إِلَّا الَّذينَ آمَنوا وَعَمِلُوا الصّالِحاتِ وَتَواصَوا بِالحَقِّ وَتَواصَوا بِالصَّبرِ

Except those who have faith and do righteous deeds, and enjoin one another to [follow] the truth, and enjoin one another to patience.

EXEGESIS

Īmān (faith) literally means approval, confirmation, admittance, and attestation. A muʾmin (believer) is he who admits and confirms the revelation. The term may also be assumed to have been derived from amān (safety). In this case, muʾmin is he who saves himself from the punishment of God.^{‎[1]Tibyan, 1/55.} God is also called muʾmin (60:23) for He saves the faithful ones from the punishment of hell.

In religious terminology there are disagreements among theologians about what constitutes faith. It is reported from Imam al-Riḍā (a) and is established in Shia theology that faith is ‘confirmation by the heart, confession by the tongue, and action by the limbs’.^{‎[2]Tabrisi, 1/121.} The same view was adopted by Mutazilite scholars. The Asharites, however, were of the view that the reality of faith is only confirmation by heart, although some of them added action by limbs as a condition as well. For the Murjiites, including Abū Ḥanīfah, faith did not require action; it required only confirmation by the heart and confession by the tongue, although they regarded a non-acting believer to be a sinner.^{‎[3]Razi, 2/271.}  

Ṣāliḥāt (righteous) is an adjective for an omitted noun, namely al-aʿmāl (deeds), which is known because of the context. Such a contraction is used almost everywhere in the Quran because it forms a beautiful ellipsis. The word ṣāliḥāt is a plural active participle from the root ṣ-l-ḥ which indicates competence, appropriateness, and righteousness. The verb ṣaluḥa is the opposite of fasada (corruption). This word has been used with the prefix al which in this case generalises what proceeds it. Thus, in the verse in question it refers to all actions that are righteous and not only a few instances of it.^{‎[4]Nemuneh, 27/295.} Additionally, ṣāliḥāt has been used in the plural form which again highlights the fact that the righteousness in this verse refers to all different types of righteous actions. 

The groups of those who have faith and those who do righteous deeds are usually mentioned together in the Quran, thus showing they are distinct yet inseparable. Good deeds without faith cannot be called righteous because they are not done for God’s sake and may be incidental or done for the wrong reasons. Sincere faith on the other hand acts like a lantern in a person’s heart and soul that is lit with God’s light and which then radiates righteous deeds through all of the faithful person’s limbs and organs.

Tawāṣaw (enjoin one another) is from waṣiyyah which means to enjoin, to advise, ordainment, recommendation, and will. It is used in the sixth Arabic verb form which implies mutuality, thereby giving it the meaning of advising or enjoining one another. It could be mutual recommendation to good, as in this verse, or to evil: So it was that there did not come to those who were before them any apostle but they said ‘a magician’ or ‘a crazy man’. Did they enjoin this upon one another (atawāsaw)?! Rather they were a rebellious lot (51:53).

Ḥaqq can mean the truth or that which is in accordance with truth.^{‎[5]Raghib, under ḥ-q-q.} It is used for both ontological and epistemological truth. There are different usages of the word ḥaqq in the Quran in both meanings, such as God, the Quran, Islam, monotheism, and the truth.^{‎[6]Nemuneh, 27/295.} Ḥaqq is that firm and unchangeable reality which cannot be refuted, neither from a theological nor from a practical perspective.^{‎[7]Safi, 5/372.} It is also used as that which is according to wisdom: Allah created the heavens and the earth with wisdom (ḥaqq) (29:44).

EXPOSITION

In this verse God is excluding certain people from those who are in loss. Man is made aware that he must use his life to make profit such that he does not enter into loss.^{‎[8]Nemuneh, 27/294.} In short, there is an exception to the statement Indeed man is in loss, and that exception applies to people with four qualities. And the more one strives for these qualities the more one will be able to excel and grow in this world. Nothing belongs to man except what he strives for (53:39).

The first quality to qualify for this exception is faith, which is the backbone of everything man does. In reality, the actions we do originate from the worldview we hold, unlike animals who base their actions on their natural instinct.^{‎[9]Nemuneh, 27/295.} Someone who has faith in a project or task would produce much better results and have more dedication than someone who does not have such faith. Similarly, faith is the root which, if it is formed correctly, will bring about many benefits. Since the verse does not qualify faith, it would include having faith in everything which divine revelation asks us to have faith in.

The second quality is the performance of righteous deeds. True faith is always manifested in one’s actions which is why action is mentioned immediately after the quality of having faith.^{‎[10] Nemuneh, 27/295.} As mentioned earlier, the Quran normally mentions faith together with good actions, as if one would not avail without the other (see 2:25, 2:82, 2:277, 3:57, 4:57, 4:122, and 4:172, amongst others). As we have already mentioned, the word ṣāliḥāt (righteous deeds) in the verse is preceded by the indefinite article al which implies universality, thereby referring to all types of good actions. True faith yielded into action includes all good actions, not only a particular type. A true believer aims to behave righteously in all walks of life, and to perform as many good actions as possible, including acts of worship, charity, visiting the poor, assisting others, disseminating knowledge, and suchlike.^{‎[11] Nemuneh, 27/295.}

The third quality is to enjoin one another to truth. Of course, this requires the individual to be with the truth themselves so to be able to advise and encourage others to uphold the truth. Truth can manifest itself in words, actions, and behaviours. Thus, the third quality to consider in order to ensure one would not be in loss in this world is to be with the truth in all dimensions and to encourage others to do the same. Advising to the truth is more general than enjoining good and forbidding evil, in the sense that it also covers other dimensions of faith, such as the belief system and encouragement towards conducting an honourable life.^{‎[12] Mizan, 20/409.}

The fourth and final quality to qualify for this exception is enjoining one another to patience. Obviously, in order to advise others to patience one should be patient themselves first and foremost. This is important because if an individual does not have steadfastness and perseverance, they would not be able to achieve and sustain the other three qualities which have been mentioned in this verse.

Although enjoining others to truth and patience could be included in righteous deeds, they have been separately mentioned in order to highlight their significance.^{‎[13] Mizan, 20/411.} Such instances can be found elsewhere in the Quran, such as: Indeed those who have faith and do righteous deeds, and maintain the prayer and give the zakat, they shall have their reward near their Lord, and they will have no fear, nor will they grieve (2:277).

INSIGHTS FROM HADITH

1. It is reported by Ibn Abbas that the verse, Indeed man is in loss refers to Abū Jahl ibn Hishām, and the verse Except those who have faith and do righteous deeds refers to Imam Ali (a) and Salmān al-Fārsī.^{‎[14] Suyuti, 6/392.}

Note: It is clear that these types of narrations explain some applications of the verses and would not restrict their general meaning.

2. Imam Ali (a) said: ‘For your existence and life there is no price except paradise, so do not sell yourselves for anything less [than paradise].’^{‎[15] Nahj, saying 456}
3. Prophet Muhammad (s) said: ‘The example of patience in comparison to faith is similar to the head in comparison to the body.’^{‎[16] Kafi, vol. 3, h. 3.}
4. Imam al-Sajjād (a) is reported to have written in his will to Imam al-Bāqir (a): ‘On the path of truth be patient though it may be bitter.’^{‎[17] Bihar, 71/77.}

INSIGHTS FROM OTHER TRADITIONS

1. Justice and judgement are the habitation of thy throne, mercy and truth shall go before thy face.^{‎[18] Psalms 89:14.}
2. Let all creation rejoice before the Lord, for he comes, he comes to judge the earth. He will judge the world in righteousness.^{‎[19] Psalms 96:13.}
3. These are the things that ye shall do; speak ye every man the truth to his neighbour; execute the judgement of truth and peace in your gates.^{‎[20] Zechariah 8:16.}
4. In your patience possess ye your souls.^{‎[21] Luke 21:19.}
5. He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God.^{‎[22] Romans 4:20.}
6. Fight the good fight of faith.^{‎[23] 1 Timothy 6:12.}
7. Flee also youthful lusts, but follow righteousness, faith, charity, peace with them that call on the Lord out of a pure heart.^{‎[24] 2 Timothy 2:22.}

[1] Tibyan, 1/55.
[2] Tabrisi, 1/121.
[3] Razi, 2/271.
[4] Nemuneh, 27/295.
[5] Raghib, under ḥ-q-q.
[6] Nemuneh, 27/295.
[7] Safi, 5/372.
[8] Nemuneh, 27/294.
[9] Nemuneh, 27/295.
[10] Nemuneh, 27/295.
[11] Nemuneh, 27/295.
[12] Mizan, 20/409.
[13] Mizan, 20/411.
[14] Suyuti, 6/392.
[15] Nahj, saying 456
[16] Kafi, vol. 3, h. 3.
[17] Bihar, 71/77.
[18] Psalms 89:14.
[19] Psalms 96:13.
[20] Zechariah 8:16.
[21] Luke 21:19.
[22] Romans 4:20.
[23] 1 Timothy 6:12.
[24] 2 Timothy 2:22.