Verses 17–26

Chapter 13: Al-Ra’d (The Thunder) · Printed edition: Volume 22, pp. 159–184

After having completed the argument against the idolaters in the conclusion of the previous verses and then clarifying for them the evident distinction between truth and falsehood, and the difference between those who adhere to one or follow the other, by saying: Say, ‘Are the blind one and the seer equal? Or are the darkness and the light equal?,’ God now embarks upon a detailed explanation of the differences between the two paths: The path of truth, which is belief in God and good deeds, and the path of falsehood, which is idolatry and wicked deeds, and their people, who are the believers and the idolaters. It is stated that the former will have peace and the outcome of the abode, while the latter will have God’s curse, and for them is the evil of the abode. God expands His provision for whomever He wills and constricts it for whomever He wills. He, the Exalted, begins this section of verses with a parable, which clarifies the state of truth and falsehood and the distinct impact of each, and then builds the rest of the discussion upon that in describing the state of the two paths and the two groups, respectively.

أَنزَلَ مِنَ السَّمَاء مَاء فَسَالَتْ أَوْدِيَةٌ بِقَدَرِهَا فَاحْتَمَلَ السَّيْلُ زَبَدًا رَّابِيًا وَمِمَّا يُوقِدُونَ عَلَيْهِ فِي النَّارِ ابْتِغَاء حِلْيَةٍ أَوْ مَتَاعٍ زَبَدٌ مِّثْلُهُ كَذَلِكَ يَضْرِبُ اللَّهُ الْحَقَّ وَالْبَاطِلَ فَأَمَّا الزَّبَدُ فَيَذْهَبُ جُفَاء وَأَمَّا مَا يَنفَعُ النَّاسَ فَيَمْكُثُ فِي الأَرْضِ كَذَلِكَ يَضْرِبُ اللَّهُ الأَمْثَالَ ١٧

(13:17) He sends down water from the sky whereat the valleys are flooded (awdiya) to their capacity (bi qadari-hā), and the flood carries along (iḥtamala) a swelling scum (zabad). And from what they smelt (yūqadūn ʿalay-hi) in the fire for the purpose of ornaments or wares (matāʿ), a similar scum. That is how Allah compares the truth and falsehood (bāṭil). As for the scum, it leaves as dross (jufāʾ), and that which profits the people remains (yamkuthu) in the earth. That is how Allah draws comparisons.

In Majmaʿ al-bayān, al-Ṭabrisī writes: ‘A wādī is the downward slope of a great mountain where rainwater gathers. From it, the term diya, for blood-money, is derived because it is a collection of significant wealth that is paid in compensation for the life of a slain person.

As for qadar (‘measure,’ ‘capacity’), it is the pairing of something with something else, neither increasing nor decreasing, whereas weight (wazn) can increase or decrease. If it is equal, it is the measure (qadar). Al-Ḥasan read it as “bi qadri-ha” with a sukūn on the dāl. However, this does not make any difference to the meaning of the verse.

Iḥtimāl (from whence the verb iḥtamala derives) means to carry something, specifically something borne by the strength of the carrier.

An example of its use can be seen in the expression: ʿalā sawtu-hu ʿalā fulān fa-iḥtamala-hu wa lam yaghḍabu-hu (‘he raised his voice at so-and-so, but they bore it and did not become angry with him.’)

The word zabad refers to the foam produced when a liquid boils, and the impurities that settle on the surface of it, and from this category is the foam of the pot (zabad al-qidr) and the foam of a flood (zabad al-sayl).

The word jufāʾ, read with an elongated sound, is on the measure of al-ghithā’ (worthless material) and its original meaning is hamz, which means ‘to prod’. For instance, people say ‘jafā al-wādī’ the meaning of ‘jafāʾ’ here is that it gave off foam, or they say ‘jafaʾtu al-rajul,’ meaning ‘I threw the man down in wrestling,’ or they say ajfaʾtu al-qidr bi-zabadi-hā,’ meaning ‘I removed the foam from the pot.’

Al-Farra’ said: Every thing whose parts join together comes on the form of ‘faʿāl,’ such as ḥuṭām (‘debris’), qumāsh (‘junk’), ghathāʾ (‘garbage’), and jafāʾ (‘dross’).

Īqād (translated here as ‘smelt’) means to throw firewood into the fire, and from the same root are derived the verbs istawqada (‘to kindle’), ittaqda (‘to ignite’), and taqawwada (‘to burn’).

Matāʿ (‘wares’) denotes ‘something that is enjoyed or utilized’ (mā tamattaʿat bi-hi).

Makath (‘to remain’) means to stay in a particular place over the passage of time. One says makatha and tamakaththa.’

Al-Rāghib writes: ‘Bāṭil (‘falsehood’) is the opposite of truth (ḥaqq), and it denotes something that does not withstand scrutiny. God has said, That is because Allah is the Reality (al-ḥaqq), and what they invoke besides Him is nullity (al-bāṭil) (). An the word bāṭil can be used in relation to both statements and actions. For example, … and what they had wrought was reduced to naught (), and Why do you mix the truth with falsehood ().’

The falsity of something is that it is conceived to have a kind of existence, but when applied to the external world, it does not hold up and does not match external reality. Truth is contrary to this. Both truth and falsehood refer first and foremost to a belief and then to other things through some consideration or another.

For example, saying the sky is above us and the earth below us is true because it corresponds to reality when examined and applied to it. But saying the sky is below us and the earth above us is false because this conception does not hold up to a comparison with the real world. An action is true if it achieves its intended purpose or command, such as eating to satiate one’s hunger, striving for one’s livelihood, and drinking medicine for the sake of one’s health, if it has its effect and achieves its purpose. It is false if it does not achieve its intended goal or fulfill its aim. Something existing externally is true in that it exists as believed, like the existence of God. Something non-existent, though believed to exist, is false because it does not exist in external reality. Similarly, if something exists but is believed to be endowed with properties that it does not have, like assuming the independence and permanence for a contingent being’s existence, then it is false in terms of the posited independence or permanence of existence, even if it is true in terms of its basic existence. The poem reads:

‘Behold! All things are false except for God. Every luxury will inevitably fade.’

The verse under discussion is one of the most outstanding verses to explore the nature of truth and falsehood, describing their origins, how they appear, and their unique effects on the world, as well as expounding God’s modus operandi in relation to each of them, and you will not find a change or alteration in God’s modus operandi.

This is elucidated by the example God gives to people in the present verse. It is not two examples as some have said, nor three as others have suggested. As we will explain, it is a single example broken down into parts. God says, He sends down water from the sky whereat the valleys are flooded to their capacity, and the flood carries along a swelling scum. Note that the agent of the verb ‘sends down’ is God, but this is not explicitly mentioned because it is already clear that this is who is meant. The indefinite appearance of ‘sky’ indicates the kind of water, which is pure, clear water, meaning the water that is not mixed with anything else or undergoing change. The indefinite ‘valleys’ further indicates their differences in size, length, and breadth, and their variation in capacity and depth. The flowing of water is metaphorically attributed to the valleys, like our saying: ‘the water channel flowed.’ The foam is described as swelling because it floats and always rises above the torrent. All this is indicated by the context, and if the flood is given as an example, it is because the act of frothing is more visible in a flood than in ordinary waters.

The meaning of the verse is that the exalted God, from the sky which is situated above, sends down water through rain, and in the channels that are in the place of rains and differ in terms of size and capacity, each flows according to its own capacity, that is, in a large channel as much as its capacity, and in a small channel as much as its capacity. The flood is set on its way, so the flowing floods in each channel threw revolving froth on themselves, such that it covered the surface of the water.

And from what they smelt in the fire for the purpose of ornaments or wares, a similar scum: What is meant here are various metals and earthly materials capable of melting and casting, from which they make ornaments and utensils for everyday life. The meaning is that froth does not only arise from a flood, but also from what they kindle fire upon to make ornaments (gold and silver) or life’s utensils (iron, copper, etc.), froth appears like the froth of a flood, revolving and rising on the surface of the melted material.

Then God said: That is how Allah compares (yaḍrib) the truth and falsehood, meaning that God establishes truth and falsehood as the same way as He did in the torrent and its foam, and what they heat upon in the fire and its foam.

Note that the verb here is yaḍrib, which literally means ‘to strike.’ It appears to be used in the sense of establishing something (tathbīt), like pitching a tent (ḍarab al-khayma). It is frequently used in this sense, such as when God says that the People of the Book were ‘struck’ with abasement and poverty (), meaning that these states have befallen them. Elsewhere, God says that a wall will be ‘struck’ between the hypocrites and the faithful on the Day of Judgment (), meaning that it will be built and raised. Elsewhere still, God tells Moses to ‘strike’ a path for the Israelites through the sea (), meaning to open and establish one. It is to this sense of the word ‘strike’ that ‘to strike a parable’ (ḍarab al-mathal), which means to set forth a comparison in which an exemplar is presented to exemplify the object of the comparison. In all these cases, the actual meaning of ‘striking’ also applies, and this is intentional, because striking, which is the act of placing something upon something else with force, is usually not devoid of establishing one thing in the other. For example, when we hammer a nail, we fix the nail in place, and when we strike an animal, we cause pain and discomfort in its body. Therefore, in all of these cases, the original meaning of ‘striking’ (ḍarab) is invoked, because it contains within itself the implication of fixing something in place or establishing it.

Based on this, it appears that the saying of the commentators that in the sentence there is an ellipsis or metaphor—for example, that God sets forth the example of truth and falsehood, or the example of truth and the example of falsehood—according to their differing explanations of the verse, is baseless because it is superfluous. This is because, if that was indeed what God intended to say in this verse, the most suitable place to say it would have been at the end of His statement, where He already says, That is how God draws comparisons, and the presence of this statement renders such ellipses unnecessary.

After all, what they have mentioned about the meaning of the verse ultimately comes back to what we have said. Indeed, discussions about the flood and the foam, or smelting and its foam, as an example of truth and falsehood, necessitates the establishment of truth analogous to the establishment of the flood and smelting, and the establishment of falsehood analogous to the establishment of foam. Therefore, there is no basis for arguing for an ellipsis in the verse, as the meaning is already complete without it.

Then He, the Exalted, said: As for the scum, it leaves as dross, and that which profits the people remains in the earth. This sentence aggregates two kinds of froth, namely the froth of a flood and the froth of metals, although they were previously mentioned separately. This is because the characteristic mentioned for them is mutual, which is the disappearance of both by the drying of the flood and the cooling of the metal. We have previously noted that the noble verse includes a simile, even though it may be dissolved into several similes.

Note that in this sentence, instead of saying that water or pure metal remains on the earth, God says that which profits the people to indicate the special quality that distinguishes truth from falsehood, namely that people benefit from it, and it is the ultimate goal that they should seek.

Therefore, the meaning is: but the froth that sits on top of the flood, or from metals that are smelted in fire, vanishes and becomes null, while the pure water or metal that people benefit from remains on the earth and is used.

Then, He says, That is how Allah draws comparisons—with this sentence the discourse is concluded. Its meaning is that the examples that the Lord brings in His speech for people are like this example that is brought in this verse, in distinguishing truth from falsehood, what is useful for people in their livelihood and hereafter is explained.

And it is not unlikely that the demonstrative pronoun ‘that’ in the sentence refers to the coming of rain, the flowing of the flood through the valleys, the smelting of metals, and the froth that results from both. In summary, it refers to these external incidents themselves, not to statements about them. Consequently, it suggests that such events and incidents that occur in the visible world are examples that guide the possessors of wisdom and insight to the truths of the unseen world—this world is a visible sign that points toward what is contained in the unseen world, and this has been repeatedly mentioned in the Qurʾan. And it is evident that there is not much difference between these parables or comparisons that God strikes and the signs He sets up.

Several theological and philosophical points are clarified by the example that is struck in the verse under discussion.

First, the existence that is bestowed upon all beings by God Almighty is in reality akin to the rain that descends from the sky to the earth. It is a divine mercy that is conferred upon all creatures by their Lord. Furthermore, this existence is devoid of any specific form, limitation, or measure, and it is from the side of the creatures themselves that it becomes limited and determined by boundaries and dimensions, just like rainwater. If it acquires a specific measure and form, it is because of the various receptacles it comes to occupy, with each being a mold of a specific size and form. The creatures of the world, each according to their capacity, capability, and readiness, receive existence, which is a divine gift.

And it is this fundamental and profound principle to which many verses of the Qurʾan refer, or at least hint at it, such as the verse And there is not a thing but with Us are the stores thereof, and We send it not down save in appointed measure. (), and His saying: and He has sent down for you eight mates of the cattle (), and all the verses speaking about the divine measure or determination (qadr) demonstrate this fact.

And these affairs, called measurements or determinations (aqdār, sing. qadr), though they are extraneous to the celestial bounty and are determining agents for it, are nonetheless never outside the dominion of God and take shape only with His permission, as He has said: and to Him all matters are returned () and also said: Rather all dispensation belongs to Allah (). By combining these verses with those discussed here, another principle becomes clear, which is even more precise and has even more instances.

Secondly: The distribution of this heavenly mercy throughout the valleys of the world and its measurement in specific quantities is invariably accompanied by impurities and superfluities that rise above and become visible from it. However, these are futile, meaning transient and not lasting, unlike that descending mercy measured in specific quantities, which is enduring and stable, signifying truth. Consequently, what exists in the world is divided into two categories: the ‘truth,’ which is permanent and lasting, and the ‘false,’ which is fleeting and unstable.

And the truth is from God, Glorious is He, and the falsehood is not attributed to Him, even though it is by His permission. God says: This is the truth from your Lord (), and He says: We did not create the sky and the earth and whatever is between them in vain (). Then these existences each include a part of the truth, fixed, not vanishing, it will return to it by the nullification of what is false from it as He says: We did not create the heavens and the earth and whatever is between them except with reason and for a specified term (), and He says: Allah will confirm the truth with His words (), and He says: Indeed falsehood is bound to vanish (), and He says: Rather We hurl the truth against falsehood, and it crushes its head, and behold, falsehood vanishes! ().

Third is the principle that one truth does not conflict with or encroach upon another truth. Instead, it supports and benefits it on its journey towards perfection and guides it towards the path of happiness. This is evidenced by the association of endurance and persistence in the verse with the truth that benefits humankind.

The intended meaning of negating contradiction is not the removal of conflict and competition among things in our observable world. Indeed, our world is a realm of conflict and struggle, where fire is extinguished by water and water is evaporated by fire, where land is consumed by plants and plants are consumed by animals, and then animals devour each other, only for the earth to ultimately consume all. Rather, the point is that despite the predatory nature and conflict among these elements, they cooperate in fulfilling divine purposes. Each element facilitates the others in achieving their specific ends. For example, a hammer and wood, despite their inherent opposition, work together to serve the carpenter in making a door. Similarly, the scales in a balance, though they conflict and struggle against each other, comply with the person controlling the balance for accurate weighing.

This is in contrast to falsehood, such as a flaw in the hammer or inaccuracy in the scales, which directly opposes the true purpose and renders efforts fruitless, causing destruction without repair and harm without benefit.

This principle is also reflected in numerous verses about subjugation in the Qur’an, such as when it says: And He has disposed for you whatever is in the heavens and whatever is on the earth; all is from Him (). Each element in the heavens and the earth acts according to its nature, but in doing so, it contributes to fulfilling the purposes intended by God.

These principles derived from the noble verse are the ones that lead to the detailed rulings of creation and existence. Indeed, if you ponder over the Qur’anic verses that mention truth and falsehood and reflect deeply upon them, you will find them astonishing.

Know that these principles, just as they apply to physical matters and external realities, also hold true in the realms of knowledge and beliefs. For instance, true beliefs within a believer are like the water descending from the heavens, flowing through valleys of varying widths, benefiting people, revitalizing their hearts, and leaving behind goodness and blessings. On the other hand, false beliefs within a disbeliever are like the froth that rises in a flood, which soon dissipates, leaving nothing behind. As God says: Allah fortifies those who have faith with an immutable word in the life of this world and in the Hereafter, and Allah leads astray the wrongdoers, and Allah does whatever He wishes ().

لِلَّذِينَ اسْتَجَابُواْ لِرَبِّهِمُ الْحُسْنَى وَالَّذِينَ لَمْ يَسْتَجِيبُواْ لَهُ لَوْ أَنَّ لَهُم مَّا فِي الأَرْضِ جَمِيعًا وَمِثْلَهُ مَعَهُ لافْتَدَوْا بِهِ أُوْلَئِكَ لَهُمْ سُوءُ الْحِسَابِ وَمَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمِهَادُ ١٨

(13:18) For those who answer their Lord there shall be the best (al-ḥusnā). But those who do not answer Him, even if they possessed all that is on the earth and as much of it besides, they would surely offer it to redeem themselves with it. For such there shall be an adverse reckoning, and their refuge shall be hell, and it is an evil resting place (mihād).

The term mihād refers to a piece of furniture, such as a mattress, that is laid out for a person to lie on, and a prepared place for resting. Hell is called a mihād in this verse because it has been prepared and made as a resting place for disbelievers due to their disbelief and evil deeds.

The present verse and the nine verses that follow build on the similitude drawn by God in the previous verse. In these verses, God highlights the effects of true belief, faith, and accepting His call, as well as the effects of false belief, disbelief, and disregarding His call. The sequence of verses supports this as they revolve around the consequences of belief and disbelief, and they conclude that the praiseworthy outcome for belief is incomparable to anything and cannot be matched by any worldly blessing.

Regarding the use of the term al-ḥusnā (‘the best’), it seems that the intended meaning is most likely the best outcome or consequence. Some scholars have suggested that ḥusnā might refer to the best reward or to Paradise itself. However, while this may be correct according to the general context of the verse, the ultimate reward and outcome for the believers would be the divine blessing and Paradise. However, the reward itself or the Paradise is not the primary focus of the verse, rather, it is the end result of following the path of belief and where their efforts lead them.

This explanation is further supported and indicated by God’s description of the believers in the following verses, in which He enumerates their unique qualities: For such will be the outcome of the ultimate abode: the Gardens of Eden, which they will enter ().

In this sense also, we can understand the words: … even if they possessed all that is on the earth and as much of it besides, they would surely offer it to redeem themselves with it (), the fact that the verse does not mention what they are seeking to redeem themselves from is supposed to convey the tremendousness, severity, and horror of the matter, which is beyond description.

Therefore, the verse means: Those who do not respond to their Lord will experience an outcome—or they will miss the outcome that would have followed from their response and its good consequences—so severe in nature that if they had all the blessings on earth, including even the utmost luxuries and what is beyond the imagination or desire of a human being, they would exchange it all just to avoid the consequences of not responding to the call of faith. In a tradition from Imām ʿAlī, he describes it thusly: ‘what will befall them is beyond description.’

Then, God informs the audience about the indescribable consequences of the disbeliever’s actions, saying: For such there shall be an adverse reckoning (sūʾ al-ḥisāb), and their refuge shall be hell—the worst reckoning means the one which makes them suffer and does not bring them any happiness. God then condemns their terrible fate by saying: and it is an evil resting place—meaning how wretched is the resting place that has been prepared for them to stay in. The phrase, For such there shall be an adverse reckoning, and the rest of the verse serves as a rationale for what was previously mentioned about wishing to redeem themselves with all of the world’s wealth and explaining the severity of the consequences for not responding to His call.

The meaning of this verse, to the best of my knowledge, is that those who respond to the true call of their Lord will receive a good outcome in the Hereafter. However, those who do not respond to this call will face an outcome that they are not pleased with and will attempt to avoid. This is because the negative outcome they face will include a severe judgment and a miserable abode.

In this verse, the concept of responding or not responding to the call is used to illustrate the previously mentioned similitude about the rain coming down from the sky and the valleys accepting it to varying degrees. In this context, responding to the call refers to accepting the invitation to faith.

أَفَمَن يَعْلَمُ أَنَّمَا أُنزِلَ إِلَيْكَ مِن رَبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمَى إِنَّمَا يَتَذَكَّرُ أُوْلُواْ الأَلْبَابِ ١٩

(13:19) Is someone who knows that what has been sent down to you from your Lord is the truth, like someone who is blind? Only those who possess intellect take admonition—

This is a rhetorical question with the force of a denial that serves as a justification for the contents of the previous verse, and it provides a detailed explanation of the outcomes for both groups, based on their responding to the call of truth or failure to do so.

In summary, the truth will settle in the hearts of those who responded to their Lord, making their hearts wise and enlightened, with all the blessings and positive effects, such as remembrance and insight. Among the distinct traits of these hearts, which their possessors may recognize, is that they are firmly committed to fulfilling God’s covenant that was established through their innate human nature. They do not break the pledge they made to their Lord, and they maintain a firm respect for the ties of kinship that God has established, connecting them to others in humility and fear. They are patient in dealing with hardships, avoiding sins, and engaging in acts of worship, including prayer, and community-building through charitable giving, as well as repelling evil deeds with good ones.

These individuals will ultimately achieve the praiseworthy abode, which is paradise. They will enter paradise and receive the rewards of their righteous deeds therein, accompanied by the virtuous believers among their ancestors, spouses, and offspring, as they maintained the bonds of kinship in this life. Angels will enter upon them from every door, greeting and acknowledging their patience, just as they opened the doors of various acts of worship and obedience in this world. This is the effect of the truth.

God asks, Is someone who knows that what has been sent down to you from your Lord is the truth, like someone who is blind? This rhetorical question serves to negate the equality between those whose hearts have knowledge of the truth and those who are ignorant of it. By describing the ignorant of the truth as blind, it hints that those who have knowledge of the truth are seeing, as mentioned in the aforementioned verse: Say, ‘Are the blind one and the seer equal? (). Knowledge of the truth is a form of insight, while ignorance of it is akin to blindness; and with discernment comes being receptive to admonition, which is why it is considered a unique characteristic of those who possess knowledge of the truth, as stated in the verse: Only those who possess intellect take admonition.

When God says, Only those who possess intellect take admonition, this serves as a rationale for the preceding verse: Is someone who knows …, implying that these two groups cannot be equal because the knowledgeable are receptive to admonition, which the ignorant and blind are not. Furthermore, the term those with intellect is used in place of ‘those with knowledge,’ highlighting yet another point that supports the argument that the two groups are not equal because one group is receptive to admonition, while the other is not. This receptivity is exclusive to them because they have intellect and hearts, which others lack.

الَّذِينَ يُوفُونَ بِعَهْدِ اللَّهِ وَلاَ يَنقُضُونَ الْمِيثَاقَ ٢٠

(13:20)—those who fulfill Allah’s covenant and do not break the pledge solemnly made,

It appears that this statement is an explanatory addition to the previous one, meaning that the pledge they do not break is God’s covenant, which they fulfill. This covenant and pledge, combined with their receptivity to admonition mentioned in the previous verse, means they have committed to their Lord by accepting the natural law of recognizing God as the One and engaging in actions in accordance with the moral implications of His oneness.

The covenants and pledges established through the prophets and messengers, as ordered by God and according to the rules and laws, all originate from the covenant of natural law, as religion is based on natural law.

وَالَّذِينَ يَصِلُونَ مَا أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ وَيَخْشَوْنَ رَبَّهُمْ وَيَخَافُونَ سُوءَ الْحِسَابِ ٢١

(13:21) and those who join what Allah has commanded to be joined, and fear their Lord, and are afraid of an adverse reckoning—

The apparent meaning here is that what is being ordered refers to the legislative commandment revealed through scripture, as evidenced by the subsequent phrase, and are afraid of an adverse reckoning. This is because the reckoning is meant to be based on the rules revealed in the scripture, even if they are known by natural disposition, such as the moral repugnance of oppression and the goodness of justice. If an oppressed individual is ignorant of God’s decree and is not culpable, they will not be held accountable for it in the same way as others. We have already established in earlier discussions that a person is not held accountable solely on the basis of their natural cognition, unless the guidance of divine revelation is also made available to them. God says, so that mankind may not have any argument against Allah ().

This verse is fundamentally about maintaining all relationships that God commands us to maintain, with one of the most prominent examples being the bond of kinship that God has ordered us to uphold and emphasized the obligation of maintaining. God says, Be wary of Allah, in whose Name you adjure one another, and the wombs ().

God’s statement, and fear their Lord (yakhshawn), and are afraid (yukhāfūn) of an adverse reckoning, emphasizes the moral duty to maintain the bonds that God has ordered to be kept. It indicates that neglecting these bonds is considered an act of disobedience against God’s commandments, therefore one should fear Him, as this act of disobedience will be recorded as a bad deed in one’s record of deeds that they should fear in the final reckoning.

The apparent difference between khawf and khashya, both of which are translated as fear in this verse, is that khashiya (reverential fear) is the heart’s reaction to the prospect of evil or something similar, while khawf causes action to be taken, meaning that taking precautions against the apprehended harm is more important than the heart’s affectation. God said of His prophets: and fear (yakhshawn) no one except Allah (), thus negating fear for anyone but Him, even though the prophets feeling fear toward others has been established in various verses such as: Then Moses felt a fear within his heart (), and And if you fear treachery from a people, break off with them in a like manner ().

Perhaps, then, the difference between fear and reverential fear is as al-Rāghib has mentioned, that khashya is stronger than fear because it is a fear accompanied by awe that has its roots in knowledge. This is supported by God’s statement, Only those of Allah’s servants having knowledge fear Him (). The same is true of what some of them have said, namely that khawf is always associated with something unpleasant, such as when someone fears an illness or a person, while khashya pertains to a degree before something unpleasant.

And if the distinction is not as we have posited, the contradiction would have been apparent. Some have said that the difference is not found in all cases of usage, but merely most of them, while others say there is no difference between khawf and khashya. However, this is refuted by what we have already said.

وَالَّذِينَ صَبَرُواْ ابْتِغَاء وَجْهِ رَبِّهِمْ وَأَقَامُواْ الصَّلاةَ وَأَنفَقُواْ مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلانِيَةً وَيَدْرَؤُونَ بِالْحَسَنَةِ السَّيِّئَةَ أُوْلَئِكَ لَهُمْ عُقْبَى الدَّارِ ٢٢

(13:22)—those who are patient (ṣabarū) for the sake of their Lord’s pleasure, maintain the prayer, and spend out of what We have provided them, secretly and openly, and repel evil with good. For such will be the outcome of the ultimate abode:

The term ṣabr here appears without any sort of qualification, which means that those being described here possess it in all of its forms and divisions, such as patience in times of hardship, patience in performing good deeds, and patience against committing sins. However, it is limited by the phrase, for the sake of their Lord’s pleasure, meaning that they are doing so with the intention of pleasing God. The patience for which they are praised arises from their response to God’s call, based on their knowledge that the revelation they received is true, rather than any other reason that people might praise them with.

In summary, those who are patient in seeking the pleasure of their Lord, establish prayer and give in charity are distinguished by their firm response to the divine call. This devotion and belief in God are tied to their patience, which is praised in the face of adversity, in persisting in fulfilling one’s moral duties, and refusing to sin. It is further exemplified by their ability to maintain the bonds that God has commanded, fearing Him, and dreading the unfavorable reckoning. Their persistence is not only a demonstration of their devotion but also an affirmation of their faith in God. Thus, the praised quality of patience is only laudable when it is for the sake of God, as the discourse focuses on the characteristics stemming from their response to and recognition of the truthfulness of what was sent down to them by God. Not every quality praised by people, even if it is not linked to their worship and faith in God, such as being patient during adversity due to personal pride or the desire to be praised beautifully, can be considered laudable, as the poet once said:

And whenever I find myself in danger,

I tell myself, ‘Easy does it! You will either be praised or at peace!’

The phrase for the sake of their Lord’s pleasure (ibtighāʾ wajh rabbi-him) literally means ‘seeking their Lord’s countenance.’ And countenance here refers to the direction or aspect attributed to God in relation to one’s actions or the like. It is the direction in which the person’s deeds become manifest and settle with God in the form of the eternal rewards that remain with Him. God has said, and Allah—with Him is the best of rewards (), and, but what is with Allah shall last (), and Everything will perish except His countenance ().

… maintain the prayer means they made it enduring, not neglecting it by disregarding its parts and conditions or by trivializing its importance. The mention of prayer and what follows it, in conjunction with patience, is a case of specifying a particular aspect within a general context, emphasizing its significance and elevating its status.

The phrase, and spend out of what We have provided them, secretly and openly, refers to all forms of spending, including the obligatory and non-obligatory. This verse is Meccan, and the obligation of alms (zakāt) had not yet been instituted at the time of its revelation. The specification of spending as ‘secretly and openly’ indicates doing it in the best way possible. Some forms of charitable spending are best done in secret, while others are better when done publicly. A believer who acknowledges the truthfulness of God’s revelations should fulfill each of its rights accordingly. Spending should be done in secret when it might lead to a show of vanity, ostentation, dishonor, or loss of dignity. On the other hand, it should be public if it encourages others toward acts of righteousness and promotes good deeds.

In the saying, and repel evil with good, the meaning is that, when encountering something evil, they counter it with an act of goodness that surpasses or equals it, thus repelling the evil. This notion is broader than just rectifying a bad deed they have done with a good one because good deeds erase bad ones, or repenting to their Lord, as one who repents from sin is like one who has no sin. It could also be the case of countering the bad deeds of others toward them, such as forgiving someone who wronged them or treating them kindly, or responding with good manners and a cheerful disposition to those who were cold to them. This might include addressing ignorant people with good sense, preventing hateful actions, or commanding what is right. All of this falls under repelling evil with good, and there is no indication from the linguistic perspective that restricts the meaning to specific aspects.

Note the varied forms of expression the verse uses to describe the ‘possessors of intellect’ (ūlū al-albāb):

Those who fulfill (yūfūn) … and do not break (lā yanqiḍūn) … and those who join (yaṣilūn) … and fear (yakhshawn) … and are afraid (yukhāfūn) … who are patient (ṣabarū) … maintain (aqāmū) … and spend (anfaqū) … and repel (yadraʾūn) …

Six of these attributes are expressed using verbs in the present tense, while three are expressed using verbs in the past tense.

According to some commentators, the part of the passage that reads: those who are patient for the sake of their Lord’s pleasure, maintain the prayer, and spend out of what We have provided them (), uses the past tense for these qualities while the remainder of it uses the present tense merely for eloquence and variation in speech. This is because all these verbs are in relation to the relative pronoun ‘those who,’ and since the conjunction and the relative pronoun convey the meaning of a conditional clause, both the past and present tenses convey the same meaning in such clauses. Whether you say in ḍarabta ḍarabtu (‘if you hit, I hit,’ using the past tense verbs) or in taḍrib aḍrib (‘if you hit, I will hit,’ present tense), in both cases, the meaning is one and the same. Therefore, in the clause with the relative pronoun, whether you use the past tense or the present tense, both convey the same meaning.

This is why the grammarians argue that when the past tense is used as a connector or attribute for an indefinite noun, it can imply that the action is meant either for the past or for the future. An example of the first case is Those to whom the people said (alladhīna qāla la-hum al-nās) () and an example of the second case is excepting those who repent (alladhīna tābū) before you capture them, and know that Allah is all-forgiving, all-merciful ().

However, the problem with this explanation is that just because you have removed the specificity of an action’s time in the past or future within the conditional phrase or something similar, does not mean you have removed the implications of the respective times, such as the occurrence of the event in the past or its continuation in the present. For instance, the past tense focuses on occurrence even if the time is disregarded. As such, the question of the different expressions in the context is justified.

Other commentators discuss the meaning behind these attributes, stating that those who fulfill their covenants, join, fear, and are afraid should persevere and continue in their actions. However, since patience is one of the qualities that is contingent upon demonstrating these attributes, it is presented using the past tense, which emphasizes its occurrence, and the same is true for prayer and spending due to the importance of these actions.

However, the problem with this explanation is that other attributes, such as fulfilling God’s covenant, which refers to faith in God by responding to the call of their innate nature, are not less important than patience, prayer, and spending in God’s way. If the past tense was used to signify the importance of the action, then fulfilling God’s covenant should have also been expressed in this form, just like patience, prayer, and spending.

What I believe, to the best of my knowledge, is that the overall message of the passage, those who are patient for the sake of their Lord’s pleasure, maintain the prayer, and spend out of what We have provided them, secretly and openly, and repel evil with good, is intended to emphasize a single idea, namely the performance of good deeds, which involves fulfilling obligations, avoiding prohibitions, and making up for shortcomings by doing good deeds. Thus, the primary intention of this passage is the performance of good deeds, while repelling evil with good, as a means of compensating for any shortcomings in these deeds, is intended as a supplementary aspect, compensating for anything that is lacking.

It would have been possible to express all four of the verbs in the present tense as well— those who are patient (yaṣbirūn) for the sake of their Lord’s pleasure, maintain (yuqīmūn) the prayer, and spend (yunfiqūn) out of what We have provided them, secretly and openly, and repel evil with good—However, this would not have conveyed the same nuance of primacy and supplementariness.

Therefore, to indicate that those who possess intellects are consistently engaged in patience and embody all aspects of patience, it is stated: those who are patient for the sake of their Lord’s pleasure. Then, to convey their continuous vigilance in their actions, it is said: and repel evil with good, suggesting that they are so attentive to their deeds that if ever there’s a lapse in their patience, prayers, or charitable acts, they promptly compensate for it and rectify it.

This focus is similar to that observed in the verse, Indeed those who say, ‘Our Lord is Allah!’ and then remain steadfast, the angels descend upon them (), which indicates that the angels’ descent upon them is contingent on their affirmation of ‘Our Lord is Allah,’ and their steadfastness, without the need for any continuity in this.

For such will be the outcome of the ultimate abode refers to the praiseworthy and favorable outcome, as the true consequence of their deeds is indeed this.

Indeed, nothing in the universe—according to the innate nature and disposition upon which God Almighty has created it—ends up with anything other than an outcome that is suitable for itself and a source of happiness. A bad outcome, in reality, is nothing more than the negation of this true outcome; it means that such a person or thing, due to a flaw in it, has been left without a consequence, while God had, in fact, created it to reach such an outcome. And if they call a bad outcome an outcome, this is an example of figurative speech, otherwise, a bad outcome is, in reality, the absence of an outcome.

For this reason, the word ‘outcome’ is mentioned in the verse without qualification—God does not say whether it is a good outcome or a bad one; He only says that the outcome belongs to them. Now, if the outcome had two types, one good and one bad, it would have been better to say: ‘the good outcome is for them.’ So, it becomes clear that the outcome is the same as the praiseworthy outcome. Therefore, in the verses that are opposite to these verses and addressing the situation of the disbelievers, He never says: for them is the outcome of the ultimate abode, but rather He says: and for them will be the ills of the abode. From this point, it is understood that the meaning of the abode is this worldly abode, and the meaning of the worldly abode is the life of this world. Thus, the outcome of the ultimate abode means the final outcome of worldly life.

جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا وَمَنْ صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّيَّاتِهِمْ وَالْمَلائِكَةُ يَدْخُلُونَ عَلَيْهِم مِّن كُلِّ بَابٍ ٢٣

(13:23) the Gardens of Eden (ʿAdn), which they will enter along with whoever is righteous from among their forebears, their spouses, and their descendants, and the angels will call on them from every door:

The word ʿAdn means a place of settlement, and when it is said that so-and-so has established himself in such a place (fulān ʿadana bi makāni kadhā), it means that he has found a permanent dwelling there. Earthly jewels and metals are called maʿādin in this sense because the gems are permanently settled in them. Therefore, ‘Gardens of Eden’ refers to gardens that have a kind of stability, eternity, safety, and protection from every aspect.

The phrase ‘Gardens of Eden’ is connected in meaning to the phrase ‘the ultimate abode,’ implying that the ultimate abode is the Garden of Eden and eternal life therein. Consequently, this earthly life, by the very nature with which God has endowed it, is nothing more than a single life whose beginnings are filled with pain and suffering, but whose end is marked by ease, blessings, and safety. In other words, eternal life begins with the worldly life and ends with the afterlife, and this is the reality that God narrates through the words of the people of Paradise: All praise belongs to Allah, who has fulfilled His promise to us and made us heirs to the earth, that we may settle in paradise wherever we may wish! ().

The verse under discussion corresponds to the verse and those who join what Allah has commanded to be joined (), and it describes the ultimate consequence of this virtue of upholding family ties, which the possessors of intellects have observed in their lives. It promises them that they will soon be reunited with their righteous kin—including parents, offspring, siblings, and others.

Even though the phrase, their forebears, their spouses, and their descendants, does not explicitly mention mothers, it includes all the individuals listed above, since mothers are the wives of fathers and are thus covered by the word ‘spouses.’ Brothers, sisters, uncles, aunts, and their children are all part of the fathers’ lineage, which is encompassed by the term ‘forebears’. This verse contains a subtle and concise expression.

سَلامٌ عَلَيْكُم بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّارِ ٢٤

(13:24) ‘Peace be to you, for your patience. How excellent is the outcome of the abode!’

This outcome is the culmination of their righteous deeds, which they continually uphold in every aspect of their lives. Whenever others deviate, these individuals remain steadfast, obedient to God, and avoid sins. They endure hardships, and their patience is accompanied by fear and awe of the Divine.

‘Peace be to you, for your patience. How excellent is the outcome of the abode!’ is the angels’ message to the wise, who are reassured of everlasting security, peace, and good fortune—an outcome that will never be tainted by ugliness or blame.

وَالَّذِينَ يَنقُضُونَ عَهْدَ اللَّهِ مِن بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَن يُوصَلَ وَيُفْسِدُونَ فِي الأَرْضِ أُوْلَئِكَ لَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ ٢٥

(13:25) But as for those who break Allah’s compact after having pledged it solemnly, and sever what Allah has commanded to be joined, and cause corruption in the earth—it is such on whom the curse will lie, and for them will be the ills of the abode.

This verse describes the state of unbelievers in contrast to believers. The phrase and cause corruption in the earth here is juxtaposed with the qualities mentioned earlier about the faithful, who fulfill their covenant with God and maintain their ties. This indicates that righteous deeds are the only factor that leads to the reformation of the earth and the development and prosperity of human societies, a development that ultimately results in the happiness of the human species and the growth of human communities. We discussed this meaning in our treatment of the general proofs of prophethood (al-nubuwwa al-ʿāmma).

At the end of the verse under discussion, God Almighty highlights the consequences of the actions of those who break their covenant, and the outcome of their deeds, saying: it is such on whom the curse (al-laʿna) will lie, and for them will be the ills of the abode. The term laʿna here means to be distanced from God’s mercy and driven away from His grace. They are turned away from God’s mercy and grace only because they have disregarded the truth and delved into falsehood, as the ultimate outcome of falsehood is nothing but destruction and ruin.

اللَّهُ يَبْسُطُ الرِّزْقَ لِمَنْ يَشَاء وَيَقْدِرُ وَفَرِحُواْ بِالْحَيَاةِ الدُّنْيَا وَمَا الْحَيَاةُ الدُّنْيَا فِي الآخِرَةِ إِلاَّ مَتَاعٌ ٢٦

(13:26) Allah expands the provision for whomever He wishes, and tightens it. They exult in the life of this world, but compared with the Hereafter the life of this world is but a (trifling) enjoyment.

This verse serves to remind us that the rewards of these two groups (the praiseworthy end and eternal paradise of the possessors of intellect and the curse and hell for the ones who break God’s covenant) are, in themselves, a type of provision that God Almighty bestows upon whomever and however He pleases, whether it be the reward of the former or the latter, without any obligation or restriction on His part.

This verse also reminds us that God’s actions are in accordance with the cosmic order He has established for truth and falsehood and that they are continuously in operation. Indeed, the belief in the truth and acting upon it results in acquiring provisions from paradise and attaining eternal salvation, while believing in falsehood and acting upon it leads to curse, hell, and a miserable existence.

Regarding the phrase, but compared with the Hereafter the life of this world is but an enjoyment—considering the context of the verse, the intended meaning of this is that the true provision is, in fact, the provision of the Hereafter. However, the covenant-breakers, due to their attachment to the apparent life of this world and its adornments, have become oblivious of the life and provisions of the Hereafter, and instead have placed their trust in this worldly life, consequently being content with its possessions. Yet, the life of this world is merely a means and is not an ultimate goal in itself. It should be utilized for the sake of the other life.

Taking this into account, if we compare the life of this world with that of the Hereafter, considering the sum of the two, it is appropriate to view the former as a superior and primary consideration when our goal is to obtain the provisions of the eternal life and utilize worldly life as a means to attain that end. If, on the contrary, worldly life becomes an isolated aim in itself, it will be among the manifestations of falsehood that vanish like a riverbed upon drying up and provides no benefit, as stated in another verse: “(And this worldly life is nothing but amusement and play, and indeed, the home of the Hereafter is the true life if only they knew.)”

Examining Narrations

1. In al-Iḥtijāj, al-Ṭabrisī narrates a tradition from the Commander of the Faithful about the condition of the disbelievers in relation to the following verse: As for the scum, it leaves as dross, and that which profits the people remains in the earth. (). It reads: ‘The scum here represents the statements made by heretics (mulḥidīn) about the Qurʾan. These statements, when analyzed and scrutinized, prove to be false and perishable. On the other hand, the speech that benefits people is divine revelation (tanzīl), which cannot be approached by falsehood from any direction, whether at the time of its descent or at a future time thereafter. The human heart accepts and embraces this revelation. In this context, the word “earth” refers to the human heart, which is the abode of knowledge and wisdom.’

Author’s comment: The meaning of tanzīl here is to convey the true message of God’s words. The statements made by the heretics about the Qurʾan refer to the explanations they produce based on their own opinions. Some of these explanations, as Imām ʿAlī stated, are indeed false. The verse in question is general and encompasses all falsehoods, as previously mentioned.

2. In Al-Durr al-manthūr, al-Suyūṭī narrates that Ibn Jarīr, Ibn Abī Ḥātim, and Abū al-Shaykh reported from Qatāda, who said, while interpreting the verse those who fulfill Allah’s covenant and do not break the pledge solemnly made (), that Qatāda said: ‘You must fulfill the covenant and not break the pledge, for God has forbidden it and warned about it in the strongest terms. The Qurʾan mentions this point in about twenty different places as advice for your benefit, and He has made it an argument against you should you disregard it. Those who possess understanding, reason, and knowledge realize that the greatness of anything is in proportion to the greatness bestowed upon it by God. The Messenger of God (peace be upon him) was reported to have said in his sermon: “There is no faith for whoever is not trustworthy, and there is no religion for whoever does not adhere to his covenant.”’

Author’s comment: Based on the apparent meaning of this narration, it is evident that Qatāda has associated the terms covenant (ʿahd) and pledge (mīthāq) with the agreements that exist among people. However, as the discerning reader may have already noted, the apparent context of the verse under discussion contradicts this explanation.

3. In al-Kāfī, al-Kulaynī narrates from ʿUmar b. Yazīd, who said: ‘I asked Imām al-Ṣādiq about the meaning of the words of God, the Almighty and Sublime, when He said, and those who join what Allah has commanded to be joined (). He replied, “It refers to your relatives.”
4. In the same source, with another chain of narration from him, it is narrated that he said: ‘I asked Imām Sadiq about the verse, and those who join what Allah has commanded to be joined. He said: ‘This verse was revealed about the relatives of the Family of Muḥammad, but it can also encompass your kin as well.’ Then he said, ‘Do not be one of those who say that such and such a verse has been revealed only for such and such a matter.’

Author’s comment: The meaning is that when the verses of the Qurʾan have a general meaning, they should not be confined to a single meaning, as the Qurʾan has an outward and inward aspect, and God, the Exalted, has made the love and affection of the near relatives of His Messenger, which is one of the instances of maintaining kinship, as the reward and compensation of his mission and said, Say: ‘I do not ask of you any reward for it except the love for my near relatives’ (). In addition, the following narration also implies the same meaning.

5. In Tafsīr al-ʿAyyāshī, it is narrated from ʿUmar b. Maryam, who said: ‘I asked Imām al-Ṣādiq about the verse, and those who join what Allah has commanded to be joined (). He replied, ‘One of its meanings is maintaining kinship, but the highest degree and the best instances of it is to maintain a connection with us.’
6. In the same source, it is narrated from Muḥammad b. Fuḍayl who said: ‘I heard Imām al-Kāẓim say about the verse and those who join what Allah has commanded to be joined (): ‘It refers to the womb of the Family of Muḥammad, which is suspended from the Throne, and it says, ‘O Lord! Establish bond with the one who establishes bond with me and sever with the one who severs with me.’ And this verse applies to all wombs.’

Author’s comment: There are other narrations in this regard, and we have explained and elaborated on the meaning that the womb of the Family of Muḥammad is suspended from the Throne in our commentary on the early verses of Sūrah al-Nisāʾ.

7. In al-Kāfī, al-Kulaynī reports via his chain of narrators from Sumaʿa b. Mihrān from Imām al-Ṣādiq, that he said: ‘Among the things that God Almighty has made obligatory in addition to giving alms on one’s wealth is upholding bonds of kinship, as He has said: and those who join what Allah has commanded to be joined.’

Author’s comment: al-ʿAyyāshī has also mentioned this narration in his own commentary.

8. In Tafsīr al-ʿAyyāshī, it is reported from Ḥammād b. ʿUthmān from Imām al-Ṣādiq that he said to a man: ‘O, so-and-so! What transpired between you and your brother?’ He replied: ‘May I be your ransom! I had a right over him, and I wanted to take my due from him.’ The Imām said: ‘Tell me, what is the meaning of the verse and are afraid of an adverse reckoning? Is it that they fear that God may do injustice to them? No, by God, rather they fear that their accounts will be scrutinized carefully.’

Author’s comment: Shaykh al-Ṣadūq narrates this in Maʿānī al-akhbār, as does al-Qummī in his Tafsīr.

9. In the same source, it is reported from Hishām b. Sālim, from Imām al-Ṣādiq, concerning the verse, and are afraid of an adverse reckoning, he said: ‘An adverse recknoning is the same as nitpicking and fault-finding.’ He also said: ‘Its meaning is to count a person’s sins rather than their good deeds.’

Author’s comment: A continuation of this narration has been narrated through different channels from the Imām. The meaning of not counting the good deeds is that they have been rendered flawed and deficient due to nitpicking, making them unworthy of consideration. The following narration supports this meaning.

10. In the same source, it is reported from Hishām that the Imām said about the same verse: ‘Their sins are counted, but their good deeds are not counted, and this is the meaning of an adverse reckoning.’
11. In the same book, it is reported from Jābir, from Imām al-Bāqir that he said: ‘The Messenger of God said: “Kindness to parents and upholding kinship makes the accounting on the Day of Resurrection easier.” Then he recited the verse: and those who join what Allah has commanded to be joined, and fear their Lord, and are afraid of an adverse reckoning.
12. And in Al-Durr al-manthūr, concerning the phrase the Gardens of Eden (), it is reported from Ibn Mardawayh that ʿAlī said: ‘The Messenger of God said: “The Garden of Eden is a great tree that God planted with His own hand and told it: ‘Be,’ and it was.”’
13. In al-Kāfī, al-Kulaynī transmits via a chain of narration from ʿAmr b. Shimr al-Yamānī narrates via an incomplete chain from ʿAlī, that he said: ‘The Messenger of God said: “Patience consists of three types: patience during suffering, patience in obedience, and patience against disobedience. Whoever is patient during suffering until they overcome it with a good consolation, God will record for them three hundred degrees, with the distance between each degree being the distance between the heavens and the earth. Whoever is patient in obedience, God will record for them six hundred degrees, with the distance between each degree being the distance between the boundaries of the earth and the throne. Whoever is patient against disobedience, God will record for them nine hundred degrees, with the distance between each degree being the distance between the boundaries of the earth and the end of the Throne.”’