فِي الاۡخِرَةِ
Allah does not wrong the faithful even concerning one good action, for he will be rewarded for it by provision in this life and awarded for it in the Hereafter.
وَأَمَّا الۡكَافِرُ فَيُطۡعَمُ بِهَا فِي الدُّنۡيَا فَإِذَا كَانَ يَوۡمُ الۡقِيَامَةِ لَمۡ يَكُنۡ لَهُ حَسَنَة
As for the disbeliever, he will be provided provision in this life for his good action, and on the Day of Resurrection, he will not have any good deed.
What Does `Great Reward' Mean
Allah's statement,
وَيُوۡتِ مِن لَّدُنۡهُ أَجۡرًا عَظِيمًا
and gives from Him a great reward.
Abu Hurayrah, Ikrimah, Sa`id bin Jubayr, Al-Hasan, Qatadah and Ad-Dahhak said about Allah's statement that,
it refers to Paradise.
We ask Allah for His pleasure and Paradise.
Ibn Abi Hatim recorded that Abu Uthman An-Nahdi said,
""No other person accompanied Abu Hurayrah more than I. One year, he went to Hajj before me, and I found the people of Al-Basra saying that he narrated that he heard the Messenger of Allah saying,
إِنَّ اللهَ يُضَاعِفُ الۡحَسَنَةَ أَلۡفَ أَلۡفِ حَسَنَة
Allah rewards the good deed with a million deeds.
So I said, `Woe to you! No person accompanied Abu Hurayrah more than I, and I never heard him narrate this Hadith!'
When I wanted to meet him, I found that he had left for Hajj so I followed him to Hajj to ask him about this Hadith.""
Ibn Abi Hatim also recorded this Hadith using another chain of narration leading to Abu Uthman.
In this narration, Abu Uthman said,
""I said, `O Abu Hurayrah! I heard my brethren in Al-Basra claim that you narrated that you heard the Messenger of Allah saying,
إِنَّ اللهَ يَجۡزِي بِالۡحَسَنَةِ أَلۡفَ أَلۡفِ حَسَنَة
Allah rewards the good deed with a million deeds.
Abu Hurayrah said, `By Allah! I heard the Messenger of Allah saying,
إِنَّ اللهَ يَجۡزِي بِالۡحَسَنَةِ أَلۡفَيۡ أَلۡفِ حَسَنَة
Allah rewards the good deed with two million deeds.
He then recited this Ayah,
فَمَا مَتَاعُ الۡحَيَاةِ الدُّنۡيَا فِى الاٌّخِرَةِ إِلاَّ قَلِيلٌ
But little is the enjoyment of the life of this world as compared to the Hereafter."" (9:38)
Our Prophet will be a Witness Against, or For his Ummah on the Day of Resurrection, When the Disbelievers Will Wish for Death
Allah said,
فَكَيۡفَ إِذَا جِيۡنَا مِن كُلِّ أمَّةٍ بِشَهِيدٍ وَجِيۡنَا بِكَ عَلَى هَـوُلاء شَهِيدًا
How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people!
Allah describes the horrors, hardships and difficulties of the Day of Resurrection, saying, how would it be on that Day when there will be a witness from every nation, meaning the Prophets, just as Allah said;
وَأَشۡرَقَتِ الاٌّرۡضُ بِنُورِ رَبِّهَا وَوُضِعَ الۡكِتَـبُ وَجِـىءَ بِالنَّبِيِّيۡنَ وَالشُّهَدَاءِ
And the earth will shine with the light of its Lord, and the Book will be placed (open); and the Prophets and the witnesses will be brought forward. (39:69)
and,
وَيَوۡمَ نَبۡعَثُ فِى كُلِّ أُمَّةٍ شَهِيدًا عَلَيۡهِمۡ مِّنۡ أَنفُسِهِمۡ
And (remember) the Day when We shall raise up from every nation a witness against them from amongst themselves. (16:89)
Al-Bukhari recorded that Abdullah bin Mas`ud said,
""The Messenger of Allah said to me, `Recite to me.'
I said, `O Messenger of Allah! Should I recite (the Qur'an) to you, while it was revealed to you.'
He said, `Yes, for I like to hear it from other people.'
I recited Surah An-Nisa' until I reached this Ayah,
فَكَيۡفَ إِذَا جِيۡنَا مِن كُلِّ أمَّةٍ بِشَهِيدٍ وَجِيۡنَا بِكَ عَلَى هَـوُلاء شَهِيدًا
How (will it be) then, when We bring from each nation a witness and We bring you (O Muhammad) as a witness against these people!
He then said, `Stop now.'
I found that his eyes were tearful.""
Allah's statement
يَوۡمَيِذٍ يَوَدُّ الَّذِينَ كَفَرُواۡ وَعَصَوُاۡ الرَّسُولَ لَوۡ تُسَوَّى بِهِمُ الَارۡضُ
On that day those who disbelieved and disobeyed the Messenger will wish that they were buried in the earth,
means, they will wish that the earth would open up and swallow them because of the horror of the gathering place and the disgrace, dishonor and humiliation they will suffer on that Day.
This is similar to Allah's statement,
يَوۡمَ يَنظُرُ الۡمَرۡءُ مَا قَدَّمَتۡ يَدَاهُ
The Day when man will see that (the deeds) which his hands have sent forth. (78:40)
Allah then said,
وَلَا يَكۡتُمُونَ اللّهَ حَدِيثًا
but they will never be able to hide a single fact from Allah.
indicating that they will admit to everything they did and will not hide any of it.
Abdur-Razzaq recorded that Sa`id bin Jubayr said,
""A man came to Ibn Abbas and said to him, `There are things that confuse me in the Qur'an.'
Ibn Abbas said, `What things do you have doubts about in the Qur'an?'
He said, `Not doubts, but rather confusing things.'
Ibn Abbas said, `Tell me what caused you confusion.'
He said, `I hear Allah's statement,
ثُمَّ لَمۡ تَكُن فِتۡنَتُهُمۡ
إِلاَّ أَن قَالُواۡ وَاللّهِ رَبِّنَا مَا كُنَّا مُشۡرِكِينَ
There will then be no test for them but to say:""By Allah, our Lord, we were not those who joined others in worship with Allah."" (6:23)
but He also says,
وَلَا يَكۡتُمُونَ اللّهَ حَدِيثًا
but they will never be able to hide a single fact from Allah.
They have indeed hid something.
Ibn Abbas said,
`As for Allah's statement,
ثُمَّ لَمۡ تَكُن فِتۡنَتُهُمۡ
إِلاَّ أَن قَالُواۡ وَاللّهِ رَبِّنَا مَا كُنَّا مُشۡرِكِينَ
(There will then be no test for them but to say:""By Allah, our Lord, we were not those who joined others in worship with Allah)"", when they see that on the Day of Resurrection that Allah does not forgive, except for the people of Islam, and that He forgives the sins, no matter how big they are, except Shirk, then the Mushriks will lie. They will say,
وَاللّهِ رَبِّنَا مَا كُنَّا مُشۡرِكِينَ
`(""By Allah, our Lord, we were not those who joined others in worship with Allah.""), hoping that Allah will forgive them. However, Allah will then seal their mouths, and their hands and feet will disclose what they used to do. Then,
يَوۡمَيِذٍ يَوَدُّ الَّذِينَ كَفَرُواۡ وَعَصَوُاۡ الرَّسُولَ لَوۡ تُسَوَّى بِهِمُ الَارۡضُ وَلَا يَكۡتُمُونَ اللّهَ حَدِيثًا
(those who disbelieved and disobeyed the Messenger will wish that they were buried in the earth, but they will never be able to hide a single fact from Allah)."""
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