The Glorious Quran and Science

Men and Women in Equal Devotion: A Multi-Dimensional Commentary on Quran 33:35

Written and collected by Zia H Shah MD Abstract Abstract: This article presents a comprehensive commentary on a notable Quranic verse (Surah Al-Ahzab 33:35) that emphasizes equal spiritual virtues of men and women. The verse enumerates a series of moral and religious qualities – from submission to God and faith, to honesty, patience, humility, charity,…

40–60 minutes
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Written and collected by Zia H Shah MD

Abstract

Abstract: This article presents a comprehensive commentary on a notable Quranic verse (Surah Al-Ahzab 33:35) that emphasizes equal spiritual virtues of men and women. The verse enumerates a series of moral and religious qualities – from submission to God and faith, to honesty, patience, humility, charity, chastity, and remembrance of God – and promises “for all of them, Allah has prepared forgiveness and a great reward” islamicstudies.info. We examine this verse from psychological, sociological, philosophical, and theological perspectives, while also providing its historical context. The commentary highlights how the verse affirms the spiritual equality of women and men and the universal importance of these virtues. Psychologically, each virtue contributes to personal well-being and moral development. Sociologically, the verse helped shape an Islamic social ethos of shared moral responsibility across gender, promoting a just and virtuous community. Philosophically, the verse can be seen as outlining a holistic ethic and a progression of spiritual development that applies to all humans. Theologically, it encapsulates core Islamic teachings: that God’s forgiveness and salvation are attainable to any believer – man or woman – who sincerely cultivates these virtues. In conclusion, this Quranic verse offers a powerful, multi-faceted message of equality, ethical excellence, and divine promise, which remains highly relevant to contemporary discussions on gender and virtue in Islam.

Introduction and Context

The verse under study appears in the Qur’an as follows:

“Surely, men who surrender themselves to God and women who surrender themselves, and believing men and believing women, and devoutly obedient men and devoutly obedient women, and truthful men and truthful women, and patient men and patient women, and humble men and humble women, and charitable men and charitable women, and fasting men and fasting women, and men who guard their chastity and women who guard their chastity, and men who remember Allah much and women who remember Him – Allah has prepared for all of them forgiveness and a great reward.” islamicstudies.info

This verse (Surah Al-Ahzab 33:35) is remarkable for its paired mention of male and female believers in each category of virtue. It was revealed in a context that underscores its importance: according to classical Islamic accounts, some of the Prophet Muhammad’s female companions noticed that many revelations were addressed in grammatically masculine terms (as was customary in Arabic for generic addresses) and wondered about women’s inclusion. One report states that a woman companion (Umm ‘Umara al-Ansariyya) said to the Prophet: “I do not see women mentioned in the Quran as men are”, upon which this verse was revealed islamicstudies.info. Another narration from the Prophet’s wife Umm Salamah similarly recounts that she asked, “O Messenger of God, why are we (women) not mentioned in the Quran as the men are?” Shortly thereafter, the Prophet announced from the pulpit that this verse had been revealed, explicitly addressing both women and men equallyislamicstudies.info. Thus, the “occasion of revelation” (asbāb al-nuzūl) indicates that this verse came as a direct divine response to women’s desire for recognition, affirming that women equally share in all the qualities of faith and in God’s promise of rewardislamicstudies.info.

From a historical perspective, this revelation was transformative. In 7th-century Arabian society (and indeed in many cultures of that era), women’s spiritual or social status was often seen as inferior. The Quran, however, consistently emphasizes that men and women are equal in the sight of God regarding their duties and recompense. Earlier in the Quran, God had already declared: “Never will I allow to be lost the work of any of you, male or female. You are of one another.”islam365.io and “Whoever does righteousness, whether male or female, and is a believer, shall enter Paradise”thequran.love. Such verses, culminating in the explicit list in Qur’an 33:35, firmly establish that virtue and salvation in Islam are not gendered – “the duties owed to God, and the virtues that ensue from them, are the same for men and women”blog.islamawareness.net. In fact, Islamic tradition holds that “the only distinction” of rank among people is in piety and good deeds, not gender or lineageislamicstudies.info (echoing another Quranic verse, 49:13).

To better understand the verse, it is useful to enumerate the ten categories of virtues it highlights (each mentioned in dual form for men and women):

  1. Islam (submission) – Those who submit themselves wholly to God’s will (“al-muslimīn wa’l-muslimāt”).
  2. Imān (faith) – Those who truly believe (“al-mu’minīn wa’l-mu’mināt”).
  3. Qunūt (devout obedience) – The devoutly obedient or steadfast in devotion (“al-qānitīn wa’l-qānitāt”).
  4. Sidq (truthfulness) – The truthful in speech and action (“al-ṣādiqīn wa’l-ṣādiqāt”).
  5. Ṣabr (patience/steadfastness) – The patiently persevering (“al-ṣābirīn wa’l-ṣābirāt”).
  6. Khushū‘ (humility) – Those who are humble before God (“al-khāshi‘īn wa’l-khāshi‘āt”).
  7. Ṣadaqa (charity) – Those who give charity generously (“al-mutaṣaddiqīn wa’l-mutaṣaddiqāt”).
  8. Ṣawm (fasting) – Those who fast and practice self-restraint (“al-ṣā’imīn wa’l-ṣā’imāt”).
  9. ʿIffah (chastity) – Those who guard their chastity or sexual integrity (“al-ḥāfiẓīn furūjahum wa’l-ḥāfiẓāt”).
  10. Dhikr (remembrance of God) – Those who remember God abundantly (“al-dhākirīn Allāha kathīran wa’l-dhākirāt”).

Each of these terms has been carefully discussed by Quranic commentators. For example, the classical scholar Zamakhsharī explains “Muslim” (one who submits) as “someone who comes into peace after having been at war with his Creator, offering no resistance to God’s commands”, and “Mu’min” (believer) as “one who truly affirms God, His Messenger, and all that one is obliged to testify to”islamicstudies.info. In other words, “Islam” in this verse refers to an attitude of surrender to God’s guidance, and “Iman” to an inner conviction and faith. The list then moves to concrete qualities: “Qanit” is described as “someone actively and consistently engaged in obedience”, marked by “complete comfort and tranquility of heart” in serving Godislamicstudies.info. “Sadiq” denotes a person “true in intentions, words, and deeds”, embodying integrityislamicstudies.info. “Sabir” is “one steadfast in obedience and in refraining from wrongdoing”, especially in the face of trialsislamicstudies.info. “Khashi‘” signifies deep humility – “humble in heart and limbs” – a state where a person is so absorbed in reverence that they become unaware of their surroundings during prayerislamicstudies.info. “Mutasaddiq” is a charitable person who “purifies their wealth through charity”, recognizing that giving selflessly is a form of spiritual purificationislamicstudies.info. “Sa’im” refers to one who fasts regularly – beyond the obligatory Ramadan fasts, it can imply voluntary fasting and a general habit of self-denial for God’s sakeislamicstudies.info. Finally, “Dhākir” describes those who engage in frequent remembrance of God, whether through prayer, recitation, or contemplation, such that “no moment passes without the heart or tongue in remembrance of Allah”islamicstudies.info.

It is noteworthy that the verse ends by saying “Allah has prepared for all of them forgiveness and a great reward.” The phrasing “for all of them” (jami’an) reinforces that regardless of gender, anyone who embodies these virtues is promised God’s forgiveness and a magnificent reward in the Hereafter. In Islamic theology, this “reward” is often understood as Paradise and God’s good pleasurethequran.love. The mention of “forgiveness” (maghfirah) also indicates that even for the righteous, entry into Paradise is ultimately a result of God’s mercy – the virtues listed are means to attain His grace.

Having introduced the verse and its key concepts, we will now explore its implications through several lenses. We begin with the psychological dimension, then consider the sociological and philosophical aspects, and finally turn to the theological significance. Each perspective will show how this single verse encapsulates a rich tapestry of meaning – guiding individual character development, shaping the social ethos, conveying deep spiritual philosophy, and affirming core theological principles in Islam.

Psychological Commentary

From a psychological standpoint, each virtue highlighted in Qur’an 33:35 contributes to the well-being and character development of the individual. The verse can thus be read as a divine prescription for psychospiritual health. Modern research in psychology often echoes the benefits of these virtues, confirming that they are not only religious ideals but also sources of mental and emotional well-being.

  • Submission and Faith: “Men and women who submit themselves to God and believe” are essentially those who live with a sense of purpose and trust in a higher order. Psychologically, the act of submission (Islam) – in the sense of accepting a transcendent meaning or yielding one’s ego to God – can bring profound inner peace. Classical exegesis notes that a Muslim is one who “comes into peace” after resisting their Lordislamicstudies.info. This aligns with psychological findings that surrendering excessive control and embracing acceptance can reduce anxiety and stress. Likewise, faith (iman) imbues a person with hope and optimism about life. Believers who have a strong sense of meaning and who trust in God’s wisdom often report higher resilience in the face of hardships. In the language of psychology, spiritual conviction can function as a coping mechanism that buffers stress and promotes a positive outlook (e.g. through hope and perceived social support in religious communities).
  • Obedient Devotion (Discipline): Those who are “devoutly obedient” cultivate consistent habits of worship and self-discipline. Such routine and devotion provide psychological stability. Obedience to God’s commands in Islam includes regular prayer, ethical conduct, and avoidance of harmful behaviors – practices that often translate into a structured and purposeful life. Commentators describe qunut (devout obedience) as continuous engagement in doing good, with “tranquility of heart”islamicstudies.info. Indeed, psychologists recognize that having regular spiritual practices (like daily prayers or meditation) can reduce anxiety and increase a sense of grounding. The comfort of heart noted by Ibn Kathirislamicstudies.info suggests a state of inner calm that comes from aligning one’s life with one’s values – what psychologists might call integrity or congruence, which is linked to greater life satisfaction.
  • Truthfulness: Honesty is crucial for a healthy psyche. The verse extols “truthful men and truthful women.” Being truthful (in intentions, words, and deedsislamicstudies.info) means living without the burden of constant deceit. Psychologically, honesty is associated with integrity and self-esteem – it “aligns actions with inner values” and avoids the cognitive dissonance that comes from lying. Empirical studies have found that honesty correlates positively with personal well-being; for instance, one study revealed that people who scored higher on honesty also reported greater life satisfaction and self-controlpubmed.ncbi.nlm.nih.gov. Conversely, habitual lying can create inner turmoil, guilt, and stress. A modern behavioral study dubbed the “Science of Honesty” found that people instructed to reduce daily lies experienced fewer mental and physical health complaintssciencedirect.com. In Islamic teaching, the Prophet Muhammad (pbuh) also linked truthfulness to inner virtue, saying that “truthfulness leads to righteousness and righteousness leads to Paradise,” whereas lying corrodes the soulislamicstudies.info. Thus, cultivating sidq (truthfulness) fosters a sense of authenticity and trust – both trusting oneself and being trustworthy to others – which is fundamental for mental well-being.
  • Patience (Steadfastness): The Quran pairs “patient men and patient women,” celebrating ṣabr (patience, perseverance). Patience is essentially the ability to endure difficulty and delay gratification without becoming distressed. Psychologically, this trait is linked to emotional resilience and stress management. Recent psychological research strongly supports the benefits of patience: patient individuals tend to experience better mental health, more hope, and greater life satisfaction than those who are easily impatient or frustratedgreatergood.berkeley.edugreatergood.berkeley.edu. In one study, people who cultivated patience showed lower levels of depression and negative emotions, and higher levels of mindfulness and gratitudegreatergood.berkeley.edu. Patience acts as a form of emotion regulation – helping individuals cope with adversity calmly. It can also improve relationships and social harmony, since patient people are more forgiving and cooperativegreatergood.berkeley.edugreatergood.berkeley.edu. In Islamic practice, exercising patience is encouraged in the face of life’s trials, and this virtue helps believers maintain psychological equilibrium. By trusting God’s timing and wisdom, a person is less prone to anxiety when results are not immediate. In sum, ṣabr functions like a spiritual stamina that protects mental health, a fact now echoed by scientific findings that patient people enjoy less stress-related illness and even better physical health on averagegreatergood.berkeley.edu.
  • Humility: The verse next honors “humble men and humble women.” Humility (khushū‘, often in the context of humility before God) has significant psychological implications. A humble person has an accurate view of themselves – neither arrogant nor self-deprecating – which is associated with healthy self-esteem. Modern psychology identifies humility as a “character strength” that contributes to emotional well-beingverywellmind.com. Research indicates that humble individuals tend to be happier, less anxious, and less prone to depression, likely because humility “buffers” the effects of stress and promotes a realistic acceptance of one’s limitationsverywellmind.comverywellmind.com. By being humble, one avoids the constant psychological turmoil that comes from pride – such as fear of failure or the need for others’ approval – and instead can approach life with openness and gratitude. In Islamic spirituality, khushū‘ particularly refers to a state of humble awe in one’s relationship with God (for example, during prayer, feeling deeply reverent and meek). Cultivating such humility can induce a profound sense of peace and “comfort of the heart,” as one lets go of ego-driven anxieties. Studies in positive psychology have also found that humility improves social bonds and empathyverywellmind.comverywellmind.com, which in turn feed back into one’s own mental wellness by creating a supportive social environment.
  • Charity and Altruism: The Quranic verse commends “men and women who give in charity.” Generosity is not only a social virtue but also a psychological balm. Research in psychology and neuroscience has shown that giving to others can increase one’s own happiness. Acts of charity activate pleasure centers in the brain – the so-called “helper’s high” – and are linked to reduced depression and greater purpose in liferush.edurush.edu. For example, a study using functional MRI found that donating to charity lit up the brain’s reward pathways similar to receiving a reward oneselfrush.edu. Longitudinal studies have found that people who volunteer or regularly help others have lower rates of depression and higher self-esteem, possibly because helping others fosters a sense of social connection and personal efficacyrush.edu. Islamic teachings have always encouraged ṣadaqa (charitable giving) as a means to purify one’s wealth and soul – “charity is purifying,” as Zamakhshari notedislamicstudies.info. Moreover, a Prophetic saying states “charity extinguishes sins just as water extinguishes fire”islamicstudies.info, indicating a therapeutic effect on the soul’s burdens. Psychologically, this corresponds to the way generosity can alleviate guilt and increase positive self-regard. By giving one’s time or money to those in need, a believer not only benefits the recipient but also experiences greater joy and life satisfaction, as numerous studies confirmcharity.org. In summary, the injunction to be charitable is as much a recipe for inner happiness as it is for social betterment.
  • Fasting and Self-Control: “Men and women who fast” are highlighted next. Fasting (especially beyond obligatory times) represents the broader quality of self-control and temperance. The psychological benefits of self-restraint are well-documented. The famous “Marshmallow test” and subsequent research on delayed gratification show that self-control in youth predicts better stress management and achievement later in life. In Islamic practice, fasting (ṣawm) – abstaining from food, drink, and sensual pleasures for a time – trains willpower and empathy. It teaches a person that they are not a slave to their impulses, which can improve self-confidence and reduce impulsive behavior. One classical commentator noted that “fasts are the zakat (purifying due) of the body,” implying fasting purges physical and mental toxins and strengthens one’s control over the selfislamicstudies.info. Psychologically, periodic fasting or similar restraint can heighten one’s appreciation for simple blessings and increase empathy for the less fortunate (thus connecting to reduced self-centeredness). Some interpretations even broaden “fasting” to any form of abstinence from indulgence – for instance, Mary’s vow of silence is called a “fast” in the Quranislamicstudies.info – suggesting the virtue of restraint in all aspects of life. Developing this self-discipline can lead to better mental health outcomes; studies in behavioral psychology associate good self-regulation with lower anxiety and healthier lifestyle choices. By mastering one’s appetites, an individual often gains a sense of empowerment and freedom from guilt, contributing to a more stable and content psyche.
  • Chastity (Guarding Chastity): The verse pairs “men who guard their private parts (chastity) and women who guard theirs.” This refers to maintaining sexual morality and fidelity – in other words, chastity outside of marriage and fidelity within marriage, as well as modesty of gaze and behavior. The psychological importance of chastity and sexual self-regulation is multi-faceted. In a world where impulsive gratification is common, those who practice chastity often avoid the emotional complications that can arise from casual or unethical sexual encounters – such as heartbreak, betrayal trauma, or regret. By guarding one’s chastity, individuals may experience greater self-respect and clarity in relationships. Research in social psychology suggests that delaying sexual gratification can strengthen long-term relationships, increase mutual trust, and reduce anxiety (partners who practice restraint often report feeling more secure and respected)americanpregnancy.org. Moreover, adhering to clear ethical boundaries can protect one from the psychological distress associated with guilt and the fear of social censure. In the Islamic perspective, chastity is considered a protection (“ĥifẓ al-furūj” literally means protecting one’s private parts); it preserves the sanctity of family and the dignity of individuals. For both men and women, this virtue encourages seeing others not merely as objects of desire but as souls deserving respect. Psychologically, such a mindset fosters healthier interpersonal dynamics and reduces the objectification that can lead to societal issues. Individuals (and societies) that value chastity tend to have lower rates of problems like teen pregnancies or certain STDs, which indirectly benefits mental health by avoiding those stresses. In short, by promoting chastity, the verse also promotes psychological well-being rooted in dignity, self-control, and respect in relationships.
  • Constant God-Remembrance: Finally, the Quran praises “men who remember God much and women who remember (Him) much.” This constant remembrance (dhikr) can be seen as a form of mindfulness centered on the Divine. Engaging frequently in prayer, meditation, Quranic recitation, or simply conscious awareness of God has tangible calming effects on the mind. In contemporary terms, spiritual mindfulness techniques (like repeating a mantra or contemplative prayer) have been shown to reduce anxiety, improve emotional regulation, and even aid in treating depressionfrontiersin.orgpdfs.semanticscholar.org. Dhikr, which often involves rhythmic repetition of God’s names or Quranic phrases, can induce a state of peace and focus akin to secular mindfulness practices. A study on dhikr assemblies among the elderly in Indonesia, for example, found a positive correlation between participation in remembrance of God and mental health indicatorspmc.ncbi.nlm.nih.gov. One reason is that remembering God frequently helps shift one’s focus away from worldly worries and ego-centric thoughts, providing a sense of connection to something greater. It also reinforces positive qualities like gratitude, trust, and patience (since many forms of dhikr include thanking and praising God or affirming trust in Him). In the hadith literature, the Prophet Muhammad is reported to have said to his companions, “Shall I tell you of the best of deeds… (better) than giving gold and silver, or fighting and dying for God?” The companions said yes, and he replied, “It is the remembrance of Allah.”islamicstudies.infoislamicstudies.info. From a psychological view, this emphasizes that living in a spiritual atmosphere of remembrance is profoundly beneficial. Indeed, the commentary of the verse concludes that the ideal believer “passes no moment without being in remembrance of Allah – at work, at home, in the marketplace – carrying their own environment with them, an environment of dhikr”islamicstudies.info. Such a person is likely to experience inner peace (what the Quran elsewhere calls “the tranquillity (sakīnah) that God sends down into the hearts”) and resilience amid life’s storms.

In summary, the Quranic qualities listed in 33:35 correspond to traits that modern psychology recognizes as pillars of good mental health and character strength. A person who submits to a higher purpose, nurtures genuine faith, disciplines themselves in devotion, speaks truth, exercises patience, remains humble, gives to others, controls their appetites, preserves their chastity, and keeps a God-centered mindfulness is, by all accounts, someone who will enjoy a balanced and healthy psyche. They would likely have lower stress, higher satisfaction, strong relationships, and a clear conscience – all factors that psychological research ties to happiness and well-being. The verse’s promise of “forgiveness and a great reward” for such people can also be psychologically motivating, instilling optimism and a sense of ultimate justice that can help one endure hardships (a concept similar to having a “growth mindset” or long-term vision in positive psychology).

At the individual level, therefore, Qur’an 33:35 serves as a roadmap for personal development. It encourages believers to internalize these virtues not only as religious duties but as habits that will heal and elevate their souls. The equal address to men and women further implies that psychological and spiritual excellence is attainable by all human beings, regardless of gender – everyone has the potential to reach a state of inner peace and moral integrity through these virtues. This inclusive, uplifting message has made the verse beloved among Muslims, especially women, who see in it a direct affirmation of their spiritual agency and worth.

Sociological Commentary

Beyond individual psychology, Qur’an 33:35 has broad sociological implications, particularly concerning gender relations and the moral fabric of the Muslim community (ummah). The verse’s repetitive pairing of male and female believers in each virtue is a powerful assertion of gender parity in the religious and ethical sphere. This had a transformative effect on the early Muslim society and continues to inform Islamic discourse on gender justice and community values.

1. Spiritual Equality and Gender Justice: Sociologically, the verse served to publicly affirm what the Quran had been progressively establishing – that men and women stand equal before God in terms of religious responsibilities and potential for reward. This principle struck at the heart of patriarchal assumptions prevalent in 7th-century Arabia (and indeed many other cultures) which often relegated women to a lower status in religious life. By explicitly listing women alongside men in their capacity to be devout, truthful, steadfast, etc., the Quran was “according women equality with men in all respects” in the realm of virtue and salvationirfi.org. For the nascent Muslim community in Medina, this was a clear directive to include women fully in the community’s spiritual journey. Women were active participants in all the virtues mentioned: they prayed and fasted, gave charity, endured persecution with patience, and remembered God with devotion just like the men. The historical records of early Islam testify to this reality – for example, women companions of the Prophet such as Khadīja, Fāṭimah, ‘Ā’ishah, Sumayyah, Asmā’, Nusaybah and many others were renowned for exemplifying faith, courage, knowledge, and charity. The first martyr in Islam was a woman (Sumayyah bint Khayyat), who steadfastly refused to renounce her faith under torturealhakam.org. Women fought alongside men to defend the community (e.g. at the Battle of Uḥud, where the female companion Nasībā bint Ka‘b bravely protected the Prophet) and they also transmitted hadith and taught religion. The Quran’s pronouncement that believing men and believing women are alike in virtue gave women a theological standing that undermined any notion of men being God’s preferred gender. Indeed, later Islamic scholars often cited this verse to refute misogynistic ideas and to remind the community that “righteousness alone determines the value of human beings,” not their sexislamawareness.net.

It is worth noting that the verse’s revelation was reportedly prompted by a woman seeking greater representation (Umm Salamah or Umm ‘Umara as mentioned earlier). This context itself is sociologically significant: it shows that women in the Prophet’s time felt empowered to ask questions and expected divine address, and the Quran validated their concern by revealing a verse in such an egalitarian fashionislamicstudies.infoislamicstudies.info. The episode models a dynamic where women’s voices were heard at the highest level (divine revelation) – a compelling precedent within Islamic history for women’s inclusion. In essence, the Quran (and the Prophet by delivering the verse publicly) was telling the community that women believers are co-equal stakeholders in the religious enterprise. This helped shape social norms in Medina, where we see women taking the pledge of initiation (bay‘ah) directly with the Prophet, participating in mosque life, and contributing to public welfare. It also established an ethical baseline that any cultural practices of female exclusion or oppression were against the spirit of Islamiium.edu.my. For instance, the Quran later rebukes pre-Islamic Arabs for treating the birth of a daughter with scorn and committing female infanticideblog.islamawareness.netblog.islamawareness.net, declaring such attitudes as evil. Instead, Qur’an 33:35 and similar verses laid a foundation for a community where men and women are partners (“awliyā’”) in promoting the good and forbidding wrong (as stated in Qur’an 9:71).

2. Social Morality and Virtue Ethics: The verse not only addresses gender, but also broadly delineates the key virtues that the community as a whole should embody. Each pair of virtues has a social dimension. If truthfulness, patience, humility, charity, chastity, and God-consciousness become collective values, the society will be characterized by trust, solidarity, and moral uprightness. For example, truthfulness in a population means business and governance are honest, promises are kept, and justice can be upheld – trust, the currency of social capital, increases when people are generally honest. Patience and perseverance in society manifest as people’s ability to endure hardships (like economic trials or conflicts) without descending into chaos or injustice, fostering social cohesion. Humility in leaders and citizens alike prevents ego-driven conflicts and encourages cooperative decision-making, as humble individuals are more likely to empathize and compromise; research finds that humble people are “more empathic and forgiving”, making them better friends and neighborsgreatergood.berkeley.edugreatergood.berkeley.edu. If a community values humility, hierarchies become less oppressive and the dignity of all members is respected.

Charity as a widely practiced virtue leads to robust support systems for the vulnerable – the poor are cared for, and wealth circulates to those in need, reducing class tensions. A society of givers enjoys a higher level of compassion and mutual aid; interestingly, studies show communities with strong traditions of philanthropy have better overall well-being and even health outcomesrush.edurush.edu. Chastity and sexual morality contribute to stable family structures, which sociologists often link to social stability. When both men and women guard their chastity, problems like sexual exploitation, infidelity, and the breakdown of families are minimized, creating a safer environment for everyone (especially women, who in lawless environments often suffer sexual violence). Indeed, by addressing men equally in the requirement to be chaste, the Quranic injunction challenges any double standard that permits male promiscuity while expecting female modesty; both are equally accountable, which sociologically elevates the protection of women’s dignity and curbs male misconduct. The tragic consequences in societies that lack this – such as high rates of assault or fatherless children – underscore the wisdom of this virtue. Meanwhile, the emphasis on “remembering God much” as a community norm means that society maintains a spiritual consciousness in daily life. Public spaces and gatherings in a God-remembering society are less likely to be sites of moral corruption; instead, they reinforce values of honesty, justice, and kindness that come with awareness of a higher moral law.

In summary, Qur’an 33:35 outlines an ethical blueprint for society. If men and women collectively embody these qualities, the social result is a community that is honest, patient, humble, generous, pure, and devout. Sociologically, such a community would have high social capital, low crime and corruption, strong mutual trust, and a shared transcendent purpose. It is not utopian to note that early Muslim society, under the Prophet’s guidance, moved markedly toward these ideals: for instance, the brotherhood between the emigrants (Muhājirūn) and helpers (Anṣār) in Medina exemplified charity and selflessness; the resolution of disputes and avoidance of blood feuds exemplified patience and forgiveness; the modesty and fidelity encouraged among believers led to familial harmony; and constant acts of worship and remembrance (prayers, Quran recitations in the mosque) made God-consciousness a lived reality. The moral transformations that took place have been widely commented on by historians – how a society of tribal vengeance and inequality became, in a short span, one where even the leaders (like the Caliphs) lived humbly and justice was applied regardless of status.

3. Social Inclusion and Mutual Responsibility: The inclusive phrasing “men and women” for each virtue also implies that men and women together shoulder the responsibility of building the community’s moral fabric. Piety is not just an individual pursuit but a shared enterprise. In practical terms, this means that women are not only beneficiaries of a pious society but active contributors to it. They are encouragers of good and forbidders of wrong just as men are (as noted in Qur’an 9:71). This joint moral agency was demonstrated in early Islam: women gave counsel to the Prophet, corrected males when they erred (there’s a famous incident where a woman in the mosque publicly questioned the Caliph ʿUmar’s decision until he acknowledged she was right, citing the Quran), and women like ʿĀ’ishah taught large numbers of both women and men after the Prophet’s death. Thus, the verse fosters a partnership model of society, where a believer sees every other believer – regardless of gender – as an ally in righteousness.

Sociologically, this also means that problems facing one gender are the concern of the whole community. For example, if chastity is required of both, then the community must equally address issues like exploitation or harassment of women and the moral upbringing of men. If remembrance of God is for both, then mosques, educational institutions, and spiritual gatherings should be accessible to and welcoming of women as well as men. In fact, the Prophet created a precedent by allocating time exclusively to teach women and including women in general sermons, and later Muslim civilizations saw the rise of many female scholars (`ālimāt) and saints who contributed to the community’s knowledge and spiritual lifeblog.islamawareness.netblog.islamawareness.net. One historical analysis notes that it “surprises people to learn that women living under an Islamic order could be scholars,” but indeed they were, precisely because the Quran and Sunnah had established a framework of guidance “strictly impartial” to genderblog.islamawareness.netblog.islamawareness.net. The verse 33:35 is cited in that analysis as a well-known verse affirming that the duties and virtues are the same for men and womenblog.islamawareness.net, indicating that it was foundational in Muslim consciousness of gender equality in religious life.

4. Correcting Misconceptions: In a broader sociological reflection, verses like 33:35 help counter persistent misconceptions – both among Muslims and non-Muslims – about women’s status in Islam. It is sometimes assumed that Islamic practice is male-centric or that women’s role is only private. However, this verse flatly contradicts any notion of spiritual inferiority or exclusion of women. Notably, the qualities listed are comprehensive: intellectual (faith, remembering God), devotional (prayer implied in obedience, fasting), moral (truthfulness, chastity), and social (charity, patience, humility). Women are addressed in every sphere of life that men are. There is no hint here that women’s virtues are to be different or that their route to God is “secondary.” Such Quranic declarations inspired Muslim societies, at their best, to grant women significant rights and roles from the very beginning (rights that were revolutionary for their time – e.g., rights to inherit, to choose marriage, to engage in commerce, to seek education). While cultural practices in various Muslim-majority societies have not always lived up to these Quranic ideals, the scriptural ethos is unmistakably one of equality-in-faith and cooperative virtue. Contemporary Muslim scholars and activists frequently invoke verses like 33:35 when calling for women’s empowerment and participation in spiritual, educational, and community leadership roles. It reminds the community that “male or female, each of you is from one another” and that any pious action – be it leading a charity drive, teaching the Quran, or showing honesty at work – is equally valued from a woman or a manislam365.io.

In conclusion, the sociological message of Qur’an 33:35 is the vision of an ethical, inclusive society. It envisions a community where men and women together strive for moral excellence, help each other in attaining these virtues, and where one’s gender neither limits one’s spiritual aspirations nor excuses one from moral obligations. The great reward promised by God is for “all of them” collectively, suggesting that an ideal society is one where these qualities flourish in everyone. The early Muslim community, guided by the Prophet, demonstrated many aspects of this ideal – a legacy that continues to inspire Muslim societies today to uphold the Quran’s standards of justice and righteousness for all members. In an era where gender justice is a global concern, this 1400-year-old verse resonates strongly: it asserts that true honor in God’s sight lies not in being male or female, but in being a truthful, generous, patient, devout human being. A society built on that principle would indeed enjoy God’s blessings of forgiveness and reward, as well as harmony and virtue in this world.

Philosophical Commentary

Philosophically, Qur’an 33:35 provides a profound framework for understanding the nature of virtue, the human condition, and the ultimate purpose of life in Islamic thought. The verse can be seen as an encapsulation of Islamic virtue ethics and spiritual philosophy, offering insight into questions like: What qualities make a person truly good? How are faith and action related? What does it mean to live a life oriented toward the Divine? It also invites reflection on the philosophical concept of equality and difference between the sexes.

1. Unity of Virtue and the Human Ideal: The list of virtues in this verse reads almost like a taxonomy of the ideal human qualities from an Islamic perspective. It begins with the inner state (submission and faith), moves through continual practice (devotion/obedience), interpersonal and personal morals (truthfulness, patience, humility), outward acts of benevolence and discipline (charity, fasting, chastity), and culminates in constant God-consciousness. This progression is philosophically significant. It suggests that the good life, in Islam, is one that harmoniously combines right belief (orthodoxy), right practice (orthopraxy), personal virtue, and spiritual mindfulness. We see an interplay between the vertical dimension of life (relationship with God: submission, faith, remembrance) and the horizontal dimension (relationship with self and others: truthfulness, charity, chastity, etc.). The verse thus implies a holistic conception of virtue – one cannot be complete by focusing on only one area (say, ritual piety without ethics, or vice versa).

In Islamic philosophy and Sufism, the perfect person (al-insān al-kāmil) is often described as one who balances all virtues and fulfills all rights: duties to God and duties to God’s creation. This verse provides the raw material for that concept: the truly Muslim (submitted) and Mu’min (faithful) person is also saadiq (truthful), ṣabur (patient), mutawādi‘ (humble), mutasaddiq (generous), ‘afīf (chaste), etc. One can see a parallel to philosophical virtue ethics (like Aristotle’s Nicomachean Ethics, which enumerates virtues of character). However, a key difference is that the Quran explicitly anchors these virtues in theocentric terms – they are done for God’s sake and crowned by remembrance of God. Thus, the telos (end or purpose) of the ethical life is not merely human flourishing in a worldly sense, but attaining God’s pleasure and eternal reward. The verse ends with mention of forgiveness and great reward, which philosophically grounds the virtues in a transcendent promise. It suggests that the universe is moral, and that practicing virtue aligns one with the ultimate reality (God’s will) and thus leads to the highest fulfillment.

2. Relationship Between Islam (submission) and Imān (faith): Philosophers of religion might note the coupling of submission and belief at the start of the verse. In Islamic thought, there has been discussion on the relationship between īmān (inner faith) and islām (outward submission). Some have likened them to the inner and outer aspects of religion. The verse distinguishes them (as two categories of people) yet links them closely. It implies that a complete believer is one who both submits (practices, surrenders ego) and truly believes (has heartfelt conviction). As one commentator summed up: “Islam is surrender and Imān is conviction… Devotion arises out of a proper combination of the two, like two sides of a coin”islamicstudies.info. Philosophically, this resonates with debates about the primacy of faith vs. works. The Quran here, as elsewhere, posits that deeds and faith are intertwined. True faith inspires action, and sincere action nourishes faith. Neither can stand well without the other. This Islamic view offers a middle path between pure fideism (faith alone suffices) and pure moralism (deeds alone suffice): both the inner state and outer compliance are essential and enrich each other. In a sense, one could say being (state of surrender/belief) and doing (acts of obedience and virtue) co-constitute the good life. This integrated approach has been a point of emphasis in Islamic philosophy of life: knowledge (`ilm) or faith without action is considered incomplete, and action without sincere intention (niyyah) lacks soul.

3. Virtues as Stations on a Path: Many scholars have noticed that the sequence of qualities in 33:35 is not random; it can be read as an ascending path of spiritual development. This interpretation, often discussed in Sufi literature, sees each virtue as a station (maqām) or milestone that a seeker on the path to God attains. One possible reading is: first one “submits” to God (Islam – the initial acceptance of God’s authority), then one deepens in “faith” (īmān – a more profound understanding and trust). With faith established, one becomes truly “devout” (qānit – actively obedient consistently). As one’s practice solidifies, “truthfulness” (ṣidq) becomes one’s hallmark – honesty with oneself and God, purifying one’s intentions. When one is truthful and dedicated, trials will come, requiring “patience” (ṣabr) to persevere. If patience is mastered, one’s ego is tamed, leading to genuine “humility” (khushū‘) – a state of awe and softness of heart. From humility springs compassion, so one naturally engages in “charity” (ṣadaqa) and service to others, giving of oneself and one’s wealth. Through charity and continued discipline, one further subdues the selfish desires, making “fasting/self-restraint” (ṣawm) an integral part of life (not just in Ramadan, but in all temptations one learns restraint). Mastery of appetites then reinforces “chastity” and purity (ʿiffah) in all relationships. Finally, having traversed all these stations, the seeker reaches constant “remembrance of God” (dhikr) – the state of the realized gnostic who is never heedless of the Divine. At this apex, the circle is complete: the individual’s heart is in full “submission” and awareness of God, which was the starting point, but now achieved with enlightened understanding.

This interpretation illustrates a philosophy of spiritual progression. It shows how different virtues are interrelated and build on one another. Notably, the list interweaves what Western thought might separate into “moral virtues” (truthfulness, patience, chastity, humility, charity) and “theological virtues” (faith, devotion, remembrance). Islam’s perspective does not compartmentalize the two – all virtues are theological in grounding (since they are for God’s sake) and all have moral manifestations. The path is holistic: one cannot, for instance, claim to remember God constantly while neglecting truthfulness or charity, nor can one be truly patient and humble without faith in God’s decree to anchor those traits. Each stage tempers and balances the other (as the commentary beautifully notes, “truthfulness is a permanent quality, but patience appears in crises indicating depth of conviction; neither is mere stoic adherence to principle – both are enriched by khushū`, fear tempered with love”islamicstudies.info). That phrase “fear tempered with love” is philosophically significant: it captures the dialectic of awe and intimacy that characterizes the ideal relation to God in Islam. Too much fear without love can lead to despair or joylessness; too much love without reverence can lead to complacency. Khushū‘ (humble reverence) strikes the balance – a fear of God that is mingled with love and admiration, producing a tender humility. This shows a nuanced understanding of virtue not as a rigid duty but as something rooted in the heart’s correct orientation.

4. Equality of Men and Women in Virtue: Philosophically, the explicit pairing of men and women raises the question of sexual equality and difference. The verse clearly posits that virtue has no gender – the human soul is of equal value and capacity in male and female forms. This can lead to a philosophical anthropology: that what defines us as humans (our rationality, our moral agency, our spiritual receptivity) is shared by men and women. The Quran elsewhere states “O mankind, We created you from a single soul, male and female… the most noble of you in God’s sight is the most righteous” (49:13). The phrase “you are of one another” (3:195) further underlines this interrelatednessislam365.io. Thus, an ontological equality is affirmed – men and women are different in some biological and perhaps psychological aspects, but these differences do not touch the core of their moral personhood or their relationship with the Divine. In Islamic philosophy, the soul (nafs) is not gendered; gender pertains to the body and worldly function, while the soul’s journey to God is the same for all. The list of virtues in 33:35 can be seen as describing the perfection of the soul – qualities like truth, patience, devotion, etc., which are not masculine or feminine per se, but human virtues. In fact, by alternating “men and women” the way it does, the verse almost forces the listener to acknowledge that for every virtue one might have thought of as a predominantly “male” domain or “female” domain, the Quran neutralizes that bias. For example, courage and steadfastness might be stereotypically associated with men in many cultures; here “patient/steadfast women” are equally highlighted. Or, compassion and piety might be stereotyped as female qualities; here “devout men” and “charitable men” are equally highlighted. This rhetorical choice philosophically reinforces the idea of a single human virtue ethic applicable to both sexes.

This has implications for discussions on ethics: it challenges any ethical theory that would ascribe different moral ideals to men versus women. Some philosophers (like Carol Gilligan in Western thought) have spoken of “ethics of care” vs “ethics of justice” as gender-influenced moral outlooks. The Quranic perspective here, however, presents an integrated ethic that every individual should aspire to – combining care (charity, empathy, humility) and justice (truthfulness, responsibility, chastity understood as respecting others’ rights). It does not bifurcate moral expectations by gender. This could be seen as an argument for a form of moral universalism: the goods that perfect a human being are the same irrespective of one’s accidental qualities like gender. Such a view aligns with the broader Islamic theological stance that in the afterlife, earthly distinctions (male/female, race, wealth) fall away and only one’s righteousness (taqwā) matters.

5. The Divine Promise and the Good Life: Philosophically, one can also reflect on the significance of the twin outcomes mentioned – forgiveness and a great reward. In many ethical systems, a question arises: Why be virtuous? The Quran consistently answers: to please God, to attain salvation, and also because it is intrinsically right. In this verse, the promise of maghfirah (forgiveness) indicates that humans, even while trying to be virtuous, are not infallible – they will err and require God’s mercy. This introduces a subtle notion of moral humility: one does not earn Paradise by virtue alone; rather, living a virtuous life is one’s duty and it makes one deserving of God’s reward, but ultimately entry into Paradise is through God’s grace (hence forgiveness is needed). This guards against self-righteousness. The “great reward” (ajr ‘aẓīm) points to the ultimate fulfillment of human aspiration – in Islamic parlance, the vision of God and eternal bliss. Philosophically, this situates Islamic virtue ethics within a teleological framework: virtues are not arbitrary rules but are aligned with the ultimate end (telos) of human life, which is to attain nearness to God and everlasting happiness. Virtues are the means by which the soul is prepared for that end. The fact that God “has prepared” this reward “for all of them” suggests a worldview where the universe is morally ordered by a just and generous Creator. Unlike in some existentialist thought where the universe is indifferent to our moral struggle, the Quran assures that every act of virtue, by male or female, is noticed by God and stored in the balance of deeds. This can be framed as a philosophical argument for the meaningfulness of ethical living: morality is not just a human convention, but woven into the fabric of reality by the divine will.

6. Synthesis of Love and Law: This verse also represents a synthesis of devotional love and moral law which is characteristic of Islamic philosophy. The presence of both ritual/devotional acts (fasting, remembrance) and ethical traits (truthfulness, chastity) in one breath implies that in Islam, worship (`ibādah) broadly includes all these actions. Loving God is demonstrated not just by prayer and praise, but by honesty, chastity, and charity – the mundane virtues are sanctified. Conversely, those moral actions are elevated from mere secular virtue to acts of worship when done with the intention of pleasing God. This unity of the sacred and moral realms is a notable philosophical stance: it avoids the dichotomy between “religious piety” and “moral goodness.” In Qur’anic anthropology, the ideal human is both a devout servant of God and a moral agent in society. One commentator summarized the integration of the verse’s qualities eloquently: “Dhikr (remembrance of God) is the atmosphere in which a believer lives… Fasts strengthen the above qualities and demonstrate one’s complete surrender, body and soul”islamicstudies.info. In other words, living constantly mindful of God (love/awareness of the divine) provides the context that gives life to all other virtues, and practices like fasting help actualize them by training both body and spirit. It’s a comprehensive philosophy of life where spiritual consciousness and ethical action are inseparable.

In philosophical conclusion, Qur’an 33:35 can be seen as a concise statement of Islamic ethical philosophy, describing the ideal qualities of the “complete human” and assuring that the realization of these qualities leads to the fulfillment of our ultimate purpose. It addresses the inner, personal, social, and spiritual dimensions of life all at once, illustrating the Islamic view that truth is holistic. Moreover, by addressing both genders equally, it philosophically underscores a universal human nature and vocation: All humans, women as much as men, are called to the same peak of moral and spiritual excellence. This notion challenges any philosophical claims of inherent moral differences between sexes and instead invites us to view virtues as part of a shared human journey toward the Divine Good. Such an understanding fosters an environment of mutual respect and encouragement in the pursuit of virtue, as opposed to one of rivalry or exclusion. Finally, the verse invites one to reflect on the nature of divine justice and mercy – that God’s forgiveness complements human effort (pointing to the epistemic humility that we cannot be perfect) and that His promised reward gives ultimate meaning to our moral striving. In essence, the verse is not only a moral checklist but a profound statement on what it means to live a life oriented toward Truth (al-Ḥaqq, one of God’s names) and Goodness under the gaze of the Ultimate. It confirms that, in Islam’s philosophical vision, a life of virtue is inherently a life in God’s presence, culminating in eternal good.

Theological Epilogue

Theological Epilogue: Surah Al-Ahzab 33:35 stands as a shining testament to the Islamic theological worldview, affirming the equality of all believers before God and the comprehensive nature of righteousness. In Islamic theology, God (Allah) is utterly just and merciful, and this verse beautifully reflects those attributes. It assures that no good deed, from any person, goes unnoticed by God: “Never will I allow to be lost the work of any of you, male or female; you are of one another,” says the Lord in another verse islam365.io. Here, in 33:35, that principle is elaborated – listing the works and qualities He loves in His servants, male and female alike, and guaranteeing each of them forgiveness and great reward.

From a theological perspective, the verse encapsulates the covenantal relationship between the believer and God. The believer offers submission (Islam) and faith (Iman), manifesting in obedience, virtue, and constant remembrance of God. In turn, God offers forgiveness and reward – ultimately, salvation and nearness to Him. This is reminiscent of a divine promise repeated throughout the Quran: “If you remember Me, I will remember you” (2:152), and “Whoever does good, whether male or female, while a believer, We will surely grant them a good life and reward them according to the best of what they used to do” (16:97) chaynindia.com. Thus, the theology of this verse is one of Divine reciprocity and grace. The human being’s efforts at piety and goodness are met with God’s generous acceptance. It is significant that forgiveness (maghfirah) is mentioned – indicating that, in Islamic theology, even the most virtuous men and women are still in need of God’s pardon for their shortcomings. No one earns Paradise by deeds alone; it is by God’s mercy (a point emphasized in hadith). Yet, God’s mercy is drawn toward these qualities – He has “prepared” forgiveness and reward “for all of them”, meaning His salvific love encompasses every person who strives on this path, irrespective of gender or status. This demolishes any notion that, say, prophets or men have a unique access to God’s favor – rather, taqwa (piety) is the passport to divine mercy, available equally to women and men.

Theologically, the equal address to men and women also reflects the Quranic principle of justice (`adl) and impartiality of God. As the Quran says, “Indeed, God does not wrong anyone by an atom’s weight” (4:40). There is no favoritism in His judgment – one’s birth as male or female gives no advantage. All are His servants (‘ibād), judged by their hearts and deeds. In a sense, Quran 33:35 is a clarification that while social roles can differ (elsewhere the Quran addresses men and women in their specific capacities in family life, etc.), spiritually they are on absolute par. This has been a cornerstone in Islamic creed: that women can attain the highest spiritual ranks. For example, in Islamic tradition, Mary (Maryam), Asiya (the Pharaoh’s wife), Khadija, and Fatima are revered as four of the most perfect believers – a status no less than male saints. The verse before us provides the criteria of such perfection, none of which are gender-specific. It is telling that classical scholars placed discussions of this verse in works of tafsīr (Quranic exegesis) under theological topics like “excellence of women” or “completeness of faith”. They often cited the backstory of Umm Salamah’s question as evidence that God himself addressed a potential anxiety in women’s hearts by revealing this verse islamicstudies.info islamicstudies.info. In theology, this highlights God’s attribute as the Responsive (Al-Mujīb) – He responded to the unvoiced prayer of women who yearned for acknowledgment, showing that He hears and cares for the spiritual worries of His servants.

Another theological insight from the verse is the comprehensive nature of worship in Islam. The traditionally termed “Five Pillars” of Islam (testimony of faith, prayer, fasting, charity, pilgrimage) find echoes here: submission and faith correspond to the shahāda (declaration of faith); devotion/obedience and humility relate to ṣalāt (prayer) in spirit; charity obviously to zakāt; fasting to Ramadan fasting; remembering God much is part of both prayer and the general injunction to make dhikr, which is also integral to ḥajj (pilgrimage). Guarding chastity ties into the broader category of moral conduct which is necessary for one’s worship to be sincere (as sexual immorality is seen as a grievous sin in Islam). Thus, the verse can be read as an exposition of all that Islam requires of a person – not as dry duties, but as qualities of the heart and actions that are beloved to God. It dissolves any dichotomy between `ibādāt (acts of worship) and akhlāq (ethics); both are merged into a singular devotional character. Theologically, this affirms that every aspect of a believer’s life can be sanctified. When a Muslim tells the truth or remains patient in adversity, it is not merely a moral duty but indeed an act of worship rewarded by God, just as praying or fasting is. Likewise, a social good like charity is placed on the same pedestal as ritual piety. This integration is a hallmark of Islamic theology – the belief in the Lord (rabb) who is sovereign over both the mosque and the marketplace, over both private conscience and public action.

It is also worth noting the eschatological promise: “a great reward”. In Islamic eschatology, while forgiveness frees one from Hell, the “great reward” alludes to the delights of Paradise and above all, the beatific vision of God (according to many theologians, seeing God in the Hereafter is the greatest reward, reserved for the faithful). The verse’s promise coming after listing those who “remember God much” hints that those who lived in constant remembrance will be graced to be in God’s Presence in the Hereafter. There is a beautiful symmetry: those who remembered God abundantly (dhikr kathīr) are rewarded by God remembering them – i.e., granting them eternal remembrance and honor. The dual mention of forgiveness and reward also aligns with God’s names Al-Ghafūr (All-Forgiving) and Al-Shakūr (Appreciative/Rewarding). Islamic theology teaches that God is Shakūr in that He values even our small deeds immensely and multiplies their reward out of His generosity. Thus, these men and women who strive for these virtues will find that God rewards them far beyond what their works strictly merit – a reward “great” indeed, coming from the Infinite Treasures of divine grace.

In conclusion, from a theological vantage, Quran 33:35 is a microcosm of Islamic doctrine regarding human equality, virtue, and salvation. It declares that the path to God is wide open to all who seek Him, “members one of another” in a shared spiritual journeyislam365.io. It reassures believers that God’s justice will not permit any disparity of reward based on gender – only based on one’s faith and deeds. It also serves as a reminder of God’s encompassing knowledge and care: by enumerating every category of believer (male and female) in every virtue, it is as if God is calling out to each person, “I see you in your striving, and I will reward you.” This personal, caring touch underlines the Qur’anic view of God not as an abstract force, but as a Loving Lord who is “closer to you than your jugular vein” and who hears the prayers of the sincere. For Muslim believers reading this verse through the ages – whether a young man trying to be honest and patient, or a young woman fasting and remembering God in seclusion – there is immense comfort and motivation in knowing that their Lord has spoken of them explicitly in His Scripture and guaranteed them maghfirah and ajr `azīm.

Ultimately, the verse inspires a theological ethos of hope and striving. It tells the community of believers: All of you, men and women alike, run towards these virtues – for your Lord has prepared a magnificent reward awaiting each one of you. In the grand narrative of the Qur’an, this verse thus contributes to the theme that “the noblest of you in the sight of Allah is the most righteous” (49:13), and it paints righteousness in full color through this ten-fold description. It leaves us with an image of an ideal believer – not abstract, not gendered, but very much alive with faith and good works. And it leaves us with the assurance that God, who inspired such goodness in the believers’ hearts in the first place, will crown it with His infinite mercy on the Day of Judgment. In Islamic theology, this synergy between human effort and divine grace is the key to salvation. Qur’an 33:35 epitomizes that synergy: it motivates the believer to exert their utmost in moral and spiritual excellence, and simultaneously anchors their hope in the forgiving and bountiful nature of God. Thus, the verse serves as a beacon – guiding Muslims in this life toward an ideal character, and guiding their hopes toward the life to come, where eternal joy in the presence of their Lord awaits all who embody these beautiful qualities.

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