Transliteration:( Wallazeena sabarub tighaaa'a Wajhi Rabbihim wa aqaamus Salaata wa anfaqoo mimmaa razaqnaahum sirranw wa 'alaaniyatanw wa yadra'oona bilhasanatis saiyi'ata ulaaa'ika lahum 'uqbad daar )
"And those who remained patient seeking the pleasure [65] of their Lord, and established [66] prayer, and spent from what We provided them, secretly and openly [67], and repel evil with good [68], for them is the final abode."
Patience due to helplessness or compulsion is not considered virtuous in itself—even disbelievers show such patience.
The true merit lies in exercising patience solely for Allah’s pleasure, especially when one has the option to retaliate or act otherwise.
Forgiving when in a position of power, seeking only divine approval, is a distinctive quality of the righteous.
Establishing prayer (Salaah) means offering it regularly, on time, and correctly, not just occasionally performing it.
Allah commands “Iqamat-us-Salaah” repeatedly, emphasizing that Salaah should be made a central pillar of one’s life.
Greatness lies in upholding Salaah as a foundational act of faith.
Several key rulings are derived from this phrase:
The word “from” indicates spending a portion, not necessarily all of one's wealth.
The phrase “what We provided” is general—it includes wealth and non-material blessings like knowledge, time, etc.
Spending should be frequent, not a one-time act. See also:
"And spend in Our path out of Our provided subsistence." (Surah Baqarah 2:3)
Charity should be given both openly and secretly:
Openly: to encourage others (esp. for obligatory acts like Zakaah).
Secretly: to avoid showing off (esp. for voluntary charity).
In personal matters, they show generosity in place of anger, patience in the face of oppression, and kindness when mistreated.
Spiritually, they repel sins with repentance, disbelief with faith, and ignorance with knowledge.
This practice leads to moral and social reform, and reflects high spiritual character.
The tafsir of Surah Ar-Ra’d verse 22 by Ibn Kathir is unavailable here.
Please refer to Surah Rad ayat 20 which provides the complete commentary from verse 20 through 24.
(13:22) who are steadfast in seeking the good pleasure of their Lord;[39] who establish Prayer and spend both secretly and openly out of the wealth We have provided them, and who ward off evil with good. Theirs shall be the ultimate abode[40]
39. “Those who are patient”: They remain self possessed and keep under control all their desires and lusts and do not transgress the bounds, and they do not yield to temptations to disobey their Lord in order to gain advantages and gratify their desires. Nay, they bear with calm courage and endurance losses and afflictions that are inevitable in the obedience of Allah. If we consider the life of a believer from this point of view, we shall find that his entire life is the life of endurance and fortitude, for he keeps himself under control in very trying circumstances in this world in the hope of winning the approval of his Lord and in the expectation of gaining permanent benefits in the Hereafter: so he fights with fortitude every temptation to sin.
40. That is, if others do evil to them, they do not do evil in return but do good instead. They do not fight mischief with mischief but with virtue. Howsoever unjust one may be to them, they do justice in every case. Likewise, they remain truthful and honest even in the case of those who tell lies against them and show dishonesty towards them.
There is a tradition of the Prophet (peace be upon him) to the same effect: You should not imitate others in your conduct towards other people, for it is wrong to say: We will do goodness to others, if they do goodness to us and we will do injustice to them if they are unjust to us. On the other hand, you should follow this principle: If others do goodness to you, you should do goodness to them, but if they do evil to you, you should not be unjust to them.
There is another tradition, which begins with the words: My Lord has bidden me to do nine things. Four of these things are, I should behave justly towards everyone whether I am pleased or offended with him. I should render the right even of the one who violates my rights. I should pay the dues even of the one who depraves me of my due. I should forgive the one who has been unjust to me. There is yet another tradition to the same effect: Don’t be faithless even to the one who has been faithless to you. There is also a saying of Umar that amounts to the same thing: The best way of punishing the one, who does not fear God in his dealings with you, is that you should fear God in your dealings with him.
[638]- i.e., the world and its trials, its good consequence being Paradise.
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