The Thunder
IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE[13:22]
and who are patient in adversity out of a longing for their Sustainer’s countenance, and are constant in prayer, and spend on others, secretly and openly, out of what We provide for them as sustenance, and [who] repel evil with good.
It is these that shall find their fulfilment in the hereafter:

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* v.22 : Some of the commentators take this to mean that “if they have committed a sin, they repel it [i.e., its effect] by repentance” (Ibn Kaysān, as quoted by Zamakhsharī), while others think that the “repelling” connotes the doing of a good deed in atonement of a – presumably unintentional – bad deed (Rāzī), or that it refers to endeavours to set evil situations to rights by word or deed (an alternative interpretation mentioned by Zamakhsharī). But the great majority of the classical commentators hold that the meaning is “they repay evil with good”; thus Al-Hasan al-Basrī (as quoted by Baghawī, Zamakhsharī, and Rāzī): “When they are deprived [of anything], they give; and when they are wronged, they forgive.” Tabarī’s explanation is very similar: “They repel the evil done to them by doing good to those who did it”; and “they do not repay evil with evil, but repel it by [doing] good.” See also 41:34-36.
* Lit., “For them there will be the end-result [or “fulfilment”] of the [ultimate] abode.” The noun ‘uqbā is regarded by almost all the philological authorities as synonymous with ‘āqibah (“consequence” or “end” or “end-result”; hence also “recompense” and, tropically, “destiny” or “fulfilment”). The term ad-dār stands for ad-dār al-ākhirah, “the ultimate abode,” i.e., life in the hereafter.