Ayaat 12-15 ― the Reward of those who fear their Lord unseen
Allah subhanahu wa ta’ala informs of he who fears standing before his Lord, being frightened about matters between himself and Allah subhanahu wa ta’ala when he is not in the presence of other people. So he refrains from disobedience and he performs acts of obedience when no one sees him except Allah subhanahu wa ta’ala. This is the real basis of morality in religion. A person’s refraining from an evil because the world regards it as an evil, or because it may entail a punishment by a worldly power, is a very flimsy basis for morality. He won’t be able to avoid the evil for long. There is no worldly power that possesses the ability to see the unseen. Many crimes are committed in today’s world that go by unobserved and unseen. Therefore, there is accountability in the Hereafter so that everybody can get justice. Moreover, evil may vary from country to country and place to place. Something regarded as evil in one country or place might not be considered evil in another. Islam raised the edifice of morality on the basis that one should refrain from an evil in fear of the unseen God Who sees man under all conditions and has same law for everyone regardless of their color, race or status. To forsake evil and adopt good only out of fear of Him is the real good which is commendable in religion.Allah
Allah subhanahu wa ta’ala mentions that this person will have forgiveness and a great reward. His sins will be remitted and he will be rewarded abundantly.
In the two Saheehs it appears,
سَبْعَةٌ يُظِلُّهُمُ اللهُ تَعَالى فِي ظِلِّ عَرْشِهِ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّه
“There are seven people whom Allah the Exalted will shade in the shade of His Throne on the Day when there will be no shade except its shade.” Among those people will be, “A man who is tempted by a beautiful woman of high social status, but he says, ‘Verily, I fear Allah.’ Another person from among them is a man who gives charity and conceals it so that his left hand does not know what his right hand spent.”
Allah subhanahu wa ta’ala informs us that He is aware of our innermost conscience and secrets, “And conceal your speech or publicize it; indeed, He is Knowing of that within the chests,” (67: 13). He is aware of all our thoughts including those that occur in the hearts. This address is to all human beings whether they are believers or unbelievers. For the believer, it contains the admonition that while living his life in the world he should always remember that not only his deeds but also his secret intentions and innermost thoughts are not hidden from Allah subhanahu wa ta’ala. For the unbeliever the warning that he may do whatever he may please fearless of Allah subhanahu wa ta’ala, but nothing that he does can remain unnoticed and unseen by Him.
He asks how the Creator cannot know of its creation. Should He not know while He created us? He created every vein of our body; our hearts and our brain. We breathe only because He allows us to breathe. Our limbs function because He enables them to work. How then can anything of ours remain hidden from Him? He is the Subtle, the Acquainted. His Attribute Lateef means the One Who works in imperceptible ways as well as the One Who knows the hidden truth and realities.Then He mentions His favor to His creation in subjugating the earth to them, and making it subservient to them. He made it a stable abode and dwelling place. He placed in it mountains and caused water springs to gush forth from it. He fashioned pathways, and placed useful things in it and places fertile for the growth of fruit and vegetation.
Then He mentions His favor to His creation in subjugating the earth to them, and making it subservient to them. He made it a stable abode and dwelling place. He placed in it mountains and caused water springs to gush forth from it. He fashioned pathways, and placed useful things in it and places fertile for the growth of fruit and vegetation. “It is He Who made the earth tame for you – so walk among its slopes,” (67: 15), He tells us to travel wherever we wish throughout the earth’s regions, its country sides and all the areas of its domain in our various journeys to seek earnings and trade. But we should know that our efforts alone will not benefit us anything unless Allah subhanahu wa ta’ala makes matters easy for us.
He continues to say, “and eat of His provision,” (67: 15) that this earth has not become subdued for us of its own accord, the provision also that we are eating have not become available here by themselves, but Allah subhanahu wa ta’ala has so arranged it by His wisdom and power. It made our life possible on earth and made it such a vast table spread with food that it contains endless provisions for our sustenance. If we are not lost in heedlessness and look about ourselves intelligently we will find how much wisdom underlies the making of this earth habitable for us. Thus, striving by using the means (to attain something) does not negate the necessity of depending upon Allah subhanahu wa ta’ala.
Imam Ahmad recorded from ‘Umar ibn al-Khattab radhiAllahu ‘anhu that he heard the Messenger of Allah salAllahu ‘alayhi wa sallam say,
لَوْأَنَّكُمْ تَتَوَكَّلُونَ عَلَى اللهِ حَقَّ تَوَكُّلِهِ، لَرَزَقَكُمْ كَمَا يَرْزُقُ الطَّيْرَ، تَغْدُو خِمَاصًا وَتَرُوحُ بِطَانًا
“If you would trust in Allah as He truly should be trusted in, He would surely provide for you as He provides for the birds. They set out in the morning with empty stomachs and return in the evening with full stomachs.” A bird searches morning and evening for its sustenance while depending upon Allah subhanahu wa ta’ala. For He is the Subduer, the Controller and the One Who causes everything.
“And to Him is the resurrection,” (67: 15), meaning while we move about on the earth and eat of what Allah subhanahu wa ta’ala has provided for us here, we should not forget that ultimately we have to appear before Him on the Day of Judgment.