The Work go in Vain حبوط العمل

قال حذيفة رضي الله عنه

"كان الناسُ يسأَلون رسولَ الله صلى الله عليه وسلم عن الخيرِ، وكنتُ أسألُه عن الشَّرِّ مخافةَ أن يُدرِكَني"

 الحبوط في اللغة 

حبَط عملُه/ حبَط سعيُه:بطَل ولم يحقِّق ثمرتَه، فسد وذهب سُدًى

حبِط العملُ: حَبَط، فسد، بَطَل وذهب سُدًى

حَبِطَ البَطْنُ : اِنْتَفَخَ من كثرة الأَكل أو من أكْل ما لا يوافقه

حَبطَ الجِلْدُ: وَرِمَ

أَحْبَطَ ماءُ البِئْرِ : ذَهَبَ وَلم يَبْقَ كَما كَانَ

أحبط مساعيه: حال دون نجاحها، جعلها تفشل

ماذا يعني حبوط العمل عند العلماء؟ 

1- المرادُ مَن فعَلَ هذا الفعْلَ مُسَتخِفًّا مستهزئًا.

2- خرجَ الوعيدُ مخرجَ الزَّجرِ الشديدِ، وظاهرُه غيرُ مرادٍ.

3- هو من مجازِ التشبيه؛ كأنَّ المعنى: فقد أشبَه من حبِطَ عملُه.

4- معناه: كادَ أن يَحبَطَ.

5- المرادُ المبالغةُ في نُقصَانِ الثوابِ؛ إذ حقيقةُ الحبوطِ إنما هو بالرِّدَّةِ، وعبَّرَ بالحُبُوطِ وهو البطلانُ للتهديدِ والتشديدِ.

6- المرادُ بالعملِ عمل الدنيا الذي كان بسببِ فعلِه لهذا الذنبِ؛ أي: لا يستمتعُ به.

7- المعنى: أُسقِطَتْ حسناتُه في مقابلَةِ سيئاتِه، وسُمِّيَ إحباطًا مجازًا، وقيلَ: غير ذلك؛ فالله أعلم.

سؤال هام: هل فاعل الكبيرة يُكفر أم لا؟ 

وقد استدلَّ بعض فرق أهل الإسلام بحبوط عمل مَن ارتكب هذه الذنوب على تكفيرِ مُرْتَكِبِ الكبيرةِ من أهلِ التَّوحيدِ، وقالوا: هو نظيرُ قولِه تعالى: ﴿ وَمَنْ يَكْفُرْ بِالْإِيمَانِ فَقَدْ حَبِطَ عَمَلُهُ ﴾ [المائدة: 5]

 فردَّ عليهم العلماءُ؛ فقالوا

 مفهومُ الآيةِ أنَّ مَنْ لم يكفُرْ بالإيمانِ لم يُحْبَطْ عملُه، فيتعَارَضُ مفهومُها ومنطُوقُ الحَديثِ؛ فيتعيَّنُ تأويلُ الحديثِ؛ لأنَّ الجمعَ إذا أمكنَ أولى من الترجيحِ

1- الإحباط الكلي (ذنوب كفرية)

إحباط الشرك لثواب كل طاعة عملها الشخص، الذنوب الكفرية: محبطة للعمل جميعه، ولا تُبقِ لصاحبها خيرًا فَعَلَه

قال تعالى

تعالى ﴿وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِنْ قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخَاسِرِينَ﴾ [الزمر: 65]

ولقد أوحي إليك -أيها الرسول- وإلى من قبلك من الرسل: لئن أشركت بالله غيره ليبطلنَّ عملك، ولتكوننَّ من الهالكين الخاسرين دينك وآخرتك؛ لأنه لا يُقبل مع الشرك عمل صالح.

أنواع  حبوط العمل الكلي (الذنوب الكفرية) 

1- الموت علي الكفر

قال تعالى
﴿ وَمَنْ يَرْتَدِدْ مِنْكُمْ عَنْ دِينِهِ فَيَمُتْ وَهُوَ كَافِرٌ فَأُولَئِكَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ وَأُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ ﴾ [البقرة: 217]

يسألك المشركون -أيها الرسول- عن الشهر الحرام: هل يحل فيه القتال؟ قل لهم: القتال في الشهر الحرام عظيم عند الله استحلاله وسفك الدماء فيه، ومَنْعكم الناس من دخول الإسلام بالتعذيب والتخويف، وجحودكم بالله وبرسوله وبدينه، ومَنْع المسلمين من دخول المسجد الحرام، وإخراج النبي والمهاجرين منه وهم أهله وأولياؤه، ذلك أكبر ذنبًا، وأعظم جرمًا عند الله من القتال في الشهر الحرام. والشرك الذي أنتم فيه أكبر وأشد من القتل في الشهر الحرام. وهؤلاء الكفار لم يرتدعوا عن جرائمهم، بل هم مستمرون عليها، ولا يزالون يقاتلونكم حتى يردوكم عن الإسلام إلى الكفر إن استطاعوا تحقيق ذلك. ومن أطاعهم منكم -أيها المسلمون- وارتدَّ عن دينه فمات على الكفر، فقد ذهب عمله في الدنيا والآخرة، وصار من الملازمين لنار جهنم لا يخرج منها أبدًا.

2- الإحباط الجزئي (ذنوب غير كفرية)

هو إحباط موازنة بحيث تحبط المعاصي ثواب الحسنات عند رجحانها عليها إلى أن يعود له ثوابها، الأعمال غير الكفرية المُحبطة للعمل: هي من كبائر الذنوب، فإن العلماء يقولون: إنَّ حبوطَ العملِ في ذنبٍ وعيدٌ شديدٌ لفاعلِ الذنب، وهو عَلامةٌ على أنَّه كبيرةٌ؛ قال ابن تيمية رحمه الله: "حبوط العمل لا يُتَوَعَّدُ به إلا على ما هو من أعظم الكبائر"

أنواع  حبوط العمل الجزئي (الذنوب غير الكفرية) 

1- الرياء

قال الله تعالى

 ﴿ مَنْ كَانَ يُرِيدُ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَالَهُمْ فِيهَا وَهُمْ فِيهَا لَا يُبْخَسُونَ * أُولَئِكَ الَّذِينَ لَيْسَ لَهُمْ فِي الْآخِرَةِ إِلَّا النَّارُ وَحَبِطَ مَا صَنَعُوا فِيهَا وَبَاطِلٌ مَا كَانُوا يَعْمَلُونَ ﴾ [هود: 15، 16]

قال تعالي 

﴿ إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالَى يُرَاؤُونَ النَّاسَ وَلَا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا ﴾ [النساء: 142]

نزلت في أهل الرياء
وذلك أن أهل الرياء يُعطون بحسناتهم في الدنيا، فمن عمل صالحًا التماس الدنيا، صومًا أو صلاةً أو تهجُّدًا بالليل، لا يعمله إلا التماس الدنيا، فإن الله يُوفِّيه الذي التمس في الدنيا، ويُحبط عمله الذي كان يعمله التماس الدنيا، وهو في الآخرة من الخاسرين.

وعن محمود بن لَبيد رضي الله عنه أنَّ رسولَ الله صلى الله عليه وسلم قال

 ((إنَّ أخوفَ ما أخافُ عليكم الشِّرْكُ الأصغرُ))، قالوا: وما الشِّرْكُ الأصغرُ يا رسولَ الله؟ قال: ((الرِّياءُ؛ يقولُ الله عزَّ وجلَّ لهم يومَ القيامةِ إذا جزى الناسَ بأعمالِهم: اذهبُوا إلى الذين كنتم تُرَاؤُونَ في الدنيا فانظُروا، هل تجِدونَ عندهم جزاءً؟)) 

وعن أُبَي بن كعب رضي الله عنه عن النبي صلى الله عليه وسلم قال

 ((بَشِّرْ هذه الأُمَّةَ بالسَّناءِ، والنصرِ، والتمكينِ، فمن عمِلَ منهم عمَلَ الآخرةِ للدنيا، لم يكُن له في الآخرةِ نصِيبٌ)) 

2- السُمعة

وعن أبي أُمامة الباهلي رضي الله الله عنه قال: جاء رجلٌ إلى النبي رضي الله عنه، فقال: أرأيت رجلًا غزا يلتمِسُ الأجرَ والذِّكرَ، ما لَه؟ فقال رسول الله صلى الله عليه وسلم: ((لا شيء له))، فأعادها ثلاث مراتٍ؛ يقول له رسول الله صلى الله عليه وسلم: ((لا شيء له))، ثم قال: ((إن الله لا يقبَلُ من العملِ إلَّا ما كان له خالصًا، وابتُغِيَ به وجهُه))

وعن أبي هريرة رضي الله عنه، قال

قال رسول الله صلى الله عليه وسلم: ((مَنْ تعَلَّم علمًا مما يُبتَغى به وجهُ الله عز وجل لا يتعلَّمُه إلا ليُصِيبَ به عرَضًا من الدنيا، لم يجِدْ عرْفَ الجنة يومَ القيامة))

فاحذر الرياء والسُمعة 

والرياء هو أنْ يعملَ عملًا مما يُتَقرَّبُ به إلى الله يريد به ثناءَ الناسِ عليه. وحقيقةُ الرِّياءِ طَلَبُ ما في الدُّنيَا بالعِبادَةِ، وأصلُه طلَبُ المَنْزِلَةِ في قلوبِ النَّاسِ. فقد صحَّ أنه من صفات المنافقين، وأنه سبب لعذاب صاحبه في الآخرة، وأنَّ صاحبه متوعَّد بالويل، وأنه متوعَّد بالفضيحة

3- التألي على الله

عن جُندَب بنِ عبدالله رضي الله عنه أن رسولَ الله صلى الله عليه وسلم حدَّث ((أن رجلًا قال: والله لا يغفِرُ الله لفلانٍ، وإنَّ الله تعالى قال: من ذا الذي يتألَّى عليَّ ألا أغفِرَ لفلانٍ، فإني قد غفرْتُ لفلانٍ، وأحبطْتُ عملَك))، أو كما قال، معنى يتألَّى: يَحلِف.

وعن ضَمضم بن جَوْس رحمه الله قال

 قال أبو هريرة سمِعْتُ رسول الله صلى الله عليه وسلم يقول: ((كان رجلانِ في بني إسرائيلَ مُتَواخِيَين، فكان أحدُهما يُذنِبُ، والآخرُ مجتهِدٌ في العبادةِ، فكان لا يزالُ المجتهدُ يرى الآخرَ على الذنبِ، فيقول: أقصِر، فوجده يومًا على ذنبٍ، فقال: خلِّني وربي، أَبُعثْتَ عليَّ رقيبًا؟ فقال: والله، لا يغفِرُ الله لك، أو لا يُدخِلُك الله الجنةَ، فقبَضَ أرواحَهما، فاجتمعَا عند ربِّ العالمين، فقال لهذا المجتهدِ: أكنْتَ بي عالِمًا، أو كنت على ما في يَدِي قادرًا؟ وقال للمذنبِ: اذهب فادخُلِ الجنة برحمتِي، وقال للآخر: اذهبوا به إلى النارِ))

وفي رواية ابن المبارك

 قال ضمضم: دخلتُ مسجدَ المدينة، فناداني شيخٌ، وقال: يا بن أُمِّي! تعالَه، وما أعرِفُه، قال: لا تقولَنَّ لرجلٍ: والله لا يغفِرُ الله لك أبدًا، ولا يُدخِلُك الجنة أبدًا، قلت: ومن أنت يرحمُك الله؟ قال: أبو هريرة، قلت: فإن هذه الكلمةَ يقولُها أحدُنا لبعضِ أهلِه إذا غضِبَ، أو لزوجتِه، أو لخادِمه؟ قال: فإني سمِعْتُ رسول الله صلى الله عليه وسلم يقول، وذكره (أي ذكر الحديث السابق). 

4- رفع الصوت فوق صوت النبي صلى الله عليه وسلم

قال تعالى

 ﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَنْ تَحْبَطَ أَعْمَالُكُمْ وَأَنْتُمْ لَا تَشْعُرُونَ ﴾ [الحجرات: 2]

وعن أنس بن مالك رضي الله عنه أنه قال

 لما نزلت هذه الآية: ﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ ﴾ [الحجرات: 2] إلى آخرِ الآية، جلسَ ثابت بن قيس في بيتِه، وقال: أنا من أهل النارِ، واحتبسَ عن النبي صلى الله عليه وسلم، فسأل النبيُّ صلى الله عليه وسلم سعدَ بن معاذ، فقال: ((يا أبا عمرو، ما شأنُ ثابت؟ اشتَكى؟)) قال سعد: إنه لجارِي، وما علمْتُ له بشكوَى. قال: فأتاه سعد، فذكرَ له قولَ رسولِ الله صلى الله عليه وسلم، فقال ثابت: أُنزِلَتْ هذه الآيةُ، ولقد علمتُم أني من أرفَعِكم صوتًا على رسولِ الله صلى الله عليه وسلم، فأنا من أهلِ النارِ، فذكرَ ذلك سعدٌ للنبيِّ صلى الله عليه وسلم، فقال رسول الله صلى الله عليه وسلم: ((بل هو من أهلِ الجنةِ، فقل له: إنك لسْتَ من أهلِ النار؛ ولكن من أهلِ الجنةِ))، قال: فكنَّا نراه يمشِي بين أظهُرِنا رجلٌ من أهلِ الجنةِ.

قال العلماء
كان ثابتُ رضي الله عنه جَهِيرَ الصوتِ، وكان يرفعُ صوتَه، وكان خطيبَ الأنصارِ، ولذلك اشتدَّ حذَرُه أكثرَ من غيرِه، وأنت خبير أن هذا الحُكم قاسه بعض العلماء علي الجهر بالصوت عند قبر رسول الله صلي الله عليه وسلم، فلا يستحب دعاء بصوت مرتفع أو شجار علي من يدخل أولا أو غير ذلك مما يضطر الناس لرفع أصواتهم، والله أعلي وأعلم.

5- ترك صلاة العصر

عن أبي المليح رحمه الله قال

 كنا مع بُرَيدة في غزوة في يومٍ ذي غَيْمٍ، فقال: بكِّروا بصلاةِ العصر؛ فإن النبي صلى الله عليه وسلم، قال: ((مَنْ تَركَ صلاةَ العَصْرِ فقد حبِطَ عملُه)) 

6- المنُّ

قال الله تعالى

 ﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُبْطِلُوا صَدَقَاتِكُمْ بِالْمَنِّ وَالْأَذَى كَالَّذِي يُنْفِقُ مَالَهُ رِئَاءَ النَّاسِ وَلَا يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ فَتَرَكَهُ صَلْدًا لَا يَقْدِرُونَ عَلَى شَيْءٍ مِمَّا كَسَبُوا وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ ﴾ [البقرة: 264]

ذكر الرازي رحمه الله أنَّ الْمَنَّ عَلَى وجهين

الوجه الأول: بمعنى الإنعام

 يُقال: قد مَنَّ الله على فلان: إذا أنعم، ومنه قوله تعالى: ﴿ لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ ﴾ [آل عمران: 164] ومنه أن يترك الأميرُ الأسيرَ الكافرَ من غير أن يأخذَ منه شيئًا.

الوجه الثاني: بمعنى النقص من الحق والبخس له

 قال تعالى

 ﴿ وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ ﴾ [القلم: 3]

 أي: غير مقطوع وغير ممنوع. قال الرازي: ومن هذا الباب المنة المذمومة؛ لأنَّها تُنقص النعمة، وتُكدِّرها، والعرب يمتدحون بترك المن بالنعمة، إذا عرَفت هذا فنقول: المنُّ هو إظهار الاصطناع إليهم، والأذى شكايته منهم بسبب ما أعطاهم . 

ورد عن أبي ذرٍّ رضي الله عنه عن النبي صلى الله عليه وسلم قال

 ((ثلاثة لا يُكلِّمُهم الله يومَ القيامةِ، ولا ينظرُ إليهم، ولا يُزكِّيهم، ولهم عذابٌ أليمٌ))، قال: فقرأها رسولُ الله صلى الله عليه وسلم ثلاثَ مِرارٍ، قال أبو ذرٍّ: خابوا وخسِرُوا، مَنْ هم يا رسول الله؟ قال: ((الْمُسبِلُ، والمنَّان، والْمُنفقُ سِلعتَه بالحلف الكاذبِ))

7- انتهاك محارم الله في الخلوة

عن ثوبان رضي الله عنه عن النبي صلى الله عليه وسلم أنه قال

 ((لأعلَمَنَّ أقوامًا من أُمَّتي يأتونَ يومَ القيامةِ بحسناتٍ أمثالِ جبالِ تِهامَة، بِيضًا، فيجعلُها الله هباءً منثورًا))، قال ثوبان: يا رسول الله، صِفْهُم لنا، جَلِّهم لنا؛ ألَّا نكون منهم ونحن لا نعلمُ، قال: ((أمَا إنهم إخوانُكم، ومن جِلْدتِكم، ويأخُذون من الليلِ كما تأخُذون، ولكنهم أقوامٌ إذا خَلَوا بمحارمِ الله انتهَكوها)) 

وفيهم قول الله تعالى

﴿ يَسْتَخْفُونَ مِنَ النَّاسِ وَلَا يَسْتَخْفُونَ مِنَ اللَّهِ وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَى مِنَ الْقَوْلِ ﴾ [النساء: 108]، قالوا: وهذا إنكارٌ على المنافقين في كونهم يستخفُّون بقبائحهم من الناس - لئلا يُنكروا عليهم - ويُجاهرون الله بها؛ لأنه مُطَّلِعٌ على سرائرهم، وعالم بما في ضمائرهم.

8- المُجاهرة بالسوء 

سمِعت رسولَ الله صلى الله عليه وسلم يقول: ((كُلُّ أُمَّتي مُعافى إلَّا المُجاهرينَ، وإنَّ من المجاهرةِ أن يعمَلَ الرجلُ بالليلِ عملًا، ثم يُصبِحُ وقد سترَه الله عليه، فيقول: يا فلانُ، عمِلْتُ البارحةَ كذا وكذا، وقد بات يسترُه ربُّه، ويُصبِح يكشِفُ سِتْرَ الله عنه))

9 - بُخلاء علي المؤمنين بالمال والجهد وحتي اللسان الحلو 

وقال سبحانه

 ﴿ ﴿ أَشِحَّةً عَلَيْكُمْ ۖ فَإِذَا جَاءَ الْخَوْفُ رَأَيْتَهُمْ يَنظُرُونَ إِلَيْكَ تَدُورُ أَعْيُنُهُمْ كَالَّذِي يُغْشَىٰ عَلَيْهِ مِنَ الْمَوْتِ ۖ فَإِذَا ذَهَبَ الْخَوْفُ سَلَقُوكُم بِأَلْسِنَةٍ حِدَادٍ أَشِحَّةً عَلَى الْخَيْرِ ۚ أُولَٰئِكَ لَمْ يُؤْمِنُوا فَأَحْبَطَ اللَّهُ أَعْمَالَهُمْ ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّهِ يَسِيرًا﴾ ﴾ [الأحزاب: 19]

بخَلاء عليكم -أيها المؤمنون- بالمال والنفس والجهد والمودة لما في نفوسهم من العداوة والحقد؛ حبًا في الحياة وكراهة للموت، فإذا حضر القتال خافوا الهلاك ورأيتهم ينظرون إليك، تدور أعينهم لذهاب عقولهم؛ خوفًا من القتل وفرارًا منه كدوران عين مَن حضره الموت، فإذا انتهت الحرب وذهب الرعب رموكم بألسنة حداد مؤذية، وتراهم عند قسمة الغنائم بخلاء وحسدة، أولئك لم يؤمنوا بقلوبهم، فأذهب الله ثواب أعمالهم، وكان ذلك على الله يسيرًا.

9 -   كراهية ما أنزل الله

قال تعالي

﴿ ذَلِكَ بِأَنَّهُمْ كَرِهُوا مَا أَنْزَلَ اللَّهُ فَأَحْبَطَ أَعْمَالَهُمْ ﴾ [محمد: 9]

والذين كفروا فهلاكًا لهم، وأذهب الله ثواب أعمالهم؛ ذلك بسبب أنهم كرهوا كتاب الله المنزل على نبيه محمد صلى الله عليه وسلم، فكذبوا به، فأبطل أعمالهم؛ لأنها كانت في طاعة الشيطان.

10- اتباع ما أسخط الله

قال تعالى

 ﴿ ذَلِكَ بِأَنَّهُمُ اتَّبَعُوا مَا أَسْخَطَ اللَّهَ وَكَرِهُوا رِضْوَانَهُ فَأَحْبَطَ أَعْمَالَهُمْ ﴾ [محمد: 28]

ذلك العذاب الذي استحقوه ونالوه؛ بسبب أنهم اتبعوا ما أسخط الله عليهم من طاعة الشيطان، وكرهوا ما يرضيه عنهم من العمل الصالح، ومنه قتال الكفار بعدما افترضه عليهم، فأبطل الله ثواب أعمالهم من صدقة وصلة رحم وغير ذلك.

11- النفاق

قال الله تعالى

 ﴿ فَتَرَى الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ يُسَارِعُونَ فِيهِمْ يَقُولُونَ نَخْشَى أَنْ تُصِيبَنَا دَائِرَةٌ فَعَسَى اللَّهُ أَنْ يَأْتِيَ بِالْفَتْحِ أَوْ أَمْرٍ مِنْ عِنْدِهِ فَيُصْبِحُوا عَلَى مَا أَسَرُّوا فِي أَنْفُسِهِمْ نَادِمِينَ * وَيَقُولُ الَّذِينَ آمَنُوا أَهَؤُلَاءِ الَّذِينَ أَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ إِنَّهُمْ لَمَعَكُمْ حَبِطَتْ أَعْمَالُهُمْ فَأَصْبَحُوا خَاسِرِينَ ﴾ [المائدة: 52، 53]

يخبر الله تعالى عن جماعة من المنافقين أنهم كانوا يبادرون في موادة اليهود لما في قلوبهم من الشكِّ والنفاق، ويقولون: إنما نوادُّهم خشية أن يظفروا بالمسلمين فيصيبونا معهم، قال الله تعالى ذكره: فعسى الله أن يأتي بالفتح -أي فتح "مكة"- وينصر نَبِيَّه، ويُظْهِر الإسلام والمسلمين على الكفار، أو يُهيِّئ من الأمور ما تذهب به قوةُ اليهود والنَّصارى، فيخضعوا للمسلمين، فحينئذٍ يندم المنافقون على ما أضمروا في أنفسهم من موالاتهم.

12 - الصد عن سبيل الله ومشاقة الرسول صلى الله عليه وسلم

قال تعالى

﴿ إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَنْ سَبِيلِ اللَّهِ وَشَاقُّوا الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمُ الْهُدَى لَنْ يَضُرُّوا اللَّهَ شَيْئًا وَسَيُحْبِطُ أَعْمَالَهُمْ ﴾ [محمد: 32]

إن الذين جحدوا أن الله هو الإله الحق وحده لا شريك له، وصدوا الناس عن دينه، وخالفوا رسول الله صلى الله عليه وسلم، فحاربوه من بعد ما جاءتهم الحجج والآيات أنه نبي من عند الله، لن يضروا دين الله شيئًا، وسيُبْطِل ثواب أعمالهم التي عملوها في الدنيا؛ لأنهم لم يريدوا بها وجه الله تعالى.

13 - قتل النبيين والذين يأمرون بالقسط

قال تعالى

﴿ إِنَّ الَّذِينَ يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ حَقٍّ وَيَقْتُلُونَ الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ * أُولَئِكَ الَّذِينَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ وَمَا لَهُمْ مِنْ نَاصِرِينَ ﴾ [آل عمران: 21، 22]

إن الذين يجحدون بالدلائل الواضحة وما جاء به المرسلون، ويقتلون أنبياء الله ظلمًا بغير حق، ويقتلون الذين يأمرون بالعدل واتباع طريق الأنبياء، فبشِّرهم بعذاب موجع.

قال تعالي 

﴿قُلْ أَبِاللَّهِ وَآيَاتِهِ وَرَسُولِهِ كُنْتُمْ تَسْتَهْزِئُونَ * لَا تَعْتَذِرُوا قَدْ كَفَرْتُمْ بَعْدَ إِيمَانِكُمْ﴾ [التوبة: 65- 66]

ولقد أوحي إليك -أيها الرسول- وإلى من قبلك من الرسل: لئن أشركت بالله غيره ليبطلنَّ عملك، ولتكوننَّ من الهالكين الخاسرين دينك وآخرتك؛ لأنه لا يُقبل مع الشرك عمل صالح

14 - ذنوب الخلوات

وإحباط ذنوب الخلوات للعمل الصالح .ولا تخرج ذنوب الخلوات من التوحيد إلا ما كان كفرًا بالله تعالى، وموجبات الردة .والشفاعة نائلة - إن شاء الله - من مات لا يشرك بالله شيئًا - سواء كانت لهم ذنوب خلوات أم لا -.ومن ارتكب ذنبًا في الخلوة أو غيرها ثم تاب منه واستغفر تاب الله عليه, ولم يؤاخذ به يوم القيامة، ومن لم يتب فإذا رجحت حسناته على سيئاته فهو من أهل الجنة, وإلا فأمره إلى الله تعالى: إن شاء عذبه بقدر ذنبه, وإن شاء عفا

قالوا عن حبوط العمل 

قال أبو فِراس

عرَفتُ الشرَّ لا للشَّرِّ لكن لتوقِّيه ومَن لم يَعرِفِ الشرَّ من الناسِ يقَعْ فيه

كملخص لكل ما سبق 

تعرفنا علي معني حبوط العمل لغوياً ومن منظور القرآن ومن منظور رسول الله صلي الله عليه وسلم، كيف انك تعمل وتعمل وتعمل وغيرك يمتص كل عملك، إما من اغتبته مثلاً وكأنك تضع له حسناتك عل طبق من فضة، أو تحمل حقيبة يد مخروفة، تضع فيها من أعلي وتنزل حسناتك من أسفل بلا رجعة ، انت بالتأكيد فهمت أن  الحبوط  هو داء يصيب الدواب فتبدو منتفخة من بعيد فيظن من يراها من بعيد أنها منتفخة فيظن أنها مليئة باللحم والخيرات مثل الألبان وغيرها من المنتجات النافعة من بعض الدواب، وهي علي الحقيقة ليست بها النفع بل هذا نتن من المرض ، فإذا ذبحتها فلن تجد ما ينفعك بل كل ما يضرك هذا غير الرائحة النتنة، عافاك الله وعافانا، ولماذا كل هذا ؟ هل الإسلام  دخلنا به ليعذبنا: نعمل ونجتهد ثم يتركنا أكفتنا فارغة؟ لا،  الإسلام فقط يحذرك من بعض الأعمال التي تجعل العمل مثل الدابة المنتفخة  لا نفع فيها ولكن بشكل قد يبدوا جميا للوهلة الأولي، ونحن عندما نسمع كلمة حبوط العمل لا نتذكر غير المن بالصدقة ، وما ذنب بقية الأعمال التي تجعل العمل غير مقبول بل وكأنك صفر اليدين ، يستحق الموضوع أن نضعه في حسباننا قدر ما نستطيع، لن نستطيع أن نوفي بالدين جملة وتفصيلا، لكن علي الأقل نقلل من محبطات العمل حتي لا نذهب غدا صفر اليدين عياذاً بالله. 

Hudhayfah (may God be pleased with him) said

"People used to ask the Messenger of God (peace and blessings be upon him) about good, but I used to ask him about evil, fearing that it would overtake me."

The word "habut" in Arabic means

His work was in vain/His efforts were in vain: It was nullified and did not bear fruit; it was corrupted and went to waste.

The work was in vain: It was nullified, corrupted, nullified, and went to waste.

The stomach became swollen: It became distended from overeating or from eating something unsuitabl

The skin became swollen.

The water of the well dried up: It disappeared and did not remain as it was.

He thwarted his efforts: He prevented their success; he caused them to fail.

What does the nullification of one's deeds mean according to scholars?

1- It refers to someone who commits this act with contempt and mockery.

2- The threat is expressed as a severe rebuke, and its literal meaning is not intended.

3- It is a metaphorical expression; as if the meaning were: He resembled someone whose deeds were nullified.

4- Its meaning is: He was almost nullified

5- The intention is to emphasize the diminishment of reward, since true nullification is only through apostasy. The term "nullification" (or "invalidation") is used for emphasis and to reinforce the threat.

6- The deeds referred to are worldly actions that resulted from committing this sin; that is, he will not enjoy them.

7- The meaning: His good deeds were nullified in exchange for his bad deeds, and it was called frustration metaphorically, and it was said: something else; so God knows best.

An important question: Is someone who commits a major sin considered an unbeliever?

Some groups within Islam have argued that the nullification of good deeds for those who commit such sins constitutes disbelief for those who profess monotheism. They said: This is analogous to the verse: {And whoever disbelieves in the faith - his deeds have become worthless} [Al-Ma'idah: 5].

However, scholars have refuted this, saying:

The implication of the verse is that whoever does not disbelieve in the faith has not had his deeds nullified. Therefore, the implication of the verse contradicts the explicit wording of the hadith. Thus, the hadith must be interpreted, because reconciling the two is preferable to choosing one over the other.

1- The total Nullification (Sins of Disbelief)

Associating partners with God nullifies the reward for every good deed a person performs. Sins of disbelief nullify all good deeds, leaving no benefit for the one who commits them.

God Almighty says:

 ﴿وَلَقَدْ أُوحِيَ إِلَيْكَ وَإِلَى الَّذِينَ مِنْ قَبْلِكَ لَئِنْ أَشْرَكْتَ لَيَحْبَطَنَّ عَمَلُكَ وَلَتَكُونَنَّ مِنَ الْخَاسِرِينَ﴾ [الزمر: 65]

“And it was already revealed to you and to those before you that if you should associate others with God, your work would surely become worthless, and you would surely be among the losers.” [Az-Zumar: 65] It was revealed to you, O Messenger, and to the Messengers before you: If you associate anything with God, your deeds will surely be rendered worthless, and you will surely be among the doomed, losing both your religion and your Hereafter, because no good deed is accepted when accompanied by associating partners with God.

The types of Nullification of Deeds (Sins of Disbelief)

1- Dying in a State of Disbelief

Allah says:

﴿ وَمَنْ يَرْتَدِدْ مِنْكُمْ عَنْ دِينِهِ فَيَمُتْ وَهُوَ كَافِرٌ فَأُولَئِكَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ وَأُولَئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ ﴾ [البقرة: 217]

“And whoever of you reverts from his religion and dies while he is a disbeliever - for those, their deeds have become worthless in this world and the Hereafter, and those are the companions of the Fire; they will abide therein eternally.” [Al-Baqarah: 217]

The polytheists ask you, O Messenger, about the sacred month: Is fighting permissible during it? Tell them: Fighting in the sacred month is a grave sin in the sight of God, as is the shedding of blood therein. Your preventing people from embracing Islam through torture and intimidation, your denial of God, His Messenger, and His religion, your barring of Muslims from entering the Sacred Mosque, and your expulsion of the Prophet and the Emigrants from it—who are its rightful inhabitants and protectors—all of this is a greater sin and a more heinous crime in the sight of God than fighting in the sacred month. And the polytheism you practice is greater and more severe than killing in the sacred month. These disbelievers have not been deterred from their crimes; rather, they persist in them and will continue to fight you until they force you to abandon Islam and return to disbelief, if they are able to do so. And whoever among you, O Muslims, obeys them and apostatizes from his religion and dies in disbelief, his deeds in this world and the Hereafter are lost, and he will be among those destined for Hellfire, never to leave it.

2- The Partial Nullification (Non-Disbelieving Sins)

This is a balancing nullification whereby sins nullify the reward of good deeds when they outweigh them, until the reward is restored. Non-disbelieving acts that nullify good deeds are major sins. Scholars say that the nullification of good deeds due to a sin is a severe warning to the sinner, and it is a sign that it is a major sin. Ibn Taymiyyah, may God have mercy on him, said: “The nullification of good deeds is only threatened for the greatest of major sins.

The types of Partial Nullification of Deeds (Non-Disbelieving Sins)

1- The Hypocrisy

Allah Almighty says:

 ﴿ مَنْ كَانَ يُرِيدُ الْحَيَاةَ الدُّنْيَا وَزِينَتَهَا نُوَفِّ إِلَيْهِمْ أَعْمَالَهُمْ فِيهَا وَهُمْ فِيهَا لَا يُبْخَسُونَ * أُولَئِكَ الَّذِينَ لَيْسَ لَهُمْ فِي الْآخِرَةِ إِلَّا النَّارُ وَحَبِطَ مَا صَنَعُوا فِيهَا وَبَاطِلٌ مَا كَانُوا يَعْمَلُونَ ﴾ [هود: 15، 16]

“Whoever desires the life of this world and its adornments - We will fully recompense them for their deeds therein, and they will not be deprived of anything therein. Those are the ones for whom there is nothing in the Hereafter but the Fire, and what they did therein will be rendered worthless, and what they used to do was in vain.” [Hud: 15-16]

Allah Almighty says:

﴿ إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالَى يُرَاؤُونَ النَّاسَ وَلَا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا ﴾ [النساء: 142]

“Indeed, the hypocrites [think to] deceive Allah, but He is deceiving them. And when they stand up…” They stand lazily at prayer, showing off to people and not remembering God except a little. (An-Nisa: 142)

This verse was revealed concerning hypocrites

The hypocrites are rewarded for their good deeds in this world. Whoever performs a righteous act seeking worldly gain—whether fasting, prayer, or night vigils—doing it solely for worldly gain, God will reward them according to what they sought in this world, but will nullify the good deeds they performed for worldly gain. And in the Hereafter, they will be among the losers.

And on the authority of Mahmud ibn Labid (may God be pleased with him), the Messenger of God (peace and blessings be upon him) said:

“The thing I fear most for you is minor polytheism.” They asked, “What is minor polytheism, O Messenger of God?” He said: “As for hypocrisy, Allah, the Exalted and Glorified, will say to them on the Day of Resurrection, when He rewards people for their deeds: ‘Go to those whom you used to show off to in this world and see if you find any reward with them.’”

And on the authority of Ubayy ibn Ka’b, may Allah be pleased with him, on the authority of the Prophet, peace and blessings be upon him, who said:

“Give glad tidings to this nation of glory, victory, and empowerment. Whoever among them performs deeds meant for the Hereafter for the sake of this world will have no share in the Hereafter.

2- The Reputation

On the authority of Abu Umamah al-Bahili, may God be pleased with him, he said: A man came to the Prophet, may God be pleased with him, and said: What do you think of a man who fought seeking reward and recognition, what will he get? The Messenger of God, may God bless him and grant him peace, said: “He will get nothing.” He repeated it three times; The Messenger of Allah (peace and blessings be upon him) said to him, “He will have nothing.” Then he said, “Allah only accepts deeds done purely for His sake, seeking His pleasure.”

And on the authority of Abu Hurairah (may Allah be pleased with him), he said: The Messenger of Allah (peace and blessings be upon him) said, “Whoever learns knowledge that should be sought for the sake of Allah, the Exalted and Glorified, but learns it only to gain some worldly benefit, will not even smell the fragrance of Paradise on the Day of Resurrection.”

So, beware of hypocrisy and seeking praise. Hypocrisy is performing an act of worship intended to draw one closer to Allah, but desiring the praise of people. The essence of hypocrisy is seeking worldly gain through worship, and its root is seeking status in the hearts of people. It is true that it is a characteristic of hypocrites, that it is a cause of torment for its possessor in the Hereafter, that its possessor is threatened with woe, and that he is threatened with disgrace.

3- The swearing an oath by God

On the authority of Jundub ibn Abdullah (may God be pleased with him), the Messenger of God (peace and blessings be upon him) said: “A man said, ‘By God, God will not forgive so-and-so.’ God Almighty said, ‘Who is this who swears an oath by Me that I will not forgive so-and-so? I have indeed forgiven so-and-so, and I have nullified your good deeds.’” Or words to that effect. The meaning of “swearing an oath” is to take a vow.

On the authority of Damdam ibn Jawas, may God have mercy on him, he said

Abu Hurayrah said: I heard the Messenger of God, peace and blessings be upon him, say: “There were two men among the Children of Israel who were close friends. One of them was a sinner, and the other was diligent in worship. The diligent one would constantly see the other committing sins and would say, ‘Stop!’ One day, he found him committing a sin and said, ‘Leave me to my Lord! Were you sent as my guardian?’ The other replied, ‘By God, God will not forgive you, or He will not admit you to Paradise.’ Then He took their souls, and they met before the Lord of the Worlds. He said to the diligent one, ‘Did you know Me? Were you capable of what is in My hands?’ And He said to the sinner, ‘Go and enter Paradise by My mercy.’ And He said to the other, ‘Take him to Hell.

In the narration of Ibn al-Mubarak:

The Damdam said: I entered the mosque of Medina, and an old man called out to me, saying, “O son of…” “My mother! Come here,” and I do not know him. He said: “Do not say to a man: ‘By God, God will never forgive you, nor will He ever admit you to Paradise.’” I said: “And who are you, may God have mercy on you?” He said: “Abu Hurairah.” I said: “But this is a word that one of us says to some of his family members when he is angry, or to his wife, or to his servant?” He said: “For I heard the Messenger of God, may God bless him and grant him peace, say,” and he mentioned it (i.e., he mentioned the previous hadith)

In Ibn al-Mubarak's narration:

Dhamdham said: I entered the mosque in Medina, and an old man called to me, saying, "O son of my mother! Come here!" I did not recognize him. He said, "Never say to a man, 'By God, God will never forgive you, nor will He ever admit you to Paradise.'" I said, "Who are you, may God have mercy on you?" He said, "Abu Hurayrah." I said, "But one of us might say this to a family member when he is angry, or to his wife, or to his servant?" He said, "I heard the Messenger of God, peace and blessings be upon him, say it," and he mentioned it (i.e., he mentioned the previous hadith).

4- Raising one's voice above the voice of the Prophet (peace and blessings be upon him)

Allah Almighty says:

 ﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَرْفَعُوا أَصْوَاتَكُمْ فَوْقَ صَوْتِ النَّبِيِّ وَلَا تَجْهَرُوا لَهُ بِالْقَوْلِ كَجَهْرِ بَعْضِكُمْ لِبَعْضٍ أَنْ تَحْبَطَ أَعْمَالُكُمْ وَأَنْتُمْ لَا تَشْعُرُونَ ﴾ [الحجرات: 2]

“O you who have believed, do not raise your voices above the voice of the Prophet, nor speak loudly to him as you speak loudly to one another, lest your deeds become worthless while you perceive not.” [Al-Hujurat: 2]

And Anas ibn Malik (may Allah be pleased with him) said

When this verse was revealed: “O you who have believed, do not raise your voices above the voice of the Prophet,” [Al-Hujurat: 2] 2] To the end of the verse, Thabit ibn Qays sat in his house and said, “I am among the people of Hellfire.” He stayed away from the Prophet (peace and blessings be upon him). So the Prophet (peace and blessings be upon him) asked Sa’d ibn Mu’adh, “O Abu ‘Amr, what is the matter with Thabit? Is he ill?” Sa’d said, “He is my neighbor, and I know of no illness he has.” So Sa’d went to him and told him what the Messenger of Allah (peace and blessings be upon him) had said. Thabit said, “This verse was revealed, and you know that I am the loudest among you in speaking to the Messenger of Allah (peace and blessings be upon him), so I am among the people of Hellfire.” Sa’d told this to the Prophet (peace and blessings be upon him), and the Messenger of Allah (peace and blessings be upon him) said, “Rather, he is among the people of Paradise. Tell him, ‘You are not among the people of Hellfire, but among the people of Paradise.’” He said, “And we used to see him walking among us, a man from among the people of Paradise.”

The scholars said

 Thabit, may God be pleased with him, had a loud voice and he used to raise his voice. He was the orator of the Ansar, and therefore he was more cautious than others. You know that some scholars have compared this ruling to raising one's voice at the grave of the Messenger of God, may God bless him and grant him peace. Therefore, it is not recommended to supplicate in a loud voice or to quarrel over who enters first or anything else that compels people to raise their voices. And God is Most High and All-Knowing.

5- Neglecting the afternoon prayer

On the authority of Abu Al-Malih, may God have mercy on him, he said:

We were with Buraydah on a military expedition on a cloudy day, and he said: Perform the afternoon prayer early; The Prophet (peace and blessings be upon him) said: “Whoever misses the afternoon prayer, his deeds are rendered worthless.”

6- The Boasting

Allah, the Exalted, says:

 ﴿ يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُبْطِلُوا صَدَقَاتِكُمْ بِالْمَنِّ وَالْأَذَى كَالَّذِي يُنْفِقُ مَالَهُ رِئَاءَ النَّاسِ وَلَا يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ فَمَثَلُهُ كَمَثَلِ صَفْوَانٍ عَلَيْهِ تُرَابٌ فَأَصَابَهُ وَابِلٌ فَتَرَكَهُ صَلْدًا لَا يَقْدِرُونَ عَلَى شَيْءٍ مِمَّا كَسَبُوا وَاللَّهُ لَا يَهْدِي الْقَوْمَ الْكَافِرِينَ ﴾ [البقرة: 264]

“O you who have believed, do not invalidate your charities with reminders [of your generosity] or injury, like one who spends his wealth to be seen by people and does not believe in Allah and the Last Day. His example is like that of a smooth rock covered with dust which is then struck by a downpour, leaving it bare. They are unable to gain anything from what they have earned. And Allah does not guide the people…” The disbelievers ﴾ [Al-Baqarah: 264]

Al-Razi, may God have mercy on him, stated that the word "mann" (referring to a favor or act of kindness) has two meanings:

The first meaning: bestowing a favor.

It is said, "God has bestowed a favor upon so-and-so," meaning He has bestowed a favor. This is the meaning in the verse: {God has indeed bestowed a favor upon the believers} [Al Imran: 164]. It also refers to a ruler releasing a captive disbeliever without taking anything from him.

The second meaning: diminishing or depriving someone of their due

 ﴿ وَإِنَّ لَكَ لَأَجْرًا غَيْرَ مَمْنُونٍ ﴾ [القلم: 3]

God Almighty says:

{And indeed, for you is a reward uninterrupted} [Al-Qalam: 3]

Meaning: a reward that is neither cut off nor withheld. Al-Razi said: From this category comes the reprehensible form of "mann," because it diminishes and spoils the blessing. The Arabs praise those who refrain from reminding others of their favors. Having understood this, we say: "mann" is showing favor to them, while "mann" is complaining about them because of what one has given them. It was narrated on the authority of Abu Dharr (may Allah be pleased with him) that the Prophet (peace and blessings be upon him) said:

“There are three whom Allah will not speak to on the Day of Resurrection, nor look at, nor purify, and they will have a painful punishment.” He said: The Messenger of Allah (peace and blessings be upon him) recited it three times. Abu Dharr said: They are doomed and lost. Who are they, O Messenger of Allah? He said: “The one who lets his garment hang below his ankles, the one who reminds others of his favors, and the one who sells his goods by swearing falsely.

7- The Violating God's prohibitions in private

On the authority of Thawban (may God be pleased with him), on the authority of the Prophet (peace and blessings be upon him), who said:

“I know of people from my nation who will come on the Day of Resurrection with good deeds like the mountains of Tihama, white, but God will turn them into scattered dust.” Thawban said: “O Messenger of God, describe them to us, make them clear to us.” We should not be among them without realizing it. He said, “They are your brothers, from your own people, and they pray at night as you do, but they are people who, when they are alone with what God has forbidden, violate it.”

And concerning them is the saying of God Almighty: 

﴿ يَسْتَخْفُونَ مِنَ النَّاسِ وَلَا يَسْتَخْفُونَ مِنَ اللَّهِ وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَى مِنَ الْقَوْلِ ﴾ [النساء: 108]

“They conceal themselves from people, but they cannot conceal themselves from God, for He is with them when they plot by night what He does not approve of.” [An-Nisa: 108] They said: This is a rebuke to the hypocrites for concealing their evil deeds from people—lest they be rebuked—while openly defying God, for He is aware of their secrets and knows what is in their hearts.

8- The Publicizing Evil

I heard the Messenger of Allah (peace and blessings be upon him) say: “All of my nation will be forgiven except those who commit evil openly. And among the forms of publicizing evil is that a man commits a sin at night, then wakes up in the morning after Allah has concealed it, and says: ‘O so-and-so, I did such-and-such last night.’ He spent the night with his Lord concealing his sin, and in the morning he reveals what Allah had concealed.”

9- Being Stingy with the Believers in Money, Effort, and Even Kind Words

And He, the Exalted, said:

 ﴿ ﴿ أَشِحَّةً عَلَيْكُمْ ۖ فَإِذَا جَاءَ الْخَوْفُ رَأَيْتَهُمْ يَنظُرُونَ إِلَيْكَ تَدُورُ أَعْيُنُهُمْ كَالَّذِي يُغْشَىٰ عَلَيْهِ مِنَ الْمَوْتِ ۖ فَإِذَا ذَهَبَ الْخَوْفُ سَلَقُوكُم بِأَلْسِنَةٍ حِدَادٍ أَشِحَّةً عَلَى الْخَيْرِ ۚ أُولَٰئِكَ لَمْ يُؤْمِنُوا فَأَحْبَطَ اللَّهُ أَعْمَالَهُمْ ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّهِ يَسِيرًا﴾ ﴾ [الأحزاب: 19]

“They are stingy towards you. But when fear comes, you see them looking at you, their eyes rolling like one who is fainting from death.” Then, when the fear is gone, they will lash you with sharp tongues, stingy with good. Those are the ones who have not believed, so Allah has rendered their deeds worthless. And that is easy for Allah. [Al-Ahzab: 19] They are stingy with you, O believers, with money, lives, effort, and affection, due to the enmity and hatred in their hearts; out of love for life and hatred of death. So, when fighting comes, they fear destruction, and you see them looking at you, their eyes rolling because their minds have gone. Out of fear of being killed and fleeing from it, like the rolling of the eye of one who is about to die. When the war ends and the terror goes away, they will throw at you with sharp, hurtful tongues. And you will see them, when the spoils are divided, being stingy and envious. Those are the ones who did not believe in their hearts, so God took away the reward for their deeds, and that was easy for God.

10- Following What Displeases God

God Almighty says:

 ﴿ ذَلِكَ بِأَنَّهُمُ اتَّبَعُوا مَا أَسْخَطَ اللَّهَ وَكَرِهُوا رِضْوَانَهُ فَأَحْبَطَ أَعْمَالَهُمْ ﴾ [محمد: 28]

“That is because they followed what displeased God and disliked His pleasure, so He rendered their deeds worthless.” [Muhammad: 28] This punishment they deserved and received was due to their following what displeased God, namely, obeying Satan, and their disliking what pleased Him, such as righteous deeds, including fighting the disbelievers after He had made it obligatory upon them. Therefore, God nullified the reward for their good deeds, such as charity, maintaining kinship ties, and other acts of worship.

11- The Hypocrisy

Allah Almighty says:

 ﴿ فَتَرَى الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ يُسَارِعُونَ فِيهِمْ يَقُولُونَ نَخْشَى أَنْ تُصِيبَنَا دَائِرَةٌ فَعَسَى اللَّهُ أَنْ يَأْتِيَ بِالْفَتْحِ أَوْ أَمْرٍ مِنْ عِنْدِهِ فَيُصْبِحُوا عَلَى مَا أَسَرُّوا فِي أَنْفُسِهِمْ نَادِمِينَ * وَيَقُولُ الَّذِينَ آمَنُوا أَهَؤُلَاءِ الَّذِينَ أَقْسَمُوا بِاللَّهِ جَهْدَ أَيْمَانِهِمْ إِنَّهُمْ لَمَعَكُمْ حَبِطَتْ أَعْمَالُهُمْ فَأَصْبَحُوا خَاسِرِينَ ﴾ [المائدة: 52، 53]

“So you see those in whose hearts is a disease hastening towards them, saying, ‘We fear that a misfortune may befall us.’ But perhaps Allah will bring victory or a command from Him, and they will become regretful for what they concealed within themselves. And those who believed will say, ‘Are these the ones who swore by Allah their strongest oaths that they were with you?’ Their deeds have become worthless.” So they became losers. (Al-Ma'idah: 52, 53) God Almighty informs us about a group of hypocrites who were quick to befriend the Jews because of the doubt and hypocrisy in their hearts. They said: We only befriend them for fear that they will prevail over the Muslims and harm us along with them. God Almighty said: Perhaps God will bring about a victory - that is, the conquest of Mecca - and support His Prophet, and make Islam and the Muslims prevail over the disbelievers, or He will arrange matters that will cause the power of the Jews and Christians to be removed, so that they will submit to the Muslims. Then the hypocrites will regret what they concealed in their hearts of befriending them.

12 - Turning Away from the Path of God and Opposing the Messenger (peace and blessings be upon him)

God Almighty says:

﴿ إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَنْ سَبِيلِ اللَّهِ وَشَاقُّوا الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُمُ الْهُدَى لَنْ يَضُرُّوا اللَّهَ شَيْئًا وَسَيُحْبِطُ أَعْمَالَهُمْ ﴾ [محمد: 32]

“Indeed, those who disbelieve and avert [others] from the path of God and oppose the Messenger after guidance has become clear to them will never harm God at all, and He will render their deeds worthless.” [Muhammad: 32] Those who deny that God is the only true God, without any partners, and who turn people away from His religion, and who oppose the Messenger of God (peace and blessings be upon him), and who fight him after the proofs and signs that he is a prophet from God have come to them, will never harm God’s religion at all, and He will nullify the reward for their deeds in this world because they did not intend them for the sake of God Almighty.

13 - Killing the Prophets and Those Who Enjoin Justice

Allah Almighty says:

﴿ إِنَّ الَّذِينَ يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ حَقٍّ وَيَقْتُلُونَ الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ * أُولَئِكَ الَّذِينَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ وَمَا لَهُمْ مِنْ نَاصِرِينَ ﴾ [آل عمران: 21، 22]

“Indeed, those who disbelieve in the signs of Allah and kill the prophets without right and kill those who enjoin justice among the people - give them tidings of a painful punishment. Those are the ones whose deeds have become worthless in this world and the Hereafter, and they will have no helpers.” [Al Imran: 21-22]

Those who deny the clear proofs and what the messengers brought, and kill the prophets of Allah unjustly and without right, and kill those who They command justice and adherence to the path of the prophets, so give them tidings of a painful punishment.

God Almighty says: 

﴿قُلْ أَبِاللَّهِ وَآيَاتِهِ وَرَسُولِهِ كُنْتُمْ تَسْتَهْزِئُونَ * لَا تَعْتَذِرُوا قَدْ كَفَرْتُمْ بَعْدَ إِيمَانِكُمْ﴾ [التوبة: 65- 66]

“Say, ‘Is it Allah and His verses and His Messenger that you were mocking?’ Make no excuses; you have disbelieved after your belief.” [At-Tawbah 9:65-66] And it has been revealed to you, O Messenger, and to those before you among the messengers: If you associate anything with God, your deeds will be rendered worthless, and you will be among the doomed, losing both your religion and your Hereafter, for no good deed is accepted with associating partners with God.

14 - The Sins Committed in Private

And the nullification of good deeds by sins committed in private. Sins committed in private do not remove one from the fold of monotheism except for those that constitute disbelief in God Almighty and those that necessitate apostasy. Intercession will be granted—God willing—to whoever dies without associating anything with God—whether they committed sins in private or not. Whoever commits a sin in private or otherwise, then repents and seeks forgiveness, God will accept their repentance and they will not be held accountable for it on the Day of Resurrection. Whoever does not repent, if their good deeds outweigh their bad deeds, they are among the people of Paradise. Otherwise, their affair is with God Almighty: if He wills, He will punish them according to their sin, and if He wills, He will forgive them.

They said about the nullification of good deeds: Abu Firas said: “I learned about evil not to do evil, but to avoid it. Whoever among people does not know evil will fall into it.”

In summary of all that has been said,

 we have learned the meaning of the nullification of good deeds linguistically, from the perspective of the Quran, and from the perspective of the Messenger of God, peace and blessings be upon him. It is how you may work and work and work, and yet someone else absorbs all your good deeds, for example, someone you have backbitten. It's as if you're placing your good deeds on a silver platter, or carrying a tattered handbag, pouring your good deeds in from the top and letting them fall from the bottom, never to return. You surely understand that "al-haboot" is a disease that afflicts animals, making them appear swollen from afar. Those who see them from a distance mistakenly believe they are full of meat and good things like milk and other beneficial products from certain animals. In reality, they are not beneficial at all; rather, this is a foul odor from the disease. If you slaughter them, you will find nothing beneficial, only harmful things, in addition to the foul smell. May God grant you and us well-being. And why all this? Did we enter Islam only to be tormented: to work and strive, only to have our hands left empty? No, Islam only warns you against some actions that make the work like a bloated beast, useless but in a way that may seem beautiful at first glance. When we hear the word "nullification of work," we only remember boasting about charity. What about the rest of the actions that make the work unacceptable, as if you are empty-handed? The matter deserves that we take it into consideration as much as we can. We will not be able to fulfill the religion in full, but at least we reduce the things that nullify work so that we do not go tomorrow empty-handed, God forbid.