(36-39) “Whatever you have been given is merely the enjoyment of worldly life. But what is with Allah is better and more lasting for those who believe and put their trust in their Lord; those who avoid major sins and shameful deeds and, when angered, forgive; those who respond to their Lord, establish prayer, conduct their affairs by mutual consultation, and spend from what We have provided them; and those who, when subjected to aggression, defend themselves.”
This discourages attachment to this world, encourages desire for the Hereafter, and mentions the deeds that lead to it. He said: “Whatever you have been given”—whether kingship and leadership, wealth and children, or health and bodily well-being—“is merely the enjoyment of worldly life”: a fleeting pleasure marred by distress. “But what is with Allah”—abundant reward, magnificent recompense, and everlasting bliss—“is better” than the pleasures of this world, with no comparison between the two, “and more lasting” ⦗760⦘, for it is bliss untouched by distress or impurity and from which there is no departure.
He then stated for whom this reward is intended: “For those who believe and put their trust in their Lord.” That is, they combine sound faith—which necessarily entails the outward and inward deeds of faith—with reliance upon Allah, which is indispensable to every deed. Any deed unaccompanied by reliance upon Allah is incomplete. Reliance means the heart’s dependence upon Allah to obtain what the servant loves and repel what he dislikes, together with confidence in Him, Exalted is He.
“And those who avoid major sins and shameful deeds.” Although both categories are major sins, the distinction between them is that shameful deeds are grave sins toward which souls feel an impulse, such as adultery and similar acts, whereas the other major sins are not of this kind. This distinction applies when the two are mentioned together; when either is mentioned separately, it includes the other.
“And, when angered, they forgive.” That is, they have adorned themselves with noble character and excellent qualities, so that forbearance has become their habitual disposition and good character their very nature. Thus, when someone angers them by word or deed, they restrain their anger and do not give vent to it. Rather, they forgive and respond to the wrongdoer only with kindness, pardon, and gracious forbearance.
This pardon and gracious forbearance produce many benefits and avert much harm, both for themselves and others. As the Exalted said:
“Repel evil with what is better, and the one between whom and you there was enmity will become as though he were a devoted friend. Yet none is granted this except those who are patient, and none is granted it except one endowed with a great share of goodness.”
“And those who respond to their Lord.” That is, they submit to obeying Him and answer His call; seeking His pleasure becomes their purpose, and attaining nearness to Him their ultimate aim.
Establishing prayer and giving zakat are among the forms of responding to Allah. They are therefore mentioned in conjunction with it, by way of conjoining the general with the specific, thereby indicating the distinction and merit of what is specifically mentioned. Thus He said: “And they establish prayer”—in both its outward and inward dimensions, and in both its obligatory and voluntary forms. “And they spend from what We have provided them”—through obligatory expenditures, such as zakat and the maintenance of relatives and others like them, and recommended expenditures, such as giving charity to people in general.
“Their affairs”—both religious and worldly—“are conducted by mutual consultation.” That is, none of them unilaterally imposes his own opinion regarding matters they share in common. This can arise only from their unity, harmony, mutual affection and love, and the soundness of their reason. When they intend to undertake a matter requiring thought and deliberation, they gather, consult one another, and examine it. Once the beneficial course becomes clear to them, they seize the opportunity and hasten to pursue it. Examples include deliberation concerning military campaigns and jihad; appointing officials to governorships, judgeships, or other posts; and investigating religious questions in general. These are matters of common concern, and examining them to clarify the correct view is something Allah loves and is encompassed by this verse.
“And those who, when subjected to aggression”—that is, aggression reaching them from their enemies—“defend themselves” because of their strength and dignity. They are not abject and incapable of defending themselves.
Thus He described them as possessing faith, reliance upon Allah, avoidance of major sins and shameful deeds—by which minor sins are expiated—complete submission, responsiveness to their Lord, establishment of prayer, spending in the avenues of benevolence, mutual consultation in their affairs, and the strength to defend themselves against their enemies. They have combined all these qualities of perfection. Their possession of these qualities necessarily entails that they perform virtues of lesser rank and remain free of their opposites.