سُوْرَةُ الإِسۡرَاءِ
Surah Al-Israa (17) — Ayah 19
وَمَنْ أَرَادَ ٱلْـَٔاخِرَةَ وَسَعَىٰ لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُو۟لَـٰٓئِكَ كَانَ سَعْيُهُم مَّشْكُورًا ﴿19﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And whoever desires the Hereafter and strives for it, with the necessary effort due for it (i.e. does righteous deeds of Allâh’s Obedience) while he is a believer (in the Oneness of Allâh - Islâmic Monotheism) - then such are the ones whose striving shall be appreciated, (thanked and rewarded by Allâh).
Word by Word — Arabic, Transliteration & Meaning
وَمَنْ
waman
And whoever
أَرَادَ
arāda
desires
ٱلْـَٔاخِرَةَ
l-ākhirata
the Hereafter
وَسَعَىٰ
wasaʿā
and exerts
لَهَا
lahā
for it
سَعْيَهَا
saʿyahā
the effort
وَهُوَ
wahuwa
while he
مُؤْمِنٌۭ
mu'minun
(is) a believer
فَأُو۟لَـٰٓئِكَ
fa-ulāika
then those
كَانَ
kāna
[are]
سَعْيُهُم
saʿyuhum
their effort
مَّشْكُورًۭا
mashkūran
(is) appreciated
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 19){ وَ مَنْ اَرَادَ الْاٰخِرَةَ …:} In this verse, three conditions for the acceptance of deeds have been mentioned, among which the fundamental condition is {’’وَ هُوَ مُؤْمِنٌ ‘‘}, that is, faith. This has been stated in many verses. See Surah An-Nisa (124), An-Nahl (97), and Al-Mu’min (40), etc. The good deeds of a disbeliever will be worthless on the Day of Judgment. See Surah Ibrahim (18), Al-Furqan (23), and An-Nur (39), etc. Because the reward for the good deeds of a disbeliever is given to him in this world itself. See Hud (15, 16), Ash-Shura (20), Al-Ahqaf (20), etc. Examples of the good deeds of a disbeliever are charity, maintaining family ties, hospitality, and helping the oppressed, etc.
The second condition is sincerity, which is evident from {’’ اَرَادَ الْاٰخِرَةَ ‘‘ }, and the third condition is a righteous deed worthy of the Hereafter, which is evident from {’’ وَ سَعٰى لَهَا سَعْيَهَا ‘‘}, and this is the deed that is according to the Book and Sunnah. The reward for such a deed will definitely be given, and it will be given many times over or without measure, as mentioned in several verses: «اِنَّمَا يُوَفَّى الصّٰبِرُوْنَ اَجْرَهُمْ بِغَيْرِ حِسَابٍ » [ الزمر : ۱۰ ] “Only those who are perfectly patient will be given their reward without measure.” So the effort that Allah declares as appreciated is of this kind.
The second condition is sincerity, which is evident from {’’ اَرَادَ الْاٰخِرَةَ ‘‘ }, and the third condition is a righteous deed worthy of the Hereafter, which is evident from {’’ وَ سَعٰى لَهَا سَعْيَهَا ‘‘}, and this is the deed that is according to the Book and Sunnah. The reward for such a deed will definitely be given, and it will be given many times over or without measure, as mentioned in several verses: «اِنَّمَا يُوَفَّى الصّٰبِرُوْنَ اَجْرَهُمْ بِغَيْرِ حِسَابٍ » [ الزمر : ۱۰ ] “Only those who are perfectly patient will be given their reward without measure.” So the effort that Allah declares as appreciated is of this kind.
