Tafsir of Surah Ar-Ra'd - Verse 22

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 sixth attribute has been stated as: وَالَّذِينَ صَبَرُ‌وا ابْتِغَاءَ وَجْهِ رَ‌بِّهِمْ (and those who observe patience in order to seek the pleasure of their Lord).

The meaning of: صَبر (Sabr) in the Arabic language is fairly general as compared with the sense which has become popular in the Urdu language (in which this Commentary was originally written). There it means to be patient under distress. (Regretfully, the common counterpart, patience, used for صَبر 'Sabr' in English is also not free of its limitations, and does not carry the full and rich sense of the original Arabic). The reason is that the real meaning of صَبر Sabr is that one does not become upset under the stress of what is temperamentally unpalatable and, in fact, keeps doing what must be done resolutely and steadfastly. Therefore, it is divided into two kinds. One of them is Perseverance with Obedience صَبر عَلَی اَلطَّاعَۃ ، that is, being steadfast while observing and implementing the injunctions of Allah Ta’ ala. The other kind is Perseverance against Disobedience and Sin صَبر علٰی الَمعصِیَۃِ , that is, being steadfast in refraining from and staying safe against sins.

The restriction of: اِبتِغَآءِ وَجہِ رَبِّھِم (in order to seek the pleasure of their Lord) tells us that Sabr or patience, in its general sense, is no matter of merit by itself because there comes a time when even the most impatient person somehow gets to become reconciled with his or her lot after all. So, Sabr or patience which is not willful has no worth or merit, nor does Allah Ta` ala ever obligate anyone with something which is beyond his control. Therefore, in Hadith, the Holy Prophet ﷺ has said: اَلصَّبر عِندَ الصَّمَدۃِ , that is, 'the real and trustworthy Sabr is none but the one which is taken to immediately at the initial stage of shock. Otherwise, later on, sooner or later, one is left with no choice but to become reconciled and patient. As against this, the Sabr which is worthy of all praise is the Sabr under which one elects, by choice, to tolerate and be patient about what is contrary to his or her liking - whether it is the fulfillment of what one is obligated with, or is the abstinence from what is unlawful or reprehensible.

Therefore, if someone entered the house of somebody else with the intention of theft, but did not find the opportunity to do so, thus, having been left with no other choice but to observe patience, he returned back. Now, this Sabr or patience, non-voluntary as it is, is no act deserving praise or reward. It brings Thawab or reward only when one abstains from sin because of the fear of Allah and the desire to seek His pleasure.

The seventh attribute is: أَقَامُوا الصَّلَاةَ (establish Salah). The Qur’ anic expression for 'establish Sa1ah means to perform Sa1ah with all its attending conditions and rules of etiquette and the essential humbleness of heart. It is not just the 'saying' of prayers as a matter of routine. Therefore, speaking generally, the command to perform, offer, or make prayers appearing in the Holy Qur'an has been given with the specific word: Iqamah, usually rendered as 'establish' in English, though still wanting.

The eighth attribute is: وَأَنفَقُوا مِمَّا رَ‌زَقْنَاهُمْ سِرًّ‌ا وَعَلَانِيَةً (and spend from what We have given to them secretly and openly). The hint given here is that the amount of Zakah prescribed by Allah Ta` ala is not something He is asking of you, in fact, what He is asking for is a certain portion of what He has given to you, and that too is limited to the insignificant measure of 2-1/2 percent. Naturally, giving this much should naturally be no cause of reluctance for you.

The adverb of: سِرًّ‌ا وَعَلَانِيَةً (secretly and openly) with the command to spend wealth in the way of Allah tells us that concealment is not always the only Sunnah method in charities - instead, on occasions, doing it openly is also correct and sound. Therefore, religious scholars have said that the giving of obligatory Zakah and charities openly is better and more merit-worthy. Doing it secretly is not appropriate so that other people could be pursuaded and prompted to do the same. However, the giving of voluntary charities (Sadaqat) secretly is certainly better and more merit-worthy. Ahadith in which giving secretly has been commended are concerned with such optional and voluntary charities.

The ninth attributes stated here is: وَيَدْرَ‌ءُونَ بِالْحَسَنَةِ السَّيِّئَةَ (and repel evil with good). The sense is that these people repel evil with good, enmity with friendship and injustice with forgiveness, and do not retaliate by doing what is evil in return for evil done. Some commentators have explained the meaning by saying that these people repel sin by acting righteously, that is, if some sin gets to be committed by them, they follow it up by repentance, obedience and worship so punctually and abundantly that the past sin is obliterated. According to Hadith, the Holy Prophet ﷺ advised Sayyidna Mu’ adh ؓ : If, after evil, you do good, it will obliterate evil. It means that should a person reflect, feel ashamed of having committed a sin, repent and make amends by following it up with a good deed, then, this good deed will wash off his or her past sin. Just going ahead and doing something good without first having felt ashamed and having repented after the commitment of sin is not sufficient for the forgiveness of that sin.

After having recounted these nine attributes of the obedient servants of Allah Ta` ala, the reward promised for them is: أُولَـٰئِكَ لَهُمْ عُقْبَى الدَّارِ (Those are the ones for whom there is the ultimate abode). The word: الدَّارِ (ad-dar: abode, home) refers to the abode of the 'Akhirah or Hereafter, that it, the prosperity and success of the 'Akhirah is for them. Some com-mentators have said that 'abode' at this place means the abode of the mortal world the sense of which is that good people, though they have to face hardships too in this mortal world, but, finally, they are the ones who succeed in this mortal world as well.

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.