Tafsir of Al-Isra 17:18

"Whoever desires the immediate [life]..."

Whoever makes the fleeting life their sole concern, desiring nothing else—like the disbelievers and the majority of the corrupt—We grant them from its benefits whatever We will, for whomever We intend.

Thus, the matter is restricted by two conditions:

1. The restriction of what is hastened by His will.
2. The restriction of the recipient of this haste by His intent.

Such is the state of affairs: you see many of them desiring what they desire, yet they are given only a portion of it. Many others desire that portion but are deprived of it entirely, thus combining the poverty of this world with the poverty of the Hereafter.

As for the pious believer, he has chosen his objective, which is the wealth of the Hereafter. He does not care whether he is given a share of this world or not; if he is given it, well and good, but if not, poverty may be better for him and more helpful toward his objective.

His saying, "for whomever We intend," is a substitute (badal) for "for him" (lahu). It is a partial-for-whole substitution, because the pronoun refers back to "whoever" (man), which carries the meaning of a multitude. It has been recited as "He wills" (yasha’u). It is said that the pronoun refers to Allah—in which case there is no difference in meaning between the two recitations. It is also possible that it refers to the servant, meaning the servant has whatever he wills of the world, and that this is for one of the common folk whom Allah intends for that.

It is also said: It refers to one who desires the world through the deeds of the Hereafter, such as the hypocrite, the show-off, the one who migrates for the sake of the world, or the one who fights for spoils or fame, as the Prophet (ﷺ) said: "Whoever’s migration is for Allah and His Messenger, his migration is to Allah and His Messenger; and whoever’s migration is for a worldly gain he seeks or a woman he marries, his migration is to what he migrated for."

"Rejected" (madhuran): Driven away from the mercy of Allah.

"Its effort" (sa’yaha): Its due effort and the equivalent of righteous deeds.

Three conditions are stipulated for an effort to be "thanked" (rewarded):

1. Desiring the Hereafter by centering one’s concern upon it and turning away from the abode of deception.
2. Striving in what one is tasked with, both in action and abstention.
3. Sound, firm faith.

It is reported from some of the early scholars: "Whoever lacks three things, his deeds will not benefit him: firm faith, a sincere intention, and correct action," and then he recited this verse.

"Allah’s gratitude" (shukr Allah) means the reward for obedience.