Hud — Verse 23
11:23 · Hud
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إِنَّ ٱلَّذِینَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ وَأَخۡبَتُوۤا۟ إِلَىٰ رَبِّهِمۡ أُو۟لَـٰۤىِٕكَ أَصۡحَـٰبُ ٱلۡجَنَّةِۖ هُمۡ فِیهَا خَـٰلِدُونَ ٢٣
inna alladhīna āmanū waʿamilū l-ṣāliḥāti wa-akhbatū ilā rabbihim ulāika aṣḥābu l-janati hum fīhā khālidūn
Hud / Hud (11:23)
Connections 1 multi-source 8 single-source 3 commentators
Multi-source connections cited by 2+ commentators
Single-source mentions (8) cited by only one commentator
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Q 8:23 (al-Anfal)
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Q 35:19 (Fatir)
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Q 35:20 (Fatir)
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Q 35:21 (Fatir)
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Q 35:22 (Fatir)
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Q 35:23 (Fatir)
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Q 35:24 (Fatir)
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Q 59:20 (al-Hashr)
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By commentator who cites how many verses on this ayah
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Tafsir Ibn Kathir (abridged) 8 verses
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Al-Qushairi Tafsir 1 verse 2 mentions total
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Kashf Al-Asrar Tafsir 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
But those who believed, did good deeds, and humbled themselves before their Lord will be companions in Paradise and there they will stay
inna alladhīna āmanū waʿamilū l-ṣāliḥāti wa-akhbatū ilā rabbihim ulāika aṣḥābu l-janati hum fīhā khālidūn
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Tafsir Commentary
Rewarding the People of Faith
When Allah, the Exalted, mentioned the condition of the wretched, He also commended the people of delight (the believers). They are those who believe and work righteous deeds. Thus, their hearts believed and their limbs worked righteous deeds, both in statements and actions. This includes their performance of deeds of obedience and their abandonment of evils. In this way they are the inheritors of Gardens (of Paradise), which contain lofty rooms and seats arranged in rows. Therein they will find bunches of fruit near to them, elevated couches, fair and beautiful wives, various types of fruit, desired kinds of food and delicious drinks. They also will be allowed to see the Creator of the heavens and the earth and they will be in this state of pleasure forever. They will not die, nor will they grow old. They will not experience sickness, nor will they sleep. They will not have excrement, nor will they spit or snot. Their sweat will be the perfume of musk.
The Parable of the Believers and the Disbelievers
Then, Allah, the Exalted, makes a parable of the disbelievers and the believers. He says,
مَثَلُ الْفَرِيقَيْنِ
(The likeness of the two parties) This refers to those disbelievers whom Allah first described as wretched, and then those believers whom He described with delightfulness. The first group is like one who is blind and deaf, while the second group is like he who sees and hears. Thus, the disbeliever is blind from the truth in this life and in the Hereafter. He is not guided to goodness, nor does he recognize it. He is deaf from hearing the proofs, thus he does not hear that which would benefit him. As Allah says,
وَلَوْ عَلِمَ اللَّهُ فِيهِمْ خَيْرًا لأَسْمَعَهُمْ
(Had Allah known of any good in them, He would indeed have made them listen.)8:23 The believer is smart, bright and clever. He sees the truth and distinguishes between the truth and falsehood. Thus, he follows the good and abandons the evil. He hears and distinguishes between the proof and scepticism. Therefore, falsehood does not overcome him. Are these two types of people alike
أَفَلاَ تَذَكَّرُونَ
(Will you not then take heed) This statement means, "Will you not consider, so that you may distinguish between these two categories of people." This is as Allah mentions in another verse,
لاَ يَسْتَوِى أَصْحَـبُ النَّارِ وَأَصْحَـبُ الْجَنَّةِ أَصْحَـبُ الْجَنَّةِ هُمُ الْفَآئِزُونَ
(Not equal are the dwellers of the Fire and the dwellers of the Paradise. It is the dwellers of Paradise that will be successful.)59:20 Allah also says,
وَمَا يَسْتَوِى الاٌّعْمَى وَالْبَصِيرُ - وَلاَ الظُّلُمَاتُ وَلاَ النُّورُ - وَلاَ الظِّلُّ وَلاَ الْحَرُورُ - وَمَا يَسْتَوِى الاٌّحْيَآءُ وَلاَ الاٌّمْوَاتُ إِنَّ اللَّهَ يُسْمِعُ مَن يَشَآءُ وَمَآ أَنتَ بِمُسْمِعٍ مَّن فِى الْقُبُورِ - إِنْ أَنتَ إِلاَّ نَذِيرٌ - إِنَّآ أَرْسَلْنَـكَ بِالْحَقِّ بَشِيراً وَنَذِيراً وَإِن مِّنْ أُمَّةٍ إِلاَّ خَلاَ فِيهَا نَذِيرٌ
(Not alike are the blind and the seeing. Nor are (alike) darkness and light. Nor are (alike) the shade and the sun's heat. Nor are (alike) the living and the dead. Verily, Allah makes whom He wills to hear, but you cannot make hear those who are in graves. You are only a warner. Verily, We have sent you with the truth, a bearer of glad tidings and a warner. And there never was a nation but a warner had passed among them.)35:19-24
Truly those who believe and perform righteous deeds and humble themselves who are at peace and feel reassured or who repent before their Lord such will be the inhabitants of Paradise abiding therein.
Truly those who believe, with the faith of certainty in the unseen, and perform, deeds that make them righteous for the encounter with God and draw them closer to Him, such as repentance, real renunciation, penitence, worship, patience and gratitude and all those corresponding deeds that relate to the wayfaring folk and their stations; and who humble themselves before their Lord, [and who] are self-effacing [before God] and are reassured by Him through yearning and who detach themselves [from all else] for Him, annihilating themselves in Him: such will be the inhabitants, of the Garden of the hearts, the Garden wherein they shall abide.
Truly those who believe, with the faith of certainty in the unseen, and perform, deeds that make them righteous for the encounter with God and draw them closer to Him, such as repentance, real renunciation, penitence, worship, patience and gratitude and all those corresponding deeds that relate to the wayfaring folk and their stations; and who humble themselves before their Lord, [and who] are self-effacing [before God] and are reassured by Him through yearning and who detach themselves [from all else] for Him, annihilating themselves in Him: such will be the inhabitants, of the Garden of the hearts, the Garden wherein they shall abide.
Surely those who have faith, do wholesome deeds, and are subservient to their Lord-it is they who will be the companions of the Garden, dwelling within it forever. By way of allusion according to the tasting of the chevaliers of the Tariqah, He is saying: " To- morrow, the residents of the Holy Palisades, the kings of the seat of truthfulness [54:55], and the nobles of the degrees of the High Chambers will be those who today have the ring of My command in the ear of servanthood. They are at ease in the house of subservience, their ears toward the command in the highway of approval because of servanthood, and they have left the road of resistance. " It has been said that the reality of servanthood is two traits: you do what He approves and you approve of what He does. You poor wretch! The rebellious Nimrod in his unbelief fired one arrow of denial at the face of faith. You, while being a Muslim, fire several arrows of denial and protest at the face of the decrees of predetermination every day. How will your attribute of servan- thood become sound? What about approval and surrender? Servanthood is that, in the street of the Haqiqah, you bind your waist with the belt of loyalty and you give your hands over to the ties of the Shariah. As long as your hands are tied, they will never be able to undo the belt. You are a servant, but you are walking on the road of the free. You are a servant, but you are seeking what is desired by lords. A servant will never be like a lord, and freedom and servanthood will never come together. She traveled east and I traveled west- how will the east-goer meet the west-goer? This is why the Lord of the Worlds says,
Surely those who have faith, do wholesome deeds, and are subservient to their Lord-it is they who will be the companions of the Garden, dwelling within it forever. By way of allusion according to the tasting of the chevaliers of the Tariqah, He is saying: " To- morrow, the residents of the Holy Palisades, the kings of the seat of truthfulness [54:55], and the nobles of the degrees of the High Chambers will be those who today have the ring of My command in the ear of servanthood. They are at ease in the house of subservience, their ears toward the command in the highway of approval because of servanthood, and they have left the road of resistance. " It has been said that the reality of servanthood is two traits: you do what He approves and you approve of what He does. You poor wretch! The rebellious Nimrod in his unbelief fired one arrow of denial at the face of faith. You, while being a Muslim, fire several arrows of denial and protest at the face of the decrees of predetermination every day. How will your attribute of servan- thood become sound? What about approval and surrender? Servanthood is that, in the street of the Haqiqah, you bind your waist with the belt of loyalty and you give your hands over to the ties of the Shariah. As long as your hands are tied, they will never be able to undo the belt. You are a servant, but you are walking on the road of the free. You are a servant, but you are seeking what is desired by lords. A servant will never be like a lord, and freedom and servanthood will never come together. She traveled east and I traveled west- how will the east-goer meet the west-goer? This is why the Lord of the Worlds says,
Surely those who have faith, do wholesome deeds, and are subservient to their Lord-it is they who will be the companions of the Garden, dwelling within it forever.By way of allusion according to the tasting of the chevaliers of the Tariqah, He is saying: " To- morrow, the residents of the Holy Palisades, the kings of the seat of truthfulness [54:55], and the nobles of the degrees of the High Chambers will be those who today have the ring of My command in the ear of servanthood. They are at ease in the house of subservience, their ears toward the command in the highway of approval because of servanthood, and they have left the road of resistance. "It has been said that the reality of servanthood is two traits: you do what He approves and you approve of what He does. You poor wretch! The rebellious Nimrod in his unbelief fired one arrow of denial at the face of faith. You, while being a Muslim, fire several arrows of denial and protest at the face of the decrees of predetermination every day. How will your attribute of servan- thood become sound? What about approval and surrender? Servanthood is that, in the street of the Haqiqah, you bind your waist with the belt of loyalty and you give your hands over to the ties of the Shariah. As long as your hands are tied, they will never be able to undo the belt. You are a servant, but you are walking on the road of the free. You are a servant, but you are seeking what is desired by lords. A servant will never be like a lord, and freedom and servanthood will never come together.She traveled east and I traveled west-how will the east-goer meet the west-goer?This is why the Lord of the Worlds says,
إن الذين صدَّقوا الله ورسوله وعملوا الأعمال الصالحة، وخضعوا لله في كل ما أُمروا به ونُهوا عنه، أولئك هم أهل الجنة، لا يموتون فيها، ولا يَخْرجون منها أبدًا.
لما ذكر تعالى حال الأشقياء ثنى بذكر السعداء وهم الذين آمنوا وعملوا الصالحات فآمنت قلوبهم وعملت جوارحهم الأعمال الصالحة قولا وفعلا من الإتيان بالطاعات وترك المنكرات وبهذا ورثوا الجنات المشتملة على الغرف العاليات والسرر المصفوفات والقطوف الدانيات والفرش المرتفعات والحسان الخيرات والفواكه المتنوعات والمآكل المشتهيات والمشارب المستلذات والنظر إلى خالق الأرض والسموات وهم في ذلك خالدون لا يموتون ولا يهرمون ولا يمرضون ولا ينامون ولا يتغوطون ولا يبصقون ولا يتمخطون إن هو إلا رشح مسك يعرقون ثم ضرب تعالى مثل الكافرين والمؤمنين.
ثم بين - سبحانه - حسن عاقبة بعد بيان سوء عاقبة الكافرين فقال - تعالى - : ( إِنَّ الذين آمَنُواْ وَعَمِلُواْ الصالحات وأخبتوا إلى رَبِّهِمْ أولئك أَصْحَابُ الجنة هُمْ فِيهَا خَالِدُونَ ) .قال الجمل : والإِخبات فى اللغة هو الخشوع والخضوع وطمأنينة القلب . ولفظ الإِخبات يتعدى بإلى وباللام . فإذا قلت أخبت فلان إلى كذا فمعناه اطمأن إليه . وإذا قلت أخبت له فمعناه : خشع وخضع له . فقوله : ( إِنَّ الذين آمَنُواْ وَعَمِلُواْ الصالحات ) إشارة إلى جميع أعمال الجوارح . وقوله : ( وأخبتوا إلى رَبِّهِمْ ) إشارة إلى أعمال القلوب وهنى الخشوع والخضوع لله - تعالى - .والمعنى : إن الذين آمنوا بالله - تعالى - إيمانا حقا وعملوا الأعمال الصالحات التى ترضيه - سبحانه - واطمأنوا إلى قضاء ربهم وخشعوا له أولئك الموصوفون بذلك هم أصحاب الجنة وهم الخالدون فيها خلودا أبديا وهم الذين رضى الله عنهم ورضوا عنه .
القول في تأويل قوله تعالى : إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَأَخْبَتُوا إِلَى رَبِّهِمْ أُولَئِكَ أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا خَالِدُونَ (23)قال أبو جعفر: يقول تعالى ذكره: إن الذين صدقوا الله ورسوله ، وعملوا في الدنيا بطاعة الله ، و " أخبتوا إلى ربهم ".* * *واختلف أهل التأويل في معنى " الإخبات ".فقال بعضهم: معنى ذلك: وأنابوا إلى ربهم.*ذكر من قال ذلك:18095- حدثني محمد بن سعد قال، حدثني أبي قال حدثني عمي قال، حدثني أبي عن أبيه، عن ابن عباس، قوله: (إن الذين آمنوا وعملوا الصالحات وأخبتوا إلى ربهم)، قال: " الإخبات " ، الإنابة.18096- حدثنا بشر قال ، حدثنا يزيد قال ، حدثنا سعيد، عن قتادة، قوله: (وأخبتوا إلى ربهم) ، يقول: وأنابوا إلى ربهم.* * *وقال آخرون: معنى ذلك: وخافوا.*ذكر من قال ذلك:18097- حدثني المثنى قال ، حدثنا عبد الله بن صالح قال: حدثني معاوية، عن علي، عن ابن عباس في قوله: (وأخبتوا إلى ربهم) ، يقول: خافوا.* * *وقال آخرون: معناه: اطمأنوا.*ذكر من قال ذلك:18098- حدثني محمد بن عمرو قال ، حدثنا أبو عاصم قال ، حدثنا عيسى وحدثني المثنى قال ، حدثنا إسحاق قال ، حدثنا عبد الله، عن ورقاء ، عن ابن أبي نجيح، عن مجاهد: (وأخبتوا إلى ربهم) ، قال: اطمأنوا.18099- حدثني المثنى قال ، حدثنا أبو حذيفة قال ، حدثنا شبل، عن ابن أبي نجيح، عن مجاهد، مثله.18100- حدثنا القاسم قال ، حدثنا الحسين قال، حدثني حجاج، عن ابن جريج، عن مجاهد، مثله.* * *وقال آخرون: معنى ذلك: خشعوا.*ذكر من قال ذلك:18101- حدثنا محمد بن عبد الأعلى قال ، حدثنا محمد بن ثور، عن معمر، عن قتادة: (وأخبتوا إليهم ربهم)، " الإخبات "، التخشُّع والتواضعقال أبو جعفر: وهذه الأقوال متقاربة المعاني ، وإن اختلفت ألفاظها، لأن الإنابة إلى الله من خوف الله، ومن الخشوع والتواضع لله بالطاعة، والطمأنينة إليه من الخشوع له، غير أن نفس " الإخبات " ، عند العرب : الخشوع والتواضع.* * *وقال: (إلى ربهم) ، ومعناه: وأخبتوا لربهم. وذلك أن العرب تضع " اللام " موضع " إلى " و " إلى " موضع " اللام " كثيًرا، كما قال تعالى: بِأَنَّ رَبَّكَ أَوْحَى لَهَا ، [سورة الزلزلة: 5] بمعنى: أوحى إليها. وقد يجوز أن يكون قيل ذلك كذلك، لأنهم وصفوا بأنهم عمدوا بإخباتهم إلى الله.* * *وقوله: (أولئك أصحاب الجنة هم فيها خالدون) ، يقول: هؤلاء الذين هذه صفتهم ، هم سكان الجنة الذين لا يخرجون عنها ولا يموتون فيها، ولكنهم فيها لابثُون إلى غير نهاية. (10)-------------------الهوامش :(10) انظر تفسير " أصحاب الجنة " و " الخلود " في فهارس اللغة ( صحب ) ، ( خلد ) .
( إن الذين آمنوا وعملوا الصالحات وأخبتوا ) قال ابن عباس : خافوا . قال قتادة : أنابوا . وقال مجاهد : اطمأنوا . وقيل : خشعوا . وقوله : ( إلى ربهم ) أي : لربهم . ( أولئك أصحاب الجنة هم فيها خالدون ) .
لما ذكر أحوال البالغين أقصى غايات الخسارة ذكر مقابلهم الذين بلغوا أعلى درجات السعادة . فالجملة مستأنفة استئنافاً بيانياً لأن النفوس تشرئب عند سماع حكم الشيء إلى معرفة حكم ضده .والإخبات : الخضوع والتواضع ، أي أطاعوا ربهم أحسن طاعة .وموقع { أولئك } هنا مثل موقعه في الآية قبلها .وجملة { هم فيها خالدون } في موقع البيان لجملة { أصحاب الجنة } لأن الخلود في المكان هو أحق الأحوال بإطلاق وصف الصاحب على الحالّ بذلك المكان إذ الأمكنة لا تقصد إلاّ لأجل الحلول فيها فتكون الجملة مستأنفة لبيان ما قبلها فمنزلتها منزلة عطف البيان ، ولا تعرب في موضع خبر ثان عن اسم الإشارة . وقد تقدم نظيرها في سورة [ البقرة : 82 ] في قوله : { والذين آمنوا وعملوا الصالحات أولئك أصحاب الجنة هم فيها خالدُون } فعُد إليه وزد إليه ما هنا .
يقول تعالى: { إِنَّ الَّذِينَ آمَنُوا } بقلوبهم، أي: صدقوا واعترفوا, لما أمر الله بالإيمان به، من أصول الدين وقواعده. { وَعَمِلُوا الصَّالِحَاتِ } المشتملة على أعمال القلوب والجوارح، وأقوال اللسان. { وَأَخْبَتُوا إِلَى رَبِّهِمْ } أي: خضعوا له، واستكانوا لعظمته، وذلوا لسلطانه، وأنابوا إليه بمحبته، وخوفه، ورجائه، والتضرع إليه. { أُولَئِكَ } الذين جمعوا تلك الصفات { أَصْحَابُ الْجَنَّةِ هُمْ فِيهَا خَالِدُونَ } لأنهم لم يتركوا من الخير مطلبا، إلا أدركوه، ولا خيرا، إلا سبقوا إليه.
قوله تعالى : إن الذين آمنوا وعملوا الصالحات وأخبتوا إلى ربهم أولئك أصحاب الجنة هم فيها خالدونقوله تعالى : إن الذين آمنوا " الذين " اسم إن و " آمنوا " صلة ، أي صدقوا .وعملوا الصالحات وأخبتوا إلى ربهم عطف على الصلة . قال ابن عباس : أخبتوا أنابوا . مجاهد : أطاعوا . قتادة : خشعوا وخضعوا . مقاتل : أخلصوا . الحسن : الإخبات الخشوع للمخافة الثابتة في القلب ، وأصل الإخبات الاستواء ، من الخبت وهو الأرض المستوية الواسعة : فالإخبات الخشوع والاطمئنان ، أو الإنابة إلى الله - عز وجل - المستمرة ذلك على استواء . إلى ربهم قال الفراء : إلى ربهم ولربهم واحد ، وقد يكون المعنى : وجهوا إخباتهم إلى ربهم . " أولئك " خبر إن .
Being humble is the essence of Faith. Faith is neither something hereditary nor does it consist of the mere recitation of certain phrases. Faith is a discovery. When a man finds God by living in a state of keen awareness and in comparison realizes his position of helplessness, the feeling which takes possession of him at that time is known as humility (ikhbat). Humility is the necessary result of one’s realisation and recognition of one’s own position of powerlessness in comparison with God. Faith, humility and righteous deeds—all three are different aspects of the same reality. Faith is the conscious discovery of God and His perfect attributes. Humility is the state of the heart which necessarily develops in man as a result of the discovery of God. When man thinks in godly terms, when his heart is full of godly feelings, the natural result is that the external aspect of his life becomes moulded in the shape of godly, or righteous deeds. One who is the embodiment of Faith, humility and righteous deeds is the very person desired by God and as such will find his abode in the eternal gardens of paradise. Testing conditions of the highest order have been created in this world in order to find out which group used their senses of hearing and observation to discover the truth and moulded themselves accordingly. These are the sincere people of this world: they applied their reason and found the truth. The others did not properly use their senses of hearing and observation, so that naturally they did not acquire any knowledge of the truth and, that being so, did not mould themselves according to it. They are the blind and the deaf. Obviously, these are two different types of people and their ultimate fate cannot be the same.
The word: bayyinah (بینہ) appearing in this verse refers to the Qur'an. As for the meaning of ` shahid' (شاھِد evidence), statements of Tafsir authorities differ. The author of Bay-an a1-Qur'an takes ` shahid' to mean the miracle of the Qur'an that is present in the Qur'an as such. Thus, it comes to mean that those who adhere to the Qur'an, they already have a witness to the veracity of the Qur'an within it, that is, its miracle. Then, the other witness has already come in the form of Torah. Sayyidna Musa (علیہ السلام) had brought it as guidance and mercy for people. The reason is that the Torah confirms the truth of the Qur'an clearly.
In the second sentence, in order to stress that salvation, up to the Last Day, depends on faith in the Holy Prophet ﷺ it has been said that anyone from any religion or community of the world who refuses to have faith in him will have his abode in Jahannam.
The Sahih of Muslim reports on the authority of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ said, ` by the One in whose hands rests my life, any Jew or Christian who hears my call and still does not believe in the teachings I have brought, then, he or she will be of the people of Jahannam.'
This should remove the misunderstanding of those who regard the Jews and Christians or the adherents of other religions as being on haqq (the truth) on the basis of some outward deeds and consider these to be sufficient for salvation without having faith in the Holy Prophet ﷺ and the Qur'an. This is an open clash with the present ayah of the Holy Qur'an, and the authentic ahadith. اَلعَیَاذ بِاللہ (Allah may save us from that! )
(Lo! those who believe) in Muhammad (pbuh) and in the Qur'an (and do good works) and do acts of obedience between themselves and their Lord (and humble themselves before their Lord) and are sincere and surrendered to their Lord and are humbled before their Lord: (such are rightful owners of the Garden; they will abide therein) dwelling therein.
�and humble themselves before their Lord�That is, their hearts were humbled before their Lord, this being [an indication of] fear (khashiya). Thus humility is its outward [manifestation] and fear its inner state just as the Messenger said, �If his heart had become humble his bodily members would have been subdued.� It was related of Moses that he was once castigating the Children of Israel, when a man from amongst them tore his shirt apart. Then God, Exalted is He, inspired Moses to say to him [on behalf of God], �Do not tear your garment for Me; tear your heart for Me!�His words, Exalted is He: