ﲭ ﲮ ﲯ ﲰ ﲱ ﲲ ﲳ ﲴ ﲵ ﲶ ﲷ ﲸ ﲹ ﲺ ﲻ ﲼ ﲽ
And say, "Do [as you will], for Allah will see your deeds, and [so, will] His Messenger and the believers. And you will be returned to the Knower of the unseen and the witnessed, and He will inform you of what you used to do."
Tafsir
Verse range: 9:105
"And say: Work, for Allah will see your work..."
(And say: Work whatever deeds you wish, for Allah will see your work,) whether it be good or evil. The sentence serves as a justification for what precedes it, or as an emphasis on the encouragement and warning derived therefrom. The sin (in fasayara) is for emphasis, as we have established; meaning: Allah the Exalted will certainly see it.
(And His Messenger and the believers) is a conjunction to the Majestic Name. Its placement after the object is to indicate the disparity between the two acts of seeing. The intent behind "seeing the work" in the context of the group is to observe it and possess clear knowledge of it. Attributing this to the Messenger (peace and blessings be upon him) and the believers is based on the fact that Allah the Exalted does not keep it hidden from them, but rather makes them aware of it, whether through revelation or otherwise.
Ahmad and Ibn Abi al-Dunya recorded in Al-Ikhlas on the authority of Abu Sa’id, from the Messenger of Allah (peace and blessings be upon him), that he said: "If one of you were to work inside a solid rock that has neither door nor aperture, Allah the Exalted would bring his work out for the people, whatever it may be." Specifying the Messenger (peace and blessings be upon him) and the believers in this mention is because they are those whose knowledge of one's actions matters to the one addressed. Some interpreted "the believers" as the angels who record the deeds, but this holds no weight. Similar to this, or rather more grave and bitter, is the claim of some Imamis that they are the purified Imams, and they narrated that deeds are presented to them every Monday and Thursday, after being presented to the Prophet (peace and blessings be upon him).
Some scholars suggested that "seeing" here is a metonymy for recompense, and that this applies specifically to worldly matters, such as the manifestation of praise and honor, and not to evil deeds. It has been said that it is permissible to maintain the literal meaning of "seeing" as it first comes to mind; however, it has been objected that this necessitates accepting the visual perception of abstract concepts, which is a forced interpretation—even if it is not far-fetched in relation to Allah the Exalted. You know that some deeds are typically visible, such as physical movements, and there is no need for the aforementioned premise regarding abstract concepts, especially since that premise applied to the conjoined subjects is not without its own obscure difficulties.
Ibn Abi Shaybah and others narrated from Salamah ibn al-Akwa’ that the Messenger of Allah (peace and blessings be upon him) recited: "Allah will see your work," meaning: He will manifest it.
(And you will be returned) after death to the Knower of the Unseen—from which is what you will see of the deeds—(to the Knower of the Unseen and the Witnessed) including what you make manifest. There is no doubt that mentioning this title contains a terrorizing of the matter and an enhancement of awe.
(Then He will inform you) after the return, which is an expression for the extended affair, (of what you used to do) before that in the worldly life. "Informing" is a metaphor for recompense, or a metonymy; meaning: He will recompense you according to it, if good then good, and if evil then evil. Thus, the verse contains both a promise and a warning.
