لِلَّذِينَ اسْتَجَابُوا لِرَبِّهِمُ الْحُسْنَى وَالَّذِينَ لَمْ يَسْتَجِيبُوا لَهُ لَوْ أَنَّ لَهُمْ مَا فِي الْأَرْضِ جَمِيعًا وَمِثْلَهُ مَعَهُ لَافْتَدَوْا بِهِ أُولَئِكَ لَهُمْ سُوءُ الْحِسَابِ وَمَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمِهَادُ ﴿۱۸﴾ أَفَمَنْ يَعْلَمُ أَنَّمَا أُنْزِلَ إِلَيْكَ مِنْ رَبِّكَ الْحَقُّ كَمَنْ هُوَ أَعْمَى إِنَّمَا يَتَذَكَّرُ أُولُو الْأَلْبَابِ ﴿۱۹﴾ الَّذِينَ يُوفُونَ بِعَهْدِ اللَّهِ وَلَا يَنْقُضُونَ الْمِيثَاقَ ﴿۲۰﴾ وَالَّذِينَ يَصِلُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَيَخْشَوْنَ رَبَّهُمْ وَيَخَافُونَ سُوءَ الْحِسَابِ ﴿۲۱﴾ وَالَّذِينَ صَبَرُوا ابْتِغَاءَ وَجْهِ رَبِّهِمْ وَأَقَامُوا الصَّلَاةَ وَأَنْفَقُوا مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلَانِيَةً وَيَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ أُولَئِكَ لَهُمْ عُقْبَى الدَّارِ ﴿۲۲﴾

﴾18﴿ Lillazeenas tajaaboo lirabbihimul husnaa; wallazeena lam yastajeeboo lahoo law anna lahum maa fil ardi jamee'anw wa mislahoo ma'ahoo laftadaw bih; ulaaa'ika lahum sooo'ul hisaab; wa ma'waahum Jahannamu wa bi'sal mihaad
﴾19﴿ Afamai ya'lamu annamaaa unzila ilaika mir Rabbikal haqqu kaman huwa a'maa; innamaa yatazakkaru ulul albaab
﴾20﴿ Allazeena yoofoona bi'ahdil laahi wa laa yanqu doonal meesaaq
﴾21﴿ Wallazeena yasiloona maaa amaral laahu bihee ai yoosala wa yakhshawna Rabbahum wa yakhaafoona sooo'al hisaab
﴾22﴿ Wallazeena sabarub tighaaa'a Wajhi Rabbihim wa aqaamus Salaata wa anfaqoo mimmaa razaqnaahum sirranw wa 'alaaniyatanw wa yadra'oona bilhasanatis saiyi'ata ulaaa'ika lahum 'uqbad daar

﴾18﴿ For those who respond to their Lord, there is the best reward. But those who do not respond to Him, even if they had all that is on earth and the like of it with it to offer as ransom, it would not be accepted from them. For them is a terrible reckoning, and their final abode is Hell, and what a wretched resting place it is
﴾19﴿ Is then the one who knows that what has been sent down to you from your Lord is the truth like one who is blind? Only those with pure understanding take heed
﴾20﴿ These are the ones who fulfill the covenant of Allah and do not break the firm pledge
﴾21﴿ And these are the ones who join that which Allah has commanded to be joined, and they fear their Lord and dread an unfavorable reckoning
﴾22﴿ And these are the ones who remained patient, seeking the countenance of their Lord, established prayer, spent from what We provided them, secretly and openly, and repelled evil with good. For them is the good end—the eternal abode of the Hereafter

[18] In this verse, there is a mention of the two groups that emerge through the call (da'wah): the people of truth and the people of falsehood, presented in a contrasting manner.
For the people of truth, there is glad tidings, while for the people of falsehood, there is a warning of punishment in the Hereafter.
“Soo’ al-hisab” (severe reckoning) means that one is held to account with scrutiny, being questioned about every tiny detail, and no sin is overlooked or forgiven without consequence.
[19] In this verse as well, the contrast between the two groups is mentioned:
The first group is composed of those who possess knowledge and certainty regarding the truth of the Qur’an and monotheism (tawhid). They are included among “those who have responded” (استجابوا).
The second group consists of those who are ignorant of the Qur’an and tawhid. For them, the term “blind” (أعمیٰ) is used, and they are among “those who did not respond” (لم يستجيبوا).
In this verse, the first of ten qualities of the people of truth is mentioned, which is that they are “people of intellect” (أُولُوا الْأَلْبَابِ).
[20] In this verse, two qualities of the people of truth are mentioned.
The phrase “the covenant of Allah” (عَهْدَ اللَّهِ) refers to monotheism (tawhid) and all of Allah’s commands and prohibitions. This covenant has been firmly established through both rational and scriptural proofs, which is why it is referred to as a “meethaq” (binding pledge). Thus, ‘ahd (covenant) and meethaq (pledge) refer to the same reality—one expressing it in affirmative terms, and the other in emphatic or binding terms.
Alternatively, “the covenant of Allah” may refer to the divine covenants, while “the pledge (al-meethaq)” refers to the commitments made by the servants.
[21] In this verse, three qualities of the people of truth are mentioned.
The explanation of the first quality has already been discussed in Surah Al-Baqarah.
The difference between "khashyah" (خشیت) and "khawf" (خوف) is as follows:
Khashyah is mostly used in the context of awe and reverence, and it involves having knowledge of the One being feared.
Khawf is more general; it may exist with or without reverence.
For this reason, sometimes khawf from Allah exists without true faith, such as the fear of Iblis during the Battle of Badr. Likewise, khawf can occur naturally from other-than-Allah as well.
However, khashyah is exclusive to Allah and arises from knowledge and reverence, making it a higher and more noble form of fear.
[22] In this verse, four qualities of the people of truth are mentioned:
1. (صَبَرُوا) – They are patient:
Patience is of three kinds:
Patience in the face of calamities and illnesses Patience in fulfilling acts of obedience Patience in abstaining from sins and forbidden acts
2. (ابْتِغَاءَ وَجْهِ رَبِّهِمْ) – Seeking the Face of their Lord: This excludes the kind of patience that is practiced for worldly purposes — for example, to be called "patient" by people, to avoid criticism, or so enemies don’t find joy in one’s suffering. Though this is a form of patience, no reward is granted for it if it’s not done sincerely for Allah’s sake.
3. (وَيَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ) – They repel evil with good:
This has three meanings:
They repel shirk and innovation through the clarification of tawhid and the Sunnah. They repel the bad character of the ignorant with patience and good manners. They repel sins through repentance (tawbah).