this ḥadīth and others indicate that a believer's righteous deed is not accepted if it is not intended for the sake of Allāh, and regarding this, Allāh says: "So whoever hopes for the meeting with his Lord, let him do righteous work and not associate anyone in the worship of his Lord." (Sūrah al-Kahf, verse 110). If this is the condition of the believer, then what is the state of the disbeliever in his Lord if he does not purify his intention for Him in his deeds? The answer is in the saying of Allāh: "And We will regard what they have done of deeds and make them as dust dispersed." (Sūrah al-Furqān, verse 23). Assuming that some disbelievers intend their righteous deeds for the sake of Allāh despite their disbelief, Allāh does not let that go to waste for them, but rather rewards them for it in this world. This is supported by the clear and authentic text from the Messenger of Allāh (ṣallá Allāhu ʿalayhi wa-sallam): "Indeed, Allāh does not wrong a believer for his good deed; he is given provision for it (in another narration: he is rewarded with provision in this world) and he is recompensed for it in the Hereafter. As for the disbeliever, he is fed by the good deeds he did for Allāh in this world, until when he reaches the Hereafter, he will have no good deed for which he will be recompensed."
فهذا الحديث وغيره يدل على أن المؤمن لا يقبل منه عمله الصالح إذا لم يقصد به وجه الله ﷿، وفي ذلك يقول تعالى: (فمن كان يرجو لقاء ربه فليعمل عملا صالحا، ولا يشرك بعبادة ربه أحدا) . فإذا كان هذا شأن المؤمن فماذا يكون حال الكافر بربه إذا لم يخلص له في عمله؟ الجواب في قول الله ﵎: (وقدمنا إلى ما عملوا من عمل فجعلناه هباء منثورا) . وعلى افتراض أن بعض الكفار يقصدون بعملهم الصالح وجه الله على كفرهم، فإن الله تعالى لا يضيع ذلك عليهم، بل يجازيهم عليها في الدنيا، وبذلك جاء النص الصحيح الصريح عن رسول الله ﷺ وهو: " إن الله لا يظلم مؤمنا حسنته، يعطى بها (وفي رواية: يثاب عليها الرزق في الدنيا) ويجزى بها في الآخرة، وأما الكافر فيطعم بحسنات ما عمل بها لله في الدنيا، حتى إذا أفضى إلى الآخرة لم يكن له حسنة يجزى بها ".
- "Indeed, Allāh does not wrong a believer for his good deed; he is given provision for it (in another narration: he is rewarded with provision in this world) and he is recompensed for it in the Hereafter. As for the disbeliever, he is fed by the good deeds he did for Allāh in this world, until when he reaches the Hereafter, he will have no good deed for which he will be recompensed." It was recorded by Muslim (8/135), Aḥmad (3/125), and al-Tammām in "al-Fawāʾid" (879) the first part. This is the principle in this matter: that the disbeliever is recompensed for his righteous deed according to the law in this world, so his good deeds do not benefit him in the Hereafter, nor is the punishment lightened for him because of them, let alone that he be saved from it
- " إن الله لا يظلم مؤمنا حسنته يعطى بها (وفي رواية: يثاب عليها الرزق في الدنيا) ويجزى بها في الآخرة وأما الكافر فيطعم بحسنات ما عمل بها لله في الدنيا حتى إذا أفضى إلى الآخرة لم يكن له حسنة يجزى بها ". أخرجه مسلم (٨ / ١٣٥) ، وأحمد (٣ / ١٢٥) ، ولتمام في " الفوائد "(٨٧٩) الشطر الأول. تلك هي القاعدة في هذه المسألة: أن الكافر يجازى على عمله الصالح شرعا في الدنيا، فلا تنفعه حسناته في الآخرة، ولا يخفف عنه العذاب بسببها فضلا عن أن ينجو منه.