سُوْرَةُ الرَّعْدِ
Surah Ar-Ra'd (13) — Ayah 22
وَٱلَّذِينَ صَبَرُوا۟ ٱبْتِغَآءَ وَجْهِ رَبِّهِمْ وَأَقَامُوا۟ ٱلصَّلَوٰةَ وَأَنفَقُوا۟ مِمَّا رَزَقْنَـٰهُمْ سِرًّا وَعَلَانِيَةً وَيَدْرَءُونَ بِٱلْحَسَنَةِ ٱلسَّيِّئَةَ أُو۟لَـٰٓئِكَ لَهُمْ عُقْبَى ٱلدَّارِ ﴿22﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
And those who remain patient, seeking their Lord’s Countenance, perform As-Salât (Iqâmat-as-Salât), and spend out of that which We have bestowed on them, secretly and openly, and defend evil with good, for such there is a good end.
Word by Word — Arabic, Transliteration & Meaning
وَٱلَّذِينَ
wa-alladhīna
And those who
صَبَرُوا۟
ṣabarū
(are) patient
ٱبْتِغَآءَ
ib'tighāa
seeking
وَجْهِ
wajhi
(the) Face
رَبِّهِمْ
rabbihim
(of) their Lord
وَأَقَامُوا۟
wa-aqāmū
and establish
ٱلصَّلَوٰةَ
l-ṣalata
the prayer
وَأَنفَقُوا۟
wa-anfaqū
and spend
مِمَّا
mimmā
from what
رَزَقْنَـٰهُمْ
razaqnāhum
We have provided them
سِرًّۭا
sirran
secretly
وَعَلَانِيَةًۭ
waʿalāniyatan
and publicly
وَيَدْرَءُونَ
wayadraūna
and they repel
بِٱلْحَسَنَةِ
bil-ḥasanati
with the good
ٱلسَّيِّئَةَ
l-sayi-ata
the evil
أُو۟لَـٰٓئِكَ
ulāika
those
لَهُمْ
lahum
for them
عُقْبَى
ʿuq'bā
(is) the final attainment
ٱلدَّارِ
l-dāri
(of) the Home
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
22. And those who are patient, seeking the pleasure of their Lord [30], establish prayer, and spend, secretly and openly [31], from what We have provided them, and repel evil with good [32]—it is they who will have the final abode.
[30] That is, they endured the difficulties encountered on the path of truth with steadfastness, and for the sake of Allah’s pleasure, they controlled their desires in regard to Allah’s commands and limits. In this sense, the entire life of a believer is, in fact, a life of patience.
[31] That is, spending in the way of Allah is necessary for every Muslim, whether he is rich or poor, prosperous or in hardship. Everyone should spend in the way of Allah according to his own capacity. From some other verses of the Quran, it is understood that giving charity secretly is better than giving it openly. Perhaps that is why secret charity is mentioned first. Then, there are two major types of charity: one is obligatory, i.e., zakat, and the other is voluntary. The scholars say that it is better to give obligatory charity openly so that others may also be encouraged, and voluntary charity should be given secretly. Furthermore, sustenance does not refer only to wealth and property; every blessing of Allah that is useful for a person’s physical or spiritual development is sustenance. In this sense, religious knowledge, pure arts, health, etc., are all included in sustenance, and it is necessary to spend from these as well in the way of Allah. This subject is very extensive and is mentioned repeatedly in the Quran. Therefore, it is sufficient to mention it briefly here.
[32] The literal meaning of ﴿يَدْرَءُوْنَ﴾ is to remove and to put away. In this sense, this phrase has two meanings. One is that when they commit a bad deed, they later make amends by doing good deeds, because good deeds remove bad deeds. The second meaning is that when someone does wrong to them, they do not respond with evil, but rather with goodness, and they act with forgiveness and forbearance. There are many hadiths on this subject as well. For example, the Prophet ﷺ said that the one who maintains ties of kinship is not the one who repays good with good, but the one who, if the other tries to sever ties with bad behavior, strives to maintain the relationship by doing good. [بخاري، كتاب الادب، باب ليس الواصل بالمكافئي]
And this matter is not limited only to relatives, but such behavior should be shown to every person.
[30] That is, they endured the difficulties encountered on the path of truth with steadfastness, and for the sake of Allah’s pleasure, they controlled their desires in regard to Allah’s commands and limits. In this sense, the entire life of a believer is, in fact, a life of patience.
[31] That is, spending in the way of Allah is necessary for every Muslim, whether he is rich or poor, prosperous or in hardship. Everyone should spend in the way of Allah according to his own capacity. From some other verses of the Quran, it is understood that giving charity secretly is better than giving it openly. Perhaps that is why secret charity is mentioned first. Then, there are two major types of charity: one is obligatory, i.e., zakat, and the other is voluntary. The scholars say that it is better to give obligatory charity openly so that others may also be encouraged, and voluntary charity should be given secretly. Furthermore, sustenance does not refer only to wealth and property; every blessing of Allah that is useful for a person’s physical or spiritual development is sustenance. In this sense, religious knowledge, pure arts, health, etc., are all included in sustenance, and it is necessary to spend from these as well in the way of Allah. This subject is very extensive and is mentioned repeatedly in the Quran. Therefore, it is sufficient to mention it briefly here.
[32] The literal meaning of ﴿يَدْرَءُوْنَ﴾ is to remove and to put away. In this sense, this phrase has two meanings. One is that when they commit a bad deed, they later make amends by doing good deeds, because good deeds remove bad deeds. The second meaning is that when someone does wrong to them, they do not respond with evil, but rather with goodness, and they act with forgiveness and forbearance. There are many hadiths on this subject as well. For example, the Prophet ﷺ said that the one who maintains ties of kinship is not the one who repays good with good, but the one who, if the other tries to sever ties with bad behavior, strives to maintain the relationship by doing good. [بخاري، كتاب الادب، باب ليس الواصل بالمكافئي]
And this matter is not limited only to relatives, but such behavior should be shown to every person.
