"It will not be in accordance with your desires, nor those of the People of
the Scripture (Jews and Christians), whoever works evil will have the recompense
thereof, And he will not find any protector or helper besides Allah. And whoever
does righteous deeds, male or female, and is a believer, such will enter
Paradise, and not the least injustice, even to the size of a Naqir, will be done
to them. And who can be better in religion than one who submits his face to
Allah; and he is a Muhsin (a doer of good deeds)" [Soorah an-Nisa (4): 123-125]
Qatadah said, 'We were told that the Muslims and the people of the Scriptures
mentioned their own virtues to each other. People of the Scriptures said, 'Our
Prophet came before your Prophet and our Book before your Book. Therefore, we
should have more right to Allah than you have.' Muslims said, 'Rather, we have
more right to Allah than you, our Prophet is the final Prophet and our Book
supersedes all the Books before it.' Allah sent down, 'It will not be in
accordance with your desires, nor those of the People of the Scripture (Jews and
Christians), whoever works evil, will have the recompense thereof,"' [See, Tafseer Ibn Katheer]
Also, al-Awfi reported that Ibn Abbas (radhi allahu anhu) commented on this
verse, 'The followers of various religions disputed; the people of the Tawrah
said, 'Our Book is the best Book, and our Prophet (Moosa alaihis-salaam) is the best
Prophet.' The people of the Injil (also) said similar (statements), the people
of Islam said, 'There is no religion except Islam, our Book has abrogated every
other Book, our Prophet is the final Prophet and you were commanded to believe
in your Books and adhere to your Books.' Allah judged between them saying, 'It
will no be in accordance with your desires, nor those of the People of the
Scripture (Jews and Christians), whoever works evil, will have the recompense
thereof.' [At-Tabaree 9: 230]
This verse, thus, indicates that religion is not accepted on account of
wishful thinking or mere hopes. Rather, the accepted religion relies on what
resides in the heart (i.e. faith, sincerity) and which is made truthful through
actions. Every person who claims to be on the truth is not considered as such or
he does not attain the merit merely on account of his words, rather, the key
lies in obeying Allah and following what He has legislated. This is why Allah
said following this, 'whoever works evil, will have the recompense thereof'
Similarly, Allah said in Soorah al-Zalzalah, 'So whoever does good equal to the
weight of an atom, shall see it. And whoever does evil equal to the weight of an
atom, shall see it.' [Soorah al-Zalzalah (99): 7-8]
It was reported that when the above verses [Soorah an-Nisa (4): 123-124] were
revealed, they became hard on the Sahabah (radhiallahu-anhum). Ibn Abi Hatim recorded that Aa'isha
(radhi allahu anha) said, 'O Messenger of Allah! I know the hardest verse in the
Qur'aan. He asked, 'What is it, O Aa'isha!' I said, 'whoever works evil, will
have the recompense thereof' He (sallallahu aliahi wa-sallam) said, 'That is
what strikes the believing servant, even the problems that bother him.' [Abu Dawud]
Abu Hurayrah (radhi allahu anhu) said, 'When the verse, 'whoever works evil,
will have the recompense thereof' was revealed, it was hard on the Muslims. The
Messenger of Allah (sallallahu aliahi wa-sallam) said to them, 'Be steadfast and
seek closeness. Everything that afflicts the Muslim, even the thorn that pierces
his skin and the hardship he suffers, will be an expiation for him.' [See, Tafseer Ibn Katheer]
Thus, Allah will surely inflict punishment on His slaves as a recompense of
evil actions; either in this life, which is better for him, or in the Hereafter
(we see refuge with Allah from this end.)
Aa'isha (radhi allahu anha) reported
that the Prophet (sallallahu aliahi wa-sallam) used to say, 'O Aa'isha! Beware
of the sins that are belittled, for verily, they will be taken account of by
Allah.' [Musnad Ahmad] and in another Hadeeth Abdullah Ibn Mas'ood (radhi allahu
anhu) reported that the Messenger of Allah (sallallahu aliahi wa-sallam) said,
'Beware of the sins that are belittled. For verily, they are gathered in a man
until they destroy him.' [Musnad Ahmad]
Also, in another Hadeeth of Musnad
Ahmad, Allah's Messenger (sallallahu aliahi wa-sallam) made an example of sins
that are taken lightly by saying that they are like a people who settle in
barren land. Then their leader orders them to go out at a time and bring back a
stick each until they have gathered a large number of sticks. They then kindled
a fire and burned everything that they threw into it Allah says further, 'and he
will not find any protector or helper besides Allah.' Ali Ibn Abi Talha reported
that Ibn Abbas (radhi allahu anhu) said, 'Unless he repents and Allah forgives
him.' [At-Tabaree 9: 239]
'And whoever does righteous deeds, male or female, and is a believer, such
will enter Paradise and not the least injustice, even to the size of a Naqir,
will be done to them.'
Allah mentions His kindness, generosity and mercy in
accepting good deeds from His servants, whether male or female, with the
condition that they embrace the faith. He also stated that He will admit the
believers into Paradise and will not withhold any of their good deeds, even the
weight of a Naqir - speck on the back of a date stone. Therefore, 'Do not under
rate any good act, even if it is offering drinking water from your bucket to
one, who is seeking a drink, or meeting your brother with a cheerful face.' [Saheeh
Muslim (4): 2026]
Allah then said, 'And who can be better in religion than one who submits his
face (himself) to Allah' meaning, performs the good actions in sincerity for
his Lord with faith and awaiting the reward with Allah, 'and he is a Muhsin'
i.e., He follows the correct guidance that Allah legislated on the tongue of His
Messenger.
These are the two conditions, in the absence of which, no deed will be
accepted from anyone, and they are - sincerity and correctness. The work is
sincere when it is performed for Allah alone, and it becomes correct when it
conforms to the Sharee'ah. Consequently, the deed becomes outwardly correct with
following the Sunnah and inwardly correct with sincerity.
When any deed lacks either of these two conditions, the deed becomes
invalidated. For instance, if one lacks the pillar of sincerity in his work, he
becomes a hypocrite who performs deeds to shows off.
And the importance of Ittiba is manifest in the following narration. Narrated
Anas Ibn Malik (radhi allahu anhu), 'A group of three men came to the houses of
the wives of the Prophet (sallallahu aliahi wa-sallam) enquiring how the Prophet
(sallallahu aliahi wa-sallam) worshipped (Allah). When they were informed about
that, they considered their worship insufficient and said, 'Where are we
compared to the Prophet (sallallahu aliahi wa-sallam) since his past and future
sins have been forgiven.' Then one of them said, 'I will offer the prayer
throughout the night forever.' The other said, 'I will fast throughout the year
and will not break my fast.' The third said, 'I will keep away from women and
will never marry.' Allah's Messenger (sallallahu aliahi wa-sallam) (upon hearing
the incidents, summoned them and) asked, 'Are you the same people who said so-andso?
By Allah! Indeed, I am the one who fears Allah the most amongst you, and the
most pious of you; yet, I fast and break my fast, I pray and I sleep, and I
marry women. So, he who opposes my Sunnah, is not from me.' [Saheeh al-Bukharee]
