وَأَمّا مَن آمَنَ وَعَمِلَ صالِحًا فَلَهُ جَزاءً الحُسنىٰ ۖ وَسَنَقولُ لَهُ مِن أَمرِنا يُسرًا

But as for him who has faith and acts righteously, he shall have the best reward, and we will speak to him gently of our command.’

EXEGESIS

Yusr (gently) literally means that which is easy. Here the word amr likely refers to the amr taklīfī, or the command which imposes a duty upon a person.^{‎[1]Mizan, 13/362.} As such, we will speak to him gently of our command means: we will decree that which is easy for him.^{‎[2]Tabrisi, 6/758; Zamakhshari, 2/745; Mizan, 13/362.} Although some have said it means: we will to speak kindly to them,^{‎[3]Tibyan, 7/88.} or: we will tell him that which helps him come closer to God,^{‎[4]Tabari, 16/11.} but these are unlikely.

EXPOSITION

But as for him who has faith and acts righteously: while evil should be punished and thus discouraged, those who seek to do good should be rewarded and encouraged. This creates impetus in society to strive for betterment and social justice. The most significant distinction between a plutocracy and a meritocracy is that in the latter people are rewarded based on their merits, not just on the whims of the ruling elite or a nepotistic basis. A society that is a true meritocracy is that much more successful and equitable.

He shall have the best reward: the apparent meaning is that this reward will be given to him by God^{‎[5]Alusi, 8/357.} and hence should mean paradise.^{‎[6]Tibyan, 7/87; Tabari, 16/11.} This is naturally given in recompense of the faith he had and the actions that he used to do.

And we will speak to him gently of our command: strictness and harshness is sometimes necessary for restoring and keeping order in society, but this should always be balanced with kindness and mercy where appropriate. So it is that Dhū al-Qarnayn declared his merciful intent.

REVIEW OF TAFSĪR LITERATURE

Mudarrisi points to this verse as proof that an Islamic government deals with people based not on their beliefs, but their actions.^{‎[7]Mudarrisi, 6/477-478.}

Shaʿrāwī’s understanding of these verses is that Dhū al-Qarnayn initially called people to faith and righteousness, and if they then refused he would punish them.^{‎[8]Sharawi, p. 8983.}

[1] Mizan, 13/362.
[2] Tabrisi, 6/758; Zamakhshari, 2/745; Mizan, 13/362.
[3] Tibyan, 7/88.
[4] Tabari, 16/11.
[5] Alusi, 8/357.
[6] Tibyan, 7/87; Tabari, 16/11.
[7] Mudarrisi, 6/477-478.
[8] Sharawi, p. 8983.