(66–68) “If We had prescribed for them, ‘Kill yourselves or leave your homes,’ none but a few of them would have done so. Yet if they had done what they were exhorted to do, it would have been better for them and would have made them more steadfast. * Then We would surely have granted them a great reward from Us, * and We would surely have guided them to a straight path.”
Allah, the Exalted, states that if He had prescribed for His servants commands that are arduous for souls—such as killing themselves and leaving their homes—only a rare few among them would have carried them out. Let them therefore praise their Lord and thank Him for making the commands He has given them easy for everyone to fulfill and not burdensome. This indicates that a servant should consider how much more onerous his circumstances might have been than the hardships he presently faces; his acts of worship will thereby seem lighter to him, and he will increase in praise and gratitude to his Lord.
Allah then states that if they had done what they were exhorted to do—that is, what was required of them at each particular time—and had exerted their resolve, devoted themselves wholly to carrying it out and perfecting it, and not aspired to what they had not yet attained and were not then in a position to pursue, the result would have been better for them. This is what a servant ought to do: he should consider the duty presently incumbent upon him and perfect it, then advance gradually, step by step, until he attains whatever knowledge and action in religious and worldly affairs has been allotted to him. This is in contrast to one whose aspirations are fixed upon something he has not yet attained and has not yet been commanded to undertake. Such a person will hardly attain it, because his resolve is dispersed and he succumbs to lethargy and a lack of motivation.
Allah then mentions four consequences that follow from doing what they are exhorted to do:
(The first) goodness, as expressed in His words, “It would have been better for them.” That is, they would have been among the good, possessing their qualities by performing the good deeds they were commanded to do. The qualities of the wicked would thereby have been removed from them, for affirming one thing necessarily entails negating its opposite.
(The second) attaining greater firmness and steadfastness. Allah keeps those who believe steadfast because of the faith they have upheld, which consists in doing what they were exhorted to do. He keeps them steadfast in this worldly life when faced with the tests involved in commands and prohibitions, and when calamities strike. They thus attain a steadfastness by which they are enabled to obey the commands and refrain from the prohibited acts that the soul urges one to commit. When calamities that a servant dislikes befall them, they are enabled to remain firm by being granted patience, contentment, or gratitude. Assistance from Allah descends upon them, enabling them to fulfill this, and they remain steadfast in their religion at death and in the grave.
Moreover, a servant who carries out what he has been commanded continually trains himself to obey the commands of the Sacred Law until he becomes accustomed to them and longs to perform them and other deeds like them. This helps him remain steadfast in acts of obedience.
(The third) His words, “Then We would surely have granted them a great reward from Us.” That is, a reward both in this life and the Hereafter, affecting the spirit, heart, and body, as well as everlasting bliss such as no eye has seen, no ear has heard, and no human heart has ever conceived.
(The fourth) guidance to a straight path. This is a general statement following specific details, due to the noble status of guidance to the straight path. It encompasses knowing the truth, loving and preferring it, and acting upon it; happiness and success depend upon these things. Whoever is guided to a straight path has been enabled to attain every good, and every evil and harm has been averted from him.