Tafsir of An-Najm 53:40

Surah An-Najm (The Star): Verse 40

وَأَنَّ سَعْيَهُ سَوْفَ يُرَىٰ

Translation and Exegesis:

And that his effort (Sa'yuhu) will be shown (Yura).

This means his deeds will be presented to him and revealed. This contains good tidings for the believers, as mentioned previously: Allah will show the believer his good deeds so that he may rejoice in them. Alternatively, he might see his deeds presented to the angels and the rest of creation, allowing him to boast about his work, which is the more common view. This revelation is for the joy of the Muslim and the sorrow of the disbeliever, as his effort will be seen by creation and by himself. It is also possible that Yura (will be seen) is derived from the root Ra'a (to see), similar to the verse: "And say, 'Work, for Allah will see your work, and [so will] His Messenger...'" (At-Tawbah: 105).

This verse, along with the next, raises several issues:

We offer two views:

1. The Deed is Manifested: If the deed was righteous, it will be seen in a beautiful form (as a beautiful image).
2. Re-creation (Our School of Thought): According to our doctrine, every existing thing can be seen. Allah is capable of bringing back everything that has ceased to exist. Therefore, after the action is performed, it will be seen [by being recreated for viewing].
3. Metaphorical Meaning: It could be a metaphor for the reward. For example, saying, "You will see your good deed with the King," means you will see its recompense. This view is weak because the verse immediately follows with: "Then he will be recompensed with the fullest recompense" (implying a subsequent reward).

The pronoun in { ثُمَّ يُجْزَىٰ } (Then he will be recompensed) refers to the effort (Sa'y). Thus, the meaning is: Then man will be recompensed for his effort.

The verb Jaza (to recompense) can take two objects, as in: "And He rewarded them with Paradise and silk for their patience" (Al-Insan: 12). It is also said: "May Allah reward you with good." It can take three objects with a preposition, such as: "May Allah reward him for his good deed with Paradise." The preposition can be omitted, making it transitive: "May Allah reward him his good deed Paradise." This is one interpretation.

Another view is that the pronoun refers to the recompense itself. The structure would be: "Then he will be recompensed with a recompense," and the phrase { الْجَزَاءَ الْأَوْفَىٰ } (the fullest recompense) serves as an explanation or an appositive (Badal), similar to: "And the wrongdoers will whisper secretly, [saying], 'These are not but mortals like you...'" (Al-Anbiya: 3), where "the wrongdoers" is repeated for emphasis.

The phrase "the fullest recompense" is appropriate for the righteous believers, as it is the reward of the righteous. Although it is stated regarding Hellfire: "Indeed, Hell is your recompense, a recompense fully met" (Al-Isra: 63), we respond that the "fullness" must be considered relative to the context. The harm of Hellfire is far greater than the temporary benefit of the sins, making it "fuller" in its own nature.

The word { ثُمَّ } (Then) indicates either a delay in the recompense or a delay in the discourse.

If it indicates a delay in the recompense, how can the reward be delayed for the righteous, given that the apparent meaning suggests the righteous are intended? We say both possibilities are plausible.

The answer to this question is that the description "the fullest" ({ الْأَوْفَىٰ }) negates what you mentioned. Allah recompenses the righteous person immediately upon his death for his good deeds, but He delays the fullest recompense, which is Paradise, or He delays the fullest recompense for the sake of the Ziyadah (increase).

This relates to the verse: "For those who do good is the best [reward] and even more" (Yunus: 26). The "best" is Paradise, and the "even more" ({ وَزِيَادَةٌ }) is the Vision [of Allah]. It is as if the Almighty said: His effort will be shown, then he will be granted the Vision. This interpretation aligns well with the literal meaning of the word, as "fullest" is absolute and unspecified; it is not qualified as "fuller than X." Therefore, it should be the fullest of all fulfillments, which is only attained by the Vision of Allah Almighty.

Regarding the wrongdoer: { أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ } (That no bearer of burdens shall bear the burden of another). This only indicates that one bearer does not carry the burden of another. It does not necessitate that the burden remains with the first bearer; it is possible that Allah removes that burden from her and forgives it, so neither she nor another carries it.

If the verse had been: "No bearer of burdens bears except the burden of itself," then by necessity of the exception, it would mean she must bear her burden.

Regarding the doer of good: { لَيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ } (And that there is not for man except that [good] for which he strives). It does not say: "He has nothing unless he strives." The second phrasing does not confirm that he has what he strove for. The first phrasing confirms that he has what he strove for, considering the exception.

The Almighty used a phrase for the wrongdoer that does not cut off hope, and a phrase for the doer of good that cuts off fear. All of this points to Mercy preceding Wrath.

ثُمَّ يُجْزَاهُ الْجَزَاءَ الْأَوْفَىٰ

Translation and Exegesis:

Then he will be recompensed with the fullest recompense.

(This verse was partially covered in the discussion of Issue 2 and 3 above.)

وَأَنَّ إِلَىٰ رَبِّكَ الْمُنتَهَىٰ

Translation and Exegesis:

And that to your Lord is the final limit (Al-Muntaha).