Tafsir of Surah Ar-Ra'd - Verse 21

Qualities of the Blessed Ones, which will lead to Paradise

Allah states that those who have these good qualities, will earn the good, final home: victory and triumph in this life and the Hereafter,

الَّذِينَ يُوفُونَ بِعَهْدِ اللَّهِ وَلاَ يِنقُضُونَ الْمِيثَـقَ

(Those who fulfill the covenant of Allah and break not the trust.) They are nothing like the hypocrites who when one of them makes a covenant, he breaks it; if he disputes, he is most quarrelsome; if he speaks, he lies; and if he is entrusted, he betrays his trust. Allah said next,

وَالَّذِينَ يَصِلُونَ مَآ أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ

(And those who join that which Allah has commanded to be joined) they are good to their relatives and do not sever the bond of kinship. They are also kind to the poor and the needy and generous in nature,

وَيَخْشَوْنَ رَبَّهُمْ

(and fear their Lord), in what they do or do not do of actions and statements. They remember that Allah is watching during all of this and are afraid of His terrifying reckoning in the Hereafter. Therefore, all their affairs are on the straight path and correct, whether they are active or idle, and in all of their affairs, including those that affect others,

وَالَّذِينَ صَبَرُواْ ابْتِغَاءَ وَجْهِ رَبِّهِمْ

(And those who remain patient, seeking their Lord's Face,) They observe patience while staying away from sins and evil deeds, doing so while dedicating themselves to the service of their Lord the Exalted and Most Honored and seeking His pleasure and generous reward,

وَأَقَامُواْ الصَّلَوةَ

(and perform the Salah), preserving its limits, times, bowing, prostration and humbleness, according to the established limits and rulings of the religion,

وَأَنْفَقُواْ مِمَّا رَزَقْنَاهُمْ

(and spend out of that which We have bestowed on them,) They spend on those whom they are obliged to spend on them, such as their spouses, relatives and the poor and needy in general,

سِرًّا وَعَلاَنِيَةً

(secretly and openly,) They spend during all conditions and times, whether during the night or the day, secretly and openly,

وَيَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ

(and repel evil with good) they resist evil with good conduct. When the people harm them they face their harm with good patience, forbearing, forgiveness and pardon. Allah said in another Ayah,

وَلاَ تَسْتَوِى الْحَسَنَةُ وَلاَ السَّيِّئَةُ ادْفَعْ بِالَّتِى هِىَ أَحْسَنُ فَإِذَا الَّذِى بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِىٌّ حَمِيمٌ - وَمَا يُلَقَّاهَا إِلاَّ الَّذِينَ صَبَرُواْ وَمَا يُلَقَّاهَآ إِلاَّ ذُو حَظِّ عَظِيمٍ

(Repel (the evil) with one which is better, then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it except those who are patient - and none is granted it except the owner of the great portion in this world.)41:34-35 This is why Allah states here that those who have these good qualities, the blessed ones, will earn the final home, which He explained next,

جَنَّـتِ عَدْنٍ

(`Adn Gardens), where, `Adn, indicates continuous residence; they will reside in the gardens of everlasting life. Allah said next,

وَمَنْ صَلَحَ مِنْ ءَابَائِهِمْ وَأَزْوَجِهِمْ وَذُرِّيَّاتِهِمْ

(and (also) those who acted righteously from among their fathers, and their wives, and their offspring.) Allah will gather them with their loved ones, from among their fathers, family members and offspring, those who are righteous and deserve to enter Paradise, so that their eyes are comforted by seeing them. He will also elevate the grade of those who are lower, to the grades of those who are higher, a favor from Him out of His kindness, without decreasing the grade of those who are higher up (in Paradise). Allah said in another Ayah,

وَالَّذِينَ ءَامَنُواْ وَاتَّبَعَتْهُمْ ذُرِّيَّتُهُم بِإِيمَـنٍ أَلْحَقْنَا بِهِمْ ذُرِّيَّتَهُمْ

(And those who believe and whose offspring follow them in faith: to them shall We join their offspring.) 52:21 Allah said next,

جَنَّـتُ عَدْنٍ يَدْخُلُونَهَا وَمَنْ صَلَحَ مِنْ ءَابَائِهِمْ وَأَزْوَجِهِمْ وَذُرِّيَّاتِهِمْ وَالمَلَـئِكَةُ يَدْخُلُونَ عَلَيْهِمْ مِّن كُلِّ بَابٍ - سَلَـمٌ عَلَيْكُم بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّارِ

(And angels shall enter unto them from every gate (saying): "Salamun `Alaykum (peace be upon you) for you persevered in patience! Excellent indeed is the final home!") The angels will enter on them from every direction congratulating them for entering Paradise. The angels will welcome them with the Islamic greeting and commend them for earning Allah's closeness and rewards, as well as, being admitted into the Dwelling of Peace, neighbors to the honorable Messengers, the Prophets and the truthful believers. Imam Ahmad recorded that `Abdullah bin `Amr bin Al-`As, may Allah be pleased with them both, narrated that the Messenger of Allah ﷺ said,

«هَلْ تَدْرُونَ أَوَّلَ مَنْ يَدْخُلُ الْجَنَّةَ مِنْ خَلْقِ اللهِ؟»

(Do you know who among Allah's creation will enter Paradise first) They said, "Allah and His Messenger have more knowledge." He said,

«أَوَّلُ مَنْ يَدْخُلُ الْجَنَّةَ مِنْ خَلْقِ اللهِ الْفُقَرَاءُ الْمُهَاجِرُونَ الَّذِينَ تُسَدُّ بِهِمُ الثُّغُورُ، وَتُتَّقَى بِهِمُ الْمَكَارِهُ، وَيَمُوتُ أَحَدُهُمْ وَحَاجَتُهُ فِي صَدْرِهِ، لَا يَسْتَطِيعُ لَهَا قَضَاءً، فَيَقُولُ اللهُ تَعَالَى لِمَنْ يَشَاءُ مِنْ مَلَائِكَتِهِ: ائْتُوهُمْ فَحَيُّوهُمْ، فَتَقُولُ الْمَلَائِكَةُ: نَحْنُ سُكَّانُ سَمَائِكَ، وَخِيرَتُكَ مِنْ خَلْقِكَ، أَفَتَأْمُرُنَا أَنْ نَأْتِي هؤُلَاءِ وَنُسَلِّمَ عَلَيْهِمْ؟ فَيَقُولُ: إِنَّهُمْ كَانُوا عِبَادًا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا، وَتُسَدُّ بِهِمُ الثُّغُورُ، وَتُتَّقَى بِهِمُ الْمَكَارِهُ، وَيَمُوتُ أَحَدُهُمْ وَحَاجَتُهُ فِي صَدْرِهِ لَا يَسْتَطِيعُ لَهَا قَضَاءً قَالَ : فَتَأْتِيهِمُ الْمَلَائِكَةُ عِنْدَ ذَلِكَ فَيَدْخُلُونَ عَلَيْهِمْ مِنْ كُلِّ بَاب»

(The first among Allah's creation to enter Paradise are the poor emigrants (in Allah's cause) with whom the outposts (of the land) are secured and the various afflictions are warded off. One of them would die while his need is still in his chest, because he was unable to satisfy it himself. Allah will say to whom He will among His angels, "Go to them and welcome them with the Salam." The angels will say, "We are the residence of Your heaven and the best of Your creation, do You command us to go to them and welcome them with the Salam" Allah will say, "They are My servants who worshipped Me and did not associate anyone or anything with Me in worship. With them, the outposts were secured and the afflictions were warded off. One of them would die while his need is in his chest, unable to satisfy it." So the angels will go to them from every gate (of Paradise),) saying,

سَلَـمٌ عَلَيْكُم بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّارِ

(Salamun `Alaykum (peace be upon you) for you persevered in patience! Excellent indeed is the final home!)"

وَالَّذِينَ يَنقُضُونَ عَهْدَ اللَّهِ مِن بَعْدِ مِيثَـقِهِ وَيَقْطَعُونَ مَآ أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ وَيُفْسِدُونَ فِى الاٌّرْضِ أُوْلَـئِكَ لَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ

The third attribute of the obedient servants of Allah Ta’ ala stated here is: وَالَّذِينَ يَصِلُونَ مَا أَمَرَ‌ اللَّـهُ بِهِ أَن يُوصَلَ (and those who maintain the relations Allah has commanded to be maintained). According to the well-known explanation of this verse, it means that these people maintain relationships and keep doing what needs to be done in this matter as commanded by Allah Ta` ala. Some commentators have explained it by saying that these people conjoin righteous deeds with faith, or synchronize their initial faith in the Holy Prophet ﷺ and the Qur’ an with faith in

past prophets and their books.

The fourth attribute has been identified as: وَيَخْشَوْنَ رَ‌بَّهُمْ (and fear their Lord). The use of the word: خَشیَہ (khashyah) rather than خَوف - (khawf) indicates that their 'fear' of Allah is not the kind of fear one naturally has when facing some beast or dangerous man. Instead of that, this fear is like the habitual fear children have of their parents, and students of their teacher, for that is no fear of being harmed or hurt by them. In-stead, such fear is grounded in love and esteem because of which one apprehends lest something said or done may become displeasing and repugnant in the sight of Allah Ta ala. Therefore, whenever the fear of Allah finds mention in an occasion of praise and glorification, generally the word used there is Khashyah because Khashyah is the name of the fear which emerges out of love and esteem. Therefore, in the next sentence, where the fear of strict reckoning has been mentioned, the word used is not Khashyah, instead the word used there is fear as such. It was said: وَيَخَافُونَ سُوءَ الْحِسَابِ (and they are frightful of evil reckoning). 'Evil reckoning' denotes reckoning which is strict and minute. Sayyidah A’ ishah ؓ has said: It is Divine Mercy alone which can bring salvation for human beings when things are forgone and forgiven summarily at the time the reckoning of deeds takes place. Otherwise, anyone who is made to account for everything said and done, cannot escape from punishment. It is virtually impossible because who is there to claim that he or she has never made a mistake or committed a sin? So, this fear of having to face strict reckoning of deeds is the fifth attribute of righteous and obedient people.

There are always two kinds of human beings—one who use their reason granted by God and give serious thought, with an unbiased approach, to the matter of truth. Finally when their minds are addressed they adopt the truth by their conscious decision. The other kind of human beings think within the sphere of their social traditions. They view things in the light of customs and not in the light of reasoning. And then they adopt as truth whatever appears to them to be popular with the masses. According to the Quran, the first type of person is one who has become a believer in the light of knowledge; as opposed to this the other type of man is blind. The first knows truth and falsehood by his own realization, while the other is swayed only by hearsay. He considers that thing false which others consider false and he believes that thing to be true which others generally think of as true. The call for the Truth seeks out those who are able to take decisions using their wisdom. Such a call does not benefit those who are blind, in spite of having eyes.