If a person does good deeds throughout his life but never believed in God, will he go to hell?
The question of whether a person who performs good deeds but does not believe in God will enter Hell is addressed in several verses of the Qur'an. Surah Al-Faatir states, Those who disbelieve, theirs will be an awful doom; and those who believe and do good works, theirs will be forgiveness and a great reward.
35:7. This verse emphasizes the necessity of both belief and good deeds for attaining forgiveness and reward from Allah.
Similarly, Surah Al-Jaathiya mentions, Or do those who commit ill-deeds suppose that We shall make them as those who believe and do good works, the same in life and death? Bad is their judgment!
45:21. This verse suggests that there is a clear distinction between believers who do good deeds and those who commit ill deeds, indicating that mere good actions without belief are insufficient for salvation.
Tafsir Ibn Kathir elaborates on this theme by explaining that belief is essential, and that on the Day of Judgment, individuals will not solely be judged by their actions but also by their faith. The commentator emphasizes that one cannot enter Paradise merely by good deeds alone if they lack faith in Allah and His Messenger.
In conclusion, based on these verses and interpretations, it is understood in Islamic teachings that a person who does good deeds but does not believe in God is likely to face punishment and not attain the rewards associated with belief and good deeds.
Sources
-
35:7 · Faatir
35:7 · Muhammad Marmaduke Pickthall
ٱلَّذِينَ كَفَرُوا۟ لَهُمْ عَذَابٌۭ شَدِيدٌۭ ۖ وَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ لَهُم مَّغْفِرَةٌۭ وَأَجْرٌۭ كَبِيرٌ
Those who disbelieve, theirs will be an awful doom; and those who believe and do good works, theirs will be forgiveness and a great reward.
-
45:21 · Al-Jaathiya
45:21 · Muhammad Marmaduke Pickthall
أَمْ حَسِبَ ٱلَّذِينَ ٱجْتَرَحُوا۟ ٱلسَّيِّـَٔاتِ أَن نَّجْعَلَهُمْ كَٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّٰلِحَٰتِ سَوَآءًۭ مَّحْيَاهُمْ وَمَمَاتُهُمْ ۚ سَآءَ مَا يَحْكُمُونَ
Or do those who commit ill-deeds suppose that We shall make them as those who believe and do good works, the same in life and death? Bad is their judgment!
-
Tafsir Ibn Kathir on 45:21
Tafsir Ibn Kathir · 45:21
Allah Almighty says here that the believers and disbelievers are not equal, just as He said elsewhere: “The companions of the Fire and the companions of Paradise are not equal; indeed, the companions of Paradise are the ones who are successful” (Al-Hashr 59:20). Now He says, “Do those who have committed evil deeds think that We will treat them the same as those who have believed and done righteous deeds—equal in their life and their death?” This means, does anyone imagine that We will place the evildoers on the same level as the believers both in this world and in the Hereafter? Such a thought is a grievous error in judgment and a false assumption about Allah’s justice and fairness. Regarding this, the scholar Abu Ya‘la narrated from Abu Dharr (may Allah be pleased with him) that Allah built His religion upon four pillars, and whoever perseveres in them without acting accordingly will meet Allah as a transgressor. When asked what these pillars were, Abu Dharr replied: submission to what Allah has made lawful and unlawful, obedience to Allah’s commands, and avoidance of His prohibitions; and only Allah can be entrusted with these. The Prophet Muhammad (peace be upon him) said: “Just as grapes do not come from thorns, so do not expect wicked people to attain the stations of the righteous.” This statement emphasizes that the evil do not reach the lofty positions of the virtuous. Muhammad ibn Ishaq reported that they found at the foundation of the Ka‘bah a stone inscribed with the words: “You do evil and hope for good?” Indeed, just as grapes do not grow on thorns, so it is unreasonable to expect goodness to arise from evil. Al-Tabarani recorded a hadith from Shu‘bah, from ‘Amr ibn Murrah, from Abu al-Duha, from Masruq, that Tamim ad-Dari spent a night until dawn repeating this verse: “Do those who have committed evil deeds think that We will make them like those who have believed and done righteous deeds?” This is why Allah says: “How bad is that judgment they make!” Then Allah says: “And Allah created the heavens and the earth in truth (meaning: with justice), so that every soul may be recompensed for what it earned, and they will not be wronged.” This confirms that Allah’s creation and judgment are based on fairness. Next Allah asks: “Have you seen the one who takes as his god his own desire?” This refers to someone who obeys only his whims, doing whatever he deems good and refraining from what he sees as evil. This is a foundation for the theological argument of the Mu‘tazilites concerning rational notions of good and evil. Malik ibn Anas said in his tafsir that whoever follows his desires becomes a worshipper of them. Regarding the phrase “And Allah led astray him knowingly,” there are two possible interpretations: either that Allah led him astray because by His knowledge he deserves it; or that Allah caused him to go astray after knowledge reached him and the proof was established against him. The second understanding requires the first and does not contradict it. “And He sealed over his hearing and his heart and put a covering over his sight,” means that such a person neither hears what benefits him, nor understands anything that guides him, nor sees any proof that would bring enlightenment. Therefore, Allah asks rhetorically: “So who can guide him after Allah? Will you not then remember?” This resembles the Quranic statement: “Whomever Allah leads astray, there is no guide for him; and He leaves them in their transgression, wandering blindly” (Al-A‘raf 7:186).
Answers are generated and checked automatically; they may still be incomplete or imperfect. For religious rulings, consult a qualified scholar.
Ask your own question →