Tafsir of Al-`Ankabut 29:7

Surah Al-'Ankabut (The Spider): Verse 7

{وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلَنَجْزِيَنَّهُمْ أَحْسَنَ الَّذِي كَانُوا يَعْمَلُونَ}

(And those who believe and perform righteous deeds, We will surely remove from them their misdeeds and will surely reward them according to the best of what they used to do.)

After generally stating that whoever does good deeds, it is for their own benefit, the verse specifies this by detailing the reward for the obedient and righteous: {And those who believe...}

There are several important issues (Masā'il) concerning this verse:

Issue 1: Distinction Between Faith and Deeds

This verse indicates that deeds are distinct from faith (Iman) because the conjunction (the use of 'and') necessitates a difference between the two elements being joined.

Issue 2: Deeds as an Essential Component of Faith's Outcome

This verse shows that righteous deeds are included in what is intended by faith, as the expiation of sins and the best recompense are conditioned upon them. These deeds are the fruit of faith.

• Analogy: Consider a fruit-bearing tree. Its roots and branches are undoubtedly part of it. The water and soil surrounding it are external, but the fruit cannot be obtained without that external water and soil. Similarly, righteous deeds are related to faith.
• Furthermore, if corrupt weeds and harmful thorns surround the tree, its fruit is diminished; if they overcome it, the fruit is completely destroyed. Likewise, sins affect faith.

Issue 3: Definition of Faith and Righteous Deeds

Faith (Iman), in essence, is affirmation/testimony (Tasdiq), as indicated by the verse concerning Joseph: {And you will not believe us, even though we are truthful} (Yusuf: 17), meaning "you will not affirm us." In religious law (Sharī'ah), it is specifically defined as affirming everything Allah and His Messenger (PBUH) have said, either in detail (if known specifically) or in general (for what is not known specifically).

Righteous Deeds (al-'Amal al-Sālih), according to us (the Ash'arites/Maturidites), are everything that Allah has commanded. If He had forbidden it, it would not be righteous.

• The Mu'tazila View: They hold that righteousness and corruption are inherent qualities of the act itself, upon which commands and prohibitions are based. For example, truthfulness is inherently a righteous act, and Allah commands it for that reason.
• Our View: Righteousness, corruption, goodness, and ugliness are consequent upon divine command and prohibition.
• Their View: Command and prohibition are consequent upon inherent goodness and ugliness.
  • This entire debate is extensively covered in the books of Usul (Principles of Jurisprudence).

Issue 4: The Permanence of Righteous Deeds

The term "Sālih" (righteous/sound) is used in contrast to "Fāsid" (corrupt/spoiled). Spoiled means perished or rendered useless (e.g., spoiled crops). Sound means remaining as it should be.

If this is established, we say: A righteous deed does not endure by itself because it is an accident ('arad). Nor does it endure by the doer, because the doer is perishable, as Allah says: {Everything is perishing except His Face} (Al-Qasas: 88).

Therefore, its permanence must be through something that endures. Since the only enduring thing is the Face of Allah (His Essence/Will), the deed must be for the sake of Allah's Face to remain.

• A deed not done for His sake does not remain—not by itself, not by the doer, and not for the recipient of the deed—and thus is not considered righteous.
• Conclusion: A righteous deed is one performed by the accountable person with sincerity (Ikhlās) for Allah.

Issue 5: Intention (Niyyah) as a Condition

This necessitates that intention (Niyyah) is a condition for righteous deeds—meaning the intention to perform the act for Allah. This includes the intention in fasting (contrary to Zufar's view) and in ablution (contrary to Abu Hanifa's view, may Allah have mercy on him).

Issue 6: The Elevation of Righteous Deeds

The righteous deed is raised up because of the verse: {To Him ascends the good word, and He raises the righteous deed} (Fatir: 10).

However, the deed is only raised up by the good word (al-kalim al-tayyib), which ascends by itself, as stated: {To Him ascends the good word}. This good word then raises the deed.

• Therefore, the deed of a non-believer is not accepted. This is why faith is mentioned before deeds.
• A Subtle Point: The actions of the accountable person are threefold:
  1. Deed of the heart: Thought, belief, and affirmation.
  2. Deed of the tongue: Remembrance (Dhikr) and testimony.
  3. Deed of the limbs: Obedience and worship.
• Physical worship (limbs) does not ascend by itself; it is raised by something else.
• A truthful statement (good word) ascends by itself, as explained in the verse.
• The deed of the heart (thought) descends to it, as the Prophet (PBUH) said: "Indeed, Allah descends to the lowest heaven and says, 'Is there any repentant one?'" (referring to the repentant one whose heart is remorseful). Also, "Allah says, 'I am with those whose hearts are broken.'" This refers to contemplating one's own weakness and Allah's power, one's insignificance and Allah's greatness. Intellectually, whoever reflects upon Allah's bounties finds Allah present and his mind engaged.
• Conclusion: The deed of the heart comes to Allah, the deed of the tongue goes to Allah, and the deed of the limbs conveys to Allah. This highlights the virtue of the deed of the heart.

Issue 7: Correspondence Between Deeds and Rewards

Allah mentions two types of the servant's actions: Faith and Righteous Deeds. In opposition, He mentions two types of Allah's actions: Expiation of Sins and the Best Recompense: {We will surely remove from them their misdeeds and will surely reward them according to the best of what they used to do.}

• Expiation of sins corresponds to Faith.
• The Best Recompense corresponds to Righteous Deeds.

This implies several points:

1. The believer will not abide eternally in the Fire, because their sins are expiated by their faith, meaning they will not remain in torment.
2. The "Best Recompense" mentioned here is not Paradise. A believer enters Paradise because their sins are expiated, and whoever has their sins expiated enters Paradise. Therefore, the Best Recompense must be something other than Paradise—that which "no eye has seen, no ear has heard, and no heart has conceived." It is not unlikely that this refers to the Vision (of Allah).
3. The Third Point: Faith conceals the ugliness of sins in this world, so Allah conceals the believer's faults in the Hereafter. Righteous deeds improve the state of the righteous person in this world, so Allah rewards them with the Best Recompense in the Hereafter. Faith is not nullified by disobedience; rather, it overcomes sins, conceals them, and prompts the doer toward repentance. And Allah knows best.

Issue 8: The Necessity of Sins for Expiation

The phrase {We will surely remove from them their misdeeds} implies the existence of sins for them to be expiated. But how can those who {believe and perform righteous deeds} have sins?

There are two answers:

1. A promise made to a group concerning certain things does not necessitate that every individual in that group receives every single one of those things. Example: If a king tells the people of a city, "If you obey me, I will honor your fathers, respect your sons, bestow favors upon you, and treat you well," this does not mean he honors the father of someone whose father has died, or respects the son of someone who has no son. Rather, it means he honors the father of those who have fathers and respects the son of those who have sons. Similarly, sins are expiated from those who have sins.
2. Every accountable person has a sin. This is evident for others besides the Prophets. As for the Prophets, leaving the better action (omitting something superior) is considered like a sin from others. This is why Allah said: {May Allah pardon you! Why did you give them permission?} (At-Tawbah: 43).

Issue 9: The Meaning of "The Best Recompense"

The phrase {and will surely reward them the best} is open to two interpretations:

1. We will reward them according to the best of their deeds (i.e., the best quality their deeds can attain). This means We estimate their deeds to be in their best possible form and reward them accordingly, not that We select the best deed and reward only that while abandoning the rest.
2. We will reward them something better than their deeds. This meaning is close to the verse: {Whoever comes with a good deed, he will have ten times its like} (Al-An'am: 160), and {for him is better than it} (An-Naml: 89).

Issue 10: Synthesis of Good and Bad States

The state of the wrongdoer is summarized generally by: {Or do those who do evil deeds think that they will outstrip Us?}—a general indication of punishment.

The state of the doer of good is summarized generally by: {And whoever strives, strives only for himself} and detailed by this verse. This structure indicates that Allah's Mercy is more complete than His Wrath, and His Favor is more encompassing than His Justice.

{وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حُسْنًا ۖ وَإِن جَاهَدَاكَ لِتُشْرِكَ بِي مَا لَيْسَ لَكَ بِهِ عِلْمٌ فَلَا تُطِعْهُمَا ۚ إِلَيَّ مَرْجِعُكُمْ فَأُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ}

(And We have enjoined upon man, to his parents, good treatment. But if they strive to make you associate with Me that of which you have no knowledge, then do not obey them. To Me is your return, and I will inform you about what you used to do.)