Divine Pleasure and Human Virtue

“The early vanguard of the Emigrants and the Helpers and those who followed them in virtue—God is pleased with them and they are pleased with Him, and He has prepared for them gardens with streams running in them, to remain in them forever. That is the great success” ().

The Qur’an’s description of divine pleasure and human virtue in verse offers profound insights into the nature of faith, sincerity, and merit. In Tafsīr al-Mīzān, ʿAllāmah Ṭabāṭabāʾī explores this verse as a reflection of God’s selective approval and the enduring success granted to those who remain steadfast in virtue. The verse highlights three categories of believers—the early Emigrants (Muhājirīn), the Helpers (Anṣār), and those who follow them in virtue—and links their faithfulness to God’s pleasure and eternal reward.

Allāmah Ṭabāṭabāʾī discusses the term “the early vanguard” (al-sābiqūn al-awwalūn) in the verse, highlighting differing interpretations. While some commentators associate it with specific events, such as praying towards both Jerusalem and Mecca, the Pledge of Ḥudaybiyya, the Battle of Badr, or conversion before the Emigration to Medina, Allāmah argues that the verse itself does not restrict its meaning to these events.

Instead, he explains that the sābiqūn al-awwalūn refers to those who hastened to faith and laid the foundations of Islam. These include:

1) The Emigrants who endured persecution, left their homes, and emigrated to Ethiopia and Medina before the Battle of Badr.

2) The Helpers in Medina who provided shelter, supported the Prophet, and defended the religion before its triumph.

Allāmah emphasizes that sābiqūn and followers are relational terms. While the early vanguard are “ahead” in their era, subsequent generations are “followers” in virtue. The phrase “in virtue” (iḥsān) indicates the quality of the following, emphasizing that this following was done virtuously rather than merely imitating virtue.

Finally, the verse encompasses three distinct groups of believers:

1) The early vanguard among the Emigrants.

2) The early vanguard among the Helpers.

3) Those who followed them virtuously, without limiting this following to any specific generation or era. This framework highlights the foundational role of the early vanguard in establishing the religion and the continuous virtuous following by later generations.

Note: The preposition ‘of’ (min) in the phrase “of the Emigrants and the Helpers” signifies division (tabʿīḍ), meaning that only some of the Emigrants and Helpers are included in the group of the early vanguard, rather than all of them. This distinction aligns with the verse’s emphasis on their superiority and God’s pleasure with them, as it would be contradictory to include individuals whom the Qurʾan criticizes for hypocrisy, transgression, or harboring sickness in their hearts. The verse’s context highlights that God’s pleasure is conditional upon their faith and righteous deeds, reflecting a deliberate praise of believers in contrast to the condemnation of the hypocrites in the surrounding verses.

ʿAllāmah makes a subtle distinction regarding the phrase “and those who followed them in virtue.” He explains that the term “in virtue” does not mean that those being followed were virtuous and then those who followed them followed their example and imitated them in virtue. Instead, the focus is on the manner in which the followers adhered. The term virtue (iḥsān), appearing in an indefinite form, points to the moral excellence of the followers’ act of following itself, rather than attributing the virtue solely to those they emulated. This distinction highlights that the followers exhibited virtue in their adherence, reflecting a sincerity and integrity in their alignment with the early vanguard.

The phrase “God is pleased with them, and they are pleased with Him” provides profound insights into the dynamics of divine pleasure and its implications for human conduct. According to ʿAllāmah Ṭabāṭabāʾī, being pleased (riḍā) entails a complete alignment of one’s heart with a particular action or state, free of internal conflict. For humans, being pleased with God signifies accepting His cosmic will, decrees, and moral ordinances without resistance—an ultimate act of submission and surrender.

Importantly, ʿAllāmah distinguishes between divine pleasure as an attribute of action versus an attribute of essence. If divine pleasure were an essential attribute, it would imply a change in God’s nature whenever humans altered their behavior—a concept incompatible with God’s immutability. Instead, divine pleasure reflects His treatment of individuals, extending mercy and blessings when pleased, or withholding mercy and subjecting them to adversity when displeased. This distinction highlights the dynamic relationship between human actions and divine response.

As a result, it is possible for God to be pleased with someone and later become displeased, or vice versa, depending on their behavior. However, the context of this verse suggests that the divine pleasure mentioned here is of a kind after which no anger or wrath follows. This enduring pleasure reflects the character of the very best members of the Muslim community, spanning both earlier and later generations—those who possess faith and perform righteous deeds.

ʿAllāmah further explains that the praise and reward in this verse are contingent upon continued faith and virtuous conduct. The promise of divine satisfaction and paradise is not guaranteed based on identity alone as Emigrants, Helpers, or Followers; it is conditional upon their sustained commitment to faith and righteousness. Unlike the divine pleasure mentioned in specific historical contexts, such as the pledge at Ḥudaybiyya (), which allowed for later displeasure due to subsequent actions, the pleasure described in this verse reflects an eternal state tied to moral excellence.

The ultimate reward for these believers is described as “gardens with streams running in them, to remain in them forever.” This imagery of eternal paradise symbolizes the culmination of divine approval and human virtue. The phrase “that is the great success” demonstrates the magnitude of this achievement, which transcends worldly measures of success. This success is not simply the result of external acts of worship or sacrifice but the outcome of a life guided by sincerity, moral integrity, and alignment with divine purpose.

In his interpretation, ʿAllāmah highlights the universal relevance of this verse. While it honors the early Muslims for their sacrifices and steadfastness, it also sets a standard for all believers to emulate. The opportunity for divine pleasure is not restricted to a particular generation but remains accessible to anyone who strives to follow the example of the righteous predecessors with sincerity and dedication. This ensures that faith and virtue remain timeless principles, unbound by historical or social context.

The notion of following the early believers “in virtue” also serves as a safeguard against blind imitation. ʿAllāmah warns that merely adopting external practices without understanding their ethical and spiritual foundations does not qualify one for divine approval. True following requires an internal alignment with the principles of truth, justice, and sincerity that defined the early believers. It demands that one act out of a genuine desire to seek God’s pleasure rather than for personal gain or superficial recognition.

A tradition narrated in al-Durr al-Manthūr highlights a conversation between Abū Ṣakhr and Muḥammad b. Kaʿb al-Qaraẓī, where the latter asserts that the Qur’anic verse “The early vanguard of the Emigrants and the Helpers and those who followed them in virtue—God is pleased with them and they are pleased with Him” () guarantees paradise for all the Companions of the Prophet, regardless of their deeds. The stipulation for followers, according to the tradition, is to emulate the Companions’ virtues without imitating their misdeeds.

ʿAllāmah critiques this interpretation, pointing out its theological and logical inconsistencies. He notes that such a reading conflicts with numerous Qur’anic verses that state God is not pleased with those who transgress, do wrong, or commit sin. Furthermore, the Qur’an emphasizes that all individuals are accountable for their deeds and will be rewarded or punished accordingly.

The tradition’s claim also raises historical and practical contradictions. If the Companions understood the verse as guaranteeing divine pleasure for all of them, irrespective of their actions, it would be perplexing for them to engage in significant internal disputes and conflicts, as history records. Such behavior would be incongruous with being pleased with God, as one who is truly pleased with God would be pleased with all that pleases Him, including mutual harmony among the believers.

ʿAllāmah concludes that this interpretation oversimplifies the verse and undermines the Qur’anic principles of accountability and divine justice. The tradition reflects a broader debate about the status of the Companions, but the comprehensive Qur’anic framework cannot support such an absolute and unqualified understanding of divine pleasure.

In conclusion, verse presents a comprehensive understanding of divine pleasure and human virtue, as illuminated by ʿAllāmah Ṭabāṭabāʾī. The distinction granted to the Muhājirīn, Anṣār, and their virtuous followers highlights the interconnectedness of faith, action, and sincerity in achieving God’s approval. Divine pleasure, as an attribute of action, reflects God’s response to the servant’s state of righteousness, emphasizing the importance of continuous commitment to faith. Through this verse, believers are reminded that true success lies in aligning their hearts and deeds with divine guidance, striving for a state where God is pleased with them, and they are pleased with Him. This mutual satisfaction represents the pinnacle of human virtue and the fulfillment of life’s ultimate purpose.

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1. The meaning of the phrase, “and those who followed them in virtue,” is that they followed them in a virtuous manner, namely that they followed them in the truth—in other words, they followed them because the truth was with them—which is the same as following the truth directly. (al-Mīzān Eng. v. 18 under verse ) ↩︎