جَنَّـٰتِ عَدۡنٍ ٱلَّتِى وَعَدَ ٱلرَّحۡمَـٰنُ عِبَادَهُ ۥ بِٱلۡغَيۡبِۚ إِنَّهُ ۥ كَانَ وَعۡدُهُ ۥ مَأۡتِيًّ۬ا
[Therein are] gardens of perpetual residence which the Most Merciful has promised His servants in the unseen. Indeed, His promise has ever been coming.
After Allah mentioned the party of blessed ones -- the Prophets and those who followed them by maintaining the limits set by Allah and His commandments, fulfilling what Allah ordered and avoiding His prohibitions -- then He mentions,
(there has succeeded them a posterity.) This means later generations.
(who have lost Salah) Losing their prayers is when they do not consider the prayers obligatory. Therefore they lose, because the prayer is the pillar and foundation of the religion. It is the best of the servants' deeds. Thus, these people will occupy themselves with worldly desires and delights, and they will be pleased with the life of this world. They will be tranquil and at ease in the worldly appetites. Therefore, these people will meet with Ghaiy, which means loss on the Day of Resurrection. Al-Awza`i reported from Musa bin Sulayman, who reported from Al-Qasim bin Mukhaymirah that he said concerning Allah's statement,
(Then, there has succeeded them a posterity who have lost the Salah) "This means that they will not keep up with the proper times of the prayer, because if it meant complete abandonment of the prayer, this would be disbelief.'' It is also reported that it was said to Ibn Mas`ud, "Allah often mentions the prayer in the Qur'an. He says,
(Those who neglect their Salah.) (107:5) And He says,
(Those who remain constant in their Salah.) (70:23) And He says,
(Who guard their Salah.)'' (23:9) Then, Ibn Mas`ud said, "This means at its designated times.'' The people said, "We thought that this was referring to the abandonment of the prayer.'' He replied, "That would be disbelief.'' Masruq said, "No one who guards the five daily prayers will be written among the heedless. In their neglect is destruction. Their neglect is delaying them past their fixed times.'' Al-Awza`i reported from Ibrahim bin Zayd that Umar bin `Abdul-`Aziz recited the Ayah,
(Then, there has succeeded them a posterity who have lost the Salah and have followed lusts. So they will meet Ghayy.) Then, he said, "Their loss was not their abandonment of the prayers, but it was by not offering them during their proper and prescribed times.'' Allah said,
(So they will meet Ghayy.) `Ali bin Abi Talhah reported from Ibn `Abbas that he said,
(So they will meet Ghayy.) "This means loss.'' Qatadah said, "This means evil.'' Sufyan Ath-Thawri, Shu`bah and Muhammad bin Ishaq all reported from Abu Ishaq As-Sabi`i, who reported from Abu `Ubaydah, who reported from `Abdullah bin Mas`ud that he said,
(So they will meet Ghayy.) "This is a valley in the Hellfire which is very deep and its food is filthy.'' Al-A`mash reported from Ziyad, who reported from Abu `Iyad, who commented Allah's statement,
(So they will meet Ghayy.) He said, "This is a valley in Hell made of puss and blood.'' Allah said,
(Except those who repent and believe and work righteousness.) This means, "Except those who recant from giving up the prayers and following the desires, for verily, Allah will accept their repentance, give them a good end and make them of those who inherit the Garden of Delight (Paradise). '' For this reason Allah says,
(Such will enter Paradise and they will not be wronged in aught.) This is because repentance wipes away that which was before it. In another Hadith, the Prophet said,
(The one who repents from sin is like he who has no sin.) Because of this, those who repent will not lose anything from the (good) deeds that they did. They will not be held accountable for what they did before their repentance, thus causing a decrease in their reward for deeds that they do after their repentance. That is because whatever they did before repenting is lost, forgotten and not taken to account. This is an honor from the Most Generous and a kindness from the Most Gentle. This is an exception that is made for these people, similar to Allah's statement in Surah Al-Furqan,
(And those who invoke not any other god along with Allah, nor kill such person as Allah has forbidden, except for just cause...) until Allah's statement,
(and Allah is Oft-Forgiving, Most Merciful.) (25:68-70)
(61. (They will enter) `Adn Gardens which the Most Gracious has promised to His servants in the unseen. Verily, His promise must come to pass.) (62. They shall not hear therein any Laghw, but only Salam. And they will have therein their sustenance, morning and afternoon.) (63. Such is the Paradise which We shall give as an inheritance to those of Our servants who had Taqwa.)
لَّا يَسۡمَعُونَ فِيہَا لَغۡوًا إِلَّا سَلَـٰمً۬اۖ وَلَهُمۡ رِزۡقُهُمۡ فِيہَا بُكۡرَةً۬ وَعَشِيًّ۬ا
They will not hear therein any ill speech – only [greetings of] peace – and they will have their provision therein, morning and afternoon.
After Allah mentioned the party of blessed ones -- the Prophets and those who followed them by maintaining the limits set by Allah and His commandments, fulfilling what Allah ordered and avoiding His prohibitions -- then He mentions,
(there has succeeded them a posterity.) This means later generations.
(who have lost Salah) Losing their prayers is when they do not consider the prayers obligatory. Therefore they lose, because the prayer is the pillar and foundation of the religion. It is the best of the servants' deeds. Thus, these people will occupy themselves with worldly desires and delights, and they will be pleased with the life of this world. They will be tranquil and at ease in the worldly appetites. Therefore, these people will meet with Ghaiy, which means loss on the Day of Resurrection. Al-Awza`i reported from Musa bin Sulayman, who reported from Al-Qasim bin Mukhaymirah that he said concerning Allah's statement,
(Then, there has succeeded them a posterity who have lost the Salah) "This means that they will not keep up with the proper times of the prayer, because if it meant complete abandonment of the prayer, this would be disbelief.'' It is also reported that it was said to Ibn Mas`ud, "Allah often mentions the prayer in the Qur'an. He says,
(Those who neglect their Salah.) (107:5) And He says,
(Those who remain constant in their Salah.) (70:23) And He says,
(Who guard their Salah.)'' (23:9) Then, Ibn Mas`ud said, "This means at its designated times.'' The people said, "We thought that this was referring to the abandonment of the prayer.'' He replied, "That would be disbelief.'' Masruq said, "No one who guards the five daily prayers will be written among the heedless. In their neglect is destruction. Their neglect is delaying them past their fixed times.'' Al-Awza`i reported from Ibrahim bin Zayd that Umar bin `Abdul-`Aziz recited the Ayah,
(Then, there has succeeded them a posterity who have lost the Salah and have followed lusts. So they will meet Ghayy.) Then, he said, "Their loss was not their abandonment of the prayers, but it was by not offering them during their proper and prescribed times.'' Allah said,
(So they will meet Ghayy.) `Ali bin Abi Talhah reported from Ibn `Abbas that he said,
(So they will meet Ghayy.) "This means loss.'' Qatadah said, "This means evil.'' Sufyan Ath-Thawri, Shu`bah and Muhammad bin Ishaq all reported from Abu Ishaq As-Sabi`i, who reported from Abu `Ubaydah, who reported from `Abdullah bin Mas`ud that he said,
(So they will meet Ghayy.) "This is a valley in the Hellfire which is very deep and its food is filthy.'' Al-A`mash reported from Ziyad, who reported from Abu `Iyad, who commented Allah's statement,
(So they will meet Ghayy.) He said, "This is a valley in Hell made of puss and blood.'' Allah said,
(Except those who repent and believe and work righteousness.) This means, "Except those who recant from giving up the prayers and following the desires, for verily, Allah will accept their repentance, give them a good end and make them of those who inherit the Garden of Delight (Paradise). '' For this reason Allah says,
(Such will enter Paradise and they will not be wronged in aught.) This is because repentance wipes away that which was before it. In another Hadith, the Prophet said,
(The one who repents from sin is like he who has no sin.) Because of this, those who repent will not lose anything from the (good) deeds that they did. They will not be held accountable for what they did before their repentance, thus causing a decrease in their reward for deeds that they do after their repentance. That is because whatever they did before repenting is lost, forgotten and not taken to account. This is an honor from the Most Generous and a kindness from the Most Gentle. This is an exception that is made for these people, similar to Allah's statement in Surah Al-Furqan,
(And those who invoke not any other god along with Allah, nor kill such person as Allah has forbidden, except for just cause...) until Allah's statement,
(and Allah is Oft-Forgiving, Most Merciful.) (25:68-70)
(61. (They will enter) `Adn Gardens which the Most Gracious has promised to His servants in the unseen. Verily, His promise must come to pass.) (62. They shall not hear therein any Laghw, but only Salam. And they will have therein their sustenance, morning and afternoon.) (63. Such is the Paradise which We shall give as an inheritance to those of Our servants who had Taqwa.)
تِلۡكَ ٱلۡجَنَّةُ ٱلَّتِى نُورِثُ مِنۡ عِبَادِنَا مَن كَانَ تَقِيًّ۬ا
That is Paradise, which We give as inheritance to those of Our servants who were fearing of Allah.
After Allah mentioned the party of blessed ones -- the Prophets and those who followed them by maintaining the limits set by Allah and His commandments, fulfilling what Allah ordered and avoiding His prohibitions -- then He mentions,
(there has succeeded them a posterity.) This means later generations.
(who have lost Salah) Losing their prayers is when they do not consider the prayers obligatory. Therefore they lose, because the prayer is the pillar and foundation of the religion. It is the best of the servants' deeds. Thus, these people will occupy themselves with worldly desires and delights, and they will be pleased with the life of this world. They will be tranquil and at ease in the worldly appetites. Therefore, these people will meet with Ghaiy, which means loss on the Day of Resurrection. Al-Awza`i reported from Musa bin Sulayman, who reported from Al-Qasim bin Mukhaymirah that he said concerning Allah's statement,
(Then, there has succeeded them a posterity who have lost the Salah) "This means that they will not keep up with the proper times of the prayer, because if it meant complete abandonment of the prayer, this would be disbelief.'' It is also reported that it was said to Ibn Mas`ud, "Allah often mentions the prayer in the Qur'an. He says,
(Those who neglect their Salah.) (107:5) And He says,
(Those who remain constant in their Salah.) (70:23) And He says,
(Who guard their Salah.)'' (23:9) Then, Ibn Mas`ud said, "This means at its designated times.'' The people said, "We thought that this was referring to the abandonment of the prayer.'' He replied, "That would be disbelief.'' Masruq said, "No one who guards the five daily prayers will be written among the heedless. In their neglect is destruction. Their neglect is delaying them past their fixed times.'' Al-Awza`i reported from Ibrahim bin Zayd that Umar bin `Abdul-`Aziz recited the Ayah,
(Then, there has succeeded them a posterity who have lost the Salah and have followed lusts. So they will meet Ghayy.) Then, he said, "Their loss was not their abandonment of the prayers, but it was by not offering them during their proper and prescribed times.'' Allah said,
(So they will meet Ghayy.) `Ali bin Abi Talhah reported from Ibn `Abbas that he said,
(So they will meet Ghayy.) "This means loss.'' Qatadah said, "This means evil.'' Sufyan Ath-Thawri, Shu`bah and Muhammad bin Ishaq all reported from Abu Ishaq As-Sabi`i, who reported from Abu `Ubaydah, who reported from `Abdullah bin Mas`ud that he said,
(So they will meet Ghayy.) "This is a valley in the Hellfire which is very deep and its food is filthy.'' Al-A`mash reported from Ziyad, who reported from Abu `Iyad, who commented Allah's statement,
(So they will meet Ghayy.) He said, "This is a valley in Hell made of puss and blood.'' Allah said,
(Except those who repent and believe and work righteousness.) This means, "Except those who recant from giving up the prayers and following the desires, for verily, Allah will accept their repentance, give them a good end and make them of those who inherit the Garden of Delight (Paradise). '' For this reason Allah says,
(Such will enter Paradise and they will not be wronged in aught.) This is because repentance wipes away that which was before it. In another Hadith, the Prophet said,
(The one who repents from sin is like he who has no sin.) Because of this, those who repent will not lose anything from the (good) deeds that they did. They will not be held accountable for what they did before their repentance, thus causing a decrease in their reward for deeds that they do after their repentance. That is because whatever they did before repenting is lost, forgotten and not taken to account. This is an honor from the Most Generous and a kindness from the Most Gentle. This is an exception that is made for these people, similar to Allah's statement in Surah Al-Furqan,
(And those who invoke not any other god along with Allah, nor kill such person as Allah has forbidden, except for just cause...) until Allah's statement,
(and Allah is Oft-Forgiving, Most Merciful.) (25:68-70)
(61. (They will enter) `Adn Gardens which the Most Gracious has promised to His servants in the unseen. Verily, His promise must come to pass.) (62. They shall not hear therein any Laghw, but only Salam. And they will have therein their sustenance, morning and afternoon.) (63. Such is the Paradise which We shall give as an inheritance to those of Our servants who had Taqwa.)
وَمَا نَتَنَزَّلُ إِلَّا بِأَمۡرِ رَبِّكَۖ لَهُ ۥ مَا بَيۡنَ أَيۡدِينَا وَمَا خَلۡفَنَا وَمَا بَيۡنَ ذَٲلِكَۚ وَمَا كَانَ رَبُّكَ نَسِيًّ۬ا
[Gabriel said], "And we [angels] descend not except by the order of your Lord. To Him belongs that before us and that behind us and what is in between. And never is your Lord forgetful –
Allah, the Exalted, says that the Gardens (of Paradise), which the penitent will enter, will be Gardens of `Adn, meaning, eternity. These are Gardens that the Most Beneficent promises His servants in the unseen. This means that these Gardens are from the unseen things that they believe in, even though they have never witnessed them. They believe in the unseen out of their strong conviction and the strength of their faith. Concerning Allah's statement,
(Verily, His promise must come to pass.) This affirms the fact that this will occur, and that it is a settled matter. Allah does not break His promise, nor does He change it. This is similar to His statement,
(His promise is certainly to be accomplished.) (73:18) This means that His promise will be and there is no avoiding it. Allah's statement here,
(must come to pass.) This means that it will come to His servants who are striving towards it and they will reach it. There are those commentators who said,
(must come to pass.) "This means it is coming, because everything that comes to you, you also come to it. This is as the Arabs say, `Fifty years came to me, and I came to fifty years.' They both mean the same thing (I'm fifty years old).'' Concerning Allah's statement,
(They shall not hear therein any Laghw.) This means that in these gardens of Paradise there is no ignorant, wasteful and useless speech, like there is in this life. He said,
(...but only Salam.) This is an indifferent exception, similar to Allah's statement,
(No Laghw will they hear therein, nor any sinful speech. But only the saying of: Salam! Salam!) (56:25-26) Concerning His statement,
(And they will have therein their sustenance, morning and afternoon.) This means, in what is similar to mornings and evenings. This does not mean that there is a night and a day (in Paradise), but they will be living in times that alternate. They will know its lighted times from its lights and illumination. This is as Imam Ahmad recorded from Abu Hurayrah, who said that the Messenger of Allah said,
(The first group to enter into Paradise will have forms like the form of the moon on a night when it is full. They will not spit, nor will they blow their noses therein. They also will not defecate. Their containers and combs will be made of gold and silver and their censers will be of aloes wood. Their sweat will be the fragrance of musk and each of them will have two wives. The marrow of their shins will be visible from beneath the skin due to their beauty. They will not have any disputes between them, or any hatred. Their hearts will be united like the heart of one man. They will glorify Allah in the morning and evening.) Al-Bukhari and Muslim both recorded this narration in the Two Sahihs. Imam Ahmad also recorded that Ibn `Abbas said that the Messenger of Allah said,
(The martyrs will be upon the banks of a river by the gates of Paradise. Over them will be a green dome. Their sustenance will be brought out to them from Paradise, morning and evening.) Ahmad is the only one who collected this narration. Ad-Dahhak reported that Ibn `Abbas said,
(And they will have therein their sustenance, morning and afternoon.) "This means the amount of time equal to night and day.'' Allah said,
(Such is the Paradise which We shall give as an inheritance to those of Our servants who had Taqwa.) This means, `This Paradise that We have described with these magnificent attributes, it is that which We will cause are pious servants to inherit.' They are those who obey Allah in happiness and times of hardship. They are those who suppress their anger and they pardon people's offenses. This is as Allah says at the beginning of Surah Al-Mu'minun,
(Successful indeed are the believers. Those who are humble in their Salah.) (23:1-2) Until His saying,
(These are indeed the inheritors. Who shall inherit the Firdaws. In it they shall dwell forever.) (23:10-11)
(64. And we descend not except by the command of your Lord. To Him belongs what is before us and what is behind us, and what is between those two; and your Lord is never forgetful.) (65. Lord of the heavens and the earth, and all that is between them, so worship Him and abide patiently in His worship. Do you know of any who is similar to Him)
رَّبُّ ٱلسَّمَـٰوَٲتِ وَٱلۡأَرۡضِ وَمَا بَيۡنَہُمَا فَٱعۡبُدۡهُ وَٱصۡطَبِرۡ لِعِبَـٰدَتِهِۦۚ هَلۡ تَعۡلَمُ لَهُ ۥ سَمِيًّ۬ا
Lord of the heavens and the earth and whatever is between them – so worship Him and have patience for His worship. Do you know of any similarity to Him?"
Allah, the Exalted, says that the Gardens (of Paradise), which the penitent will enter, will be Gardens of `Adn, meaning, eternity. These are Gardens that the Most Beneficent promises His servants in the unseen. This means that these Gardens are from the unseen things that they believe in, even though they have never witnessed them. They believe in the unseen out of their strong conviction and the strength of their faith. Concerning Allah's statement,
(Verily, His promise must come to pass.) This affirms the fact that this will occur, and that it is a settled matter. Allah does not break His promise, nor does He change it. This is similar to His statement,
(His promise is certainly to be accomplished.) (73:18) This means that His promise will be and there is no avoiding it. Allah's statement here,
(must come to pass.) This means that it will come to His servants who are striving towards it and they will reach it. There are those commentators who said,
(must come to pass.) "This means it is coming, because everything that comes to you, you also come to it. This is as the Arabs say, `Fifty years came to me, and I came to fifty years.' They both mean the same thing (I'm fifty years old).'' Concerning Allah's statement,
(They shall not hear therein any Laghw.) This means that in these gardens of Paradise there is no ignorant, wasteful and useless speech, like there is in this life. He said,
(...but only Salam.) This is an indifferent exception, similar to Allah's statement,
(No Laghw will they hear therein, nor any sinful speech. But only the saying of: Salam! Salam!) (56:25-26) Concerning His statement,
(And they will have therein their sustenance, morning and afternoon.) This means, in what is similar to mornings and evenings. This does not mean that there is a night and a day (in Paradise), but they will be living in times that alternate. They will know its lighted times from its lights and illumination. This is as Imam Ahmad recorded from Abu Hurayrah, who said that the Messenger of Allah said,
(The first group to enter into Paradise will have forms like the form of the moon on a night when it is full. They will not spit, nor will they blow their noses therein. They also will not defecate. Their containers and combs will be made of gold and silver and their censers will be of aloes wood. Their sweat will be the fragrance of musk and each of them will have two wives. The marrow of their shins will be visible from beneath the skin due to their beauty. They will not have any disputes between them, or any hatred. Their hearts will be united like the heart of one man. They will glorify Allah in the morning and evening.) Al-Bukhari and Muslim both recorded this narration in the Two Sahihs. Imam Ahmad also recorded that Ibn `Abbas said that the Messenger of Allah said,
(The martyrs will be upon the banks of a river by the gates of Paradise. Over them will be a green dome. Their sustenance will be brought out to them from Paradise, morning and evening.) Ahmad is the only one who collected this narration. Ad-Dahhak reported that Ibn `Abbas said,
(And they will have therein their sustenance, morning and afternoon.) "This means the amount of time equal to night and day.'' Allah said,
(Such is the Paradise which We shall give as an inheritance to those of Our servants who had Taqwa.) This means, `This Paradise that We have described with these magnificent attributes, it is that which We will cause are pious servants to inherit.' They are those who obey Allah in happiness and times of hardship. They are those who suppress their anger and they pardon people's offenses. This is as Allah says at the beginning of Surah Al-Mu'minun,
(Successful indeed are the believers. Those who are humble in their Salah.) (23:1-2) Until His saying,
(These are indeed the inheritors. Who shall inherit the Firdaws. In it they shall dwell forever.) (23:10-11)
(64. And we descend not except by the command of your Lord. To Him belongs what is before us and what is behind us, and what is between those two; and your Lord is never forgetful.) (65. Lord of the heavens and the earth, and all that is between them, so worship Him and abide patiently in His worship. Do you know of any who is similar to Him)
وَيَقُولُ ٱلۡإِنسَـٰنُ أَءِذَا مَا مِتُّ لَسَوۡفَ أُخۡرَجُ حَيًّا
And the disbeliever says, "When I have died, am I going to be brought forth alive?"
Imam Ahmad recorded that Ibn `Abbas said that the Messenger of Allah said to Jibril,
(What prevents you from visiting us more than you do) Then this Ayah was revealed,
(And we descend not except by the command of your Lord.) Al-Bukhari was alone in recording it and he related it with the Tafsir of this Ayah. Al-`Awfi reported from Ibn `Abbas that he said, "Jibril was kept from visiting the Messenger of Allah, so he was disturbed and grieved because of this. Then, Jibril came to him and said, `O Muhammad,
(And we descend not except by the command of your Lord.)''' Allah said,
(To Him belongs what is before us and what is behind us,) It has been said that the meaning of "what is before us'' refers to that which is in this life and "what is behind us'' refers to the Hereafter.
(and what is between those two;) This means what is between two blows of the Sur. This is the opinion of Abu Al-`Aliyah, `Ikrimah and Mujahid. This was also stated by Sa`id bin Jubayr and Qatadah in one narration from them. As-Suddi and Ar-Rabi` bin Anas held this opinion as well. It has also been said,
(what is before us) means the future matters of the Hereafter.
(what is behind us,) means what has taken place in this life,
(what is between those two;) means what happens between this life and the Hereafter. A statement like this explanation has been reported from Ibn `Abbas, Sa`id bin Jubayr, Ad-Dahhak, Qatadah, Ibn Jurayj and Ath-Thawri. Ibn Jarir also preferred this latter interpretation. And Allah knows best. Concerning Allah's statement,
(and your Lord is never forgetful.) Mujahid said, "This means that your Lord has not forgotten you.'' Allah said,
(Lord of the heavens and the earth, and all that is between them,) He created all of that, He is the Disposer of its affairs, He is the Legislator over it and He is in absolute control of it, having no one to oppose His decisions.
(so worship Him and abide patiently in his worship. Do you know of any who is similar to Him) `Ali bin Abi Talhah related that Ibn `Abbas said that this means, "Do you know any comparison or some- thing similar to the Lord'' Mujahid, Sa`id bin Jubayr, Qatadah, Ibn Jurayj and others all said the same. `Ikrimah related that Ibn `Abbas said, "There is no one named Ar-Rahman (the Most Beneficent) other than Him, Blessed and Exalted is He. Most Holy is His Name.''
(66. And man says: "When I am dead, shall I then be raised up alive'') (67. Does not man remember that We created him before, while he was nothing) (68. So by your Lord, surely We shall gather them together, and (also) the Shayatin, then We shall bring them round Hell, Jithyya.) (69. Then indeed We shall drag out from every sect all those who were worst in obstinate rebellion against the Most Gracious.) (70. Then, verily, We know best those who are most worthy of being burnt therein.)
أَوَلَا يَذۡڪُرُ ٱلۡإِنسَـٰنُ أَنَّا خَلَقۡنَـٰهُ مِن قَبۡلُ وَلَمۡ يَكُ شَيۡـًٔ۬ا
Does man not remember that We created him before, while he was nothing?
Imam Ahmad recorded that Ibn `Abbas said that the Messenger of Allah said to Jibril,
(What prevents you from visiting us more than you do) Then this Ayah was revealed,
(And we descend not except by the command of your Lord.) Al-Bukhari was alone in recording it and he related it with the Tafsir of this Ayah. Al-`Awfi reported from Ibn `Abbas that he said, "Jibril was kept from visiting the Messenger of Allah, so he was disturbed and grieved because of this. Then, Jibril came to him and said, `O Muhammad,
(And we descend not except by the command of your Lord.)''' Allah said,
(To Him belongs what is before us and what is behind us,) It has been said that the meaning of "what is before us'' refers to that which is in this life and "what is behind us'' refers to the Hereafter.
(and what is between those two;) This means what is between two blows of the Sur. This is the opinion of Abu Al-`Aliyah, `Ikrimah and Mujahid. This was also stated by Sa`id bin Jubayr and Qatadah in one narration from them. As-Suddi and Ar-Rabi` bin Anas held this opinion as well. It has also been said,
(what is before us) means the future matters of the Hereafter.
(what is behind us,) means what has taken place in this life,
(what is between those two;) means what happens between this life and the Hereafter. A statement like this explanation has been reported from Ibn `Abbas, Sa`id bin Jubayr, Ad-Dahhak, Qatadah, Ibn Jurayj and Ath-Thawri. Ibn Jarir also preferred this latter interpretation. And Allah knows best. Concerning Allah's statement,
(and your Lord is never forgetful.) Mujahid said, "This means that your Lord has not forgotten you.'' Allah said,
(Lord of the heavens and the earth, and all that is between them,) He created all of that, He is the Disposer of its affairs, He is the Legislator over it and He is in absolute control of it, having no one to oppose His decisions.
(so worship Him and abide patiently in his worship. Do you know of any who is similar to Him) `Ali bin Abi Talhah related that Ibn `Abbas said that this means, "Do you know any comparison or some- thing similar to the Lord'' Mujahid, Sa`id bin Jubayr, Qatadah, Ibn Jurayj and others all said the same. `Ikrimah related that Ibn `Abbas said, "There is no one named Ar-Rahman (the Most Beneficent) other than Him, Blessed and Exalted is He. Most Holy is His Name.''
(66. And man says: "When I am dead, shall I then be raised up alive'') (67. Does not man remember that We created him before, while he was nothing) (68. So by your Lord, surely We shall gather them together, and (also) the Shayatin, then We shall bring them round Hell, Jithyya.) (69. Then indeed We shall drag out from every sect all those who were worst in obstinate rebellion against the Most Gracious.) (70. Then, verily, We know best those who are most worthy of being burnt therein.)
فَوَرَبِّكَ لَنَحۡشُرَنَّهُمۡ وَٱلشَّيَـٰطِينَ ثُمَّ لَنُحۡضِرَنَّهُمۡ حَوۡلَ جَهَنَّمَ جِثِيًّ۬ا
So by your Lord, We will surely gather them and the devils; then We will bring them to be present around Hell upon their knees.
Imam Ahmad recorded that Ibn `Abbas said that the Messenger of Allah said to Jibril,
(What prevents you from visiting us more than you do) Then this Ayah was revealed,
(And we descend not except by the command of your Lord.) Al-Bukhari was alone in recording it and he related it with the Tafsir of this Ayah. Al-`Awfi reported from Ibn `Abbas that he said, "Jibril was kept from visiting the Messenger of Allah, so he was disturbed and grieved because of this. Then, Jibril came to him and said, `O Muhammad,
(And we descend not except by the command of your Lord.)''' Allah said,
(To Him belongs what is before us and what is behind us,) It has been said that the meaning of "what is before us'' refers to that which is in this life and "what is behind us'' refers to the Hereafter.
(and what is between those two;) This means what is between two blows of the Sur. This is the opinion of Abu Al-`Aliyah, `Ikrimah and Mujahid. This was also stated by Sa`id bin Jubayr and Qatadah in one narration from them. As-Suddi and Ar-Rabi` bin Anas held this opinion as well. It has also been said,
(what is before us) means the future matters of the Hereafter.
(what is behind us,) means what has taken place in this life,
(what is between those two;) means what happens between this life and the Hereafter. A statement like this explanation has been reported from Ibn `Abbas, Sa`id bin Jubayr, Ad-Dahhak, Qatadah, Ibn Jurayj and Ath-Thawri. Ibn Jarir also preferred this latter interpretation. And Allah knows best. Concerning Allah's statement,
(and your Lord is never forgetful.) Mujahid said, "This means that your Lord has not forgotten you.'' Allah said,
(Lord of the heavens and the earth, and all that is between them,) He created all of that, He is the Disposer of its affairs, He is the Legislator over it and He is in absolute control of it, having no one to oppose His decisions.
(so worship Him and abide patiently in his worship. Do you know of any who is similar to Him) `Ali bin Abi Talhah related that Ibn `Abbas said that this means, "Do you know any comparison or some- thing similar to the Lord'' Mujahid, Sa`id bin Jubayr, Qatadah, Ibn Jurayj and others all said the same. `Ikrimah related that Ibn `Abbas said, "There is no one named Ar-Rahman (the Most Beneficent) other than Him, Blessed and Exalted is He. Most Holy is His Name.''
(66. And man says: "When I am dead, shall I then be raised up alive'') (67. Does not man remember that We created him before, while he was nothing) (68. So by your Lord, surely We shall gather them together, and (also) the Shayatin, then We shall bring them round Hell, Jithyya.) (69. Then indeed We shall drag out from every sect all those who were worst in obstinate rebellion against the Most Gracious.) (70. Then, verily, We know best those who are most worthy of being burnt therein.)
ثُمَّ لَنَنزِعَنَّ مِن كُلِّ شِيعَةٍ أَيُّہُمۡ أَشَدُّ عَلَى ٱلرَّحۡمَـٰنِ عِتِيًّ۬ا
Then We will surely extract from every sect those of them who were worst against the Most Merciful in insolence.
Imam Ahmad recorded that Ibn `Abbas said that the Messenger of Allah said to Jibril,
(What prevents you from visiting us more than you do) Then this Ayah was revealed,
(And we descend not except by the command of your Lord.) Al-Bukhari was alone in recording it and he related it with the Tafsir of this Ayah. Al-`Awfi reported from Ibn `Abbas that he said, "Jibril was kept from visiting the Messenger of Allah, so he was disturbed and grieved because of this. Then, Jibril came to him and said, `O Muhammad,
(And we descend not except by the command of your Lord.)''' Allah said,
(To Him belongs what is before us and what is behind us,) It has been said that the meaning of "what is before us'' refers to that which is in this life and "what is behind us'' refers to the Hereafter.
(and what is between those two;) This means what is between two blows of the Sur. This is the opinion of Abu Al-`Aliyah, `Ikrimah and Mujahid. This was also stated by Sa`id bin Jubayr and Qatadah in one narration from them. As-Suddi and Ar-Rabi` bin Anas held this opinion as well. It has also been said,
(what is before us) means the future matters of the Hereafter.
(what is behind us,) means what has taken place in this life,
(what is between those two;) means what happens between this life and the Hereafter. A statement like this explanation has been reported from Ibn `Abbas, Sa`id bin Jubayr, Ad-Dahhak, Qatadah, Ibn Jurayj and Ath-Thawri. Ibn Jarir also preferred this latter interpretation. And Allah knows best. Concerning Allah's statement,
(and your Lord is never forgetful.) Mujahid said, "This means that your Lord has not forgotten you.'' Allah said,
(Lord of the heavens and the earth, and all that is between them,) He created all of that, He is the Disposer of its affairs, He is the Legislator over it and He is in absolute control of it, having no one to oppose His decisions.
(so worship Him and abide patiently in his worship. Do you know of any who is similar to Him) `Ali bin Abi Talhah related that Ibn `Abbas said that this means, "Do you know any comparison or some- thing similar to the Lord'' Mujahid, Sa`id bin Jubayr, Qatadah, Ibn Jurayj and others all said the same. `Ikrimah related that Ibn `Abbas said, "There is no one named Ar-Rahman (the Most Beneficent) other than Him, Blessed and Exalted is He. Most Holy is His Name.''
(66. And man says: "When I am dead, shall I then be raised up alive'') (67. Does not man remember that We created him before, while he was nothing) (68. So by your Lord, surely We shall gather them together, and (also) the Shayatin, then We shall bring them round Hell, Jithyya.) (69. Then indeed We shall drag out from every sect all those who were worst in obstinate rebellion against the Most Gracious.) (70. Then, verily, We know best those who are most worthy of being burnt therein.)
ثُمَّ لَنَحۡنُ أَعۡلَمُ بِٱلَّذِينَ هُمۡ أَوۡلَىٰ بِہَا صِلِيًّ۬ا
Then, surely it is We who are most knowing of those most worthy of burning therein.
Imam Ahmad recorded that Ibn `Abbas said that the Messenger of Allah said to Jibril,
(What prevents you from visiting us more than you do) Then this Ayah was revealed,
(And we descend not except by the command of your Lord.) Al-Bukhari was alone in recording it and he related it with the Tafsir of this Ayah. Al-`Awfi reported from Ibn `Abbas that he said, "Jibril was kept from visiting the Messenger of Allah, so he was disturbed and grieved because of this. Then, Jibril came to him and said, `O Muhammad,
(And we descend not except by the command of your Lord.)''' Allah said,
(To Him belongs what is before us and what is behind us,) It has been said that the meaning of "what is before us'' refers to that which is in this life and "what is behind us'' refers to the Hereafter.
(and what is between those two;) This means what is between two blows of the Sur. This is the opinion of Abu Al-`Aliyah, `Ikrimah and Mujahid. This was also stated by Sa`id bin Jubayr and Qatadah in one narration from them. As-Suddi and Ar-Rabi` bin Anas held this opinion as well. It has also been said,
(what is before us) means the future matters of the Hereafter.
(what is behind us,) means what has taken place in this life,
(what is between those two;) means what happens between this life and the Hereafter. A statement like this explanation has been reported from Ibn `Abbas, Sa`id bin Jubayr, Ad-Dahhak, Qatadah, Ibn Jurayj and Ath-Thawri. Ibn Jarir also preferred this latter interpretation. And Allah knows best. Concerning Allah's statement,
(and your Lord is never forgetful.) Mujahid said, "This means that your Lord has not forgotten you.'' Allah said,
(Lord of the heavens and the earth, and all that is between them,) He created all of that, He is the Disposer of its affairs, He is the Legislator over it and He is in absolute control of it, having no one to oppose His decisions.
(so worship Him and abide patiently in his worship. Do you know of any who is similar to Him) `Ali bin Abi Talhah related that Ibn `Abbas said that this means, "Do you know any comparison or some- thing similar to the Lord'' Mujahid, Sa`id bin Jubayr, Qatadah, Ibn Jurayj and others all said the same. `Ikrimah related that Ibn `Abbas said, "There is no one named Ar-Rahman (the Most Beneficent) other than Him, Blessed and Exalted is He. Most Holy is His Name.''
(66. And man says: "When I am dead, shall I then be raised up alive'') (67. Does not man remember that We created him before, while he was nothing) (68. So by your Lord, surely We shall gather them together, and (also) the Shayatin, then We shall bring them round Hell, Jithyya.) (69. Then indeed We shall drag out from every sect all those who were worst in obstinate rebellion against the Most Gracious.) (70. Then, verily, We know best those who are most worthy of being burnt therein.)