Tafsir of Surah Al-Isra - Verse 18

The Reward of Those who desire this World and Those who desire the Hereafter

Allah tells us that not everyone who desires this world and its luxuries gets what he wants. That is attained by those whom Allah wants to have it, and they get what He wills that they should get. This Ayah narrows down the general statements made in other Ayat. Allah says:

عَجَّلْنَا لَهُ فِيهَا مَا نَشَآءُ لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ

(We readily grant him what We will for whom We like. Then, afterwards, We have appointed for him Hell) meaning, in the Hereafter,

يَصْلَـهَآ

(he will burn therein) means, he will enter it until it covers him on all sides,

مَذْمُومًا

(disgraced) means, blamed for his bad behaviour and evil deeds, because he chose the transient over the eternal,

مَّدْحُورًا

(rejected.) means, far away (from Allah's mercy), humiliated and put to shame.

وَمَنْ أَرَادَ الاٌّخِرَةَ

(And whoever desires the Hereafter) wanting the Hereafter and its blessings and delights,

وَسَعَى لَهَا سَعْيَهَا

(and strives for it, with the necessary effort due for it) seeking it in the right way, which is following the Messenger .

وَهُوَ مُؤْمِنٌ

(while he is a believer,) means, his heart has faith, i.e., he believes in the reward and punishment,

فَأُولَـئِكَ كَانَ سَعْيُهُم مَّشْكُورًا

(then such are the ones whose striving shall be appreciated, (rewarded by Allah).)

Commentary

Two behavior models of human beings appear in the cited verses side by side. As for those who elect to go for the readily available benefits out of their life in this world, and the punishment that comes in its wake, the words used were: مَّن كَانَ يُرِ‌يدُ الْعَاجِلَةَ (Whoever opts for the immediate life herein - 18). These words signify continuity and permanence meaning that this punishment of Hell will materialize only when one's actions are all the time motivated by material interests only, having practically no concern for the Hereafter. And as for 'those who desire to have the Here-after and its rewards,' the words used were: أَرَ‌ادَ الْآخِرَ‌ةَ ۔ The sense is that as soon as a true believer were to form an intention to have the reward of the Hereafter in whatever he proposes to do, that deed of his shall stand accepted - irrespective of any corruptive element having entered into something else he was intending to do.

The first condition can only be that of a denier of the Hereafter, therefore, none of his deeds is acceptable. Then, the second condition is that of a true believer. A particular deed by him that issues forth with sincerity of intention, and is for the Hereafter - along with the presence of other conditions - shall be acceptable. And a deed even from the same person, a deed that has no sincerity, or where other conditions are missing, will not be acceptable.

In the present world as man travels towards his ultimate destination, he finds himself standing before a fork in the road. One side leads to the path of immediate gains, while the other is a path on which everything is to be given on merit. One who follows the first path chooses instant benefit (‘ajilah), whereas one who follows the other path chooses the Hereafter (akhirah). On the one hand, man has before him the way of opportunism, which leads him straight to immediate honour and wealth. On the other hand, there is the way of infinite love of truth, the credit for which man will receive only when he begins his life after death. If a man has a grievance, one way of dealing with it is to become vindictive and vengeful. The other option is to forgive and, offering prayers to God, leave the whole matter in His hands. Similarly, man may spend his wealth in fulfilling his desires and furthering his ambitions, or he may spend it for the cause of God. Likewise, there are two different ways of dealing with life’s contingencies: one is to fulfil one’s own desires, while the other is to dedicate oneself to the worship of God. One is to give importance to appearances, the other is to give credence to the reality of the unseen; one is the way of expediency, while the other is the way of principle. The former bears the mark of impatience while the latter makes manifest the virtue of patience. The first way is associated with temporary gain followed by eternal deprivation. The second way is that of temporary loss followed by everlasting honour and success.