Can One Be Rewarded For Another Person's Actions or Not?

Argument:

The Qur'an makes it clear that one is only rewarded for the actions he performs:

"And that man shall have nothing but what he strives for" - 53:39

Yet, we read in the hadith literature like in Bukhari, Volume 2, Book 26, Number 589 and many other places that one may perform hajj and give charity on behalf of his parents and they could benefit from this.

Is this not a contradiction?

Response:

Before proceeding, I would like to point out to those who lodge this argument from amongst the hadeeth rejecters that the Qur'an makes it clear that we human beings could surely benefit from the actions of others. For instance, the Qur'an makes mention of intercessors who would be interceding for us. This demonstrates that the actions of others could positively impact our fate. The Qur'an also makes multiple references to the angels and Prophets seeking repentance for the believers. Certainly, they would not have done so if the believers were surely bound to not benefit from their prayers. We know that Allah's Mercy exists, and we know that we would benefit from Allah's Mercy if Allah were to bestow His Mercy upon us. Once again, this is us benefiting from something that is not of our own doing. So, how do we truly understand this verse then?

Looking at the ahaadith in question, there is no contradiction inshallah, and we will take a brief look at some reconciliation attempts laid out for us to choose from.

One opinion is that the Qur'an refers to those performing actions with the intention that it is for themselves. Here the Qur’an is saying that the reward for those actions cannot go to the scales of another person; however, it is possible that if the individual intended that the reward for his action be allocated to someone else, then that would be possible.[1]

A second opinion is to believe that 5:39 was only applicable for a previous Shariah and is not applicable anymore for our Shariah;[2] however, the lack of evidence supporting this opinion does not make it an attractive option to opt for.

A third opinion is to believe that 5:39 is to be restricted in its application to kuffar,[3] but to argue that the verse is to be restricted to kuffar finds no textual support in neither the Qur'an, nor the hadith literature. Verse 38 appears to be general in its application to all mankind, and there is no contextual indication that we must then suddenly restrict verse 39 in its application.

A fourth opinion is that "strive" in the verse includes "intentions" and not only actual accomplished work.[4] This opinion finds support in the hadith of the Prophet (peace be upon him)... "Whenever my bondsman intends to do good, but does not do it, I write one good act for him..."[5]

A fifth opinion is that the Qu'ranic verse in question should be understood as saying that no one has the right to take from the actions of others, similar to how no one has the right to spend the money of others as he pleases. However, just as one may gift money to others, one may similarly gift good deeds to others as well.[6] In other words, one does not possess the right over other people's actions, but that does not mean that one cannot benefit from them if the doer of those actions wishes that be the case.[7] 

A sixth opinion is to simply believe that the ahaadith are merely qualifying the statement in the Qur'an.[8] 

A seventh opinion is to believe that the child performing the good deed on behalf of his parents is actually considered part of the parents’ striving. This is because the parents brought their children into existence and educated them and brought them up upon Islam, and that resulted in their children doing good deeds.[9]

Strongest Opinion?

I personally opt for the first and fifth opinions, as they overlap and complement each other. I believe both the Qur'an and hadith literature are explicitly clear regarding the fact that we may benefit from the works of others. We must bear in mind that we are not entitled to the rewards of the works of others. We do not own the right to be rewarded for things that we did not do. This is the emphasis of Surah 53, Ayah 39. Nevertheless, this does not mean that we cannot be gifted rewards for the actions of others who intend to pass on their rewards to us.

With this understanding, there is no contradiction at all.

Note of Caution:

However, one must bear in mind that regardless of the opinion one opts for, the understanding of the concept of "sending rewards to others" must strictly be in light of the hadeeth literature. This does not mean that anyone can perform any action on behalf of others. It would be a great error to think this. The purpose of this post was not to delve into this topic in detail but to only demonstrate that there is no self-contradiction in the Islamic sources. For further details, kindly consult your Sheikh.

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[1] Az-Zamakhshari in his commentary al-Kashaaf, on 5:39 said:

 أن سعي غيره لا ينفعه إذا عمله لنفسه، ولكن إذا نواه به فهو بحكم الشرع كالنائب عنه والوكيل القائم مقامه

[2] Ibn ‘Ashur in his commentary at-Tahreer wat-Tanweer, on 5:39 reported ‘Ikrimah as saying:

 حكاية عن شريعة سابقة فلا تلزم في شريعتنا يريد أن شريعة الإِسلام نسخت ذلك فيكون قبول عمل أحد عن غيره من خصائص هذه الأمة

[3] Ibn ‘Ashur in his commentary at-Tahreer wat-Tanweer, on 5:39 reports this opinion from ar-Rabee' bin Anas.

[4] Imam al-Baghawi said in his commentary, Ma'aalim at-Tanzeel, on 5:39: وما جاء في الأخبار من أن الصدقة ينفعان الميت فلكون الناوي له كالنائب عنه. Imam al-Qurtubi in his commentary, al-Jaami' li-Ahkaam al-Qur'an, on 5:39 reports Abu Bakr al-Warraq as saying: " إلا ما سعى " إلا ما نوى

[5] Saheeh Muslim, Book 1, Hadeeth no. 234

[6] Shaykh al-'Uthaymeen said in one of his fatwas:

 وحملوا قوله تعالى: {وأن ليس للإنسان إلا ما سعى } على أن المعنى أنه لا يمكن أن يأخذ من عمل غيره، لكن إذا أهدى إليه غيره من العمل فإنه لا بأس به، كما أن الإنسان ليس له التصرف في مال غيره، ولو أعطاه شخص مالاً لتصرف فيه

[7] Imam ash-Shinqeeti said in his book Rafi' Eehaam al-Idhtiraab 'an Ayaat al-Kitaab:

 إن الآية إنما دلت على نفي ملك الإنسان لغير سعيه ولم تدل على نفي انتفاعه بسعي غيره لأنه لم يقل وأن لن ينتفع الإنسان إلا بما سعى. وإنما قال وأن ليس للإنسان. وبين الأمرين فرق ظاهر لأن سعي الغير ملك لساعيه إن شاء بذله لغيره فانتفع به ذلك الغير وإن شاء أبقاه لنفسه وقد أجمع العلماء على انتفاع الميت بالصلاة عليه والدعاء له والحج عنه ونحو ذلك مما ثبت الانتفاع بعمل الغير فيه.

[8] Imam an-Nawawi said in his commentary on Saheeh Muslim:

 وهذه الأحاديث مخصصة لعموم قوله تعالى: وأن ليس للإنسان إلا ما سعى

[9] Shaykh Nasr ud-Deen al-Albani said in his Silsilat al-Ahaadeeth as-Saheeha:

 ولما كان الولد من سعي الوالدين، فهو داخل في عموم قوله تعالى (وأن ليس للإنسان إلا ما سعى) فلا داعي إلى تخصيص هذا العموم بالحديث.

Shaykh al-'Uthaymeen said:

 وإنما جعل دعاء الولد الصالح من عمله؛ لأن الولد من كسبه، حيث إنه هو السبب في إيجاده، فكأن دعاءه لوالده دعاء من الوالد نفسه، بخلاف دعاء غير الولد لأخيه، فإنه ليس من عمله -وإن كان ينتفع به-،