And those who believe and do righteous deeds - We will surely remove from them their misdeeds
وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِم
by doing righteous deeds
And We will surely reward them with the best.
وَلَنَجْزِيَنَّهُمْ أَحْسَنَ
meaning good, and he parses it as having the preposition *ba* removed,
الَّذِي كَانُوا يَعْمَلُونَ 5 That they used to do. which is the righteous deeds.
His statement: But they who believe and do righteous deeds
وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ
This is in contrast to Or do those who do evil deeds think they can outrun Us
أَمْ حَسِبَ الَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ أَنْ يَسْبِقُونَا
[Al-'Ankabut: 4]. But here he says: those who believe and do righteous deeds
الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ
And faith, as has been established many times, is affirmation accompanied by acceptance and submission, not mere affirmation. And his statement: and do righteous deeds
وعملوا الصالحات
This refers to the deeds of the limbs, so faith is in the heart and doing righteous deeds is with the limbs. The deed encompasses both action and speech, and therefore it is not the counterpart of speech, as some people think, saying: speech and deed. Rather, the counterpart of speech is action, while the deed includes both speech and action. So and done righteous deeds
عملوا الصالحات
thus it encompasses actions such as bowing, prostrating, praying, standing, and sitting in them, and it encompasses words such as reciting the Qur'an, saying *Allahu Akbar*, and glorifying Allah, among other things. And his statement: Righteous deeds
الصالحات
means righteous deeds, so it is a description of a described noun that is omitted, estimated to be: the righteous deeds. And the righteous deed is one that combines how many conditions? Who knows? Do you know, O 'Abd Allah? Husayn?
The student: ..
The Shaykh : Yes, correct. It combines two conditions. The righteous deed is one that combines two conditions, which are: sincerity and following [the Prophet]. Sincerity means that you intend with your deed the Face of Allah, Glorified and Exalted, and the Hereafter. And following means that in that, you are following the Prophet (peace and blessings be upon him). The opposite of the first is *shirk* (associating partners with Allah), and the opposite of the second is *bid'ah* (religious innovation), so you should not be one who associates partners with Allah, nor one who innovates in religion. those who believe and do righteous deeds - We will surely remove from them their misdeeds
الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ لَنُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِم
Here he said: We will surely remove.
لَنُكَفِّرَنَّ
And the sentence is the answer to an implied oath, estimated to be: "By Allah, We will surely..." So it is thus emphasized by three emphatic markers: the oath, the *lam*, and the *nun*. And his statement: We will surely remove from them their misdeeds
لَنُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِم
*Takfir* means covering, and from this is *al-kufurr* which is the husk that covers the date palm's fruit. So the meaning of "We will cover their evil deeds" is that We will cover them, and what is intended by covering is its necessary consequence, which is forgiveness. But We will surely remove from them their misdeeds
لَنُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِم
by what? By their faith and their righteous deeds, because faith destroys what came before it, and regarding the righteous deed, Allah says about it: If you avoid the major sins which you are forbidden, We will remove from you your lesser sins
إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ
[Al-Nisa: 31]. Yes?
The student: .....?
The Shaykh : That is, this is covering them, because we said that *kufur* is covering.
The student: ...
The Shaykh : Yes, correct. And from this is If you avoid the major sins which you are forbidden, We will remove from you your lesser sins
إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ
because it is derived from covering, and covering evil deeds means removing them and not being held accountable for them.
And his statement: We will surely remove from them their misdeeds
لَنُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِم
The author said: " by doing righteous deeds
" So their righteous deeds will be expiation for the evil deeds. The Prophet (peace and blessings be upon him) said: The five [daily] prayers, Friday to Friday and Ramadan to Ramadan make atonement for what has happened since the previous one when major sins have been avoided.
الصلوات الخمس والجمعةُ إلى الجمعة ورمضان إلى رمضان مكفرَاتٌ لِمَا بينهن ما اجْتُنِبَتِ الكبائر An Umra is an expiation for the sins committed between it and the next
العمرةُ إلى العمرة كفارةٌ لما بينهما We will surely remove from them their misdeeds and will surely reward them according to
لَنُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلَنَجْزِيَنَّهُمْ أَحْسَنَ
We will surely reward them
لَنَجْزِيَنَّهم
*Al-Jaza'* means the reward for something. And his statement: We will surely reward them
لنجزينهم
Regarding it, in terms of emphasis, what was said about his statement: We will surely remove
لَنُكَفِّرَنَّ
is said. And his statement: Better
أحسن
The author said: " meaning good
" And it seems he escaped a difficulty that might be raised, which is that the verse indicates that they will be rewarded with the best of what they used to do. Well, and *hasan* (good) means that the righteous deed is good and better. So if the verse says "the best of what they used to do," does it mean that they are rewarded for the *hasan* (good) or not? They are not rewarded. Therefore, the author interpreted the best
أحسَن
meaning good
حسَن
the best of what they used to do. But we see that there is no need for interpretation, and that what the verse indicates is more appropriate than what the author estimated, which is that Allah says: "We will surely reward them with the best reward of what they used to do." So it is with an omitted estimation: "We will surely reward them with the best reward." Yes. And the best reward, Allah, Glorified and Exalted, specified it in His statement: Whoever comes [on the Day of Judgement] with a good deed will have ten times the like thereof [to his credit]
مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ عَشْرُ أَمْثَالِهَا
[Al-An'am: 160]. And He, the Exalted, said: The example of those who spend their wealth in the way of Allah is like a seed [of grain] which grows seven spikes; in each spike is a hundred grains. And Allah multiplies [His reward] for whom He wills
مَثَلُ الَّذِينَ يُنفِقُونَ أَمْوَالَهُمْ فِي سَبِيلِ اللَّهِ كَمَثَلِ حَبَّةٍ أَنْبَتَتْ سَبْعَ سَنَابِلَ فِي كُلِّ سُنْبُلَةٍ مِائَةُ حَبَّةٍ وَاللَّهُ يُضَاعِفُ لِمَنْ يَشَاءُ
[Al-Baqarah: 261]. So this reward is the best reward, yes or no? The best reward, because the limit of reward is that it be like what the doer did, but here they are rewarded with something better and greater. And on this basis, Better
أحسن
is not in the accusative case due to the removal of the preposition as the author said: " and its accusative is due to the removal of the preposition *ba*
" Rather, it is the second object of his statement We reward
نجزي
and the first object is the *ha* (pronoun). And the *nun* in his statement: We will surely reward them
لنجزينهم
is for emphasis. This is the meaning of the noble verse, meaning that Allah promised them two things: the expiation of evil deeds by righteous deeds, and the reward for these deeds... the best reward, the best reward they will be given, and that is that one good deed is ten times its like, up to seven hundred times, up to many times. And his statement: the best of what they used to do.
أحسن الَّذِي كَانُوا يَعْمَلُونَ
[Al-'Ankabut: 7]. The author says: " which is the righteous deeds." So these righteous deeds that they do, Allah will reward them for them with the best reward they will be rewarded with.
