Transliteration:( Ill-lal lazeena aamanoo wa 'amilus saalihaati; falahum ajrun ghairu mamnoon )
7. From this emerge a few issues:
1. That faith precedes deeds. With faith no good is correct.
2. Good deeds should be performed at all times, do not let it suffice by doing it once.
3. Perform all types of good deeds, do not leave any by regarding it to be trivial, because Allah Almighty has made faith to precede deed and declared the verb "did" in the Past Continuous Tense. Pious deeds are presented in the plural. It should be remembered that the minor children of the believers would benefit from the pious deeds of their parents. Similarly, sinners like us would be forgiven through the medium of some pious persons.
This verse is not against the concept of ESAALE SAWAAB- i.e. conveying the rewards of your good deeds to the departed souls. The conveyed deed is by law the deed for him whom it is conveyed to.
8. It means eternal, in that the pious servants receive so many rewards in their old age, sickness, travelling like those he had been doing in his youth, good health and dwelling. And after his death his angels appointed for writing his deeds engage in worship at his grave until the Day of Judgement which would continue to accrue to the inmate of the grave (Tafseer Azizi, Roohul Mu'ani).
The tafsir of Surah Tin verse 6 by Ibn Kathir is unavailable here.
Please refer to Surah Tin ayat 1 which provides the complete commentary from verse 1 through 8.
(95:6) except those who have faith and do righteous deeds. Theirs is a never ending reward.[5]
5. The commentators who have taken asfala-safilin to imply the state of extreme old age when man loses his sense and reason, interpret this verse to mean: But the people who in the prime and strength of their age believed and did righteous deeds would have in this old age too the same righteous deeds credited for them and will be rewarded accordingly. No reduction will be made in their rewards on the ground that they could not perform those righteous deeds in that period of life. And the commentators who construe reversal to safilin to imply being cast into the lowest stage of Hell interpret this verse to mean: The people also believed and did righteous deeds are an exception: they will not be reversed to this stage but they will have a reward unending and unfailing. But, neither of these meanings is relevant to the reasoning made in this Surah to justify the judgment of the Hereafter. In our opinion the verse means: Just as it is a common observation in human society that the morally degraded are made the lowest of the low, so this is also an observation of every age that those who believed in God, the Hereafter and the Prophethood and who molded their lives after righteousness and piety, remained secure from this degeneration and remained consistent with the best mold and nature that Allah had created them on. Therefore, they are worthy of the unending reward, i.e. the reward which will neither be less than what they deserve, nor will it ever be cut off.
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