Ash-Shura: Verses (20–26)

Whoever desires the harvest of the Hereafter...

It is known that after Allah the Exalted clarified His subtle kindness and immense favor toward His servants, He then explained that they must strive to seek good deeds and abstain from reprehensible acts, saying: {Whoever desires the harvest of the Hereafter, We increase for him in his harvest.}

The author of Al-Kashshaf states that Allah has metaphorically called the actions performed by the doer seeking reward "harvest" (harth). In this verse, there are several issues:

Allah has shown the difference between one who desires the Hereafter and one who desires the world in several ways:

1. Order of Mention: The one desiring the harvest of the Hereafter is mentioned before the one desiring the harvest of the world. This indicates preference, as the Hereafter is described as superior, drawing attention to the statement, "We are the last, the foremost [in reward]."
2. Verbal Choice: Regarding the one desiring the Hereafter, Allah says, {We increase for him in his harvest} (nuzid lahu fī ḥarthih). Regarding the one desiring the world, He says, {We give him thereof} (nu’tīhi minhā). The particle min (من) implies partiality (some of it), meaning he is given only a portion of what he seeks, not all of it. In Surat Al-Isrā’, it is stated: {We hasten for him therein what We will for whom We will} (17:18).
   • Rational Support: Intellectual reasoning supports both points. For anyone who acts for the Hereafter and perseveres, the abundance of actions leads to the formation of strong habits (malakāt). The more persistent one is in these actions, the stronger their inclination toward seeking the Hereafter becomes. Consequently, the joy becomes greater, and the felicities increase—this is what is meant by {We increase for him in his harvest}.
   • Conversely, for the seeker of the world, the more persistent their actions are in seeking it, the greater their desire for worldly gain becomes, and their inclination toward it intensifies. Since this inclination is always increasing, while the attainment of the desired object remains constant, deprivation is inevitable.
3. Silence on Worldly Gain for the Hereafter Seeker: Allah mentions that the seeker of the Hereafter will have an increase in their harvest but remains silent on whether they will receive anything from the world, affirming or denying it. However, regarding the seeker of the world, Allah explicitly states that they will receive nothing of their share in the Hereafter. This indicates a vast difference, as if to say: the Hereafter is the origin, and the world is secondary. Whoever obtains the origin will obtain the secondary as needed, but this is not mentioned to indicate that the world is too base to be mentioned alongside the Hereafter.
4. Progression vs. Stagnation: Allah states that the seeker of the Hereafter has an increase in their desired outcome, while the seeker of the world is given only some of their worldly desire. As for the Hereafter, the seeker of the world receives absolutely no share. Thus, the first statement indicates that the state of the seeker of the Hereafter is always one of ascent and increase, while the second indicates that the state of the seeker of the world is one of initial deficiency and ultimate complete nullification.
5. Cash vs. Credit: The Hereafter is credit (nasi’ah), and the world is cash (naqd). People usually say, "Cash is better than credit." Allah reverses this principle concerning the Hereafter and the world. Although the Hereafter is credit, it tends toward increase and permanence, making it superior and more perfect. Although the world is cash, it tends toward decrease and then annihilation, making it baser and more vile. This shows that the state of the Hereafter is in no way compatible with the state of the world, and that the world possesses nothing of the Hereafter except the mere name, as narrated from Ibn Abbas.
6. The Necessity of Effort (Harath): The verse indicates that the benefits of both the Hereafter and the world are not immediately present; both require harath (cultivation/effort). Cultivation necessitates enduring hardship in sowing, watering, nurturing, harvesting, and then refining. Since Allah called both categories "harvest," we know that each is only attained through bearing troubles and hardships. Then, Allah clarified that the destiny of the Hereafter is increase and perfection, while the destiny of the world is decrease and annihilation. It is as if He is saying: Since enduring the troubles of cultivation, watering, nurturing, harvesting, and refining is necessary for both, it is more appropriate to direct these efforts toward what results in increase and permanence rather than toward what results in decrease, cessation, and annihilation.

There are two opinions regarding the meaning of {We increase for him in his harvest}:

1. It means We increase his steadfastness, assistance, and ease the paths of good deeds and obedience for him.
2. Muqatil said it means doubling the reward, citing: {That He may give them their rewards in full and increase them of His bounty} (35:30).
   • A saying from the Prophet (PBUH) is also cited: "Whoever wakes up with the world as his concern, Allah will scatter his affairs and place his poverty between his eyes, and he will only receive from the world what was decreed for him. Whoever wakes up with the Hereafter as his concern, Allah will gather his affairs, place his richness in his heart, and the world will come to him despite its reluctance." (Or a wording close to this meaning.)

The apparent meaning of the text suggests that if someone prays seeking reward or seeking to avert punishment, their prayer is valid. However, the consensus is that it is not valid.

The Answer: Allah says, {Whoever desires the harvest of the Hereafter}. Cultivation is only possible by casting the correct seed into the ground, and the correct seed for all good and happiness is nothing other than servitude to Allah the Exalted.

Our scholars state that if one performs wudu’ without intention, it is invalid. They argue that this person did not desire the harvest of the Hereafter, as the discussion pertains to one who is heedless of the remembrance of Allah and the Hereafter. Therefore, he should receive no share in matters related to the Hereafter. Since being free from the obligation of prayer is a benefit of the Hereafter, the wudu’ devoid of intention should yield no benefit.

After Allah the Exalted clarified the greatest principle and the most upright standard concerning the deeds of the Hereafter and the world, He followed it by drawing attention to the origin of misguidance and wretchedness, saying: {Or do they have partners who have legislated for them of the religion that Allah has not permitted?}

The hamza (أ) in Am (أم) here is for affirmation and reproach. Their "partners" (shurakā’uhum) are their devils who beautified polytheism, denial of the Resurrection, and acting only for the world, because they know nothing else. It is also said that their "partners" are their idols, attributed to them because they are the ones who took them as partners with Allah. Since they were the cause of their misguidance, they are described as legislating the religion of misguidance, just as Abraham (peace be upon him) said: {My Lord, indeed they have led astray many of the people} (14:36).

{They have legislated for them of the religion that Allah has not permitted} means that all their legislations are contrary to Allah's will.

Then He said: {And were it not for a decisive word}—meaning the prior decree postponing the recompense, or the promise that the decisive separation will occur on the Day of Resurrection—{judgment would have been passed between them}—meaning between the disbelievers and the believers, or between the polytheists and their partners. {And indeed, the wrongdoers will have a painful punishment.} Some read wa-anna (وأن) with an open hamza, connecting it to the decisive word, meaning: "And were it not for the decisive word, and that the establishment of the punishment for the wrongdoers in the Hereafter [is decreed], {judgment would have been passed between them} in this world."

Allah mentioned the states of the people of punishment and the people of reward.

1. The People of Punishment: {You see the wrongdoers, fearful}—intensely afraid—{of what they have earned, while it is certain to befall them.} Meaning its consequence will befall them whether they are fearful or not.
2. The People of Reward: {But those who believed and did righteous deeds will be in the Gardens of Paradise}—for the garden (rawdah) of Paradise is the finest spot therein. This verse implies that all sinners among the prayer performers are in Paradise, but those who believed and did righteous deeds are specifically assigned to the Gardens of Paradise, which are the noble parts of Paradise. Therefore, the parts below those gardens must be reserved for those whose deeds were less than those who believed and did righteous deeds.

Then He said: {They will have whatever they will near their Lord.} This indicates that all things are present and prepared near Him. Then Allah magnified this status: {That is the great bounty.}

Our scholars used this verse as evidence that reward is not obligatory upon Allah; rather, it is obtained through Allah's bounty. {But those who believed and did righteous deeds will be in the Gardens of Paradise; they will have whatever they will near their Lord.} This indicates that the Gardens of Paradise and obtaining everything they desire is a recompense for faith and righteous deeds.

Then He said: {That is the great bounty.} This explicitly states that the recompense linked to action is obtained through bounty, not through entitlement.

Then He said: {That is what Allah gives good tidings of to His servants who believed and did righteous deeds.} The author of Al-Kashshaf mentioned that it is read as yubashshiru (from bashshara), yubashshiru (from abshara), and yubashshiru (from bashshara—with a different vocalization).

These verses indicate the greatness of the reward in several ways:

1. Allah links faith and righteous deeds to the Gardens of Paradise. When the Sovereign, who is the most magnificent and honored of all beings, links a reward to arduous deeds, it indicates that this reward has reached a level whose true nature is known only to Allah.
2. He said: {They will have whatever they will near their Lord.} The phrase {whatever they will} falls under the category of the infinite, as there is no rank where a person does not desire something higher.
3. He said: {That is the great bounty.} The one who judges something as great is He who possesses absolute majesty and greatness; thus, it must be supremely great.
4. Allah repeated the good tidings as a form of magnification: {That is what Allah gives good tidings of to His servants}, which also indicates supreme greatness. We ask Allah to grant us success in attaining it.

When Allah revealed this noble and lofty Book to Muhammad (PBUH), embedding within it the three categories of proofs and the types of obligations, and linking reward to obedience and punishment to disobedience, He clarified that He does not seek any immediate or present benefit from them for this delivery of the message, lest an ignorant person imagine that Muhammad's (PBUH) goal in this delivery was wealth or status. He said: {Say, "I ask of you no reward for this except affection for [my] relatives."}

There are several issues concerning this:

There are three sayings regarding this verse:

1. Al-Sha'bi said: Most people questioned us about this verse, so we wrote to Ibn Abbas asking about it. Ibn Abbas wrote back that the Messenger of Allah (PBUH) was of noble lineage among Quraysh; there was no clan among them that he was not descended from. Allah said: {Say, "I ask of you no reward for this [message] except that you love me for my kinship with you."} The meaning is: You are my people, and you are the most deserving to answer and obey me. If you refuse that, then preserve the right of kinship, do not harm me, and do not provoke me.
2. Al-Kalbi narrated from Ibn Abbas (RA): When the Prophet (PBUH) arrived in Medina, he faced various needs and obligations, and he had no financial means. The Ansar gathered and said: "This man has guided you by Allah, and he is your sister's son and your neighbor in your city. Gather a portion of your wealth for him." They did so, but he refused it. Then this verse was revealed: {Say, "I ask of you no reward for this [message] except that you love my relatives."} He urged them to love his relatives.
3. Al-Hasan said: Except that you show affection to Allah through what brings you closer to Him, by showing affection through righteous deeds.
   • In the first opinion, al-qurba (relatives) means kinship (raḥim).
   • In the second, it means the relatives themselves.
   • In the third, it is derived from qurb (closeness) and taqrīb (bringing close), meaning affection for those who bring one close to Allah.

The Problem: If one argues that asking for a reward for delivering revelation is impermissible, this verse seems problematic. Evidence for this impermissibility:

1. Allah narrated that most prophets explicitly denied asking for a wage (e.g., Noah, Hud, Salih, Lot, Shu'ayb). Since our Messenger is the best of all prophets, it is more fitting that he would not ask for a wage for his mission.
2. The Prophet (PBUH) explicitly denied asking for a wage in other verses: {Say, "Whatever reward I might have asked of you—then it is for you"} (34:47), and {Say, "I ask of you no reward for it, nor am I one who pretends [to be something I am not]"} (38:86).
3. Reason dictates it: Delivering the message was obligatory upon him, as Allah says: {O Messenger, proclaim what has been sent down to you from your Lord. And if you do not, then you have not proclaimed His message} (5:67). Asking for a wage for fulfilling an obligation is unbecoming even of the lowest people, let alone the most knowledgeable scholar.
4. Prophethood is superior to wisdom. Allah says regarding wisdom: {And whoever has been given wisdom - he has certainly been given much good} (2:269). And regarding the world: {Say, "The enjoyment of this world is little"} (4:77). How can it be rational to equate the noblest of things with the basest?
5. Asking for a wage would imply suspicion, which contradicts the certainty of his prophethood.

Thus, it is established that the Prophet (PBUH) could not ask for any wage for delivering the message. The apparent meaning of this verse suggests he did ask for a wage: affection for his relatives.

The Answer: There is no dispute that asking for a wage for delivering the message is impermissible. Regarding {except affection for [my] relatives}, the answer is twofold:

1. This is like saying: "There is no fault except that their swords are blunted from striking the forearms." The meaning is: I ask nothing of you except this, and this, in reality, is not a wage. Because fostering affection among Muslims is obligatory (e.g., {The believers, men and women, are allies of one another} [9:71], and the Prophet's saying: "The believers are like a structure, supporting one another"). If affection among the general body of Muslims is obligatory, then affection for the noblest and greatest among them is more fitting. The meaning of {Say, "I ask of you no reward for this except affection for [my] relatives"} is: Affection for the relatives is not a wage. Thus, the outcome is that no wage is asked for at all.
2. This is an exception of the disconnected type (istithnā’ munqaṭi‘). The statement is complete at {Say, "I ask of you no reward for this"}. Then, {except affection for [my] relatives} means: "But remember my kinship with you." It is as if it is a wage in wording, but not in reality.

The author of Al-Kashshaf narrated from the Prophet (PBUH): "Whoever dies loving the family of Muhammad dies a martyr... dies forgiven... dies repenting... dies a complete believer... the Angel of Death will give him good tidings of Paradise, then Munkar and Nakir... will be escorted to Paradise like a bride to her husband's house... two doors to Paradise will be opened for him in his grave... his grave will become a visitation site for the angels of mercy... dies upon the Sunnah and the community. Whoever dies hating the family of Muhammad, he will come on the Day of Resurrection with 'Despairing of Allah's Mercy' written between his eyes... dies a disbeliever... will not smell the scent of Paradise."

I say: The family of Muhammad (PBUH) are those whose affair ultimately reverts to him. Whoever has the strongest and most complete connection to him is the Āl. There is no doubt that Fatima, Ali, Hasan, and Husayn had the strongest connections to the Messenger of Allah (PBUH), which is known through continuous transmission (mutawātir). Therefore, they must be the Āl.

People differed on the definition of Āl: some said they are the relatives, others said they are his Ummah. If we take the meaning of kinship, they are the Āl. If we take the meaning of the Ummah who accepted his call, they are also the Āl. Thus, loving the Āl is established under all interpretations. As for others, whether they are included under the term Āl is disputed.

Al-Kashshaf narrated that when this verse was revealed, it was asked: "O Messenger of Allah, who are these relatives whose love is obligatory upon us?" He replied: "Ali, Fatima, and their two sons." Thus, it is established that these four are the relatives of the Prophet (PBUH), and if this is established, they must be singled out for greater veneration. Evidence for this:

1. The verse itself: {except affection for [my] relatives}, as explained previously.
2. It is certain that the Prophet (PBUH) loved Fatima, saying: "Fatima is a piece of me; whatever hurts her hurts me." It is established through continuous transmission that he loved Ali, Hasan, and Husayn. If this is established, it is obligatory upon the entire Ummah to do the same, based on: {Follow him, that you may be guided} (7:158), {Let those who oppose his order beware} (24:63), {Say, "If you should love Allah, then follow me, [so] Allah will love you"} (3:31), and {Indeed, in the Messenger of Allah is an excellent example for anyone whose hope is in Allah and the Last Day} (33:21).
3. Praying for the Āl is a great status, which is why this supplication is made the conclusion of the Tashahhud in prayer: "O Allah, bless Muhammad and the family of Muhammad, and have mercy on Muhammad and the family of Muhammad." This veneration is not found for anyone else besides the Āl. All this indicates that loving the family of Muhammad is obligatory.

Al-Shafi'i (RAH) said:

O rider, stop at Al-Muhassab in Mina, And call out to the resident and the one rising at dawn, When the pilgrims pour out to Mina like the overflowing Euphrates, If rejecting the love of the family of Muhammad is Rafḍ (Shi'ism), Then let the Two Weighty Things [Jinn and Mankind] bear witness that I am a Rāfiḍī.

The phrase {except affection for [my] relatives} also carries a great status for the Companions, because Allah says: {And the foremost, the foremost—those will be the brought near [to Allah]} (56:10-11). Everyone who obeyed Allah is brought near to Allah, so they fall under {except affection for [my] relatives}.

In summary, this verse indicates the obligation to love the family of the Messenger of Allah (PBUH) and love his Companions. This high status is acknowledged only by the people of the Sunnah and the Community (Ahl al-Sunnah wa al-Jamā‘ah), who combine the love for the ‘Itrah (family) and the Companions.

I heard one preacher say that the Prophet (PBUH) said: "The likeness of my household is like the Ark of Noah; whoever rides in it is saved." And he said: "My Companions are like the stars; whichever you follow, you will be guided." We are now in the sea of obligations, struck by the waves of doubts and desires. A sailor needs two things: first, a ship free from defects and holes; second, visible, shining, luminous stars. When he rides that ship and his gaze falls upon those visible stars, the hope of safety is strong. Similarly, our scholars of the Sunnah have boarded the ship of loving the family of Muhammad and fixed their sight upon the stars of the Companions, hoping from Allah to attain safety and happiness in this world and the Hereafter.

Let us return to the exegesis. The author of Al-Kashshaf posed a question to himself: Why was it said {except affection for the relatives} (mowaddat al-qurba) or {except affection for the relatives} (mowaddatan li-l-qurba), and what is the meaning of {except affection in the relatives} (mowaddat fī al-qurba)? He answered by saying that fī (in) is used to denote a place or locus for affection, like saying, "I have affection and strong love in the family of so-and-so," meaning: they are the place and locus of my love.

Then Allah said: {And whoever performs a good deed, We increase for him in it a good deed.} It is said this verse was revealed concerning Abu Bakr (RA). The apparent meaning is general for any good deed, but its mention immediately after the affection for relatives indicates that the intent is to emphasize that affection.

Then Allah said: {Indeed, Allah is Forgiving and Appreciative (Shakūr).} Shakūr (Appreciative) in relation to Allah is metaphorical; it means that Allah is exceedingly kind to the obedient in delivering the reward to them and in adding many types of supererogatory favors.

Then He said: {Or do they say, "He has fabricated a lie about Allah"?}

Know that the discourse at the beginning of the Surah began by affirming that this Book was revealed by Allah, saying: {Thus does Allah the Mighty, the Wise reveal to you and to those before you} (42:3). The discourse continued affirming this meaning and its connections until reaching this point. Here, He recounts their suspicion, which is their saying: "This is not a revelation from Allah." He said: {Or [is he] one who has fabricated a lie about Allah?} The author of Al-Kashshaf says Am is a disjunctive particle, and the hamza implies reprimand, as if saying: Does it occur to their hearts and flow from their tongues to attribute something like this to fabrication against Allah, which is the ugliest and most shameful type of falsehood?

Then He answered this by saying: {But if Allah willed, He could have sealed over your heart.} There are two interpretations:

1. Mujahid said: He would have strengthened your heart with patience against their harm so that their calling you a fabricator would not distress you.
2. It means: If Allah willed, He could have made you one of those whose hearts are sealed, causing you to fabricate lies against Him. For only one in such a state would dare to fabricate lies against Allah. The purpose of mentioning this is to exaggerate the improbability [of the accusation]. It is like a trustworthy man being accused of treachery, and he replies: "Perhaps Allah has abandoned me, perhaps Allah has blinded my heart." He does not intend to affirm his own abandonment or blindness, but rather to express the improbability of the treachery being attributed to him.

Then He said: {And Allah abolishes falsehood and establishes the truth by His words.} Meaning, it is Allah's custom to nullify falsehood and establish the truth. If Muhammad were a liar and fabricator, Allah would have exposed him and revealed his falsehood, and would not have supported him with strength and victory. Since this is not the case, we know he is not among the liars fabricating against Allah. It is also possible that this is a promise from Allah to His Messenger that He will abolish the falsehood they are upon—slander, fabrication, and denial—and establish the truth that Muhammad (PBUH) was upon.

Then He said: {Indeed, He is knowing of what is within the breasts.} Meaning Allah knows what is in your breast and their breasts, and the matter proceeds according to that knowledge. Qatadah said: "He could seal your heart, making you forget the Qur'an and cutting off revelation from you," meaning, if he had fabricated lies against Allah, Allah would have done that to him.

When Allah said: {Or do they say, "He has fabricated a lie about Allah"?} and then cleared His Messenger of what they attributed to him, and since it was known that they deserved a great punishment for this slander, Allah naturally invited them to repentance and informed them that He accepts it from every wrongdoer, no matter how great their wrongdoing. He said: {And He is the one who accepts repentance from His servants and pardons the evil deeds.}

There are several issues in this verse:

The author of Al-Kashshaf said: It is said qabiltu minhu al-shay’ (I accepted the thing from him) and qabiltuhu ‘anhu (I accepted it from him). The meaning of qabiltu minhu is that He took it from him and made it the origin and source of acceptance. The meaning of qabiltuhu ‘anhu is that He took it and affirmed it from him. We have already discussed the comprehensive reality of repentance in Surat Al-Baqarah. The minimum requirement for repentance is regret for the past, cessation in the present, and firm resolution not to return to it in the future.

Jabir narrated that a Bedouin entered the mosque of the Messenger of Allah (PBUH), said, "O Allah, I seek Your forgiveness and repent to You," and then performed the takbīr (for prayer). When he finished his prayer, Ali (AS) said to him: "O man, the swiftness of the tongue in seeking forgiveness is the repentance of liars; your repentance requires repentance!" He asked: "O Commander of the Faithful, what is repentance?" He replied: "It is a name applied to six things: regret for past sins, making up for neglected obligations, returning usurped rights, dissolving the self in obedience just as you nurtured it in disobedience, tasting the bitterness of obedience just as you tasted the sweetness of disobedience, and weeping instead of every laugh you laughed."

The Mu'tazila say that accepting repentance is rationally obligatory upon Allah. Our scholars say that nothing is obligatory upon Allah; whatever He does, He does out of generosity and bounty. They used this verse as proof for their position, arguing that if acceptance were obligatory, the great praise (by mentioning it) would not be achieved. Do you not see that if someone praises himself by saying, "I do not unjustly strike people or kill them in anger," this praise is meager? But if he says, "I treat them kindly, even though it is not obligatory upon me," this constitutes praise and commendation.

{And pardons the evil deeds}—this could mean:

1. He pardons major sins after repentance is performed. (This is false, as it would make {and pardons the evil deeds} identical to {And He is the one who accepts repentance}, and repetition is contrary to the principle.)
2. He pardons minor sins. (This is also false, as pardoning minor sins is obligatory [through avoiding major sins and performing obligatory acts], and one is not praised for fulfilling an obligation.)
3. The third possibility remains: He sometimes pardons through accepting repentance, and sometimes He pardons ab initio (initially) without repentance.

Then He said: {And He knows what you do.} Hamza, Al-Kisā’ī, and Hafs from Asim read it with a tā’ (addressing the Prophet/audience), while the rest read it with a yā’ (referring to Allah). The meaning is that Allah knows [your deeds] and rewards your good deeds and punishes your evil deeds.

Then He said: {And He answers those who believe and do righteous deeds and increases them of His bounty.} There are two opinions:

1. {Those who believe and do righteous deeds} is in the nominative case (raf‘), acting as the subject. The meaning is: The believers answer Allah in what He calls them to.
2. It is in the accusative case (naṣb), and the subject is an implied pronoun referring to Allah. The meaning is: Allah answers the believers. The lām (for) is omitted, as in {And when they measure out to them} (83:2). This second opinion is stronger because the preceding and succeeding context is about Allah: the preceding verse is {And He is the one who accepts repentance from His servants and pardons the evil deeds}, and the succeeding verse is {and increases them of His bounty}, which is coordinated with yastajīb (answers). Thus: Allah answers, and Allah increases. If the verb belongs to the believers (first opinion), then: The believers answer, and Allah increases them of His bounty.

As for those who say the verb belongs to Allah, they differed: Some said Allah answers the supplications of the believers and increases them with what they requested from His bounty. If they ask: Does singling out believers for answering their supplications imply that Allah does not answer the disbelievers? Some said no, because answering supplication is an honor, which is not fitting for disbelievers. Others said it is permissible in some respects, and the benefit of singling them out is that the answer to the believers is as a form of honor, while the answer to the disbelievers is as a form of gradual leading to ruin (istidrāj).

Then He said: {and increases them of His bounty}—meaning He increases them beyond what they requested in their supplication—{And for the disbelievers will be a severe punishment.} This is a threat.

Verse 27

{And if Allah were to extend provision to His servants, they would transgress throughout the land. But He sends down by measure as He wills. Indeed, He is, of His servants, Acquainted, Seeing.}

If Allah were to expand provision for His servants, they would commit tyranny on earth. But He sends it down in measure as He wills. Indeed, He is, of His servants, Acquainted, Seeing.

Verse 28

{And He is the one who sends down the rain after despair has struck, and He spreads His mercy. And He is the Protector, the Praiseworthy.}

Verse 29

{And among His signs is the creation of the heavens and the earth and what He has dispersed therein of living creatures. And He is able, when He wills, to gather them.}

Verse 30

{And whatever strikes you of misfortune is due to what your hands have earned, while He pardons much.}

Verse 31

{And you will not cause failure [to Allah] on earth. And you will have no protector or helper besides Allah.}