وَأَن لَّيۡسَ لِلۡإِنسَٰنِ إِلَّا مَا سَعَىٰ
That man can have nothing but what he strives for
And that man hath only that for which he maketh effort
And that man can have nothing but what he does
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أنه لا تؤخذ نفس بمأثم غيرها، ووزرها لا يحمله عنها أحد، وأنه لا يحصل للإنسان من الأجر إلا ما كسب هو لنفسه بسعيه.
Source: King Fahd Complex via spa5k/tafsir_api · reference
وفي تلك الصحف أحكام كثيرة من أهمها ما ذكره الله بقوله: { أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى وَأَنْ لَيْسَ لِلْإِنْسَانِ إِلَّا مَا سَعَى } أي: كل عامل له عمله الحسن والسيئ، فليس له من عمل غيره وسعيهم شيء، ولا يتحمل أحد عن أحد ذنبا
Source: Saadi via spa5k/tafsir_api · reference
أي كما لا يحمل عليه وزر غيره كذلك لا يحصل من الأجر إلا ما كسب هو لنفسه ومن وهذه الآية الكريمة استنبط الشافعي رحمه الله ومن اتبعه أن القراءة لا يصل إهداء ثوابها إلى الموتى لأنه ليس من عملهم ولا كسبهم ولهذا لم يندب إليه رسول الله صلى الله عليه وسلم أمته ولا حثهم عليه ولا أرشدهم إليه بنص ولا إيماء ولم ينقل ذلك عن أحد من الصحابة رضي الله عنهم ولو كان خيرا لسبقونا إليه وباب القربات يقتصر فيه على النصوص ولا يتصرف فيه بأنواع الأقيسة والآراء فأما الدعاء والصدقة فذاك مجمع على وصولهما ومنصوص من الشارع عليهما. وأما الحديث الذي رواه مسلم في صحيحه عن أبي هريرة قال: قال رسول الله صلى الله عليه وسلم "إذا مات الإنسان انقطع عمله إلا من ثلاث: من ولد صالح يدعو له أو صدقة جارية من بعده أو علم ينتفع به" فهذه الثلاثة في الحقيقة هي من سعيه وكده وعمله كما جاء في الحديث "إن أطيب ما أكل الرجل من كسبه وإن ولده من كسبه" والصدقة الجارية كالوقف ونحوه هي من آثار عمله ووقفه وقد قال تعالى "إنا نحن نحيي الموتى ونكتب ما قدموا وآثارهم" الآية والعلم الذي نشره في الناس فاقتدى به الناس بعده هو أيضا من سعيه وعمله وثبت في الصحيح "من دعا إلى هدى كان له من الأجر مثل أجور من اتبعه من غير أن ينقص من أجورهم شيئا".
Source: Ibn Kathir via spa5k/tafsir_api · reference
Chastising Those Who disobey Allah and stop giving Charity
Allah the Exalted chastises those who turn away from His obedience,
فَلاَ صَدَّقَ وَلاَ صَلَّى - وَلَـكِن كَذَّبَ وَتَوَلَّى
(So he (the disbeliever) neither believed nor prayed! But on the contrary, he belied and turned away!)(75:31-32),
وَأَعْطَى قَلِيلاً وَأَكْدَى
(And gave a little, then stopped) Ibn `Abbas said, "Gave a little, then stopped giving." Similar was said by Mujahid, Sa`id bin Jubayr, `Ikrimah, Qatadah and several others. `Ikrimah and Sa`id said: "Like the case of a people who dig a well, during the course of which they find a rock preventing them from completing their work. So they say, `We are finished' and they abandon the work." Allah's statement,
أَعِنْدَهُ عِلْمُ الْغَيْبِ فَهُوَ يَرَىٰ
(Is with him the knowledge of the Unseen so that he sees) means, does this person, who stopped giving for fear of poverty and ended his acts of charity have knowledge of the Unseen and thus knows that if he does not stop giving, his wealth will go away No. Such a person has stopped giving in charity for righteous causes and did not keep relations with kith and kin because of his miserliness, being stingy and out of fear of poverty. The Prophet said in a Hadith,
«أَنْفِقْ بِلَالُ، وَلَا تَخْشَ مِنْ ذِي الْعَرْشِ إِقْلَالًا»
(O Bilal, spend and fear not less provisions from the Owner of the Thone.) Allah the Exalted and Most honored said,
وَمَآ أَنفَقْتُمْ مِّن شَىْءٍ فَهُوَ يُخْلِفُهُ وَهُوَ خَيْرُ الرَّازِقِينَ
(And whatsoever you spend of anything (in Allah's cause), He will replace it. And He is the Best of providers.)(34:39)
The Meaning of `fulfilled
Allah the Exalted said,
أَمْ لَمْ يُنَبَّأْ بِمَا فِى صُحُفِ مُوسَى - وَإِبْرَهِيمَ الَّذِى وَفَّى
(Or is he not informed with what is in the Suhuf of Musa. And of Ibrahim who fulfilled), Sa`id bin Jubayr and Ath-Thawri said it means: "Conveyed all that he was ordered to convey." Ibn `Abbas said about:
وَفَّى
(fulfilled) "He delivered all that Allah ordered him to deliver." Sa`id bin Jubayr said about:
وَفَّى
(fulfilled), "What he was ordered." Qatadah said about:
وَفَّى
(fulfilled), "He obeyed Allah and delivered His Message to His creatures." This is the view preferred by Ibn Jarir because it includes the statement before it and supports it. Allah said,
وَإِذِ ابْتَلَى إِبْرَهِيمَ رَبُّهُ بِكَلِمَـتٍ فَأَتَمَّهُنَّ قَالَ إِنِّى جَـعِلُكَ لِلنَّاسِ إِمَامًا
(And (remember) when the Lord of Ibrahim tried him with (certain) commands, which he fulfilled. He said: "Verily, I am going to make you an Imam (a leader) for mankind.")(2:124) Therefore, Ibrahim fulfilled all the commands of his Lord, stayed away from all the prohibitions, and conveyed Allah's Message in its entirety. Therefore, he is worthy of being made a leader for mankind in all of his affairs, statements and actions. Allah the Exalted said,
ثُمَّ أَوْحَيْنَآ إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ
(Then, We have sent the revelation to you (saying): "Follow the religion of Ibrahim, a Hanif, and he was not of the idolators.")(16:123)
None shall carry the Burden of Any Other on the Day of Resurrection
Allah the Exalted explained what He has revealed in the Scripture of Ibrahim and Musa,
أَلاَّ تَزِرُ وَزِرَةٌ وِزْرَ أُخْرَى
(That no burdened person shall bear the burden of another.) Meaning, every soul shall carry its own injustices, whether disbelief or sin, and none else shall carry its burden of sin, as Allah states
وَإِن تَدْعُ مُثْقَلَةٌ إِلَى حِمْلِهَا لاَ يُحْمَلْ مِنْهُ شَىْءٌ وَلَوْ كَانَ ذَا قُرْبَى
(And if one heavily laden calls another to (bear) his load, nothing of it will be lifted even though he be near of kin.)(35:18) Allah said,
وَأَن لَّيْسَ لِلإِنسَـنِ إِلاَّ مَا سَعَى
(And that man can have nothing but what he does.) So just as no soul shall carry the burden of any other, the soul shall only benefit from the good that one earns for himself. As for the Hadith recorded by Muslim in the Sahih, that Abu Hurayrah said that the Messenger of Allah ﷺ said,
«إِذَا مَاتَ الْإِنْسَانُ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: مِنْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ، أَوْ صَدَقَةٍ جَارِيَةٍ مِنْ بَعْدِهِ، أَوْ عِلْمٍ يُنْتَفَعُ بِه»
(When a person dies, his deeds will cease except in three cases: from a righteous son who invokes Allah for him, or an ongoing charity after his death, or knowledge that people benefit from.) These three things are, in reality, a result of one's own deeds, efforts and actions. For example, a Hadith states,
«إِنَّ أَطْيَبَ مَا أَكَلَ الرَّجُلُ مِنْ كَسْبِهِ، وَإِنَّ وَلَدَهُ مِنْ كَسْبِه»
(Verily, the best type of provision that one consumes is from what he himself has earned, and one's offspring are among what he has earned.) The ongoing charity that one leaves behind, like an endowment, for example, are among the traces of his own actions and deeds. Allah the Exalted said,
إِنَّا نَحْنُ نُحْىِ الْمَوْتَى وَنَكْتُبُ مَاَ قَدَّمُواْ وَءَاثَارَهُمْ
(Verily, We give life to the dead, and We record that which they send before (them) and their traces.)(36:12) The knowledge that one spreads among people which they are guided by is among his actions and deeds. A Hadith collected in the Sahih states,
«مَنْ دَعَا إِلَى هُدًى كَانَ لَهُ مِنَ الْأَجْرِ مِثْلُ أُجُورِ مَنِ اتَّبَعَهُ، مِنْ غَيْرِ أَنْ يَنْقُصَ مِنْ أُجُورِهِمْ شَيْئًا»
(Whoever invites to guidance, he will earn as much reward as those who follow him, without decreasing anything out of their own rewards.) Allah said,
وَأَنَّ سَعْيَهُ سَوْفَ يُرَى
(And that his deeds will be seen.) meaning, on the Day of Resurrection,
وَقُلِ اعْمَلُواْ فَسَيَرَى اللَّهُ عَمَلَكُمْ وَرَسُولُهُ وَالْمُؤْمِنُونَ وَسَتُرَدُّونَ إِلَى عَـلِمِ الْغَيْبِ وَالشَّهَـدَةِ فَيُنَبِّئُكُمْ بِمَا كُنتُمْ تَعْمَلُونَ
(And say: "Do deeds! Allah will see your deeds, and (so will) His Messenger and the believers. And you will be brought back to the All-Knower of the unseen and the seen. Then He will inform you of what you used to do.")(9:105), Then Allah will remind you of your actions and recompense you for them in the best manner, good for good and evil for evil. Allah's statement here,
ثُمَّ يُجْزَاهُ الْجَزَآءَ الأَوْفَى
(Then he will be recompensed with a full and the best recompense.)
Source: Ibn Kathir abridged via spa5k/tafsir_api · reference
and that wa-an to be understood as wa-annahu man shall have only what he himself strives for of good deeds and so he shall not have anything of the reward for good deeds striven for by another;
Source: Jalalayn (English) via spa5k/tafsir_api · reference
The second injunction is contained in verse [ 39[وَأَن لَّيْسَ لِلْإِنسَانِ إِلَّا مَا سَعَىٰ
(and that a man does not deserve but [ the reward of ] his own effort,....53:39) The summary of this verse is that just as no person shall carry the burden of sin of any other, so shall he benefit only from the good that he himself has done. It is not the case that a person performs a righteous act instead of someone else, and the latter is absolved of his responsibility. For example, if a person performs the obligatory prayers and fasts on behalf of somebody else, the latter will not be absolved of his religious duties and obligations. He is still liable for them. Likewise, if a person embraces faith on behalf of somebody else, the latter cannot be regarded as a believer.
Thus interpreted, no juristic problems arise in connection with this verse. However, some superficial questions do arise regarding Hajj and Zakah. In times of necessity Shari` ah permits to perform Hajj on behalf of somebody else, or pay Zakah on his behalf with his permission. How is this possible? A careful analysis of the two situations does not pose any problem: In the case of Hajj-e-Badal, the sender of a person to perform this type of pilgrimage bears the expenses himself, 2 and thus it is his [ the sender's ] own act for which he will be rewarded. In the case of Zakah, appointing someone to pay is also the act of the person who made the appointment, and not that of the appointee. Therefore, the two cases are not in conflict with verse [ 39].
(2). It should be kept in mind that this is allowed only when one is unable to perform Hajj due to a physical constraint, and therefore his obligation becomes limited to sending someone else with his own expense. (Muhammad Taqi Usmani)
Offering Reward of Good Deeds to others
In the foregoing section we have explained that verse [ 39] means that no person can perform an obligatory act, such as faith, prayers and fasts, on behalf of some other person to free him of his religious duties. He will be able to benefit only from the good he himself has done. This, however, does not imply that a person cannot perform supererogatory acts and proffer their reward to someone else. There is ample textual evidence of Shari'ah that a person can supplicate or give charity or do any other good deed and proffer its reward to others. Further, there is an overwhelming consensus of the Ummah on this issue. (Ibn Kathir)
However, only Imam Shafi` i (رح) differs on this issue. He says that the reward of recitation of the Qur'an cannot be proffered to anyone else. He takes the above verse in a general sense and argues that the rewards of the purely bodily acts of worship, such as the prayer, fasting and recitation of the Qur'an and so on, cannot be passed on to any other person. According to Imam Abu Hanifah (رح) and majority of the leading jurists, it is permissible. They are that just as it is possible to pray for and proffer the reward of charity to another person, so likewise it is possible to recite the Qur'an and perform other voluntary prayers to pass the reward to another person who will receive it. Qurtubi says, in his Tafsir, a large number of Traditions bear testimony to the fact that a believer will receive the reward of the righteous acts of another person. Tafsir Mazhari has, on this occasion, collected all the relevant Traditions which prove that another person does receive the benefit of اِیصِالِ ثَوَاب Isal-e-Thawab (proffering the reward of good acts).
The foregoing verses have elaborated on two issues with reference to the scriptures of Prophets Musa and Ibrahim (علیہما السلام) [ 1] No one will bear the burden of another's sin and punishment; and [ 2] No one shall be freed of his Shar’ i obligations, unless he himself performs them. These two rules of law were available in the Shari’ ah of all the Prophets. However, they are especially mentioned in relation to Musa and Ibrahim (علیہما السلام) probably because in their days an evil custom had taken deep root that the son used to be killed instead of the father; and father, brother, sister or some other member of the family used to be killed instead of the son. The Shari’ ah of these prophets abolished all the evil customs of the Dark Age.
Source: Maarif-ul-Quran via spa5k/tafsir_api · reference
Arabic text: Tanzil project (tanzil.net) — Uthmani Hafs edition. Translations: Yusuf Ali and Pickthall (public domain) and Mubarakpuri (King Fahd Quran Printing Complex). For audio recitation sources and data-handling details, see the privacy policy .
