Tafsir Ibn Kathir — Ar-Rahman 55:59 – Al-Waqi'ah 56:39

Reclining upon the couches lined with Istabraq, and the fruits of the two Gardens will be near at hand (54)Then which of the blessings of your Lord will you both deny (55)Wherein both will be Qaşirāt Aṭ-Ṭarf, whom never deflowered a human before nor Jinn (56)Then which of the blessings of your Lord will you both deny (57)They are like Yaqut and Marjan (58)Then which of the blessings of your Lord will you both deny (59)Is there any reward for good other than good (60)Then which of the blessings of your Lord will you both deny (61) Allah said, مُتَّكِئِينَ (Reclining), in reference to the residents of Paradise, who will recline or sit cross-legged; عَلَىٰ فُرُشٍ بَطَائِنُهَا مِنْ إِسْتَبْرَقٍ (upon the couches lined with Istabraq,) which is thick silk brocade, according to 'Ikrimah, Ad-Dahhak and Qatadah. Abu 'Imran Al-Jawni said, "It is thick silk embroidered with gold." In this way, the honor of the outside is alluded to by mentioning the honor of the inside. Abu Ishaq narrated that Hubayrah bin Yarim said that 'Abdullah bin Mas'ud said, "This is their interior, so what about it if you see their exterior?" Allah said, وَجَنَى الْجَنَّتَيْنِ دَانٍ (and the fruits of the two Gardens will be near at hand.) close to the believers who will be able to take any of it they wish, whether they are reclining or otherwise, قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.)(69:23), وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا (And the shade thereof is. close upon them, and the bunches of fruit thereof will hang low within their reach.)(76:14), meaning, these fruits descend from their branches to those who wish to have them, because they are close at hand, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) After Allah mentioned the couches, He then said, فِيهِنَّ (Wherein will be), meaning on these couches or beds, قَاصِرَاتُ الطَّرْفِ (Qaşirāt Aṭ-Ṭarf) chaste females, wives restraining their glances, desiring none except their husbands, seeing them as the most beautiful men in Paradise. This was said by Ibn 'Abbas, Qatadah, 'Ata' Al-Khurasani and Ibn Zayd. It was reported that one of these wives will say to her husband, "By Allah! I neither see anything in Paradise more handsome than you nor more beloved to me than you. So praise be to Allah Who made you for me and made me for you." Allah said, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ (whom never deflowered a human before nor Jinn ) meaning they are delightful virgins of comparable age who never had sexual intercourse with anyone, whether from mankind or Jinns, before their husbands. This is also a proof that the believers among the Jinns will enter Paradise. Artat bin Al-Mundhir said, "Damrah bin Habib was asked if the Jinns will enter Paradise and he said, 'Yes, and they will get married. The Jinns will have Jinn women and the humans will have female humans.'" Allah's statement, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (whom never deflowered a human before nor Jinn. Then which of the blessings of your Lord will you both deny?) Then Allah describes these women for the proposed: كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ (they are like Yaqut and Marjan.) Mujahid, Al-Hasan, Ibn Zayd and others said, "They are as pure as rubies and white as Marjan." So here they described Marjan as pearls. Imam Muslim recorded that Muhammad bin Sirin said, "Some people either boasted or just wondered who are more in Paradise, men or women. Abu Hurayrah said, 'Has not Abu Al-Qasim (Muhammad ﷺ) said, إِنَّ أَوَّلَ زُمْرَةٍ تَدْخُلُ الْجَنَّةَ عَلَىٰ صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّتِي تَلِيهَا عَلَىٰ (أَضْوَءِ) كَوْكَبٍ دُرِّيٍّ فِي السَّمَاءِ، لِكُلِّ امْرِىءٍ مِنْهُمْ زَوْجَتَانِ اثْنَتَانِ، يُرَىٰ مُخُّ سُوقِهِمَا مِنْ وَرَاءِ اللَّحْمِ، وَمَا فِي الْجَنَّةِ أَعْزَبُ (Verily, the first group that will enter Paradise will look like the moon when it is full, and the next batch will be as radiant as the radiant star in the sky. Each one of them will marry two wives. The marrow of the bones of their shins will be seen through the flesh. None will be unmarried in Paradise.) This Hadith was recorded in the Two Sahihs. Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, لَغَدْوَةٌ فِي سَبِيلِ اللهِ أَوْ رَوْحَةٌ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَقَابُ قَوسِ أَحَدِكُمْ، أَوْ مَوْضِعُ قِدِّهِ - يَعْنِي سَوْطَهُ -مِنَ الْجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَوِ اطَّلَعَتِ امْرَأَةٌ مِنْ نِسَاءِ أَهْلِ الْجَنَّةِ إِلَى الْأَرْضِ لَمَلَأَتْ مَا بَيْنَهُمَا رِيحًا، وَلَطَابَ مَا بَيْنَهُمَا، وَلَنَصِيفُهَا عَلَىٰ رَأْسِهَا خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا (A morning or an evening journey in Allah's cause is better than the world and whatever is on its surface. And a place in Paradise as small as that occupied by the whip of one of you, is better than the world and whatever is on its surface. If one of the women of the people of Paradise looks directly at the earth, she will fill what is between Paradise and earth with a good scent and all of it will become delightful. Verily, the veil over her head is better than this life and all that is on its surface.) Al-Bukhari also collected a similar narration. Allah the Exalted said, هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ (Is there any reward for good other than good?) Allah declares that in the Hereafter, all that is good and righteous is the only befitting reward for those who do good deeds in this life, لِلَّذِينَ أَحْسَنُوا الْحُسْنَىٰ وَزِيَادَةٌ ۖ (For those who have done good is best (reward) and even more.)(10:26) All of these are tremendous blessings that cannot be earned merely by good deeds, but by Allah's favor and bounty, after all of these He says; فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?)

Reclining upon the couches lined with Istabraq, and the fruits of the two Gardens will be near at hand (54)Then which of the blessings of your Lord will you both deny (55)Wherein both will be Qaşirāt Aṭ-Ṭarf, whom never deflowered a human before nor Jinn (56)Then which of the blessings of your Lord will you both deny (57)They are like Yaqut and Marjan (58)Then which of the blessings of your Lord will you both deny (59)Is there any reward for good other than good (60)Then which of the blessings of your Lord will you both deny (61) Allah said, مُتَّكِئِينَ (Reclining), in reference to the residents of Paradise, who will recline or sit cross-legged; عَلَىٰ فُرُشٍ بَطَائِنُهَا مِنْ إِسْتَبْرَقٍ (upon the couches lined with Istabraq,) which is thick silk brocade, according to 'Ikrimah, Ad-Dahhak and Qatadah. Abu 'Imran Al-Jawni said, "It is thick silk embroidered with gold." In this way, the honor of the outside is alluded to by mentioning the honor of the inside. Abu Ishaq narrated that Hubayrah bin Yarim said that 'Abdullah bin Mas'ud said, "This is their interior, so what about it if you see their exterior?" Allah said, وَجَنَى الْجَنَّتَيْنِ دَانٍ (and the fruits of the two Gardens will be near at hand.) close to the believers who will be able to take any of it they wish, whether they are reclining or otherwise, قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.)(69:23), وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا (And the shade thereof is. close upon them, and the bunches of fruit thereof will hang low within their reach.)(76:14), meaning, these fruits descend from their branches to those who wish to have them, because they are close at hand, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) After Allah mentioned the couches, He then said, فِيهِنَّ (Wherein will be), meaning on these couches or beds, قَاصِرَاتُ الطَّرْفِ (Qaşirāt Aṭ-Ṭarf) chaste females, wives restraining their glances, desiring none except their husbands, seeing them as the most beautiful men in Paradise. This was said by Ibn 'Abbas, Qatadah, 'Ata' Al-Khurasani and Ibn Zayd. It was reported that one of these wives will say to her husband, "By Allah! I neither see anything in Paradise more handsome than you nor more beloved to me than you. So praise be to Allah Who made you for me and made me for you." Allah said, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ (whom never deflowered a human before nor Jinn ) meaning they are delightful virgins of comparable age who never had sexual intercourse with anyone, whether from mankind or Jinns, before their husbands. This is also a proof that the believers among the Jinns will enter Paradise. Artat bin Al-Mundhir said, "Damrah bin Habib was asked if the Jinns will enter Paradise and he said, 'Yes, and they will get married. The Jinns will have Jinn women and the humans will have female humans.'" Allah's statement, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (whom never deflowered a human before nor Jinn. Then which of the blessings of your Lord will you both deny?) Then Allah describes these women for the proposed: كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ (they are like Yaqut and Marjan.) Mujahid, Al-Hasan, Ibn Zayd and others said, "They are as pure as rubies and white as Marjan." So here they described Marjan as pearls. Imam Muslim recorded that Muhammad bin Sirin said, "Some people either boasted or just wondered who are more in Paradise, men or women. Abu Hurayrah said, 'Has not Abu Al-Qasim (Muhammad ﷺ) said, إِنَّ أَوَّلَ زُمْرَةٍ تَدْخُلُ الْجَنَّةَ عَلَىٰ صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّتِي تَلِيهَا عَلَىٰ (أَضْوَءِ) كَوْكَبٍ دُرِّيٍّ فِي السَّمَاءِ، لِكُلِّ امْرِىءٍ مِنْهُمْ زَوْجَتَانِ اثْنَتَانِ، يُرَىٰ مُخُّ سُوقِهِمَا مِنْ وَرَاءِ اللَّحْمِ، وَمَا فِي الْجَنَّةِ أَعْزَبُ (Verily, the first group that will enter Paradise will look like the moon when it is full, and the next batch will be as radiant as the radiant star in the sky. Each one of them will marry two wives. The marrow of the bones of their shins will be seen through the flesh. None will be unmarried in Paradise.) This Hadith was recorded in the Two Sahihs. Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, لَغَدْوَةٌ فِي سَبِيلِ اللهِ أَوْ رَوْحَةٌ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَقَابُ قَوسِ أَحَدِكُمْ، أَوْ مَوْضِعُ قِدِّهِ - يَعْنِي سَوْطَهُ -مِنَ الْجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَوِ اطَّلَعَتِ امْرَأَةٌ مِنْ نِسَاءِ أَهْلِ الْجَنَّةِ إِلَى الْأَرْضِ لَمَلَأَتْ مَا بَيْنَهُمَا رِيحًا، وَلَطَابَ مَا بَيْنَهُمَا، وَلَنَصِيفُهَا عَلَىٰ رَأْسِهَا خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا (A morning or an evening journey in Allah's cause is better than the world and whatever is on its surface. And a place in Paradise as small as that occupied by the whip of one of you, is better than the world and whatever is on its surface. If one of the women of the people of Paradise looks directly at the earth, she will fill what is between Paradise and earth with a good scent and all of it will become delightful. Verily, the veil over her head is better than this life and all that is on its surface.) Al-Bukhari also collected a similar narration. Allah the Exalted said, هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ (Is there any reward for good other than good?) Allah declares that in the Hereafter, all that is good and righteous is the only befitting reward for those who do good deeds in this life, لِلَّذِينَ أَحْسَنُوا الْحُسْنَىٰ وَزِيَادَةٌ ۖ (For those who have done good is best (reward) and even more.)(10:26) All of these are tremendous blessings that cannot be earned merely by good deeds, but by Allah's favor and bounty, after all of these He says; فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?)

Reclining upon the couches lined with Istabraq, and the fruits of the two Gardens will be near at hand (54)Then which of the blessings of your Lord will you both deny (55)Wherein both will be Qaşirāt Aṭ-Ṭarf, whom never deflowered a human before nor Jinn (56)Then which of the blessings of your Lord will you both deny (57)They are like Yaqut and Marjan (58)Then which of the blessings of your Lord will you both deny (59)Is there any reward for good other than good (60)Then which of the blessings of your Lord will you both deny (61) Allah said, مُتَّكِئِينَ (Reclining), in reference to the residents of Paradise, who will recline or sit cross-legged; عَلَىٰ فُرُشٍ بَطَائِنُهَا مِنْ إِسْتَبْرَقٍ (upon the couches lined with Istabraq,) which is thick silk brocade, according to 'Ikrimah, Ad-Dahhak and Qatadah. Abu 'Imran Al-Jawni said, "It is thick silk embroidered with gold." In this way, the honor of the outside is alluded to by mentioning the honor of the inside. Abu Ishaq narrated that Hubayrah bin Yarim said that 'Abdullah bin Mas'ud said, "This is their interior, so what about it if you see their exterior?" Allah said, وَجَنَى الْجَنَّتَيْنِ دَانٍ (and the fruits of the two Gardens will be near at hand.) close to the believers who will be able to take any of it they wish, whether they are reclining or otherwise, قُطُوفُهَا دَانِيَةٌ (The fruits in bunches whereof will be low and near at hand.)(69:23), وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا (And the shade thereof is. close upon them, and the bunches of fruit thereof will hang low within their reach.)(76:14), meaning, these fruits descend from their branches to those who wish to have them, because they are close at hand, فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?) After Allah mentioned the couches, He then said, فِيهِنَّ (Wherein will be), meaning on these couches or beds, قَاصِرَاتُ الطَّرْفِ (Qaşirāt Aṭ-Ṭarf) chaste females, wives restraining their glances, desiring none except their husbands, seeing them as the most beautiful men in Paradise. This was said by Ibn 'Abbas, Qatadah, 'Ata' Al-Khurasani and Ibn Zayd. It was reported that one of these wives will say to her husband, "By Allah! I neither see anything in Paradise more handsome than you nor more beloved to me than you. So praise be to Allah Who made you for me and made me for you." Allah said, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ (whom never deflowered a human before nor Jinn ) meaning they are delightful virgins of comparable age who never had sexual intercourse with anyone, whether from mankind or Jinns, before their husbands. This is also a proof that the believers among the Jinns will enter Paradise. Artat bin Al-Mundhir said, "Damrah bin Habib was asked if the Jinns will enter Paradise and he said, 'Yes, and they will get married. The Jinns will have Jinn women and the humans will have female humans.'" Allah's statement, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (whom never deflowered a human before nor Jinn. Then which of the blessings of your Lord will you both deny?) Then Allah describes these women for the proposed: كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ (they are like Yaqut and Marjan.) Mujahid, Al-Hasan, Ibn Zayd and others said, "They are as pure as rubies and white as Marjan." So here they described Marjan as pearls. Imam Muslim recorded that Muhammad bin Sirin said, "Some people either boasted or just wondered who are more in Paradise, men or women. Abu Hurayrah said, 'Has not Abu Al-Qasim (Muhammad ﷺ) said, إِنَّ أَوَّلَ زُمْرَةٍ تَدْخُلُ الْجَنَّةَ عَلَىٰ صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّتِي تَلِيهَا عَلَىٰ (أَضْوَءِ) كَوْكَبٍ دُرِّيٍّ فِي السَّمَاءِ، لِكُلِّ امْرِىءٍ مِنْهُمْ زَوْجَتَانِ اثْنَتَانِ، يُرَىٰ مُخُّ سُوقِهِمَا مِنْ وَرَاءِ اللَّحْمِ، وَمَا فِي الْجَنَّةِ أَعْزَبُ (Verily, the first group that will enter Paradise will look like the moon when it is full, and the next batch will be as radiant as the radiant star in the sky. Each one of them will marry two wives. The marrow of the bones of their shins will be seen through the flesh. None will be unmarried in Paradise.) This Hadith was recorded in the Two Sahihs. Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, لَغَدْوَةٌ فِي سَبِيلِ اللهِ أَوْ رَوْحَةٌ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَقَابُ قَوسِ أَحَدِكُمْ، أَوْ مَوْضِعُ قِدِّهِ - يَعْنِي سَوْطَهُ -مِنَ الْجَنَّةِ خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا، وَلَوِ اطَّلَعَتِ امْرَأَةٌ مِنْ نِسَاءِ أَهْلِ الْجَنَّةِ إِلَى الْأَرْضِ لَمَلَأَتْ مَا بَيْنَهُمَا رِيحًا، وَلَطَابَ مَا بَيْنَهُمَا، وَلَنَصِيفُهَا عَلَىٰ رَأْسِهَا خَيْرٌ مِنَ الدُّنْيَا وَمَا فِيهَا (A morning or an evening journey in Allah's cause is better than the world and whatever is on its surface. And a place in Paradise as small as that occupied by the whip of one of you, is better than the world and whatever is on its surface. If one of the women of the people of Paradise looks directly at the earth, she will fill what is between Paradise and earth with a good scent and all of it will become delightful. Verily, the veil over her head is better than this life and all that is on its surface.) Al-Bukhari also collected a similar narration. Allah the Exalted said, هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ (Is there any reward for good other than good?) Allah declares that in the Hereafter, all that is good and righteous is the only befitting reward for those who do good deeds in this life, لِلَّذِينَ أَحْسَنُوا الْحُسْنَىٰ وَزِيَادَةٌ ۖ (For those who have done good is best (reward) and even more.)(10:26) All of these are tremendous blessings that cannot be earned merely by good deeds, but by Allah's favor and bounty, after all of these He says; فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (Then which of the blessings of your Lord will you both deny?)

And below these two, there are two other Gardens (62)Then which of the blessings of your Lord will you both deny (63)Mudhāmmatān (64)Then which of the blessings of your Lord will you both deny (65)In them (both) will be two springs Naddakhatan (66)Then which of the blessings of your Lord will you both deny (67)In them (both) will be fruits, and date palms and pomegranates (68)Then which of the blessings of your Lord will you both deny (69)Therein (Gardens) will be Khayrat Hisan (70)Then which of the blessings of your Lord will you both deny (71)Hūr (beautiful, fair females) guarded in pavilions (72)Then which of the blessings of your Lord will you both deny (73)Whom never deflowered a human before nor Jinn (74)Then which of the blessings of your Lord will you both deny (75)Reclining on green Rafraf and rich beautiful 'Abqariy (76)Then which of the blessings of your Lord will you both deny (77)Blessed be the Name of your Lord, Dhil-Jalāli wal-Ikrām (78) These two gardens are lower, in virtue and in status than the two before them, as supported in the Qur'an. Allah said: وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) We previously mentioned the Hadith stating that there are two gardens made of gold, their vessels and all they contain, and there are two gardens made of silver, their vessels and all they contain. The first two are for the near believers (Muqarribin) and the latter two are for those on the right (Ashab Al-Yamin). Abu Musa commented, "There are two gardens made of gold for the Muqarribin and two gardens made of silver for Ashab Al-Yamin." There are several proofs that the former two gardens in Paradise are better in grade than the latter. Allah mentioned the former two gardens before the latter two, thus indicating their significance, then He said, وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) And this is an obvious form of honoring the first two gardens over the latter two. Allah described the former gardens: ذَوَاتَا أَفْنَانٍ (With Afnān), which are the extending branches, as we explained, or various types of delights. But He said about the latter two gardens, مُدْهَامَّتَانِ (Mudhāmmatān), being dark, because of the intense irrigation. Ibn 'Abbas said, "Mudhāmmatān means, they have become dark green because of extensive water irrigation." Muhammad bin Ka'b said: مُدْهَامَّتَانِ (Mudhāmmatān) "Full of greenery." There is no doubt that the former two gardens are better, their branches are fresh, youthful and intermingling. Allah said about the former two gardens, فِيهِمَا عَيْنَانِ تَجْرِيَانِ (In them (both) will be two springs flowing (free)), while He said about the springs of the latter two gardens, نَضَّاخَتَانِ (Naddakhatan); 'Ali bin Abi Talhah reported from Ibn 'Abbas: "It means gushing. And the free flowing is stronger than gushing." Ad-Dahhak said that, نَضَّاخَتَانِ (gushing forth) means, they are full of water and constantly gushing. Allah said about the former two gardens, فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ (In them (both) will be every kind of fruit in pairs), but He said about the latter two gardens,(55:52) فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ (In them (both) will be fruits, and date palms and pomegranates.) There is no doubt that the first description is better and refers to more of a variety and more types of fruit. Allah said about the latter two gardens, Allah then said; فِيهِنَّ خَيْرَاتٌ حِسَانٌ (Therein will be Khayrat Hisan;) meaning, there are various types of good and delightful things in these two gardens in Paradise, according to Qatadah. It was also said that Khayrat is plural of Khayrah and it is a righteous, well-mannered, beautiful woman, according to the majority of scholars, and it is also reported from Umm Salamah as a Hadith from the Prophet ﷺ. There is another Hadith saying that Al-Hur Al-'Ayn will sing, نَحْنُ الْخَيْرَاتُ الْحِسَانُ، خُلِقْنَا لِأَزْوَاجٍ كِرَامٍ ("We are Al-Khayrat Al-Hisan, we were created for honorable husbands.") Allah said: حُورٌ مَقْصُورَاتٌ فِي الْخِيَامِ (Hūr (beautiful, fair females) guarded in pavilions;) but He said about the first two gardens, فِيهِنَّ قَاصِرَاتُ الطَّرْفِ (Wherein both will be Qaşirāt Aṭ-Ṭarf,)(55:56)There is no doubt that the chaste wives that restrain their glances themselves, are better than those guarded in pavilions even though both are secluded. About Allah's saying: فِي الْخِيَامِ (in pavilions;) Al-Bukhari recorded that 'Abdullah bin Qays said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ خَيْمَةً مِنْ لُؤْلُؤَةٍ مُجَوَّفَةٍ، عَرْضُهَا سِتُّونَ مِيلًا، فِي كُلِّ زَاوِيَةٍ مِنْهَا أَهْلٌ، مَا يَرَوْنَ الْاخَرِينَ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُونَ (Verily, in Paradise, the believer will have a tent from a hollow pearl, the width thereof is sixty miles. In each corner of it there are wives for the believer that do not see the other wives, and the believer will visit them all.) In another narration the Prophet ﷺ said that this tent is thirty miles wide. Muslim recorded this Hadith and in his narration, the Prophet ﷺ said, إِنَّ لِلْمُؤْمِنِ فِي الْجَنَّةِ لَخَيْمَةً مِنْ لُؤْلُؤَةٍ وَاحِدَةٍ مُجَوَّفَةٍ، طُولُهَا سِتُّونَ مِيلًا، لِلْمُؤْمِنِ فِيهَا أَهْلٌ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُ فَلَا يَرَىٰ بَعْضُهُمْ بَعْضًا (Verily in Paradise, the believer will have a tent made of a hollow pearl the length thereof being sixty miles. In it, the believer will have wives who do not see each other, and the believer will visit them all.) Allah the Exalted said, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ (Whom never were deflowered by a human before nor Jinn.) We explained this meaning before. Allah added in the description of the first group of the believers' wives, كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (they are like Yaqut (rubies) and Marjan (pearls). Then which of the blessings of your Lord will you both deny?)(55:58-59) Allah said, مُتَّكِئِينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِيٍّ حِسَانٍ (Reclining on green Rafraf and rich beautiful 'Abqariy.) 'Ali bin Abi Talhah reported from Ibn 'Abbas: "Rafraf means cushions." Mujahid, 'Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others also said that Rafraf means cushions. Al-'Ala' bin Badr said: "The Rafraf are arrayed hanging over the couches." Allah's statement, وَعَبْقَرِيٍّ حِسَانٍ (and rich beautiful 'Abqariy.) Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi said that 'Abqariy means rich carpets. Allah said, تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ (Blessed be the Name of your Lord (Allah) Dhil-Jalal wal-Ikram,) Allah states that He is Worthy of being honored and always obeyed, revered and thus worshipped, appreciated and never unappreciated, and remembered and never forgotten. 'Abdullah bin 'Abbas said that, ذِي الْجَلَالِ وَالْإِكْرَامِ (Dhil-Jalal wal-Ikram) means, the Owner of greatness and pride. In a Hadith, the Prophet ﷺ said, إِنَّ مِنْ إِجْلَالِ اللهِ إِكْرَامُ ذِي الشَّيْبَةِ الْمُسْلِمِ، وَذِي السُّلْطَانِ، وَحَامِلِ الْقُرْآنِ غَيْرِ الْغَالِي فِيهِ، وَلَا الْجَافِي عَنْهُ (Verily, among the acts of venerating Allah, are honoring the elderly Muslims, the one in authority, and carrier (memorizer) of the Qur'an who avoids extremism and laziness with it." Imam Ahmad recorded that Rabi'ah bin 'Amir said that he heard the Messenger of Allah ﷺ say, أَلِظُّوا بِذِي الْجَلَالِ وَالْإِكْرَامِ (Persist (in invoking Allah) with, "Ya Dhal-Jalal wal-Ikram (O Owner of greatness and honor).") An-Nasa'i also collected this Hadith. Muslim and the Four Sunan compilers recorded that 'A'ishah said, "When the Messenger of Allah ﷺ would (say the) Salam (completing prayer), he would only sit as long as it takes him to say, اللّٰهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ، تَبَارَكْتَ يَاذَا الْجَلَالِ وَالْإِكْرَامِ (O Allah! You are As-Salam, and peace comes from You. Blessed be You Ya Dhal-Jalal wal-Ikram.)." This is the end of the Tafsir of Surat Ar-Rahman, all praise is due to Allah and all favors come from Him.

And below these two, there are two other Gardens (62)Then which of the blessings of your Lord will you both deny (63)Mudhāmmatān (64)Then which of the blessings of your Lord will you both deny (65)In them (both) will be two springs Naddakhatan (66)Then which of the blessings of your Lord will you both deny (67)In them (both) will be fruits, and date palms and pomegranates (68)Then which of the blessings of your Lord will you both deny (69)Therein (Gardens) will be Khayrat Hisan (70)Then which of the blessings of your Lord will you both deny (71)Hūr (beautiful, fair females) guarded in pavilions (72)Then which of the blessings of your Lord will you both deny (73)Whom never deflowered a human before nor Jinn (74)Then which of the blessings of your Lord will you both deny (75)Reclining on green Rafraf and rich beautiful 'Abqariy (76)Then which of the blessings of your Lord will you both deny (77)Blessed be the Name of your Lord, Dhil-Jalāli wal-Ikrām (78) These two gardens are lower, in virtue and in status than the two before them, as supported in the Qur'an. Allah said: وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) We previously mentioned the Hadith stating that there are two gardens made of gold, their vessels and all they contain, and there are two gardens made of silver, their vessels and all they contain. The first two are for the near believers (Muqarribin) and the latter two are for those on the right (Ashab Al-Yamin). Abu Musa commented, "There are two gardens made of gold for the Muqarribin and two gardens made of silver for Ashab Al-Yamin." There are several proofs that the former two gardens in Paradise are better in grade than the latter. Allah mentioned the former two gardens before the latter two, thus indicating their significance, then He said, وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) And this is an obvious form of honoring the first two gardens over the latter two. Allah described the former gardens: ذَوَاتَا أَفْنَانٍ (With Afnān), which are the extending branches, as we explained, or various types of delights. But He said about the latter two gardens, مُدْهَامَّتَانِ (Mudhāmmatān), being dark, because of the intense irrigation. Ibn 'Abbas said, "Mudhāmmatān means, they have become dark green because of extensive water irrigation." Muhammad bin Ka'b said: مُدْهَامَّتَانِ (Mudhāmmatān) "Full of greenery." There is no doubt that the former two gardens are better, their branches are fresh, youthful and intermingling. Allah said about the former two gardens, فِيهِمَا عَيْنَانِ تَجْرِيَانِ (In them (both) will be two springs flowing (free)), while He said about the springs of the latter two gardens, نَضَّاخَتَانِ (Naddakhatan); 'Ali bin Abi Talhah reported from Ibn 'Abbas: "It means gushing. And the free flowing is stronger than gushing." Ad-Dahhak said that, نَضَّاخَتَانِ (gushing forth) means, they are full of water and constantly gushing. Allah said about the former two gardens, فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ (In them (both) will be every kind of fruit in pairs), but He said about the latter two gardens,(55:52) فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ (In them (both) will be fruits, and date palms and pomegranates.) There is no doubt that the first description is better and refers to more of a variety and more types of fruit. Allah said about the latter two gardens, Allah then said; فِيهِنَّ خَيْرَاتٌ حِسَانٌ (Therein will be Khayrat Hisan;) meaning, there are various types of good and delightful things in these two gardens in Paradise, according to Qatadah. It was also said that Khayrat is plural of Khayrah and it is a righteous, well-mannered, beautiful woman, according to the majority of scholars, and it is also reported from Umm Salamah as a Hadith from the Prophet ﷺ. There is another Hadith saying that Al-Hur Al-'Ayn will sing, نَحْنُ الْخَيْرَاتُ الْحِسَانُ، خُلِقْنَا لِأَزْوَاجٍ كِرَامٍ ("We are Al-Khayrat Al-Hisan, we were created for honorable husbands.") Allah said: حُورٌ مَقْصُورَاتٌ فِي الْخِيَامِ (Hūr (beautiful, fair females) guarded in pavilions;) but He said about the first two gardens, فِيهِنَّ قَاصِرَاتُ الطَّرْفِ (Wherein both will be Qaşirāt Aṭ-Ṭarf,)(55:56)There is no doubt that the chaste wives that restrain their glances themselves, are better than those guarded in pavilions even though both are secluded. About Allah's saying: فِي الْخِيَامِ (in pavilions;) Al-Bukhari recorded that 'Abdullah bin Qays said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ خَيْمَةً مِنْ لُؤْلُؤَةٍ مُجَوَّفَةٍ، عَرْضُهَا سِتُّونَ مِيلًا، فِي كُلِّ زَاوِيَةٍ مِنْهَا أَهْلٌ، مَا يَرَوْنَ الْاخَرِينَ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُونَ (Verily, in Paradise, the believer will have a tent from a hollow pearl, the width thereof is sixty miles. In each corner of it there are wives for the believer that do not see the other wives, and the believer will visit them all.) In another narration the Prophet ﷺ said that this tent is thirty miles wide. Muslim recorded this Hadith and in his narration, the Prophet ﷺ said, إِنَّ لِلْمُؤْمِنِ فِي الْجَنَّةِ لَخَيْمَةً مِنْ لُؤْلُؤَةٍ وَاحِدَةٍ مُجَوَّفَةٍ، طُولُهَا سِتُّونَ مِيلًا، لِلْمُؤْمِنِ فِيهَا أَهْلٌ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُ فَلَا يَرَىٰ بَعْضُهُمْ بَعْضًا (Verily in Paradise, the believer will have a tent made of a hollow pearl the length thereof being sixty miles. In it, the believer will have wives who do not see each other, and the believer will visit them all.) Allah the Exalted said, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ (Whom never were deflowered by a human before nor Jinn.) We explained this meaning before. Allah added in the description of the first group of the believers' wives, كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (they are like Yaqut (rubies) and Marjan (pearls). Then which of the blessings of your Lord will you both deny?)(55:58-59) Allah said, مُتَّكِئِينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِيٍّ حِسَانٍ (Reclining on green Rafraf and rich beautiful 'Abqariy.) 'Ali bin Abi Talhah reported from Ibn 'Abbas: "Rafraf means cushions." Mujahid, 'Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others also said that Rafraf means cushions. Al-'Ala' bin Badr said: "The Rafraf are arrayed hanging over the couches." Allah's statement, وَعَبْقَرِيٍّ حِسَانٍ (and rich beautiful 'Abqariy.) Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi said that 'Abqariy means rich carpets. Allah said, تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ (Blessed be the Name of your Lord (Allah) Dhil-Jalal wal-Ikram,) Allah states that He is Worthy of being honored and always obeyed, revered and thus worshipped, appreciated and never unappreciated, and remembered and never forgotten. 'Abdullah bin 'Abbas said that, ذِي الْجَلَالِ وَالْإِكْرَامِ (Dhil-Jalal wal-Ikram) means, the Owner of greatness and pride. In a Hadith, the Prophet ﷺ said, إِنَّ مِنْ إِجْلَالِ اللهِ إِكْرَامُ ذِي الشَّيْبَةِ الْمُسْلِمِ، وَذِي السُّلْطَانِ، وَحَامِلِ الْقُرْآنِ غَيْرِ الْغَالِي فِيهِ، وَلَا الْجَافِي عَنْهُ (Verily, among the acts of venerating Allah, are honoring the elderly Muslims, the one in authority, and carrier (memorizer) of the Qur'an who avoids extremism and laziness with it." Imam Ahmad recorded that Rabi'ah bin 'Amir said that he heard the Messenger of Allah ﷺ say, أَلِظُّوا بِذِي الْجَلَالِ وَالْإِكْرَامِ (Persist (in invoking Allah) with, "Ya Dhal-Jalal wal-Ikram (O Owner of greatness and honor).") An-Nasa'i also collected this Hadith. Muslim and the Four Sunan compilers recorded that 'A'ishah said, "When the Messenger of Allah ﷺ would (say the) Salam (completing prayer), he would only sit as long as it takes him to say, اللّٰهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ، تَبَارَكْتَ يَاذَا الْجَلَالِ وَالْإِكْرَامِ (O Allah! You are As-Salam, and peace comes from You. Blessed be You Ya Dhal-Jalal wal-Ikram.)." This is the end of the Tafsir of Surat Ar-Rahman, all praise is due to Allah and all favors come from Him.

And below these two, there are two other Gardens (62)Then which of the blessings of your Lord will you both deny (63)Mudhāmmatān (64)Then which of the blessings of your Lord will you both deny (65)In them (both) will be two springs Naddakhatan (66)Then which of the blessings of your Lord will you both deny (67)In them (both) will be fruits, and date palms and pomegranates (68)Then which of the blessings of your Lord will you both deny (69)Therein (Gardens) will be Khayrat Hisan (70)Then which of the blessings of your Lord will you both deny (71)Hūr (beautiful, fair females) guarded in pavilions (72)Then which of the blessings of your Lord will you both deny (73)Whom never deflowered a human before nor Jinn (74)Then which of the blessings of your Lord will you both deny (75)Reclining on green Rafraf and rich beautiful 'Abqariy (76)Then which of the blessings of your Lord will you both deny (77)Blessed be the Name of your Lord, Dhil-Jalāli wal-Ikrām (78) These two gardens are lower, in virtue and in status than the two before them, as supported in the Qur'an. Allah said: وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) We previously mentioned the Hadith stating that there are two gardens made of gold, their vessels and all they contain, and there are two gardens made of silver, their vessels and all they contain. The first two are for the near believers (Muqarribin) and the latter two are for those on the right (Ashab Al-Yamin). Abu Musa commented, "There are two gardens made of gold for the Muqarribin and two gardens made of silver for Ashab Al-Yamin." There are several proofs that the former two gardens in Paradise are better in grade than the latter. Allah mentioned the former two gardens before the latter two, thus indicating their significance, then He said, وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) And this is an obvious form of honoring the first two gardens over the latter two. Allah described the former gardens: ذَوَاتَا أَفْنَانٍ (With Afnān), which are the extending branches, as we explained, or various types of delights. But He said about the latter two gardens, مُدْهَامَّتَانِ (Mudhāmmatān), being dark, because of the intense irrigation. Ibn 'Abbas said, "Mudhāmmatān means, they have become dark green because of extensive water irrigation." Muhammad bin Ka'b said: مُدْهَامَّتَانِ (Mudhāmmatān) "Full of greenery." There is no doubt that the former two gardens are better, their branches are fresh, youthful and intermingling. Allah said about the former two gardens, فِيهِمَا عَيْنَانِ تَجْرِيَانِ (In them (both) will be two springs flowing (free)), while He said about the springs of the latter two gardens, نَضَّاخَتَانِ (Naddakhatan); 'Ali bin Abi Talhah reported from Ibn 'Abbas: "It means gushing. And the free flowing is stronger than gushing." Ad-Dahhak said that, نَضَّاخَتَانِ (gushing forth) means, they are full of water and constantly gushing. Allah said about the former two gardens, فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ (In them (both) will be every kind of fruit in pairs), but He said about the latter two gardens,(55:52) فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ (In them (both) will be fruits, and date palms and pomegranates.) There is no doubt that the first description is better and refers to more of a variety and more types of fruit. Allah said about the latter two gardens, Allah then said; فِيهِنَّ خَيْرَاتٌ حِسَانٌ (Therein will be Khayrat Hisan;) meaning, there are various types of good and delightful things in these two gardens in Paradise, according to Qatadah. It was also said that Khayrat is plural of Khayrah and it is a righteous, well-mannered, beautiful woman, according to the majority of scholars, and it is also reported from Umm Salamah as a Hadith from the Prophet ﷺ. There is another Hadith saying that Al-Hur Al-'Ayn will sing, نَحْنُ الْخَيْرَاتُ الْحِسَانُ، خُلِقْنَا لِأَزْوَاجٍ كِرَامٍ ("We are Al-Khayrat Al-Hisan, we were created for honorable husbands.") Allah said: حُورٌ مَقْصُورَاتٌ فِي الْخِيَامِ (Hūr (beautiful, fair females) guarded in pavilions;) but He said about the first two gardens, فِيهِنَّ قَاصِرَاتُ الطَّرْفِ (Wherein both will be Qaşirāt Aṭ-Ṭarf,)(55:56)There is no doubt that the chaste wives that restrain their glances themselves, are better than those guarded in pavilions even though both are secluded. About Allah's saying: فِي الْخِيَامِ (in pavilions;) Al-Bukhari recorded that 'Abdullah bin Qays said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ خَيْمَةً مِنْ لُؤْلُؤَةٍ مُجَوَّفَةٍ، عَرْضُهَا سِتُّونَ مِيلًا، فِي كُلِّ زَاوِيَةٍ مِنْهَا أَهْلٌ، مَا يَرَوْنَ الْاخَرِينَ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُونَ (Verily, in Paradise, the believer will have a tent from a hollow pearl, the width thereof is sixty miles. In each corner of it there are wives for the believer that do not see the other wives, and the believer will visit them all.) In another narration the Prophet ﷺ said that this tent is thirty miles wide. Muslim recorded this Hadith and in his narration, the Prophet ﷺ said, إِنَّ لِلْمُؤْمِنِ فِي الْجَنَّةِ لَخَيْمَةً مِنْ لُؤْلُؤَةٍ وَاحِدَةٍ مُجَوَّفَةٍ، طُولُهَا سِتُّونَ مِيلًا، لِلْمُؤْمِنِ فِيهَا أَهْلٌ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُ فَلَا يَرَىٰ بَعْضُهُمْ بَعْضًا (Verily in Paradise, the believer will have a tent made of a hollow pearl the length thereof being sixty miles. In it, the believer will have wives who do not see each other, and the believer will visit them all.) Allah the Exalted said, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ (Whom never were deflowered by a human before nor Jinn.) We explained this meaning before. Allah added in the description of the first group of the believers' wives, كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (they are like Yaqut (rubies) and Marjan (pearls). Then which of the blessings of your Lord will you both deny?)(55:58-59) Allah said, مُتَّكِئِينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِيٍّ حِسَانٍ (Reclining on green Rafraf and rich beautiful 'Abqariy.) 'Ali bin Abi Talhah reported from Ibn 'Abbas: "Rafraf means cushions." Mujahid, 'Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others also said that Rafraf means cushions. Al-'Ala' bin Badr said: "The Rafraf are arrayed hanging over the couches." Allah's statement, وَعَبْقَرِيٍّ حِسَانٍ (and rich beautiful 'Abqariy.) Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi said that 'Abqariy means rich carpets. Allah said, تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ (Blessed be the Name of your Lord (Allah) Dhil-Jalal wal-Ikram,) Allah states that He is Worthy of being honored and always obeyed, revered and thus worshipped, appreciated and never unappreciated, and remembered and never forgotten. 'Abdullah bin 'Abbas said that, ذِي الْجَلَالِ وَالْإِكْرَامِ (Dhil-Jalal wal-Ikram) means, the Owner of greatness and pride. In a Hadith, the Prophet ﷺ said, إِنَّ مِنْ إِجْلَالِ اللهِ إِكْرَامُ ذِي الشَّيْبَةِ الْمُسْلِمِ، وَذِي السُّلْطَانِ، وَحَامِلِ الْقُرْآنِ غَيْرِ الْغَالِي فِيهِ، وَلَا الْجَافِي عَنْهُ (Verily, among the acts of venerating Allah, are honoring the elderly Muslims, the one in authority, and carrier (memorizer) of the Qur'an who avoids extremism and laziness with it." Imam Ahmad recorded that Rabi'ah bin 'Amir said that he heard the Messenger of Allah ﷺ say, أَلِظُّوا بِذِي الْجَلَالِ وَالْإِكْرَامِ (Persist (in invoking Allah) with, "Ya Dhal-Jalal wal-Ikram (O Owner of greatness and honor).") An-Nasa'i also collected this Hadith. Muslim and the Four Sunan compilers recorded that 'A'ishah said, "When the Messenger of Allah ﷺ would (say the) Salam (completing prayer), he would only sit as long as it takes him to say, اللّٰهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ، تَبَارَكْتَ يَاذَا الْجَلَالِ وَالْإِكْرَامِ (O Allah! You are As-Salam, and peace comes from You. Blessed be You Ya Dhal-Jalal wal-Ikram.)." This is the end of the Tafsir of Surat Ar-Rahman, all praise is due to Allah and all favors come from Him.

And below these two, there are two other Gardens (62)Then which of the blessings of your Lord will you both deny (63)Mudhāmmatān (64)Then which of the blessings of your Lord will you both deny (65)In them (both) will be two springs Naddakhatan (66)Then which of the blessings of your Lord will you both deny (67)In them (both) will be fruits, and date palms and pomegranates (68)Then which of the blessings of your Lord will you both deny (69)Therein (Gardens) will be Khayrat Hisan (70)Then which of the blessings of your Lord will you both deny (71)Hūr (beautiful, fair females) guarded in pavilions (72)Then which of the blessings of your Lord will you both deny (73)Whom never deflowered a human before nor Jinn (74)Then which of the blessings of your Lord will you both deny (75)Reclining on green Rafraf and rich beautiful 'Abqariy (76)Then which of the blessings of your Lord will you both deny (77)Blessed be the Name of your Lord, Dhil-Jalāli wal-Ikrām (78) These two gardens are lower, in virtue and in status than the two before them, as supported in the Qur'an. Allah said: وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) We previously mentioned the Hadith stating that there are two gardens made of gold, their vessels and all they contain, and there are two gardens made of silver, their vessels and all they contain. The first two are for the near believers (Muqarribin) and the latter two are for those on the right (Ashab Al-Yamin). Abu Musa commented, "There are two gardens made of gold for the Muqarribin and two gardens made of silver for Ashab Al-Yamin." There are several proofs that the former two gardens in Paradise are better in grade than the latter. Allah mentioned the former two gardens before the latter two, thus indicating their significance, then He said, وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) And this is an obvious form of honoring the first two gardens over the latter two. Allah described the former gardens: ذَوَاتَا أَفْنَانٍ (With Afnān), which are the extending branches, as we explained, or various types of delights. But He said about the latter two gardens, مُدْهَامَّتَانِ (Mudhāmmatān), being dark, because of the intense irrigation. Ibn 'Abbas said, "Mudhāmmatān means, they have become dark green because of extensive water irrigation." Muhammad bin Ka'b said: مُدْهَامَّتَانِ (Mudhāmmatān) "Full of greenery." There is no doubt that the former two gardens are better, their branches are fresh, youthful and intermingling. Allah said about the former two gardens, فِيهِمَا عَيْنَانِ تَجْرِيَانِ (In them (both) will be two springs flowing (free)), while He said about the springs of the latter two gardens, نَضَّاخَتَانِ (Naddakhatan); 'Ali bin Abi Talhah reported from Ibn 'Abbas: "It means gushing. And the free flowing is stronger than gushing." Ad-Dahhak said that, نَضَّاخَتَانِ (gushing forth) means, they are full of water and constantly gushing. Allah said about the former two gardens, فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ (In them (both) will be every kind of fruit in pairs), but He said about the latter two gardens,(55:52) فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ (In them (both) will be fruits, and date palms and pomegranates.) There is no doubt that the first description is better and refers to more of a variety and more types of fruit. Allah said about the latter two gardens, Allah then said; فِيهِنَّ خَيْرَاتٌ حِسَانٌ (Therein will be Khayrat Hisan;) meaning, there are various types of good and delightful things in these two gardens in Paradise, according to Qatadah. It was also said that Khayrat is plural of Khayrah and it is a righteous, well-mannered, beautiful woman, according to the majority of scholars, and it is also reported from Umm Salamah as a Hadith from the Prophet ﷺ. There is another Hadith saying that Al-Hur Al-'Ayn will sing, نَحْنُ الْخَيْرَاتُ الْحِسَانُ، خُلِقْنَا لِأَزْوَاجٍ كِرَامٍ ("We are Al-Khayrat Al-Hisan, we were created for honorable husbands.") Allah said: حُورٌ مَقْصُورَاتٌ فِي الْخِيَامِ (Hūr (beautiful, fair females) guarded in pavilions;) but He said about the first two gardens, فِيهِنَّ قَاصِرَاتُ الطَّرْفِ (Wherein both will be Qaşirāt Aṭ-Ṭarf,)(55:56)There is no doubt that the chaste wives that restrain their glances themselves, are better than those guarded in pavilions even though both are secluded. About Allah's saying: فِي الْخِيَامِ (in pavilions;) Al-Bukhari recorded that 'Abdullah bin Qays said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ خَيْمَةً مِنْ لُؤْلُؤَةٍ مُجَوَّفَةٍ، عَرْضُهَا سِتُّونَ مِيلًا، فِي كُلِّ زَاوِيَةٍ مِنْهَا أَهْلٌ، مَا يَرَوْنَ الْاخَرِينَ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُونَ (Verily, in Paradise, the believer will have a tent from a hollow pearl, the width thereof is sixty miles. In each corner of it there are wives for the believer that do not see the other wives, and the believer will visit them all.) In another narration the Prophet ﷺ said that this tent is thirty miles wide. Muslim recorded this Hadith and in his narration, the Prophet ﷺ said, إِنَّ لِلْمُؤْمِنِ فِي الْجَنَّةِ لَخَيْمَةً مِنْ لُؤْلُؤَةٍ وَاحِدَةٍ مُجَوَّفَةٍ، طُولُهَا سِتُّونَ مِيلًا، لِلْمُؤْمِنِ فِيهَا أَهْلٌ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُ فَلَا يَرَىٰ بَعْضُهُمْ بَعْضًا (Verily in Paradise, the believer will have a tent made of a hollow pearl the length thereof being sixty miles. In it, the believer will have wives who do not see each other, and the believer will visit them all.) Allah the Exalted said, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ (Whom never were deflowered by a human before nor Jinn.) We explained this meaning before. Allah added in the description of the first group of the believers' wives, كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (they are like Yaqut (rubies) and Marjan (pearls). Then which of the blessings of your Lord will you both deny?)(55:58-59) Allah said, مُتَّكِئِينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِيٍّ حِسَانٍ (Reclining on green Rafraf and rich beautiful 'Abqariy.) 'Ali bin Abi Talhah reported from Ibn 'Abbas: "Rafraf means cushions." Mujahid, 'Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others also said that Rafraf means cushions. Al-'Ala' bin Badr said: "The Rafraf are arrayed hanging over the couches." Allah's statement, وَعَبْقَرِيٍّ حِسَانٍ (and rich beautiful 'Abqariy.) Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi said that 'Abqariy means rich carpets. Allah said, تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ (Blessed be the Name of your Lord (Allah) Dhil-Jalal wal-Ikram,) Allah states that He is Worthy of being honored and always obeyed, revered and thus worshipped, appreciated and never unappreciated, and remembered and never forgotten. 'Abdullah bin 'Abbas said that, ذِي الْجَلَالِ وَالْإِكْرَامِ (Dhil-Jalal wal-Ikram) means, the Owner of greatness and pride. In a Hadith, the Prophet ﷺ said, إِنَّ مِنْ إِجْلَالِ اللهِ إِكْرَامُ ذِي الشَّيْبَةِ الْمُسْلِمِ، وَذِي السُّلْطَانِ، وَحَامِلِ الْقُرْآنِ غَيْرِ الْغَالِي فِيهِ، وَلَا الْجَافِي عَنْهُ (Verily, among the acts of venerating Allah, are honoring the elderly Muslims, the one in authority, and carrier (memorizer) of the Qur'an who avoids extremism and laziness with it." Imam Ahmad recorded that Rabi'ah bin 'Amir said that he heard the Messenger of Allah ﷺ say, أَلِظُّوا بِذِي الْجَلَالِ وَالْإِكْرَامِ (Persist (in invoking Allah) with, "Ya Dhal-Jalal wal-Ikram (O Owner of greatness and honor).") An-Nasa'i also collected this Hadith. Muslim and the Four Sunan compilers recorded that 'A'ishah said, "When the Messenger of Allah ﷺ would (say the) Salam (completing prayer), he would only sit as long as it takes him to say, اللّٰهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ، تَبَارَكْتَ يَاذَا الْجَلَالِ وَالْإِكْرَامِ (O Allah! You are As-Salam, and peace comes from You. Blessed be You Ya Dhal-Jalal wal-Ikram.)." This is the end of the Tafsir of Surat Ar-Rahman, all praise is due to Allah and all favors come from Him.

And below these two, there are two other Gardens (62)Then which of the blessings of your Lord will you both deny (63)Mudhāmmatān (64)Then which of the blessings of your Lord will you both deny (65)In them (both) will be two springs Naddakhatan (66)Then which of the blessings of your Lord will you both deny (67)In them (both) will be fruits, and date palms and pomegranates (68)Then which of the blessings of your Lord will you both deny (69)Therein (Gardens) will be Khayrat Hisan (70)Then which of the blessings of your Lord will you both deny (71)Hūr (beautiful, fair females) guarded in pavilions (72)Then which of the blessings of your Lord will you both deny (73)Whom never deflowered a human before nor Jinn (74)Then which of the blessings of your Lord will you both deny (75)Reclining on green Rafraf and rich beautiful 'Abqariy (76)Then which of the blessings of your Lord will you both deny (77)Blessed be the Name of your Lord, Dhil-Jalāli wal-Ikrām (78) These two gardens are lower, in virtue and in status than the two before them, as supported in the Qur'an. Allah said: وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) We previously mentioned the Hadith stating that there are two gardens made of gold, their vessels and all they contain, and there are two gardens made of silver, their vessels and all they contain. The first two are for the near believers (Muqarribin) and the latter two are for those on the right (Ashab Al-Yamin). Abu Musa commented, "There are two gardens made of gold for the Muqarribin and two gardens made of silver for Ashab Al-Yamin." There are several proofs that the former two gardens in Paradise are better in grade than the latter. Allah mentioned the former two gardens before the latter two, thus indicating their significance, then He said, وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) And this is an obvious form of honoring the first two gardens over the latter two. Allah described the former gardens: ذَوَاتَا أَفْنَانٍ (With Afnān), which are the extending branches, as we explained, or various types of delights. But He said about the latter two gardens, مُدْهَامَّتَانِ (Mudhāmmatān), being dark, because of the intense irrigation. Ibn 'Abbas said, "Mudhāmmatān means, they have become dark green because of extensive water irrigation." Muhammad bin Ka'b said: مُدْهَامَّتَانِ (Mudhāmmatān) "Full of greenery." There is no doubt that the former two gardens are better, their branches are fresh, youthful and intermingling. Allah said about the former two gardens, فِيهِمَا عَيْنَانِ تَجْرِيَانِ (In them (both) will be two springs flowing (free)), while He said about the springs of the latter two gardens, نَضَّاخَتَانِ (Naddakhatan); 'Ali bin Abi Talhah reported from Ibn 'Abbas: "It means gushing. And the free flowing is stronger than gushing." Ad-Dahhak said that, نَضَّاخَتَانِ (gushing forth) means, they are full of water and constantly gushing. Allah said about the former two gardens, فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ (In them (both) will be every kind of fruit in pairs), but He said about the latter two gardens,(55:52) فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ (In them (both) will be fruits, and date palms and pomegranates.) There is no doubt that the first description is better and refers to more of a variety and more types of fruit. Allah said about the latter two gardens, Allah then said; فِيهِنَّ خَيْرَاتٌ حِسَانٌ (Therein will be Khayrat Hisan;) meaning, there are various types of good and delightful things in these two gardens in Paradise, according to Qatadah. It was also said that Khayrat is plural of Khayrah and it is a righteous, well-mannered, beautiful woman, according to the majority of scholars, and it is also reported from Umm Salamah as a Hadith from the Prophet ﷺ. There is another Hadith saying that Al-Hur Al-'Ayn will sing, نَحْنُ الْخَيْرَاتُ الْحِسَانُ، خُلِقْنَا لِأَزْوَاجٍ كِرَامٍ ("We are Al-Khayrat Al-Hisan, we were created for honorable husbands.") Allah said: حُورٌ مَقْصُورَاتٌ فِي الْخِيَامِ (Hūr (beautiful, fair females) guarded in pavilions;) but He said about the first two gardens, فِيهِنَّ قَاصِرَاتُ الطَّرْفِ (Wherein both will be Qaşirāt Aṭ-Ṭarf,)(55:56)There is no doubt that the chaste wives that restrain their glances themselves, are better than those guarded in pavilions even though both are secluded. About Allah's saying: فِي الْخِيَامِ (in pavilions;) Al-Bukhari recorded that 'Abdullah bin Qays said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ خَيْمَةً مِنْ لُؤْلُؤَةٍ مُجَوَّفَةٍ، عَرْضُهَا سِتُّونَ مِيلًا، فِي كُلِّ زَاوِيَةٍ مِنْهَا أَهْلٌ، مَا يَرَوْنَ الْاخَرِينَ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُونَ (Verily, in Paradise, the believer will have a tent from a hollow pearl, the width thereof is sixty miles. In each corner of it there are wives for the believer that do not see the other wives, and the believer will visit them all.) In another narration the Prophet ﷺ said that this tent is thirty miles wide. Muslim recorded this Hadith and in his narration, the Prophet ﷺ said, إِنَّ لِلْمُؤْمِنِ فِي الْجَنَّةِ لَخَيْمَةً مِنْ لُؤْلُؤَةٍ وَاحِدَةٍ مُجَوَّفَةٍ، طُولُهَا سِتُّونَ مِيلًا، لِلْمُؤْمِنِ فِيهَا أَهْلٌ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُ فَلَا يَرَىٰ بَعْضُهُمْ بَعْضًا (Verily in Paradise, the believer will have a tent made of a hollow pearl the length thereof being sixty miles. In it, the believer will have wives who do not see each other, and the believer will visit them all.) Allah the Exalted said, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ (Whom never were deflowered by a human before nor Jinn.) We explained this meaning before. Allah added in the description of the first group of the believers' wives, كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (they are like Yaqut (rubies) and Marjan (pearls). Then which of the blessings of your Lord will you both deny?)(55:58-59) Allah said, مُتَّكِئِينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِيٍّ حِسَانٍ (Reclining on green Rafraf and rich beautiful 'Abqariy.) 'Ali bin Abi Talhah reported from Ibn 'Abbas: "Rafraf means cushions." Mujahid, 'Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others also said that Rafraf means cushions. Al-'Ala' bin Badr said: "The Rafraf are arrayed hanging over the couches." Allah's statement, وَعَبْقَرِيٍّ حِسَانٍ (and rich beautiful 'Abqariy.) Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi said that 'Abqariy means rich carpets. Allah said, تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ (Blessed be the Name of your Lord (Allah) Dhil-Jalal wal-Ikram,) Allah states that He is Worthy of being honored and always obeyed, revered and thus worshipped, appreciated and never unappreciated, and remembered and never forgotten. 'Abdullah bin 'Abbas said that, ذِي الْجَلَالِ وَالْإِكْرَامِ (Dhil-Jalal wal-Ikram) means, the Owner of greatness and pride. In a Hadith, the Prophet ﷺ said, إِنَّ مِنْ إِجْلَالِ اللهِ إِكْرَامُ ذِي الشَّيْبَةِ الْمُسْلِمِ، وَذِي السُّلْطَانِ، وَحَامِلِ الْقُرْآنِ غَيْرِ الْغَالِي فِيهِ، وَلَا الْجَافِي عَنْهُ (Verily, among the acts of venerating Allah, are honoring the elderly Muslims, the one in authority, and carrier (memorizer) of the Qur'an who avoids extremism and laziness with it." Imam Ahmad recorded that Rabi'ah bin 'Amir said that he heard the Messenger of Allah ﷺ say, أَلِظُّوا بِذِي الْجَلَالِ وَالْإِكْرَامِ (Persist (in invoking Allah) with, "Ya Dhal-Jalal wal-Ikram (O Owner of greatness and honor).") An-Nasa'i also collected this Hadith. Muslim and the Four Sunan compilers recorded that 'A'ishah said, "When the Messenger of Allah ﷺ would (say the) Salam (completing prayer), he would only sit as long as it takes him to say, اللّٰهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ، تَبَارَكْتَ يَاذَا الْجَلَالِ وَالْإِكْرَامِ (O Allah! You are As-Salam, and peace comes from You. Blessed be You Ya Dhal-Jalal wal-Ikram.)." This is the end of the Tafsir of Surat Ar-Rahman, all praise is due to Allah and all favors come from Him.

And below these two, there are two other Gardens (62)Then which of the blessings of your Lord will you both deny (63)Mudhāmmatān (64)Then which of the blessings of your Lord will you both deny (65)In them (both) will be two springs Naddakhatan (66)Then which of the blessings of your Lord will you both deny (67)In them (both) will be fruits, and date palms and pomegranates (68)Then which of the blessings of your Lord will you both deny (69)Therein (Gardens) will be Khayrat Hisan (70)Then which of the blessings of your Lord will you both deny (71)Hūr (beautiful, fair females) guarded in pavilions (72)Then which of the blessings of your Lord will you both deny (73)Whom never deflowered a human before nor Jinn (74)Then which of the blessings of your Lord will you both deny (75)Reclining on green Rafraf and rich beautiful 'Abqariy (76)Then which of the blessings of your Lord will you both deny (77)Blessed be the Name of your Lord, Dhil-Jalāli wal-Ikrām (78) These two gardens are lower, in virtue and in status than the two before them, as supported in the Qur'an. Allah said: وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) We previously mentioned the Hadith stating that there are two gardens made of gold, their vessels and all they contain, and there are two gardens made of silver, their vessels and all they contain. The first two are for the near believers (Muqarribin) and the latter two are for those on the right (Ashab Al-Yamin). Abu Musa commented, "There are two gardens made of gold for the Muqarribin and two gardens made of silver for Ashab Al-Yamin." There are several proofs that the former two gardens in Paradise are better in grade than the latter. Allah mentioned the former two gardens before the latter two, thus indicating their significance, then He said, وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) And this is an obvious form of honoring the first two gardens over the latter two. Allah described the former gardens: ذَوَاتَا أَفْنَانٍ (With Afnān), which are the extending branches, as we explained, or various types of delights. But He said about the latter two gardens, مُدْهَامَّتَانِ (Mudhāmmatān), being dark, because of the intense irrigation. Ibn 'Abbas said, "Mudhāmmatān means, they have become dark green because of extensive water irrigation." Muhammad bin Ka'b said: مُدْهَامَّتَانِ (Mudhāmmatān) "Full of greenery." There is no doubt that the former two gardens are better, their branches are fresh, youthful and intermingling. Allah said about the former two gardens, فِيهِمَا عَيْنَانِ تَجْرِيَانِ (In them (both) will be two springs flowing (free)), while He said about the springs of the latter two gardens, نَضَّاخَتَانِ (Naddakhatan); 'Ali bin Abi Talhah reported from Ibn 'Abbas: "It means gushing. And the free flowing is stronger than gushing." Ad-Dahhak said that, نَضَّاخَتَانِ (gushing forth) means, they are full of water and constantly gushing. Allah said about the former two gardens, فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ (In them (both) will be every kind of fruit in pairs), but He said about the latter two gardens,(55:52) فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ (In them (both) will be fruits, and date palms and pomegranates.) There is no doubt that the first description is better and refers to more of a variety and more types of fruit. Allah said about the latter two gardens, Allah then said; فِيهِنَّ خَيْرَاتٌ حِسَانٌ (Therein will be Khayrat Hisan;) meaning, there are various types of good and delightful things in these two gardens in Paradise, according to Qatadah. It was also said that Khayrat is plural of Khayrah and it is a righteous, well-mannered, beautiful woman, according to the majority of scholars, and it is also reported from Umm Salamah as a Hadith from the Prophet ﷺ. There is another Hadith saying that Al-Hur Al-'Ayn will sing, نَحْنُ الْخَيْرَاتُ الْحِسَانُ، خُلِقْنَا لِأَزْوَاجٍ كِرَامٍ ("We are Al-Khayrat Al-Hisan, we were created for honorable husbands.") Allah said: حُورٌ مَقْصُورَاتٌ فِي الْخِيَامِ (Hūr (beautiful, fair females) guarded in pavilions;) but He said about the first two gardens, فِيهِنَّ قَاصِرَاتُ الطَّرْفِ (Wherein both will be Qaşirāt Aṭ-Ṭarf,)(55:56)There is no doubt that the chaste wives that restrain their glances themselves, are better than those guarded in pavilions even though both are secluded. About Allah's saying: فِي الْخِيَامِ (in pavilions;) Al-Bukhari recorded that 'Abdullah bin Qays said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ خَيْمَةً مِنْ لُؤْلُؤَةٍ مُجَوَّفَةٍ، عَرْضُهَا سِتُّونَ مِيلًا، فِي كُلِّ زَاوِيَةٍ مِنْهَا أَهْلٌ، مَا يَرَوْنَ الْاخَرِينَ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُونَ (Verily, in Paradise, the believer will have a tent from a hollow pearl, the width thereof is sixty miles. In each corner of it there are wives for the believer that do not see the other wives, and the believer will visit them all.) In another narration the Prophet ﷺ said that this tent is thirty miles wide. Muslim recorded this Hadith and in his narration, the Prophet ﷺ said, إِنَّ لِلْمُؤْمِنِ فِي الْجَنَّةِ لَخَيْمَةً مِنْ لُؤْلُؤَةٍ وَاحِدَةٍ مُجَوَّفَةٍ، طُولُهَا سِتُّونَ مِيلًا، لِلْمُؤْمِنِ فِيهَا أَهْلٌ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُ فَلَا يَرَىٰ بَعْضُهُمْ بَعْضًا (Verily in Paradise, the believer will have a tent made of a hollow pearl the length thereof being sixty miles. In it, the believer will have wives who do not see each other, and the believer will visit them all.) Allah the Exalted said, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ (Whom never were deflowered by a human before nor Jinn.) We explained this meaning before. Allah added in the description of the first group of the believers' wives, كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (they are like Yaqut (rubies) and Marjan (pearls). Then which of the blessings of your Lord will you both deny?)(55:58-59) Allah said, مُتَّكِئِينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِيٍّ حِسَانٍ (Reclining on green Rafraf and rich beautiful 'Abqariy.) 'Ali bin Abi Talhah reported from Ibn 'Abbas: "Rafraf means cushions." Mujahid, 'Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others also said that Rafraf means cushions. Al-'Ala' bin Badr said: "The Rafraf are arrayed hanging over the couches." Allah's statement, وَعَبْقَرِيٍّ حِسَانٍ (and rich beautiful 'Abqariy.) Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi said that 'Abqariy means rich carpets. Allah said, تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ (Blessed be the Name of your Lord (Allah) Dhil-Jalal wal-Ikram,) Allah states that He is Worthy of being honored and always obeyed, revered and thus worshipped, appreciated and never unappreciated, and remembered and never forgotten. 'Abdullah bin 'Abbas said that, ذِي الْجَلَالِ وَالْإِكْرَامِ (Dhil-Jalal wal-Ikram) means, the Owner of greatness and pride. In a Hadith, the Prophet ﷺ said, إِنَّ مِنْ إِجْلَالِ اللهِ إِكْرَامُ ذِي الشَّيْبَةِ الْمُسْلِمِ، وَذِي السُّلْطَانِ، وَحَامِلِ الْقُرْآنِ غَيْرِ الْغَالِي فِيهِ، وَلَا الْجَافِي عَنْهُ (Verily, among the acts of venerating Allah, are honoring the elderly Muslims, the one in authority, and carrier (memorizer) of the Qur'an who avoids extremism and laziness with it." Imam Ahmad recorded that Rabi'ah bin 'Amir said that he heard the Messenger of Allah ﷺ say, أَلِظُّوا بِذِي الْجَلَالِ وَالْإِكْرَامِ (Persist (in invoking Allah) with, "Ya Dhal-Jalal wal-Ikram (O Owner of greatness and honor).") An-Nasa'i also collected this Hadith. Muslim and the Four Sunan compilers recorded that 'A'ishah said, "When the Messenger of Allah ﷺ would (say the) Salam (completing prayer), he would only sit as long as it takes him to say, اللّٰهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ، تَبَارَكْتَ يَاذَا الْجَلَالِ وَالْإِكْرَامِ (O Allah! You are As-Salam, and peace comes from You. Blessed be You Ya Dhal-Jalal wal-Ikram.)." This is the end of the Tafsir of Surat Ar-Rahman, all praise is due to Allah and all favors come from Him.

And below these two, there are two other Gardens (62)Then which of the blessings of your Lord will you both deny (63)Mudhāmmatān (64)Then which of the blessings of your Lord will you both deny (65)In them (both) will be two springs Naddakhatan (66)Then which of the blessings of your Lord will you both deny (67)In them (both) will be fruits, and date palms and pomegranates (68)Then which of the blessings of your Lord will you both deny (69)Therein (Gardens) will be Khayrat Hisan (70)Then which of the blessings of your Lord will you both deny (71)Hūr (beautiful, fair females) guarded in pavilions (72)Then which of the blessings of your Lord will you both deny (73)Whom never deflowered a human before nor Jinn (74)Then which of the blessings of your Lord will you both deny (75)Reclining on green Rafraf and rich beautiful 'Abqariy (76)Then which of the blessings of your Lord will you both deny (77)Blessed be the Name of your Lord, Dhil-Jalāli wal-Ikrām (78) These two gardens are lower, in virtue and in status than the two before them, as supported in the Qur'an. Allah said: وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) We previously mentioned the Hadith stating that there are two gardens made of gold, their vessels and all they contain, and there are two gardens made of silver, their vessels and all they contain. The first two are for the near believers (Muqarribin) and the latter two are for those on the right (Ashab Al-Yamin). Abu Musa commented, "There are two gardens made of gold for the Muqarribin and two gardens made of silver for Ashab Al-Yamin." There are several proofs that the former two gardens in Paradise are better in grade than the latter. Allah mentioned the former two gardens before the latter two, thus indicating their significance, then He said, وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) And this is an obvious form of honoring the first two gardens over the latter two. Allah described the former gardens: ذَوَاتَا أَفْنَانٍ (With Afnān), which are the extending branches, as we explained, or various types of delights. But He said about the latter two gardens, مُدْهَامَّتَانِ (Mudhāmmatān), being dark, because of the intense irrigation. Ibn 'Abbas said, "Mudhāmmatān means, they have become dark green because of extensive water irrigation." Muhammad bin Ka'b said: مُدْهَامَّتَانِ (Mudhāmmatān) "Full of greenery." There is no doubt that the former two gardens are better, their branches are fresh, youthful and intermingling. Allah said about the former two gardens, فِيهِمَا عَيْنَانِ تَجْرِيَانِ (In them (both) will be two springs flowing (free)), while He said about the springs of the latter two gardens, نَضَّاخَتَانِ (Naddakhatan); 'Ali bin Abi Talhah reported from Ibn 'Abbas: "It means gushing. And the free flowing is stronger than gushing." Ad-Dahhak said that, نَضَّاخَتَانِ (gushing forth) means, they are full of water and constantly gushing. Allah said about the former two gardens, فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ (In them (both) will be every kind of fruit in pairs), but He said about the latter two gardens,(55:52) فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ (In them (both) will be fruits, and date palms and pomegranates.) There is no doubt that the first description is better and refers to more of a variety and more types of fruit. Allah said about the latter two gardens, Allah then said; فِيهِنَّ خَيْرَاتٌ حِسَانٌ (Therein will be Khayrat Hisan;) meaning, there are various types of good and delightful things in these two gardens in Paradise, according to Qatadah. It was also said that Khayrat is plural of Khayrah and it is a righteous, well-mannered, beautiful woman, according to the majority of scholars, and it is also reported from Umm Salamah as a Hadith from the Prophet ﷺ. There is another Hadith saying that Al-Hur Al-'Ayn will sing, نَحْنُ الْخَيْرَاتُ الْحِسَانُ، خُلِقْنَا لِأَزْوَاجٍ كِرَامٍ ("We are Al-Khayrat Al-Hisan, we were created for honorable husbands.") Allah said: حُورٌ مَقْصُورَاتٌ فِي الْخِيَامِ (Hūr (beautiful, fair females) guarded in pavilions;) but He said about the first two gardens, فِيهِنَّ قَاصِرَاتُ الطَّرْفِ (Wherein both will be Qaşirāt Aṭ-Ṭarf,)(55:56)There is no doubt that the chaste wives that restrain their glances themselves, are better than those guarded in pavilions even though both are secluded. About Allah's saying: فِي الْخِيَامِ (in pavilions;) Al-Bukhari recorded that 'Abdullah bin Qays said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ خَيْمَةً مِنْ لُؤْلُؤَةٍ مُجَوَّفَةٍ، عَرْضُهَا سِتُّونَ مِيلًا، فِي كُلِّ زَاوِيَةٍ مِنْهَا أَهْلٌ، مَا يَرَوْنَ الْاخَرِينَ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُونَ (Verily, in Paradise, the believer will have a tent from a hollow pearl, the width thereof is sixty miles. In each corner of it there are wives for the believer that do not see the other wives, and the believer will visit them all.) In another narration the Prophet ﷺ said that this tent is thirty miles wide. Muslim recorded this Hadith and in his narration, the Prophet ﷺ said, إِنَّ لِلْمُؤْمِنِ فِي الْجَنَّةِ لَخَيْمَةً مِنْ لُؤْلُؤَةٍ وَاحِدَةٍ مُجَوَّفَةٍ، طُولُهَا سِتُّونَ مِيلًا، لِلْمُؤْمِنِ فِيهَا أَهْلٌ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُ فَلَا يَرَىٰ بَعْضُهُمْ بَعْضًا (Verily in Paradise, the believer will have a tent made of a hollow pearl the length thereof being sixty miles. In it, the believer will have wives who do not see each other, and the believer will visit them all.) Allah the Exalted said, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ (Whom never were deflowered by a human before nor Jinn.) We explained this meaning before. Allah added in the description of the first group of the believers' wives, كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (they are like Yaqut (rubies) and Marjan (pearls). Then which of the blessings of your Lord will you both deny?)(55:58-59) Allah said, مُتَّكِئِينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِيٍّ حِسَانٍ (Reclining on green Rafraf and rich beautiful 'Abqariy.) 'Ali bin Abi Talhah reported from Ibn 'Abbas: "Rafraf means cushions." Mujahid, 'Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others also said that Rafraf means cushions. Al-'Ala' bin Badr said: "The Rafraf are arrayed hanging over the couches." Allah's statement, وَعَبْقَرِيٍّ حِسَانٍ (and rich beautiful 'Abqariy.) Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi said that 'Abqariy means rich carpets. Allah said, تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ (Blessed be the Name of your Lord (Allah) Dhil-Jalal wal-Ikram,) Allah states that He is Worthy of being honored and always obeyed, revered and thus worshipped, appreciated and never unappreciated, and remembered and never forgotten. 'Abdullah bin 'Abbas said that, ذِي الْجَلَالِ وَالْإِكْرَامِ (Dhil-Jalal wal-Ikram) means, the Owner of greatness and pride. In a Hadith, the Prophet ﷺ said, إِنَّ مِنْ إِجْلَالِ اللهِ إِكْرَامُ ذِي الشَّيْبَةِ الْمُسْلِمِ، وَذِي السُّلْطَانِ، وَحَامِلِ الْقُرْآنِ غَيْرِ الْغَالِي فِيهِ، وَلَا الْجَافِي عَنْهُ (Verily, among the acts of venerating Allah, are honoring the elderly Muslims, the one in authority, and carrier (memorizer) of the Qur'an who avoids extremism and laziness with it." Imam Ahmad recorded that Rabi'ah bin 'Amir said that he heard the Messenger of Allah ﷺ say, أَلِظُّوا بِذِي الْجَلَالِ وَالْإِكْرَامِ (Persist (in invoking Allah) with, "Ya Dhal-Jalal wal-Ikram (O Owner of greatness and honor).") An-Nasa'i also collected this Hadith. Muslim and the Four Sunan compilers recorded that 'A'ishah said, "When the Messenger of Allah ﷺ would (say the) Salam (completing prayer), he would only sit as long as it takes him to say, اللّٰهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ، تَبَارَكْتَ يَاذَا الْجَلَالِ وَالْإِكْرَامِ (O Allah! You are As-Salam, and peace comes from You. Blessed be You Ya Dhal-Jalal wal-Ikram.)." This is the end of the Tafsir of Surat Ar-Rahman, all praise is due to Allah and all favors come from Him.

And below these two, there are two other Gardens (62)Then which of the blessings of your Lord will you both deny (63)Mudhāmmatān (64)Then which of the blessings of your Lord will you both deny (65)In them (both) will be two springs Naddakhatan (66)Then which of the blessings of your Lord will you both deny (67)In them (both) will be fruits, and date palms and pomegranates (68)Then which of the blessings of your Lord will you both deny (69)Therein (Gardens) will be Khayrat Hisan (70)Then which of the blessings of your Lord will you both deny (71)Hūr (beautiful, fair females) guarded in pavilions (72)Then which of the blessings of your Lord will you both deny (73)Whom never deflowered a human before nor Jinn (74)Then which of the blessings of your Lord will you both deny (75)Reclining on green Rafraf and rich beautiful 'Abqariy (76)Then which of the blessings of your Lord will you both deny (77)Blessed be the Name of your Lord, Dhil-Jalāli wal-Ikrām (78) These two gardens are lower, in virtue and in status than the two before them, as supported in the Qur'an. Allah said: وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) We previously mentioned the Hadith stating that there are two gardens made of gold, their vessels and all they contain, and there are two gardens made of silver, their vessels and all they contain. The first two are for the near believers (Muqarribin) and the latter two are for those on the right (Ashab Al-Yamin). Abu Musa commented, "There are two gardens made of gold for the Muqarribin and two gardens made of silver for Ashab Al-Yamin." There are several proofs that the former two gardens in Paradise are better in grade than the latter. Allah mentioned the former two gardens before the latter two, thus indicating their significance, then He said, وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) And this is an obvious form of honoring the first two gardens over the latter two. Allah described the former gardens: ذَوَاتَا أَفْنَانٍ (With Afnān), which are the extending branches, as we explained, or various types of delights. But He said about the latter two gardens, مُدْهَامَّتَانِ (Mudhāmmatān), being dark, because of the intense irrigation. Ibn 'Abbas said, "Mudhāmmatān means, they have become dark green because of extensive water irrigation." Muhammad bin Ka'b said: مُدْهَامَّتَانِ (Mudhāmmatān) "Full of greenery." There is no doubt that the former two gardens are better, their branches are fresh, youthful and intermingling. Allah said about the former two gardens, فِيهِمَا عَيْنَانِ تَجْرِيَانِ (In them (both) will be two springs flowing (free)), while He said about the springs of the latter two gardens, نَضَّاخَتَانِ (Naddakhatan); 'Ali bin Abi Talhah reported from Ibn 'Abbas: "It means gushing. And the free flowing is stronger than gushing." Ad-Dahhak said that, نَضَّاخَتَانِ (gushing forth) means, they are full of water and constantly gushing. Allah said about the former two gardens, فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ (In them (both) will be every kind of fruit in pairs), but He said about the latter two gardens,(55:52) فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ (In them (both) will be fruits, and date palms and pomegranates.) There is no doubt that the first description is better and refers to more of a variety and more types of fruit. Allah said about the latter two gardens, Allah then said; فِيهِنَّ خَيْرَاتٌ حِسَانٌ (Therein will be Khayrat Hisan;) meaning, there are various types of good and delightful things in these two gardens in Paradise, according to Qatadah. It was also said that Khayrat is plural of Khayrah and it is a righteous, well-mannered, beautiful woman, according to the majority of scholars, and it is also reported from Umm Salamah as a Hadith from the Prophet ﷺ. There is another Hadith saying that Al-Hur Al-'Ayn will sing, نَحْنُ الْخَيْرَاتُ الْحِسَانُ، خُلِقْنَا لِأَزْوَاجٍ كِرَامٍ ("We are Al-Khayrat Al-Hisan, we were created for honorable husbands.") Allah said: حُورٌ مَقْصُورَاتٌ فِي الْخِيَامِ (Hūr (beautiful, fair females) guarded in pavilions;) but He said about the first two gardens, فِيهِنَّ قَاصِرَاتُ الطَّرْفِ (Wherein both will be Qaşirāt Aṭ-Ṭarf,)(55:56)There is no doubt that the chaste wives that restrain their glances themselves, are better than those guarded in pavilions even though both are secluded. About Allah's saying: فِي الْخِيَامِ (in pavilions;) Al-Bukhari recorded that 'Abdullah bin Qays said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ خَيْمَةً مِنْ لُؤْلُؤَةٍ مُجَوَّفَةٍ، عَرْضُهَا سِتُّونَ مِيلًا، فِي كُلِّ زَاوِيَةٍ مِنْهَا أَهْلٌ، مَا يَرَوْنَ الْاخَرِينَ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُونَ (Verily, in Paradise, the believer will have a tent from a hollow pearl, the width thereof is sixty miles. In each corner of it there are wives for the believer that do not see the other wives, and the believer will visit them all.) In another narration the Prophet ﷺ said that this tent is thirty miles wide. Muslim recorded this Hadith and in his narration, the Prophet ﷺ said, إِنَّ لِلْمُؤْمِنِ فِي الْجَنَّةِ لَخَيْمَةً مِنْ لُؤْلُؤَةٍ وَاحِدَةٍ مُجَوَّفَةٍ، طُولُهَا سِتُّونَ مِيلًا، لِلْمُؤْمِنِ فِيهَا أَهْلٌ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُ فَلَا يَرَىٰ بَعْضُهُمْ بَعْضًا (Verily in Paradise, the believer will have a tent made of a hollow pearl the length thereof being sixty miles. In it, the believer will have wives who do not see each other, and the believer will visit them all.) Allah the Exalted said, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ (Whom never were deflowered by a human before nor Jinn.) We explained this meaning before. Allah added in the description of the first group of the believers' wives, كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (they are like Yaqut (rubies) and Marjan (pearls). Then which of the blessings of your Lord will you both deny?)(55:58-59) Allah said, مُتَّكِئِينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِيٍّ حِسَانٍ (Reclining on green Rafraf and rich beautiful 'Abqariy.) 'Ali bin Abi Talhah reported from Ibn 'Abbas: "Rafraf means cushions." Mujahid, 'Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others also said that Rafraf means cushions. Al-'Ala' bin Badr said: "The Rafraf are arrayed hanging over the couches." Allah's statement, وَعَبْقَرِيٍّ حِسَانٍ (and rich beautiful 'Abqariy.) Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi said that 'Abqariy means rich carpets. Allah said, تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ (Blessed be the Name of your Lord (Allah) Dhil-Jalal wal-Ikram,) Allah states that He is Worthy of being honored and always obeyed, revered and thus worshipped, appreciated and never unappreciated, and remembered and never forgotten. 'Abdullah bin 'Abbas said that, ذِي الْجَلَالِ وَالْإِكْرَامِ (Dhil-Jalal wal-Ikram) means, the Owner of greatness and pride. In a Hadith, the Prophet ﷺ said, إِنَّ مِنْ إِجْلَالِ اللهِ إِكْرَامُ ذِي الشَّيْبَةِ الْمُسْلِمِ، وَذِي السُّلْطَانِ، وَحَامِلِ الْقُرْآنِ غَيْرِ الْغَالِي فِيهِ، وَلَا الْجَافِي عَنْهُ (Verily, among the acts of venerating Allah, are honoring the elderly Muslims, the one in authority, and carrier (memorizer) of the Qur'an who avoids extremism and laziness with it." Imam Ahmad recorded that Rabi'ah bin 'Amir said that he heard the Messenger of Allah ﷺ say, أَلِظُّوا بِذِي الْجَلَالِ وَالْإِكْرَامِ (Persist (in invoking Allah) with, "Ya Dhal-Jalal wal-Ikram (O Owner of greatness and honor).") An-Nasa'i also collected this Hadith. Muslim and the Four Sunan compilers recorded that 'A'ishah said, "When the Messenger of Allah ﷺ would (say the) Salam (completing prayer), he would only sit as long as it takes him to say, اللّٰهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ، تَبَارَكْتَ يَاذَا الْجَلَالِ وَالْإِكْرَامِ (O Allah! You are As-Salam, and peace comes from You. Blessed be You Ya Dhal-Jalal wal-Ikram.)." This is the end of the Tafsir of Surat Ar-Rahman, all praise is due to Allah and all favors come from Him.

And below these two, there are two other Gardens (62)Then which of the blessings of your Lord will you both deny (63)Mudhāmmatān (64)Then which of the blessings of your Lord will you both deny (65)In them (both) will be two springs Naddakhatan (66)Then which of the blessings of your Lord will you both deny (67)In them (both) will be fruits, and date palms and pomegranates (68)Then which of the blessings of your Lord will you both deny (69)Therein (Gardens) will be Khayrat Hisan (70)Then which of the blessings of your Lord will you both deny (71)Hūr (beautiful, fair females) guarded in pavilions (72)Then which of the blessings of your Lord will you both deny (73)Whom never deflowered a human before nor Jinn (74)Then which of the blessings of your Lord will you both deny (75)Reclining on green Rafraf and rich beautiful 'Abqariy (76)Then which of the blessings of your Lord will you both deny (77)Blessed be the Name of your Lord, Dhil-Jalāli wal-Ikrām (78) These two gardens are lower, in virtue and in status than the two before them, as supported in the Qur'an. Allah said: وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) We previously mentioned the Hadith stating that there are two gardens made of gold, their vessels and all they contain, and there are two gardens made of silver, their vessels and all they contain. The first two are for the near believers (Muqarribin) and the latter two are for those on the right (Ashab Al-Yamin). Abu Musa commented, "There are two gardens made of gold for the Muqarribin and two gardens made of silver for Ashab Al-Yamin." There are several proofs that the former two gardens in Paradise are better in grade than the latter. Allah mentioned the former two gardens before the latter two, thus indicating their significance, then He said, وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) And this is an obvious form of honoring the first two gardens over the latter two. Allah described the former gardens: ذَوَاتَا أَفْنَانٍ (With Afnān), which are the extending branches, as we explained, or various types of delights. But He said about the latter two gardens, مُدْهَامَّتَانِ (Mudhāmmatān), being dark, because of the intense irrigation. Ibn 'Abbas said, "Mudhāmmatān means, they have become dark green because of extensive water irrigation." Muhammad bin Ka'b said: مُدْهَامَّتَانِ (Mudhāmmatān) "Full of greenery." There is no doubt that the former two gardens are better, their branches are fresh, youthful and intermingling. Allah said about the former two gardens, فِيهِمَا عَيْنَانِ تَجْرِيَانِ (In them (both) will be two springs flowing (free)), while He said about the springs of the latter two gardens, نَضَّاخَتَانِ (Naddakhatan); 'Ali bin Abi Talhah reported from Ibn 'Abbas: "It means gushing. And the free flowing is stronger than gushing." Ad-Dahhak said that, نَضَّاخَتَانِ (gushing forth) means, they are full of water and constantly gushing. Allah said about the former two gardens, فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ (In them (both) will be every kind of fruit in pairs), but He said about the latter two gardens,(55:52) فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ (In them (both) will be fruits, and date palms and pomegranates.) There is no doubt that the first description is better and refers to more of a variety and more types of fruit. Allah said about the latter two gardens, Allah then said; فِيهِنَّ خَيْرَاتٌ حِسَانٌ (Therein will be Khayrat Hisan;) meaning, there are various types of good and delightful things in these two gardens in Paradise, according to Qatadah. It was also said that Khayrat is plural of Khayrah and it is a righteous, well-mannered, beautiful woman, according to the majority of scholars, and it is also reported from Umm Salamah as a Hadith from the Prophet ﷺ. There is another Hadith saying that Al-Hur Al-'Ayn will sing, نَحْنُ الْخَيْرَاتُ الْحِسَانُ، خُلِقْنَا لِأَزْوَاجٍ كِرَامٍ ("We are Al-Khayrat Al-Hisan, we were created for honorable husbands.") Allah said: حُورٌ مَقْصُورَاتٌ فِي الْخِيَامِ (Hūr (beautiful, fair females) guarded in pavilions;) but He said about the first two gardens, فِيهِنَّ قَاصِرَاتُ الطَّرْفِ (Wherein both will be Qaşirāt Aṭ-Ṭarf,)(55:56)There is no doubt that the chaste wives that restrain their glances themselves, are better than those guarded in pavilions even though both are secluded. About Allah's saying: فِي الْخِيَامِ (in pavilions;) Al-Bukhari recorded that 'Abdullah bin Qays said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ خَيْمَةً مِنْ لُؤْلُؤَةٍ مُجَوَّفَةٍ، عَرْضُهَا سِتُّونَ مِيلًا، فِي كُلِّ زَاوِيَةٍ مِنْهَا أَهْلٌ، مَا يَرَوْنَ الْاخَرِينَ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُونَ (Verily, in Paradise, the believer will have a tent from a hollow pearl, the width thereof is sixty miles. In each corner of it there are wives for the believer that do not see the other wives, and the believer will visit them all.) In another narration the Prophet ﷺ said that this tent is thirty miles wide. Muslim recorded this Hadith and in his narration, the Prophet ﷺ said, إِنَّ لِلْمُؤْمِنِ فِي الْجَنَّةِ لَخَيْمَةً مِنْ لُؤْلُؤَةٍ وَاحِدَةٍ مُجَوَّفَةٍ، طُولُهَا سِتُّونَ مِيلًا، لِلْمُؤْمِنِ فِيهَا أَهْلٌ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُ فَلَا يَرَىٰ بَعْضُهُمْ بَعْضًا (Verily in Paradise, the believer will have a tent made of a hollow pearl the length thereof being sixty miles. In it, the believer will have wives who do not see each other, and the believer will visit them all.) Allah the Exalted said, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ (Whom never were deflowered by a human before nor Jinn.) We explained this meaning before. Allah added in the description of the first group of the believers' wives, كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (they are like Yaqut (rubies) and Marjan (pearls). Then which of the blessings of your Lord will you both deny?)(55:58-59) Allah said, مُتَّكِئِينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِيٍّ حِسَانٍ (Reclining on green Rafraf and rich beautiful 'Abqariy.) 'Ali bin Abi Talhah reported from Ibn 'Abbas: "Rafraf means cushions." Mujahid, 'Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others also said that Rafraf means cushions. Al-'Ala' bin Badr said: "The Rafraf are arrayed hanging over the couches." Allah's statement, وَعَبْقَرِيٍّ حِسَانٍ (and rich beautiful 'Abqariy.) Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi said that 'Abqariy means rich carpets. Allah said, تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ (Blessed be the Name of your Lord (Allah) Dhil-Jalal wal-Ikram,) Allah states that He is Worthy of being honored and always obeyed, revered and thus worshipped, appreciated and never unappreciated, and remembered and never forgotten. 'Abdullah bin 'Abbas said that, ذِي الْجَلَالِ وَالْإِكْرَامِ (Dhil-Jalal wal-Ikram) means, the Owner of greatness and pride. In a Hadith, the Prophet ﷺ said, إِنَّ مِنْ إِجْلَالِ اللهِ إِكْرَامُ ذِي الشَّيْبَةِ الْمُسْلِمِ، وَذِي السُّلْطَانِ، وَحَامِلِ الْقُرْآنِ غَيْرِ الْغَالِي فِيهِ، وَلَا الْجَافِي عَنْهُ (Verily, among the acts of venerating Allah, are honoring the elderly Muslims, the one in authority, and carrier (memorizer) of the Qur'an who avoids extremism and laziness with it." Imam Ahmad recorded that Rabi'ah bin 'Amir said that he heard the Messenger of Allah ﷺ say, أَلِظُّوا بِذِي الْجَلَالِ وَالْإِكْرَامِ (Persist (in invoking Allah) with, "Ya Dhal-Jalal wal-Ikram (O Owner of greatness and honor).") An-Nasa'i also collected this Hadith. Muslim and the Four Sunan compilers recorded that 'A'ishah said, "When the Messenger of Allah ﷺ would (say the) Salam (completing prayer), he would only sit as long as it takes him to say, اللّٰهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ، تَبَارَكْتَ يَاذَا الْجَلَالِ وَالْإِكْرَامِ (O Allah! You are As-Salam, and peace comes from You. Blessed be You Ya Dhal-Jalal wal-Ikram.)." This is the end of the Tafsir of Surat Ar-Rahman, all praise is due to Allah and all favors come from Him.

And below these two, there are two other Gardens (62)Then which of the blessings of your Lord will you both deny (63)Mudhāmmatān (64)Then which of the blessings of your Lord will you both deny (65)In them (both) will be two springs Naddakhatan (66)Then which of the blessings of your Lord will you both deny (67)In them (both) will be fruits, and date palms and pomegranates (68)Then which of the blessings of your Lord will you both deny (69)Therein (Gardens) will be Khayrat Hisan (70)Then which of the blessings of your Lord will you both deny (71)Hūr (beautiful, fair females) guarded in pavilions (72)Then which of the blessings of your Lord will you both deny (73)Whom never deflowered a human before nor Jinn (74)Then which of the blessings of your Lord will you both deny (75)Reclining on green Rafraf and rich beautiful 'Abqariy (76)Then which of the blessings of your Lord will you both deny (77)Blessed be the Name of your Lord, Dhil-Jalāli wal-Ikrām (78) These two gardens are lower, in virtue and in status than the two before them, as supported in the Qur'an. Allah said: وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) We previously mentioned the Hadith stating that there are two gardens made of gold, their vessels and all they contain, and there are two gardens made of silver, their vessels and all they contain. The first two are for the near believers (Muqarribin) and the latter two are for those on the right (Ashab Al-Yamin). Abu Musa commented, "There are two gardens made of gold for the Muqarribin and two gardens made of silver for Ashab Al-Yamin." There are several proofs that the former two gardens in Paradise are better in grade than the latter. Allah mentioned the former two gardens before the latter two, thus indicating their significance, then He said, وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) And this is an obvious form of honoring the first two gardens over the latter two. Allah described the former gardens: ذَوَاتَا أَفْنَانٍ (With Afnān), which are the extending branches, as we explained, or various types of delights. But He said about the latter two gardens, مُدْهَامَّتَانِ (Mudhāmmatān), being dark, because of the intense irrigation. Ibn 'Abbas said, "Mudhāmmatān means, they have become dark green because of extensive water irrigation." Muhammad bin Ka'b said: مُدْهَامَّتَانِ (Mudhāmmatān) "Full of greenery." There is no doubt that the former two gardens are better, their branches are fresh, youthful and intermingling. Allah said about the former two gardens, فِيهِمَا عَيْنَانِ تَجْرِيَانِ (In them (both) will be two springs flowing (free)), while He said about the springs of the latter two gardens, نَضَّاخَتَانِ (Naddakhatan); 'Ali bin Abi Talhah reported from Ibn 'Abbas: "It means gushing. And the free flowing is stronger than gushing." Ad-Dahhak said that, نَضَّاخَتَانِ (gushing forth) means, they are full of water and constantly gushing. Allah said about the former two gardens, فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ (In them (both) will be every kind of fruit in pairs), but He said about the latter two gardens,(55:52) فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ (In them (both) will be fruits, and date palms and pomegranates.) There is no doubt that the first description is better and refers to more of a variety and more types of fruit. Allah said about the latter two gardens, Allah then said; فِيهِنَّ خَيْرَاتٌ حِسَانٌ (Therein will be Khayrat Hisan;) meaning, there are various types of good and delightful things in these two gardens in Paradise, according to Qatadah. It was also said that Khayrat is plural of Khayrah and it is a righteous, well-mannered, beautiful woman, according to the majority of scholars, and it is also reported from Umm Salamah as a Hadith from the Prophet ﷺ. There is another Hadith saying that Al-Hur Al-'Ayn will sing, نَحْنُ الْخَيْرَاتُ الْحِسَانُ، خُلِقْنَا لِأَزْوَاجٍ كِرَامٍ ("We are Al-Khayrat Al-Hisan, we were created for honorable husbands.") Allah said: حُورٌ مَقْصُورَاتٌ فِي الْخِيَامِ (Hūr (beautiful, fair females) guarded in pavilions;) but He said about the first two gardens, فِيهِنَّ قَاصِرَاتُ الطَّرْفِ (Wherein both will be Qaşirāt Aṭ-Ṭarf,)(55:56)There is no doubt that the chaste wives that restrain their glances themselves, are better than those guarded in pavilions even though both are secluded. About Allah's saying: فِي الْخِيَامِ (in pavilions;) Al-Bukhari recorded that 'Abdullah bin Qays said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ خَيْمَةً مِنْ لُؤْلُؤَةٍ مُجَوَّفَةٍ، عَرْضُهَا سِتُّونَ مِيلًا، فِي كُلِّ زَاوِيَةٍ مِنْهَا أَهْلٌ، مَا يَرَوْنَ الْاخَرِينَ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُونَ (Verily, in Paradise, the believer will have a tent from a hollow pearl, the width thereof is sixty miles. In each corner of it there are wives for the believer that do not see the other wives, and the believer will visit them all.) In another narration the Prophet ﷺ said that this tent is thirty miles wide. Muslim recorded this Hadith and in his narration, the Prophet ﷺ said, إِنَّ لِلْمُؤْمِنِ فِي الْجَنَّةِ لَخَيْمَةً مِنْ لُؤْلُؤَةٍ وَاحِدَةٍ مُجَوَّفَةٍ، طُولُهَا سِتُّونَ مِيلًا، لِلْمُؤْمِنِ فِيهَا أَهْلٌ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُ فَلَا يَرَىٰ بَعْضُهُمْ بَعْضًا (Verily in Paradise, the believer will have a tent made of a hollow pearl the length thereof being sixty miles. In it, the believer will have wives who do not see each other, and the believer will visit them all.) Allah the Exalted said, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ (Whom never were deflowered by a human before nor Jinn.) We explained this meaning before. Allah added in the description of the first group of the believers' wives, كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (they are like Yaqut (rubies) and Marjan (pearls). Then which of the blessings of your Lord will you both deny?)(55:58-59) Allah said, مُتَّكِئِينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِيٍّ حِسَانٍ (Reclining on green Rafraf and rich beautiful 'Abqariy.) 'Ali bin Abi Talhah reported from Ibn 'Abbas: "Rafraf means cushions." Mujahid, 'Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others also said that Rafraf means cushions. Al-'Ala' bin Badr said: "The Rafraf are arrayed hanging over the couches." Allah's statement, وَعَبْقَرِيٍّ حِسَانٍ (and rich beautiful 'Abqariy.) Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi said that 'Abqariy means rich carpets. Allah said, تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ (Blessed be the Name of your Lord (Allah) Dhil-Jalal wal-Ikram,) Allah states that He is Worthy of being honored and always obeyed, revered and thus worshipped, appreciated and never unappreciated, and remembered and never forgotten. 'Abdullah bin 'Abbas said that, ذِي الْجَلَالِ وَالْإِكْرَامِ (Dhil-Jalal wal-Ikram) means, the Owner of greatness and pride. In a Hadith, the Prophet ﷺ said, إِنَّ مِنْ إِجْلَالِ اللهِ إِكْرَامُ ذِي الشَّيْبَةِ الْمُسْلِمِ، وَذِي السُّلْطَانِ، وَحَامِلِ الْقُرْآنِ غَيْرِ الْغَالِي فِيهِ، وَلَا الْجَافِي عَنْهُ (Verily, among the acts of venerating Allah, are honoring the elderly Muslims, the one in authority, and carrier (memorizer) of the Qur'an who avoids extremism and laziness with it." Imam Ahmad recorded that Rabi'ah bin 'Amir said that he heard the Messenger of Allah ﷺ say, أَلِظُّوا بِذِي الْجَلَالِ وَالْإِكْرَامِ (Persist (in invoking Allah) with, "Ya Dhal-Jalal wal-Ikram (O Owner of greatness and honor).") An-Nasa'i also collected this Hadith. Muslim and the Four Sunan compilers recorded that 'A'ishah said, "When the Messenger of Allah ﷺ would (say the) Salam (completing prayer), he would only sit as long as it takes him to say, اللّٰهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ، تَبَارَكْتَ يَاذَا الْجَلَالِ وَالْإِكْرَامِ (O Allah! You are As-Salam, and peace comes from You. Blessed be You Ya Dhal-Jalal wal-Ikram.)." This is the end of the Tafsir of Surat Ar-Rahman, all praise is due to Allah and all favors come from Him.

And below these two, there are two other Gardens (62)Then which of the blessings of your Lord will you both deny (63)Mudhāmmatān (64)Then which of the blessings of your Lord will you both deny (65)In them (both) will be two springs Naddakhatan (66)Then which of the blessings of your Lord will you both deny (67)In them (both) will be fruits, and date palms and pomegranates (68)Then which of the blessings of your Lord will you both deny (69)Therein (Gardens) will be Khayrat Hisan (70)Then which of the blessings of your Lord will you both deny (71)Hūr (beautiful, fair females) guarded in pavilions (72)Then which of the blessings of your Lord will you both deny (73)Whom never deflowered a human before nor Jinn (74)Then which of the blessings of your Lord will you both deny (75)Reclining on green Rafraf and rich beautiful 'Abqariy (76)Then which of the blessings of your Lord will you both deny (77)Blessed be the Name of your Lord, Dhil-Jalāli wal-Ikrām (78) These two gardens are lower, in virtue and in status than the two before them, as supported in the Qur'an. Allah said: وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) We previously mentioned the Hadith stating that there are two gardens made of gold, their vessels and all they contain, and there are two gardens made of silver, their vessels and all they contain. The first two are for the near believers (Muqarribin) and the latter two are for those on the right (Ashab Al-Yamin). Abu Musa commented, "There are two gardens made of gold for the Muqarribin and two gardens made of silver for Ashab Al-Yamin." There are several proofs that the former two gardens in Paradise are better in grade than the latter. Allah mentioned the former two gardens before the latter two, thus indicating their significance, then He said, وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) And this is an obvious form of honoring the first two gardens over the latter two. Allah described the former gardens: ذَوَاتَا أَفْنَانٍ (With Afnān), which are the extending branches, as we explained, or various types of delights. But He said about the latter two gardens, مُدْهَامَّتَانِ (Mudhāmmatān), being dark, because of the intense irrigation. Ibn 'Abbas said, "Mudhāmmatān means, they have become dark green because of extensive water irrigation." Muhammad bin Ka'b said: مُدْهَامَّتَانِ (Mudhāmmatān) "Full of greenery." There is no doubt that the former two gardens are better, their branches are fresh, youthful and intermingling. Allah said about the former two gardens, فِيهِمَا عَيْنَانِ تَجْرِيَانِ (In them (both) will be two springs flowing (free)), while He said about the springs of the latter two gardens, نَضَّاخَتَانِ (Naddakhatan); 'Ali bin Abi Talhah reported from Ibn 'Abbas: "It means gushing. And the free flowing is stronger than gushing." Ad-Dahhak said that, نَضَّاخَتَانِ (gushing forth) means, they are full of water and constantly gushing. Allah said about the former two gardens, فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ (In them (both) will be every kind of fruit in pairs), but He said about the latter two gardens,(55:52) فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ (In them (both) will be fruits, and date palms and pomegranates.) There is no doubt that the first description is better and refers to more of a variety and more types of fruit. Allah said about the latter two gardens, Allah then said; فِيهِنَّ خَيْرَاتٌ حِسَانٌ (Therein will be Khayrat Hisan;) meaning, there are various types of good and delightful things in these two gardens in Paradise, according to Qatadah. It was also said that Khayrat is plural of Khayrah and it is a righteous, well-mannered, beautiful woman, according to the majority of scholars, and it is also reported from Umm Salamah as a Hadith from the Prophet ﷺ. There is another Hadith saying that Al-Hur Al-'Ayn will sing, نَحْنُ الْخَيْرَاتُ الْحِسَانُ، خُلِقْنَا لِأَزْوَاجٍ كِرَامٍ ("We are Al-Khayrat Al-Hisan, we were created for honorable husbands.") Allah said: حُورٌ مَقْصُورَاتٌ فِي الْخِيَامِ (Hūr (beautiful, fair females) guarded in pavilions;) but He said about the first two gardens, فِيهِنَّ قَاصِرَاتُ الطَّرْفِ (Wherein both will be Qaşirāt Aṭ-Ṭarf,)(55:56)There is no doubt that the chaste wives that restrain their glances themselves, are better than those guarded in pavilions even though both are secluded. About Allah's saying: فِي الْخِيَامِ (in pavilions;) Al-Bukhari recorded that 'Abdullah bin Qays said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ خَيْمَةً مِنْ لُؤْلُؤَةٍ مُجَوَّفَةٍ، عَرْضُهَا سِتُّونَ مِيلًا، فِي كُلِّ زَاوِيَةٍ مِنْهَا أَهْلٌ، مَا يَرَوْنَ الْاخَرِينَ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُونَ (Verily, in Paradise, the believer will have a tent from a hollow pearl, the width thereof is sixty miles. In each corner of it there are wives for the believer that do not see the other wives, and the believer will visit them all.) In another narration the Prophet ﷺ said that this tent is thirty miles wide. Muslim recorded this Hadith and in his narration, the Prophet ﷺ said, إِنَّ لِلْمُؤْمِنِ فِي الْجَنَّةِ لَخَيْمَةً مِنْ لُؤْلُؤَةٍ وَاحِدَةٍ مُجَوَّفَةٍ، طُولُهَا سِتُّونَ مِيلًا، لِلْمُؤْمِنِ فِيهَا أَهْلٌ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُ فَلَا يَرَىٰ بَعْضُهُمْ بَعْضًا (Verily in Paradise, the believer will have a tent made of a hollow pearl the length thereof being sixty miles. In it, the believer will have wives who do not see each other, and the believer will visit them all.) Allah the Exalted said, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ (Whom never were deflowered by a human before nor Jinn.) We explained this meaning before. Allah added in the description of the first group of the believers' wives, كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (they are like Yaqut (rubies) and Marjan (pearls). Then which of the blessings of your Lord will you both deny?)(55:58-59) Allah said, مُتَّكِئِينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِيٍّ حِسَانٍ (Reclining on green Rafraf and rich beautiful 'Abqariy.) 'Ali bin Abi Talhah reported from Ibn 'Abbas: "Rafraf means cushions." Mujahid, 'Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others also said that Rafraf means cushions. Al-'Ala' bin Badr said: "The Rafraf are arrayed hanging over the couches." Allah's statement, وَعَبْقَرِيٍّ حِسَانٍ (and rich beautiful 'Abqariy.) Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi said that 'Abqariy means rich carpets. Allah said, تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ (Blessed be the Name of your Lord (Allah) Dhil-Jalal wal-Ikram,) Allah states that He is Worthy of being honored and always obeyed, revered and thus worshipped, appreciated and never unappreciated, and remembered and never forgotten. 'Abdullah bin 'Abbas said that, ذِي الْجَلَالِ وَالْإِكْرَامِ (Dhil-Jalal wal-Ikram) means, the Owner of greatness and pride. In a Hadith, the Prophet ﷺ said, إِنَّ مِنْ إِجْلَالِ اللهِ إِكْرَامُ ذِي الشَّيْبَةِ الْمُسْلِمِ، وَذِي السُّلْطَانِ، وَحَامِلِ الْقُرْآنِ غَيْرِ الْغَالِي فِيهِ، وَلَا الْجَافِي عَنْهُ (Verily, among the acts of venerating Allah, are honoring the elderly Muslims, the one in authority, and carrier (memorizer) of the Qur'an who avoids extremism and laziness with it." Imam Ahmad recorded that Rabi'ah bin 'Amir said that he heard the Messenger of Allah ﷺ say, أَلِظُّوا بِذِي الْجَلَالِ وَالْإِكْرَامِ (Persist (in invoking Allah) with, "Ya Dhal-Jalal wal-Ikram (O Owner of greatness and honor).") An-Nasa'i also collected this Hadith. Muslim and the Four Sunan compilers recorded that 'A'ishah said, "When the Messenger of Allah ﷺ would (say the) Salam (completing prayer), he would only sit as long as it takes him to say, اللّٰهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ، تَبَارَكْتَ يَاذَا الْجَلَالِ وَالْإِكْرَامِ (O Allah! You are As-Salam, and peace comes from You. Blessed be You Ya Dhal-Jalal wal-Ikram.)." This is the end of the Tafsir of Surat Ar-Rahman, all praise is due to Allah and all favors come from Him.

And below these two, there are two other Gardens (62)Then which of the blessings of your Lord will you both deny (63)Mudhāmmatān (64)Then which of the blessings of your Lord will you both deny (65)In them (both) will be two springs Naddakhatan (66)Then which of the blessings of your Lord will you both deny (67)In them (both) will be fruits, and date palms and pomegranates (68)Then which of the blessings of your Lord will you both deny (69)Therein (Gardens) will be Khayrat Hisan (70)Then which of the blessings of your Lord will you both deny (71)Hūr (beautiful, fair females) guarded in pavilions (72)Then which of the blessings of your Lord will you both deny (73)Whom never deflowered a human before nor Jinn (74)Then which of the blessings of your Lord will you both deny (75)Reclining on green Rafraf and rich beautiful 'Abqariy (76)Then which of the blessings of your Lord will you both deny (77)Blessed be the Name of your Lord, Dhil-Jalāli wal-Ikrām (78) These two gardens are lower, in virtue and in status than the two before them, as supported in the Qur'an. Allah said: وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) We previously mentioned the Hadith stating that there are two gardens made of gold, their vessels and all they contain, and there are two gardens made of silver, their vessels and all they contain. The first two are for the near believers (Muqarribin) and the latter two are for those on the right (Ashab Al-Yamin). Abu Musa commented, "There are two gardens made of gold for the Muqarribin and two gardens made of silver for Ashab Al-Yamin." There are several proofs that the former two gardens in Paradise are better in grade than the latter. Allah mentioned the former two gardens before the latter two, thus indicating their significance, then He said, وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) And this is an obvious form of honoring the first two gardens over the latter two. Allah described the former gardens: ذَوَاتَا أَفْنَانٍ (With Afnān), which are the extending branches, as we explained, or various types of delights. But He said about the latter two gardens, مُدْهَامَّتَانِ (Mudhāmmatān), being dark, because of the intense irrigation. Ibn 'Abbas said, "Mudhāmmatān means, they have become dark green because of extensive water irrigation." Muhammad bin Ka'b said: مُدْهَامَّتَانِ (Mudhāmmatān) "Full of greenery." There is no doubt that the former two gardens are better, their branches are fresh, youthful and intermingling. Allah said about the former two gardens, فِيهِمَا عَيْنَانِ تَجْرِيَانِ (In them (both) will be two springs flowing (free)), while He said about the springs of the latter two gardens, نَضَّاخَتَانِ (Naddakhatan); 'Ali bin Abi Talhah reported from Ibn 'Abbas: "It means gushing. And the free flowing is stronger than gushing." Ad-Dahhak said that, نَضَّاخَتَانِ (gushing forth) means, they are full of water and constantly gushing. Allah said about the former two gardens, فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ (In them (both) will be every kind of fruit in pairs), but He said about the latter two gardens,(55:52) فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ (In them (both) will be fruits, and date palms and pomegranates.) There is no doubt that the first description is better and refers to more of a variety and more types of fruit. Allah said about the latter two gardens, Allah then said; فِيهِنَّ خَيْرَاتٌ حِسَانٌ (Therein will be Khayrat Hisan;) meaning, there are various types of good and delightful things in these two gardens in Paradise, according to Qatadah. It was also said that Khayrat is plural of Khayrah and it is a righteous, well-mannered, beautiful woman, according to the majority of scholars, and it is also reported from Umm Salamah as a Hadith from the Prophet ﷺ. There is another Hadith saying that Al-Hur Al-'Ayn will sing, نَحْنُ الْخَيْرَاتُ الْحِسَانُ، خُلِقْنَا لِأَزْوَاجٍ كِرَامٍ ("We are Al-Khayrat Al-Hisan, we were created for honorable husbands.") Allah said: حُورٌ مَقْصُورَاتٌ فِي الْخِيَامِ (Hūr (beautiful, fair females) guarded in pavilions;) but He said about the first two gardens, فِيهِنَّ قَاصِرَاتُ الطَّرْفِ (Wherein both will be Qaşirāt Aṭ-Ṭarf,)(55:56)There is no doubt that the chaste wives that restrain their glances themselves, are better than those guarded in pavilions even though both are secluded. About Allah's saying: فِي الْخِيَامِ (in pavilions;) Al-Bukhari recorded that 'Abdullah bin Qays said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ خَيْمَةً مِنْ لُؤْلُؤَةٍ مُجَوَّفَةٍ، عَرْضُهَا سِتُّونَ مِيلًا، فِي كُلِّ زَاوِيَةٍ مِنْهَا أَهْلٌ، مَا يَرَوْنَ الْاخَرِينَ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُونَ (Verily, in Paradise, the believer will have a tent from a hollow pearl, the width thereof is sixty miles. In each corner of it there are wives for the believer that do not see the other wives, and the believer will visit them all.) In another narration the Prophet ﷺ said that this tent is thirty miles wide. Muslim recorded this Hadith and in his narration, the Prophet ﷺ said, إِنَّ لِلْمُؤْمِنِ فِي الْجَنَّةِ لَخَيْمَةً مِنْ لُؤْلُؤَةٍ وَاحِدَةٍ مُجَوَّفَةٍ، طُولُهَا سِتُّونَ مِيلًا، لِلْمُؤْمِنِ فِيهَا أَهْلٌ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُ فَلَا يَرَىٰ بَعْضُهُمْ بَعْضًا (Verily in Paradise, the believer will have a tent made of a hollow pearl the length thereof being sixty miles. In it, the believer will have wives who do not see each other, and the believer will visit them all.) Allah the Exalted said, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ (Whom never were deflowered by a human before nor Jinn.) We explained this meaning before. Allah added in the description of the first group of the believers' wives, كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (they are like Yaqut (rubies) and Marjan (pearls). Then which of the blessings of your Lord will you both deny?)(55:58-59) Allah said, مُتَّكِئِينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِيٍّ حِسَانٍ (Reclining on green Rafraf and rich beautiful 'Abqariy.) 'Ali bin Abi Talhah reported from Ibn 'Abbas: "Rafraf means cushions." Mujahid, 'Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others also said that Rafraf means cushions. Al-'Ala' bin Badr said: "The Rafraf are arrayed hanging over the couches." Allah's statement, وَعَبْقَرِيٍّ حِسَانٍ (and rich beautiful 'Abqariy.) Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi said that 'Abqariy means rich carpets. Allah said, تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ (Blessed be the Name of your Lord (Allah) Dhil-Jalal wal-Ikram,) Allah states that He is Worthy of being honored and always obeyed, revered and thus worshipped, appreciated and never unappreciated, and remembered and never forgotten. 'Abdullah bin 'Abbas said that, ذِي الْجَلَالِ وَالْإِكْرَامِ (Dhil-Jalal wal-Ikram) means, the Owner of greatness and pride. In a Hadith, the Prophet ﷺ said, إِنَّ مِنْ إِجْلَالِ اللهِ إِكْرَامُ ذِي الشَّيْبَةِ الْمُسْلِمِ، وَذِي السُّلْطَانِ، وَحَامِلِ الْقُرْآنِ غَيْرِ الْغَالِي فِيهِ، وَلَا الْجَافِي عَنْهُ (Verily, among the acts of venerating Allah, are honoring the elderly Muslims, the one in authority, and carrier (memorizer) of the Qur'an who avoids extremism and laziness with it." Imam Ahmad recorded that Rabi'ah bin 'Amir said that he heard the Messenger of Allah ﷺ say, أَلِظُّوا بِذِي الْجَلَالِ وَالْإِكْرَامِ (Persist (in invoking Allah) with, "Ya Dhal-Jalal wal-Ikram (O Owner of greatness and honor).") An-Nasa'i also collected this Hadith. Muslim and the Four Sunan compilers recorded that 'A'ishah said, "When the Messenger of Allah ﷺ would (say the) Salam (completing prayer), he would only sit as long as it takes him to say, اللّٰهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ، تَبَارَكْتَ يَاذَا الْجَلَالِ وَالْإِكْرَامِ (O Allah! You are As-Salam, and peace comes from You. Blessed be You Ya Dhal-Jalal wal-Ikram.)." This is the end of the Tafsir of Surat Ar-Rahman, all praise is due to Allah and all favors come from Him.

And below these two, there are two other Gardens (62)Then which of the blessings of your Lord will you both deny (63)Mudhāmmatān (64)Then which of the blessings of your Lord will you both deny (65)In them (both) will be two springs Naddakhatan (66)Then which of the blessings of your Lord will you both deny (67)In them (both) will be fruits, and date palms and pomegranates (68)Then which of the blessings of your Lord will you both deny (69)Therein (Gardens) will be Khayrat Hisan (70)Then which of the blessings of your Lord will you both deny (71)Hūr (beautiful, fair females) guarded in pavilions (72)Then which of the blessings of your Lord will you both deny (73)Whom never deflowered a human before nor Jinn (74)Then which of the blessings of your Lord will you both deny (75)Reclining on green Rafraf and rich beautiful 'Abqariy (76)Then which of the blessings of your Lord will you both deny (77)Blessed be the Name of your Lord, Dhil-Jalāli wal-Ikrām (78) These two gardens are lower, in virtue and in status than the two before them, as supported in the Qur'an. Allah said: وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) We previously mentioned the Hadith stating that there are two gardens made of gold, their vessels and all they contain, and there are two gardens made of silver, their vessels and all they contain. The first two are for the near believers (Muqarribin) and the latter two are for those on the right (Ashab Al-Yamin). Abu Musa commented, "There are two gardens made of gold for the Muqarribin and two gardens made of silver for Ashab Al-Yamin." There are several proofs that the former two gardens in Paradise are better in grade than the latter. Allah mentioned the former two gardens before the latter two, thus indicating their significance, then He said, وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) And this is an obvious form of honoring the first two gardens over the latter two. Allah described the former gardens: ذَوَاتَا أَفْنَانٍ (With Afnān), which are the extending branches, as we explained, or various types of delights. But He said about the latter two gardens, مُدْهَامَّتَانِ (Mudhāmmatān), being dark, because of the intense irrigation. Ibn 'Abbas said, "Mudhāmmatān means, they have become dark green because of extensive water irrigation." Muhammad bin Ka'b said: مُدْهَامَّتَانِ (Mudhāmmatān) "Full of greenery." There is no doubt that the former two gardens are better, their branches are fresh, youthful and intermingling. Allah said about the former two gardens, فِيهِمَا عَيْنَانِ تَجْرِيَانِ (In them (both) will be two springs flowing (free)), while He said about the springs of the latter two gardens, نَضَّاخَتَانِ (Naddakhatan); 'Ali bin Abi Talhah reported from Ibn 'Abbas: "It means gushing. And the free flowing is stronger than gushing." Ad-Dahhak said that, نَضَّاخَتَانِ (gushing forth) means, they are full of water and constantly gushing. Allah said about the former two gardens, فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ (In them (both) will be every kind of fruit in pairs), but He said about the latter two gardens,(55:52) فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ (In them (both) will be fruits, and date palms and pomegranates.) There is no doubt that the first description is better and refers to more of a variety and more types of fruit. Allah said about the latter two gardens, Allah then said; فِيهِنَّ خَيْرَاتٌ حِسَانٌ (Therein will be Khayrat Hisan;) meaning, there are various types of good and delightful things in these two gardens in Paradise, according to Qatadah. It was also said that Khayrat is plural of Khayrah and it is a righteous, well-mannered, beautiful woman, according to the majority of scholars, and it is also reported from Umm Salamah as a Hadith from the Prophet ﷺ. There is another Hadith saying that Al-Hur Al-'Ayn will sing, نَحْنُ الْخَيْرَاتُ الْحِسَانُ، خُلِقْنَا لِأَزْوَاجٍ كِرَامٍ ("We are Al-Khayrat Al-Hisan, we were created for honorable husbands.") Allah said: حُورٌ مَقْصُورَاتٌ فِي الْخِيَامِ (Hūr (beautiful, fair females) guarded in pavilions;) but He said about the first two gardens, فِيهِنَّ قَاصِرَاتُ الطَّرْفِ (Wherein both will be Qaşirāt Aṭ-Ṭarf,)(55:56)There is no doubt that the chaste wives that restrain their glances themselves, are better than those guarded in pavilions even though both are secluded. About Allah's saying: فِي الْخِيَامِ (in pavilions;) Al-Bukhari recorded that 'Abdullah bin Qays said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ خَيْمَةً مِنْ لُؤْلُؤَةٍ مُجَوَّفَةٍ، عَرْضُهَا سِتُّونَ مِيلًا، فِي كُلِّ زَاوِيَةٍ مِنْهَا أَهْلٌ، مَا يَرَوْنَ الْاخَرِينَ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُونَ (Verily, in Paradise, the believer will have a tent from a hollow pearl, the width thereof is sixty miles. In each corner of it there are wives for the believer that do not see the other wives, and the believer will visit them all.) In another narration the Prophet ﷺ said that this tent is thirty miles wide. Muslim recorded this Hadith and in his narration, the Prophet ﷺ said, إِنَّ لِلْمُؤْمِنِ فِي الْجَنَّةِ لَخَيْمَةً مِنْ لُؤْلُؤَةٍ وَاحِدَةٍ مُجَوَّفَةٍ، طُولُهَا سِتُّونَ مِيلًا، لِلْمُؤْمِنِ فِيهَا أَهْلٌ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُ فَلَا يَرَىٰ بَعْضُهُمْ بَعْضًا (Verily in Paradise, the believer will have a tent made of a hollow pearl the length thereof being sixty miles. In it, the believer will have wives who do not see each other, and the believer will visit them all.) Allah the Exalted said, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ (Whom never were deflowered by a human before nor Jinn.) We explained this meaning before. Allah added in the description of the first group of the believers' wives, كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (they are like Yaqut (rubies) and Marjan (pearls). Then which of the blessings of your Lord will you both deny?)(55:58-59) Allah said, مُتَّكِئِينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِيٍّ حِسَانٍ (Reclining on green Rafraf and rich beautiful 'Abqariy.) 'Ali bin Abi Talhah reported from Ibn 'Abbas: "Rafraf means cushions." Mujahid, 'Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others also said that Rafraf means cushions. Al-'Ala' bin Badr said: "The Rafraf are arrayed hanging over the couches." Allah's statement, وَعَبْقَرِيٍّ حِسَانٍ (and rich beautiful 'Abqariy.) Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi said that 'Abqariy means rich carpets. Allah said, تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ (Blessed be the Name of your Lord (Allah) Dhil-Jalal wal-Ikram,) Allah states that He is Worthy of being honored and always obeyed, revered and thus worshipped, appreciated and never unappreciated, and remembered and never forgotten. 'Abdullah bin 'Abbas said that, ذِي الْجَلَالِ وَالْإِكْرَامِ (Dhil-Jalal wal-Ikram) means, the Owner of greatness and pride. In a Hadith, the Prophet ﷺ said, إِنَّ مِنْ إِجْلَالِ اللهِ إِكْرَامُ ذِي الشَّيْبَةِ الْمُسْلِمِ، وَذِي السُّلْطَانِ، وَحَامِلِ الْقُرْآنِ غَيْرِ الْغَالِي فِيهِ، وَلَا الْجَافِي عَنْهُ (Verily, among the acts of venerating Allah, are honoring the elderly Muslims, the one in authority, and carrier (memorizer) of the Qur'an who avoids extremism and laziness with it." Imam Ahmad recorded that Rabi'ah bin 'Amir said that he heard the Messenger of Allah ﷺ say, أَلِظُّوا بِذِي الْجَلَالِ وَالْإِكْرَامِ (Persist (in invoking Allah) with, "Ya Dhal-Jalal wal-Ikram (O Owner of greatness and honor).") An-Nasa'i also collected this Hadith. Muslim and the Four Sunan compilers recorded that 'A'ishah said, "When the Messenger of Allah ﷺ would (say the) Salam (completing prayer), he would only sit as long as it takes him to say, اللّٰهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ، تَبَارَكْتَ يَاذَا الْجَلَالِ وَالْإِكْرَامِ (O Allah! You are As-Salam, and peace comes from You. Blessed be You Ya Dhal-Jalal wal-Ikram.)." This is the end of the Tafsir of Surat Ar-Rahman, all praise is due to Allah and all favors come from Him.

And below these two, there are two other Gardens (62)Then which of the blessings of your Lord will you both deny (63)Mudhāmmatān (64)Then which of the blessings of your Lord will you both deny (65)In them (both) will be two springs Naddakhatan (66)Then which of the blessings of your Lord will you both deny (67)In them (both) will be fruits, and date palms and pomegranates (68)Then which of the blessings of your Lord will you both deny (69)Therein (Gardens) will be Khayrat Hisan (70)Then which of the blessings of your Lord will you both deny (71)Hūr (beautiful, fair females) guarded in pavilions (72)Then which of the blessings of your Lord will you both deny (73)Whom never deflowered a human before nor Jinn (74)Then which of the blessings of your Lord will you both deny (75)Reclining on green Rafraf and rich beautiful 'Abqariy (76)Then which of the blessings of your Lord will you both deny (77)Blessed be the Name of your Lord, Dhil-Jalāli wal-Ikrām (78) These two gardens are lower, in virtue and in status than the two before them, as supported in the Qur'an. Allah said: وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) We previously mentioned the Hadith stating that there are two gardens made of gold, their vessels and all they contain, and there are two gardens made of silver, their vessels and all they contain. The first two are for the near believers (Muqarribin) and the latter two are for those on the right (Ashab Al-Yamin). Abu Musa commented, "There are two gardens made of gold for the Muqarribin and two gardens made of silver for Ashab Al-Yamin." There are several proofs that the former two gardens in Paradise are better in grade than the latter. Allah mentioned the former two gardens before the latter two, thus indicating their significance, then He said, وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) And this is an obvious form of honoring the first two gardens over the latter two. Allah described the former gardens: ذَوَاتَا أَفْنَانٍ (With Afnān), which are the extending branches, as we explained, or various types of delights. But He said about the latter two gardens, مُدْهَامَّتَانِ (Mudhāmmatān), being dark, because of the intense irrigation. Ibn 'Abbas said, "Mudhāmmatān means, they have become dark green because of extensive water irrigation." Muhammad bin Ka'b said: مُدْهَامَّتَانِ (Mudhāmmatān) "Full of greenery." There is no doubt that the former two gardens are better, their branches are fresh, youthful and intermingling. Allah said about the former two gardens, فِيهِمَا عَيْنَانِ تَجْرِيَانِ (In them (both) will be two springs flowing (free)), while He said about the springs of the latter two gardens, نَضَّاخَتَانِ (Naddakhatan); 'Ali bin Abi Talhah reported from Ibn 'Abbas: "It means gushing. And the free flowing is stronger than gushing." Ad-Dahhak said that, نَضَّاخَتَانِ (gushing forth) means, they are full of water and constantly gushing. Allah said about the former two gardens, فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ (In them (both) will be every kind of fruit in pairs), but He said about the latter two gardens,(55:52) فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ (In them (both) will be fruits, and date palms and pomegranates.) There is no doubt that the first description is better and refers to more of a variety and more types of fruit. Allah said about the latter two gardens, Allah then said; فِيهِنَّ خَيْرَاتٌ حِسَانٌ (Therein will be Khayrat Hisan;) meaning, there are various types of good and delightful things in these two gardens in Paradise, according to Qatadah. It was also said that Khayrat is plural of Khayrah and it is a righteous, well-mannered, beautiful woman, according to the majority of scholars, and it is also reported from Umm Salamah as a Hadith from the Prophet ﷺ. There is another Hadith saying that Al-Hur Al-'Ayn will sing, نَحْنُ الْخَيْرَاتُ الْحِسَانُ، خُلِقْنَا لِأَزْوَاجٍ كِرَامٍ ("We are Al-Khayrat Al-Hisan, we were created for honorable husbands.") Allah said: حُورٌ مَقْصُورَاتٌ فِي الْخِيَامِ (Hūr (beautiful, fair females) guarded in pavilions;) but He said about the first two gardens, فِيهِنَّ قَاصِرَاتُ الطَّرْفِ (Wherein both will be Qaşirāt Aṭ-Ṭarf,)(55:56)There is no doubt that the chaste wives that restrain their glances themselves, are better than those guarded in pavilions even though both are secluded. About Allah's saying: فِي الْخِيَامِ (in pavilions;) Al-Bukhari recorded that 'Abdullah bin Qays said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ خَيْمَةً مِنْ لُؤْلُؤَةٍ مُجَوَّفَةٍ، عَرْضُهَا سِتُّونَ مِيلًا، فِي كُلِّ زَاوِيَةٍ مِنْهَا أَهْلٌ، مَا يَرَوْنَ الْاخَرِينَ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُونَ (Verily, in Paradise, the believer will have a tent from a hollow pearl, the width thereof is sixty miles. In each corner of it there are wives for the believer that do not see the other wives, and the believer will visit them all.) In another narration the Prophet ﷺ said that this tent is thirty miles wide. Muslim recorded this Hadith and in his narration, the Prophet ﷺ said, إِنَّ لِلْمُؤْمِنِ فِي الْجَنَّةِ لَخَيْمَةً مِنْ لُؤْلُؤَةٍ وَاحِدَةٍ مُجَوَّفَةٍ، طُولُهَا سِتُّونَ مِيلًا، لِلْمُؤْمِنِ فِيهَا أَهْلٌ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُ فَلَا يَرَىٰ بَعْضُهُمْ بَعْضًا (Verily in Paradise, the believer will have a tent made of a hollow pearl the length thereof being sixty miles. In it, the believer will have wives who do not see each other, and the believer will visit them all.) Allah the Exalted said, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ (Whom never were deflowered by a human before nor Jinn.) We explained this meaning before. Allah added in the description of the first group of the believers' wives, كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (they are like Yaqut (rubies) and Marjan (pearls). Then which of the blessings of your Lord will you both deny?)(55:58-59) Allah said, مُتَّكِئِينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِيٍّ حِسَانٍ (Reclining on green Rafraf and rich beautiful 'Abqariy.) 'Ali bin Abi Talhah reported from Ibn 'Abbas: "Rafraf means cushions." Mujahid, 'Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others also said that Rafraf means cushions. Al-'Ala' bin Badr said: "The Rafraf are arrayed hanging over the couches." Allah's statement, وَعَبْقَرِيٍّ حِسَانٍ (and rich beautiful 'Abqariy.) Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi said that 'Abqariy means rich carpets. Allah said, تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ (Blessed be the Name of your Lord (Allah) Dhil-Jalal wal-Ikram,) Allah states that He is Worthy of being honored and always obeyed, revered and thus worshipped, appreciated and never unappreciated, and remembered and never forgotten. 'Abdullah bin 'Abbas said that, ذِي الْجَلَالِ وَالْإِكْرَامِ (Dhil-Jalal wal-Ikram) means, the Owner of greatness and pride. In a Hadith, the Prophet ﷺ said, إِنَّ مِنْ إِجْلَالِ اللهِ إِكْرَامُ ذِي الشَّيْبَةِ الْمُسْلِمِ، وَذِي السُّلْطَانِ، وَحَامِلِ الْقُرْآنِ غَيْرِ الْغَالِي فِيهِ، وَلَا الْجَافِي عَنْهُ (Verily, among the acts of venerating Allah, are honoring the elderly Muslims, the one in authority, and carrier (memorizer) of the Qur'an who avoids extremism and laziness with it." Imam Ahmad recorded that Rabi'ah bin 'Amir said that he heard the Messenger of Allah ﷺ say, أَلِظُّوا بِذِي الْجَلَالِ وَالْإِكْرَامِ (Persist (in invoking Allah) with, "Ya Dhal-Jalal wal-Ikram (O Owner of greatness and honor).") An-Nasa'i also collected this Hadith. Muslim and the Four Sunan compilers recorded that 'A'ishah said, "When the Messenger of Allah ﷺ would (say the) Salam (completing prayer), he would only sit as long as it takes him to say, اللّٰهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ، تَبَارَكْتَ يَاذَا الْجَلَالِ وَالْإِكْرَامِ (O Allah! You are As-Salam, and peace comes from You. Blessed be You Ya Dhal-Jalal wal-Ikram.)." This is the end of the Tafsir of Surat Ar-Rahman, all praise is due to Allah and all favors come from Him.

And below these two, there are two other Gardens (62)Then which of the blessings of your Lord will you both deny (63)Mudhāmmatān (64)Then which of the blessings of your Lord will you both deny (65)In them (both) will be two springs Naddakhatan (66)Then which of the blessings of your Lord will you both deny (67)In them (both) will be fruits, and date palms and pomegranates (68)Then which of the blessings of your Lord will you both deny (69)Therein (Gardens) will be Khayrat Hisan (70)Then which of the blessings of your Lord will you both deny (71)Hūr (beautiful, fair females) guarded in pavilions (72)Then which of the blessings of your Lord will you both deny (73)Whom never deflowered a human before nor Jinn (74)Then which of the blessings of your Lord will you both deny (75)Reclining on green Rafraf and rich beautiful 'Abqariy (76)Then which of the blessings of your Lord will you both deny (77)Blessed be the Name of your Lord, Dhil-Jalāli wal-Ikrām (78) These two gardens are lower, in virtue and in status than the two before them, as supported in the Qur'an. Allah said: وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) We previously mentioned the Hadith stating that there are two gardens made of gold, their vessels and all they contain, and there are two gardens made of silver, their vessels and all they contain. The first two are for the near believers (Muqarribin) and the latter two are for those on the right (Ashab Al-Yamin). Abu Musa commented, "There are two gardens made of gold for the Muqarribin and two gardens made of silver for Ashab Al-Yamin." There are several proofs that the former two gardens in Paradise are better in grade than the latter. Allah mentioned the former two gardens before the latter two, thus indicating their significance, then He said, وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) And this is an obvious form of honoring the first two gardens over the latter two. Allah described the former gardens: ذَوَاتَا أَفْنَانٍ (With Afnān), which are the extending branches, as we explained, or various types of delights. But He said about the latter two gardens, مُدْهَامَّتَانِ (Mudhāmmatān), being dark, because of the intense irrigation. Ibn 'Abbas said, "Mudhāmmatān means, they have become dark green because of extensive water irrigation." Muhammad bin Ka'b said: مُدْهَامَّتَانِ (Mudhāmmatān) "Full of greenery." There is no doubt that the former two gardens are better, their branches are fresh, youthful and intermingling. Allah said about the former two gardens, فِيهِمَا عَيْنَانِ تَجْرِيَانِ (In them (both) will be two springs flowing (free)), while He said about the springs of the latter two gardens, نَضَّاخَتَانِ (Naddakhatan); 'Ali bin Abi Talhah reported from Ibn 'Abbas: "It means gushing. And the free flowing is stronger than gushing." Ad-Dahhak said that, نَضَّاخَتَانِ (gushing forth) means, they are full of water and constantly gushing. Allah said about the former two gardens, فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ (In them (both) will be every kind of fruit in pairs), but He said about the latter two gardens,(55:52) فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ (In them (both) will be fruits, and date palms and pomegranates.) There is no doubt that the first description is better and refers to more of a variety and more types of fruit. Allah said about the latter two gardens, Allah then said; فِيهِنَّ خَيْرَاتٌ حِسَانٌ (Therein will be Khayrat Hisan;) meaning, there are various types of good and delightful things in these two gardens in Paradise, according to Qatadah. It was also said that Khayrat is plural of Khayrah and it is a righteous, well-mannered, beautiful woman, according to the majority of scholars, and it is also reported from Umm Salamah as a Hadith from the Prophet ﷺ. There is another Hadith saying that Al-Hur Al-'Ayn will sing, نَحْنُ الْخَيْرَاتُ الْحِسَانُ، خُلِقْنَا لِأَزْوَاجٍ كِرَامٍ ("We are Al-Khayrat Al-Hisan, we were created for honorable husbands.") Allah said: حُورٌ مَقْصُورَاتٌ فِي الْخِيَامِ (Hūr (beautiful, fair females) guarded in pavilions;) but He said about the first two gardens, فِيهِنَّ قَاصِرَاتُ الطَّرْفِ (Wherein both will be Qaşirāt Aṭ-Ṭarf,)(55:56)There is no doubt that the chaste wives that restrain their glances themselves, are better than those guarded in pavilions even though both are secluded. About Allah's saying: فِي الْخِيَامِ (in pavilions;) Al-Bukhari recorded that 'Abdullah bin Qays said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ خَيْمَةً مِنْ لُؤْلُؤَةٍ مُجَوَّفَةٍ، عَرْضُهَا سِتُّونَ مِيلًا، فِي كُلِّ زَاوِيَةٍ مِنْهَا أَهْلٌ، مَا يَرَوْنَ الْاخَرِينَ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُونَ (Verily, in Paradise, the believer will have a tent from a hollow pearl, the width thereof is sixty miles. In each corner of it there are wives for the believer that do not see the other wives, and the believer will visit them all.) In another narration the Prophet ﷺ said that this tent is thirty miles wide. Muslim recorded this Hadith and in his narration, the Prophet ﷺ said, إِنَّ لِلْمُؤْمِنِ فِي الْجَنَّةِ لَخَيْمَةً مِنْ لُؤْلُؤَةٍ وَاحِدَةٍ مُجَوَّفَةٍ، طُولُهَا سِتُّونَ مِيلًا، لِلْمُؤْمِنِ فِيهَا أَهْلٌ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُ فَلَا يَرَىٰ بَعْضُهُمْ بَعْضًا (Verily in Paradise, the believer will have a tent made of a hollow pearl the length thereof being sixty miles. In it, the believer will have wives who do not see each other, and the believer will visit them all.) Allah the Exalted said, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ (Whom never were deflowered by a human before nor Jinn.) We explained this meaning before. Allah added in the description of the first group of the believers' wives, كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (they are like Yaqut (rubies) and Marjan (pearls). Then which of the blessings of your Lord will you both deny?)(55:58-59) Allah said, مُتَّكِئِينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِيٍّ حِسَانٍ (Reclining on green Rafraf and rich beautiful 'Abqariy.) 'Ali bin Abi Talhah reported from Ibn 'Abbas: "Rafraf means cushions." Mujahid, 'Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others also said that Rafraf means cushions. Al-'Ala' bin Badr said: "The Rafraf are arrayed hanging over the couches." Allah's statement, وَعَبْقَرِيٍّ حِسَانٍ (and rich beautiful 'Abqariy.) Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi said that 'Abqariy means rich carpets. Allah said, تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ (Blessed be the Name of your Lord (Allah) Dhil-Jalal wal-Ikram,) Allah states that He is Worthy of being honored and always obeyed, revered and thus worshipped, appreciated and never unappreciated, and remembered and never forgotten. 'Abdullah bin 'Abbas said that, ذِي الْجَلَالِ وَالْإِكْرَامِ (Dhil-Jalal wal-Ikram) means, the Owner of greatness and pride. In a Hadith, the Prophet ﷺ said, إِنَّ مِنْ إِجْلَالِ اللهِ إِكْرَامُ ذِي الشَّيْبَةِ الْمُسْلِمِ، وَذِي السُّلْطَانِ، وَحَامِلِ الْقُرْآنِ غَيْرِ الْغَالِي فِيهِ، وَلَا الْجَافِي عَنْهُ (Verily, among the acts of venerating Allah, are honoring the elderly Muslims, the one in authority, and carrier (memorizer) of the Qur'an who avoids extremism and laziness with it." Imam Ahmad recorded that Rabi'ah bin 'Amir said that he heard the Messenger of Allah ﷺ say, أَلِظُّوا بِذِي الْجَلَالِ وَالْإِكْرَامِ (Persist (in invoking Allah) with, "Ya Dhal-Jalal wal-Ikram (O Owner of greatness and honor).") An-Nasa'i also collected this Hadith. Muslim and the Four Sunan compilers recorded that 'A'ishah said, "When the Messenger of Allah ﷺ would (say the) Salam (completing prayer), he would only sit as long as it takes him to say, اللّٰهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ، تَبَارَكْتَ يَاذَا الْجَلَالِ وَالْإِكْرَامِ (O Allah! You are As-Salam, and peace comes from You. Blessed be You Ya Dhal-Jalal wal-Ikram.)." This is the end of the Tafsir of Surat Ar-Rahman, all praise is due to Allah and all favors come from Him.

And below these two, there are two other Gardens (62)Then which of the blessings of your Lord will you both deny (63)Mudhāmmatān (64)Then which of the blessings of your Lord will you both deny (65)In them (both) will be two springs Naddakhatan (66)Then which of the blessings of your Lord will you both deny (67)In them (both) will be fruits, and date palms and pomegranates (68)Then which of the blessings of your Lord will you both deny (69)Therein (Gardens) will be Khayrat Hisan (70)Then which of the blessings of your Lord will you both deny (71)Hūr (beautiful, fair females) guarded in pavilions (72)Then which of the blessings of your Lord will you both deny (73)Whom never deflowered a human before nor Jinn (74)Then which of the blessings of your Lord will you both deny (75)Reclining on green Rafraf and rich beautiful 'Abqariy (76)Then which of the blessings of your Lord will you both deny (77)Blessed be the Name of your Lord, Dhil-Jalāli wal-Ikrām (78) These two gardens are lower, in virtue and in status than the two before them, as supported in the Qur'an. Allah said: وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) We previously mentioned the Hadith stating that there are two gardens made of gold, their vessels and all they contain, and there are two gardens made of silver, their vessels and all they contain. The first two are for the near believers (Muqarribin) and the latter two are for those on the right (Ashab Al-Yamin). Abu Musa commented, "There are two gardens made of gold for the Muqarribin and two gardens made of silver for Ashab Al-Yamin." There are several proofs that the former two gardens in Paradise are better in grade than the latter. Allah mentioned the former two gardens before the latter two, thus indicating their significance, then He said, وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) And this is an obvious form of honoring the first two gardens over the latter two. Allah described the former gardens: ذَوَاتَا أَفْنَانٍ (With Afnān), which are the extending branches, as we explained, or various types of delights. But He said about the latter two gardens, مُدْهَامَّتَانِ (Mudhāmmatān), being dark, because of the intense irrigation. Ibn 'Abbas said, "Mudhāmmatān means, they have become dark green because of extensive water irrigation." Muhammad bin Ka'b said: مُدْهَامَّتَانِ (Mudhāmmatān) "Full of greenery." There is no doubt that the former two gardens are better, their branches are fresh, youthful and intermingling. Allah said about the former two gardens, فِيهِمَا عَيْنَانِ تَجْرِيَانِ (In them (both) will be two springs flowing (free)), while He said about the springs of the latter two gardens, نَضَّاخَتَانِ (Naddakhatan); 'Ali bin Abi Talhah reported from Ibn 'Abbas: "It means gushing. And the free flowing is stronger than gushing." Ad-Dahhak said that, نَضَّاخَتَانِ (gushing forth) means, they are full of water and constantly gushing. Allah said about the former two gardens, فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ (In them (both) will be every kind of fruit in pairs), but He said about the latter two gardens,(55:52) فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ (In them (both) will be fruits, and date palms and pomegranates.) There is no doubt that the first description is better and refers to more of a variety and more types of fruit. Allah said about the latter two gardens, Allah then said; فِيهِنَّ خَيْرَاتٌ حِسَانٌ (Therein will be Khayrat Hisan;) meaning, there are various types of good and delightful things in these two gardens in Paradise, according to Qatadah. It was also said that Khayrat is plural of Khayrah and it is a righteous, well-mannered, beautiful woman, according to the majority of scholars, and it is also reported from Umm Salamah as a Hadith from the Prophet ﷺ. There is another Hadith saying that Al-Hur Al-'Ayn will sing, نَحْنُ الْخَيْرَاتُ الْحِسَانُ، خُلِقْنَا لِأَزْوَاجٍ كِرَامٍ ("We are Al-Khayrat Al-Hisan, we were created for honorable husbands.") Allah said: حُورٌ مَقْصُورَاتٌ فِي الْخِيَامِ (Hūr (beautiful, fair females) guarded in pavilions;) but He said about the first two gardens, فِيهِنَّ قَاصِرَاتُ الطَّرْفِ (Wherein both will be Qaşirāt Aṭ-Ṭarf,)(55:56)There is no doubt that the chaste wives that restrain their glances themselves, are better than those guarded in pavilions even though both are secluded. About Allah's saying: فِي الْخِيَامِ (in pavilions;) Al-Bukhari recorded that 'Abdullah bin Qays said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ خَيْمَةً مِنْ لُؤْلُؤَةٍ مُجَوَّفَةٍ، عَرْضُهَا سِتُّونَ مِيلًا، فِي كُلِّ زَاوِيَةٍ مِنْهَا أَهْلٌ، مَا يَرَوْنَ الْاخَرِينَ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُونَ (Verily, in Paradise, the believer will have a tent from a hollow pearl, the width thereof is sixty miles. In each corner of it there are wives for the believer that do not see the other wives, and the believer will visit them all.) In another narration the Prophet ﷺ said that this tent is thirty miles wide. Muslim recorded this Hadith and in his narration, the Prophet ﷺ said, إِنَّ لِلْمُؤْمِنِ فِي الْجَنَّةِ لَخَيْمَةً مِنْ لُؤْلُؤَةٍ وَاحِدَةٍ مُجَوَّفَةٍ، طُولُهَا سِتُّونَ مِيلًا، لِلْمُؤْمِنِ فِيهَا أَهْلٌ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُ فَلَا يَرَىٰ بَعْضُهُمْ بَعْضًا (Verily in Paradise, the believer will have a tent made of a hollow pearl the length thereof being sixty miles. In it, the believer will have wives who do not see each other, and the believer will visit them all.) Allah the Exalted said, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ (Whom never were deflowered by a human before nor Jinn.) We explained this meaning before. Allah added in the description of the first group of the believers' wives, كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (they are like Yaqut (rubies) and Marjan (pearls). Then which of the blessings of your Lord will you both deny?)(55:58-59) Allah said, مُتَّكِئِينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِيٍّ حِسَانٍ (Reclining on green Rafraf and rich beautiful 'Abqariy.) 'Ali bin Abi Talhah reported from Ibn 'Abbas: "Rafraf means cushions." Mujahid, 'Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others also said that Rafraf means cushions. Al-'Ala' bin Badr said: "The Rafraf are arrayed hanging over the couches." Allah's statement, وَعَبْقَرِيٍّ حِسَانٍ (and rich beautiful 'Abqariy.) Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi said that 'Abqariy means rich carpets. Allah said, تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ (Blessed be the Name of your Lord (Allah) Dhil-Jalal wal-Ikram,) Allah states that He is Worthy of being honored and always obeyed, revered and thus worshipped, appreciated and never unappreciated, and remembered and never forgotten. 'Abdullah bin 'Abbas said that, ذِي الْجَلَالِ وَالْإِكْرَامِ (Dhil-Jalal wal-Ikram) means, the Owner of greatness and pride. In a Hadith, the Prophet ﷺ said, إِنَّ مِنْ إِجْلَالِ اللهِ إِكْرَامُ ذِي الشَّيْبَةِ الْمُسْلِمِ، وَذِي السُّلْطَانِ، وَحَامِلِ الْقُرْآنِ غَيْرِ الْغَالِي فِيهِ، وَلَا الْجَافِي عَنْهُ (Verily, among the acts of venerating Allah, are honoring the elderly Muslims, the one in authority, and carrier (memorizer) of the Qur'an who avoids extremism and laziness with it." Imam Ahmad recorded that Rabi'ah bin 'Amir said that he heard the Messenger of Allah ﷺ say, أَلِظُّوا بِذِي الْجَلَالِ وَالْإِكْرَامِ (Persist (in invoking Allah) with, "Ya Dhal-Jalal wal-Ikram (O Owner of greatness and honor).") An-Nasa'i also collected this Hadith. Muslim and the Four Sunan compilers recorded that 'A'ishah said, "When the Messenger of Allah ﷺ would (say the) Salam (completing prayer), he would only sit as long as it takes him to say, اللّٰهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ، تَبَارَكْتَ يَاذَا الْجَلَالِ وَالْإِكْرَامِ (O Allah! You are As-Salam, and peace comes from You. Blessed be You Ya Dhal-Jalal wal-Ikram.)." This is the end of the Tafsir of Surat Ar-Rahman, all praise is due to Allah and all favors come from Him.

And below these two, there are two other Gardens (62)Then which of the blessings of your Lord will you both deny (63)Mudhāmmatān (64)Then which of the blessings of your Lord will you both deny (65)In them (both) will be two springs Naddakhatan (66)Then which of the blessings of your Lord will you both deny (67)In them (both) will be fruits, and date palms and pomegranates (68)Then which of the blessings of your Lord will you both deny (69)Therein (Gardens) will be Khayrat Hisan (70)Then which of the blessings of your Lord will you both deny (71)Hūr (beautiful, fair females) guarded in pavilions (72)Then which of the blessings of your Lord will you both deny (73)Whom never deflowered a human before nor Jinn (74)Then which of the blessings of your Lord will you both deny (75)Reclining on green Rafraf and rich beautiful 'Abqariy (76)Then which of the blessings of your Lord will you both deny (77)Blessed be the Name of your Lord, Dhil-Jalāli wal-Ikrām (78) These two gardens are lower, in virtue and in status than the two before them, as supported in the Qur'an. Allah said: وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) We previously mentioned the Hadith stating that there are two gardens made of gold, their vessels and all they contain, and there are two gardens made of silver, their vessels and all they contain. The first two are for the near believers (Muqarribin) and the latter two are for those on the right (Ashab Al-Yamin). Abu Musa commented, "There are two gardens made of gold for the Muqarribin and two gardens made of silver for Ashab Al-Yamin." There are several proofs that the former two gardens in Paradise are better in grade than the latter. Allah mentioned the former two gardens before the latter two, thus indicating their significance, then He said, وَمِنْ دُونِهِمَا جَنَّتَانِ (And below these two, there are two other Gardens.) And this is an obvious form of honoring the first two gardens over the latter two. Allah described the former gardens: ذَوَاتَا أَفْنَانٍ (With Afnān), which are the extending branches, as we explained, or various types of delights. But He said about the latter two gardens, مُدْهَامَّتَانِ (Mudhāmmatān), being dark, because of the intense irrigation. Ibn 'Abbas said, "Mudhāmmatān means, they have become dark green because of extensive water irrigation." Muhammad bin Ka'b said: مُدْهَامَّتَانِ (Mudhāmmatān) "Full of greenery." There is no doubt that the former two gardens are better, their branches are fresh, youthful and intermingling. Allah said about the former two gardens, فِيهِمَا عَيْنَانِ تَجْرِيَانِ (In them (both) will be two springs flowing (free)), while He said about the springs of the latter two gardens, نَضَّاخَتَانِ (Naddakhatan); 'Ali bin Abi Talhah reported from Ibn 'Abbas: "It means gushing. And the free flowing is stronger than gushing." Ad-Dahhak said that, نَضَّاخَتَانِ (gushing forth) means, they are full of water and constantly gushing. Allah said about the former two gardens, فِيهِمَا مِنْ كُلِّ فَاكِهَةٍ زَوْجَانِ (In them (both) will be every kind of fruit in pairs), but He said about the latter two gardens,(55:52) فِيهِمَا فَاكِهَةٌ وَنَخْلٌ وَرُمَّانٌ (In them (both) will be fruits, and date palms and pomegranates.) There is no doubt that the first description is better and refers to more of a variety and more types of fruit. Allah said about the latter two gardens, Allah then said; فِيهِنَّ خَيْرَاتٌ حِسَانٌ (Therein will be Khayrat Hisan;) meaning, there are various types of good and delightful things in these two gardens in Paradise, according to Qatadah. It was also said that Khayrat is plural of Khayrah and it is a righteous, well-mannered, beautiful woman, according to the majority of scholars, and it is also reported from Umm Salamah as a Hadith from the Prophet ﷺ. There is another Hadith saying that Al-Hur Al-'Ayn will sing, نَحْنُ الْخَيْرَاتُ الْحِسَانُ، خُلِقْنَا لِأَزْوَاجٍ كِرَامٍ ("We are Al-Khayrat Al-Hisan, we were created for honorable husbands.") Allah said: حُورٌ مَقْصُورَاتٌ فِي الْخِيَامِ (Hūr (beautiful, fair females) guarded in pavilions;) but He said about the first two gardens, فِيهِنَّ قَاصِرَاتُ الطَّرْفِ (Wherein both will be Qaşirāt Aṭ-Ṭarf,)(55:56)There is no doubt that the chaste wives that restrain their glances themselves, are better than those guarded in pavilions even though both are secluded. About Allah's saying: فِي الْخِيَامِ (in pavilions;) Al-Bukhari recorded that 'Abdullah bin Qays said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ خَيْمَةً مِنْ لُؤْلُؤَةٍ مُجَوَّفَةٍ، عَرْضُهَا سِتُّونَ مِيلًا، فِي كُلِّ زَاوِيَةٍ مِنْهَا أَهْلٌ، مَا يَرَوْنَ الْاخَرِينَ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُونَ (Verily, in Paradise, the believer will have a tent from a hollow pearl, the width thereof is sixty miles. In each corner of it there are wives for the believer that do not see the other wives, and the believer will visit them all.) In another narration the Prophet ﷺ said that this tent is thirty miles wide. Muslim recorded this Hadith and in his narration, the Prophet ﷺ said, إِنَّ لِلْمُؤْمِنِ فِي الْجَنَّةِ لَخَيْمَةً مِنْ لُؤْلُؤَةٍ وَاحِدَةٍ مُجَوَّفَةٍ، طُولُهَا سِتُّونَ مِيلًا، لِلْمُؤْمِنِ فِيهَا أَهْلٌ يَطُوفُ عَلَيْهِمُ الْمُؤْمِنُ فَلَا يَرَىٰ بَعْضُهُمْ بَعْضًا (Verily in Paradise, the believer will have a tent made of a hollow pearl the length thereof being sixty miles. In it, the believer will have wives who do not see each other, and the believer will visit them all.) Allah the Exalted said, لَمْ يَطْمِثْهُنَّ إِنْسٌ قَبْلَهُمْ وَلَا جَانٌّ (Whom never were deflowered by a human before nor Jinn.) We explained this meaning before. Allah added in the description of the first group of the believers' wives, كَأَنَّهُنَّ الْيَاقُوتُ وَالْمَرْجَانُ - فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ (they are like Yaqut (rubies) and Marjan (pearls). Then which of the blessings of your Lord will you both deny?)(55:58-59) Allah said, مُتَّكِئِينَ عَلَىٰ رَفْرَفٍ خُضْرٍ وَعَبْقَرِيٍّ حِسَانٍ (Reclining on green Rafraf and rich beautiful 'Abqariy.) 'Ali bin Abi Talhah reported from Ibn 'Abbas: "Rafraf means cushions." Mujahid, 'Ikrimah, Al-Hasan, Qatadah, Ad-Dahhak and others also said that Rafraf means cushions. Al-'Ala' bin Badr said: "The Rafraf are arrayed hanging over the couches." Allah's statement, وَعَبْقَرِيٍّ حِسَانٍ (and rich beautiful 'Abqariy.) Ibn 'Abbas, Qatadah, Ad-Dahhak and As-Suddi said that 'Abqariy means rich carpets. Allah said, تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ (Blessed be the Name of your Lord (Allah) Dhil-Jalal wal-Ikram,) Allah states that He is Worthy of being honored and always obeyed, revered and thus worshipped, appreciated and never unappreciated, and remembered and never forgotten. 'Abdullah bin 'Abbas said that, ذِي الْجَلَالِ وَالْإِكْرَامِ (Dhil-Jalal wal-Ikram) means, the Owner of greatness and pride. In a Hadith, the Prophet ﷺ said, إِنَّ مِنْ إِجْلَالِ اللهِ إِكْرَامُ ذِي الشَّيْبَةِ الْمُسْلِمِ، وَذِي السُّلْطَانِ، وَحَامِلِ الْقُرْآنِ غَيْرِ الْغَالِي فِيهِ، وَلَا الْجَافِي عَنْهُ (Verily, among the acts of venerating Allah, are honoring the elderly Muslims, the one in authority, and carrier (memorizer) of the Qur'an who avoids extremism and laziness with it." Imam Ahmad recorded that Rabi'ah bin 'Amir said that he heard the Messenger of Allah ﷺ say, أَلِظُّوا بِذِي الْجَلَالِ وَالْإِكْرَامِ (Persist (in invoking Allah) with, "Ya Dhal-Jalal wal-Ikram (O Owner of greatness and honor).") An-Nasa'i also collected this Hadith. Muslim and the Four Sunan compilers recorded that 'A'ishah said, "When the Messenger of Allah ﷺ would (say the) Salam (completing prayer), he would only sit as long as it takes him to say, اللّٰهُمَّ أَنْتَ السَّلَامُ وَمِنْكَ السَّلَامُ، تَبَارَكْتَ يَاذَا الْجَلَالِ وَالْإِكْرَامِ (O Allah! You are As-Salam, and peace comes from You. Blessed be You Ya Dhal-Jalal wal-Ikram.)." This is the end of the Tafsir of Surat Ar-Rahman, all praise is due to Allah and all favors come from Him.

The Virtues of Surat Al-Waqi'ah Abu Ishaq reported from 'Ikrimah from Ibn 'Abbas that Abu Bakr said, "O Allah's Messenger! You are becoming gray?" The Messenger replied, شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَتْ (Hud (chapter 11), Al-Waqi'ah (56), Al-Mursalat (77), 'Amma Yatasa'alun (78) and Idha Ash-Shamsu Kuwwirat (81) have made me gray.) At-Tirmidhi collected this Hadith and said, "Hasan Gharib." بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا وَقَعَتِ الْوَاقِعَةُ - لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ - خَافِضَةٌ رَافِعَةٌ - إِذَا رُجَّتِ الْأَرْضُ رَجًّا - وَبُسَّتِ الْجِبَالُ بَسًّا - فَكَانَتْ هَبَاءً مُنْبَثًّا - وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً - فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ - أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ (1. When the Waqi'ah occurs)(2. There is not, for its occurrence, Kadhibah.)(3. Bringing low (some), exalting (others).)(4. When the earth will be shaken with a terrible shake.)(5. And the mountains will be powdered to dust,)(6. So that they will become floating dust particles.)(7. And you (all) will be in three groups.)(8. So those on the right – how (fortunate) will be those on the right!)(9. And those on the left – how (unfortunate) will be those on the left!)(10. And those foremost will be foremost.)(11. These will be the nearest (to Allah).)(12. In the Gardens of Delight.) The Horrors of the Day of Resurrection Al-Waqi'ah (the occurrence), is one of the names of the Day of Resurrection, because that Day is real and will surely come. Allah the Exalted said in other Ayat, فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Waqi'ah occur.)(69:15) Allah the Exalted said, لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (There is not, for its occurrence, Kadhibah.) means, when He commands the Day of Resurrection to begin, none can stop it from happening or prevent it from beginning, اسْتَجِيبُوا لِرَبِّكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا مَرَدَّ لَهُ مِنَ اللَّهِ ۚ (Answer the call of your Lord before there comes from Allah a Day which can not be averted.)(42:47), سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ - لِلْكَافِرِينَ لَيْسَ لَهُ دَافِعٌ (A questioner asked concerning a torment about to occur – upon the disbelievers, which none can avert.)(70:1-2), وَيَوْمَ يَقُولُ كُنْ فَيَكُونُ ۚ قَوْلُهُ الْحَقُّ ۚ وَلَهُ الْمُلْكُ يَوْمَ يُنْفَخُ فِي الصُّورِ ۚ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۚ وَهُوَ الْحَكِيمُ الْخَبِيرُ (And on the Day He will say: "Be!" – and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well Aware.)(6:73) As for the meaning of كَاذِبَةٌ (Kadhibah) Muhammad bin Ka'b said: "It will certainly occur," while Qatadah said, "It shall not be discontinued, taken back or aborted. Allah's statement, خَافِضَةٌ رَافِعَةٌ (Bringing low, exalting.) indicates that Al-Waqi'ah lowers some people to the lowest parts of the Fire, even if they had been mighty in this life. It also elevates others to the highest grades in the residence of eternal delight, even if they were weak in this life. This was said by Al-Hasan, Qatadah and others. Al-'Awfi reported from Ibn 'Abbas: خَافِضَةٌ رَافِعَةٌ (Bringing low, exalting), "It made the near and the far hear it," while 'Ikrimah said, "It lowered, and thus those who were close heard it, and elevated, and thus those in the distance heard it." Ad-Dahhak and Qatadah said similarly. Allah said, إِذَا رُجَّتِ الْأَرْضُ رَجًّا (When the earth will be shaken with a terrible shake.) meaning, it is shaken and moved violently over all of its surface and through its depths. Ibn 'Abbas, Mujahid, Qatadah and others said about Allah's saying:, إِذَا رُجَّتِ الْأَرْضُ رَجًّا (When the earth will be shaken with a terrible shake.) it means "Violently shaken." Ar-Rabi' bin Anas said, "The earth will be shaken with all that is in it, just as a sifter is shaken with its contents." This is like Allah's saying: إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth is shaken with its earthquake.)(99:1) and, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.)(22:1). Allah said: وَبُسَّتِ الْجِبَالُ بَسًّا (And the mountains will be powdered to dust,) meaning, relentlessly pulverized. This was said by Ibn 'Abbas, Mujahid, 'Ikrimah and Qatadah and others. Ibn Zayd said: "The mountains will become just like Allah described them, كَثِيبًا مَهِيلًا (A heap of sand poured out.)(73:14)." Allah's saying: فَكَانَتْ هَبَاءً مُنْبَثًّا (So that they will become floating dust particles.) Abu Ishaq narrated from Al-Harith, from 'Ali: "It will become like the rising dust storm that soon fades away leaving no trace of itself behind." Al-'Awfi reported from Ibn 'Abbas about Allah's saying: فَكَانَتْ هَبَاءً مُنْبَثًّا (So that they will become floating dust particles.) "It describes the rising embers from the fire when it is kindled, but when the embers land, they are extinguished quickly." 'Ikrimah said, "The floating dust particles that the wind scatters all around," while Qatadah said, هَبَاءً مُنْبَثًّا (floating particles), "Like the dry parts of trees that the wind scatters all about." This Ayah is similar to several other Ayat that indicate that the mountains will be moved from their places, demolished and blown off their bases, becoming like carded wool on the Day of Resurrection. Three Categories of People on the Day of Resurrection Allah's statement, وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً (And you (all) will be in three groups.) This means that people will be divided into three categories on the Day of Resurrection. Some will on the right of Allah's Throne, and they are those who were brought forth from 'Adam's right side. This category will be given their Books of Records in their right hand and will be taken to the right side. As-Suddi explained that they will comprise the majority of the residents of Paradise. Another category is those who will be placed to the left of Allah's Throne, and they are those who were brought forth from 'Adam's left side. This category will be given their Books of Records in their left hands and will be taken to the left side. They are the residents of the Fire, may Allah save us from their actions. A third category is comprised of those who are the foremost and nearest before Allah. They are in a better grade and status and nearer to Allah than those on the right side. They are the chiefs of those on the right side, because they include the Messengers, Prophets, true believers and martyrs. They are fewer than those on the right side; so Allah said, فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ (So those on the right – how will be those on the right! And those on the left – how will be those on the left! And those foremost will be foremost.) Allah divides people into these three groups upon their death, as indicated by the end of this Surah. Allah mentioned them in His statement as well, ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ۚ (Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah's leave, foremost in good deeds.)(35:32) Muhammad bin Ka'b, Abu Hazrah Ya'qub bin Mujahid said that, وَالسَّابِقُونَ السَّابِقُونَ (And those foremost will be foremost.) is about the Prophets, peace be upon them, while As-Suddi said that they are the residents of the utmost highs (Ahl Al-'Illiyyin, in Paradise). The meaning of foremost is that they were foremost in performing the acts of righteousness just as Allah commanded them, وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ (And march forth in the way to forgiveness from your Lord, and for Paradise as wide as the heavens and the earth.)(3:133) and, سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ (Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.)(57:21) Therefore, those who rush to obey Allah in this life and are foremost in performing acts of righteousness, will be among the foremost believers honored in the Hereafter. Verily, the reward is according to the kind of deed, and as one does, so he is judged. So Allah said: أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ (These will be the nearest (to Allah). In the Gardens of Delight.)

The Virtues of Surat Al-Waqi'ah Abu Ishaq reported from 'Ikrimah from Ibn 'Abbas that Abu Bakr said, "O Allah's Messenger! You are becoming gray?" The Messenger replied, شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَتْ (Hud (chapter 11), Al-Waqi'ah (56), Al-Mursalat (77), 'Amma Yatasa'alun (78) and Idha Ash-Shamsu Kuwwirat (81) have made me gray.) At-Tirmidhi collected this Hadith and said, "Hasan Gharib." بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا وَقَعَتِ الْوَاقِعَةُ - لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ - خَافِضَةٌ رَافِعَةٌ - إِذَا رُجَّتِ الْأَرْضُ رَجًّا - وَبُسَّتِ الْجِبَالُ بَسًّا - فَكَانَتْ هَبَاءً مُنْبَثًّا - وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً - فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ - أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ (1. When the Waqi'ah occurs)(2. There is not, for its occurrence, Kadhibah.)(3. Bringing low (some), exalting (others).)(4. When the earth will be shaken with a terrible shake.)(5. And the mountains will be powdered to dust,)(6. So that they will become floating dust particles.)(7. And you (all) will be in three groups.)(8. So those on the right – how (fortunate) will be those on the right!)(9. And those on the left – how (unfortunate) will be those on the left!)(10. And those foremost will be foremost.)(11. These will be the nearest (to Allah).)(12. In the Gardens of Delight.) The Horrors of the Day of Resurrection Al-Waqi'ah (the occurrence), is one of the names of the Day of Resurrection, because that Day is real and will surely come. Allah the Exalted said in other Ayat, فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Waqi'ah occur.)(69:15) Allah the Exalted said, لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (There is not, for its occurrence, Kadhibah.) means, when He commands the Day of Resurrection to begin, none can stop it from happening or prevent it from beginning, اسْتَجِيبُوا لِرَبِّكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا مَرَدَّ لَهُ مِنَ اللَّهِ ۚ (Answer the call of your Lord before there comes from Allah a Day which can not be averted.)(42:47), سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ - لِلْكَافِرِينَ لَيْسَ لَهُ دَافِعٌ (A questioner asked concerning a torment about to occur – upon the disbelievers, which none can avert.)(70:1-2), وَيَوْمَ يَقُولُ كُنْ فَيَكُونُ ۚ قَوْلُهُ الْحَقُّ ۚ وَلَهُ الْمُلْكُ يَوْمَ يُنْفَخُ فِي الصُّورِ ۚ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۚ وَهُوَ الْحَكِيمُ الْخَبِيرُ (And on the Day He will say: "Be!" – and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well Aware.)(6:73) As for the meaning of كَاذِبَةٌ (Kadhibah) Muhammad bin Ka'b said: "It will certainly occur," while Qatadah said, "It shall not be discontinued, taken back or aborted. Allah's statement, خَافِضَةٌ رَافِعَةٌ (Bringing low, exalting.) indicates that Al-Waqi'ah lowers some people to the lowest parts of the Fire, even if they had been mighty in this life. It also elevates others to the highest grades in the residence of eternal delight, even if they were weak in this life. This was said by Al-Hasan, Qatadah and others. Al-'Awfi reported from Ibn 'Abbas: خَافِضَةٌ رَافِعَةٌ (Bringing low, exalting), "It made the near and the far hear it," while 'Ikrimah said, "It lowered, and thus those who were close heard it, and elevated, and thus those in the distance heard it." Ad-Dahhak and Qatadah said similarly. Allah said, إِذَا رُجَّتِ الْأَرْضُ رَجًّا (When the earth will be shaken with a terrible shake.) meaning, it is shaken and moved violently over all of its surface and through its depths. Ibn 'Abbas, Mujahid, Qatadah and others said about Allah's saying:, إِذَا رُجَّتِ الْأَرْضُ رَجًّا (When the earth will be shaken with a terrible shake.) it means "Violently shaken." Ar-Rabi' bin Anas said, "The earth will be shaken with all that is in it, just as a sifter is shaken with its contents." This is like Allah's saying: إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth is shaken with its earthquake.)(99:1) and, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.)(22:1). Allah said: وَبُسَّتِ الْجِبَالُ بَسًّا (And the mountains will be powdered to dust,) meaning, relentlessly pulverized. This was said by Ibn 'Abbas, Mujahid, 'Ikrimah and Qatadah and others. Ibn Zayd said: "The mountains will become just like Allah described them, كَثِيبًا مَهِيلًا (A heap of sand poured out.)(73:14)." Allah's saying: فَكَانَتْ هَبَاءً مُنْبَثًّا (So that they will become floating dust particles.) Abu Ishaq narrated from Al-Harith, from 'Ali: "It will become like the rising dust storm that soon fades away leaving no trace of itself behind." Al-'Awfi reported from Ibn 'Abbas about Allah's saying: فَكَانَتْ هَبَاءً مُنْبَثًّا (So that they will become floating dust particles.) "It describes the rising embers from the fire when it is kindled, but when the embers land, they are extinguished quickly." 'Ikrimah said, "The floating dust particles that the wind scatters all around," while Qatadah said, هَبَاءً مُنْبَثًّا (floating particles), "Like the dry parts of trees that the wind scatters all about." This Ayah is similar to several other Ayat that indicate that the mountains will be moved from their places, demolished and blown off their bases, becoming like carded wool on the Day of Resurrection. Three Categories of People on the Day of Resurrection Allah's statement, وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً (And you (all) will be in three groups.) This means that people will be divided into three categories on the Day of Resurrection. Some will on the right of Allah's Throne, and they are those who were brought forth from 'Adam's right side. This category will be given their Books of Records in their right hand and will be taken to the right side. As-Suddi explained that they will comprise the majority of the residents of Paradise. Another category is those who will be placed to the left of Allah's Throne, and they are those who were brought forth from 'Adam's left side. This category will be given their Books of Records in their left hands and will be taken to the left side. They are the residents of the Fire, may Allah save us from their actions. A third category is comprised of those who are the foremost and nearest before Allah. They are in a better grade and status and nearer to Allah than those on the right side. They are the chiefs of those on the right side, because they include the Messengers, Prophets, true believers and martyrs. They are fewer than those on the right side; so Allah said, فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ (So those on the right – how will be those on the right! And those on the left – how will be those on the left! And those foremost will be foremost.) Allah divides people into these three groups upon their death, as indicated by the end of this Surah. Allah mentioned them in His statement as well, ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ۚ (Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah's leave, foremost in good deeds.)(35:32) Muhammad bin Ka'b, Abu Hazrah Ya'qub bin Mujahid said that, وَالسَّابِقُونَ السَّابِقُونَ (And those foremost will be foremost.) is about the Prophets, peace be upon them, while As-Suddi said that they are the residents of the utmost highs (Ahl Al-'Illiyyin, in Paradise). The meaning of foremost is that they were foremost in performing the acts of righteousness just as Allah commanded them, وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ (And march forth in the way to forgiveness from your Lord, and for Paradise as wide as the heavens and the earth.)(3:133) and, سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ (Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.)(57:21) Therefore, those who rush to obey Allah in this life and are foremost in performing acts of righteousness, will be among the foremost believers honored in the Hereafter. Verily, the reward is according to the kind of deed, and as one does, so he is judged. So Allah said: أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ (These will be the nearest (to Allah). In the Gardens of Delight.)

The Virtues of Surat Al-Waqi'ah Abu Ishaq reported from 'Ikrimah from Ibn 'Abbas that Abu Bakr said, "O Allah's Messenger! You are becoming gray?" The Messenger replied, شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَتْ (Hud (chapter 11), Al-Waqi'ah (56), Al-Mursalat (77), 'Amma Yatasa'alun (78) and Idha Ash-Shamsu Kuwwirat (81) have made me gray.) At-Tirmidhi collected this Hadith and said, "Hasan Gharib." بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا وَقَعَتِ الْوَاقِعَةُ - لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ - خَافِضَةٌ رَافِعَةٌ - إِذَا رُجَّتِ الْأَرْضُ رَجًّا - وَبُسَّتِ الْجِبَالُ بَسًّا - فَكَانَتْ هَبَاءً مُنْبَثًّا - وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً - فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ - أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ (1. When the Waqi'ah occurs)(2. There is not, for its occurrence, Kadhibah.)(3. Bringing low (some), exalting (others).)(4. When the earth will be shaken with a terrible shake.)(5. And the mountains will be powdered to dust,)(6. So that they will become floating dust particles.)(7. And you (all) will be in three groups.)(8. So those on the right – how (fortunate) will be those on the right!)(9. And those on the left – how (unfortunate) will be those on the left!)(10. And those foremost will be foremost.)(11. These will be the nearest (to Allah).)(12. In the Gardens of Delight.) The Horrors of the Day of Resurrection Al-Waqi'ah (the occurrence), is one of the names of the Day of Resurrection, because that Day is real and will surely come. Allah the Exalted said in other Ayat, فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Waqi'ah occur.)(69:15) Allah the Exalted said, لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (There is not, for its occurrence, Kadhibah.) means, when He commands the Day of Resurrection to begin, none can stop it from happening or prevent it from beginning, اسْتَجِيبُوا لِرَبِّكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا مَرَدَّ لَهُ مِنَ اللَّهِ ۚ (Answer the call of your Lord before there comes from Allah a Day which can not be averted.)(42:47), سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ - لِلْكَافِرِينَ لَيْسَ لَهُ دَافِعٌ (A questioner asked concerning a torment about to occur – upon the disbelievers, which none can avert.)(70:1-2), وَيَوْمَ يَقُولُ كُنْ فَيَكُونُ ۚ قَوْلُهُ الْحَقُّ ۚ وَلَهُ الْمُلْكُ يَوْمَ يُنْفَخُ فِي الصُّورِ ۚ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۚ وَهُوَ الْحَكِيمُ الْخَبِيرُ (And on the Day He will say: "Be!" – and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well Aware.)(6:73) As for the meaning of كَاذِبَةٌ (Kadhibah) Muhammad bin Ka'b said: "It will certainly occur," while Qatadah said, "It shall not be discontinued, taken back or aborted. Allah's statement, خَافِضَةٌ رَافِعَةٌ (Bringing low, exalting.) indicates that Al-Waqi'ah lowers some people to the lowest parts of the Fire, even if they had been mighty in this life. It also elevates others to the highest grades in the residence of eternal delight, even if they were weak in this life. This was said by Al-Hasan, Qatadah and others. Al-'Awfi reported from Ibn 'Abbas: خَافِضَةٌ رَافِعَةٌ (Bringing low, exalting), "It made the near and the far hear it," while 'Ikrimah said, "It lowered, and thus those who were close heard it, and elevated, and thus those in the distance heard it." Ad-Dahhak and Qatadah said similarly. Allah said, إِذَا رُجَّتِ الْأَرْضُ رَجًّا (When the earth will be shaken with a terrible shake.) meaning, it is shaken and moved violently over all of its surface and through its depths. Ibn 'Abbas, Mujahid, Qatadah and others said about Allah's saying:, إِذَا رُجَّتِ الْأَرْضُ رَجًّا (When the earth will be shaken with a terrible shake.) it means "Violently shaken." Ar-Rabi' bin Anas said, "The earth will be shaken with all that is in it, just as a sifter is shaken with its contents." This is like Allah's saying: إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth is shaken with its earthquake.)(99:1) and, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.)(22:1). Allah said: وَبُسَّتِ الْجِبَالُ بَسًّا (And the mountains will be powdered to dust,) meaning, relentlessly pulverized. This was said by Ibn 'Abbas, Mujahid, 'Ikrimah and Qatadah and others. Ibn Zayd said: "The mountains will become just like Allah described them, كَثِيبًا مَهِيلًا (A heap of sand poured out.)(73:14)." Allah's saying: فَكَانَتْ هَبَاءً مُنْبَثًّا (So that they will become floating dust particles.) Abu Ishaq narrated from Al-Harith, from 'Ali: "It will become like the rising dust storm that soon fades away leaving no trace of itself behind." Al-'Awfi reported from Ibn 'Abbas about Allah's saying: فَكَانَتْ هَبَاءً مُنْبَثًّا (So that they will become floating dust particles.) "It describes the rising embers from the fire when it is kindled, but when the embers land, they are extinguished quickly." 'Ikrimah said, "The floating dust particles that the wind scatters all around," while Qatadah said, هَبَاءً مُنْبَثًّا (floating particles), "Like the dry parts of trees that the wind scatters all about." This Ayah is similar to several other Ayat that indicate that the mountains will be moved from their places, demolished and blown off their bases, becoming like carded wool on the Day of Resurrection. Three Categories of People on the Day of Resurrection Allah's statement, وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً (And you (all) will be in three groups.) This means that people will be divided into three categories on the Day of Resurrection. Some will on the right of Allah's Throne, and they are those who were brought forth from 'Adam's right side. This category will be given their Books of Records in their right hand and will be taken to the right side. As-Suddi explained that they will comprise the majority of the residents of Paradise. Another category is those who will be placed to the left of Allah's Throne, and they are those who were brought forth from 'Adam's left side. This category will be given their Books of Records in their left hands and will be taken to the left side. They are the residents of the Fire, may Allah save us from their actions. A third category is comprised of those who are the foremost and nearest before Allah. They are in a better grade and status and nearer to Allah than those on the right side. They are the chiefs of those on the right side, because they include the Messengers, Prophets, true believers and martyrs. They are fewer than those on the right side; so Allah said, فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ (So those on the right – how will be those on the right! And those on the left – how will be those on the left! And those foremost will be foremost.) Allah divides people into these three groups upon their death, as indicated by the end of this Surah. Allah mentioned them in His statement as well, ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ۚ (Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah's leave, foremost in good deeds.)(35:32) Muhammad bin Ka'b, Abu Hazrah Ya'qub bin Mujahid said that, وَالسَّابِقُونَ السَّابِقُونَ (And those foremost will be foremost.) is about the Prophets, peace be upon them, while As-Suddi said that they are the residents of the utmost highs (Ahl Al-'Illiyyin, in Paradise). The meaning of foremost is that they were foremost in performing the acts of righteousness just as Allah commanded them, وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ (And march forth in the way to forgiveness from your Lord, and for Paradise as wide as the heavens and the earth.)(3:133) and, سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ (Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.)(57:21) Therefore, those who rush to obey Allah in this life and are foremost in performing acts of righteousness, will be among the foremost believers honored in the Hereafter. Verily, the reward is according to the kind of deed, and as one does, so he is judged. So Allah said: أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ (These will be the nearest (to Allah). In the Gardens of Delight.)

The Virtues of Surat Al-Waqi'ah Abu Ishaq reported from 'Ikrimah from Ibn 'Abbas that Abu Bakr said, "O Allah's Messenger! You are becoming gray?" The Messenger replied, شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَتْ (Hud (chapter 11), Al-Waqi'ah (56), Al-Mursalat (77), 'Amma Yatasa'alun (78) and Idha Ash-Shamsu Kuwwirat (81) have made me gray.) At-Tirmidhi collected this Hadith and said, "Hasan Gharib." بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا وَقَعَتِ الْوَاقِعَةُ - لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ - خَافِضَةٌ رَافِعَةٌ - إِذَا رُجَّتِ الْأَرْضُ رَجًّا - وَبُسَّتِ الْجِبَالُ بَسًّا - فَكَانَتْ هَبَاءً مُنْبَثًّا - وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً - فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ - أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ (1. When the Waqi'ah occurs)(2. There is not, for its occurrence, Kadhibah.)(3. Bringing low (some), exalting (others).)(4. When the earth will be shaken with a terrible shake.)(5. And the mountains will be powdered to dust,)(6. So that they will become floating dust particles.)(7. And you (all) will be in three groups.)(8. So those on the right – how (fortunate) will be those on the right!)(9. And those on the left – how (unfortunate) will be those on the left!)(10. And those foremost will be foremost.)(11. These will be the nearest (to Allah).)(12. In the Gardens of Delight.) The Horrors of the Day of Resurrection Al-Waqi'ah (the occurrence), is one of the names of the Day of Resurrection, because that Day is real and will surely come. Allah the Exalted said in other Ayat, فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Waqi'ah occur.)(69:15) Allah the Exalted said, لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (There is not, for its occurrence, Kadhibah.) means, when He commands the Day of Resurrection to begin, none can stop it from happening or prevent it from beginning, اسْتَجِيبُوا لِرَبِّكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا مَرَدَّ لَهُ مِنَ اللَّهِ ۚ (Answer the call of your Lord before there comes from Allah a Day which can not be averted.)(42:47), سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ - لِلْكَافِرِينَ لَيْسَ لَهُ دَافِعٌ (A questioner asked concerning a torment about to occur – upon the disbelievers, which none can avert.)(70:1-2), وَيَوْمَ يَقُولُ كُنْ فَيَكُونُ ۚ قَوْلُهُ الْحَقُّ ۚ وَلَهُ الْمُلْكُ يَوْمَ يُنْفَخُ فِي الصُّورِ ۚ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۚ وَهُوَ الْحَكِيمُ الْخَبِيرُ (And on the Day He will say: "Be!" – and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well Aware.)(6:73) As for the meaning of كَاذِبَةٌ (Kadhibah) Muhammad bin Ka'b said: "It will certainly occur," while Qatadah said, "It shall not be discontinued, taken back or aborted. Allah's statement, خَافِضَةٌ رَافِعَةٌ (Bringing low, exalting.) indicates that Al-Waqi'ah lowers some people to the lowest parts of the Fire, even if they had been mighty in this life. It also elevates others to the highest grades in the residence of eternal delight, even if they were weak in this life. This was said by Al-Hasan, Qatadah and others. Al-'Awfi reported from Ibn 'Abbas: خَافِضَةٌ رَافِعَةٌ (Bringing low, exalting), "It made the near and the far hear it," while 'Ikrimah said, "It lowered, and thus those who were close heard it, and elevated, and thus those in the distance heard it." Ad-Dahhak and Qatadah said similarly. Allah said, إِذَا رُجَّتِ الْأَرْضُ رَجًّا (When the earth will be shaken with a terrible shake.) meaning, it is shaken and moved violently over all of its surface and through its depths. Ibn 'Abbas, Mujahid, Qatadah and others said about Allah's saying:, إِذَا رُجَّتِ الْأَرْضُ رَجًّا (When the earth will be shaken with a terrible shake.) it means "Violently shaken." Ar-Rabi' bin Anas said, "The earth will be shaken with all that is in it, just as a sifter is shaken with its contents." This is like Allah's saying: إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth is shaken with its earthquake.)(99:1) and, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.)(22:1). Allah said: وَبُسَّتِ الْجِبَالُ بَسًّا (And the mountains will be powdered to dust,) meaning, relentlessly pulverized. This was said by Ibn 'Abbas, Mujahid, 'Ikrimah and Qatadah and others. Ibn Zayd said: "The mountains will become just like Allah described them, كَثِيبًا مَهِيلًا (A heap of sand poured out.)(73:14)." Allah's saying: فَكَانَتْ هَبَاءً مُنْبَثًّا (So that they will become floating dust particles.) Abu Ishaq narrated from Al-Harith, from 'Ali: "It will become like the rising dust storm that soon fades away leaving no trace of itself behind." Al-'Awfi reported from Ibn 'Abbas about Allah's saying: فَكَانَتْ هَبَاءً مُنْبَثًّا (So that they will become floating dust particles.) "It describes the rising embers from the fire when it is kindled, but when the embers land, they are extinguished quickly." 'Ikrimah said, "The floating dust particles that the wind scatters all around," while Qatadah said, هَبَاءً مُنْبَثًّا (floating particles), "Like the dry parts of trees that the wind scatters all about." This Ayah is similar to several other Ayat that indicate that the mountains will be moved from their places, demolished and blown off their bases, becoming like carded wool on the Day of Resurrection. Three Categories of People on the Day of Resurrection Allah's statement, وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً (And you (all) will be in three groups.) This means that people will be divided into three categories on the Day of Resurrection. Some will on the right of Allah's Throne, and they are those who were brought forth from 'Adam's right side. This category will be given their Books of Records in their right hand and will be taken to the right side. As-Suddi explained that they will comprise the majority of the residents of Paradise. Another category is those who will be placed to the left of Allah's Throne, and they are those who were brought forth from 'Adam's left side. This category will be given their Books of Records in their left hands and will be taken to the left side. They are the residents of the Fire, may Allah save us from their actions. A third category is comprised of those who are the foremost and nearest before Allah. They are in a better grade and status and nearer to Allah than those on the right side. They are the chiefs of those on the right side, because they include the Messengers, Prophets, true believers and martyrs. They are fewer than those on the right side; so Allah said, فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ (So those on the right – how will be those on the right! And those on the left – how will be those on the left! And those foremost will be foremost.) Allah divides people into these three groups upon their death, as indicated by the end of this Surah. Allah mentioned them in His statement as well, ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ۚ (Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah's leave, foremost in good deeds.)(35:32) Muhammad bin Ka'b, Abu Hazrah Ya'qub bin Mujahid said that, وَالسَّابِقُونَ السَّابِقُونَ (And those foremost will be foremost.) is about the Prophets, peace be upon them, while As-Suddi said that they are the residents of the utmost highs (Ahl Al-'Illiyyin, in Paradise). The meaning of foremost is that they were foremost in performing the acts of righteousness just as Allah commanded them, وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ (And march forth in the way to forgiveness from your Lord, and for Paradise as wide as the heavens and the earth.)(3:133) and, سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ (Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.)(57:21) Therefore, those who rush to obey Allah in this life and are foremost in performing acts of righteousness, will be among the foremost believers honored in the Hereafter. Verily, the reward is according to the kind of deed, and as one does, so he is judged. So Allah said: أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ (These will be the nearest (to Allah). In the Gardens of Delight.)

The Virtues of Surat Al-Waqi'ah Abu Ishaq reported from 'Ikrimah from Ibn 'Abbas that Abu Bakr said, "O Allah's Messenger! You are becoming gray?" The Messenger replied, شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَتْ (Hud (chapter 11), Al-Waqi'ah (56), Al-Mursalat (77), 'Amma Yatasa'alun (78) and Idha Ash-Shamsu Kuwwirat (81) have made me gray.) At-Tirmidhi collected this Hadith and said, "Hasan Gharib." بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا وَقَعَتِ الْوَاقِعَةُ - لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ - خَافِضَةٌ رَافِعَةٌ - إِذَا رُجَّتِ الْأَرْضُ رَجًّا - وَبُسَّتِ الْجِبَالُ بَسًّا - فَكَانَتْ هَبَاءً مُنْبَثًّا - وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً - فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ - أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ (1. When the Waqi'ah occurs)(2. There is not, for its occurrence, Kadhibah.)(3. Bringing low (some), exalting (others).)(4. When the earth will be shaken with a terrible shake.)(5. And the mountains will be powdered to dust,)(6. So that they will become floating dust particles.)(7. And you (all) will be in three groups.)(8. So those on the right – how (fortunate) will be those on the right!)(9. And those on the left – how (unfortunate) will be those on the left!)(10. And those foremost will be foremost.)(11. These will be the nearest (to Allah).)(12. In the Gardens of Delight.) The Horrors of the Day of Resurrection Al-Waqi'ah (the occurrence), is one of the names of the Day of Resurrection, because that Day is real and will surely come. Allah the Exalted said in other Ayat, فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Waqi'ah occur.)(69:15) Allah the Exalted said, لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (There is not, for its occurrence, Kadhibah.) means, when He commands the Day of Resurrection to begin, none can stop it from happening or prevent it from beginning, اسْتَجِيبُوا لِرَبِّكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا مَرَدَّ لَهُ مِنَ اللَّهِ ۚ (Answer the call of your Lord before there comes from Allah a Day which can not be averted.)(42:47), سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ - لِلْكَافِرِينَ لَيْسَ لَهُ دَافِعٌ (A questioner asked concerning a torment about to occur – upon the disbelievers, which none can avert.)(70:1-2), وَيَوْمَ يَقُولُ كُنْ فَيَكُونُ ۚ قَوْلُهُ الْحَقُّ ۚ وَلَهُ الْمُلْكُ يَوْمَ يُنْفَخُ فِي الصُّورِ ۚ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۚ وَهُوَ الْحَكِيمُ الْخَبِيرُ (And on the Day He will say: "Be!" – and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well Aware.)(6:73) As for the meaning of كَاذِبَةٌ (Kadhibah) Muhammad bin Ka'b said: "It will certainly occur," while Qatadah said, "It shall not be discontinued, taken back or aborted. Allah's statement, خَافِضَةٌ رَافِعَةٌ (Bringing low, exalting.) indicates that Al-Waqi'ah lowers some people to the lowest parts of the Fire, even if they had been mighty in this life. It also elevates others to the highest grades in the residence of eternal delight, even if they were weak in this life. This was said by Al-Hasan, Qatadah and others. Al-'Awfi reported from Ibn 'Abbas: خَافِضَةٌ رَافِعَةٌ (Bringing low, exalting), "It made the near and the far hear it," while 'Ikrimah said, "It lowered, and thus those who were close heard it, and elevated, and thus those in the distance heard it." Ad-Dahhak and Qatadah said similarly. Allah said, إِذَا رُجَّتِ الْأَرْضُ رَجًّا (When the earth will be shaken with a terrible shake.) meaning, it is shaken and moved violently over all of its surface and through its depths. Ibn 'Abbas, Mujahid, Qatadah and others said about Allah's saying:, إِذَا رُجَّتِ الْأَرْضُ رَجًّا (When the earth will be shaken with a terrible shake.) it means "Violently shaken." Ar-Rabi' bin Anas said, "The earth will be shaken with all that is in it, just as a sifter is shaken with its contents." This is like Allah's saying: إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth is shaken with its earthquake.)(99:1) and, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.)(22:1). Allah said: وَبُسَّتِ الْجِبَالُ بَسًّا (And the mountains will be powdered to dust,) meaning, relentlessly pulverized. This was said by Ibn 'Abbas, Mujahid, 'Ikrimah and Qatadah and others. Ibn Zayd said: "The mountains will become just like Allah described them, كَثِيبًا مَهِيلًا (A heap of sand poured out.)(73:14)." Allah's saying: فَكَانَتْ هَبَاءً مُنْبَثًّا (So that they will become floating dust particles.) Abu Ishaq narrated from Al-Harith, from 'Ali: "It will become like the rising dust storm that soon fades away leaving no trace of itself behind." Al-'Awfi reported from Ibn 'Abbas about Allah's saying: فَكَانَتْ هَبَاءً مُنْبَثًّا (So that they will become floating dust particles.) "It describes the rising embers from the fire when it is kindled, but when the embers land, they are extinguished quickly." 'Ikrimah said, "The floating dust particles that the wind scatters all around," while Qatadah said, هَبَاءً مُنْبَثًّا (floating particles), "Like the dry parts of trees that the wind scatters all about." This Ayah is similar to several other Ayat that indicate that the mountains will be moved from their places, demolished and blown off their bases, becoming like carded wool on the Day of Resurrection. Three Categories of People on the Day of Resurrection Allah's statement, وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً (And you (all) will be in three groups.) This means that people will be divided into three categories on the Day of Resurrection. Some will on the right of Allah's Throne, and they are those who were brought forth from 'Adam's right side. This category will be given their Books of Records in their right hand and will be taken to the right side. As-Suddi explained that they will comprise the majority of the residents of Paradise. Another category is those who will be placed to the left of Allah's Throne, and they are those who were brought forth from 'Adam's left side. This category will be given their Books of Records in their left hands and will be taken to the left side. They are the residents of the Fire, may Allah save us from their actions. A third category is comprised of those who are the foremost and nearest before Allah. They are in a better grade and status and nearer to Allah than those on the right side. They are the chiefs of those on the right side, because they include the Messengers, Prophets, true believers and martyrs. They are fewer than those on the right side; so Allah said, فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ (So those on the right – how will be those on the right! And those on the left – how will be those on the left! And those foremost will be foremost.) Allah divides people into these three groups upon their death, as indicated by the end of this Surah. Allah mentioned them in His statement as well, ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ۚ (Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah's leave, foremost in good deeds.)(35:32) Muhammad bin Ka'b, Abu Hazrah Ya'qub bin Mujahid said that, وَالسَّابِقُونَ السَّابِقُونَ (And those foremost will be foremost.) is about the Prophets, peace be upon them, while As-Suddi said that they are the residents of the utmost highs (Ahl Al-'Illiyyin, in Paradise). The meaning of foremost is that they were foremost in performing the acts of righteousness just as Allah commanded them, وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ (And march forth in the way to forgiveness from your Lord, and for Paradise as wide as the heavens and the earth.)(3:133) and, سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ (Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.)(57:21) Therefore, those who rush to obey Allah in this life and are foremost in performing acts of righteousness, will be among the foremost believers honored in the Hereafter. Verily, the reward is according to the kind of deed, and as one does, so he is judged. So Allah said: أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ (These will be the nearest (to Allah). In the Gardens of Delight.)

The Virtues of Surat Al-Waqi'ah Abu Ishaq reported from 'Ikrimah from Ibn 'Abbas that Abu Bakr said, "O Allah's Messenger! You are becoming gray?" The Messenger replied, شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَتْ (Hud (chapter 11), Al-Waqi'ah (56), Al-Mursalat (77), 'Amma Yatasa'alun (78) and Idha Ash-Shamsu Kuwwirat (81) have made me gray.) At-Tirmidhi collected this Hadith and said, "Hasan Gharib." بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا وَقَعَتِ الْوَاقِعَةُ - لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ - خَافِضَةٌ رَافِعَةٌ - إِذَا رُجَّتِ الْأَرْضُ رَجًّا - وَبُسَّتِ الْجِبَالُ بَسًّا - فَكَانَتْ هَبَاءً مُنْبَثًّا - وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً - فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ - أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ (1. When the Waqi'ah occurs)(2. There is not, for its occurrence, Kadhibah.)(3. Bringing low (some), exalting (others).)(4. When the earth will be shaken with a terrible shake.)(5. And the mountains will be powdered to dust,)(6. So that they will become floating dust particles.)(7. And you (all) will be in three groups.)(8. So those on the right – how (fortunate) will be those on the right!)(9. And those on the left – how (unfortunate) will be those on the left!)(10. And those foremost will be foremost.)(11. These will be the nearest (to Allah).)(12. In the Gardens of Delight.) The Horrors of the Day of Resurrection Al-Waqi'ah (the occurrence), is one of the names of the Day of Resurrection, because that Day is real and will surely come. Allah the Exalted said in other Ayat, فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Waqi'ah occur.)(69:15) Allah the Exalted said, لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (There is not, for its occurrence, Kadhibah.) means, when He commands the Day of Resurrection to begin, none can stop it from happening or prevent it from beginning, اسْتَجِيبُوا لِرَبِّكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا مَرَدَّ لَهُ مِنَ اللَّهِ ۚ (Answer the call of your Lord before there comes from Allah a Day which can not be averted.)(42:47), سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ - لِلْكَافِرِينَ لَيْسَ لَهُ دَافِعٌ (A questioner asked concerning a torment about to occur – upon the disbelievers, which none can avert.)(70:1-2), وَيَوْمَ يَقُولُ كُنْ فَيَكُونُ ۚ قَوْلُهُ الْحَقُّ ۚ وَلَهُ الْمُلْكُ يَوْمَ يُنْفَخُ فِي الصُّورِ ۚ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۚ وَهُوَ الْحَكِيمُ الْخَبِيرُ (And on the Day He will say: "Be!" – and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well Aware.)(6:73) As for the meaning of كَاذِبَةٌ (Kadhibah) Muhammad bin Ka'b said: "It will certainly occur," while Qatadah said, "It shall not be discontinued, taken back or aborted. Allah's statement, خَافِضَةٌ رَافِعَةٌ (Bringing low, exalting.) indicates that Al-Waqi'ah lowers some people to the lowest parts of the Fire, even if they had been mighty in this life. It also elevates others to the highest grades in the residence of eternal delight, even if they were weak in this life. This was said by Al-Hasan, Qatadah and others. Al-'Awfi reported from Ibn 'Abbas: خَافِضَةٌ رَافِعَةٌ (Bringing low, exalting), "It made the near and the far hear it," while 'Ikrimah said, "It lowered, and thus those who were close heard it, and elevated, and thus those in the distance heard it." Ad-Dahhak and Qatadah said similarly. Allah said, إِذَا رُجَّتِ الْأَرْضُ رَجًّا (When the earth will be shaken with a terrible shake.) meaning, it is shaken and moved violently over all of its surface and through its depths. Ibn 'Abbas, Mujahid, Qatadah and others said about Allah's saying:, إِذَا رُجَّتِ الْأَرْضُ رَجًّا (When the earth will be shaken with a terrible shake.) it means "Violently shaken." Ar-Rabi' bin Anas said, "The earth will be shaken with all that is in it, just as a sifter is shaken with its contents." This is like Allah's saying: إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth is shaken with its earthquake.)(99:1) and, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.)(22:1). Allah said: وَبُسَّتِ الْجِبَالُ بَسًّا (And the mountains will be powdered to dust,) meaning, relentlessly pulverized. This was said by Ibn 'Abbas, Mujahid, 'Ikrimah and Qatadah and others. Ibn Zayd said: "The mountains will become just like Allah described them, كَثِيبًا مَهِيلًا (A heap of sand poured out.)(73:14)." Allah's saying: فَكَانَتْ هَبَاءً مُنْبَثًّا (So that they will become floating dust particles.) Abu Ishaq narrated from Al-Harith, from 'Ali: "It will become like the rising dust storm that soon fades away leaving no trace of itself behind." Al-'Awfi reported from Ibn 'Abbas about Allah's saying: فَكَانَتْ هَبَاءً مُنْبَثًّا (So that they will become floating dust particles.) "It describes the rising embers from the fire when it is kindled, but when the embers land, they are extinguished quickly." 'Ikrimah said, "The floating dust particles that the wind scatters all around," while Qatadah said, هَبَاءً مُنْبَثًّا (floating particles), "Like the dry parts of trees that the wind scatters all about." This Ayah is similar to several other Ayat that indicate that the mountains will be moved from their places, demolished and blown off their bases, becoming like carded wool on the Day of Resurrection. Three Categories of People on the Day of Resurrection Allah's statement, وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً (And you (all) will be in three groups.) This means that people will be divided into three categories on the Day of Resurrection. Some will on the right of Allah's Throne, and they are those who were brought forth from 'Adam's right side. This category will be given their Books of Records in their right hand and will be taken to the right side. As-Suddi explained that they will comprise the majority of the residents of Paradise. Another category is those who will be placed to the left of Allah's Throne, and they are those who were brought forth from 'Adam's left side. This category will be given their Books of Records in their left hands and will be taken to the left side. They are the residents of the Fire, may Allah save us from their actions. A third category is comprised of those who are the foremost and nearest before Allah. They are in a better grade and status and nearer to Allah than those on the right side. They are the chiefs of those on the right side, because they include the Messengers, Prophets, true believers and martyrs. They are fewer than those on the right side; so Allah said, فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ (So those on the right – how will be those on the right! And those on the left – how will be those on the left! And those foremost will be foremost.) Allah divides people into these three groups upon their death, as indicated by the end of this Surah. Allah mentioned them in His statement as well, ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ۚ (Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah's leave, foremost in good deeds.)(35:32) Muhammad bin Ka'b, Abu Hazrah Ya'qub bin Mujahid said that, وَالسَّابِقُونَ السَّابِقُونَ (And those foremost will be foremost.) is about the Prophets, peace be upon them, while As-Suddi said that they are the residents of the utmost highs (Ahl Al-'Illiyyin, in Paradise). The meaning of foremost is that they were foremost in performing the acts of righteousness just as Allah commanded them, وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ (And march forth in the way to forgiveness from your Lord, and for Paradise as wide as the heavens and the earth.)(3:133) and, سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ (Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.)(57:21) Therefore, those who rush to obey Allah in this life and are foremost in performing acts of righteousness, will be among the foremost believers honored in the Hereafter. Verily, the reward is according to the kind of deed, and as one does, so he is judged. So Allah said: أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ (These will be the nearest (to Allah). In the Gardens of Delight.)

The Virtues of Surat Al-Waqi'ah Abu Ishaq reported from 'Ikrimah from Ibn 'Abbas that Abu Bakr said, "O Allah's Messenger! You are becoming gray?" The Messenger replied, شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَتْ (Hud (chapter 11), Al-Waqi'ah (56), Al-Mursalat (77), 'Amma Yatasa'alun (78) and Idha Ash-Shamsu Kuwwirat (81) have made me gray.) At-Tirmidhi collected this Hadith and said, "Hasan Gharib." بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا وَقَعَتِ الْوَاقِعَةُ - لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ - خَافِضَةٌ رَافِعَةٌ - إِذَا رُجَّتِ الْأَرْضُ رَجًّا - وَبُسَّتِ الْجِبَالُ بَسًّا - فَكَانَتْ هَبَاءً مُنْبَثًّا - وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً - فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ - أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ (1. When the Waqi'ah occurs)(2. There is not, for its occurrence, Kadhibah.)(3. Bringing low (some), exalting (others).)(4. When the earth will be shaken with a terrible shake.)(5. And the mountains will be powdered to dust,)(6. So that they will become floating dust particles.)(7. And you (all) will be in three groups.)(8. So those on the right – how (fortunate) will be those on the right!)(9. And those on the left – how (unfortunate) will be those on the left!)(10. And those foremost will be foremost.)(11. These will be the nearest (to Allah).)(12. In the Gardens of Delight.) The Horrors of the Day of Resurrection Al-Waqi'ah (the occurrence), is one of the names of the Day of Resurrection, because that Day is real and will surely come. Allah the Exalted said in other Ayat, فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Waqi'ah occur.)(69:15) Allah the Exalted said, لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (There is not, for its occurrence, Kadhibah.) means, when He commands the Day of Resurrection to begin, none can stop it from happening or prevent it from beginning, اسْتَجِيبُوا لِرَبِّكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا مَرَدَّ لَهُ مِنَ اللَّهِ ۚ (Answer the call of your Lord before there comes from Allah a Day which can not be averted.)(42:47), سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ - لِلْكَافِرِينَ لَيْسَ لَهُ دَافِعٌ (A questioner asked concerning a torment about to occur – upon the disbelievers, which none can avert.)(70:1-2), وَيَوْمَ يَقُولُ كُنْ فَيَكُونُ ۚ قَوْلُهُ الْحَقُّ ۚ وَلَهُ الْمُلْكُ يَوْمَ يُنْفَخُ فِي الصُّورِ ۚ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۚ وَهُوَ الْحَكِيمُ الْخَبِيرُ (And on the Day He will say: "Be!" – and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well Aware.)(6:73) As for the meaning of كَاذِبَةٌ (Kadhibah) Muhammad bin Ka'b said: "It will certainly occur," while Qatadah said, "It shall not be discontinued, taken back or aborted. Allah's statement, خَافِضَةٌ رَافِعَةٌ (Bringing low, exalting.) indicates that Al-Waqi'ah lowers some people to the lowest parts of the Fire, even if they had been mighty in this life. It also elevates others to the highest grades in the residence of eternal delight, even if they were weak in this life. This was said by Al-Hasan, Qatadah and others. Al-'Awfi reported from Ibn 'Abbas: خَافِضَةٌ رَافِعَةٌ (Bringing low, exalting), "It made the near and the far hear it," while 'Ikrimah said, "It lowered, and thus those who were close heard it, and elevated, and thus those in the distance heard it." Ad-Dahhak and Qatadah said similarly. Allah said, إِذَا رُجَّتِ الْأَرْضُ رَجًّا (When the earth will be shaken with a terrible shake.) meaning, it is shaken and moved violently over all of its surface and through its depths. Ibn 'Abbas, Mujahid, Qatadah and others said about Allah's saying:, إِذَا رُجَّتِ الْأَرْضُ رَجًّا (When the earth will be shaken with a terrible shake.) it means "Violently shaken." Ar-Rabi' bin Anas said, "The earth will be shaken with all that is in it, just as a sifter is shaken with its contents." This is like Allah's saying: إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth is shaken with its earthquake.)(99:1) and, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.)(22:1). Allah said: وَبُسَّتِ الْجِبَالُ بَسًّا (And the mountains will be powdered to dust,) meaning, relentlessly pulverized. This was said by Ibn 'Abbas, Mujahid, 'Ikrimah and Qatadah and others. Ibn Zayd said: "The mountains will become just like Allah described them, كَثِيبًا مَهِيلًا (A heap of sand poured out.)(73:14)." Allah's saying: فَكَانَتْ هَبَاءً مُنْبَثًّا (So that they will become floating dust particles.) Abu Ishaq narrated from Al-Harith, from 'Ali: "It will become like the rising dust storm that soon fades away leaving no trace of itself behind." Al-'Awfi reported from Ibn 'Abbas about Allah's saying: فَكَانَتْ هَبَاءً مُنْبَثًّا (So that they will become floating dust particles.) "It describes the rising embers from the fire when it is kindled, but when the embers land, they are extinguished quickly." 'Ikrimah said, "The floating dust particles that the wind scatters all around," while Qatadah said, هَبَاءً مُنْبَثًّا (floating particles), "Like the dry parts of trees that the wind scatters all about." This Ayah is similar to several other Ayat that indicate that the mountains will be moved from their places, demolished and blown off their bases, becoming like carded wool on the Day of Resurrection. Three Categories of People on the Day of Resurrection Allah's statement, وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً (And you (all) will be in three groups.) This means that people will be divided into three categories on the Day of Resurrection. Some will on the right of Allah's Throne, and they are those who were brought forth from 'Adam's right side. This category will be given their Books of Records in their right hand and will be taken to the right side. As-Suddi explained that they will comprise the majority of the residents of Paradise. Another category is those who will be placed to the left of Allah's Throne, and they are those who were brought forth from 'Adam's left side. This category will be given their Books of Records in their left hands and will be taken to the left side. They are the residents of the Fire, may Allah save us from their actions. A third category is comprised of those who are the foremost and nearest before Allah. They are in a better grade and status and nearer to Allah than those on the right side. They are the chiefs of those on the right side, because they include the Messengers, Prophets, true believers and martyrs. They are fewer than those on the right side; so Allah said, فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ (So those on the right – how will be those on the right! And those on the left – how will be those on the left! And those foremost will be foremost.) Allah divides people into these three groups upon their death, as indicated by the end of this Surah. Allah mentioned them in His statement as well, ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ۚ (Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah's leave, foremost in good deeds.)(35:32) Muhammad bin Ka'b, Abu Hazrah Ya'qub bin Mujahid said that, وَالسَّابِقُونَ السَّابِقُونَ (And those foremost will be foremost.) is about the Prophets, peace be upon them, while As-Suddi said that they are the residents of the utmost highs (Ahl Al-'Illiyyin, in Paradise). The meaning of foremost is that they were foremost in performing the acts of righteousness just as Allah commanded them, وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ (And march forth in the way to forgiveness from your Lord, and for Paradise as wide as the heavens and the earth.)(3:133) and, سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ (Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.)(57:21) Therefore, those who rush to obey Allah in this life and are foremost in performing acts of righteousness, will be among the foremost believers honored in the Hereafter. Verily, the reward is according to the kind of deed, and as one does, so he is judged. So Allah said: أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ (These will be the nearest (to Allah). In the Gardens of Delight.)

The Virtues of Surat Al-Waqi'ah Abu Ishaq reported from 'Ikrimah from Ibn 'Abbas that Abu Bakr said, "O Allah's Messenger! You are becoming gray?" The Messenger replied, شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَتْ (Hud (chapter 11), Al-Waqi'ah (56), Al-Mursalat (77), 'Amma Yatasa'alun (78) and Idha Ash-Shamsu Kuwwirat (81) have made me gray.) At-Tirmidhi collected this Hadith and said, "Hasan Gharib." بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا وَقَعَتِ الْوَاقِعَةُ - لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ - خَافِضَةٌ رَافِعَةٌ - إِذَا رُجَّتِ الْأَرْضُ رَجًّا - وَبُسَّتِ الْجِبَالُ بَسًّا - فَكَانَتْ هَبَاءً مُنْبَثًّا - وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً - فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ - أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ (1. When the Waqi'ah occurs)(2. There is not, for its occurrence, Kadhibah.)(3. Bringing low (some), exalting (others).)(4. When the earth will be shaken with a terrible shake.)(5. And the mountains will be powdered to dust,)(6. So that they will become floating dust particles.)(7. And you (all) will be in three groups.)(8. So those on the right – how (fortunate) will be those on the right!)(9. And those on the left – how (unfortunate) will be those on the left!)(10. And those foremost will be foremost.)(11. These will be the nearest (to Allah).)(12. In the Gardens of Delight.) The Horrors of the Day of Resurrection Al-Waqi'ah (the occurrence), is one of the names of the Day of Resurrection, because that Day is real and will surely come. Allah the Exalted said in other Ayat, فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Waqi'ah occur.)(69:15) Allah the Exalted said, لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (There is not, for its occurrence, Kadhibah.) means, when He commands the Day of Resurrection to begin, none can stop it from happening or prevent it from beginning, اسْتَجِيبُوا لِرَبِّكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا مَرَدَّ لَهُ مِنَ اللَّهِ ۚ (Answer the call of your Lord before there comes from Allah a Day which can not be averted.)(42:47), سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ - لِلْكَافِرِينَ لَيْسَ لَهُ دَافِعٌ (A questioner asked concerning a torment about to occur – upon the disbelievers, which none can avert.)(70:1-2), وَيَوْمَ يَقُولُ كُنْ فَيَكُونُ ۚ قَوْلُهُ الْحَقُّ ۚ وَلَهُ الْمُلْكُ يَوْمَ يُنْفَخُ فِي الصُّورِ ۚ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۚ وَهُوَ الْحَكِيمُ الْخَبِيرُ (And on the Day He will say: "Be!" – and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well Aware.)(6:73) As for the meaning of كَاذِبَةٌ (Kadhibah) Muhammad bin Ka'b said: "It will certainly occur," while Qatadah said, "It shall not be discontinued, taken back or aborted. Allah's statement, خَافِضَةٌ رَافِعَةٌ (Bringing low, exalting.) indicates that Al-Waqi'ah lowers some people to the lowest parts of the Fire, even if they had been mighty in this life. It also elevates others to the highest grades in the residence of eternal delight, even if they were weak in this life. This was said by Al-Hasan, Qatadah and others. Al-'Awfi reported from Ibn 'Abbas: خَافِضَةٌ رَافِعَةٌ (Bringing low, exalting), "It made the near and the far hear it," while 'Ikrimah said, "It lowered, and thus those who were close heard it, and elevated, and thus those in the distance heard it." Ad-Dahhak and Qatadah said similarly. Allah said, إِذَا رُجَّتِ الْأَرْضُ رَجًّا (When the earth will be shaken with a terrible shake.) meaning, it is shaken and moved violently over all of its surface and through its depths. Ibn 'Abbas, Mujahid, Qatadah and others said about Allah's saying:, إِذَا رُجَّتِ الْأَرْضُ رَجًّا (When the earth will be shaken with a terrible shake.) it means "Violently shaken." Ar-Rabi' bin Anas said, "The earth will be shaken with all that is in it, just as a sifter is shaken with its contents." This is like Allah's saying: إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth is shaken with its earthquake.)(99:1) and, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.)(22:1). Allah said: وَبُسَّتِ الْجِبَالُ بَسًّا (And the mountains will be powdered to dust,) meaning, relentlessly pulverized. This was said by Ibn 'Abbas, Mujahid, 'Ikrimah and Qatadah and others. Ibn Zayd said: "The mountains will become just like Allah described them, كَثِيبًا مَهِيلًا (A heap of sand poured out.)(73:14)." Allah's saying: فَكَانَتْ هَبَاءً مُنْبَثًّا (So that they will become floating dust particles.) Abu Ishaq narrated from Al-Harith, from 'Ali: "It will become like the rising dust storm that soon fades away leaving no trace of itself behind." Al-'Awfi reported from Ibn 'Abbas about Allah's saying: فَكَانَتْ هَبَاءً مُنْبَثًّا (So that they will become floating dust particles.) "It describes the rising embers from the fire when it is kindled, but when the embers land, they are extinguished quickly." 'Ikrimah said, "The floating dust particles that the wind scatters all around," while Qatadah said, هَبَاءً مُنْبَثًّا (floating particles), "Like the dry parts of trees that the wind scatters all about." This Ayah is similar to several other Ayat that indicate that the mountains will be moved from their places, demolished and blown off their bases, becoming like carded wool on the Day of Resurrection. Three Categories of People on the Day of Resurrection Allah's statement, وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً (And you (all) will be in three groups.) This means that people will be divided into three categories on the Day of Resurrection. Some will on the right of Allah's Throne, and they are those who were brought forth from 'Adam's right side. This category will be given their Books of Records in their right hand and will be taken to the right side. As-Suddi explained that they will comprise the majority of the residents of Paradise. Another category is those who will be placed to the left of Allah's Throne, and they are those who were brought forth from 'Adam's left side. This category will be given their Books of Records in their left hands and will be taken to the left side. They are the residents of the Fire, may Allah save us from their actions. A third category is comprised of those who are the foremost and nearest before Allah. They are in a better grade and status and nearer to Allah than those on the right side. They are the chiefs of those on the right side, because they include the Messengers, Prophets, true believers and martyrs. They are fewer than those on the right side; so Allah said, فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ (So those on the right – how will be those on the right! And those on the left – how will be those on the left! And those foremost will be foremost.) Allah divides people into these three groups upon their death, as indicated by the end of this Surah. Allah mentioned them in His statement as well, ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ۚ (Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah's leave, foremost in good deeds.)(35:32) Muhammad bin Ka'b, Abu Hazrah Ya'qub bin Mujahid said that, وَالسَّابِقُونَ السَّابِقُونَ (And those foremost will be foremost.) is about the Prophets, peace be upon them, while As-Suddi said that they are the residents of the utmost highs (Ahl Al-'Illiyyin, in Paradise). The meaning of foremost is that they were foremost in performing the acts of righteousness just as Allah commanded them, وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ (And march forth in the way to forgiveness from your Lord, and for Paradise as wide as the heavens and the earth.)(3:133) and, سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ (Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.)(57:21) Therefore, those who rush to obey Allah in this life and are foremost in performing acts of righteousness, will be among the foremost believers honored in the Hereafter. Verily, the reward is according to the kind of deed, and as one does, so he is judged. So Allah said: أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ (These will be the nearest (to Allah). In the Gardens of Delight.)

The Virtues of Surat Al-Waqi'ah Abu Ishaq reported from 'Ikrimah from Ibn 'Abbas that Abu Bakr said, "O Allah's Messenger! You are becoming gray?" The Messenger replied, شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَتْ (Hud (chapter 11), Al-Waqi'ah (56), Al-Mursalat (77), 'Amma Yatasa'alun (78) and Idha Ash-Shamsu Kuwwirat (81) have made me gray.) At-Tirmidhi collected this Hadith and said, "Hasan Gharib." بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا وَقَعَتِ الْوَاقِعَةُ - لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ - خَافِضَةٌ رَافِعَةٌ - إِذَا رُجَّتِ الْأَرْضُ رَجًّا - وَبُسَّتِ الْجِبَالُ بَسًّا - فَكَانَتْ هَبَاءً مُنْبَثًّا - وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً - فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ - أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ (1. When the Waqi'ah occurs)(2. There is not, for its occurrence, Kadhibah.)(3. Bringing low (some), exalting (others).)(4. When the earth will be shaken with a terrible shake.)(5. And the mountains will be powdered to dust,)(6. So that they will become floating dust particles.)(7. And you (all) will be in three groups.)(8. So those on the right – how (fortunate) will be those on the right!)(9. And those on the left – how (unfortunate) will be those on the left!)(10. And those foremost will be foremost.)(11. These will be the nearest (to Allah).)(12. In the Gardens of Delight.) The Horrors of the Day of Resurrection Al-Waqi'ah (the occurrence), is one of the names of the Day of Resurrection, because that Day is real and will surely come. Allah the Exalted said in other Ayat, فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Waqi'ah occur.)(69:15) Allah the Exalted said, لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (There is not, for its occurrence, Kadhibah.) means, when He commands the Day of Resurrection to begin, none can stop it from happening or prevent it from beginning, اسْتَجِيبُوا لِرَبِّكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا مَرَدَّ لَهُ مِنَ اللَّهِ ۚ (Answer the call of your Lord before there comes from Allah a Day which can not be averted.)(42:47), سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ - لِلْكَافِرِينَ لَيْسَ لَهُ دَافِعٌ (A questioner asked concerning a torment about to occur – upon the disbelievers, which none can avert.)(70:1-2), وَيَوْمَ يَقُولُ كُنْ فَيَكُونُ ۚ قَوْلُهُ الْحَقُّ ۚ وَلَهُ الْمُلْكُ يَوْمَ يُنْفَخُ فِي الصُّورِ ۚ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۚ وَهُوَ الْحَكِيمُ الْخَبِيرُ (And on the Day He will say: "Be!" – and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well Aware.)(6:73) As for the meaning of كَاذِبَةٌ (Kadhibah) Muhammad bin Ka'b said: "It will certainly occur," while Qatadah said, "It shall not be discontinued, taken back or aborted. Allah's statement, خَافِضَةٌ رَافِعَةٌ (Bringing low, exalting.) indicates that Al-Waqi'ah lowers some people to the lowest parts of the Fire, even if they had been mighty in this life. It also elevates others to the highest grades in the residence of eternal delight, even if they were weak in this life. This was said by Al-Hasan, Qatadah and others. Al-'Awfi reported from Ibn 'Abbas: خَافِضَةٌ رَافِعَةٌ (Bringing low, exalting), "It made the near and the far hear it," while 'Ikrimah said, "It lowered, and thus those who were close heard it, and elevated, and thus those in the distance heard it." Ad-Dahhak and Qatadah said similarly. Allah said, إِذَا رُجَّتِ الْأَرْضُ رَجًّا (When the earth will be shaken with a terrible shake.) meaning, it is shaken and moved violently over all of its surface and through its depths. Ibn 'Abbas, Mujahid, Qatadah and others said about Allah's saying:, إِذَا رُجَّتِ الْأَرْضُ رَجًّا (When the earth will be shaken with a terrible shake.) it means "Violently shaken." Ar-Rabi' bin Anas said, "The earth will be shaken with all that is in it, just as a sifter is shaken with its contents." This is like Allah's saying: إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth is shaken with its earthquake.)(99:1) and, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.)(22:1). Allah said: وَبُسَّتِ الْجِبَالُ بَسًّا (And the mountains will be powdered to dust,) meaning, relentlessly pulverized. This was said by Ibn 'Abbas, Mujahid, 'Ikrimah and Qatadah and others. Ibn Zayd said: "The mountains will become just like Allah described them, كَثِيبًا مَهِيلًا (A heap of sand poured out.)(73:14)." Allah's saying: فَكَانَتْ هَبَاءً مُنْبَثًّا (So that they will become floating dust particles.) Abu Ishaq narrated from Al-Harith, from 'Ali: "It will become like the rising dust storm that soon fades away leaving no trace of itself behind." Al-'Awfi reported from Ibn 'Abbas about Allah's saying: فَكَانَتْ هَبَاءً مُنْبَثًّا (So that they will become floating dust particles.) "It describes the rising embers from the fire when it is kindled, but when the embers land, they are extinguished quickly." 'Ikrimah said, "The floating dust particles that the wind scatters all around," while Qatadah said, هَبَاءً مُنْبَثًّا (floating particles), "Like the dry parts of trees that the wind scatters all about." This Ayah is similar to several other Ayat that indicate that the mountains will be moved from their places, demolished and blown off their bases, becoming like carded wool on the Day of Resurrection. Three Categories of People on the Day of Resurrection Allah's statement, وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً (And you (all) will be in three groups.) This means that people will be divided into three categories on the Day of Resurrection. Some will on the right of Allah's Throne, and they are those who were brought forth from 'Adam's right side. This category will be given their Books of Records in their right hand and will be taken to the right side. As-Suddi explained that they will comprise the majority of the residents of Paradise. Another category is those who will be placed to the left of Allah's Throne, and they are those who were brought forth from 'Adam's left side. This category will be given their Books of Records in their left hands and will be taken to the left side. They are the residents of the Fire, may Allah save us from their actions. A third category is comprised of those who are the foremost and nearest before Allah. They are in a better grade and status and nearer to Allah than those on the right side. They are the chiefs of those on the right side, because they include the Messengers, Prophets, true believers and martyrs. They are fewer than those on the right side; so Allah said, فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ (So those on the right – how will be those on the right! And those on the left – how will be those on the left! And those foremost will be foremost.) Allah divides people into these three groups upon their death, as indicated by the end of this Surah. Allah mentioned them in His statement as well, ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ۚ (Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah's leave, foremost in good deeds.)(35:32) Muhammad bin Ka'b, Abu Hazrah Ya'qub bin Mujahid said that, وَالسَّابِقُونَ السَّابِقُونَ (And those foremost will be foremost.) is about the Prophets, peace be upon them, while As-Suddi said that they are the residents of the utmost highs (Ahl Al-'Illiyyin, in Paradise). The meaning of foremost is that they were foremost in performing the acts of righteousness just as Allah commanded them, وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ (And march forth in the way to forgiveness from your Lord, and for Paradise as wide as the heavens and the earth.)(3:133) and, سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ (Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.)(57:21) Therefore, those who rush to obey Allah in this life and are foremost in performing acts of righteousness, will be among the foremost believers honored in the Hereafter. Verily, the reward is according to the kind of deed, and as one does, so he is judged. So Allah said: أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ (These will be the nearest (to Allah). In the Gardens of Delight.)

The Virtues of Surat Al-Waqi'ah Abu Ishaq reported from 'Ikrimah from Ibn 'Abbas that Abu Bakr said, "O Allah's Messenger! You are becoming gray?" The Messenger replied, شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَتْ (Hud (chapter 11), Al-Waqi'ah (56), Al-Mursalat (77), 'Amma Yatasa'alun (78) and Idha Ash-Shamsu Kuwwirat (81) have made me gray.) At-Tirmidhi collected this Hadith and said, "Hasan Gharib." بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا وَقَعَتِ الْوَاقِعَةُ - لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ - خَافِضَةٌ رَافِعَةٌ - إِذَا رُجَّتِ الْأَرْضُ رَجًّا - وَبُسَّتِ الْجِبَالُ بَسًّا - فَكَانَتْ هَبَاءً مُنْبَثًّا - وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً - فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ - أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ (1. When the Waqi'ah occurs)(2. There is not, for its occurrence, Kadhibah.)(3. Bringing low (some), exalting (others).)(4. When the earth will be shaken with a terrible shake.)(5. And the mountains will be powdered to dust,)(6. So that they will become floating dust particles.)(7. And you (all) will be in three groups.)(8. So those on the right – how (fortunate) will be those on the right!)(9. And those on the left – how (unfortunate) will be those on the left!)(10. And those foremost will be foremost.)(11. These will be the nearest (to Allah).)(12. In the Gardens of Delight.) The Horrors of the Day of Resurrection Al-Waqi'ah (the occurrence), is one of the names of the Day of Resurrection, because that Day is real and will surely come. Allah the Exalted said in other Ayat, فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Waqi'ah occur.)(69:15) Allah the Exalted said, لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (There is not, for its occurrence, Kadhibah.) means, when He commands the Day of Resurrection to begin, none can stop it from happening or prevent it from beginning, اسْتَجِيبُوا لِرَبِّكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا مَرَدَّ لَهُ مِنَ اللَّهِ ۚ (Answer the call of your Lord before there comes from Allah a Day which can not be averted.)(42:47), سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ - لِلْكَافِرِينَ لَيْسَ لَهُ دَافِعٌ (A questioner asked concerning a torment about to occur – upon the disbelievers, which none can avert.)(70:1-2), وَيَوْمَ يَقُولُ كُنْ فَيَكُونُ ۚ قَوْلُهُ الْحَقُّ ۚ وَلَهُ الْمُلْكُ يَوْمَ يُنْفَخُ فِي الصُّورِ ۚ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۚ وَهُوَ الْحَكِيمُ الْخَبِيرُ (And on the Day He will say: "Be!" – and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well Aware.)(6:73) As for the meaning of كَاذِبَةٌ (Kadhibah) Muhammad bin Ka'b said: "It will certainly occur," while Qatadah said, "It shall not be discontinued, taken back or aborted. Allah's statement, خَافِضَةٌ رَافِعَةٌ (Bringing low, exalting.) indicates that Al-Waqi'ah lowers some people to the lowest parts of the Fire, even if they had been mighty in this life. It also elevates others to the highest grades in the residence of eternal delight, even if they were weak in this life. This was said by Al-Hasan, Qatadah and others. Al-'Awfi reported from Ibn 'Abbas: خَافِضَةٌ رَافِعَةٌ (Bringing low, exalting), "It made the near and the far hear it," while 'Ikrimah said, "It lowered, and thus those who were close heard it, and elevated, and thus those in the distance heard it." Ad-Dahhak and Qatadah said similarly. Allah said, إِذَا رُجَّتِ الْأَرْضُ رَجًّا (When the earth will be shaken with a terrible shake.) meaning, it is shaken and moved violently over all of its surface and through its depths. Ibn 'Abbas, Mujahid, Qatadah and others said about Allah's saying:, إِذَا رُجَّتِ الْأَرْضُ رَجًّا (When the earth will be shaken with a terrible shake.) it means "Violently shaken." Ar-Rabi' bin Anas said, "The earth will be shaken with all that is in it, just as a sifter is shaken with its contents." This is like Allah's saying: إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth is shaken with its earthquake.)(99:1) and, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.)(22:1). Allah said: وَبُسَّتِ الْجِبَالُ بَسًّا (And the mountains will be powdered to dust,) meaning, relentlessly pulverized. This was said by Ibn 'Abbas, Mujahid, 'Ikrimah and Qatadah and others. Ibn Zayd said: "The mountains will become just like Allah described them, كَثِيبًا مَهِيلًا (A heap of sand poured out.)(73:14)." Allah's saying: فَكَانَتْ هَبَاءً مُنْبَثًّا (So that they will become floating dust particles.) Abu Ishaq narrated from Al-Harith, from 'Ali: "It will become like the rising dust storm that soon fades away leaving no trace of itself behind." Al-'Awfi reported from Ibn 'Abbas about Allah's saying: فَكَانَتْ هَبَاءً مُنْبَثًّا (So that they will become floating dust particles.) "It describes the rising embers from the fire when it is kindled, but when the embers land, they are extinguished quickly." 'Ikrimah said, "The floating dust particles that the wind scatters all around," while Qatadah said, هَبَاءً مُنْبَثًّا (floating particles), "Like the dry parts of trees that the wind scatters all about." This Ayah is similar to several other Ayat that indicate that the mountains will be moved from their places, demolished and blown off their bases, becoming like carded wool on the Day of Resurrection. Three Categories of People on the Day of Resurrection Allah's statement, وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً (And you (all) will be in three groups.) This means that people will be divided into three categories on the Day of Resurrection. Some will on the right of Allah's Throne, and they are those who were brought forth from 'Adam's right side. This category will be given their Books of Records in their right hand and will be taken to the right side. As-Suddi explained that they will comprise the majority of the residents of Paradise. Another category is those who will be placed to the left of Allah's Throne, and they are those who were brought forth from 'Adam's left side. This category will be given their Books of Records in their left hands and will be taken to the left side. They are the residents of the Fire, may Allah save us from their actions. A third category is comprised of those who are the foremost and nearest before Allah. They are in a better grade and status and nearer to Allah than those on the right side. They are the chiefs of those on the right side, because they include the Messengers, Prophets, true believers and martyrs. They are fewer than those on the right side; so Allah said, فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ (So those on the right – how will be those on the right! And those on the left – how will be those on the left! And those foremost will be foremost.) Allah divides people into these three groups upon their death, as indicated by the end of this Surah. Allah mentioned them in His statement as well, ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ۚ (Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah's leave, foremost in good deeds.)(35:32) Muhammad bin Ka'b, Abu Hazrah Ya'qub bin Mujahid said that, وَالسَّابِقُونَ السَّابِقُونَ (And those foremost will be foremost.) is about the Prophets, peace be upon them, while As-Suddi said that they are the residents of the utmost highs (Ahl Al-'Illiyyin, in Paradise). The meaning of foremost is that they were foremost in performing the acts of righteousness just as Allah commanded them, وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ (And march forth in the way to forgiveness from your Lord, and for Paradise as wide as the heavens and the earth.)(3:133) and, سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ (Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.)(57:21) Therefore, those who rush to obey Allah in this life and are foremost in performing acts of righteousness, will be among the foremost believers honored in the Hereafter. Verily, the reward is according to the kind of deed, and as one does, so he is judged. So Allah said: أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ (These will be the nearest (to Allah). In the Gardens of Delight.)

The Virtues of Surat Al-Waqi'ah Abu Ishaq reported from 'Ikrimah from Ibn 'Abbas that Abu Bakr said, "O Allah's Messenger! You are becoming gray?" The Messenger replied, شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَتْ (Hud (chapter 11), Al-Waqi'ah (56), Al-Mursalat (77), 'Amma Yatasa'alun (78) and Idha Ash-Shamsu Kuwwirat (81) have made me gray.) At-Tirmidhi collected this Hadith and said, "Hasan Gharib." بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا وَقَعَتِ الْوَاقِعَةُ - لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ - خَافِضَةٌ رَافِعَةٌ - إِذَا رُجَّتِ الْأَرْضُ رَجًّا - وَبُسَّتِ الْجِبَالُ بَسًّا - فَكَانَتْ هَبَاءً مُنْبَثًّا - وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً - فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ - أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ (1. When the Waqi'ah occurs)(2. There is not, for its occurrence, Kadhibah.)(3. Bringing low (some), exalting (others).)(4. When the earth will be shaken with a terrible shake.)(5. And the mountains will be powdered to dust,)(6. So that they will become floating dust particles.)(7. And you (all) will be in three groups.)(8. So those on the right – how (fortunate) will be those on the right!)(9. And those on the left – how (unfortunate) will be those on the left!)(10. And those foremost will be foremost.)(11. These will be the nearest (to Allah).)(12. In the Gardens of Delight.) The Horrors of the Day of Resurrection Al-Waqi'ah (the occurrence), is one of the names of the Day of Resurrection, because that Day is real and will surely come. Allah the Exalted said in other Ayat, فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Waqi'ah occur.)(69:15) Allah the Exalted said, لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (There is not, for its occurrence, Kadhibah.) means, when He commands the Day of Resurrection to begin, none can stop it from happening or prevent it from beginning, اسْتَجِيبُوا لِرَبِّكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا مَرَدَّ لَهُ مِنَ اللَّهِ ۚ (Answer the call of your Lord before there comes from Allah a Day which can not be averted.)(42:47), سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ - لِلْكَافِرِينَ لَيْسَ لَهُ دَافِعٌ (A questioner asked concerning a torment about to occur – upon the disbelievers, which none can avert.)(70:1-2), وَيَوْمَ يَقُولُ كُنْ فَيَكُونُ ۚ قَوْلُهُ الْحَقُّ ۚ وَلَهُ الْمُلْكُ يَوْمَ يُنْفَخُ فِي الصُّورِ ۚ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۚ وَهُوَ الْحَكِيمُ الْخَبِيرُ (And on the Day He will say: "Be!" – and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well Aware.)(6:73) As for the meaning of كَاذِبَةٌ (Kadhibah) Muhammad bin Ka'b said: "It will certainly occur," while Qatadah said, "It shall not be discontinued, taken back or aborted. Allah's statement, خَافِضَةٌ رَافِعَةٌ (Bringing low, exalting.) indicates that Al-Waqi'ah lowers some people to the lowest parts of the Fire, even if they had been mighty in this life. It also elevates others to the highest grades in the residence of eternal delight, even if they were weak in this life. This was said by Al-Hasan, Qatadah and others. Al-'Awfi reported from Ibn 'Abbas: خَافِضَةٌ رَافِعَةٌ (Bringing low, exalting), "It made the near and the far hear it," while 'Ikrimah said, "It lowered, and thus those who were close heard it, and elevated, and thus those in the distance heard it." Ad-Dahhak and Qatadah said similarly. Allah said, إِذَا رُجَّتِ الْأَرْضُ رَجًّا (When the earth will be shaken with a terrible shake.) meaning, it is shaken and moved violently over all of its surface and through its depths. Ibn 'Abbas, Mujahid, Qatadah and others said about Allah's saying:, إِذَا رُجَّتِ الْأَرْضُ رَجًّا (When the earth will be shaken with a terrible shake.) it means "Violently shaken." Ar-Rabi' bin Anas said, "The earth will be shaken with all that is in it, just as a sifter is shaken with its contents." This is like Allah's saying: إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth is shaken with its earthquake.)(99:1) and, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.)(22:1). Allah said: وَبُسَّتِ الْجِبَالُ بَسًّا (And the mountains will be powdered to dust,) meaning, relentlessly pulverized. This was said by Ibn 'Abbas, Mujahid, 'Ikrimah and Qatadah and others. Ibn Zayd said: "The mountains will become just like Allah described them, كَثِيبًا مَهِيلًا (A heap of sand poured out.)(73:14)." Allah's saying: فَكَانَتْ هَبَاءً مُنْبَثًّا (So that they will become floating dust particles.) Abu Ishaq narrated from Al-Harith, from 'Ali: "It will become like the rising dust storm that soon fades away leaving no trace of itself behind." Al-'Awfi reported from Ibn 'Abbas about Allah's saying: فَكَانَتْ هَبَاءً مُنْبَثًّا (So that they will become floating dust particles.) "It describes the rising embers from the fire when it is kindled, but when the embers land, they are extinguished quickly." 'Ikrimah said, "The floating dust particles that the wind scatters all around," while Qatadah said, هَبَاءً مُنْبَثًّا (floating particles), "Like the dry parts of trees that the wind scatters all about." This Ayah is similar to several other Ayat that indicate that the mountains will be moved from their places, demolished and blown off their bases, becoming like carded wool on the Day of Resurrection. Three Categories of People on the Day of Resurrection Allah's statement, وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً (And you (all) will be in three groups.) This means that people will be divided into three categories on the Day of Resurrection. Some will on the right of Allah's Throne, and they are those who were brought forth from 'Adam's right side. This category will be given their Books of Records in their right hand and will be taken to the right side. As-Suddi explained that they will comprise the majority of the residents of Paradise. Another category is those who will be placed to the left of Allah's Throne, and they are those who were brought forth from 'Adam's left side. This category will be given their Books of Records in their left hands and will be taken to the left side. They are the residents of the Fire, may Allah save us from their actions. A third category is comprised of those who are the foremost and nearest before Allah. They are in a better grade and status and nearer to Allah than those on the right side. They are the chiefs of those on the right side, because they include the Messengers, Prophets, true believers and martyrs. They are fewer than those on the right side; so Allah said, فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ (So those on the right – how will be those on the right! And those on the left – how will be those on the left! And those foremost will be foremost.) Allah divides people into these three groups upon their death, as indicated by the end of this Surah. Allah mentioned them in His statement as well, ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ۚ (Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah's leave, foremost in good deeds.)(35:32) Muhammad bin Ka'b, Abu Hazrah Ya'qub bin Mujahid said that, وَالسَّابِقُونَ السَّابِقُونَ (And those foremost will be foremost.) is about the Prophets, peace be upon them, while As-Suddi said that they are the residents of the utmost highs (Ahl Al-'Illiyyin, in Paradise). The meaning of foremost is that they were foremost in performing the acts of righteousness just as Allah commanded them, وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ (And march forth in the way to forgiveness from your Lord, and for Paradise as wide as the heavens and the earth.)(3:133) and, سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ (Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.)(57:21) Therefore, those who rush to obey Allah in this life and are foremost in performing acts of righteousness, will be among the foremost believers honored in the Hereafter. Verily, the reward is according to the kind of deed, and as one does, so he is judged. So Allah said: أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ (These will be the nearest (to Allah). In the Gardens of Delight.)

The Virtues of Surat Al-Waqi'ah Abu Ishaq reported from 'Ikrimah from Ibn 'Abbas that Abu Bakr said, "O Allah's Messenger! You are becoming gray?" The Messenger replied, شَيَّبَتْنِي هُودٌ وَالْوَاقِعَةُ وَالْمُرْسَلَاتُ وَعَمَّ يَتَسَاءَلُونَ وَإِذَا الشَّمْسُ كُوِّرَتْ (Hud (chapter 11), Al-Waqi'ah (56), Al-Mursalat (77), 'Amma Yatasa'alun (78) and Idha Ash-Shamsu Kuwwirat (81) have made me gray.) At-Tirmidhi collected this Hadith and said, "Hasan Gharib." بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ In the Name of Allah, the Most Gracious, the Most Merciful. إِذَا وَقَعَتِ الْوَاقِعَةُ - لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ - خَافِضَةٌ رَافِعَةٌ - إِذَا رُجَّتِ الْأَرْضُ رَجًّا - وَبُسَّتِ الْجِبَالُ بَسًّا - فَكَانَتْ هَبَاءً مُنْبَثًّا - وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً - فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ - أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ (1. When the Waqi'ah occurs)(2. There is not, for its occurrence, Kadhibah.)(3. Bringing low (some), exalting (others).)(4. When the earth will be shaken with a terrible shake.)(5. And the mountains will be powdered to dust,)(6. So that they will become floating dust particles.)(7. And you (all) will be in three groups.)(8. So those on the right – how (fortunate) will be those on the right!)(9. And those on the left – how (unfortunate) will be those on the left!)(10. And those foremost will be foremost.)(11. These will be the nearest (to Allah).)(12. In the Gardens of Delight.) The Horrors of the Day of Resurrection Al-Waqi'ah (the occurrence), is one of the names of the Day of Resurrection, because that Day is real and will surely come. Allah the Exalted said in other Ayat, فَيَوْمَئِذٍ وَقَعَتِ الْوَاقِعَةُ (Then on that Day shall the Waqi'ah occur.)(69:15) Allah the Exalted said, لَيْسَ لِوَقْعَتِهَا كَاذِبَةٌ (There is not, for its occurrence, Kadhibah.) means, when He commands the Day of Resurrection to begin, none can stop it from happening or prevent it from beginning, اسْتَجِيبُوا لِرَبِّكُمْ مِنْ قَبْلِ أَنْ يَأْتِيَ يَوْمٌ لَا مَرَدَّ لَهُ مِنَ اللَّهِ ۚ (Answer the call of your Lord before there comes from Allah a Day which can not be averted.)(42:47), سَأَلَ سَائِلٌ بِعَذَابٍ وَاقِعٍ - لِلْكَافِرِينَ لَيْسَ لَهُ دَافِعٌ (A questioner asked concerning a torment about to occur – upon the disbelievers, which none can avert.)(70:1-2), وَيَوْمَ يَقُولُ كُنْ فَيَكُونُ ۚ قَوْلُهُ الْحَقُّ ۚ وَلَهُ الْمُلْكُ يَوْمَ يُنْفَخُ فِي الصُّورِ ۚ عَالِمُ الْغَيْبِ وَالشَّهَادَةِ ۚ وَهُوَ الْحَكِيمُ الْخَبِيرُ (And on the Day He will say: "Be!" – and it is! His Word is the Truth. His will be the dominion on the Day when the Trumpet will be blown. All-Knower of the unseen and the seen. He is the All-Wise, Well Aware.)(6:73) As for the meaning of كَاذِبَةٌ (Kadhibah) Muhammad bin Ka'b said: "It will certainly occur," while Qatadah said, "It shall not be discontinued, taken back or aborted. Allah's statement, خَافِضَةٌ رَافِعَةٌ (Bringing low, exalting.) indicates that Al-Waqi'ah lowers some people to the lowest parts of the Fire, even if they had been mighty in this life. It also elevates others to the highest grades in the residence of eternal delight, even if they were weak in this life. This was said by Al-Hasan, Qatadah and others. Al-'Awfi reported from Ibn 'Abbas: خَافِضَةٌ رَافِعَةٌ (Bringing low, exalting), "It made the near and the far hear it," while 'Ikrimah said, "It lowered, and thus those who were close heard it, and elevated, and thus those in the distance heard it." Ad-Dahhak and Qatadah said similarly. Allah said, إِذَا رُجَّتِ الْأَرْضُ رَجًّا (When the earth will be shaken with a terrible shake.) meaning, it is shaken and moved violently over all of its surface and through its depths. Ibn 'Abbas, Mujahid, Qatadah and others said about Allah's saying:, إِذَا رُجَّتِ الْأَرْضُ رَجًّا (When the earth will be shaken with a terrible shake.) it means "Violently shaken." Ar-Rabi' bin Anas said, "The earth will be shaken with all that is in it, just as a sifter is shaken with its contents." This is like Allah's saying: إِذَا زُلْزِلَتِ الْأَرْضُ زِلْزَالَهَا (When the earth is shaken with its earthquake.)(99:1) and, يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ السَّاعَةِ شَيْءٌ عَظِيمٌ (O mankind! Have Taqwa of your Lord! Verily, the earthquake of the Hour is a terrible thing.)(22:1). Allah said: وَبُسَّتِ الْجِبَالُ بَسًّا (And the mountains will be powdered to dust,) meaning, relentlessly pulverized. This was said by Ibn 'Abbas, Mujahid, 'Ikrimah and Qatadah and others. Ibn Zayd said: "The mountains will become just like Allah described them, كَثِيبًا مَهِيلًا (A heap of sand poured out.)(73:14)." Allah's saying: فَكَانَتْ هَبَاءً مُنْبَثًّا (So that they will become floating dust particles.) Abu Ishaq narrated from Al-Harith, from 'Ali: "It will become like the rising dust storm that soon fades away leaving no trace of itself behind." Al-'Awfi reported from Ibn 'Abbas about Allah's saying: فَكَانَتْ هَبَاءً مُنْبَثًّا (So that they will become floating dust particles.) "It describes the rising embers from the fire when it is kindled, but when the embers land, they are extinguished quickly." 'Ikrimah said, "The floating dust particles that the wind scatters all around," while Qatadah said, هَبَاءً مُنْبَثًّا (floating particles), "Like the dry parts of trees that the wind scatters all about." This Ayah is similar to several other Ayat that indicate that the mountains will be moved from their places, demolished and blown off their bases, becoming like carded wool on the Day of Resurrection. Three Categories of People on the Day of Resurrection Allah's statement, وَكُنْتُمْ أَزْوَاجًا ثَلَاثَةً (And you (all) will be in three groups.) This means that people will be divided into three categories on the Day of Resurrection. Some will on the right of Allah's Throne, and they are those who were brought forth from 'Adam's right side. This category will be given their Books of Records in their right hand and will be taken to the right side. As-Suddi explained that they will comprise the majority of the residents of Paradise. Another category is those who will be placed to the left of Allah's Throne, and they are those who were brought forth from 'Adam's left side. This category will be given their Books of Records in their left hands and will be taken to the left side. They are the residents of the Fire, may Allah save us from their actions. A third category is comprised of those who are the foremost and nearest before Allah. They are in a better grade and status and nearer to Allah than those on the right side. They are the chiefs of those on the right side, because they include the Messengers, Prophets, true believers and martyrs. They are fewer than those on the right side; so Allah said, فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ - وَأَصْحَابُ الْمَشْأَمَةِ مَا أَصْحَابُ الْمَشْأَمَةِ - وَالسَّابِقُونَ السَّابِقُونَ (So those on the right – how will be those on the right! And those on the left – how will be those on the left! And those foremost will be foremost.) Allah divides people into these three groups upon their death, as indicated by the end of this Surah. Allah mentioned them in His statement as well, ثُمَّ أَوْرَثْنَا الْكِتَابَ الَّذِينَ اصْطَفَيْنَا مِنْ عِبَادِنَا ۖ فَمِنْهُمْ ظَالِمٌ لِنَفْسِهِ وَمِنْهُمْ مُقْتَصِدٌ وَمِنْهُمْ سَابِقٌ بِالْخَيْرَاتِ بِإِذْنِ اللَّهِ ۚ (Then We gave the Book as inheritance to such of Our servants whom We chose. Then of them are some who wrong themselves, and of them are some who follow a middle course, and of them are some who are, by Allah's leave, foremost in good deeds.)(35:32) Muhammad bin Ka'b, Abu Hazrah Ya'qub bin Mujahid said that, وَالسَّابِقُونَ السَّابِقُونَ (And those foremost will be foremost.) is about the Prophets, peace be upon them, while As-Suddi said that they are the residents of the utmost highs (Ahl Al-'Illiyyin, in Paradise). The meaning of foremost is that they were foremost in performing the acts of righteousness just as Allah commanded them, وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ (And march forth in the way to forgiveness from your Lord, and for Paradise as wide as the heavens and the earth.)(3:133) and, سَابِقُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاءِ وَالْأَرْضِ (Race with one another in hastening towards forgiveness from your Lord, and Paradise the width whereof is as the width of the heaven and the earth.)(57:21) Therefore, those who rush to obey Allah in this life and are foremost in performing acts of righteousness, will be among the foremost believers honored in the Hereafter. Verily, the reward is according to the kind of deed, and as one does, so he is judged. So Allah said: أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ (These will be the nearest (to Allah). In the Gardens of Delight.)

A multitude of those will be from the first ones (13)And a few of those will be from the later ones (14)(They will be) on thrones, Mawdunah (15)Reclining thereon, face to face (16)Immortal boys will go around them (serving)(17)With cups, and jugs, and a glass of flowing wine (18)Wherefrom neither Yusadda'un nor Yunzifun (19)And with fruit that they may choose (20)And with the flesh of fowls that they desire (21)And (there will be) Hur with wide lovely eyes (22)Like preserved pearls (23)A reward for what they used to do (24)No Laghw (evil vain talk) will they hear therein, nor any sinful speech (25)But only the saying of: "Salaman! Salaman! (26) The Reward of the Foremost in Faith Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger ﷺ: نَحْنُ الْآخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَةِ (We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَقَلِيلٌ مِنَ الْآخِرِينَ (A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet ﷺ. These this Ayat, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed.(56:39-40) The Prophet ﷺ then said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ - أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ - وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِيَ (I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that, ثُلَّةٌ مِنَ الْأَوَّلِينَ (A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while, وَقَلِيلٌ مِنَ الْآخِرِينَ (And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah, وَالسَّابِقُونَ السَّابِقُونَ - أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ - ثُلَّةٌ مِنَ الْأَوَّلِينَ (And those foremost will be foremost. These will be the nearest (to Allah).(56:10-13) In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah." Ibn Abi Hatim also recorded that Muhammad bin Sirin commented: ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَقَلِيلٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah." Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah ﷺ said; خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ (The best people are my generation, then the next generation, then the next generation....) He ﷺ also said: لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَىٰ قِيَامِ السَّاعَةِ (A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration: حَتَّىٰ يَأْتِيَ أَمْرُ اللهِ تَعَالَىٰ وَهُمْ كَذٰلِكَ (..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet ﷺ mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet ﷺ added, مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا (With each thousand, another seventy thousand.) In yet another narration, he said, مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا (With every one of them is another seventy thousand.) Allah's statement, عَلَىٰ سُرُرٍ مَوْضُونَةٍ (on Thrones, Mawdunah.) Ibn 'Abbas said, "Woven with gold." Similar was reported from Mujahid, 'Ikrimah, Sa'id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said, مُتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ (Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines, يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ (Immortal boys will go around them), who will never grow up, get old or change in shape, بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ مَعِينٍ (With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely, لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ (Wherefrom neither Yusadda'un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn 'Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics." Mujahid, 'Ikrimah, Sa'id bin Jubayr, 'Atiyah Al-'Awfi, Qatadah and As-Suddi said that Allah's statement, لَا يُصَدَّعُونَ عَنْهَا (Wherefrom neither Yusadda'un) means, "It does not give them a headache." While they said that وَلَا يُنْزِفُونَ (nor will they Yunzifun.) means that "It does not change their sense of reasoning." Allah's statement, وَفَاكِهَةٍ مِمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ (And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah ﷺ liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet ﷺ had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, 'Take them to the river Baydakh or – Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them." Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger ﷺ called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya'la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim." Allah said, وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ (And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَىٰ فِي شَجَرِ الْجَنَّةِ (Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger ﷺ said, آكِلُهَا أَنْعَمُ مِنْهَا (Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet ﷺ went on, وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا (And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said; كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement, كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ (As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards, جَزَاءً بِمَا كَانُوا يَعْمَلُونَ (A reward for what they used to do.) meaning, 'these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said, لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا - إِلَّا قِيلًا سَلَامًا سَلَامًا (No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!") meaning they will not hear foul or unnecessary speech in Paradise. لَا تَسْمَعُ فِيهَا لَاغِيَةً (Where they shall neither hear harmful speech nor falsehood.)(88:11), meaning, no foul words are uttered therein. Allah said, وَلَا تَأْثِيمًا (nor any sinful speech.) meaning, nor speech that contains foul words, إِلَّا قِيلًا سَلَامًا سَلَامًا (But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah, تَحِيَّتُهُمْ فِيهَا سَلَامٌ (Their greeting therin will be: "Salaman (peace!).")(14:23) And, as we mentioned, their words will be free from impure and needless speech.

A multitude of those will be from the first ones (13)And a few of those will be from the later ones (14)(They will be) on thrones, Mawdunah (15)Reclining thereon, face to face (16)Immortal boys will go around them (serving)(17)With cups, and jugs, and a glass of flowing wine (18)Wherefrom neither Yusadda'un nor Yunzifun (19)And with fruit that they may choose (20)And with the flesh of fowls that they desire (21)And (there will be) Hur with wide lovely eyes (22)Like preserved pearls (23)A reward for what they used to do (24)No Laghw (evil vain talk) will they hear therein, nor any sinful speech (25)But only the saying of: "Salaman! Salaman! (26) The Reward of the Foremost in Faith Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger ﷺ: نَحْنُ الْآخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَةِ (We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَقَلِيلٌ مِنَ الْآخِرِينَ (A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet ﷺ. These this Ayat, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed.(56:39-40) The Prophet ﷺ then said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ - أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ - وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِيَ (I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that, ثُلَّةٌ مِنَ الْأَوَّلِينَ (A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while, وَقَلِيلٌ مِنَ الْآخِرِينَ (And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah, وَالسَّابِقُونَ السَّابِقُونَ - أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ - ثُلَّةٌ مِنَ الْأَوَّلِينَ (And those foremost will be foremost. These will be the nearest (to Allah).(56:10-13) In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah." Ibn Abi Hatim also recorded that Muhammad bin Sirin commented: ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَقَلِيلٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah." Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah ﷺ said; خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ (The best people are my generation, then the next generation, then the next generation....) He ﷺ also said: لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَىٰ قِيَامِ السَّاعَةِ (A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration: حَتَّىٰ يَأْتِيَ أَمْرُ اللهِ تَعَالَىٰ وَهُمْ كَذٰلِكَ (..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet ﷺ mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet ﷺ added, مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا (With each thousand, another seventy thousand.) In yet another narration, he said, مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا (With every one of them is another seventy thousand.) Allah's statement, عَلَىٰ سُرُرٍ مَوْضُونَةٍ (on Thrones, Mawdunah.) Ibn 'Abbas said, "Woven with gold." Similar was reported from Mujahid, 'Ikrimah, Sa'id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said, مُتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ (Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines, يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ (Immortal boys will go around them), who will never grow up, get old or change in shape, بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ مَعِينٍ (With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely, لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ (Wherefrom neither Yusadda'un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn 'Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics." Mujahid, 'Ikrimah, Sa'id bin Jubayr, 'Atiyah Al-'Awfi, Qatadah and As-Suddi said that Allah's statement, لَا يُصَدَّعُونَ عَنْهَا (Wherefrom neither Yusadda'un) means, "It does not give them a headache." While they said that وَلَا يُنْزِفُونَ (nor will they Yunzifun.) means that "It does not change their sense of reasoning." Allah's statement, وَفَاكِهَةٍ مِمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ (And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah ﷺ liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet ﷺ had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, 'Take them to the river Baydakh or – Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them." Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger ﷺ called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya'la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim." Allah said, وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ (And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَىٰ فِي شَجَرِ الْجَنَّةِ (Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger ﷺ said, آكِلُهَا أَنْعَمُ مِنْهَا (Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet ﷺ went on, وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا (And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said; كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement, كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ (As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards, جَزَاءً بِمَا كَانُوا يَعْمَلُونَ (A reward for what they used to do.) meaning, 'these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said, لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا - إِلَّا قِيلًا سَلَامًا سَلَامًا (No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!") meaning they will not hear foul or unnecessary speech in Paradise. لَا تَسْمَعُ فِيهَا لَاغِيَةً (Where they shall neither hear harmful speech nor falsehood.)(88:11), meaning, no foul words are uttered therein. Allah said, وَلَا تَأْثِيمًا (nor any sinful speech.) meaning, nor speech that contains foul words, إِلَّا قِيلًا سَلَامًا سَلَامًا (But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah, تَحِيَّتُهُمْ فِيهَا سَلَامٌ (Their greeting therin will be: "Salaman (peace!).")(14:23) And, as we mentioned, their words will be free from impure and needless speech.

A multitude of those will be from the first ones (13)And a few of those will be from the later ones (14)(They will be) on thrones, Mawdunah (15)Reclining thereon, face to face (16)Immortal boys will go around them (serving)(17)With cups, and jugs, and a glass of flowing wine (18)Wherefrom neither Yusadda'un nor Yunzifun (19)And with fruit that they may choose (20)And with the flesh of fowls that they desire (21)And (there will be) Hur with wide lovely eyes (22)Like preserved pearls (23)A reward for what they used to do (24)No Laghw (evil vain talk) will they hear therein, nor any sinful speech (25)But only the saying of: "Salaman! Salaman! (26) The Reward of the Foremost in Faith Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger ﷺ: نَحْنُ الْآخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَةِ (We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَقَلِيلٌ مِنَ الْآخِرِينَ (A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet ﷺ. These this Ayat, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed.(56:39-40) The Prophet ﷺ then said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ - أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ - وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِيَ (I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that, ثُلَّةٌ مِنَ الْأَوَّلِينَ (A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while, وَقَلِيلٌ مِنَ الْآخِرِينَ (And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah, وَالسَّابِقُونَ السَّابِقُونَ - أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ - ثُلَّةٌ مِنَ الْأَوَّلِينَ (And those foremost will be foremost. These will be the nearest (to Allah).(56:10-13) In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah." Ibn Abi Hatim also recorded that Muhammad bin Sirin commented: ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَقَلِيلٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah." Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah ﷺ said; خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ (The best people are my generation, then the next generation, then the next generation....) He ﷺ also said: لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَىٰ قِيَامِ السَّاعَةِ (A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration: حَتَّىٰ يَأْتِيَ أَمْرُ اللهِ تَعَالَىٰ وَهُمْ كَذٰلِكَ (..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet ﷺ mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet ﷺ added, مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا (With each thousand, another seventy thousand.) In yet another narration, he said, مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا (With every one of them is another seventy thousand.) Allah's statement, عَلَىٰ سُرُرٍ مَوْضُونَةٍ (on Thrones, Mawdunah.) Ibn 'Abbas said, "Woven with gold." Similar was reported from Mujahid, 'Ikrimah, Sa'id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said, مُتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ (Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines, يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ (Immortal boys will go around them), who will never grow up, get old or change in shape, بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ مَعِينٍ (With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely, لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ (Wherefrom neither Yusadda'un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn 'Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics." Mujahid, 'Ikrimah, Sa'id bin Jubayr, 'Atiyah Al-'Awfi, Qatadah and As-Suddi said that Allah's statement, لَا يُصَدَّعُونَ عَنْهَا (Wherefrom neither Yusadda'un) means, "It does not give them a headache." While they said that وَلَا يُنْزِفُونَ (nor will they Yunzifun.) means that "It does not change their sense of reasoning." Allah's statement, وَفَاكِهَةٍ مِمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ (And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah ﷺ liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet ﷺ had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, 'Take them to the river Baydakh or – Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them." Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger ﷺ called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya'la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim." Allah said, وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ (And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَىٰ فِي شَجَرِ الْجَنَّةِ (Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger ﷺ said, آكِلُهَا أَنْعَمُ مِنْهَا (Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet ﷺ went on, وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا (And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said; كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement, كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ (As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards, جَزَاءً بِمَا كَانُوا يَعْمَلُونَ (A reward for what they used to do.) meaning, 'these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said, لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا - إِلَّا قِيلًا سَلَامًا سَلَامًا (No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!") meaning they will not hear foul or unnecessary speech in Paradise. لَا تَسْمَعُ فِيهَا لَاغِيَةً (Where they shall neither hear harmful speech nor falsehood.)(88:11), meaning, no foul words are uttered therein. Allah said, وَلَا تَأْثِيمًا (nor any sinful speech.) meaning, nor speech that contains foul words, إِلَّا قِيلًا سَلَامًا سَلَامًا (But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah, تَحِيَّتُهُمْ فِيهَا سَلَامٌ (Their greeting therin will be: "Salaman (peace!).")(14:23) And, as we mentioned, their words will be free from impure and needless speech.

A multitude of those will be from the first ones (13)And a few of those will be from the later ones (14)(They will be) on thrones, Mawdunah (15)Reclining thereon, face to face (16)Immortal boys will go around them (serving)(17)With cups, and jugs, and a glass of flowing wine (18)Wherefrom neither Yusadda'un nor Yunzifun (19)And with fruit that they may choose (20)And with the flesh of fowls that they desire (21)And (there will be) Hur with wide lovely eyes (22)Like preserved pearls (23)A reward for what they used to do (24)No Laghw (evil vain talk) will they hear therein, nor any sinful speech (25)But only the saying of: "Salaman! Salaman! (26) The Reward of the Foremost in Faith Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger ﷺ: نَحْنُ الْآخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَةِ (We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَقَلِيلٌ مِنَ الْآخِرِينَ (A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet ﷺ. These this Ayat, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed.(56:39-40) The Prophet ﷺ then said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ - أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ - وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِيَ (I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that, ثُلَّةٌ مِنَ الْأَوَّلِينَ (A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while, وَقَلِيلٌ مِنَ الْآخِرِينَ (And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah, وَالسَّابِقُونَ السَّابِقُونَ - أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ - ثُلَّةٌ مِنَ الْأَوَّلِينَ (And those foremost will be foremost. These will be the nearest (to Allah).(56:10-13) In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah." Ibn Abi Hatim also recorded that Muhammad bin Sirin commented: ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَقَلِيلٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah." Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah ﷺ said; خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ (The best people are my generation, then the next generation, then the next generation....) He ﷺ also said: لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَىٰ قِيَامِ السَّاعَةِ (A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration: حَتَّىٰ يَأْتِيَ أَمْرُ اللهِ تَعَالَىٰ وَهُمْ كَذٰلِكَ (..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet ﷺ mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet ﷺ added, مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا (With each thousand, another seventy thousand.) In yet another narration, he said, مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا (With every one of them is another seventy thousand.) Allah's statement, عَلَىٰ سُرُرٍ مَوْضُونَةٍ (on Thrones, Mawdunah.) Ibn 'Abbas said, "Woven with gold." Similar was reported from Mujahid, 'Ikrimah, Sa'id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said, مُتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ (Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines, يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ (Immortal boys will go around them), who will never grow up, get old or change in shape, بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ مَعِينٍ (With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely, لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ (Wherefrom neither Yusadda'un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn 'Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics." Mujahid, 'Ikrimah, Sa'id bin Jubayr, 'Atiyah Al-'Awfi, Qatadah and As-Suddi said that Allah's statement, لَا يُصَدَّعُونَ عَنْهَا (Wherefrom neither Yusadda'un) means, "It does not give them a headache." While they said that وَلَا يُنْزِفُونَ (nor will they Yunzifun.) means that "It does not change their sense of reasoning." Allah's statement, وَفَاكِهَةٍ مِمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ (And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah ﷺ liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet ﷺ had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, 'Take them to the river Baydakh or – Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them." Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger ﷺ called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya'la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim." Allah said, وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ (And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَىٰ فِي شَجَرِ الْجَنَّةِ (Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger ﷺ said, آكِلُهَا أَنْعَمُ مِنْهَا (Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet ﷺ went on, وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا (And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said; كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement, كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ (As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards, جَزَاءً بِمَا كَانُوا يَعْمَلُونَ (A reward for what they used to do.) meaning, 'these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said, لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا - إِلَّا قِيلًا سَلَامًا سَلَامًا (No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!") meaning they will not hear foul or unnecessary speech in Paradise. لَا تَسْمَعُ فِيهَا لَاغِيَةً (Where they shall neither hear harmful speech nor falsehood.)(88:11), meaning, no foul words are uttered therein. Allah said, وَلَا تَأْثِيمًا (nor any sinful speech.) meaning, nor speech that contains foul words, إِلَّا قِيلًا سَلَامًا سَلَامًا (But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah, تَحِيَّتُهُمْ فِيهَا سَلَامٌ (Their greeting therin will be: "Salaman (peace!).")(14:23) And, as we mentioned, their words will be free from impure and needless speech.

A multitude of those will be from the first ones (13)And a few of those will be from the later ones (14)(They will be) on thrones, Mawdunah (15)Reclining thereon, face to face (16)Immortal boys will go around them (serving)(17)With cups, and jugs, and a glass of flowing wine (18)Wherefrom neither Yusadda'un nor Yunzifun (19)And with fruit that they may choose (20)And with the flesh of fowls that they desire (21)And (there will be) Hur with wide lovely eyes (22)Like preserved pearls (23)A reward for what they used to do (24)No Laghw (evil vain talk) will they hear therein, nor any sinful speech (25)But only the saying of: "Salaman! Salaman! (26) The Reward of the Foremost in Faith Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger ﷺ: نَحْنُ الْآخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَةِ (We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَقَلِيلٌ مِنَ الْآخِرِينَ (A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet ﷺ. These this Ayat, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed.(56:39-40) The Prophet ﷺ then said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ - أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ - وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِيَ (I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that, ثُلَّةٌ مِنَ الْأَوَّلِينَ (A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while, وَقَلِيلٌ مِنَ الْآخِرِينَ (And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah, وَالسَّابِقُونَ السَّابِقُونَ - أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ - ثُلَّةٌ مِنَ الْأَوَّلِينَ (And those foremost will be foremost. These will be the nearest (to Allah).(56:10-13) In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah." Ibn Abi Hatim also recorded that Muhammad bin Sirin commented: ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَقَلِيلٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah." Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah ﷺ said; خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ (The best people are my generation, then the next generation, then the next generation....) He ﷺ also said: لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَىٰ قِيَامِ السَّاعَةِ (A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration: حَتَّىٰ يَأْتِيَ أَمْرُ اللهِ تَعَالَىٰ وَهُمْ كَذٰلِكَ (..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet ﷺ mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet ﷺ added, مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا (With each thousand, another seventy thousand.) In yet another narration, he said, مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا (With every one of them is another seventy thousand.) Allah's statement, عَلَىٰ سُرُرٍ مَوْضُونَةٍ (on Thrones, Mawdunah.) Ibn 'Abbas said, "Woven with gold." Similar was reported from Mujahid, 'Ikrimah, Sa'id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said, مُتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ (Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines, يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ (Immortal boys will go around them), who will never grow up, get old or change in shape, بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ مَعِينٍ (With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely, لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ (Wherefrom neither Yusadda'un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn 'Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics." Mujahid, 'Ikrimah, Sa'id bin Jubayr, 'Atiyah Al-'Awfi, Qatadah and As-Suddi said that Allah's statement, لَا يُصَدَّعُونَ عَنْهَا (Wherefrom neither Yusadda'un) means, "It does not give them a headache." While they said that وَلَا يُنْزِفُونَ (nor will they Yunzifun.) means that "It does not change their sense of reasoning." Allah's statement, وَفَاكِهَةٍ مِمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ (And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah ﷺ liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet ﷺ had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, 'Take them to the river Baydakh or – Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them." Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger ﷺ called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya'la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim." Allah said, وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ (And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَىٰ فِي شَجَرِ الْجَنَّةِ (Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger ﷺ said, آكِلُهَا أَنْعَمُ مِنْهَا (Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet ﷺ went on, وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا (And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said; كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement, كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ (As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards, جَزَاءً بِمَا كَانُوا يَعْمَلُونَ (A reward for what they used to do.) meaning, 'these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said, لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا - إِلَّا قِيلًا سَلَامًا سَلَامًا (No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!") meaning they will not hear foul or unnecessary speech in Paradise. لَا تَسْمَعُ فِيهَا لَاغِيَةً (Where they shall neither hear harmful speech nor falsehood.)(88:11), meaning, no foul words are uttered therein. Allah said, وَلَا تَأْثِيمًا (nor any sinful speech.) meaning, nor speech that contains foul words, إِلَّا قِيلًا سَلَامًا سَلَامًا (But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah, تَحِيَّتُهُمْ فِيهَا سَلَامٌ (Their greeting therin will be: "Salaman (peace!).")(14:23) And, as we mentioned, their words will be free from impure and needless speech.

A multitude of those will be from the first ones (13)And a few of those will be from the later ones (14)(They will be) on thrones, Mawdunah (15)Reclining thereon, face to face (16)Immortal boys will go around them (serving)(17)With cups, and jugs, and a glass of flowing wine (18)Wherefrom neither Yusadda'un nor Yunzifun (19)And with fruit that they may choose (20)And with the flesh of fowls that they desire (21)And (there will be) Hur with wide lovely eyes (22)Like preserved pearls (23)A reward for what they used to do (24)No Laghw (evil vain talk) will they hear therein, nor any sinful speech (25)But only the saying of: "Salaman! Salaman! (26) The Reward of the Foremost in Faith Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger ﷺ: نَحْنُ الْآخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَةِ (We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَقَلِيلٌ مِنَ الْآخِرِينَ (A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet ﷺ. These this Ayat, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed.(56:39-40) The Prophet ﷺ then said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ - أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ - وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِيَ (I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that, ثُلَّةٌ مِنَ الْأَوَّلِينَ (A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while, وَقَلِيلٌ مِنَ الْآخِرِينَ (And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah, وَالسَّابِقُونَ السَّابِقُونَ - أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ - ثُلَّةٌ مِنَ الْأَوَّلِينَ (And those foremost will be foremost. These will be the nearest (to Allah).(56:10-13) In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah." Ibn Abi Hatim also recorded that Muhammad bin Sirin commented: ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَقَلِيلٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah." Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah ﷺ said; خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ (The best people are my generation, then the next generation, then the next generation....) He ﷺ also said: لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَىٰ قِيَامِ السَّاعَةِ (A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration: حَتَّىٰ يَأْتِيَ أَمْرُ اللهِ تَعَالَىٰ وَهُمْ كَذٰلِكَ (..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet ﷺ mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet ﷺ added, مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا (With each thousand, another seventy thousand.) In yet another narration, he said, مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا (With every one of them is another seventy thousand.) Allah's statement, عَلَىٰ سُرُرٍ مَوْضُونَةٍ (on Thrones, Mawdunah.) Ibn 'Abbas said, "Woven with gold." Similar was reported from Mujahid, 'Ikrimah, Sa'id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said, مُتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ (Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines, يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ (Immortal boys will go around them), who will never grow up, get old or change in shape, بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ مَعِينٍ (With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely, لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ (Wherefrom neither Yusadda'un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn 'Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics." Mujahid, 'Ikrimah, Sa'id bin Jubayr, 'Atiyah Al-'Awfi, Qatadah and As-Suddi said that Allah's statement, لَا يُصَدَّعُونَ عَنْهَا (Wherefrom neither Yusadda'un) means, "It does not give them a headache." While they said that وَلَا يُنْزِفُونَ (nor will they Yunzifun.) means that "It does not change their sense of reasoning." Allah's statement, وَفَاكِهَةٍ مِمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ (And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah ﷺ liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet ﷺ had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, 'Take them to the river Baydakh or – Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them." Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger ﷺ called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya'la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim." Allah said, وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ (And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَىٰ فِي شَجَرِ الْجَنَّةِ (Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger ﷺ said, آكِلُهَا أَنْعَمُ مِنْهَا (Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet ﷺ went on, وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا (And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said; كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement, كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ (As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards, جَزَاءً بِمَا كَانُوا يَعْمَلُونَ (A reward for what they used to do.) meaning, 'these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said, لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا - إِلَّا قِيلًا سَلَامًا سَلَامًا (No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!") meaning they will not hear foul or unnecessary speech in Paradise. لَا تَسْمَعُ فِيهَا لَاغِيَةً (Where they shall neither hear harmful speech nor falsehood.)(88:11), meaning, no foul words are uttered therein. Allah said, وَلَا تَأْثِيمًا (nor any sinful speech.) meaning, nor speech that contains foul words, إِلَّا قِيلًا سَلَامًا سَلَامًا (But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah, تَحِيَّتُهُمْ فِيهَا سَلَامٌ (Their greeting therin will be: "Salaman (peace!).")(14:23) And, as we mentioned, their words will be free from impure and needless speech.

A multitude of those will be from the first ones (13)And a few of those will be from the later ones (14)(They will be) on thrones, Mawdunah (15)Reclining thereon, face to face (16)Immortal boys will go around them (serving)(17)With cups, and jugs, and a glass of flowing wine (18)Wherefrom neither Yusadda'un nor Yunzifun (19)And with fruit that they may choose (20)And with the flesh of fowls that they desire (21)And (there will be) Hur with wide lovely eyes (22)Like preserved pearls (23)A reward for what they used to do (24)No Laghw (evil vain talk) will they hear therein, nor any sinful speech (25)But only the saying of: "Salaman! Salaman! (26) The Reward of the Foremost in Faith Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger ﷺ: نَحْنُ الْآخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَةِ (We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَقَلِيلٌ مِنَ الْآخِرِينَ (A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet ﷺ. These this Ayat, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed.(56:39-40) The Prophet ﷺ then said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ - أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ - وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِيَ (I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that, ثُلَّةٌ مِنَ الْأَوَّلِينَ (A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while, وَقَلِيلٌ مِنَ الْآخِرِينَ (And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah, وَالسَّابِقُونَ السَّابِقُونَ - أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ - ثُلَّةٌ مِنَ الْأَوَّلِينَ (And those foremost will be foremost. These will be the nearest (to Allah).(56:10-13) In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah." Ibn Abi Hatim also recorded that Muhammad bin Sirin commented: ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَقَلِيلٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah." Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah ﷺ said; خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ (The best people are my generation, then the next generation, then the next generation....) He ﷺ also said: لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَىٰ قِيَامِ السَّاعَةِ (A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration: حَتَّىٰ يَأْتِيَ أَمْرُ اللهِ تَعَالَىٰ وَهُمْ كَذٰلِكَ (..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet ﷺ mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet ﷺ added, مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا (With each thousand, another seventy thousand.) In yet another narration, he said, مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا (With every one of them is another seventy thousand.) Allah's statement, عَلَىٰ سُرُرٍ مَوْضُونَةٍ (on Thrones, Mawdunah.) Ibn 'Abbas said, "Woven with gold." Similar was reported from Mujahid, 'Ikrimah, Sa'id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said, مُتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ (Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines, يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ (Immortal boys will go around them), who will never grow up, get old or change in shape, بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ مَعِينٍ (With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely, لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ (Wherefrom neither Yusadda'un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn 'Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics." Mujahid, 'Ikrimah, Sa'id bin Jubayr, 'Atiyah Al-'Awfi, Qatadah and As-Suddi said that Allah's statement, لَا يُصَدَّعُونَ عَنْهَا (Wherefrom neither Yusadda'un) means, "It does not give them a headache." While they said that وَلَا يُنْزِفُونَ (nor will they Yunzifun.) means that "It does not change their sense of reasoning." Allah's statement, وَفَاكِهَةٍ مِمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ (And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah ﷺ liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet ﷺ had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, 'Take them to the river Baydakh or – Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them." Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger ﷺ called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya'la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim." Allah said, وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ (And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَىٰ فِي شَجَرِ الْجَنَّةِ (Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger ﷺ said, آكِلُهَا أَنْعَمُ مِنْهَا (Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet ﷺ went on, وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا (And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said; كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement, كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ (As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards, جَزَاءً بِمَا كَانُوا يَعْمَلُونَ (A reward for what they used to do.) meaning, 'these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said, لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا - إِلَّا قِيلًا سَلَامًا سَلَامًا (No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!") meaning they will not hear foul or unnecessary speech in Paradise. لَا تَسْمَعُ فِيهَا لَاغِيَةً (Where they shall neither hear harmful speech nor falsehood.)(88:11), meaning, no foul words are uttered therein. Allah said, وَلَا تَأْثِيمًا (nor any sinful speech.) meaning, nor speech that contains foul words, إِلَّا قِيلًا سَلَامًا سَلَامًا (But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah, تَحِيَّتُهُمْ فِيهَا سَلَامٌ (Their greeting therin will be: "Salaman (peace!).")(14:23) And, as we mentioned, their words will be free from impure and needless speech.

A multitude of those will be from the first ones (13)And a few of those will be from the later ones (14)(They will be) on thrones, Mawdunah (15)Reclining thereon, face to face (16)Immortal boys will go around them (serving)(17)With cups, and jugs, and a glass of flowing wine (18)Wherefrom neither Yusadda'un nor Yunzifun (19)And with fruit that they may choose (20)And with the flesh of fowls that they desire (21)And (there will be) Hur with wide lovely eyes (22)Like preserved pearls (23)A reward for what they used to do (24)No Laghw (evil vain talk) will they hear therein, nor any sinful speech (25)But only the saying of: "Salaman! Salaman! (26) The Reward of the Foremost in Faith Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger ﷺ: نَحْنُ الْآخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَةِ (We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَقَلِيلٌ مِنَ الْآخِرِينَ (A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet ﷺ. These this Ayat, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed.(56:39-40) The Prophet ﷺ then said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ - أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ - وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِيَ (I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that, ثُلَّةٌ مِنَ الْأَوَّلِينَ (A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while, وَقَلِيلٌ مِنَ الْآخِرِينَ (And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah, وَالسَّابِقُونَ السَّابِقُونَ - أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ - ثُلَّةٌ مِنَ الْأَوَّلِينَ (And those foremost will be foremost. These will be the nearest (to Allah).(56:10-13) In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah." Ibn Abi Hatim also recorded that Muhammad bin Sirin commented: ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَقَلِيلٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah." Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah ﷺ said; خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ (The best people are my generation, then the next generation, then the next generation....) He ﷺ also said: لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَىٰ قِيَامِ السَّاعَةِ (A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration: حَتَّىٰ يَأْتِيَ أَمْرُ اللهِ تَعَالَىٰ وَهُمْ كَذٰلِكَ (..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet ﷺ mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet ﷺ added, مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا (With each thousand, another seventy thousand.) In yet another narration, he said, مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا (With every one of them is another seventy thousand.) Allah's statement, عَلَىٰ سُرُرٍ مَوْضُونَةٍ (on Thrones, Mawdunah.) Ibn 'Abbas said, "Woven with gold." Similar was reported from Mujahid, 'Ikrimah, Sa'id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said, مُتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ (Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines, يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ (Immortal boys will go around them), who will never grow up, get old or change in shape, بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ مَعِينٍ (With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely, لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ (Wherefrom neither Yusadda'un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn 'Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics." Mujahid, 'Ikrimah, Sa'id bin Jubayr, 'Atiyah Al-'Awfi, Qatadah and As-Suddi said that Allah's statement, لَا يُصَدَّعُونَ عَنْهَا (Wherefrom neither Yusadda'un) means, "It does not give them a headache." While they said that وَلَا يُنْزِفُونَ (nor will they Yunzifun.) means that "It does not change their sense of reasoning." Allah's statement, وَفَاكِهَةٍ مِمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ (And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah ﷺ liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet ﷺ had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, 'Take them to the river Baydakh or – Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them." Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger ﷺ called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya'la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim." Allah said, وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ (And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَىٰ فِي شَجَرِ الْجَنَّةِ (Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger ﷺ said, آكِلُهَا أَنْعَمُ مِنْهَا (Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet ﷺ went on, وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا (And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said; كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement, كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ (As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards, جَزَاءً بِمَا كَانُوا يَعْمَلُونَ (A reward for what they used to do.) meaning, 'these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said, لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا - إِلَّا قِيلًا سَلَامًا سَلَامًا (No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!") meaning they will not hear foul or unnecessary speech in Paradise. لَا تَسْمَعُ فِيهَا لَاغِيَةً (Where they shall neither hear harmful speech nor falsehood.)(88:11), meaning, no foul words are uttered therein. Allah said, وَلَا تَأْثِيمًا (nor any sinful speech.) meaning, nor speech that contains foul words, إِلَّا قِيلًا سَلَامًا سَلَامًا (But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah, تَحِيَّتُهُمْ فِيهَا سَلَامٌ (Their greeting therin will be: "Salaman (peace!).")(14:23) And, as we mentioned, their words will be free from impure and needless speech.

A multitude of those will be from the first ones (13)And a few of those will be from the later ones (14)(They will be) on thrones, Mawdunah (15)Reclining thereon, face to face (16)Immortal boys will go around them (serving)(17)With cups, and jugs, and a glass of flowing wine (18)Wherefrom neither Yusadda'un nor Yunzifun (19)And with fruit that they may choose (20)And with the flesh of fowls that they desire (21)And (there will be) Hur with wide lovely eyes (22)Like preserved pearls (23)A reward for what they used to do (24)No Laghw (evil vain talk) will they hear therein, nor any sinful speech (25)But only the saying of: "Salaman! Salaman! (26) The Reward of the Foremost in Faith Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger ﷺ: نَحْنُ الْآخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَةِ (We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَقَلِيلٌ مِنَ الْآخِرِينَ (A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet ﷺ. These this Ayat, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed.(56:39-40) The Prophet ﷺ then said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ - أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ - وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِيَ (I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that, ثُلَّةٌ مِنَ الْأَوَّلِينَ (A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while, وَقَلِيلٌ مِنَ الْآخِرِينَ (And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah, وَالسَّابِقُونَ السَّابِقُونَ - أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ - ثُلَّةٌ مِنَ الْأَوَّلِينَ (And those foremost will be foremost. These will be the nearest (to Allah).(56:10-13) In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah." Ibn Abi Hatim also recorded that Muhammad bin Sirin commented: ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَقَلِيلٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah." Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah ﷺ said; خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ (The best people are my generation, then the next generation, then the next generation....) He ﷺ also said: لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَىٰ قِيَامِ السَّاعَةِ (A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration: حَتَّىٰ يَأْتِيَ أَمْرُ اللهِ تَعَالَىٰ وَهُمْ كَذٰلِكَ (..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet ﷺ mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet ﷺ added, مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا (With each thousand, another seventy thousand.) In yet another narration, he said, مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا (With every one of them is another seventy thousand.) Allah's statement, عَلَىٰ سُرُرٍ مَوْضُونَةٍ (on Thrones, Mawdunah.) Ibn 'Abbas said, "Woven with gold." Similar was reported from Mujahid, 'Ikrimah, Sa'id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said, مُتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ (Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines, يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ (Immortal boys will go around them), who will never grow up, get old or change in shape, بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ مَعِينٍ (With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely, لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ (Wherefrom neither Yusadda'un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn 'Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics." Mujahid, 'Ikrimah, Sa'id bin Jubayr, 'Atiyah Al-'Awfi, Qatadah and As-Suddi said that Allah's statement, لَا يُصَدَّعُونَ عَنْهَا (Wherefrom neither Yusadda'un) means, "It does not give them a headache." While they said that وَلَا يُنْزِفُونَ (nor will they Yunzifun.) means that "It does not change their sense of reasoning." Allah's statement, وَفَاكِهَةٍ مِمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ (And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah ﷺ liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet ﷺ had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, 'Take them to the river Baydakh or – Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them." Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger ﷺ called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya'la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim." Allah said, وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ (And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَىٰ فِي شَجَرِ الْجَنَّةِ (Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger ﷺ said, آكِلُهَا أَنْعَمُ مِنْهَا (Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet ﷺ went on, وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا (And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said; كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement, كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ (As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards, جَزَاءً بِمَا كَانُوا يَعْمَلُونَ (A reward for what they used to do.) meaning, 'these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said, لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا - إِلَّا قِيلًا سَلَامًا سَلَامًا (No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!") meaning they will not hear foul or unnecessary speech in Paradise. لَا تَسْمَعُ فِيهَا لَاغِيَةً (Where they shall neither hear harmful speech nor falsehood.)(88:11), meaning, no foul words are uttered therein. Allah said, وَلَا تَأْثِيمًا (nor any sinful speech.) meaning, nor speech that contains foul words, إِلَّا قِيلًا سَلَامًا سَلَامًا (But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah, تَحِيَّتُهُمْ فِيهَا سَلَامٌ (Their greeting therin will be: "Salaman (peace!).")(14:23) And, as we mentioned, their words will be free from impure and needless speech.

A multitude of those will be from the first ones (13)And a few of those will be from the later ones (14)(They will be) on thrones, Mawdunah (15)Reclining thereon, face to face (16)Immortal boys will go around them (serving)(17)With cups, and jugs, and a glass of flowing wine (18)Wherefrom neither Yusadda'un nor Yunzifun (19)And with fruit that they may choose (20)And with the flesh of fowls that they desire (21)And (there will be) Hur with wide lovely eyes (22)Like preserved pearls (23)A reward for what they used to do (24)No Laghw (evil vain talk) will they hear therein, nor any sinful speech (25)But only the saying of: "Salaman! Salaman! (26) The Reward of the Foremost in Faith Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger ﷺ: نَحْنُ الْآخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَةِ (We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَقَلِيلٌ مِنَ الْآخِرِينَ (A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet ﷺ. These this Ayat, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed.(56:39-40) The Prophet ﷺ then said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ - أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ - وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِيَ (I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that, ثُلَّةٌ مِنَ الْأَوَّلِينَ (A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while, وَقَلِيلٌ مِنَ الْآخِرِينَ (And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah, وَالسَّابِقُونَ السَّابِقُونَ - أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ - ثُلَّةٌ مِنَ الْأَوَّلِينَ (And those foremost will be foremost. These will be the nearest (to Allah).(56:10-13) In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah." Ibn Abi Hatim also recorded that Muhammad bin Sirin commented: ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَقَلِيلٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah." Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah ﷺ said; خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ (The best people are my generation, then the next generation, then the next generation....) He ﷺ also said: لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَىٰ قِيَامِ السَّاعَةِ (A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration: حَتَّىٰ يَأْتِيَ أَمْرُ اللهِ تَعَالَىٰ وَهُمْ كَذٰلِكَ (..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet ﷺ mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet ﷺ added, مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا (With each thousand, another seventy thousand.) In yet another narration, he said, مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا (With every one of them is another seventy thousand.) Allah's statement, عَلَىٰ سُرُرٍ مَوْضُونَةٍ (on Thrones, Mawdunah.) Ibn 'Abbas said, "Woven with gold." Similar was reported from Mujahid, 'Ikrimah, Sa'id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said, مُتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ (Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines, يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ (Immortal boys will go around them), who will never grow up, get old or change in shape, بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ مَعِينٍ (With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely, لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ (Wherefrom neither Yusadda'un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn 'Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics." Mujahid, 'Ikrimah, Sa'id bin Jubayr, 'Atiyah Al-'Awfi, Qatadah and As-Suddi said that Allah's statement, لَا يُصَدَّعُونَ عَنْهَا (Wherefrom neither Yusadda'un) means, "It does not give them a headache." While they said that وَلَا يُنْزِفُونَ (nor will they Yunzifun.) means that "It does not change their sense of reasoning." Allah's statement, وَفَاكِهَةٍ مِمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ (And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah ﷺ liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet ﷺ had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, 'Take them to the river Baydakh or – Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them." Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger ﷺ called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya'la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim." Allah said, وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ (And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَىٰ فِي شَجَرِ الْجَنَّةِ (Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger ﷺ said, آكِلُهَا أَنْعَمُ مِنْهَا (Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet ﷺ went on, وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا (And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said; كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement, كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ (As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards, جَزَاءً بِمَا كَانُوا يَعْمَلُونَ (A reward for what they used to do.) meaning, 'these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said, لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا - إِلَّا قِيلًا سَلَامًا سَلَامًا (No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!") meaning they will not hear foul or unnecessary speech in Paradise. لَا تَسْمَعُ فِيهَا لَاغِيَةً (Where they shall neither hear harmful speech nor falsehood.)(88:11), meaning, no foul words are uttered therein. Allah said, وَلَا تَأْثِيمًا (nor any sinful speech.) meaning, nor speech that contains foul words, إِلَّا قِيلًا سَلَامًا سَلَامًا (But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah, تَحِيَّتُهُمْ فِيهَا سَلَامٌ (Their greeting therin will be: "Salaman (peace!).")(14:23) And, as we mentioned, their words will be free from impure and needless speech.

A multitude of those will be from the first ones (13)And a few of those will be from the later ones (14)(They will be) on thrones, Mawdunah (15)Reclining thereon, face to face (16)Immortal boys will go around them (serving)(17)With cups, and jugs, and a glass of flowing wine (18)Wherefrom neither Yusadda'un nor Yunzifun (19)And with fruit that they may choose (20)And with the flesh of fowls that they desire (21)And (there will be) Hur with wide lovely eyes (22)Like preserved pearls (23)A reward for what they used to do (24)No Laghw (evil vain talk) will they hear therein, nor any sinful speech (25)But only the saying of: "Salaman! Salaman! (26) The Reward of the Foremost in Faith Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger ﷺ: نَحْنُ الْآخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَةِ (We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَقَلِيلٌ مِنَ الْآخِرِينَ (A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet ﷺ. These this Ayat, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed.(56:39-40) The Prophet ﷺ then said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ - أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ - وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِيَ (I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that, ثُلَّةٌ مِنَ الْأَوَّلِينَ (A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while, وَقَلِيلٌ مِنَ الْآخِرِينَ (And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah, وَالسَّابِقُونَ السَّابِقُونَ - أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ - ثُلَّةٌ مِنَ الْأَوَّلِينَ (And those foremost will be foremost. These will be the nearest (to Allah).(56:10-13) In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah." Ibn Abi Hatim also recorded that Muhammad bin Sirin commented: ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَقَلِيلٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah." Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah ﷺ said; خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ (The best people are my generation, then the next generation, then the next generation....) He ﷺ also said: لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَىٰ قِيَامِ السَّاعَةِ (A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration: حَتَّىٰ يَأْتِيَ أَمْرُ اللهِ تَعَالَىٰ وَهُمْ كَذٰلِكَ (..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet ﷺ mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet ﷺ added, مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا (With each thousand, another seventy thousand.) In yet another narration, he said, مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا (With every one of them is another seventy thousand.) Allah's statement, عَلَىٰ سُرُرٍ مَوْضُونَةٍ (on Thrones, Mawdunah.) Ibn 'Abbas said, "Woven with gold." Similar was reported from Mujahid, 'Ikrimah, Sa'id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said, مُتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ (Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines, يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ (Immortal boys will go around them), who will never grow up, get old or change in shape, بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ مَعِينٍ (With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely, لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ (Wherefrom neither Yusadda'un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn 'Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics." Mujahid, 'Ikrimah, Sa'id bin Jubayr, 'Atiyah Al-'Awfi, Qatadah and As-Suddi said that Allah's statement, لَا يُصَدَّعُونَ عَنْهَا (Wherefrom neither Yusadda'un) means, "It does not give them a headache." While they said that وَلَا يُنْزِفُونَ (nor will they Yunzifun.) means that "It does not change their sense of reasoning." Allah's statement, وَفَاكِهَةٍ مِمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ (And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah ﷺ liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet ﷺ had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, 'Take them to the river Baydakh or – Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them." Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger ﷺ called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya'la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim." Allah said, وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ (And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَىٰ فِي شَجَرِ الْجَنَّةِ (Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger ﷺ said, آكِلُهَا أَنْعَمُ مِنْهَا (Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet ﷺ went on, وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا (And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said; كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement, كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ (As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards, جَزَاءً بِمَا كَانُوا يَعْمَلُونَ (A reward for what they used to do.) meaning, 'these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said, لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا - إِلَّا قِيلًا سَلَامًا سَلَامًا (No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!") meaning they will not hear foul or unnecessary speech in Paradise. لَا تَسْمَعُ فِيهَا لَاغِيَةً (Where they shall neither hear harmful speech nor falsehood.)(88:11), meaning, no foul words are uttered therein. Allah said, وَلَا تَأْثِيمًا (nor any sinful speech.) meaning, nor speech that contains foul words, إِلَّا قِيلًا سَلَامًا سَلَامًا (But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah, تَحِيَّتُهُمْ فِيهَا سَلَامٌ (Their greeting therin will be: "Salaman (peace!).")(14:23) And, as we mentioned, their words will be free from impure and needless speech.

A multitude of those will be from the first ones (13)And a few of those will be from the later ones (14)(They will be) on thrones, Mawdunah (15)Reclining thereon, face to face (16)Immortal boys will go around them (serving)(17)With cups, and jugs, and a glass of flowing wine (18)Wherefrom neither Yusadda'un nor Yunzifun (19)And with fruit that they may choose (20)And with the flesh of fowls that they desire (21)And (there will be) Hur with wide lovely eyes (22)Like preserved pearls (23)A reward for what they used to do (24)No Laghw (evil vain talk) will they hear therein, nor any sinful speech (25)But only the saying of: "Salaman! Salaman! (26) The Reward of the Foremost in Faith Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger ﷺ: نَحْنُ الْآخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَةِ (We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَقَلِيلٌ مِنَ الْآخِرِينَ (A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet ﷺ. These this Ayat, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed.(56:39-40) The Prophet ﷺ then said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ - أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ - وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِيَ (I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that, ثُلَّةٌ مِنَ الْأَوَّلِينَ (A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while, وَقَلِيلٌ مِنَ الْآخِرِينَ (And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah, وَالسَّابِقُونَ السَّابِقُونَ - أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ - ثُلَّةٌ مِنَ الْأَوَّلِينَ (And those foremost will be foremost. These will be the nearest (to Allah).(56:10-13) In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah." Ibn Abi Hatim also recorded that Muhammad bin Sirin commented: ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَقَلِيلٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah." Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah ﷺ said; خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ (The best people are my generation, then the next generation, then the next generation....) He ﷺ also said: لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَىٰ قِيَامِ السَّاعَةِ (A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration: حَتَّىٰ يَأْتِيَ أَمْرُ اللهِ تَعَالَىٰ وَهُمْ كَذٰلِكَ (..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet ﷺ mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet ﷺ added, مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا (With each thousand, another seventy thousand.) In yet another narration, he said, مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا (With every one of them is another seventy thousand.) Allah's statement, عَلَىٰ سُرُرٍ مَوْضُونَةٍ (on Thrones, Mawdunah.) Ibn 'Abbas said, "Woven with gold." Similar was reported from Mujahid, 'Ikrimah, Sa'id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said, مُتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ (Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines, يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ (Immortal boys will go around them), who will never grow up, get old or change in shape, بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ مَعِينٍ (With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely, لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ (Wherefrom neither Yusadda'un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn 'Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics." Mujahid, 'Ikrimah, Sa'id bin Jubayr, 'Atiyah Al-'Awfi, Qatadah and As-Suddi said that Allah's statement, لَا يُصَدَّعُونَ عَنْهَا (Wherefrom neither Yusadda'un) means, "It does not give them a headache." While they said that وَلَا يُنْزِفُونَ (nor will they Yunzifun.) means that "It does not change their sense of reasoning." Allah's statement, وَفَاكِهَةٍ مِمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ (And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah ﷺ liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet ﷺ had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, 'Take them to the river Baydakh or – Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them." Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger ﷺ called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya'la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim." Allah said, وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ (And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَىٰ فِي شَجَرِ الْجَنَّةِ (Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger ﷺ said, آكِلُهَا أَنْعَمُ مِنْهَا (Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet ﷺ went on, وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا (And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said; كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement, كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ (As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards, جَزَاءً بِمَا كَانُوا يَعْمَلُونَ (A reward for what they used to do.) meaning, 'these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said, لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا - إِلَّا قِيلًا سَلَامًا سَلَامًا (No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!") meaning they will not hear foul or unnecessary speech in Paradise. لَا تَسْمَعُ فِيهَا لَاغِيَةً (Where they shall neither hear harmful speech nor falsehood.)(88:11), meaning, no foul words are uttered therein. Allah said, وَلَا تَأْثِيمًا (nor any sinful speech.) meaning, nor speech that contains foul words, إِلَّا قِيلًا سَلَامًا سَلَامًا (But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah, تَحِيَّتُهُمْ فِيهَا سَلَامٌ (Their greeting therin will be: "Salaman (peace!).")(14:23) And, as we mentioned, their words will be free from impure and needless speech.

A multitude of those will be from the first ones (13)And a few of those will be from the later ones (14)(They will be) on thrones, Mawdunah (15)Reclining thereon, face to face (16)Immortal boys will go around them (serving)(17)With cups, and jugs, and a glass of flowing wine (18)Wherefrom neither Yusadda'un nor Yunzifun (19)And with fruit that they may choose (20)And with the flesh of fowls that they desire (21)And (there will be) Hur with wide lovely eyes (22)Like preserved pearls (23)A reward for what they used to do (24)No Laghw (evil vain talk) will they hear therein, nor any sinful speech (25)But only the saying of: "Salaman! Salaman! (26) The Reward of the Foremost in Faith Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger ﷺ: نَحْنُ الْآخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَةِ (We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَقَلِيلٌ مِنَ الْآخِرِينَ (A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet ﷺ. These this Ayat, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed.(56:39-40) The Prophet ﷺ then said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ - أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ - وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِيَ (I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that, ثُلَّةٌ مِنَ الْأَوَّلِينَ (A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while, وَقَلِيلٌ مِنَ الْآخِرِينَ (And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah, وَالسَّابِقُونَ السَّابِقُونَ - أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ - ثُلَّةٌ مِنَ الْأَوَّلِينَ (And those foremost will be foremost. These will be the nearest (to Allah).(56:10-13) In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah." Ibn Abi Hatim also recorded that Muhammad bin Sirin commented: ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَقَلِيلٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah." Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah ﷺ said; خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ (The best people are my generation, then the next generation, then the next generation....) He ﷺ also said: لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَىٰ قِيَامِ السَّاعَةِ (A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration: حَتَّىٰ يَأْتِيَ أَمْرُ اللهِ تَعَالَىٰ وَهُمْ كَذٰلِكَ (..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet ﷺ mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet ﷺ added, مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا (With each thousand, another seventy thousand.) In yet another narration, he said, مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا (With every one of them is another seventy thousand.) Allah's statement, عَلَىٰ سُرُرٍ مَوْضُونَةٍ (on Thrones, Mawdunah.) Ibn 'Abbas said, "Woven with gold." Similar was reported from Mujahid, 'Ikrimah, Sa'id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said, مُتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ (Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines, يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ (Immortal boys will go around them), who will never grow up, get old or change in shape, بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ مَعِينٍ (With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely, لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ (Wherefrom neither Yusadda'un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn 'Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics." Mujahid, 'Ikrimah, Sa'id bin Jubayr, 'Atiyah Al-'Awfi, Qatadah and As-Suddi said that Allah's statement, لَا يُصَدَّعُونَ عَنْهَا (Wherefrom neither Yusadda'un) means, "It does not give them a headache." While they said that وَلَا يُنْزِفُونَ (nor will they Yunzifun.) means that "It does not change their sense of reasoning." Allah's statement, وَفَاكِهَةٍ مِمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ (And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah ﷺ liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet ﷺ had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, 'Take them to the river Baydakh or – Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them." Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger ﷺ called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya'la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim." Allah said, وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ (And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَىٰ فِي شَجَرِ الْجَنَّةِ (Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger ﷺ said, آكِلُهَا أَنْعَمُ مِنْهَا (Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet ﷺ went on, وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا (And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said; كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement, كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ (As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards, جَزَاءً بِمَا كَانُوا يَعْمَلُونَ (A reward for what they used to do.) meaning, 'these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said, لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا - إِلَّا قِيلًا سَلَامًا سَلَامًا (No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!") meaning they will not hear foul or unnecessary speech in Paradise. لَا تَسْمَعُ فِيهَا لَاغِيَةً (Where they shall neither hear harmful speech nor falsehood.)(88:11), meaning, no foul words are uttered therein. Allah said, وَلَا تَأْثِيمًا (nor any sinful speech.) meaning, nor speech that contains foul words, إِلَّا قِيلًا سَلَامًا سَلَامًا (But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah, تَحِيَّتُهُمْ فِيهَا سَلَامٌ (Their greeting therin will be: "Salaman (peace!).")(14:23) And, as we mentioned, their words will be free from impure and needless speech.

A multitude of those will be from the first ones (13)And a few of those will be from the later ones (14)(They will be) on thrones, Mawdunah (15)Reclining thereon, face to face (16)Immortal boys will go around them (serving)(17)With cups, and jugs, and a glass of flowing wine (18)Wherefrom neither Yusadda'un nor Yunzifun (19)And with fruit that they may choose (20)And with the flesh of fowls that they desire (21)And (there will be) Hur with wide lovely eyes (22)Like preserved pearls (23)A reward for what they used to do (24)No Laghw (evil vain talk) will they hear therein, nor any sinful speech (25)But only the saying of: "Salaman! Salaman! (26) The Reward of the Foremost in Faith Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger ﷺ: نَحْنُ الْآخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَةِ (We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَقَلِيلٌ مِنَ الْآخِرِينَ (A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet ﷺ. These this Ayat, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed.(56:39-40) The Prophet ﷺ then said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ - أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ - وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِيَ (I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that, ثُلَّةٌ مِنَ الْأَوَّلِينَ (A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while, وَقَلِيلٌ مِنَ الْآخِرِينَ (And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah, وَالسَّابِقُونَ السَّابِقُونَ - أُولَٰئِكَ الْمُقَرَّبُونَ - فِي جَنَّاتِ النَّعِيمِ - ثُلَّةٌ مِنَ الْأَوَّلِينَ (And those foremost will be foremost. These will be the nearest (to Allah).(56:10-13) In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah." Ibn Abi Hatim also recorded that Muhammad bin Sirin commented: ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَقَلِيلٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah." Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah ﷺ said; خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُمْ (The best people are my generation, then the next generation, then the next generation....) He ﷺ also said: لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَىٰ قِيَامِ السَّاعَةِ (A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration: حَتَّىٰ يَأْتِيَ أَمْرُ اللهِ تَعَالَىٰ وَهُمْ كَذٰلِكَ (..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet ﷺ mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet ﷺ added, مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا (With each thousand, another seventy thousand.) In yet another narration, he said, مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا (With every one of them is another seventy thousand.) Allah's statement, عَلَىٰ سُرُرٍ مَوْضُونَةٍ (on Thrones, Mawdunah.) Ibn 'Abbas said, "Woven with gold." Similar was reported from Mujahid, 'Ikrimah, Sa'id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said, مُتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ (Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines, يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُخَلَّدُونَ (Immortal boys will go around them), who will never grow up, get old or change in shape, بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِنْ مَعِينٍ (With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely, لَا يُصَدَّعُونَ عَنْهَا وَلَا يُنْزِفُونَ (Wherefrom neither Yusadda'un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn 'Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics." Mujahid, 'Ikrimah, Sa'id bin Jubayr, 'Atiyah Al-'Awfi, Qatadah and As-Suddi said that Allah's statement, لَا يُصَدَّعُونَ عَنْهَا (Wherefrom neither Yusadda'un) means, "It does not give them a headache." While they said that وَلَا يُنْزِفُونَ (nor will they Yunzifun.) means that "It does not change their sense of reasoning." Allah's statement, وَفَاكِهَةٍ مِمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ (And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah ﷺ liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet ﷺ had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, 'Take them to the river Baydakh or – Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them." Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger ﷺ called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya'la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim." Allah said, وَلَحْمِ طَيْرٍ مِمَّا يَشْتَهُونَ (And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah ﷺ said, إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَىٰ فِي شَجَرِ الْجَنَّةِ (Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger ﷺ said, آكِلُهَا أَنْعَمُ مِنْهَا (Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet ﷺ went on, وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا (And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said; كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement, كَأَنَّهُنَّ بَيْضٌ مَكْنُونٌ (As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards, جَزَاءً بِمَا كَانُوا يَعْمَلُونَ (A reward for what they used to do.) meaning, 'these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said, لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا - إِلَّا قِيلًا سَلَامًا سَلَامًا (No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!") meaning they will not hear foul or unnecessary speech in Paradise. لَا تَسْمَعُ فِيهَا لَاغِيَةً (Where they shall neither hear harmful speech nor falsehood.)(88:11), meaning, no foul words are uttered therein. Allah said, وَلَا تَأْثِيمًا (nor any sinful speech.) meaning, nor speech that contains foul words, إِلَّا قِيلًا سَلَامًا سَلَامًا (But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah, تَحِيَّتُهُمْ فِيهَا سَلَامٌ (Their greeting therin will be: "Salaman (peace!).")(14:23) And, as we mentioned, their words will be free from impure and needless speech.

And those on the right – how (fortunate) will be those on the right (27)(They will be) among Sidri Makhdud (28)And among Talh Mandud (29)And in shade Mamdud (30)And by water flowing constantly (31)And fruit in plenty (32)Whose supply is not cut off nor are they out of reach (33)And on couches, raised high (34)Verily, We have created them a special creation (35)And made them virgins (36)'Urub, Atrab (37)For those on the right (38)A multitude of those will be from the first generation (39)And a multitude of those will be from the later generations (40) The Reward of Those on the Right After Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said, وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ (And those on the right – how (fortunate) will be those on the right?) who are those on the right, what is their condition and what will their final destination be like? Allah next answers this question by saying, فِي سِدْرٍ مَخْضُودٍ ((they will be) among Sidr Makhdud.) Ibn 'Abbas, 'Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, 'Abdullah bin Kathir, As-Suddi, Abu Hazrah and several others said, "The kind without thorns." And from Ibn 'Abbas: "It is the one that is laden with fruits." This is also reported from 'Ikrimah and Mujahid. Similar was also said by Qatadah as we mentioned. So it is the one with a full load of fruits without thorns. So it appears that both meanings apply here. The lote tree, of this life is thorny and carries few fruits. In the Hereafter, it is the opposite; it does not have thorns and carries plenty of fruit, the weight of which strains its trunk. 'Utbah bin 'Abd As-Sulami said, "I was sitting with Allah's Messenger ﷺ, when a bedouin came and said, 'O Messenger of Allah! Have you heard about the tree that has more thorns than any other being in Paradise?' Meaning the Talh tree. So Allah's Messenger ﷺ said: إِنَّ اللهَ يَجْعَلُ مَكَانَ كُلِّ شَوْكَةٍ مِنْهَا ثَمَرَةً، مِثْلَ خُصْوَةِ التَّيْسِ الْمَلْبُودِ، فِيهَا سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ، لَا يُشْبِهُ لَوْنٌ آخَرَ (For each spot that there was a thorn on it, Allah instead put fruit, similar to a castrated tight skinned ram, a food having seventy colors, each different than the other.) Allah's said, وَطَلْحٍ مَنْضُودٍ (and among Talh Mandud.) refers to large thorny shrub that used to grow in the area of Hijaz (Western Arabia). Mujahid said that مَنْضُودٍ (Mandud) means: "Its fruits are piled on top of each other. Allah is reminding the Quraysh of these kinds of trees, since they used to like the shade that the Talh and Sidr provided for them." Ibn Abi Hatim recorded that Abu Sa'id said that وَطَلْحٍ مَنْضُودٍ (Talh Mandud) means: "The banana tree." And he (Ibn Abi Hatim) said, "Similar is reported from Ibn 'Abbas, Abu Hurayrah, Al-Hasan, 'Ikrimah, Qasamah bin Zuhayr, Qatadah and Abu Hazrah. " Mujahid and Ibn Zayd said similalry, Ibn Zayd added, "The people of Yemen call the banana tree, Talh." Ibn Jarir mentioned no other explanation for Talh. Allah said, وَظِلٍّ مَمْدُودٍ (And in shade Mamdud (extended).) Al-Bukhari recorded that Abu Hurayrah said that the Prophet ﷺ said, إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَمْدُودٍ (In Paradise, there is a tree that a rider can travel for a hundred years under its shade but would not be able to pass it. Recite if you will: (And in shade extended.)) Muslim also collected this Hadith. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَمْدُودٍ (There is a tree in Paradise the shade of which a rider would take one hundred years to pass. Recite if you will: (And in shade extended.)) Muslim, Al-Bukhari and 'Abdur-Razzaq collected this Hadith. Allah said, وَفَاكِهَةٍ كَثِيرَةٍ - لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ (And fruit in plenty, whose supply is not cut off nor are they out of reach.) indicating that they will have plenty of fruits of various kinds, that which no eye has ever seen, no ear has ever heard of and no heart has ever imagined, as Allah said, كُلَّمَا رُزِقُوا مِنْهَا مِنْ ثَمَرَةٍ رِزْقًا ۙ قَالُوا هَٰذَا الَّذِي رُزِقْنَا مِنْ قَبْلُ ۖ وَأُتُوا بِهِ مُتَشَابِهًا ۖ (Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before, "and they will be given things in resemblance.)(2:25) The shape will appear similar, but the taste is different. In the Two Sahihs, Sidrat Al-Muntaha (the tree in the seventh heaven) is described as: فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا مِثْلُ قِلَالِ هَجَرَ (...its leaves were like the ears of elephants and its Nabir fruits resembled the clay jugs of Hajar.) The Two Sahihs also collected a Hadith from Ibn 'Abbas, who said, "The sun was eclipsed and Allah's Messenger ﷺ led the people in the Eclipse prayer. They asked, 'O Allah's Messenger, we saw you reach out for something while standing (in prayer), but then you stepped back.' He said, إِنِّي رَأَيْتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا (I saw Paradise and reached out for a cluster of fruit from it. Had I done so, you would have kept eating from it for the remainder of the life of the world.)" Imam Ahmad recorded that 'Utbah bin 'Abd As-Sulami said, "A bedouin man came to the Messenger of Allah ﷺ and asked him about the Hawd and Paradise. The bedouin asked, 'Does Paradise have fruits?' The Prophet ﷺ said, نَعَمْ، وَفِيهَا شَجَرَةٌ تُدْعَىٰ طُوبَىٰ (Yes, and it also has a tree called Tuba.)[(He ﷺ) said something more saying but I could not recall it]. The bedouin asked, 'Does it look like any of the trees that grow in our area?' The Prophet ﷺ said, لَيْسَتْ تُشْبِهُ شَيْئًا مِنْ شَجَرِ أَرْضِكَ (There is nothing resembling it among the trees in your land.) The Prophet ﷺ then asked him, أَتَيْتَ الشَّامَ؟ (Have you traveled to Ash-Sham area?) The bedouin said: 'No.' The Prophet ﷺ said, تُشْبِهُ شَجَرَةً بِالشَّامِ تُدْعَىٰ الْجَوْزَةَ، تَنْبُتُ عَلَىٰ سَاقٍ وَاحِدَةٍ، وَيَنْفَرِشُ أَعْلَاهَا (It looks like a tree that grows in Ash-Sham area and is called Al-Jawzah, which stands on one stem but its branches grow all around to the fullest extent.) The bedouin asked, 'How big is the cluster of its fruits?' The Prophet ﷺ said, مَسِيرَةُ شَهْرٍ لِلْغُرَابِ الْأَبْقَعِ وَلَا يَفْتُرُ (The distance that the crow flies in one month without rest.) The bedouin asked, 'How huge its trunk is?' The Prophet ﷺ said, لَوِ ارْتَحَلَتْ جَذَعَةٌ مِن إِبِلِ أَهْلِكَ مَا أَحَاطَتْ بِأَصْلِهَا، حَتّٰى تَنْكَسِرَ تَرْقُوَتُهَا هَرَمًا (If a four-year old she-camel that your family owns travels it, it will not completely pass its trunk until its shoulders break from old age.) The man asked, 'Does it bear grapes?' The Prophet ﷺ answered in yes. The bedouin asked, 'How big are the grapes?' The Prophet ﷺ said, هَلْ ذَبَحَ أَبُوكَ تَيْسًا مِنْ غَنَمِهِ قَطُّ عَظِيمًا؟ (Has your father ever slaughtered a ram?) The bedouin answered, 'Yes,' and the Prophet ﷺ asked him, فَسَلَخَ إِهَابَهُ فَأَعْطَاهُ أُمَّكَ فَقَالَ: اتَّخِذِي لَنَا مِنْهُ دَلْوًا؟ (And then he skinned it and gave the skin to your mother and asked her to make a hanging bucket out of it?) The bedouin again said yes and said, 'This grape would suffice for me and my family!' The Prophet ﷺ agreed and said, نَعَمْ، وَعَامَّةَ عَشِيرَتِكَ (Yes, and also for the rest of your clan.)" Allah's statement, لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ (Whose supply is not cut off nor are they out of reach.) The supply of these fruits never runs out, winter or summer. Rather, they are always available for those who want to eat from them, forever. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. Qatadah said, "Nothing will prevent them from reaching out to get these fruits, no branches, thorns or distance." We mentioned a Hadith before that states that whenever someone takes a fruit in Paradise, another one grows in its place. Allah said, afterwards: وَفُرُشٍ مَرْفُوعَةٍ (And on couches, raised high.) meaning, high, soft and comfortable. Allah said, إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً - فَجَعَلْنَاهُنَّ أَبْكَارًا - عُرُبًا أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins.'Urub, Atrab. For those on the right.) The Ayat describe the women who will be on the beds and couches, but since mentioning the beds hints to them, they were not directly mentioned. For instance, Allah said that Sulayman said, إِذْ عُرِضَ عَلَيْهِ بِالْعَشِيِّ الصَّافِنَاتُ الْجِيَادُ - فَقَالَ إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي حَتَّىٰ تَوَارَتْ بِالْحِجَابِ (When there were displayed before him, in the afternoon, well-trained horses of the highest breed. He said, "I did love the good instead of remembering my Lord," till the time was over, and it had hidden in the veil (of night).)(38:31-32), "it" (Tawarat) refers to the sun setting, according to the scholars of Tafsir. Al-Akhfash said that Ayah, إِنَّا أَنْشَأْنَاهُنَّ (Verily, We have created them), implied the maidens of Paradise although it did not mention them directly. Abu 'Ubaydah said that they were mentioned before in Allah's statement, وَحُورٌ عِينٌ - كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (And Hur (fair females) with wide lovely eyes. Like preserved pearls.)(56:22-23) Therefore, Allah's statement, إِنَّا أَنْشَأْنَاهُنَّ (Verily, We have created them), meaning, in the other life, after they became old in this life, they were brought back while virgin, youthful, being delightfully passionate with their husbands, beautiful, kind and cheerful. Abu Dawud At-Tayalisi recorded that Anas said that the Messenger of Allah ﷺ said, يُعْطَى الْمُؤْمِنُ فِي الْجَنَّةِ قُوَّةَ كَذَا وَكَذَا فِي النِّسَاءِ (In Paradise, the believer will be given such and such strength for women.) Anas said, "I asked, 'O Allah's Messenger! Will one be able to do that?' He said, يُعْطَىٰ قُوَّةَ مِائَةٍ (He will be given the strength of a hundred (men).)" At-Tirmidhi also recorded it and said, "Sahih Gharib." Abu Al-Qasim At-Tabarani recorded that Abu Hurayrah said that the Messenger of Allah ﷺ was asked, "O Allah's Messenger! Will we have sexual intercourse with our wives in Paradise?" He said, إِنَّ الرَّجُلَ لَيَصِلُ فِي الْيَوْمِ إِلَىٰ مِائَةِ عَذْرَاءَ (The man will be able to have sexual intercourse with a hundred virgins in one day.) Al-Hafiz Abu 'Abdullah Al-Maqdisi said, "In my view, this Hadith meets the criteria of the Sahih, and Allah knows best." Allah's statement, عُرُبًا ('Urub,) Sa'id bin Jubayr reported that Ibn 'Abbas said, "They are in an infatuated state with their husbands, haven't you ever seen a she-camel in heat? She is like that." Ad-Dahhak reported from Ibn 'Abbas who said, "The Urub and their husbands are their sweet hearts, and they are their husbands' sweet hearts." Similar was said by 'Abdullah bin Sarjis, Mujahid, 'Ikrimah, Abu Al-'Aliyah, Yahya bin Abi Kathir, 'Atiyah, Al-Hasan, Qatadah, Ad-Dahhak and others. Ad-Dahhak reported from Ibn 'Abbas; أَتْرَابًا (Atrab), means "They will be of one age, thirty-three years old." Mujahid said, "Equal (age)." And in a different narration, "Similar (age)." 'Atiyah said, "Comparative." Allah said, لِأَصْحَابِ الْيَمِينِ (For those on the right.) meaning, these women were created, kept or given in marriage to those on the right. It appears that the meaning here is that they were created for those on the right side, because Allah said, إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً - فَجَعَلْنَاهُنَّ أَبْكَارًا - عُرُبًا أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins. 'Urub, Atrab. For those on the right.) This is the view of Ibn Jarir. It is possible that Allah's statement, لِأَصْحَابِ الْيَمِينِ (For those on the right.) refers to the description that came just before, أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Atrab. For those on the right.) meaning, in their age. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَىٰ صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ يَلُونَهُمْ عَلَىٰ ضَوْءِ أَشَدِّ كَوْكَبٍ دُرِّيٍّ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ، وَلَا يَتَغَوَّطُونَ، وَلَا يَتْفُلُونَ، وَلَا يَتَمَخَّطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، أَخْلَاقُهُمْ عَلَىٰ خُلُقِ رَجُلٍ وَاحِدٍ، عَلَىٰ صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاءَ (The first group to enter Paradise will be (shining) like the moon when it is full. The next group will be like the most radiant planet in the sky. They will not urinate, relieve nature, spit or blow their noses. Their combs will be of gold and their sweat of musk; and censers of aloeswood will be used. Their wives will be from Al-Hur Al-'Ayn. Their shape will be similar to each other, the shape of their father 'Adam, sixty cubits high in the sky.) Allah's statement, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.)(56:39-40) means, a multitude of those on the right will come from the earlier generations and a multitude from the latter generations. Ibn Abi Hatim recorded that 'Abdullah bin Mas'ud said, "We were with the Prophet ﷺ one night and in the next morning we went to him and he said, عُرِضَتْ عَلَيَّ الْأَنْبِيَاءُ وَأَتْبَاعُهَا بِأُمَمِهَا، فَيَمُرُّ عَلَيَّ النَّبِيُّ، وَالنَّبِيُّ فِي الْعِصَابَةِ، وَالنَّبِيُّ فِي الثَّلَاثَةِ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَدٌ (Some Prophets and their nations were displayed before me. A Prophet would pass in front of me with a group of men, and another with three men, and another with nobody with him.) Qatadah, one of the narrators of the Hadith, then recited this Ayah, أَلَيْسَ مِنْكُمْ رَجُلٌ رَشِيدٌ (Is there not among you a single right-minded man?)(11:78) حَتّٰى مَرَّ عَلَيَّ مُوْسَى بْنُ عِمْرَانَ فِي كَبْكَبَةٍ مِنْ بَنِي إِسْرَائِيلَ (Until Musa, son of 'Imran passed me, with a great crowd from the Children of Israel.) So he said; قُلْتُ: رَبِّي مَنْ هٰذَا؟ قَالَ: هٰذَا أَخُوكَ مُوسَى بْنُ عِمْرَانَ وَمَنْ تَبِعَهُ مِنْ بَنِي إسْرَائِيلَ قال : قُلْتُ: رَبِّ فَأَيْنَ أُمَّتِي؟ قَالَ: انْظُرْ عَنْ يَمِينِكَ فِي الظِّرَابِ قال : فَإِذَا وُجُوهُ الرِّجَالِ قَالَ: أَرَضِيتَ؟ قال : قُلْتُ: قَدْ رَضِيتُ رَبِّ قال :انْظُرْ إِلَى الْأُفُقِ عَنْ يَسَارِكَ، فَإِذَا وُجُوهُ الرِّجَالِ قال : أَرَضِيتَ؟ قُلْتُ: قَدْ رَضِيتُ رَبِّ قال : فَإِنَّ مَعَ هٰؤُلَاءِ سَبْعِينَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَابٍ (So, I asked my Lord, "Who is this?" He said, "This is your brother Musa, son of 'Imran, and those who followed him among the Children of Israel." I said, "O Lord! Where is my Ummah?" Allah said, "Look to your right on the hill," and I looked and saw faces of men. Allah said, "Are you pleased," and I said, "I am pleased O Lord!" Allah said, "Look to the horizon to your left," and I saw faces of men. He again asked, "Are you pleased," and I said, "I am pleased, O Lord!" He said, "And with them are seventy-thousand who will enter Paradise without reckoning.") Ukkashah bin Mihsan from Bani Asad, one of those who participated in the battle of Badr, said, 'O Allah's Messenger! Invoke Allah to make me one of them.' The Prophet ﷺ said, اللّٰهُمَّ اجْعَلْهُ مِنْهُمْ (O Allah, make him one of them.) Another man said, 'O Allah's Messenger, invoke Allah to make me one of them.' The Prophet ﷺ said, سَبَقَكَ بِهَا عُكَّاشَةُ ('Ukkashah beat you to it.) Allah's Messenger ﷺ said, فَإِنِ اسْتَطَعْتُمْ - فِدَاكُمْ أَبِي وَأُمِّي - أَنْ تَكُونُوا مِنْ أَصْحَابِ السَّبْعِينَ فَافْعَلُوا، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الظِّرَابِ، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الْأُفُقِ، فَإِنِّي قَدْ رَأَيْتُ نَاسًا كَثِيرًا قَدْ تَأَشَّبُوا حَوْلَهُ (Therefore, may I sacrifice my father and mother for you! Try to be among the seventy (thousands), or among the crowds on the right, or the crowds that covered the side of the horizon, because I saw large crowds gathering on that side.) He ﷺ continued: إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ (I hope that you will be a fourth of the people of Paradise.) and we said, 'Allahu Akbar. ' He ﷺ said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّةِ (I hope that you will be a third of the people of Paradise.) and we said, 'Allahu Akbar.' The Prophet ﷺ said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّةِ (I hope that you will be half of the people of Paradise,) and we said 'Allahu Akbar.' Then Allah's Messenger ﷺ recited this Ayah: ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.)(56:39-40) We said to each other, 'Who are those seventy thousand?' We then said, 'They are those who were born in Islam and did not associate (anything or anyone in the worship of Allah).' When what we said reached the Prophet ﷺ, he said, بَلْ هُمُ الَّذِينَ لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ، وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ (They are the people who do not get treated by cauterization themselves, do not ask for Ruqyah (get oneself treated by the recitation of some verses of the Qur'an) and do not draw an evil omen from (birds), but put their trust (only) in their Lord.)" This Hadith has many chains of narration collected in the Sahihs and other collections of Hadith.

And those on the right – how (fortunate) will be those on the right (27)(They will be) among Sidri Makhdud (28)And among Talh Mandud (29)And in shade Mamdud (30)And by water flowing constantly (31)And fruit in plenty (32)Whose supply is not cut off nor are they out of reach (33)And on couches, raised high (34)Verily, We have created them a special creation (35)And made them virgins (36)'Urub, Atrab (37)For those on the right (38)A multitude of those will be from the first generation (39)And a multitude of those will be from the later generations (40) The Reward of Those on the Right After Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said, وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ (And those on the right – how (fortunate) will be those on the right?) who are those on the right, what is their condition and what will their final destination be like? Allah next answers this question by saying, فِي سِدْرٍ مَخْضُودٍ ((they will be) among Sidr Makhdud.) Ibn 'Abbas, 'Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, 'Abdullah bin Kathir, As-Suddi, Abu Hazrah and several others said, "The kind without thorns." And from Ibn 'Abbas: "It is the one that is laden with fruits." This is also reported from 'Ikrimah and Mujahid. Similar was also said by Qatadah as we mentioned. So it is the one with a full load of fruits without thorns. So it appears that both meanings apply here. The lote tree, of this life is thorny and carries few fruits. In the Hereafter, it is the opposite; it does not have thorns and carries plenty of fruit, the weight of which strains its trunk. 'Utbah bin 'Abd As-Sulami said, "I was sitting with Allah's Messenger ﷺ, when a bedouin came and said, 'O Messenger of Allah! Have you heard about the tree that has more thorns than any other being in Paradise?' Meaning the Talh tree. So Allah's Messenger ﷺ said: إِنَّ اللهَ يَجْعَلُ مَكَانَ كُلِّ شَوْكَةٍ مِنْهَا ثَمَرَةً، مِثْلَ خُصْوَةِ التَّيْسِ الْمَلْبُودِ، فِيهَا سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ، لَا يُشْبِهُ لَوْنٌ آخَرَ (For each spot that there was a thorn on it, Allah instead put fruit, similar to a castrated tight skinned ram, a food having seventy colors, each different than the other.) Allah's said, وَطَلْحٍ مَنْضُودٍ (and among Talh Mandud.) refers to large thorny shrub that used to grow in the area of Hijaz (Western Arabia). Mujahid said that مَنْضُودٍ (Mandud) means: "Its fruits are piled on top of each other. Allah is reminding the Quraysh of these kinds of trees, since they used to like the shade that the Talh and Sidr provided for them." Ibn Abi Hatim recorded that Abu Sa'id said that وَطَلْحٍ مَنْضُودٍ (Talh Mandud) means: "The banana tree." And he (Ibn Abi Hatim) said, "Similar is reported from Ibn 'Abbas, Abu Hurayrah, Al-Hasan, 'Ikrimah, Qasamah bin Zuhayr, Qatadah and Abu Hazrah. " Mujahid and Ibn Zayd said similalry, Ibn Zayd added, "The people of Yemen call the banana tree, Talh." Ibn Jarir mentioned no other explanation for Talh. Allah said, وَظِلٍّ مَمْدُودٍ (And in shade Mamdud (extended).) Al-Bukhari recorded that Abu Hurayrah said that the Prophet ﷺ said, إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَمْدُودٍ (In Paradise, there is a tree that a rider can travel for a hundred years under its shade but would not be able to pass it. Recite if you will: (And in shade extended.)) Muslim also collected this Hadith. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَمْدُودٍ (There is a tree in Paradise the shade of which a rider would take one hundred years to pass. Recite if you will: (And in shade extended.)) Muslim, Al-Bukhari and 'Abdur-Razzaq collected this Hadith. Allah said, وَفَاكِهَةٍ كَثِيرَةٍ - لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ (And fruit in plenty, whose supply is not cut off nor are they out of reach.) indicating that they will have plenty of fruits of various kinds, that which no eye has ever seen, no ear has ever heard of and no heart has ever imagined, as Allah said, كُلَّمَا رُزِقُوا مِنْهَا مِنْ ثَمَرَةٍ رِزْقًا ۙ قَالُوا هَٰذَا الَّذِي رُزِقْنَا مِنْ قَبْلُ ۖ وَأُتُوا بِهِ مُتَشَابِهًا ۖ (Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before, "and they will be given things in resemblance.)(2:25) The shape will appear similar, but the taste is different. In the Two Sahihs, Sidrat Al-Muntaha (the tree in the seventh heaven) is described as: فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا مِثْلُ قِلَالِ هَجَرَ (...its leaves were like the ears of elephants and its Nabir fruits resembled the clay jugs of Hajar.) The Two Sahihs also collected a Hadith from Ibn 'Abbas, who said, "The sun was eclipsed and Allah's Messenger ﷺ led the people in the Eclipse prayer. They asked, 'O Allah's Messenger, we saw you reach out for something while standing (in prayer), but then you stepped back.' He said, إِنِّي رَأَيْتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا (I saw Paradise and reached out for a cluster of fruit from it. Had I done so, you would have kept eating from it for the remainder of the life of the world.)" Imam Ahmad recorded that 'Utbah bin 'Abd As-Sulami said, "A bedouin man came to the Messenger of Allah ﷺ and asked him about the Hawd and Paradise. The bedouin asked, 'Does Paradise have fruits?' The Prophet ﷺ said, نَعَمْ، وَفِيهَا شَجَرَةٌ تُدْعَىٰ طُوبَىٰ (Yes, and it also has a tree called Tuba.)[(He ﷺ) said something more saying but I could not recall it]. The bedouin asked, 'Does it look like any of the trees that grow in our area?' The Prophet ﷺ said, لَيْسَتْ تُشْبِهُ شَيْئًا مِنْ شَجَرِ أَرْضِكَ (There is nothing resembling it among the trees in your land.) The Prophet ﷺ then asked him, أَتَيْتَ الشَّامَ؟ (Have you traveled to Ash-Sham area?) The bedouin said: 'No.' The Prophet ﷺ said, تُشْبِهُ شَجَرَةً بِالشَّامِ تُدْعَىٰ الْجَوْزَةَ، تَنْبُتُ عَلَىٰ سَاقٍ وَاحِدَةٍ، وَيَنْفَرِشُ أَعْلَاهَا (It looks like a tree that grows in Ash-Sham area and is called Al-Jawzah, which stands on one stem but its branches grow all around to the fullest extent.) The bedouin asked, 'How big is the cluster of its fruits?' The Prophet ﷺ said, مَسِيرَةُ شَهْرٍ لِلْغُرَابِ الْأَبْقَعِ وَلَا يَفْتُرُ (The distance that the crow flies in one month without rest.) The bedouin asked, 'How huge its trunk is?' The Prophet ﷺ said, لَوِ ارْتَحَلَتْ جَذَعَةٌ مِن إِبِلِ أَهْلِكَ مَا أَحَاطَتْ بِأَصْلِهَا، حَتّٰى تَنْكَسِرَ تَرْقُوَتُهَا هَرَمًا (If a four-year old she-camel that your family owns travels it, it will not completely pass its trunk until its shoulders break from old age.) The man asked, 'Does it bear grapes?' The Prophet ﷺ answered in yes. The bedouin asked, 'How big are the grapes?' The Prophet ﷺ said, هَلْ ذَبَحَ أَبُوكَ تَيْسًا مِنْ غَنَمِهِ قَطُّ عَظِيمًا؟ (Has your father ever slaughtered a ram?) The bedouin answered, 'Yes,' and the Prophet ﷺ asked him, فَسَلَخَ إِهَابَهُ فَأَعْطَاهُ أُمَّكَ فَقَالَ: اتَّخِذِي لَنَا مِنْهُ دَلْوًا؟ (And then he skinned it and gave the skin to your mother and asked her to make a hanging bucket out of it?) The bedouin again said yes and said, 'This grape would suffice for me and my family!' The Prophet ﷺ agreed and said, نَعَمْ، وَعَامَّةَ عَشِيرَتِكَ (Yes, and also for the rest of your clan.)" Allah's statement, لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ (Whose supply is not cut off nor are they out of reach.) The supply of these fruits never runs out, winter or summer. Rather, they are always available for those who want to eat from them, forever. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. Qatadah said, "Nothing will prevent them from reaching out to get these fruits, no branches, thorns or distance." We mentioned a Hadith before that states that whenever someone takes a fruit in Paradise, another one grows in its place. Allah said, afterwards: وَفُرُشٍ مَرْفُوعَةٍ (And on couches, raised high.) meaning, high, soft and comfortable. Allah said, إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً - فَجَعَلْنَاهُنَّ أَبْكَارًا - عُرُبًا أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins.'Urub, Atrab. For those on the right.) The Ayat describe the women who will be on the beds and couches, but since mentioning the beds hints to them, they were not directly mentioned. For instance, Allah said that Sulayman said, إِذْ عُرِضَ عَلَيْهِ بِالْعَشِيِّ الصَّافِنَاتُ الْجِيَادُ - فَقَالَ إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي حَتَّىٰ تَوَارَتْ بِالْحِجَابِ (When there were displayed before him, in the afternoon, well-trained horses of the highest breed. He said, "I did love the good instead of remembering my Lord," till the time was over, and it had hidden in the veil (of night).)(38:31-32), "it" (Tawarat) refers to the sun setting, according to the scholars of Tafsir. Al-Akhfash said that Ayah, إِنَّا أَنْشَأْنَاهُنَّ (Verily, We have created them), implied the maidens of Paradise although it did not mention them directly. Abu 'Ubaydah said that they were mentioned before in Allah's statement, وَحُورٌ عِينٌ - كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (And Hur (fair females) with wide lovely eyes. Like preserved pearls.)(56:22-23) Therefore, Allah's statement, إِنَّا أَنْشَأْنَاهُنَّ (Verily, We have created them), meaning, in the other life, after they became old in this life, they were brought back while virgin, youthful, being delightfully passionate with their husbands, beautiful, kind and cheerful. Abu Dawud At-Tayalisi recorded that Anas said that the Messenger of Allah ﷺ said, يُعْطَى الْمُؤْمِنُ فِي الْجَنَّةِ قُوَّةَ كَذَا وَكَذَا فِي النِّسَاءِ (In Paradise, the believer will be given such and such strength for women.) Anas said, "I asked, 'O Allah's Messenger! Will one be able to do that?' He said, يُعْطَىٰ قُوَّةَ مِائَةٍ (He will be given the strength of a hundred (men).)" At-Tirmidhi also recorded it and said, "Sahih Gharib." Abu Al-Qasim At-Tabarani recorded that Abu Hurayrah said that the Messenger of Allah ﷺ was asked, "O Allah's Messenger! Will we have sexual intercourse with our wives in Paradise?" He said, إِنَّ الرَّجُلَ لَيَصِلُ فِي الْيَوْمِ إِلَىٰ مِائَةِ عَذْرَاءَ (The man will be able to have sexual intercourse with a hundred virgins in one day.) Al-Hafiz Abu 'Abdullah Al-Maqdisi said, "In my view, this Hadith meets the criteria of the Sahih, and Allah knows best." Allah's statement, عُرُبًا ('Urub,) Sa'id bin Jubayr reported that Ibn 'Abbas said, "They are in an infatuated state with their husbands, haven't you ever seen a she-camel in heat? She is like that." Ad-Dahhak reported from Ibn 'Abbas who said, "The Urub and their husbands are their sweet hearts, and they are their husbands' sweet hearts." Similar was said by 'Abdullah bin Sarjis, Mujahid, 'Ikrimah, Abu Al-'Aliyah, Yahya bin Abi Kathir, 'Atiyah, Al-Hasan, Qatadah, Ad-Dahhak and others. Ad-Dahhak reported from Ibn 'Abbas; أَتْرَابًا (Atrab), means "They will be of one age, thirty-three years old." Mujahid said, "Equal (age)." And in a different narration, "Similar (age)." 'Atiyah said, "Comparative." Allah said, لِأَصْحَابِ الْيَمِينِ (For those on the right.) meaning, these women were created, kept or given in marriage to those on the right. It appears that the meaning here is that they were created for those on the right side, because Allah said, إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً - فَجَعَلْنَاهُنَّ أَبْكَارًا - عُرُبًا أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins. 'Urub, Atrab. For those on the right.) This is the view of Ibn Jarir. It is possible that Allah's statement, لِأَصْحَابِ الْيَمِينِ (For those on the right.) refers to the description that came just before, أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Atrab. For those on the right.) meaning, in their age. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَىٰ صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ يَلُونَهُمْ عَلَىٰ ضَوْءِ أَشَدِّ كَوْكَبٍ دُرِّيٍّ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ، وَلَا يَتَغَوَّطُونَ، وَلَا يَتْفُلُونَ، وَلَا يَتَمَخَّطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، أَخْلَاقُهُمْ عَلَىٰ خُلُقِ رَجُلٍ وَاحِدٍ، عَلَىٰ صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاءَ (The first group to enter Paradise will be (shining) like the moon when it is full. The next group will be like the most radiant planet in the sky. They will not urinate, relieve nature, spit or blow their noses. Their combs will be of gold and their sweat of musk; and censers of aloeswood will be used. Their wives will be from Al-Hur Al-'Ayn. Their shape will be similar to each other, the shape of their father 'Adam, sixty cubits high in the sky.) Allah's statement, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.)(56:39-40) means, a multitude of those on the right will come from the earlier generations and a multitude from the latter generations. Ibn Abi Hatim recorded that 'Abdullah bin Mas'ud said, "We were with the Prophet ﷺ one night and in the next morning we went to him and he said, عُرِضَتْ عَلَيَّ الْأَنْبِيَاءُ وَأَتْبَاعُهَا بِأُمَمِهَا، فَيَمُرُّ عَلَيَّ النَّبِيُّ، وَالنَّبِيُّ فِي الْعِصَابَةِ، وَالنَّبِيُّ فِي الثَّلَاثَةِ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَدٌ (Some Prophets and their nations were displayed before me. A Prophet would pass in front of me with a group of men, and another with three men, and another with nobody with him.) Qatadah, one of the narrators of the Hadith, then recited this Ayah, أَلَيْسَ مِنْكُمْ رَجُلٌ رَشِيدٌ (Is there not among you a single right-minded man?)(11:78) حَتّٰى مَرَّ عَلَيَّ مُوْسَى بْنُ عِمْرَانَ فِي كَبْكَبَةٍ مِنْ بَنِي إِسْرَائِيلَ (Until Musa, son of 'Imran passed me, with a great crowd from the Children of Israel.) So he said; قُلْتُ: رَبِّي مَنْ هٰذَا؟ قَالَ: هٰذَا أَخُوكَ مُوسَى بْنُ عِمْرَانَ وَمَنْ تَبِعَهُ مِنْ بَنِي إسْرَائِيلَ قال : قُلْتُ: رَبِّ فَأَيْنَ أُمَّتِي؟ قَالَ: انْظُرْ عَنْ يَمِينِكَ فِي الظِّرَابِ قال : فَإِذَا وُجُوهُ الرِّجَالِ قَالَ: أَرَضِيتَ؟ قال : قُلْتُ: قَدْ رَضِيتُ رَبِّ قال :انْظُرْ إِلَى الْأُفُقِ عَنْ يَسَارِكَ، فَإِذَا وُجُوهُ الرِّجَالِ قال : أَرَضِيتَ؟ قُلْتُ: قَدْ رَضِيتُ رَبِّ قال : فَإِنَّ مَعَ هٰؤُلَاءِ سَبْعِينَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَابٍ (So, I asked my Lord, "Who is this?" He said, "This is your brother Musa, son of 'Imran, and those who followed him among the Children of Israel." I said, "O Lord! Where is my Ummah?" Allah said, "Look to your right on the hill," and I looked and saw faces of men. Allah said, "Are you pleased," and I said, "I am pleased O Lord!" Allah said, "Look to the horizon to your left," and I saw faces of men. He again asked, "Are you pleased," and I said, "I am pleased, O Lord!" He said, "And with them are seventy-thousand who will enter Paradise without reckoning.") Ukkashah bin Mihsan from Bani Asad, one of those who participated in the battle of Badr, said, 'O Allah's Messenger! Invoke Allah to make me one of them.' The Prophet ﷺ said, اللّٰهُمَّ اجْعَلْهُ مِنْهُمْ (O Allah, make him one of them.) Another man said, 'O Allah's Messenger, invoke Allah to make me one of them.' The Prophet ﷺ said, سَبَقَكَ بِهَا عُكَّاشَةُ ('Ukkashah beat you to it.) Allah's Messenger ﷺ said, فَإِنِ اسْتَطَعْتُمْ - فِدَاكُمْ أَبِي وَأُمِّي - أَنْ تَكُونُوا مِنْ أَصْحَابِ السَّبْعِينَ فَافْعَلُوا، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الظِّرَابِ، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الْأُفُقِ، فَإِنِّي قَدْ رَأَيْتُ نَاسًا كَثِيرًا قَدْ تَأَشَّبُوا حَوْلَهُ (Therefore, may I sacrifice my father and mother for you! Try to be among the seventy (thousands), or among the crowds on the right, or the crowds that covered the side of the horizon, because I saw large crowds gathering on that side.) He ﷺ continued: إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ (I hope that you will be a fourth of the people of Paradise.) and we said, 'Allahu Akbar. ' He ﷺ said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّةِ (I hope that you will be a third of the people of Paradise.) and we said, 'Allahu Akbar.' The Prophet ﷺ said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّةِ (I hope that you will be half of the people of Paradise,) and we said 'Allahu Akbar.' Then Allah's Messenger ﷺ recited this Ayah: ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.)(56:39-40) We said to each other, 'Who are those seventy thousand?' We then said, 'They are those who were born in Islam and did not associate (anything or anyone in the worship of Allah).' When what we said reached the Prophet ﷺ, he said, بَلْ هُمُ الَّذِينَ لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ، وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ (They are the people who do not get treated by cauterization themselves, do not ask for Ruqyah (get oneself treated by the recitation of some verses of the Qur'an) and do not draw an evil omen from (birds), but put their trust (only) in their Lord.)" This Hadith has many chains of narration collected in the Sahihs and other collections of Hadith.

And those on the right – how (fortunate) will be those on the right (27)(They will be) among Sidri Makhdud (28)And among Talh Mandud (29)And in shade Mamdud (30)And by water flowing constantly (31)And fruit in plenty (32)Whose supply is not cut off nor are they out of reach (33)And on couches, raised high (34)Verily, We have created them a special creation (35)And made them virgins (36)'Urub, Atrab (37)For those on the right (38)A multitude of those will be from the first generation (39)And a multitude of those will be from the later generations (40) The Reward of Those on the Right After Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said, وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ (And those on the right – how (fortunate) will be those on the right?) who are those on the right, what is their condition and what will their final destination be like? Allah next answers this question by saying, فِي سِدْرٍ مَخْضُودٍ ((they will be) among Sidr Makhdud.) Ibn 'Abbas, 'Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, 'Abdullah bin Kathir, As-Suddi, Abu Hazrah and several others said, "The kind without thorns." And from Ibn 'Abbas: "It is the one that is laden with fruits." This is also reported from 'Ikrimah and Mujahid. Similar was also said by Qatadah as we mentioned. So it is the one with a full load of fruits without thorns. So it appears that both meanings apply here. The lote tree, of this life is thorny and carries few fruits. In the Hereafter, it is the opposite; it does not have thorns and carries plenty of fruit, the weight of which strains its trunk. 'Utbah bin 'Abd As-Sulami said, "I was sitting with Allah's Messenger ﷺ, when a bedouin came and said, 'O Messenger of Allah! Have you heard about the tree that has more thorns than any other being in Paradise?' Meaning the Talh tree. So Allah's Messenger ﷺ said: إِنَّ اللهَ يَجْعَلُ مَكَانَ كُلِّ شَوْكَةٍ مِنْهَا ثَمَرَةً، مِثْلَ خُصْوَةِ التَّيْسِ الْمَلْبُودِ، فِيهَا سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ، لَا يُشْبِهُ لَوْنٌ آخَرَ (For each spot that there was a thorn on it, Allah instead put fruit, similar to a castrated tight skinned ram, a food having seventy colors, each different than the other.) Allah's said, وَطَلْحٍ مَنْضُودٍ (and among Talh Mandud.) refers to large thorny shrub that used to grow in the area of Hijaz (Western Arabia). Mujahid said that مَنْضُودٍ (Mandud) means: "Its fruits are piled on top of each other. Allah is reminding the Quraysh of these kinds of trees, since they used to like the shade that the Talh and Sidr provided for them." Ibn Abi Hatim recorded that Abu Sa'id said that وَطَلْحٍ مَنْضُودٍ (Talh Mandud) means: "The banana tree." And he (Ibn Abi Hatim) said, "Similar is reported from Ibn 'Abbas, Abu Hurayrah, Al-Hasan, 'Ikrimah, Qasamah bin Zuhayr, Qatadah and Abu Hazrah. " Mujahid and Ibn Zayd said similalry, Ibn Zayd added, "The people of Yemen call the banana tree, Talh." Ibn Jarir mentioned no other explanation for Talh. Allah said, وَظِلٍّ مَمْدُودٍ (And in shade Mamdud (extended).) Al-Bukhari recorded that Abu Hurayrah said that the Prophet ﷺ said, إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَمْدُودٍ (In Paradise, there is a tree that a rider can travel for a hundred years under its shade but would not be able to pass it. Recite if you will: (And in shade extended.)) Muslim also collected this Hadith. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَمْدُودٍ (There is a tree in Paradise the shade of which a rider would take one hundred years to pass. Recite if you will: (And in shade extended.)) Muslim, Al-Bukhari and 'Abdur-Razzaq collected this Hadith. Allah said, وَفَاكِهَةٍ كَثِيرَةٍ - لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ (And fruit in plenty, whose supply is not cut off nor are they out of reach.) indicating that they will have plenty of fruits of various kinds, that which no eye has ever seen, no ear has ever heard of and no heart has ever imagined, as Allah said, كُلَّمَا رُزِقُوا مِنْهَا مِنْ ثَمَرَةٍ رِزْقًا ۙ قَالُوا هَٰذَا الَّذِي رُزِقْنَا مِنْ قَبْلُ ۖ وَأُتُوا بِهِ مُتَشَابِهًا ۖ (Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before, "and they will be given things in resemblance.)(2:25) The shape will appear similar, but the taste is different. In the Two Sahihs, Sidrat Al-Muntaha (the tree in the seventh heaven) is described as: فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا مِثْلُ قِلَالِ هَجَرَ (...its leaves were like the ears of elephants and its Nabir fruits resembled the clay jugs of Hajar.) The Two Sahihs also collected a Hadith from Ibn 'Abbas, who said, "The sun was eclipsed and Allah's Messenger ﷺ led the people in the Eclipse prayer. They asked, 'O Allah's Messenger, we saw you reach out for something while standing (in prayer), but then you stepped back.' He said, إِنِّي رَأَيْتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا (I saw Paradise and reached out for a cluster of fruit from it. Had I done so, you would have kept eating from it for the remainder of the life of the world.)" Imam Ahmad recorded that 'Utbah bin 'Abd As-Sulami said, "A bedouin man came to the Messenger of Allah ﷺ and asked him about the Hawd and Paradise. The bedouin asked, 'Does Paradise have fruits?' The Prophet ﷺ said, نَعَمْ، وَفِيهَا شَجَرَةٌ تُدْعَىٰ طُوبَىٰ (Yes, and it also has a tree called Tuba.)[(He ﷺ) said something more saying but I could not recall it]. The bedouin asked, 'Does it look like any of the trees that grow in our area?' The Prophet ﷺ said, لَيْسَتْ تُشْبِهُ شَيْئًا مِنْ شَجَرِ أَرْضِكَ (There is nothing resembling it among the trees in your land.) The Prophet ﷺ then asked him, أَتَيْتَ الشَّامَ؟ (Have you traveled to Ash-Sham area?) The bedouin said: 'No.' The Prophet ﷺ said, تُشْبِهُ شَجَرَةً بِالشَّامِ تُدْعَىٰ الْجَوْزَةَ، تَنْبُتُ عَلَىٰ سَاقٍ وَاحِدَةٍ، وَيَنْفَرِشُ أَعْلَاهَا (It looks like a tree that grows in Ash-Sham area and is called Al-Jawzah, which stands on one stem but its branches grow all around to the fullest extent.) The bedouin asked, 'How big is the cluster of its fruits?' The Prophet ﷺ said, مَسِيرَةُ شَهْرٍ لِلْغُرَابِ الْأَبْقَعِ وَلَا يَفْتُرُ (The distance that the crow flies in one month without rest.) The bedouin asked, 'How huge its trunk is?' The Prophet ﷺ said, لَوِ ارْتَحَلَتْ جَذَعَةٌ مِن إِبِلِ أَهْلِكَ مَا أَحَاطَتْ بِأَصْلِهَا، حَتّٰى تَنْكَسِرَ تَرْقُوَتُهَا هَرَمًا (If a four-year old she-camel that your family owns travels it, it will not completely pass its trunk until its shoulders break from old age.) The man asked, 'Does it bear grapes?' The Prophet ﷺ answered in yes. The bedouin asked, 'How big are the grapes?' The Prophet ﷺ said, هَلْ ذَبَحَ أَبُوكَ تَيْسًا مِنْ غَنَمِهِ قَطُّ عَظِيمًا؟ (Has your father ever slaughtered a ram?) The bedouin answered, 'Yes,' and the Prophet ﷺ asked him, فَسَلَخَ إِهَابَهُ فَأَعْطَاهُ أُمَّكَ فَقَالَ: اتَّخِذِي لَنَا مِنْهُ دَلْوًا؟ (And then he skinned it and gave the skin to your mother and asked her to make a hanging bucket out of it?) The bedouin again said yes and said, 'This grape would suffice for me and my family!' The Prophet ﷺ agreed and said, نَعَمْ، وَعَامَّةَ عَشِيرَتِكَ (Yes, and also for the rest of your clan.)" Allah's statement, لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ (Whose supply is not cut off nor are they out of reach.) The supply of these fruits never runs out, winter or summer. Rather, they are always available for those who want to eat from them, forever. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. Qatadah said, "Nothing will prevent them from reaching out to get these fruits, no branches, thorns or distance." We mentioned a Hadith before that states that whenever someone takes a fruit in Paradise, another one grows in its place. Allah said, afterwards: وَفُرُشٍ مَرْفُوعَةٍ (And on couches, raised high.) meaning, high, soft and comfortable. Allah said, إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً - فَجَعَلْنَاهُنَّ أَبْكَارًا - عُرُبًا أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins.'Urub, Atrab. For those on the right.) The Ayat describe the women who will be on the beds and couches, but since mentioning the beds hints to them, they were not directly mentioned. For instance, Allah said that Sulayman said, إِذْ عُرِضَ عَلَيْهِ بِالْعَشِيِّ الصَّافِنَاتُ الْجِيَادُ - فَقَالَ إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي حَتَّىٰ تَوَارَتْ بِالْحِجَابِ (When there were displayed before him, in the afternoon, well-trained horses of the highest breed. He said, "I did love the good instead of remembering my Lord," till the time was over, and it had hidden in the veil (of night).)(38:31-32), "it" (Tawarat) refers to the sun setting, according to the scholars of Tafsir. Al-Akhfash said that Ayah, إِنَّا أَنْشَأْنَاهُنَّ (Verily, We have created them), implied the maidens of Paradise although it did not mention them directly. Abu 'Ubaydah said that they were mentioned before in Allah's statement, وَحُورٌ عِينٌ - كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (And Hur (fair females) with wide lovely eyes. Like preserved pearls.)(56:22-23) Therefore, Allah's statement, إِنَّا أَنْشَأْنَاهُنَّ (Verily, We have created them), meaning, in the other life, after they became old in this life, they were brought back while virgin, youthful, being delightfully passionate with their husbands, beautiful, kind and cheerful. Abu Dawud At-Tayalisi recorded that Anas said that the Messenger of Allah ﷺ said, يُعْطَى الْمُؤْمِنُ فِي الْجَنَّةِ قُوَّةَ كَذَا وَكَذَا فِي النِّسَاءِ (In Paradise, the believer will be given such and such strength for women.) Anas said, "I asked, 'O Allah's Messenger! Will one be able to do that?' He said, يُعْطَىٰ قُوَّةَ مِائَةٍ (He will be given the strength of a hundred (men).)" At-Tirmidhi also recorded it and said, "Sahih Gharib." Abu Al-Qasim At-Tabarani recorded that Abu Hurayrah said that the Messenger of Allah ﷺ was asked, "O Allah's Messenger! Will we have sexual intercourse with our wives in Paradise?" He said, إِنَّ الرَّجُلَ لَيَصِلُ فِي الْيَوْمِ إِلَىٰ مِائَةِ عَذْرَاءَ (The man will be able to have sexual intercourse with a hundred virgins in one day.) Al-Hafiz Abu 'Abdullah Al-Maqdisi said, "In my view, this Hadith meets the criteria of the Sahih, and Allah knows best." Allah's statement, عُرُبًا ('Urub,) Sa'id bin Jubayr reported that Ibn 'Abbas said, "They are in an infatuated state with their husbands, haven't you ever seen a she-camel in heat? She is like that." Ad-Dahhak reported from Ibn 'Abbas who said, "The Urub and their husbands are their sweet hearts, and they are their husbands' sweet hearts." Similar was said by 'Abdullah bin Sarjis, Mujahid, 'Ikrimah, Abu Al-'Aliyah, Yahya bin Abi Kathir, 'Atiyah, Al-Hasan, Qatadah, Ad-Dahhak and others. Ad-Dahhak reported from Ibn 'Abbas; أَتْرَابًا (Atrab), means "They will be of one age, thirty-three years old." Mujahid said, "Equal (age)." And in a different narration, "Similar (age)." 'Atiyah said, "Comparative." Allah said, لِأَصْحَابِ الْيَمِينِ (For those on the right.) meaning, these women were created, kept or given in marriage to those on the right. It appears that the meaning here is that they were created for those on the right side, because Allah said, إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً - فَجَعَلْنَاهُنَّ أَبْكَارًا - عُرُبًا أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins. 'Urub, Atrab. For those on the right.) This is the view of Ibn Jarir. It is possible that Allah's statement, لِأَصْحَابِ الْيَمِينِ (For those on the right.) refers to the description that came just before, أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Atrab. For those on the right.) meaning, in their age. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَىٰ صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ يَلُونَهُمْ عَلَىٰ ضَوْءِ أَشَدِّ كَوْكَبٍ دُرِّيٍّ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ، وَلَا يَتَغَوَّطُونَ، وَلَا يَتْفُلُونَ، وَلَا يَتَمَخَّطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، أَخْلَاقُهُمْ عَلَىٰ خُلُقِ رَجُلٍ وَاحِدٍ، عَلَىٰ صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاءَ (The first group to enter Paradise will be (shining) like the moon when it is full. The next group will be like the most radiant planet in the sky. They will not urinate, relieve nature, spit or blow their noses. Their combs will be of gold and their sweat of musk; and censers of aloeswood will be used. Their wives will be from Al-Hur Al-'Ayn. Their shape will be similar to each other, the shape of their father 'Adam, sixty cubits high in the sky.) Allah's statement, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.)(56:39-40) means, a multitude of those on the right will come from the earlier generations and a multitude from the latter generations. Ibn Abi Hatim recorded that 'Abdullah bin Mas'ud said, "We were with the Prophet ﷺ one night and in the next morning we went to him and he said, عُرِضَتْ عَلَيَّ الْأَنْبِيَاءُ وَأَتْبَاعُهَا بِأُمَمِهَا، فَيَمُرُّ عَلَيَّ النَّبِيُّ، وَالنَّبِيُّ فِي الْعِصَابَةِ، وَالنَّبِيُّ فِي الثَّلَاثَةِ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَدٌ (Some Prophets and their nations were displayed before me. A Prophet would pass in front of me with a group of men, and another with three men, and another with nobody with him.) Qatadah, one of the narrators of the Hadith, then recited this Ayah, أَلَيْسَ مِنْكُمْ رَجُلٌ رَشِيدٌ (Is there not among you a single right-minded man?)(11:78) حَتّٰى مَرَّ عَلَيَّ مُوْسَى بْنُ عِمْرَانَ فِي كَبْكَبَةٍ مِنْ بَنِي إِسْرَائِيلَ (Until Musa, son of 'Imran passed me, with a great crowd from the Children of Israel.) So he said; قُلْتُ: رَبِّي مَنْ هٰذَا؟ قَالَ: هٰذَا أَخُوكَ مُوسَى بْنُ عِمْرَانَ وَمَنْ تَبِعَهُ مِنْ بَنِي إسْرَائِيلَ قال : قُلْتُ: رَبِّ فَأَيْنَ أُمَّتِي؟ قَالَ: انْظُرْ عَنْ يَمِينِكَ فِي الظِّرَابِ قال : فَإِذَا وُجُوهُ الرِّجَالِ قَالَ: أَرَضِيتَ؟ قال : قُلْتُ: قَدْ رَضِيتُ رَبِّ قال :انْظُرْ إِلَى الْأُفُقِ عَنْ يَسَارِكَ، فَإِذَا وُجُوهُ الرِّجَالِ قال : أَرَضِيتَ؟ قُلْتُ: قَدْ رَضِيتُ رَبِّ قال : فَإِنَّ مَعَ هٰؤُلَاءِ سَبْعِينَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَابٍ (So, I asked my Lord, "Who is this?" He said, "This is your brother Musa, son of 'Imran, and those who followed him among the Children of Israel." I said, "O Lord! Where is my Ummah?" Allah said, "Look to your right on the hill," and I looked and saw faces of men. Allah said, "Are you pleased," and I said, "I am pleased O Lord!" Allah said, "Look to the horizon to your left," and I saw faces of men. He again asked, "Are you pleased," and I said, "I am pleased, O Lord!" He said, "And with them are seventy-thousand who will enter Paradise without reckoning.") Ukkashah bin Mihsan from Bani Asad, one of those who participated in the battle of Badr, said, 'O Allah's Messenger! Invoke Allah to make me one of them.' The Prophet ﷺ said, اللّٰهُمَّ اجْعَلْهُ مِنْهُمْ (O Allah, make him one of them.) Another man said, 'O Allah's Messenger, invoke Allah to make me one of them.' The Prophet ﷺ said, سَبَقَكَ بِهَا عُكَّاشَةُ ('Ukkashah beat you to it.) Allah's Messenger ﷺ said, فَإِنِ اسْتَطَعْتُمْ - فِدَاكُمْ أَبِي وَأُمِّي - أَنْ تَكُونُوا مِنْ أَصْحَابِ السَّبْعِينَ فَافْعَلُوا، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الظِّرَابِ، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الْأُفُقِ، فَإِنِّي قَدْ رَأَيْتُ نَاسًا كَثِيرًا قَدْ تَأَشَّبُوا حَوْلَهُ (Therefore, may I sacrifice my father and mother for you! Try to be among the seventy (thousands), or among the crowds on the right, or the crowds that covered the side of the horizon, because I saw large crowds gathering on that side.) He ﷺ continued: إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ (I hope that you will be a fourth of the people of Paradise.) and we said, 'Allahu Akbar. ' He ﷺ said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّةِ (I hope that you will be a third of the people of Paradise.) and we said, 'Allahu Akbar.' The Prophet ﷺ said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّةِ (I hope that you will be half of the people of Paradise,) and we said 'Allahu Akbar.' Then Allah's Messenger ﷺ recited this Ayah: ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.)(56:39-40) We said to each other, 'Who are those seventy thousand?' We then said, 'They are those who were born in Islam and did not associate (anything or anyone in the worship of Allah).' When what we said reached the Prophet ﷺ, he said, بَلْ هُمُ الَّذِينَ لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ، وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ (They are the people who do not get treated by cauterization themselves, do not ask for Ruqyah (get oneself treated by the recitation of some verses of the Qur'an) and do not draw an evil omen from (birds), but put their trust (only) in their Lord.)" This Hadith has many chains of narration collected in the Sahihs and other collections of Hadith.

And those on the right – how (fortunate) will be those on the right (27)(They will be) among Sidri Makhdud (28)And among Talh Mandud (29)And in shade Mamdud (30)And by water flowing constantly (31)And fruit in plenty (32)Whose supply is not cut off nor are they out of reach (33)And on couches, raised high (34)Verily, We have created them a special creation (35)And made them virgins (36)'Urub, Atrab (37)For those on the right (38)A multitude of those will be from the first generation (39)And a multitude of those will be from the later generations (40) The Reward of Those on the Right After Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said, وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ (And those on the right – how (fortunate) will be those on the right?) who are those on the right, what is their condition and what will their final destination be like? Allah next answers this question by saying, فِي سِدْرٍ مَخْضُودٍ ((they will be) among Sidr Makhdud.) Ibn 'Abbas, 'Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, 'Abdullah bin Kathir, As-Suddi, Abu Hazrah and several others said, "The kind without thorns." And from Ibn 'Abbas: "It is the one that is laden with fruits." This is also reported from 'Ikrimah and Mujahid. Similar was also said by Qatadah as we mentioned. So it is the one with a full load of fruits without thorns. So it appears that both meanings apply here. The lote tree, of this life is thorny and carries few fruits. In the Hereafter, it is the opposite; it does not have thorns and carries plenty of fruit, the weight of which strains its trunk. 'Utbah bin 'Abd As-Sulami said, "I was sitting with Allah's Messenger ﷺ, when a bedouin came and said, 'O Messenger of Allah! Have you heard about the tree that has more thorns than any other being in Paradise?' Meaning the Talh tree. So Allah's Messenger ﷺ said: إِنَّ اللهَ يَجْعَلُ مَكَانَ كُلِّ شَوْكَةٍ مِنْهَا ثَمَرَةً، مِثْلَ خُصْوَةِ التَّيْسِ الْمَلْبُودِ، فِيهَا سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ، لَا يُشْبِهُ لَوْنٌ آخَرَ (For each spot that there was a thorn on it, Allah instead put fruit, similar to a castrated tight skinned ram, a food having seventy colors, each different than the other.) Allah's said, وَطَلْحٍ مَنْضُودٍ (and among Talh Mandud.) refers to large thorny shrub that used to grow in the area of Hijaz (Western Arabia). Mujahid said that مَنْضُودٍ (Mandud) means: "Its fruits are piled on top of each other. Allah is reminding the Quraysh of these kinds of trees, since they used to like the shade that the Talh and Sidr provided for them." Ibn Abi Hatim recorded that Abu Sa'id said that وَطَلْحٍ مَنْضُودٍ (Talh Mandud) means: "The banana tree." And he (Ibn Abi Hatim) said, "Similar is reported from Ibn 'Abbas, Abu Hurayrah, Al-Hasan, 'Ikrimah, Qasamah bin Zuhayr, Qatadah and Abu Hazrah. " Mujahid and Ibn Zayd said similalry, Ibn Zayd added, "The people of Yemen call the banana tree, Talh." Ibn Jarir mentioned no other explanation for Talh. Allah said, وَظِلٍّ مَمْدُودٍ (And in shade Mamdud (extended).) Al-Bukhari recorded that Abu Hurayrah said that the Prophet ﷺ said, إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَمْدُودٍ (In Paradise, there is a tree that a rider can travel for a hundred years under its shade but would not be able to pass it. Recite if you will: (And in shade extended.)) Muslim also collected this Hadith. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَمْدُودٍ (There is a tree in Paradise the shade of which a rider would take one hundred years to pass. Recite if you will: (And in shade extended.)) Muslim, Al-Bukhari and 'Abdur-Razzaq collected this Hadith. Allah said, وَفَاكِهَةٍ كَثِيرَةٍ - لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ (And fruit in plenty, whose supply is not cut off nor are they out of reach.) indicating that they will have plenty of fruits of various kinds, that which no eye has ever seen, no ear has ever heard of and no heart has ever imagined, as Allah said, كُلَّمَا رُزِقُوا مِنْهَا مِنْ ثَمَرَةٍ رِزْقًا ۙ قَالُوا هَٰذَا الَّذِي رُزِقْنَا مِنْ قَبْلُ ۖ وَأُتُوا بِهِ مُتَشَابِهًا ۖ (Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before, "and they will be given things in resemblance.)(2:25) The shape will appear similar, but the taste is different. In the Two Sahihs, Sidrat Al-Muntaha (the tree in the seventh heaven) is described as: فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا مِثْلُ قِلَالِ هَجَرَ (...its leaves were like the ears of elephants and its Nabir fruits resembled the clay jugs of Hajar.) The Two Sahihs also collected a Hadith from Ibn 'Abbas, who said, "The sun was eclipsed and Allah's Messenger ﷺ led the people in the Eclipse prayer. They asked, 'O Allah's Messenger, we saw you reach out for something while standing (in prayer), but then you stepped back.' He said, إِنِّي رَأَيْتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا (I saw Paradise and reached out for a cluster of fruit from it. Had I done so, you would have kept eating from it for the remainder of the life of the world.)" Imam Ahmad recorded that 'Utbah bin 'Abd As-Sulami said, "A bedouin man came to the Messenger of Allah ﷺ and asked him about the Hawd and Paradise. The bedouin asked, 'Does Paradise have fruits?' The Prophet ﷺ said, نَعَمْ، وَفِيهَا شَجَرَةٌ تُدْعَىٰ طُوبَىٰ (Yes, and it also has a tree called Tuba.)[(He ﷺ) said something more saying but I could not recall it]. The bedouin asked, 'Does it look like any of the trees that grow in our area?' The Prophet ﷺ said, لَيْسَتْ تُشْبِهُ شَيْئًا مِنْ شَجَرِ أَرْضِكَ (There is nothing resembling it among the trees in your land.) The Prophet ﷺ then asked him, أَتَيْتَ الشَّامَ؟ (Have you traveled to Ash-Sham area?) The bedouin said: 'No.' The Prophet ﷺ said, تُشْبِهُ شَجَرَةً بِالشَّامِ تُدْعَىٰ الْجَوْزَةَ، تَنْبُتُ عَلَىٰ سَاقٍ وَاحِدَةٍ، وَيَنْفَرِشُ أَعْلَاهَا (It looks like a tree that grows in Ash-Sham area and is called Al-Jawzah, which stands on one stem but its branches grow all around to the fullest extent.) The bedouin asked, 'How big is the cluster of its fruits?' The Prophet ﷺ said, مَسِيرَةُ شَهْرٍ لِلْغُرَابِ الْأَبْقَعِ وَلَا يَفْتُرُ (The distance that the crow flies in one month without rest.) The bedouin asked, 'How huge its trunk is?' The Prophet ﷺ said, لَوِ ارْتَحَلَتْ جَذَعَةٌ مِن إِبِلِ أَهْلِكَ مَا أَحَاطَتْ بِأَصْلِهَا، حَتّٰى تَنْكَسِرَ تَرْقُوَتُهَا هَرَمًا (If a four-year old she-camel that your family owns travels it, it will not completely pass its trunk until its shoulders break from old age.) The man asked, 'Does it bear grapes?' The Prophet ﷺ answered in yes. The bedouin asked, 'How big are the grapes?' The Prophet ﷺ said, هَلْ ذَبَحَ أَبُوكَ تَيْسًا مِنْ غَنَمِهِ قَطُّ عَظِيمًا؟ (Has your father ever slaughtered a ram?) The bedouin answered, 'Yes,' and the Prophet ﷺ asked him, فَسَلَخَ إِهَابَهُ فَأَعْطَاهُ أُمَّكَ فَقَالَ: اتَّخِذِي لَنَا مِنْهُ دَلْوًا؟ (And then he skinned it and gave the skin to your mother and asked her to make a hanging bucket out of it?) The bedouin again said yes and said, 'This grape would suffice for me and my family!' The Prophet ﷺ agreed and said, نَعَمْ، وَعَامَّةَ عَشِيرَتِكَ (Yes, and also for the rest of your clan.)" Allah's statement, لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ (Whose supply is not cut off nor are they out of reach.) The supply of these fruits never runs out, winter or summer. Rather, they are always available for those who want to eat from them, forever. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. Qatadah said, "Nothing will prevent them from reaching out to get these fruits, no branches, thorns or distance." We mentioned a Hadith before that states that whenever someone takes a fruit in Paradise, another one grows in its place. Allah said, afterwards: وَفُرُشٍ مَرْفُوعَةٍ (And on couches, raised high.) meaning, high, soft and comfortable. Allah said, إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً - فَجَعَلْنَاهُنَّ أَبْكَارًا - عُرُبًا أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins.'Urub, Atrab. For those on the right.) The Ayat describe the women who will be on the beds and couches, but since mentioning the beds hints to them, they were not directly mentioned. For instance, Allah said that Sulayman said, إِذْ عُرِضَ عَلَيْهِ بِالْعَشِيِّ الصَّافِنَاتُ الْجِيَادُ - فَقَالَ إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي حَتَّىٰ تَوَارَتْ بِالْحِجَابِ (When there were displayed before him, in the afternoon, well-trained horses of the highest breed. He said, "I did love the good instead of remembering my Lord," till the time was over, and it had hidden in the veil (of night).)(38:31-32), "it" (Tawarat) refers to the sun setting, according to the scholars of Tafsir. Al-Akhfash said that Ayah, إِنَّا أَنْشَأْنَاهُنَّ (Verily, We have created them), implied the maidens of Paradise although it did not mention them directly. Abu 'Ubaydah said that they were mentioned before in Allah's statement, وَحُورٌ عِينٌ - كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (And Hur (fair females) with wide lovely eyes. Like preserved pearls.)(56:22-23) Therefore, Allah's statement, إِنَّا أَنْشَأْنَاهُنَّ (Verily, We have created them), meaning, in the other life, after they became old in this life, they were brought back while virgin, youthful, being delightfully passionate with their husbands, beautiful, kind and cheerful. Abu Dawud At-Tayalisi recorded that Anas said that the Messenger of Allah ﷺ said, يُعْطَى الْمُؤْمِنُ فِي الْجَنَّةِ قُوَّةَ كَذَا وَكَذَا فِي النِّسَاءِ (In Paradise, the believer will be given such and such strength for women.) Anas said, "I asked, 'O Allah's Messenger! Will one be able to do that?' He said, يُعْطَىٰ قُوَّةَ مِائَةٍ (He will be given the strength of a hundred (men).)" At-Tirmidhi also recorded it and said, "Sahih Gharib." Abu Al-Qasim At-Tabarani recorded that Abu Hurayrah said that the Messenger of Allah ﷺ was asked, "O Allah's Messenger! Will we have sexual intercourse with our wives in Paradise?" He said, إِنَّ الرَّجُلَ لَيَصِلُ فِي الْيَوْمِ إِلَىٰ مِائَةِ عَذْرَاءَ (The man will be able to have sexual intercourse with a hundred virgins in one day.) Al-Hafiz Abu 'Abdullah Al-Maqdisi said, "In my view, this Hadith meets the criteria of the Sahih, and Allah knows best." Allah's statement, عُرُبًا ('Urub,) Sa'id bin Jubayr reported that Ibn 'Abbas said, "They are in an infatuated state with their husbands, haven't you ever seen a she-camel in heat? She is like that." Ad-Dahhak reported from Ibn 'Abbas who said, "The Urub and their husbands are their sweet hearts, and they are their husbands' sweet hearts." Similar was said by 'Abdullah bin Sarjis, Mujahid, 'Ikrimah, Abu Al-'Aliyah, Yahya bin Abi Kathir, 'Atiyah, Al-Hasan, Qatadah, Ad-Dahhak and others. Ad-Dahhak reported from Ibn 'Abbas; أَتْرَابًا (Atrab), means "They will be of one age, thirty-three years old." Mujahid said, "Equal (age)." And in a different narration, "Similar (age)." 'Atiyah said, "Comparative." Allah said, لِأَصْحَابِ الْيَمِينِ (For those on the right.) meaning, these women were created, kept or given in marriage to those on the right. It appears that the meaning here is that they were created for those on the right side, because Allah said, إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً - فَجَعَلْنَاهُنَّ أَبْكَارًا - عُرُبًا أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins. 'Urub, Atrab. For those on the right.) This is the view of Ibn Jarir. It is possible that Allah's statement, لِأَصْحَابِ الْيَمِينِ (For those on the right.) refers to the description that came just before, أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Atrab. For those on the right.) meaning, in their age. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَىٰ صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ يَلُونَهُمْ عَلَىٰ ضَوْءِ أَشَدِّ كَوْكَبٍ دُرِّيٍّ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ، وَلَا يَتَغَوَّطُونَ، وَلَا يَتْفُلُونَ، وَلَا يَتَمَخَّطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، أَخْلَاقُهُمْ عَلَىٰ خُلُقِ رَجُلٍ وَاحِدٍ، عَلَىٰ صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاءَ (The first group to enter Paradise will be (shining) like the moon when it is full. The next group will be like the most radiant planet in the sky. They will not urinate, relieve nature, spit or blow their noses. Their combs will be of gold and their sweat of musk; and censers of aloeswood will be used. Their wives will be from Al-Hur Al-'Ayn. Their shape will be similar to each other, the shape of their father 'Adam, sixty cubits high in the sky.) Allah's statement, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.)(56:39-40) means, a multitude of those on the right will come from the earlier generations and a multitude from the latter generations. Ibn Abi Hatim recorded that 'Abdullah bin Mas'ud said, "We were with the Prophet ﷺ one night and in the next morning we went to him and he said, عُرِضَتْ عَلَيَّ الْأَنْبِيَاءُ وَأَتْبَاعُهَا بِأُمَمِهَا، فَيَمُرُّ عَلَيَّ النَّبِيُّ، وَالنَّبِيُّ فِي الْعِصَابَةِ، وَالنَّبِيُّ فِي الثَّلَاثَةِ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَدٌ (Some Prophets and their nations were displayed before me. A Prophet would pass in front of me with a group of men, and another with three men, and another with nobody with him.) Qatadah, one of the narrators of the Hadith, then recited this Ayah, أَلَيْسَ مِنْكُمْ رَجُلٌ رَشِيدٌ (Is there not among you a single right-minded man?)(11:78) حَتّٰى مَرَّ عَلَيَّ مُوْسَى بْنُ عِمْرَانَ فِي كَبْكَبَةٍ مِنْ بَنِي إِسْرَائِيلَ (Until Musa, son of 'Imran passed me, with a great crowd from the Children of Israel.) So he said; قُلْتُ: رَبِّي مَنْ هٰذَا؟ قَالَ: هٰذَا أَخُوكَ مُوسَى بْنُ عِمْرَانَ وَمَنْ تَبِعَهُ مِنْ بَنِي إسْرَائِيلَ قال : قُلْتُ: رَبِّ فَأَيْنَ أُمَّتِي؟ قَالَ: انْظُرْ عَنْ يَمِينِكَ فِي الظِّرَابِ قال : فَإِذَا وُجُوهُ الرِّجَالِ قَالَ: أَرَضِيتَ؟ قال : قُلْتُ: قَدْ رَضِيتُ رَبِّ قال :انْظُرْ إِلَى الْأُفُقِ عَنْ يَسَارِكَ، فَإِذَا وُجُوهُ الرِّجَالِ قال : أَرَضِيتَ؟ قُلْتُ: قَدْ رَضِيتُ رَبِّ قال : فَإِنَّ مَعَ هٰؤُلَاءِ سَبْعِينَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَابٍ (So, I asked my Lord, "Who is this?" He said, "This is your brother Musa, son of 'Imran, and those who followed him among the Children of Israel." I said, "O Lord! Where is my Ummah?" Allah said, "Look to your right on the hill," and I looked and saw faces of men. Allah said, "Are you pleased," and I said, "I am pleased O Lord!" Allah said, "Look to the horizon to your left," and I saw faces of men. He again asked, "Are you pleased," and I said, "I am pleased, O Lord!" He said, "And with them are seventy-thousand who will enter Paradise without reckoning.") Ukkashah bin Mihsan from Bani Asad, one of those who participated in the battle of Badr, said, 'O Allah's Messenger! Invoke Allah to make me one of them.' The Prophet ﷺ said, اللّٰهُمَّ اجْعَلْهُ مِنْهُمْ (O Allah, make him one of them.) Another man said, 'O Allah's Messenger, invoke Allah to make me one of them.' The Prophet ﷺ said, سَبَقَكَ بِهَا عُكَّاشَةُ ('Ukkashah beat you to it.) Allah's Messenger ﷺ said, فَإِنِ اسْتَطَعْتُمْ - فِدَاكُمْ أَبِي وَأُمِّي - أَنْ تَكُونُوا مِنْ أَصْحَابِ السَّبْعِينَ فَافْعَلُوا، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الظِّرَابِ، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الْأُفُقِ، فَإِنِّي قَدْ رَأَيْتُ نَاسًا كَثِيرًا قَدْ تَأَشَّبُوا حَوْلَهُ (Therefore, may I sacrifice my father and mother for you! Try to be among the seventy (thousands), or among the crowds on the right, or the crowds that covered the side of the horizon, because I saw large crowds gathering on that side.) He ﷺ continued: إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ (I hope that you will be a fourth of the people of Paradise.) and we said, 'Allahu Akbar. ' He ﷺ said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّةِ (I hope that you will be a third of the people of Paradise.) and we said, 'Allahu Akbar.' The Prophet ﷺ said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّةِ (I hope that you will be half of the people of Paradise,) and we said 'Allahu Akbar.' Then Allah's Messenger ﷺ recited this Ayah: ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.)(56:39-40) We said to each other, 'Who are those seventy thousand?' We then said, 'They are those who were born in Islam and did not associate (anything or anyone in the worship of Allah).' When what we said reached the Prophet ﷺ, he said, بَلْ هُمُ الَّذِينَ لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ، وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ (They are the people who do not get treated by cauterization themselves, do not ask for Ruqyah (get oneself treated by the recitation of some verses of the Qur'an) and do not draw an evil omen from (birds), but put their trust (only) in their Lord.)" This Hadith has many chains of narration collected in the Sahihs and other collections of Hadith.

And those on the right – how (fortunate) will be those on the right (27)(They will be) among Sidri Makhdud (28)And among Talh Mandud (29)And in shade Mamdud (30)And by water flowing constantly (31)And fruit in plenty (32)Whose supply is not cut off nor are they out of reach (33)And on couches, raised high (34)Verily, We have created them a special creation (35)And made them virgins (36)'Urub, Atrab (37)For those on the right (38)A multitude of those will be from the first generation (39)And a multitude of those will be from the later generations (40) The Reward of Those on the Right After Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said, وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ (And those on the right – how (fortunate) will be those on the right?) who are those on the right, what is their condition and what will their final destination be like? Allah next answers this question by saying, فِي سِدْرٍ مَخْضُودٍ ((they will be) among Sidr Makhdud.) Ibn 'Abbas, 'Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, 'Abdullah bin Kathir, As-Suddi, Abu Hazrah and several others said, "The kind without thorns." And from Ibn 'Abbas: "It is the one that is laden with fruits." This is also reported from 'Ikrimah and Mujahid. Similar was also said by Qatadah as we mentioned. So it is the one with a full load of fruits without thorns. So it appears that both meanings apply here. The lote tree, of this life is thorny and carries few fruits. In the Hereafter, it is the opposite; it does not have thorns and carries plenty of fruit, the weight of which strains its trunk. 'Utbah bin 'Abd As-Sulami said, "I was sitting with Allah's Messenger ﷺ, when a bedouin came and said, 'O Messenger of Allah! Have you heard about the tree that has more thorns than any other being in Paradise?' Meaning the Talh tree. So Allah's Messenger ﷺ said: إِنَّ اللهَ يَجْعَلُ مَكَانَ كُلِّ شَوْكَةٍ مِنْهَا ثَمَرَةً، مِثْلَ خُصْوَةِ التَّيْسِ الْمَلْبُودِ، فِيهَا سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ، لَا يُشْبِهُ لَوْنٌ آخَرَ (For each spot that there was a thorn on it, Allah instead put fruit, similar to a castrated tight skinned ram, a food having seventy colors, each different than the other.) Allah's said, وَطَلْحٍ مَنْضُودٍ (and among Talh Mandud.) refers to large thorny shrub that used to grow in the area of Hijaz (Western Arabia). Mujahid said that مَنْضُودٍ (Mandud) means: "Its fruits are piled on top of each other. Allah is reminding the Quraysh of these kinds of trees, since they used to like the shade that the Talh and Sidr provided for them." Ibn Abi Hatim recorded that Abu Sa'id said that وَطَلْحٍ مَنْضُودٍ (Talh Mandud) means: "The banana tree." And he (Ibn Abi Hatim) said, "Similar is reported from Ibn 'Abbas, Abu Hurayrah, Al-Hasan, 'Ikrimah, Qasamah bin Zuhayr, Qatadah and Abu Hazrah. " Mujahid and Ibn Zayd said similalry, Ibn Zayd added, "The people of Yemen call the banana tree, Talh." Ibn Jarir mentioned no other explanation for Talh. Allah said, وَظِلٍّ مَمْدُودٍ (And in shade Mamdud (extended).) Al-Bukhari recorded that Abu Hurayrah said that the Prophet ﷺ said, إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَمْدُودٍ (In Paradise, there is a tree that a rider can travel for a hundred years under its shade but would not be able to pass it. Recite if you will: (And in shade extended.)) Muslim also collected this Hadith. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَمْدُودٍ (There is a tree in Paradise the shade of which a rider would take one hundred years to pass. Recite if you will: (And in shade extended.)) Muslim, Al-Bukhari and 'Abdur-Razzaq collected this Hadith. Allah said, وَفَاكِهَةٍ كَثِيرَةٍ - لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ (And fruit in plenty, whose supply is not cut off nor are they out of reach.) indicating that they will have plenty of fruits of various kinds, that which no eye has ever seen, no ear has ever heard of and no heart has ever imagined, as Allah said, كُلَّمَا رُزِقُوا مِنْهَا مِنْ ثَمَرَةٍ رِزْقًا ۙ قَالُوا هَٰذَا الَّذِي رُزِقْنَا مِنْ قَبْلُ ۖ وَأُتُوا بِهِ مُتَشَابِهًا ۖ (Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before, "and they will be given things in resemblance.)(2:25) The shape will appear similar, but the taste is different. In the Two Sahihs, Sidrat Al-Muntaha (the tree in the seventh heaven) is described as: فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا مِثْلُ قِلَالِ هَجَرَ (...its leaves were like the ears of elephants and its Nabir fruits resembled the clay jugs of Hajar.) The Two Sahihs also collected a Hadith from Ibn 'Abbas, who said, "The sun was eclipsed and Allah's Messenger ﷺ led the people in the Eclipse prayer. They asked, 'O Allah's Messenger, we saw you reach out for something while standing (in prayer), but then you stepped back.' He said, إِنِّي رَأَيْتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا (I saw Paradise and reached out for a cluster of fruit from it. Had I done so, you would have kept eating from it for the remainder of the life of the world.)" Imam Ahmad recorded that 'Utbah bin 'Abd As-Sulami said, "A bedouin man came to the Messenger of Allah ﷺ and asked him about the Hawd and Paradise. The bedouin asked, 'Does Paradise have fruits?' The Prophet ﷺ said, نَعَمْ، وَفِيهَا شَجَرَةٌ تُدْعَىٰ طُوبَىٰ (Yes, and it also has a tree called Tuba.)[(He ﷺ) said something more saying but I could not recall it]. The bedouin asked, 'Does it look like any of the trees that grow in our area?' The Prophet ﷺ said, لَيْسَتْ تُشْبِهُ شَيْئًا مِنْ شَجَرِ أَرْضِكَ (There is nothing resembling it among the trees in your land.) The Prophet ﷺ then asked him, أَتَيْتَ الشَّامَ؟ (Have you traveled to Ash-Sham area?) The bedouin said: 'No.' The Prophet ﷺ said, تُشْبِهُ شَجَرَةً بِالشَّامِ تُدْعَىٰ الْجَوْزَةَ، تَنْبُتُ عَلَىٰ سَاقٍ وَاحِدَةٍ، وَيَنْفَرِشُ أَعْلَاهَا (It looks like a tree that grows in Ash-Sham area and is called Al-Jawzah, which stands on one stem but its branches grow all around to the fullest extent.) The bedouin asked, 'How big is the cluster of its fruits?' The Prophet ﷺ said, مَسِيرَةُ شَهْرٍ لِلْغُرَابِ الْأَبْقَعِ وَلَا يَفْتُرُ (The distance that the crow flies in one month without rest.) The bedouin asked, 'How huge its trunk is?' The Prophet ﷺ said, لَوِ ارْتَحَلَتْ جَذَعَةٌ مِن إِبِلِ أَهْلِكَ مَا أَحَاطَتْ بِأَصْلِهَا، حَتّٰى تَنْكَسِرَ تَرْقُوَتُهَا هَرَمًا (If a four-year old she-camel that your family owns travels it, it will not completely pass its trunk until its shoulders break from old age.) The man asked, 'Does it bear grapes?' The Prophet ﷺ answered in yes. The bedouin asked, 'How big are the grapes?' The Prophet ﷺ said, هَلْ ذَبَحَ أَبُوكَ تَيْسًا مِنْ غَنَمِهِ قَطُّ عَظِيمًا؟ (Has your father ever slaughtered a ram?) The bedouin answered, 'Yes,' and the Prophet ﷺ asked him, فَسَلَخَ إِهَابَهُ فَأَعْطَاهُ أُمَّكَ فَقَالَ: اتَّخِذِي لَنَا مِنْهُ دَلْوًا؟ (And then he skinned it and gave the skin to your mother and asked her to make a hanging bucket out of it?) The bedouin again said yes and said, 'This grape would suffice for me and my family!' The Prophet ﷺ agreed and said, نَعَمْ، وَعَامَّةَ عَشِيرَتِكَ (Yes, and also for the rest of your clan.)" Allah's statement, لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ (Whose supply is not cut off nor are they out of reach.) The supply of these fruits never runs out, winter or summer. Rather, they are always available for those who want to eat from them, forever. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. Qatadah said, "Nothing will prevent them from reaching out to get these fruits, no branches, thorns or distance." We mentioned a Hadith before that states that whenever someone takes a fruit in Paradise, another one grows in its place. Allah said, afterwards: وَفُرُشٍ مَرْفُوعَةٍ (And on couches, raised high.) meaning, high, soft and comfortable. Allah said, إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً - فَجَعَلْنَاهُنَّ أَبْكَارًا - عُرُبًا أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins.'Urub, Atrab. For those on the right.) The Ayat describe the women who will be on the beds and couches, but since mentioning the beds hints to them, they were not directly mentioned. For instance, Allah said that Sulayman said, إِذْ عُرِضَ عَلَيْهِ بِالْعَشِيِّ الصَّافِنَاتُ الْجِيَادُ - فَقَالَ إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي حَتَّىٰ تَوَارَتْ بِالْحِجَابِ (When there were displayed before him, in the afternoon, well-trained horses of the highest breed. He said, "I did love the good instead of remembering my Lord," till the time was over, and it had hidden in the veil (of night).)(38:31-32), "it" (Tawarat) refers to the sun setting, according to the scholars of Tafsir. Al-Akhfash said that Ayah, إِنَّا أَنْشَأْنَاهُنَّ (Verily, We have created them), implied the maidens of Paradise although it did not mention them directly. Abu 'Ubaydah said that they were mentioned before in Allah's statement, وَحُورٌ عِينٌ - كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (And Hur (fair females) with wide lovely eyes. Like preserved pearls.)(56:22-23) Therefore, Allah's statement, إِنَّا أَنْشَأْنَاهُنَّ (Verily, We have created them), meaning, in the other life, after they became old in this life, they were brought back while virgin, youthful, being delightfully passionate with their husbands, beautiful, kind and cheerful. Abu Dawud At-Tayalisi recorded that Anas said that the Messenger of Allah ﷺ said, يُعْطَى الْمُؤْمِنُ فِي الْجَنَّةِ قُوَّةَ كَذَا وَكَذَا فِي النِّسَاءِ (In Paradise, the believer will be given such and such strength for women.) Anas said, "I asked, 'O Allah's Messenger! Will one be able to do that?' He said, يُعْطَىٰ قُوَّةَ مِائَةٍ (He will be given the strength of a hundred (men).)" At-Tirmidhi also recorded it and said, "Sahih Gharib." Abu Al-Qasim At-Tabarani recorded that Abu Hurayrah said that the Messenger of Allah ﷺ was asked, "O Allah's Messenger! Will we have sexual intercourse with our wives in Paradise?" He said, إِنَّ الرَّجُلَ لَيَصِلُ فِي الْيَوْمِ إِلَىٰ مِائَةِ عَذْرَاءَ (The man will be able to have sexual intercourse with a hundred virgins in one day.) Al-Hafiz Abu 'Abdullah Al-Maqdisi said, "In my view, this Hadith meets the criteria of the Sahih, and Allah knows best." Allah's statement, عُرُبًا ('Urub,) Sa'id bin Jubayr reported that Ibn 'Abbas said, "They are in an infatuated state with their husbands, haven't you ever seen a she-camel in heat? She is like that." Ad-Dahhak reported from Ibn 'Abbas who said, "The Urub and their husbands are their sweet hearts, and they are their husbands' sweet hearts." Similar was said by 'Abdullah bin Sarjis, Mujahid, 'Ikrimah, Abu Al-'Aliyah, Yahya bin Abi Kathir, 'Atiyah, Al-Hasan, Qatadah, Ad-Dahhak and others. Ad-Dahhak reported from Ibn 'Abbas; أَتْرَابًا (Atrab), means "They will be of one age, thirty-three years old." Mujahid said, "Equal (age)." And in a different narration, "Similar (age)." 'Atiyah said, "Comparative." Allah said, لِأَصْحَابِ الْيَمِينِ (For those on the right.) meaning, these women were created, kept or given in marriage to those on the right. It appears that the meaning here is that they were created for those on the right side, because Allah said, إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً - فَجَعَلْنَاهُنَّ أَبْكَارًا - عُرُبًا أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins. 'Urub, Atrab. For those on the right.) This is the view of Ibn Jarir. It is possible that Allah's statement, لِأَصْحَابِ الْيَمِينِ (For those on the right.) refers to the description that came just before, أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Atrab. For those on the right.) meaning, in their age. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَىٰ صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ يَلُونَهُمْ عَلَىٰ ضَوْءِ أَشَدِّ كَوْكَبٍ دُرِّيٍّ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ، وَلَا يَتَغَوَّطُونَ، وَلَا يَتْفُلُونَ، وَلَا يَتَمَخَّطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، أَخْلَاقُهُمْ عَلَىٰ خُلُقِ رَجُلٍ وَاحِدٍ، عَلَىٰ صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاءَ (The first group to enter Paradise will be (shining) like the moon when it is full. The next group will be like the most radiant planet in the sky. They will not urinate, relieve nature, spit or blow their noses. Their combs will be of gold and their sweat of musk; and censers of aloeswood will be used. Their wives will be from Al-Hur Al-'Ayn. Their shape will be similar to each other, the shape of their father 'Adam, sixty cubits high in the sky.) Allah's statement, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.)(56:39-40) means, a multitude of those on the right will come from the earlier generations and a multitude from the latter generations. Ibn Abi Hatim recorded that 'Abdullah bin Mas'ud said, "We were with the Prophet ﷺ one night and in the next morning we went to him and he said, عُرِضَتْ عَلَيَّ الْأَنْبِيَاءُ وَأَتْبَاعُهَا بِأُمَمِهَا، فَيَمُرُّ عَلَيَّ النَّبِيُّ، وَالنَّبِيُّ فِي الْعِصَابَةِ، وَالنَّبِيُّ فِي الثَّلَاثَةِ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَدٌ (Some Prophets and their nations were displayed before me. A Prophet would pass in front of me with a group of men, and another with three men, and another with nobody with him.) Qatadah, one of the narrators of the Hadith, then recited this Ayah, أَلَيْسَ مِنْكُمْ رَجُلٌ رَشِيدٌ (Is there not among you a single right-minded man?)(11:78) حَتّٰى مَرَّ عَلَيَّ مُوْسَى بْنُ عِمْرَانَ فِي كَبْكَبَةٍ مِنْ بَنِي إِسْرَائِيلَ (Until Musa, son of 'Imran passed me, with a great crowd from the Children of Israel.) So he said; قُلْتُ: رَبِّي مَنْ هٰذَا؟ قَالَ: هٰذَا أَخُوكَ مُوسَى بْنُ عِمْرَانَ وَمَنْ تَبِعَهُ مِنْ بَنِي إسْرَائِيلَ قال : قُلْتُ: رَبِّ فَأَيْنَ أُمَّتِي؟ قَالَ: انْظُرْ عَنْ يَمِينِكَ فِي الظِّرَابِ قال : فَإِذَا وُجُوهُ الرِّجَالِ قَالَ: أَرَضِيتَ؟ قال : قُلْتُ: قَدْ رَضِيتُ رَبِّ قال :انْظُرْ إِلَى الْأُفُقِ عَنْ يَسَارِكَ، فَإِذَا وُجُوهُ الرِّجَالِ قال : أَرَضِيتَ؟ قُلْتُ: قَدْ رَضِيتُ رَبِّ قال : فَإِنَّ مَعَ هٰؤُلَاءِ سَبْعِينَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَابٍ (So, I asked my Lord, "Who is this?" He said, "This is your brother Musa, son of 'Imran, and those who followed him among the Children of Israel." I said, "O Lord! Where is my Ummah?" Allah said, "Look to your right on the hill," and I looked and saw faces of men. Allah said, "Are you pleased," and I said, "I am pleased O Lord!" Allah said, "Look to the horizon to your left," and I saw faces of men. He again asked, "Are you pleased," and I said, "I am pleased, O Lord!" He said, "And with them are seventy-thousand who will enter Paradise without reckoning.") Ukkashah bin Mihsan from Bani Asad, one of those who participated in the battle of Badr, said, 'O Allah's Messenger! Invoke Allah to make me one of them.' The Prophet ﷺ said, اللّٰهُمَّ اجْعَلْهُ مِنْهُمْ (O Allah, make him one of them.) Another man said, 'O Allah's Messenger, invoke Allah to make me one of them.' The Prophet ﷺ said, سَبَقَكَ بِهَا عُكَّاشَةُ ('Ukkashah beat you to it.) Allah's Messenger ﷺ said, فَإِنِ اسْتَطَعْتُمْ - فِدَاكُمْ أَبِي وَأُمِّي - أَنْ تَكُونُوا مِنْ أَصْحَابِ السَّبْعِينَ فَافْعَلُوا، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الظِّرَابِ، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الْأُفُقِ، فَإِنِّي قَدْ رَأَيْتُ نَاسًا كَثِيرًا قَدْ تَأَشَّبُوا حَوْلَهُ (Therefore, may I sacrifice my father and mother for you! Try to be among the seventy (thousands), or among the crowds on the right, or the crowds that covered the side of the horizon, because I saw large crowds gathering on that side.) He ﷺ continued: إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ (I hope that you will be a fourth of the people of Paradise.) and we said, 'Allahu Akbar. ' He ﷺ said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّةِ (I hope that you will be a third of the people of Paradise.) and we said, 'Allahu Akbar.' The Prophet ﷺ said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّةِ (I hope that you will be half of the people of Paradise,) and we said 'Allahu Akbar.' Then Allah's Messenger ﷺ recited this Ayah: ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.)(56:39-40) We said to each other, 'Who are those seventy thousand?' We then said, 'They are those who were born in Islam and did not associate (anything or anyone in the worship of Allah).' When what we said reached the Prophet ﷺ, he said, بَلْ هُمُ الَّذِينَ لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ، وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ (They are the people who do not get treated by cauterization themselves, do not ask for Ruqyah (get oneself treated by the recitation of some verses of the Qur'an) and do not draw an evil omen from (birds), but put their trust (only) in their Lord.)" This Hadith has many chains of narration collected in the Sahihs and other collections of Hadith.

And those on the right – how (fortunate) will be those on the right (27)(They will be) among Sidri Makhdud (28)And among Talh Mandud (29)And in shade Mamdud (30)And by water flowing constantly (31)And fruit in plenty (32)Whose supply is not cut off nor are they out of reach (33)And on couches, raised high (34)Verily, We have created them a special creation (35)And made them virgins (36)'Urub, Atrab (37)For those on the right (38)A multitude of those will be from the first generation (39)And a multitude of those will be from the later generations (40) The Reward of Those on the Right After Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said, وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ (And those on the right – how (fortunate) will be those on the right?) who are those on the right, what is their condition and what will their final destination be like? Allah next answers this question by saying, فِي سِدْرٍ مَخْضُودٍ ((they will be) among Sidr Makhdud.) Ibn 'Abbas, 'Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, 'Abdullah bin Kathir, As-Suddi, Abu Hazrah and several others said, "The kind without thorns." And from Ibn 'Abbas: "It is the one that is laden with fruits." This is also reported from 'Ikrimah and Mujahid. Similar was also said by Qatadah as we mentioned. So it is the one with a full load of fruits without thorns. So it appears that both meanings apply here. The lote tree, of this life is thorny and carries few fruits. In the Hereafter, it is the opposite; it does not have thorns and carries plenty of fruit, the weight of which strains its trunk. 'Utbah bin 'Abd As-Sulami said, "I was sitting with Allah's Messenger ﷺ, when a bedouin came and said, 'O Messenger of Allah! Have you heard about the tree that has more thorns than any other being in Paradise?' Meaning the Talh tree. So Allah's Messenger ﷺ said: إِنَّ اللهَ يَجْعَلُ مَكَانَ كُلِّ شَوْكَةٍ مِنْهَا ثَمَرَةً، مِثْلَ خُصْوَةِ التَّيْسِ الْمَلْبُودِ، فِيهَا سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ، لَا يُشْبِهُ لَوْنٌ آخَرَ (For each spot that there was a thorn on it, Allah instead put fruit, similar to a castrated tight skinned ram, a food having seventy colors, each different than the other.) Allah's said, وَطَلْحٍ مَنْضُودٍ (and among Talh Mandud.) refers to large thorny shrub that used to grow in the area of Hijaz (Western Arabia). Mujahid said that مَنْضُودٍ (Mandud) means: "Its fruits are piled on top of each other. Allah is reminding the Quraysh of these kinds of trees, since they used to like the shade that the Talh and Sidr provided for them." Ibn Abi Hatim recorded that Abu Sa'id said that وَطَلْحٍ مَنْضُودٍ (Talh Mandud) means: "The banana tree." And he (Ibn Abi Hatim) said, "Similar is reported from Ibn 'Abbas, Abu Hurayrah, Al-Hasan, 'Ikrimah, Qasamah bin Zuhayr, Qatadah and Abu Hazrah. " Mujahid and Ibn Zayd said similalry, Ibn Zayd added, "The people of Yemen call the banana tree, Talh." Ibn Jarir mentioned no other explanation for Talh. Allah said, وَظِلٍّ مَمْدُودٍ (And in shade Mamdud (extended).) Al-Bukhari recorded that Abu Hurayrah said that the Prophet ﷺ said, إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَمْدُودٍ (In Paradise, there is a tree that a rider can travel for a hundred years under its shade but would not be able to pass it. Recite if you will: (And in shade extended.)) Muslim also collected this Hadith. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَمْدُودٍ (There is a tree in Paradise the shade of which a rider would take one hundred years to pass. Recite if you will: (And in shade extended.)) Muslim, Al-Bukhari and 'Abdur-Razzaq collected this Hadith. Allah said, وَفَاكِهَةٍ كَثِيرَةٍ - لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ (And fruit in plenty, whose supply is not cut off nor are they out of reach.) indicating that they will have plenty of fruits of various kinds, that which no eye has ever seen, no ear has ever heard of and no heart has ever imagined, as Allah said, كُلَّمَا رُزِقُوا مِنْهَا مِنْ ثَمَرَةٍ رِزْقًا ۙ قَالُوا هَٰذَا الَّذِي رُزِقْنَا مِنْ قَبْلُ ۖ وَأُتُوا بِهِ مُتَشَابِهًا ۖ (Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before, "and they will be given things in resemblance.)(2:25) The shape will appear similar, but the taste is different. In the Two Sahihs, Sidrat Al-Muntaha (the tree in the seventh heaven) is described as: فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا مِثْلُ قِلَالِ هَجَرَ (...its leaves were like the ears of elephants and its Nabir fruits resembled the clay jugs of Hajar.) The Two Sahihs also collected a Hadith from Ibn 'Abbas, who said, "The sun was eclipsed and Allah's Messenger ﷺ led the people in the Eclipse prayer. They asked, 'O Allah's Messenger, we saw you reach out for something while standing (in prayer), but then you stepped back.' He said, إِنِّي رَأَيْتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا (I saw Paradise and reached out for a cluster of fruit from it. Had I done so, you would have kept eating from it for the remainder of the life of the world.)" Imam Ahmad recorded that 'Utbah bin 'Abd As-Sulami said, "A bedouin man came to the Messenger of Allah ﷺ and asked him about the Hawd and Paradise. The bedouin asked, 'Does Paradise have fruits?' The Prophet ﷺ said, نَعَمْ، وَفِيهَا شَجَرَةٌ تُدْعَىٰ طُوبَىٰ (Yes, and it also has a tree called Tuba.)[(He ﷺ) said something more saying but I could not recall it]. The bedouin asked, 'Does it look like any of the trees that grow in our area?' The Prophet ﷺ said, لَيْسَتْ تُشْبِهُ شَيْئًا مِنْ شَجَرِ أَرْضِكَ (There is nothing resembling it among the trees in your land.) The Prophet ﷺ then asked him, أَتَيْتَ الشَّامَ؟ (Have you traveled to Ash-Sham area?) The bedouin said: 'No.' The Prophet ﷺ said, تُشْبِهُ شَجَرَةً بِالشَّامِ تُدْعَىٰ الْجَوْزَةَ، تَنْبُتُ عَلَىٰ سَاقٍ وَاحِدَةٍ، وَيَنْفَرِشُ أَعْلَاهَا (It looks like a tree that grows in Ash-Sham area and is called Al-Jawzah, which stands on one stem but its branches grow all around to the fullest extent.) The bedouin asked, 'How big is the cluster of its fruits?' The Prophet ﷺ said, مَسِيرَةُ شَهْرٍ لِلْغُرَابِ الْأَبْقَعِ وَلَا يَفْتُرُ (The distance that the crow flies in one month without rest.) The bedouin asked, 'How huge its trunk is?' The Prophet ﷺ said, لَوِ ارْتَحَلَتْ جَذَعَةٌ مِن إِبِلِ أَهْلِكَ مَا أَحَاطَتْ بِأَصْلِهَا، حَتّٰى تَنْكَسِرَ تَرْقُوَتُهَا هَرَمًا (If a four-year old she-camel that your family owns travels it, it will not completely pass its trunk until its shoulders break from old age.) The man asked, 'Does it bear grapes?' The Prophet ﷺ answered in yes. The bedouin asked, 'How big are the grapes?' The Prophet ﷺ said, هَلْ ذَبَحَ أَبُوكَ تَيْسًا مِنْ غَنَمِهِ قَطُّ عَظِيمًا؟ (Has your father ever slaughtered a ram?) The bedouin answered, 'Yes,' and the Prophet ﷺ asked him, فَسَلَخَ إِهَابَهُ فَأَعْطَاهُ أُمَّكَ فَقَالَ: اتَّخِذِي لَنَا مِنْهُ دَلْوًا؟ (And then he skinned it and gave the skin to your mother and asked her to make a hanging bucket out of it?) The bedouin again said yes and said, 'This grape would suffice for me and my family!' The Prophet ﷺ agreed and said, نَعَمْ، وَعَامَّةَ عَشِيرَتِكَ (Yes, and also for the rest of your clan.)" Allah's statement, لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ (Whose supply is not cut off nor are they out of reach.) The supply of these fruits never runs out, winter or summer. Rather, they are always available for those who want to eat from them, forever. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. Qatadah said, "Nothing will prevent them from reaching out to get these fruits, no branches, thorns or distance." We mentioned a Hadith before that states that whenever someone takes a fruit in Paradise, another one grows in its place. Allah said, afterwards: وَفُرُشٍ مَرْفُوعَةٍ (And on couches, raised high.) meaning, high, soft and comfortable. Allah said, إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً - فَجَعَلْنَاهُنَّ أَبْكَارًا - عُرُبًا أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins.'Urub, Atrab. For those on the right.) The Ayat describe the women who will be on the beds and couches, but since mentioning the beds hints to them, they were not directly mentioned. For instance, Allah said that Sulayman said, إِذْ عُرِضَ عَلَيْهِ بِالْعَشِيِّ الصَّافِنَاتُ الْجِيَادُ - فَقَالَ إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي حَتَّىٰ تَوَارَتْ بِالْحِجَابِ (When there were displayed before him, in the afternoon, well-trained horses of the highest breed. He said, "I did love the good instead of remembering my Lord," till the time was over, and it had hidden in the veil (of night).)(38:31-32), "it" (Tawarat) refers to the sun setting, according to the scholars of Tafsir. Al-Akhfash said that Ayah, إِنَّا أَنْشَأْنَاهُنَّ (Verily, We have created them), implied the maidens of Paradise although it did not mention them directly. Abu 'Ubaydah said that they were mentioned before in Allah's statement, وَحُورٌ عِينٌ - كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (And Hur (fair females) with wide lovely eyes. Like preserved pearls.)(56:22-23) Therefore, Allah's statement, إِنَّا أَنْشَأْنَاهُنَّ (Verily, We have created them), meaning, in the other life, after they became old in this life, they were brought back while virgin, youthful, being delightfully passionate with their husbands, beautiful, kind and cheerful. Abu Dawud At-Tayalisi recorded that Anas said that the Messenger of Allah ﷺ said, يُعْطَى الْمُؤْمِنُ فِي الْجَنَّةِ قُوَّةَ كَذَا وَكَذَا فِي النِّسَاءِ (In Paradise, the believer will be given such and such strength for women.) Anas said, "I asked, 'O Allah's Messenger! Will one be able to do that?' He said, يُعْطَىٰ قُوَّةَ مِائَةٍ (He will be given the strength of a hundred (men).)" At-Tirmidhi also recorded it and said, "Sahih Gharib." Abu Al-Qasim At-Tabarani recorded that Abu Hurayrah said that the Messenger of Allah ﷺ was asked, "O Allah's Messenger! Will we have sexual intercourse with our wives in Paradise?" He said, إِنَّ الرَّجُلَ لَيَصِلُ فِي الْيَوْمِ إِلَىٰ مِائَةِ عَذْرَاءَ (The man will be able to have sexual intercourse with a hundred virgins in one day.) Al-Hafiz Abu 'Abdullah Al-Maqdisi said, "In my view, this Hadith meets the criteria of the Sahih, and Allah knows best." Allah's statement, عُرُبًا ('Urub,) Sa'id bin Jubayr reported that Ibn 'Abbas said, "They are in an infatuated state with their husbands, haven't you ever seen a she-camel in heat? She is like that." Ad-Dahhak reported from Ibn 'Abbas who said, "The Urub and their husbands are their sweet hearts, and they are their husbands' sweet hearts." Similar was said by 'Abdullah bin Sarjis, Mujahid, 'Ikrimah, Abu Al-'Aliyah, Yahya bin Abi Kathir, 'Atiyah, Al-Hasan, Qatadah, Ad-Dahhak and others. Ad-Dahhak reported from Ibn 'Abbas; أَتْرَابًا (Atrab), means "They will be of one age, thirty-three years old." Mujahid said, "Equal (age)." And in a different narration, "Similar (age)." 'Atiyah said, "Comparative." Allah said, لِأَصْحَابِ الْيَمِينِ (For those on the right.) meaning, these women were created, kept or given in marriage to those on the right. It appears that the meaning here is that they were created for those on the right side, because Allah said, إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً - فَجَعَلْنَاهُنَّ أَبْكَارًا - عُرُبًا أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins. 'Urub, Atrab. For those on the right.) This is the view of Ibn Jarir. It is possible that Allah's statement, لِأَصْحَابِ الْيَمِينِ (For those on the right.) refers to the description that came just before, أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Atrab. For those on the right.) meaning, in their age. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَىٰ صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ يَلُونَهُمْ عَلَىٰ ضَوْءِ أَشَدِّ كَوْكَبٍ دُرِّيٍّ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ، وَلَا يَتَغَوَّطُونَ، وَلَا يَتْفُلُونَ، وَلَا يَتَمَخَّطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، أَخْلَاقُهُمْ عَلَىٰ خُلُقِ رَجُلٍ وَاحِدٍ، عَلَىٰ صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاءَ (The first group to enter Paradise will be (shining) like the moon when it is full. The next group will be like the most radiant planet in the sky. They will not urinate, relieve nature, spit or blow their noses. Their combs will be of gold and their sweat of musk; and censers of aloeswood will be used. Their wives will be from Al-Hur Al-'Ayn. Their shape will be similar to each other, the shape of their father 'Adam, sixty cubits high in the sky.) Allah's statement, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.)(56:39-40) means, a multitude of those on the right will come from the earlier generations and a multitude from the latter generations. Ibn Abi Hatim recorded that 'Abdullah bin Mas'ud said, "We were with the Prophet ﷺ one night and in the next morning we went to him and he said, عُرِضَتْ عَلَيَّ الْأَنْبِيَاءُ وَأَتْبَاعُهَا بِأُمَمِهَا، فَيَمُرُّ عَلَيَّ النَّبِيُّ، وَالنَّبِيُّ فِي الْعِصَابَةِ، وَالنَّبِيُّ فِي الثَّلَاثَةِ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَدٌ (Some Prophets and their nations were displayed before me. A Prophet would pass in front of me with a group of men, and another with three men, and another with nobody with him.) Qatadah, one of the narrators of the Hadith, then recited this Ayah, أَلَيْسَ مِنْكُمْ رَجُلٌ رَشِيدٌ (Is there not among you a single right-minded man?)(11:78) حَتّٰى مَرَّ عَلَيَّ مُوْسَى بْنُ عِمْرَانَ فِي كَبْكَبَةٍ مِنْ بَنِي إِسْرَائِيلَ (Until Musa, son of 'Imran passed me, with a great crowd from the Children of Israel.) So he said; قُلْتُ: رَبِّي مَنْ هٰذَا؟ قَالَ: هٰذَا أَخُوكَ مُوسَى بْنُ عِمْرَانَ وَمَنْ تَبِعَهُ مِنْ بَنِي إسْرَائِيلَ قال : قُلْتُ: رَبِّ فَأَيْنَ أُمَّتِي؟ قَالَ: انْظُرْ عَنْ يَمِينِكَ فِي الظِّرَابِ قال : فَإِذَا وُجُوهُ الرِّجَالِ قَالَ: أَرَضِيتَ؟ قال : قُلْتُ: قَدْ رَضِيتُ رَبِّ قال :انْظُرْ إِلَى الْأُفُقِ عَنْ يَسَارِكَ، فَإِذَا وُجُوهُ الرِّجَالِ قال : أَرَضِيتَ؟ قُلْتُ: قَدْ رَضِيتُ رَبِّ قال : فَإِنَّ مَعَ هٰؤُلَاءِ سَبْعِينَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَابٍ (So, I asked my Lord, "Who is this?" He said, "This is your brother Musa, son of 'Imran, and those who followed him among the Children of Israel." I said, "O Lord! Where is my Ummah?" Allah said, "Look to your right on the hill," and I looked and saw faces of men. Allah said, "Are you pleased," and I said, "I am pleased O Lord!" Allah said, "Look to the horizon to your left," and I saw faces of men. He again asked, "Are you pleased," and I said, "I am pleased, O Lord!" He said, "And with them are seventy-thousand who will enter Paradise without reckoning.") Ukkashah bin Mihsan from Bani Asad, one of those who participated in the battle of Badr, said, 'O Allah's Messenger! Invoke Allah to make me one of them.' The Prophet ﷺ said, اللّٰهُمَّ اجْعَلْهُ مِنْهُمْ (O Allah, make him one of them.) Another man said, 'O Allah's Messenger, invoke Allah to make me one of them.' The Prophet ﷺ said, سَبَقَكَ بِهَا عُكَّاشَةُ ('Ukkashah beat you to it.) Allah's Messenger ﷺ said, فَإِنِ اسْتَطَعْتُمْ - فِدَاكُمْ أَبِي وَأُمِّي - أَنْ تَكُونُوا مِنْ أَصْحَابِ السَّبْعِينَ فَافْعَلُوا، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الظِّرَابِ، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الْأُفُقِ، فَإِنِّي قَدْ رَأَيْتُ نَاسًا كَثِيرًا قَدْ تَأَشَّبُوا حَوْلَهُ (Therefore, may I sacrifice my father and mother for you! Try to be among the seventy (thousands), or among the crowds on the right, or the crowds that covered the side of the horizon, because I saw large crowds gathering on that side.) He ﷺ continued: إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ (I hope that you will be a fourth of the people of Paradise.) and we said, 'Allahu Akbar. ' He ﷺ said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّةِ (I hope that you will be a third of the people of Paradise.) and we said, 'Allahu Akbar.' The Prophet ﷺ said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّةِ (I hope that you will be half of the people of Paradise,) and we said 'Allahu Akbar.' Then Allah's Messenger ﷺ recited this Ayah: ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.)(56:39-40) We said to each other, 'Who are those seventy thousand?' We then said, 'They are those who were born in Islam and did not associate (anything or anyone in the worship of Allah).' When what we said reached the Prophet ﷺ, he said, بَلْ هُمُ الَّذِينَ لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ، وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ (They are the people who do not get treated by cauterization themselves, do not ask for Ruqyah (get oneself treated by the recitation of some verses of the Qur'an) and do not draw an evil omen from (birds), but put their trust (only) in their Lord.)" This Hadith has many chains of narration collected in the Sahihs and other collections of Hadith.

And those on the right – how (fortunate) will be those on the right (27)(They will be) among Sidri Makhdud (28)And among Talh Mandud (29)And in shade Mamdud (30)And by water flowing constantly (31)And fruit in plenty (32)Whose supply is not cut off nor are they out of reach (33)And on couches, raised high (34)Verily, We have created them a special creation (35)And made them virgins (36)'Urub, Atrab (37)For those on the right (38)A multitude of those will be from the first generation (39)And a multitude of those will be from the later generations (40) The Reward of Those on the Right After Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said, وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ (And those on the right – how (fortunate) will be those on the right?) who are those on the right, what is their condition and what will their final destination be like? Allah next answers this question by saying, فِي سِدْرٍ مَخْضُودٍ ((they will be) among Sidr Makhdud.) Ibn 'Abbas, 'Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, 'Abdullah bin Kathir, As-Suddi, Abu Hazrah and several others said, "The kind without thorns." And from Ibn 'Abbas: "It is the one that is laden with fruits." This is also reported from 'Ikrimah and Mujahid. Similar was also said by Qatadah as we mentioned. So it is the one with a full load of fruits without thorns. So it appears that both meanings apply here. The lote tree, of this life is thorny and carries few fruits. In the Hereafter, it is the opposite; it does not have thorns and carries plenty of fruit, the weight of which strains its trunk. 'Utbah bin 'Abd As-Sulami said, "I was sitting with Allah's Messenger ﷺ, when a bedouin came and said, 'O Messenger of Allah! Have you heard about the tree that has more thorns than any other being in Paradise?' Meaning the Talh tree. So Allah's Messenger ﷺ said: إِنَّ اللهَ يَجْعَلُ مَكَانَ كُلِّ شَوْكَةٍ مِنْهَا ثَمَرَةً، مِثْلَ خُصْوَةِ التَّيْسِ الْمَلْبُودِ، فِيهَا سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ، لَا يُشْبِهُ لَوْنٌ آخَرَ (For each spot that there was a thorn on it, Allah instead put fruit, similar to a castrated tight skinned ram, a food having seventy colors, each different than the other.) Allah's said, وَطَلْحٍ مَنْضُودٍ (and among Talh Mandud.) refers to large thorny shrub that used to grow in the area of Hijaz (Western Arabia). Mujahid said that مَنْضُودٍ (Mandud) means: "Its fruits are piled on top of each other. Allah is reminding the Quraysh of these kinds of trees, since they used to like the shade that the Talh and Sidr provided for them." Ibn Abi Hatim recorded that Abu Sa'id said that وَطَلْحٍ مَنْضُودٍ (Talh Mandud) means: "The banana tree." And he (Ibn Abi Hatim) said, "Similar is reported from Ibn 'Abbas, Abu Hurayrah, Al-Hasan, 'Ikrimah, Qasamah bin Zuhayr, Qatadah and Abu Hazrah. " Mujahid and Ibn Zayd said similalry, Ibn Zayd added, "The people of Yemen call the banana tree, Talh." Ibn Jarir mentioned no other explanation for Talh. Allah said, وَظِلٍّ مَمْدُودٍ (And in shade Mamdud (extended).) Al-Bukhari recorded that Abu Hurayrah said that the Prophet ﷺ said, إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَمْدُودٍ (In Paradise, there is a tree that a rider can travel for a hundred years under its shade but would not be able to pass it. Recite if you will: (And in shade extended.)) Muslim also collected this Hadith. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَمْدُودٍ (There is a tree in Paradise the shade of which a rider would take one hundred years to pass. Recite if you will: (And in shade extended.)) Muslim, Al-Bukhari and 'Abdur-Razzaq collected this Hadith. Allah said, وَفَاكِهَةٍ كَثِيرَةٍ - لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ (And fruit in plenty, whose supply is not cut off nor are they out of reach.) indicating that they will have plenty of fruits of various kinds, that which no eye has ever seen, no ear has ever heard of and no heart has ever imagined, as Allah said, كُلَّمَا رُزِقُوا مِنْهَا مِنْ ثَمَرَةٍ رِزْقًا ۙ قَالُوا هَٰذَا الَّذِي رُزِقْنَا مِنْ قَبْلُ ۖ وَأُتُوا بِهِ مُتَشَابِهًا ۖ (Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before, "and they will be given things in resemblance.)(2:25) The shape will appear similar, but the taste is different. In the Two Sahihs, Sidrat Al-Muntaha (the tree in the seventh heaven) is described as: فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا مِثْلُ قِلَالِ هَجَرَ (...its leaves were like the ears of elephants and its Nabir fruits resembled the clay jugs of Hajar.) The Two Sahihs also collected a Hadith from Ibn 'Abbas, who said, "The sun was eclipsed and Allah's Messenger ﷺ led the people in the Eclipse prayer. They asked, 'O Allah's Messenger, we saw you reach out for something while standing (in prayer), but then you stepped back.' He said, إِنِّي رَأَيْتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا (I saw Paradise and reached out for a cluster of fruit from it. Had I done so, you would have kept eating from it for the remainder of the life of the world.)" Imam Ahmad recorded that 'Utbah bin 'Abd As-Sulami said, "A bedouin man came to the Messenger of Allah ﷺ and asked him about the Hawd and Paradise. The bedouin asked, 'Does Paradise have fruits?' The Prophet ﷺ said, نَعَمْ، وَفِيهَا شَجَرَةٌ تُدْعَىٰ طُوبَىٰ (Yes, and it also has a tree called Tuba.)[(He ﷺ) said something more saying but I could not recall it]. The bedouin asked, 'Does it look like any of the trees that grow in our area?' The Prophet ﷺ said, لَيْسَتْ تُشْبِهُ شَيْئًا مِنْ شَجَرِ أَرْضِكَ (There is nothing resembling it among the trees in your land.) The Prophet ﷺ then asked him, أَتَيْتَ الشَّامَ؟ (Have you traveled to Ash-Sham area?) The bedouin said: 'No.' The Prophet ﷺ said, تُشْبِهُ شَجَرَةً بِالشَّامِ تُدْعَىٰ الْجَوْزَةَ، تَنْبُتُ عَلَىٰ سَاقٍ وَاحِدَةٍ، وَيَنْفَرِشُ أَعْلَاهَا (It looks like a tree that grows in Ash-Sham area and is called Al-Jawzah, which stands on one stem but its branches grow all around to the fullest extent.) The bedouin asked, 'How big is the cluster of its fruits?' The Prophet ﷺ said, مَسِيرَةُ شَهْرٍ لِلْغُرَابِ الْأَبْقَعِ وَلَا يَفْتُرُ (The distance that the crow flies in one month without rest.) The bedouin asked, 'How huge its trunk is?' The Prophet ﷺ said, لَوِ ارْتَحَلَتْ جَذَعَةٌ مِن إِبِلِ أَهْلِكَ مَا أَحَاطَتْ بِأَصْلِهَا، حَتّٰى تَنْكَسِرَ تَرْقُوَتُهَا هَرَمًا (If a four-year old she-camel that your family owns travels it, it will not completely pass its trunk until its shoulders break from old age.) The man asked, 'Does it bear grapes?' The Prophet ﷺ answered in yes. The bedouin asked, 'How big are the grapes?' The Prophet ﷺ said, هَلْ ذَبَحَ أَبُوكَ تَيْسًا مِنْ غَنَمِهِ قَطُّ عَظِيمًا؟ (Has your father ever slaughtered a ram?) The bedouin answered, 'Yes,' and the Prophet ﷺ asked him, فَسَلَخَ إِهَابَهُ فَأَعْطَاهُ أُمَّكَ فَقَالَ: اتَّخِذِي لَنَا مِنْهُ دَلْوًا؟ (And then he skinned it and gave the skin to your mother and asked her to make a hanging bucket out of it?) The bedouin again said yes and said, 'This grape would suffice for me and my family!' The Prophet ﷺ agreed and said, نَعَمْ، وَعَامَّةَ عَشِيرَتِكَ (Yes, and also for the rest of your clan.)" Allah's statement, لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ (Whose supply is not cut off nor are they out of reach.) The supply of these fruits never runs out, winter or summer. Rather, they are always available for those who want to eat from them, forever. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. Qatadah said, "Nothing will prevent them from reaching out to get these fruits, no branches, thorns or distance." We mentioned a Hadith before that states that whenever someone takes a fruit in Paradise, another one grows in its place. Allah said, afterwards: وَفُرُشٍ مَرْفُوعَةٍ (And on couches, raised high.) meaning, high, soft and comfortable. Allah said, إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً - فَجَعَلْنَاهُنَّ أَبْكَارًا - عُرُبًا أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins.'Urub, Atrab. For those on the right.) The Ayat describe the women who will be on the beds and couches, but since mentioning the beds hints to them, they were not directly mentioned. For instance, Allah said that Sulayman said, إِذْ عُرِضَ عَلَيْهِ بِالْعَشِيِّ الصَّافِنَاتُ الْجِيَادُ - فَقَالَ إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي حَتَّىٰ تَوَارَتْ بِالْحِجَابِ (When there were displayed before him, in the afternoon, well-trained horses of the highest breed. He said, "I did love the good instead of remembering my Lord," till the time was over, and it had hidden in the veil (of night).)(38:31-32), "it" (Tawarat) refers to the sun setting, according to the scholars of Tafsir. Al-Akhfash said that Ayah, إِنَّا أَنْشَأْنَاهُنَّ (Verily, We have created them), implied the maidens of Paradise although it did not mention them directly. Abu 'Ubaydah said that they were mentioned before in Allah's statement, وَحُورٌ عِينٌ - كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (And Hur (fair females) with wide lovely eyes. Like preserved pearls.)(56:22-23) Therefore, Allah's statement, إِنَّا أَنْشَأْنَاهُنَّ (Verily, We have created them), meaning, in the other life, after they became old in this life, they were brought back while virgin, youthful, being delightfully passionate with their husbands, beautiful, kind and cheerful. Abu Dawud At-Tayalisi recorded that Anas said that the Messenger of Allah ﷺ said, يُعْطَى الْمُؤْمِنُ فِي الْجَنَّةِ قُوَّةَ كَذَا وَكَذَا فِي النِّسَاءِ (In Paradise, the believer will be given such and such strength for women.) Anas said, "I asked, 'O Allah's Messenger! Will one be able to do that?' He said, يُعْطَىٰ قُوَّةَ مِائَةٍ (He will be given the strength of a hundred (men).)" At-Tirmidhi also recorded it and said, "Sahih Gharib." Abu Al-Qasim At-Tabarani recorded that Abu Hurayrah said that the Messenger of Allah ﷺ was asked, "O Allah's Messenger! Will we have sexual intercourse with our wives in Paradise?" He said, إِنَّ الرَّجُلَ لَيَصِلُ فِي الْيَوْمِ إِلَىٰ مِائَةِ عَذْرَاءَ (The man will be able to have sexual intercourse with a hundred virgins in one day.) Al-Hafiz Abu 'Abdullah Al-Maqdisi said, "In my view, this Hadith meets the criteria of the Sahih, and Allah knows best." Allah's statement, عُرُبًا ('Urub,) Sa'id bin Jubayr reported that Ibn 'Abbas said, "They are in an infatuated state with their husbands, haven't you ever seen a she-camel in heat? She is like that." Ad-Dahhak reported from Ibn 'Abbas who said, "The Urub and their husbands are their sweet hearts, and they are their husbands' sweet hearts." Similar was said by 'Abdullah bin Sarjis, Mujahid, 'Ikrimah, Abu Al-'Aliyah, Yahya bin Abi Kathir, 'Atiyah, Al-Hasan, Qatadah, Ad-Dahhak and others. Ad-Dahhak reported from Ibn 'Abbas; أَتْرَابًا (Atrab), means "They will be of one age, thirty-three years old." Mujahid said, "Equal (age)." And in a different narration, "Similar (age)." 'Atiyah said, "Comparative." Allah said, لِأَصْحَابِ الْيَمِينِ (For those on the right.) meaning, these women were created, kept or given in marriage to those on the right. It appears that the meaning here is that they were created for those on the right side, because Allah said, إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً - فَجَعَلْنَاهُنَّ أَبْكَارًا - عُرُبًا أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins. 'Urub, Atrab. For those on the right.) This is the view of Ibn Jarir. It is possible that Allah's statement, لِأَصْحَابِ الْيَمِينِ (For those on the right.) refers to the description that came just before, أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Atrab. For those on the right.) meaning, in their age. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَىٰ صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ يَلُونَهُمْ عَلَىٰ ضَوْءِ أَشَدِّ كَوْكَبٍ دُرِّيٍّ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ، وَلَا يَتَغَوَّطُونَ، وَلَا يَتْفُلُونَ، وَلَا يَتَمَخَّطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، أَخْلَاقُهُمْ عَلَىٰ خُلُقِ رَجُلٍ وَاحِدٍ، عَلَىٰ صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاءَ (The first group to enter Paradise will be (shining) like the moon when it is full. The next group will be like the most radiant planet in the sky. They will not urinate, relieve nature, spit or blow their noses. Their combs will be of gold and their sweat of musk; and censers of aloeswood will be used. Their wives will be from Al-Hur Al-'Ayn. Their shape will be similar to each other, the shape of their father 'Adam, sixty cubits high in the sky.) Allah's statement, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.)(56:39-40) means, a multitude of those on the right will come from the earlier generations and a multitude from the latter generations. Ibn Abi Hatim recorded that 'Abdullah bin Mas'ud said, "We were with the Prophet ﷺ one night and in the next morning we went to him and he said, عُرِضَتْ عَلَيَّ الْأَنْبِيَاءُ وَأَتْبَاعُهَا بِأُمَمِهَا، فَيَمُرُّ عَلَيَّ النَّبِيُّ، وَالنَّبِيُّ فِي الْعِصَابَةِ، وَالنَّبِيُّ فِي الثَّلَاثَةِ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَدٌ (Some Prophets and their nations were displayed before me. A Prophet would pass in front of me with a group of men, and another with three men, and another with nobody with him.) Qatadah, one of the narrators of the Hadith, then recited this Ayah, أَلَيْسَ مِنْكُمْ رَجُلٌ رَشِيدٌ (Is there not among you a single right-minded man?)(11:78) حَتّٰى مَرَّ عَلَيَّ مُوْسَى بْنُ عِمْرَانَ فِي كَبْكَبَةٍ مِنْ بَنِي إِسْرَائِيلَ (Until Musa, son of 'Imran passed me, with a great crowd from the Children of Israel.) So he said; قُلْتُ: رَبِّي مَنْ هٰذَا؟ قَالَ: هٰذَا أَخُوكَ مُوسَى بْنُ عِمْرَانَ وَمَنْ تَبِعَهُ مِنْ بَنِي إسْرَائِيلَ قال : قُلْتُ: رَبِّ فَأَيْنَ أُمَّتِي؟ قَالَ: انْظُرْ عَنْ يَمِينِكَ فِي الظِّرَابِ قال : فَإِذَا وُجُوهُ الرِّجَالِ قَالَ: أَرَضِيتَ؟ قال : قُلْتُ: قَدْ رَضِيتُ رَبِّ قال :انْظُرْ إِلَى الْأُفُقِ عَنْ يَسَارِكَ، فَإِذَا وُجُوهُ الرِّجَالِ قال : أَرَضِيتَ؟ قُلْتُ: قَدْ رَضِيتُ رَبِّ قال : فَإِنَّ مَعَ هٰؤُلَاءِ سَبْعِينَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَابٍ (So, I asked my Lord, "Who is this?" He said, "This is your brother Musa, son of 'Imran, and those who followed him among the Children of Israel." I said, "O Lord! Where is my Ummah?" Allah said, "Look to your right on the hill," and I looked and saw faces of men. Allah said, "Are you pleased," and I said, "I am pleased O Lord!" Allah said, "Look to the horizon to your left," and I saw faces of men. He again asked, "Are you pleased," and I said, "I am pleased, O Lord!" He said, "And with them are seventy-thousand who will enter Paradise without reckoning.") Ukkashah bin Mihsan from Bani Asad, one of those who participated in the battle of Badr, said, 'O Allah's Messenger! Invoke Allah to make me one of them.' The Prophet ﷺ said, اللّٰهُمَّ اجْعَلْهُ مِنْهُمْ (O Allah, make him one of them.) Another man said, 'O Allah's Messenger, invoke Allah to make me one of them.' The Prophet ﷺ said, سَبَقَكَ بِهَا عُكَّاشَةُ ('Ukkashah beat you to it.) Allah's Messenger ﷺ said, فَإِنِ اسْتَطَعْتُمْ - فِدَاكُمْ أَبِي وَأُمِّي - أَنْ تَكُونُوا مِنْ أَصْحَابِ السَّبْعِينَ فَافْعَلُوا، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الظِّرَابِ، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الْأُفُقِ، فَإِنِّي قَدْ رَأَيْتُ نَاسًا كَثِيرًا قَدْ تَأَشَّبُوا حَوْلَهُ (Therefore, may I sacrifice my father and mother for you! Try to be among the seventy (thousands), or among the crowds on the right, or the crowds that covered the side of the horizon, because I saw large crowds gathering on that side.) He ﷺ continued: إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ (I hope that you will be a fourth of the people of Paradise.) and we said, 'Allahu Akbar. ' He ﷺ said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّةِ (I hope that you will be a third of the people of Paradise.) and we said, 'Allahu Akbar.' The Prophet ﷺ said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّةِ (I hope that you will be half of the people of Paradise,) and we said 'Allahu Akbar.' Then Allah's Messenger ﷺ recited this Ayah: ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.)(56:39-40) We said to each other, 'Who are those seventy thousand?' We then said, 'They are those who were born in Islam and did not associate (anything or anyone in the worship of Allah).' When what we said reached the Prophet ﷺ, he said, بَلْ هُمُ الَّذِينَ لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ، وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ (They are the people who do not get treated by cauterization themselves, do not ask for Ruqyah (get oneself treated by the recitation of some verses of the Qur'an) and do not draw an evil omen from (birds), but put their trust (only) in their Lord.)" This Hadith has many chains of narration collected in the Sahihs and other collections of Hadith.

And those on the right – how (fortunate) will be those on the right (27)(They will be) among Sidri Makhdud (28)And among Talh Mandud (29)And in shade Mamdud (30)And by water flowing constantly (31)And fruit in plenty (32)Whose supply is not cut off nor are they out of reach (33)And on couches, raised high (34)Verily, We have created them a special creation (35)And made them virgins (36)'Urub, Atrab (37)For those on the right (38)A multitude of those will be from the first generation (39)And a multitude of those will be from the later generations (40) The Reward of Those on the Right After Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said, وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ (And those on the right – how (fortunate) will be those on the right?) who are those on the right, what is their condition and what will their final destination be like? Allah next answers this question by saying, فِي سِدْرٍ مَخْضُودٍ ((they will be) among Sidr Makhdud.) Ibn 'Abbas, 'Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, 'Abdullah bin Kathir, As-Suddi, Abu Hazrah and several others said, "The kind without thorns." And from Ibn 'Abbas: "It is the one that is laden with fruits." This is also reported from 'Ikrimah and Mujahid. Similar was also said by Qatadah as we mentioned. So it is the one with a full load of fruits without thorns. So it appears that both meanings apply here. The lote tree, of this life is thorny and carries few fruits. In the Hereafter, it is the opposite; it does not have thorns and carries plenty of fruit, the weight of which strains its trunk. 'Utbah bin 'Abd As-Sulami said, "I was sitting with Allah's Messenger ﷺ, when a bedouin came and said, 'O Messenger of Allah! Have you heard about the tree that has more thorns than any other being in Paradise?' Meaning the Talh tree. So Allah's Messenger ﷺ said: إِنَّ اللهَ يَجْعَلُ مَكَانَ كُلِّ شَوْكَةٍ مِنْهَا ثَمَرَةً، مِثْلَ خُصْوَةِ التَّيْسِ الْمَلْبُودِ، فِيهَا سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ، لَا يُشْبِهُ لَوْنٌ آخَرَ (For each spot that there was a thorn on it, Allah instead put fruit, similar to a castrated tight skinned ram, a food having seventy colors, each different than the other.) Allah's said, وَطَلْحٍ مَنْضُودٍ (and among Talh Mandud.) refers to large thorny shrub that used to grow in the area of Hijaz (Western Arabia). Mujahid said that مَنْضُودٍ (Mandud) means: "Its fruits are piled on top of each other. Allah is reminding the Quraysh of these kinds of trees, since they used to like the shade that the Talh and Sidr provided for them." Ibn Abi Hatim recorded that Abu Sa'id said that وَطَلْحٍ مَنْضُودٍ (Talh Mandud) means: "The banana tree." And he (Ibn Abi Hatim) said, "Similar is reported from Ibn 'Abbas, Abu Hurayrah, Al-Hasan, 'Ikrimah, Qasamah bin Zuhayr, Qatadah and Abu Hazrah. " Mujahid and Ibn Zayd said similalry, Ibn Zayd added, "The people of Yemen call the banana tree, Talh." Ibn Jarir mentioned no other explanation for Talh. Allah said, وَظِلٍّ مَمْدُودٍ (And in shade Mamdud (extended).) Al-Bukhari recorded that Abu Hurayrah said that the Prophet ﷺ said, إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَمْدُودٍ (In Paradise, there is a tree that a rider can travel for a hundred years under its shade but would not be able to pass it. Recite if you will: (And in shade extended.)) Muslim also collected this Hadith. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَمْدُودٍ (There is a tree in Paradise the shade of which a rider would take one hundred years to pass. Recite if you will: (And in shade extended.)) Muslim, Al-Bukhari and 'Abdur-Razzaq collected this Hadith. Allah said, وَفَاكِهَةٍ كَثِيرَةٍ - لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ (And fruit in plenty, whose supply is not cut off nor are they out of reach.) indicating that they will have plenty of fruits of various kinds, that which no eye has ever seen, no ear has ever heard of and no heart has ever imagined, as Allah said, كُلَّمَا رُزِقُوا مِنْهَا مِنْ ثَمَرَةٍ رِزْقًا ۙ قَالُوا هَٰذَا الَّذِي رُزِقْنَا مِنْ قَبْلُ ۖ وَأُتُوا بِهِ مُتَشَابِهًا ۖ (Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before, "and they will be given things in resemblance.)(2:25) The shape will appear similar, but the taste is different. In the Two Sahihs, Sidrat Al-Muntaha (the tree in the seventh heaven) is described as: فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا مِثْلُ قِلَالِ هَجَرَ (...its leaves were like the ears of elephants and its Nabir fruits resembled the clay jugs of Hajar.) The Two Sahihs also collected a Hadith from Ibn 'Abbas, who said, "The sun was eclipsed and Allah's Messenger ﷺ led the people in the Eclipse prayer. They asked, 'O Allah's Messenger, we saw you reach out for something while standing (in prayer), but then you stepped back.' He said, إِنِّي رَأَيْتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا (I saw Paradise and reached out for a cluster of fruit from it. Had I done so, you would have kept eating from it for the remainder of the life of the world.)" Imam Ahmad recorded that 'Utbah bin 'Abd As-Sulami said, "A bedouin man came to the Messenger of Allah ﷺ and asked him about the Hawd and Paradise. The bedouin asked, 'Does Paradise have fruits?' The Prophet ﷺ said, نَعَمْ، وَفِيهَا شَجَرَةٌ تُدْعَىٰ طُوبَىٰ (Yes, and it also has a tree called Tuba.)[(He ﷺ) said something more saying but I could not recall it]. The bedouin asked, 'Does it look like any of the trees that grow in our area?' The Prophet ﷺ said, لَيْسَتْ تُشْبِهُ شَيْئًا مِنْ شَجَرِ أَرْضِكَ (There is nothing resembling it among the trees in your land.) The Prophet ﷺ then asked him, أَتَيْتَ الشَّامَ؟ (Have you traveled to Ash-Sham area?) The bedouin said: 'No.' The Prophet ﷺ said, تُشْبِهُ شَجَرَةً بِالشَّامِ تُدْعَىٰ الْجَوْزَةَ، تَنْبُتُ عَلَىٰ سَاقٍ وَاحِدَةٍ، وَيَنْفَرِشُ أَعْلَاهَا (It looks like a tree that grows in Ash-Sham area and is called Al-Jawzah, which stands on one stem but its branches grow all around to the fullest extent.) The bedouin asked, 'How big is the cluster of its fruits?' The Prophet ﷺ said, مَسِيرَةُ شَهْرٍ لِلْغُرَابِ الْأَبْقَعِ وَلَا يَفْتُرُ (The distance that the crow flies in one month without rest.) The bedouin asked, 'How huge its trunk is?' The Prophet ﷺ said, لَوِ ارْتَحَلَتْ جَذَعَةٌ مِن إِبِلِ أَهْلِكَ مَا أَحَاطَتْ بِأَصْلِهَا، حَتّٰى تَنْكَسِرَ تَرْقُوَتُهَا هَرَمًا (If a four-year old she-camel that your family owns travels it, it will not completely pass its trunk until its shoulders break from old age.) The man asked, 'Does it bear grapes?' The Prophet ﷺ answered in yes. The bedouin asked, 'How big are the grapes?' The Prophet ﷺ said, هَلْ ذَبَحَ أَبُوكَ تَيْسًا مِنْ غَنَمِهِ قَطُّ عَظِيمًا؟ (Has your father ever slaughtered a ram?) The bedouin answered, 'Yes,' and the Prophet ﷺ asked him, فَسَلَخَ إِهَابَهُ فَأَعْطَاهُ أُمَّكَ فَقَالَ: اتَّخِذِي لَنَا مِنْهُ دَلْوًا؟ (And then he skinned it and gave the skin to your mother and asked her to make a hanging bucket out of it?) The bedouin again said yes and said, 'This grape would suffice for me and my family!' The Prophet ﷺ agreed and said, نَعَمْ، وَعَامَّةَ عَشِيرَتِكَ (Yes, and also for the rest of your clan.)" Allah's statement, لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ (Whose supply is not cut off nor are they out of reach.) The supply of these fruits never runs out, winter or summer. Rather, they are always available for those who want to eat from them, forever. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. Qatadah said, "Nothing will prevent them from reaching out to get these fruits, no branches, thorns or distance." We mentioned a Hadith before that states that whenever someone takes a fruit in Paradise, another one grows in its place. Allah said, afterwards: وَفُرُشٍ مَرْفُوعَةٍ (And on couches, raised high.) meaning, high, soft and comfortable. Allah said, إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً - فَجَعَلْنَاهُنَّ أَبْكَارًا - عُرُبًا أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins.'Urub, Atrab. For those on the right.) The Ayat describe the women who will be on the beds and couches, but since mentioning the beds hints to them, they were not directly mentioned. For instance, Allah said that Sulayman said, إِذْ عُرِضَ عَلَيْهِ بِالْعَشِيِّ الصَّافِنَاتُ الْجِيَادُ - فَقَالَ إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي حَتَّىٰ تَوَارَتْ بِالْحِجَابِ (When there were displayed before him, in the afternoon, well-trained horses of the highest breed. He said, "I did love the good instead of remembering my Lord," till the time was over, and it had hidden in the veil (of night).)(38:31-32), "it" (Tawarat) refers to the sun setting, according to the scholars of Tafsir. Al-Akhfash said that Ayah, إِنَّا أَنْشَأْنَاهُنَّ (Verily, We have created them), implied the maidens of Paradise although it did not mention them directly. Abu 'Ubaydah said that they were mentioned before in Allah's statement, وَحُورٌ عِينٌ - كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (And Hur (fair females) with wide lovely eyes. Like preserved pearls.)(56:22-23) Therefore, Allah's statement, إِنَّا أَنْشَأْنَاهُنَّ (Verily, We have created them), meaning, in the other life, after they became old in this life, they were brought back while virgin, youthful, being delightfully passionate with their husbands, beautiful, kind and cheerful. Abu Dawud At-Tayalisi recorded that Anas said that the Messenger of Allah ﷺ said, يُعْطَى الْمُؤْمِنُ فِي الْجَنَّةِ قُوَّةَ كَذَا وَكَذَا فِي النِّسَاءِ (In Paradise, the believer will be given such and such strength for women.) Anas said, "I asked, 'O Allah's Messenger! Will one be able to do that?' He said, يُعْطَىٰ قُوَّةَ مِائَةٍ (He will be given the strength of a hundred (men).)" At-Tirmidhi also recorded it and said, "Sahih Gharib." Abu Al-Qasim At-Tabarani recorded that Abu Hurayrah said that the Messenger of Allah ﷺ was asked, "O Allah's Messenger! Will we have sexual intercourse with our wives in Paradise?" He said, إِنَّ الرَّجُلَ لَيَصِلُ فِي الْيَوْمِ إِلَىٰ مِائَةِ عَذْرَاءَ (The man will be able to have sexual intercourse with a hundred virgins in one day.) Al-Hafiz Abu 'Abdullah Al-Maqdisi said, "In my view, this Hadith meets the criteria of the Sahih, and Allah knows best." Allah's statement, عُرُبًا ('Urub,) Sa'id bin Jubayr reported that Ibn 'Abbas said, "They are in an infatuated state with their husbands, haven't you ever seen a she-camel in heat? She is like that." Ad-Dahhak reported from Ibn 'Abbas who said, "The Urub and their husbands are their sweet hearts, and they are their husbands' sweet hearts." Similar was said by 'Abdullah bin Sarjis, Mujahid, 'Ikrimah, Abu Al-'Aliyah, Yahya bin Abi Kathir, 'Atiyah, Al-Hasan, Qatadah, Ad-Dahhak and others. Ad-Dahhak reported from Ibn 'Abbas; أَتْرَابًا (Atrab), means "They will be of one age, thirty-three years old." Mujahid said, "Equal (age)." And in a different narration, "Similar (age)." 'Atiyah said, "Comparative." Allah said, لِأَصْحَابِ الْيَمِينِ (For those on the right.) meaning, these women were created, kept or given in marriage to those on the right. It appears that the meaning here is that they were created for those on the right side, because Allah said, إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً - فَجَعَلْنَاهُنَّ أَبْكَارًا - عُرُبًا أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins. 'Urub, Atrab. For those on the right.) This is the view of Ibn Jarir. It is possible that Allah's statement, لِأَصْحَابِ الْيَمِينِ (For those on the right.) refers to the description that came just before, أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Atrab. For those on the right.) meaning, in their age. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَىٰ صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ يَلُونَهُمْ عَلَىٰ ضَوْءِ أَشَدِّ كَوْكَبٍ دُرِّيٍّ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ، وَلَا يَتَغَوَّطُونَ، وَلَا يَتْفُلُونَ، وَلَا يَتَمَخَّطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، أَخْلَاقُهُمْ عَلَىٰ خُلُقِ رَجُلٍ وَاحِدٍ، عَلَىٰ صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاءَ (The first group to enter Paradise will be (shining) like the moon when it is full. The next group will be like the most radiant planet in the sky. They will not urinate, relieve nature, spit or blow their noses. Their combs will be of gold and their sweat of musk; and censers of aloeswood will be used. Their wives will be from Al-Hur Al-'Ayn. Their shape will be similar to each other, the shape of their father 'Adam, sixty cubits high in the sky.) Allah's statement, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.)(56:39-40) means, a multitude of those on the right will come from the earlier generations and a multitude from the latter generations. Ibn Abi Hatim recorded that 'Abdullah bin Mas'ud said, "We were with the Prophet ﷺ one night and in the next morning we went to him and he said, عُرِضَتْ عَلَيَّ الْأَنْبِيَاءُ وَأَتْبَاعُهَا بِأُمَمِهَا، فَيَمُرُّ عَلَيَّ النَّبِيُّ، وَالنَّبِيُّ فِي الْعِصَابَةِ، وَالنَّبِيُّ فِي الثَّلَاثَةِ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَدٌ (Some Prophets and their nations were displayed before me. A Prophet would pass in front of me with a group of men, and another with three men, and another with nobody with him.) Qatadah, one of the narrators of the Hadith, then recited this Ayah, أَلَيْسَ مِنْكُمْ رَجُلٌ رَشِيدٌ (Is there not among you a single right-minded man?)(11:78) حَتّٰى مَرَّ عَلَيَّ مُوْسَى بْنُ عِمْرَانَ فِي كَبْكَبَةٍ مِنْ بَنِي إِسْرَائِيلَ (Until Musa, son of 'Imran passed me, with a great crowd from the Children of Israel.) So he said; قُلْتُ: رَبِّي مَنْ هٰذَا؟ قَالَ: هٰذَا أَخُوكَ مُوسَى بْنُ عِمْرَانَ وَمَنْ تَبِعَهُ مِنْ بَنِي إسْرَائِيلَ قال : قُلْتُ: رَبِّ فَأَيْنَ أُمَّتِي؟ قَالَ: انْظُرْ عَنْ يَمِينِكَ فِي الظِّرَابِ قال : فَإِذَا وُجُوهُ الرِّجَالِ قَالَ: أَرَضِيتَ؟ قال : قُلْتُ: قَدْ رَضِيتُ رَبِّ قال :انْظُرْ إِلَى الْأُفُقِ عَنْ يَسَارِكَ، فَإِذَا وُجُوهُ الرِّجَالِ قال : أَرَضِيتَ؟ قُلْتُ: قَدْ رَضِيتُ رَبِّ قال : فَإِنَّ مَعَ هٰؤُلَاءِ سَبْعِينَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَابٍ (So, I asked my Lord, "Who is this?" He said, "This is your brother Musa, son of 'Imran, and those who followed him among the Children of Israel." I said, "O Lord! Where is my Ummah?" Allah said, "Look to your right on the hill," and I looked and saw faces of men. Allah said, "Are you pleased," and I said, "I am pleased O Lord!" Allah said, "Look to the horizon to your left," and I saw faces of men. He again asked, "Are you pleased," and I said, "I am pleased, O Lord!" He said, "And with them are seventy-thousand who will enter Paradise without reckoning.") Ukkashah bin Mihsan from Bani Asad, one of those who participated in the battle of Badr, said, 'O Allah's Messenger! Invoke Allah to make me one of them.' The Prophet ﷺ said, اللّٰهُمَّ اجْعَلْهُ مِنْهُمْ (O Allah, make him one of them.) Another man said, 'O Allah's Messenger, invoke Allah to make me one of them.' The Prophet ﷺ said, سَبَقَكَ بِهَا عُكَّاشَةُ ('Ukkashah beat you to it.) Allah's Messenger ﷺ said, فَإِنِ اسْتَطَعْتُمْ - فِدَاكُمْ أَبِي وَأُمِّي - أَنْ تَكُونُوا مِنْ أَصْحَابِ السَّبْعِينَ فَافْعَلُوا، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الظِّرَابِ، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الْأُفُقِ، فَإِنِّي قَدْ رَأَيْتُ نَاسًا كَثِيرًا قَدْ تَأَشَّبُوا حَوْلَهُ (Therefore, may I sacrifice my father and mother for you! Try to be among the seventy (thousands), or among the crowds on the right, or the crowds that covered the side of the horizon, because I saw large crowds gathering on that side.) He ﷺ continued: إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ (I hope that you will be a fourth of the people of Paradise.) and we said, 'Allahu Akbar. ' He ﷺ said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّةِ (I hope that you will be a third of the people of Paradise.) and we said, 'Allahu Akbar.' The Prophet ﷺ said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّةِ (I hope that you will be half of the people of Paradise,) and we said 'Allahu Akbar.' Then Allah's Messenger ﷺ recited this Ayah: ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.)(56:39-40) We said to each other, 'Who are those seventy thousand?' We then said, 'They are those who were born in Islam and did not associate (anything or anyone in the worship of Allah).' When what we said reached the Prophet ﷺ, he said, بَلْ هُمُ الَّذِينَ لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ، وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ (They are the people who do not get treated by cauterization themselves, do not ask for Ruqyah (get oneself treated by the recitation of some verses of the Qur'an) and do not draw an evil omen from (birds), but put their trust (only) in their Lord.)" This Hadith has many chains of narration collected in the Sahihs and other collections of Hadith.

And those on the right – how (fortunate) will be those on the right (27)(They will be) among Sidri Makhdud (28)And among Talh Mandud (29)And in shade Mamdud (30)And by water flowing constantly (31)And fruit in plenty (32)Whose supply is not cut off nor are they out of reach (33)And on couches, raised high (34)Verily, We have created them a special creation (35)And made them virgins (36)'Urub, Atrab (37)For those on the right (38)A multitude of those will be from the first generation (39)And a multitude of those will be from the later generations (40) The Reward of Those on the Right After Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said, وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ (And those on the right – how (fortunate) will be those on the right?) who are those on the right, what is their condition and what will their final destination be like? Allah next answers this question by saying, فِي سِدْرٍ مَخْضُودٍ ((they will be) among Sidr Makhdud.) Ibn 'Abbas, 'Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, 'Abdullah bin Kathir, As-Suddi, Abu Hazrah and several others said, "The kind without thorns." And from Ibn 'Abbas: "It is the one that is laden with fruits." This is also reported from 'Ikrimah and Mujahid. Similar was also said by Qatadah as we mentioned. So it is the one with a full load of fruits without thorns. So it appears that both meanings apply here. The lote tree, of this life is thorny and carries few fruits. In the Hereafter, it is the opposite; it does not have thorns and carries plenty of fruit, the weight of which strains its trunk. 'Utbah bin 'Abd As-Sulami said, "I was sitting with Allah's Messenger ﷺ, when a bedouin came and said, 'O Messenger of Allah! Have you heard about the tree that has more thorns than any other being in Paradise?' Meaning the Talh tree. So Allah's Messenger ﷺ said: إِنَّ اللهَ يَجْعَلُ مَكَانَ كُلِّ شَوْكَةٍ مِنْهَا ثَمَرَةً، مِثْلَ خُصْوَةِ التَّيْسِ الْمَلْبُودِ، فِيهَا سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ، لَا يُشْبِهُ لَوْنٌ آخَرَ (For each spot that there was a thorn on it, Allah instead put fruit, similar to a castrated tight skinned ram, a food having seventy colors, each different than the other.) Allah's said, وَطَلْحٍ مَنْضُودٍ (and among Talh Mandud.) refers to large thorny shrub that used to grow in the area of Hijaz (Western Arabia). Mujahid said that مَنْضُودٍ (Mandud) means: "Its fruits are piled on top of each other. Allah is reminding the Quraysh of these kinds of trees, since they used to like the shade that the Talh and Sidr provided for them." Ibn Abi Hatim recorded that Abu Sa'id said that وَطَلْحٍ مَنْضُودٍ (Talh Mandud) means: "The banana tree." And he (Ibn Abi Hatim) said, "Similar is reported from Ibn 'Abbas, Abu Hurayrah, Al-Hasan, 'Ikrimah, Qasamah bin Zuhayr, Qatadah and Abu Hazrah. " Mujahid and Ibn Zayd said similalry, Ibn Zayd added, "The people of Yemen call the banana tree, Talh." Ibn Jarir mentioned no other explanation for Talh. Allah said, وَظِلٍّ مَمْدُودٍ (And in shade Mamdud (extended).) Al-Bukhari recorded that Abu Hurayrah said that the Prophet ﷺ said, إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَمْدُودٍ (In Paradise, there is a tree that a rider can travel for a hundred years under its shade but would not be able to pass it. Recite if you will: (And in shade extended.)) Muslim also collected this Hadith. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَمْدُودٍ (There is a tree in Paradise the shade of which a rider would take one hundred years to pass. Recite if you will: (And in shade extended.)) Muslim, Al-Bukhari and 'Abdur-Razzaq collected this Hadith. Allah said, وَفَاكِهَةٍ كَثِيرَةٍ - لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ (And fruit in plenty, whose supply is not cut off nor are they out of reach.) indicating that they will have plenty of fruits of various kinds, that which no eye has ever seen, no ear has ever heard of and no heart has ever imagined, as Allah said, كُلَّمَا رُزِقُوا مِنْهَا مِنْ ثَمَرَةٍ رِزْقًا ۙ قَالُوا هَٰذَا الَّذِي رُزِقْنَا مِنْ قَبْلُ ۖ وَأُتُوا بِهِ مُتَشَابِهًا ۖ (Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before, "and they will be given things in resemblance.)(2:25) The shape will appear similar, but the taste is different. In the Two Sahihs, Sidrat Al-Muntaha (the tree in the seventh heaven) is described as: فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا مِثْلُ قِلَالِ هَجَرَ (...its leaves were like the ears of elephants and its Nabir fruits resembled the clay jugs of Hajar.) The Two Sahihs also collected a Hadith from Ibn 'Abbas, who said, "The sun was eclipsed and Allah's Messenger ﷺ led the people in the Eclipse prayer. They asked, 'O Allah's Messenger, we saw you reach out for something while standing (in prayer), but then you stepped back.' He said, إِنِّي رَأَيْتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا (I saw Paradise and reached out for a cluster of fruit from it. Had I done so, you would have kept eating from it for the remainder of the life of the world.)" Imam Ahmad recorded that 'Utbah bin 'Abd As-Sulami said, "A bedouin man came to the Messenger of Allah ﷺ and asked him about the Hawd and Paradise. The bedouin asked, 'Does Paradise have fruits?' The Prophet ﷺ said, نَعَمْ، وَفِيهَا شَجَرَةٌ تُدْعَىٰ طُوبَىٰ (Yes, and it also has a tree called Tuba.)[(He ﷺ) said something more saying but I could not recall it]. The bedouin asked, 'Does it look like any of the trees that grow in our area?' The Prophet ﷺ said, لَيْسَتْ تُشْبِهُ شَيْئًا مِنْ شَجَرِ أَرْضِكَ (There is nothing resembling it among the trees in your land.) The Prophet ﷺ then asked him, أَتَيْتَ الشَّامَ؟ (Have you traveled to Ash-Sham area?) The bedouin said: 'No.' The Prophet ﷺ said, تُشْبِهُ شَجَرَةً بِالشَّامِ تُدْعَىٰ الْجَوْزَةَ، تَنْبُتُ عَلَىٰ سَاقٍ وَاحِدَةٍ، وَيَنْفَرِشُ أَعْلَاهَا (It looks like a tree that grows in Ash-Sham area and is called Al-Jawzah, which stands on one stem but its branches grow all around to the fullest extent.) The bedouin asked, 'How big is the cluster of its fruits?' The Prophet ﷺ said, مَسِيرَةُ شَهْرٍ لِلْغُرَابِ الْأَبْقَعِ وَلَا يَفْتُرُ (The distance that the crow flies in one month without rest.) The bedouin asked, 'How huge its trunk is?' The Prophet ﷺ said, لَوِ ارْتَحَلَتْ جَذَعَةٌ مِن إِبِلِ أَهْلِكَ مَا أَحَاطَتْ بِأَصْلِهَا، حَتّٰى تَنْكَسِرَ تَرْقُوَتُهَا هَرَمًا (If a four-year old she-camel that your family owns travels it, it will not completely pass its trunk until its shoulders break from old age.) The man asked, 'Does it bear grapes?' The Prophet ﷺ answered in yes. The bedouin asked, 'How big are the grapes?' The Prophet ﷺ said, هَلْ ذَبَحَ أَبُوكَ تَيْسًا مِنْ غَنَمِهِ قَطُّ عَظِيمًا؟ (Has your father ever slaughtered a ram?) The bedouin answered, 'Yes,' and the Prophet ﷺ asked him, فَسَلَخَ إِهَابَهُ فَأَعْطَاهُ أُمَّكَ فَقَالَ: اتَّخِذِي لَنَا مِنْهُ دَلْوًا؟ (And then he skinned it and gave the skin to your mother and asked her to make a hanging bucket out of it?) The bedouin again said yes and said, 'This grape would suffice for me and my family!' The Prophet ﷺ agreed and said, نَعَمْ، وَعَامَّةَ عَشِيرَتِكَ (Yes, and also for the rest of your clan.)" Allah's statement, لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ (Whose supply is not cut off nor are they out of reach.) The supply of these fruits never runs out, winter or summer. Rather, they are always available for those who want to eat from them, forever. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. Qatadah said, "Nothing will prevent them from reaching out to get these fruits, no branches, thorns or distance." We mentioned a Hadith before that states that whenever someone takes a fruit in Paradise, another one grows in its place. Allah said, afterwards: وَفُرُشٍ مَرْفُوعَةٍ (And on couches, raised high.) meaning, high, soft and comfortable. Allah said, إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً - فَجَعَلْنَاهُنَّ أَبْكَارًا - عُرُبًا أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins.'Urub, Atrab. For those on the right.) The Ayat describe the women who will be on the beds and couches, but since mentioning the beds hints to them, they were not directly mentioned. For instance, Allah said that Sulayman said, إِذْ عُرِضَ عَلَيْهِ بِالْعَشِيِّ الصَّافِنَاتُ الْجِيَادُ - فَقَالَ إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي حَتَّىٰ تَوَارَتْ بِالْحِجَابِ (When there were displayed before him, in the afternoon, well-trained horses of the highest breed. He said, "I did love the good instead of remembering my Lord," till the time was over, and it had hidden in the veil (of night).)(38:31-32), "it" (Tawarat) refers to the sun setting, according to the scholars of Tafsir. Al-Akhfash said that Ayah, إِنَّا أَنْشَأْنَاهُنَّ (Verily, We have created them), implied the maidens of Paradise although it did not mention them directly. Abu 'Ubaydah said that they were mentioned before in Allah's statement, وَحُورٌ عِينٌ - كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (And Hur (fair females) with wide lovely eyes. Like preserved pearls.)(56:22-23) Therefore, Allah's statement, إِنَّا أَنْشَأْنَاهُنَّ (Verily, We have created them), meaning, in the other life, after they became old in this life, they were brought back while virgin, youthful, being delightfully passionate with their husbands, beautiful, kind and cheerful. Abu Dawud At-Tayalisi recorded that Anas said that the Messenger of Allah ﷺ said, يُعْطَى الْمُؤْمِنُ فِي الْجَنَّةِ قُوَّةَ كَذَا وَكَذَا فِي النِّسَاءِ (In Paradise, the believer will be given such and such strength for women.) Anas said, "I asked, 'O Allah's Messenger! Will one be able to do that?' He said, يُعْطَىٰ قُوَّةَ مِائَةٍ (He will be given the strength of a hundred (men).)" At-Tirmidhi also recorded it and said, "Sahih Gharib." Abu Al-Qasim At-Tabarani recorded that Abu Hurayrah said that the Messenger of Allah ﷺ was asked, "O Allah's Messenger! Will we have sexual intercourse with our wives in Paradise?" He said, إِنَّ الرَّجُلَ لَيَصِلُ فِي الْيَوْمِ إِلَىٰ مِائَةِ عَذْرَاءَ (The man will be able to have sexual intercourse with a hundred virgins in one day.) Al-Hafiz Abu 'Abdullah Al-Maqdisi said, "In my view, this Hadith meets the criteria of the Sahih, and Allah knows best." Allah's statement, عُرُبًا ('Urub,) Sa'id bin Jubayr reported that Ibn 'Abbas said, "They are in an infatuated state with their husbands, haven't you ever seen a she-camel in heat? She is like that." Ad-Dahhak reported from Ibn 'Abbas who said, "The Urub and their husbands are their sweet hearts, and they are their husbands' sweet hearts." Similar was said by 'Abdullah bin Sarjis, Mujahid, 'Ikrimah, Abu Al-'Aliyah, Yahya bin Abi Kathir, 'Atiyah, Al-Hasan, Qatadah, Ad-Dahhak and others. Ad-Dahhak reported from Ibn 'Abbas; أَتْرَابًا (Atrab), means "They will be of one age, thirty-three years old." Mujahid said, "Equal (age)." And in a different narration, "Similar (age)." 'Atiyah said, "Comparative." Allah said, لِأَصْحَابِ الْيَمِينِ (For those on the right.) meaning, these women were created, kept or given in marriage to those on the right. It appears that the meaning here is that they were created for those on the right side, because Allah said, إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً - فَجَعَلْنَاهُنَّ أَبْكَارًا - عُرُبًا أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins. 'Urub, Atrab. For those on the right.) This is the view of Ibn Jarir. It is possible that Allah's statement, لِأَصْحَابِ الْيَمِينِ (For those on the right.) refers to the description that came just before, أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Atrab. For those on the right.) meaning, in their age. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَىٰ صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ يَلُونَهُمْ عَلَىٰ ضَوْءِ أَشَدِّ كَوْكَبٍ دُرِّيٍّ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ، وَلَا يَتَغَوَّطُونَ، وَلَا يَتْفُلُونَ، وَلَا يَتَمَخَّطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، أَخْلَاقُهُمْ عَلَىٰ خُلُقِ رَجُلٍ وَاحِدٍ، عَلَىٰ صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاءَ (The first group to enter Paradise will be (shining) like the moon when it is full. The next group will be like the most radiant planet in the sky. They will not urinate, relieve nature, spit or blow their noses. Their combs will be of gold and their sweat of musk; and censers of aloeswood will be used. Their wives will be from Al-Hur Al-'Ayn. Their shape will be similar to each other, the shape of their father 'Adam, sixty cubits high in the sky.) Allah's statement, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.)(56:39-40) means, a multitude of those on the right will come from the earlier generations and a multitude from the latter generations. Ibn Abi Hatim recorded that 'Abdullah bin Mas'ud said, "We were with the Prophet ﷺ one night and in the next morning we went to him and he said, عُرِضَتْ عَلَيَّ الْأَنْبِيَاءُ وَأَتْبَاعُهَا بِأُمَمِهَا، فَيَمُرُّ عَلَيَّ النَّبِيُّ، وَالنَّبِيُّ فِي الْعِصَابَةِ، وَالنَّبِيُّ فِي الثَّلَاثَةِ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَدٌ (Some Prophets and their nations were displayed before me. A Prophet would pass in front of me with a group of men, and another with three men, and another with nobody with him.) Qatadah, one of the narrators of the Hadith, then recited this Ayah, أَلَيْسَ مِنْكُمْ رَجُلٌ رَشِيدٌ (Is there not among you a single right-minded man?)(11:78) حَتّٰى مَرَّ عَلَيَّ مُوْسَى بْنُ عِمْرَانَ فِي كَبْكَبَةٍ مِنْ بَنِي إِسْرَائِيلَ (Until Musa, son of 'Imran passed me, with a great crowd from the Children of Israel.) So he said; قُلْتُ: رَبِّي مَنْ هٰذَا؟ قَالَ: هٰذَا أَخُوكَ مُوسَى بْنُ عِمْرَانَ وَمَنْ تَبِعَهُ مِنْ بَنِي إسْرَائِيلَ قال : قُلْتُ: رَبِّ فَأَيْنَ أُمَّتِي؟ قَالَ: انْظُرْ عَنْ يَمِينِكَ فِي الظِّرَابِ قال : فَإِذَا وُجُوهُ الرِّجَالِ قَالَ: أَرَضِيتَ؟ قال : قُلْتُ: قَدْ رَضِيتُ رَبِّ قال :انْظُرْ إِلَى الْأُفُقِ عَنْ يَسَارِكَ، فَإِذَا وُجُوهُ الرِّجَالِ قال : أَرَضِيتَ؟ قُلْتُ: قَدْ رَضِيتُ رَبِّ قال : فَإِنَّ مَعَ هٰؤُلَاءِ سَبْعِينَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَابٍ (So, I asked my Lord, "Who is this?" He said, "This is your brother Musa, son of 'Imran, and those who followed him among the Children of Israel." I said, "O Lord! Where is my Ummah?" Allah said, "Look to your right on the hill," and I looked and saw faces of men. Allah said, "Are you pleased," and I said, "I am pleased O Lord!" Allah said, "Look to the horizon to your left," and I saw faces of men. He again asked, "Are you pleased," and I said, "I am pleased, O Lord!" He said, "And with them are seventy-thousand who will enter Paradise without reckoning.") Ukkashah bin Mihsan from Bani Asad, one of those who participated in the battle of Badr, said, 'O Allah's Messenger! Invoke Allah to make me one of them.' The Prophet ﷺ said, اللّٰهُمَّ اجْعَلْهُ مِنْهُمْ (O Allah, make him one of them.) Another man said, 'O Allah's Messenger, invoke Allah to make me one of them.' The Prophet ﷺ said, سَبَقَكَ بِهَا عُكَّاشَةُ ('Ukkashah beat you to it.) Allah's Messenger ﷺ said, فَإِنِ اسْتَطَعْتُمْ - فِدَاكُمْ أَبِي وَأُمِّي - أَنْ تَكُونُوا مِنْ أَصْحَابِ السَّبْعِينَ فَافْعَلُوا، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الظِّرَابِ، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الْأُفُقِ، فَإِنِّي قَدْ رَأَيْتُ نَاسًا كَثِيرًا قَدْ تَأَشَّبُوا حَوْلَهُ (Therefore, may I sacrifice my father and mother for you! Try to be among the seventy (thousands), or among the crowds on the right, or the crowds that covered the side of the horizon, because I saw large crowds gathering on that side.) He ﷺ continued: إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ (I hope that you will be a fourth of the people of Paradise.) and we said, 'Allahu Akbar. ' He ﷺ said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّةِ (I hope that you will be a third of the people of Paradise.) and we said, 'Allahu Akbar.' The Prophet ﷺ said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّةِ (I hope that you will be half of the people of Paradise,) and we said 'Allahu Akbar.' Then Allah's Messenger ﷺ recited this Ayah: ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.)(56:39-40) We said to each other, 'Who are those seventy thousand?' We then said, 'They are those who were born in Islam and did not associate (anything or anyone in the worship of Allah).' When what we said reached the Prophet ﷺ, he said, بَلْ هُمُ الَّذِينَ لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ، وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ (They are the people who do not get treated by cauterization themselves, do not ask for Ruqyah (get oneself treated by the recitation of some verses of the Qur'an) and do not draw an evil omen from (birds), but put their trust (only) in their Lord.)" This Hadith has many chains of narration collected in the Sahihs and other collections of Hadith.

And those on the right – how (fortunate) will be those on the right (27)(They will be) among Sidri Makhdud (28)And among Talh Mandud (29)And in shade Mamdud (30)And by water flowing constantly (31)And fruit in plenty (32)Whose supply is not cut off nor are they out of reach (33)And on couches, raised high (34)Verily, We have created them a special creation (35)And made them virgins (36)'Urub, Atrab (37)For those on the right (38)A multitude of those will be from the first generation (39)And a multitude of those will be from the later generations (40) The Reward of Those on the Right After Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said, وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ (And those on the right – how (fortunate) will be those on the right?) who are those on the right, what is their condition and what will their final destination be like? Allah next answers this question by saying, فِي سِدْرٍ مَخْضُودٍ ((they will be) among Sidr Makhdud.) Ibn 'Abbas, 'Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, 'Abdullah bin Kathir, As-Suddi, Abu Hazrah and several others said, "The kind without thorns." And from Ibn 'Abbas: "It is the one that is laden with fruits." This is also reported from 'Ikrimah and Mujahid. Similar was also said by Qatadah as we mentioned. So it is the one with a full load of fruits without thorns. So it appears that both meanings apply here. The lote tree, of this life is thorny and carries few fruits. In the Hereafter, it is the opposite; it does not have thorns and carries plenty of fruit, the weight of which strains its trunk. 'Utbah bin 'Abd As-Sulami said, "I was sitting with Allah's Messenger ﷺ, when a bedouin came and said, 'O Messenger of Allah! Have you heard about the tree that has more thorns than any other being in Paradise?' Meaning the Talh tree. So Allah's Messenger ﷺ said: إِنَّ اللهَ يَجْعَلُ مَكَانَ كُلِّ شَوْكَةٍ مِنْهَا ثَمَرَةً، مِثْلَ خُصْوَةِ التَّيْسِ الْمَلْبُودِ، فِيهَا سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ، لَا يُشْبِهُ لَوْنٌ آخَرَ (For each spot that there was a thorn on it, Allah instead put fruit, similar to a castrated tight skinned ram, a food having seventy colors, each different than the other.) Allah's said, وَطَلْحٍ مَنْضُودٍ (and among Talh Mandud.) refers to large thorny shrub that used to grow in the area of Hijaz (Western Arabia). Mujahid said that مَنْضُودٍ (Mandud) means: "Its fruits are piled on top of each other. Allah is reminding the Quraysh of these kinds of trees, since they used to like the shade that the Talh and Sidr provided for them." Ibn Abi Hatim recorded that Abu Sa'id said that وَطَلْحٍ مَنْضُودٍ (Talh Mandud) means: "The banana tree." And he (Ibn Abi Hatim) said, "Similar is reported from Ibn 'Abbas, Abu Hurayrah, Al-Hasan, 'Ikrimah, Qasamah bin Zuhayr, Qatadah and Abu Hazrah. " Mujahid and Ibn Zayd said similalry, Ibn Zayd added, "The people of Yemen call the banana tree, Talh." Ibn Jarir mentioned no other explanation for Talh. Allah said, وَظِلٍّ مَمْدُودٍ (And in shade Mamdud (extended).) Al-Bukhari recorded that Abu Hurayrah said that the Prophet ﷺ said, إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَمْدُودٍ (In Paradise, there is a tree that a rider can travel for a hundred years under its shade but would not be able to pass it. Recite if you will: (And in shade extended.)) Muslim also collected this Hadith. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَمْدُودٍ (There is a tree in Paradise the shade of which a rider would take one hundred years to pass. Recite if you will: (And in shade extended.)) Muslim, Al-Bukhari and 'Abdur-Razzaq collected this Hadith. Allah said, وَفَاكِهَةٍ كَثِيرَةٍ - لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ (And fruit in plenty, whose supply is not cut off nor are they out of reach.) indicating that they will have plenty of fruits of various kinds, that which no eye has ever seen, no ear has ever heard of and no heart has ever imagined, as Allah said, كُلَّمَا رُزِقُوا مِنْهَا مِنْ ثَمَرَةٍ رِزْقًا ۙ قَالُوا هَٰذَا الَّذِي رُزِقْنَا مِنْ قَبْلُ ۖ وَأُتُوا بِهِ مُتَشَابِهًا ۖ (Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before, "and they will be given things in resemblance.)(2:25) The shape will appear similar, but the taste is different. In the Two Sahihs, Sidrat Al-Muntaha (the tree in the seventh heaven) is described as: فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا مِثْلُ قِلَالِ هَجَرَ (...its leaves were like the ears of elephants and its Nabir fruits resembled the clay jugs of Hajar.) The Two Sahihs also collected a Hadith from Ibn 'Abbas, who said, "The sun was eclipsed and Allah's Messenger ﷺ led the people in the Eclipse prayer. They asked, 'O Allah's Messenger, we saw you reach out for something while standing (in prayer), but then you stepped back.' He said, إِنِّي رَأَيْتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا (I saw Paradise and reached out for a cluster of fruit from it. Had I done so, you would have kept eating from it for the remainder of the life of the world.)" Imam Ahmad recorded that 'Utbah bin 'Abd As-Sulami said, "A bedouin man came to the Messenger of Allah ﷺ and asked him about the Hawd and Paradise. The bedouin asked, 'Does Paradise have fruits?' The Prophet ﷺ said, نَعَمْ، وَفِيهَا شَجَرَةٌ تُدْعَىٰ طُوبَىٰ (Yes, and it also has a tree called Tuba.)[(He ﷺ) said something more saying but I could not recall it]. The bedouin asked, 'Does it look like any of the trees that grow in our area?' The Prophet ﷺ said, لَيْسَتْ تُشْبِهُ شَيْئًا مِنْ شَجَرِ أَرْضِكَ (There is nothing resembling it among the trees in your land.) The Prophet ﷺ then asked him, أَتَيْتَ الشَّامَ؟ (Have you traveled to Ash-Sham area?) The bedouin said: 'No.' The Prophet ﷺ said, تُشْبِهُ شَجَرَةً بِالشَّامِ تُدْعَىٰ الْجَوْزَةَ، تَنْبُتُ عَلَىٰ سَاقٍ وَاحِدَةٍ، وَيَنْفَرِشُ أَعْلَاهَا (It looks like a tree that grows in Ash-Sham area and is called Al-Jawzah, which stands on one stem but its branches grow all around to the fullest extent.) The bedouin asked, 'How big is the cluster of its fruits?' The Prophet ﷺ said, مَسِيرَةُ شَهْرٍ لِلْغُرَابِ الْأَبْقَعِ وَلَا يَفْتُرُ (The distance that the crow flies in one month without rest.) The bedouin asked, 'How huge its trunk is?' The Prophet ﷺ said, لَوِ ارْتَحَلَتْ جَذَعَةٌ مِن إِبِلِ أَهْلِكَ مَا أَحَاطَتْ بِأَصْلِهَا، حَتّٰى تَنْكَسِرَ تَرْقُوَتُهَا هَرَمًا (If a four-year old she-camel that your family owns travels it, it will not completely pass its trunk until its shoulders break from old age.) The man asked, 'Does it bear grapes?' The Prophet ﷺ answered in yes. The bedouin asked, 'How big are the grapes?' The Prophet ﷺ said, هَلْ ذَبَحَ أَبُوكَ تَيْسًا مِنْ غَنَمِهِ قَطُّ عَظِيمًا؟ (Has your father ever slaughtered a ram?) The bedouin answered, 'Yes,' and the Prophet ﷺ asked him, فَسَلَخَ إِهَابَهُ فَأَعْطَاهُ أُمَّكَ فَقَالَ: اتَّخِذِي لَنَا مِنْهُ دَلْوًا؟ (And then he skinned it and gave the skin to your mother and asked her to make a hanging bucket out of it?) The bedouin again said yes and said, 'This grape would suffice for me and my family!' The Prophet ﷺ agreed and said, نَعَمْ، وَعَامَّةَ عَشِيرَتِكَ (Yes, and also for the rest of your clan.)" Allah's statement, لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ (Whose supply is not cut off nor are they out of reach.) The supply of these fruits never runs out, winter or summer. Rather, they are always available for those who want to eat from them, forever. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. Qatadah said, "Nothing will prevent them from reaching out to get these fruits, no branches, thorns or distance." We mentioned a Hadith before that states that whenever someone takes a fruit in Paradise, another one grows in its place. Allah said, afterwards: وَفُرُشٍ مَرْفُوعَةٍ (And on couches, raised high.) meaning, high, soft and comfortable. Allah said, إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً - فَجَعَلْنَاهُنَّ أَبْكَارًا - عُرُبًا أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins.'Urub, Atrab. For those on the right.) The Ayat describe the women who will be on the beds and couches, but since mentioning the beds hints to them, they were not directly mentioned. For instance, Allah said that Sulayman said, إِذْ عُرِضَ عَلَيْهِ بِالْعَشِيِّ الصَّافِنَاتُ الْجِيَادُ - فَقَالَ إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي حَتَّىٰ تَوَارَتْ بِالْحِجَابِ (When there were displayed before him, in the afternoon, well-trained horses of the highest breed. He said, "I did love the good instead of remembering my Lord," till the time was over, and it had hidden in the veil (of night).)(38:31-32), "it" (Tawarat) refers to the sun setting, according to the scholars of Tafsir. Al-Akhfash said that Ayah, إِنَّا أَنْشَأْنَاهُنَّ (Verily, We have created them), implied the maidens of Paradise although it did not mention them directly. Abu 'Ubaydah said that they were mentioned before in Allah's statement, وَحُورٌ عِينٌ - كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (And Hur (fair females) with wide lovely eyes. Like preserved pearls.)(56:22-23) Therefore, Allah's statement, إِنَّا أَنْشَأْنَاهُنَّ (Verily, We have created them), meaning, in the other life, after they became old in this life, they were brought back while virgin, youthful, being delightfully passionate with their husbands, beautiful, kind and cheerful. Abu Dawud At-Tayalisi recorded that Anas said that the Messenger of Allah ﷺ said, يُعْطَى الْمُؤْمِنُ فِي الْجَنَّةِ قُوَّةَ كَذَا وَكَذَا فِي النِّسَاءِ (In Paradise, the believer will be given such and such strength for women.) Anas said, "I asked, 'O Allah's Messenger! Will one be able to do that?' He said, يُعْطَىٰ قُوَّةَ مِائَةٍ (He will be given the strength of a hundred (men).)" At-Tirmidhi also recorded it and said, "Sahih Gharib." Abu Al-Qasim At-Tabarani recorded that Abu Hurayrah said that the Messenger of Allah ﷺ was asked, "O Allah's Messenger! Will we have sexual intercourse with our wives in Paradise?" He said, إِنَّ الرَّجُلَ لَيَصِلُ فِي الْيَوْمِ إِلَىٰ مِائَةِ عَذْرَاءَ (The man will be able to have sexual intercourse with a hundred virgins in one day.) Al-Hafiz Abu 'Abdullah Al-Maqdisi said, "In my view, this Hadith meets the criteria of the Sahih, and Allah knows best." Allah's statement, عُرُبًا ('Urub,) Sa'id bin Jubayr reported that Ibn 'Abbas said, "They are in an infatuated state with their husbands, haven't you ever seen a she-camel in heat? She is like that." Ad-Dahhak reported from Ibn 'Abbas who said, "The Urub and their husbands are their sweet hearts, and they are their husbands' sweet hearts." Similar was said by 'Abdullah bin Sarjis, Mujahid, 'Ikrimah, Abu Al-'Aliyah, Yahya bin Abi Kathir, 'Atiyah, Al-Hasan, Qatadah, Ad-Dahhak and others. Ad-Dahhak reported from Ibn 'Abbas; أَتْرَابًا (Atrab), means "They will be of one age, thirty-three years old." Mujahid said, "Equal (age)." And in a different narration, "Similar (age)." 'Atiyah said, "Comparative." Allah said, لِأَصْحَابِ الْيَمِينِ (For those on the right.) meaning, these women were created, kept or given in marriage to those on the right. It appears that the meaning here is that they were created for those on the right side, because Allah said, إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً - فَجَعَلْنَاهُنَّ أَبْكَارًا - عُرُبًا أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins. 'Urub, Atrab. For those on the right.) This is the view of Ibn Jarir. It is possible that Allah's statement, لِأَصْحَابِ الْيَمِينِ (For those on the right.) refers to the description that came just before, أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Atrab. For those on the right.) meaning, in their age. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَىٰ صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ يَلُونَهُمْ عَلَىٰ ضَوْءِ أَشَدِّ كَوْكَبٍ دُرِّيٍّ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ، وَلَا يَتَغَوَّطُونَ، وَلَا يَتْفُلُونَ، وَلَا يَتَمَخَّطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، أَخْلَاقُهُمْ عَلَىٰ خُلُقِ رَجُلٍ وَاحِدٍ، عَلَىٰ صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاءَ (The first group to enter Paradise will be (shining) like the moon when it is full. The next group will be like the most radiant planet in the sky. They will not urinate, relieve nature, spit or blow their noses. Their combs will be of gold and their sweat of musk; and censers of aloeswood will be used. Their wives will be from Al-Hur Al-'Ayn. Their shape will be similar to each other, the shape of their father 'Adam, sixty cubits high in the sky.) Allah's statement, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.)(56:39-40) means, a multitude of those on the right will come from the earlier generations and a multitude from the latter generations. Ibn Abi Hatim recorded that 'Abdullah bin Mas'ud said, "We were with the Prophet ﷺ one night and in the next morning we went to him and he said, عُرِضَتْ عَلَيَّ الْأَنْبِيَاءُ وَأَتْبَاعُهَا بِأُمَمِهَا، فَيَمُرُّ عَلَيَّ النَّبِيُّ، وَالنَّبِيُّ فِي الْعِصَابَةِ، وَالنَّبِيُّ فِي الثَّلَاثَةِ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَدٌ (Some Prophets and their nations were displayed before me. A Prophet would pass in front of me with a group of men, and another with three men, and another with nobody with him.) Qatadah, one of the narrators of the Hadith, then recited this Ayah, أَلَيْسَ مِنْكُمْ رَجُلٌ رَشِيدٌ (Is there not among you a single right-minded man?)(11:78) حَتّٰى مَرَّ عَلَيَّ مُوْسَى بْنُ عِمْرَانَ فِي كَبْكَبَةٍ مِنْ بَنِي إِسْرَائِيلَ (Until Musa, son of 'Imran passed me, with a great crowd from the Children of Israel.) So he said; قُلْتُ: رَبِّي مَنْ هٰذَا؟ قَالَ: هٰذَا أَخُوكَ مُوسَى بْنُ عِمْرَانَ وَمَنْ تَبِعَهُ مِنْ بَنِي إسْرَائِيلَ قال : قُلْتُ: رَبِّ فَأَيْنَ أُمَّتِي؟ قَالَ: انْظُرْ عَنْ يَمِينِكَ فِي الظِّرَابِ قال : فَإِذَا وُجُوهُ الرِّجَالِ قَالَ: أَرَضِيتَ؟ قال : قُلْتُ: قَدْ رَضِيتُ رَبِّ قال :انْظُرْ إِلَى الْأُفُقِ عَنْ يَسَارِكَ، فَإِذَا وُجُوهُ الرِّجَالِ قال : أَرَضِيتَ؟ قُلْتُ: قَدْ رَضِيتُ رَبِّ قال : فَإِنَّ مَعَ هٰؤُلَاءِ سَبْعِينَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَابٍ (So, I asked my Lord, "Who is this?" He said, "This is your brother Musa, son of 'Imran, and those who followed him among the Children of Israel." I said, "O Lord! Where is my Ummah?" Allah said, "Look to your right on the hill," and I looked and saw faces of men. Allah said, "Are you pleased," and I said, "I am pleased O Lord!" Allah said, "Look to the horizon to your left," and I saw faces of men. He again asked, "Are you pleased," and I said, "I am pleased, O Lord!" He said, "And with them are seventy-thousand who will enter Paradise without reckoning.") Ukkashah bin Mihsan from Bani Asad, one of those who participated in the battle of Badr, said, 'O Allah's Messenger! Invoke Allah to make me one of them.' The Prophet ﷺ said, اللّٰهُمَّ اجْعَلْهُ مِنْهُمْ (O Allah, make him one of them.) Another man said, 'O Allah's Messenger, invoke Allah to make me one of them.' The Prophet ﷺ said, سَبَقَكَ بِهَا عُكَّاشَةُ ('Ukkashah beat you to it.) Allah's Messenger ﷺ said, فَإِنِ اسْتَطَعْتُمْ - فِدَاكُمْ أَبِي وَأُمِّي - أَنْ تَكُونُوا مِنْ أَصْحَابِ السَّبْعِينَ فَافْعَلُوا، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الظِّرَابِ، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الْأُفُقِ، فَإِنِّي قَدْ رَأَيْتُ نَاسًا كَثِيرًا قَدْ تَأَشَّبُوا حَوْلَهُ (Therefore, may I sacrifice my father and mother for you! Try to be among the seventy (thousands), or among the crowds on the right, or the crowds that covered the side of the horizon, because I saw large crowds gathering on that side.) He ﷺ continued: إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ (I hope that you will be a fourth of the people of Paradise.) and we said, 'Allahu Akbar. ' He ﷺ said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّةِ (I hope that you will be a third of the people of Paradise.) and we said, 'Allahu Akbar.' The Prophet ﷺ said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّةِ (I hope that you will be half of the people of Paradise,) and we said 'Allahu Akbar.' Then Allah's Messenger ﷺ recited this Ayah: ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.)(56:39-40) We said to each other, 'Who are those seventy thousand?' We then said, 'They are those who were born in Islam and did not associate (anything or anyone in the worship of Allah).' When what we said reached the Prophet ﷺ, he said, بَلْ هُمُ الَّذِينَ لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ، وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ (They are the people who do not get treated by cauterization themselves, do not ask for Ruqyah (get oneself treated by the recitation of some verses of the Qur'an) and do not draw an evil omen from (birds), but put their trust (only) in their Lord.)" This Hadith has many chains of narration collected in the Sahihs and other collections of Hadith.

And those on the right – how (fortunate) will be those on the right (27)(They will be) among Sidri Makhdud (28)And among Talh Mandud (29)And in shade Mamdud (30)And by water flowing constantly (31)And fruit in plenty (32)Whose supply is not cut off nor are they out of reach (33)And on couches, raised high (34)Verily, We have created them a special creation (35)And made them virgins (36)'Urub, Atrab (37)For those on the right (38)A multitude of those will be from the first generation (39)And a multitude of those will be from the later generations (40) The Reward of Those on the Right After Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said, وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ (And those on the right – how (fortunate) will be those on the right?) who are those on the right, what is their condition and what will their final destination be like? Allah next answers this question by saying, فِي سِدْرٍ مَخْضُودٍ ((they will be) among Sidr Makhdud.) Ibn 'Abbas, 'Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, 'Abdullah bin Kathir, As-Suddi, Abu Hazrah and several others said, "The kind without thorns." And from Ibn 'Abbas: "It is the one that is laden with fruits." This is also reported from 'Ikrimah and Mujahid. Similar was also said by Qatadah as we mentioned. So it is the one with a full load of fruits without thorns. So it appears that both meanings apply here. The lote tree, of this life is thorny and carries few fruits. In the Hereafter, it is the opposite; it does not have thorns and carries plenty of fruit, the weight of which strains its trunk. 'Utbah bin 'Abd As-Sulami said, "I was sitting with Allah's Messenger ﷺ, when a bedouin came and said, 'O Messenger of Allah! Have you heard about the tree that has more thorns than any other being in Paradise?' Meaning the Talh tree. So Allah's Messenger ﷺ said: إِنَّ اللهَ يَجْعَلُ مَكَانَ كُلِّ شَوْكَةٍ مِنْهَا ثَمَرَةً، مِثْلَ خُصْوَةِ التَّيْسِ الْمَلْبُودِ، فِيهَا سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ، لَا يُشْبِهُ لَوْنٌ آخَرَ (For each spot that there was a thorn on it, Allah instead put fruit, similar to a castrated tight skinned ram, a food having seventy colors, each different than the other.) Allah's said, وَطَلْحٍ مَنْضُودٍ (and among Talh Mandud.) refers to large thorny shrub that used to grow in the area of Hijaz (Western Arabia). Mujahid said that مَنْضُودٍ (Mandud) means: "Its fruits are piled on top of each other. Allah is reminding the Quraysh of these kinds of trees, since they used to like the shade that the Talh and Sidr provided for them." Ibn Abi Hatim recorded that Abu Sa'id said that وَطَلْحٍ مَنْضُودٍ (Talh Mandud) means: "The banana tree." And he (Ibn Abi Hatim) said, "Similar is reported from Ibn 'Abbas, Abu Hurayrah, Al-Hasan, 'Ikrimah, Qasamah bin Zuhayr, Qatadah and Abu Hazrah. " Mujahid and Ibn Zayd said similalry, Ibn Zayd added, "The people of Yemen call the banana tree, Talh." Ibn Jarir mentioned no other explanation for Talh. Allah said, وَظِلٍّ مَمْدُودٍ (And in shade Mamdud (extended).) Al-Bukhari recorded that Abu Hurayrah said that the Prophet ﷺ said, إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَمْدُودٍ (In Paradise, there is a tree that a rider can travel for a hundred years under its shade but would not be able to pass it. Recite if you will: (And in shade extended.)) Muslim also collected this Hadith. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَمْدُودٍ (There is a tree in Paradise the shade of which a rider would take one hundred years to pass. Recite if you will: (And in shade extended.)) Muslim, Al-Bukhari and 'Abdur-Razzaq collected this Hadith. Allah said, وَفَاكِهَةٍ كَثِيرَةٍ - لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ (And fruit in plenty, whose supply is not cut off nor are they out of reach.) indicating that they will have plenty of fruits of various kinds, that which no eye has ever seen, no ear has ever heard of and no heart has ever imagined, as Allah said, كُلَّمَا رُزِقُوا مِنْهَا مِنْ ثَمَرَةٍ رِزْقًا ۙ قَالُوا هَٰذَا الَّذِي رُزِقْنَا مِنْ قَبْلُ ۖ وَأُتُوا بِهِ مُتَشَابِهًا ۖ (Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before, "and they will be given things in resemblance.)(2:25) The shape will appear similar, but the taste is different. In the Two Sahihs, Sidrat Al-Muntaha (the tree in the seventh heaven) is described as: فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا مِثْلُ قِلَالِ هَجَرَ (...its leaves were like the ears of elephants and its Nabir fruits resembled the clay jugs of Hajar.) The Two Sahihs also collected a Hadith from Ibn 'Abbas, who said, "The sun was eclipsed and Allah's Messenger ﷺ led the people in the Eclipse prayer. They asked, 'O Allah's Messenger, we saw you reach out for something while standing (in prayer), but then you stepped back.' He said, إِنِّي رَأَيْتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا (I saw Paradise and reached out for a cluster of fruit from it. Had I done so, you would have kept eating from it for the remainder of the life of the world.)" Imam Ahmad recorded that 'Utbah bin 'Abd As-Sulami said, "A bedouin man came to the Messenger of Allah ﷺ and asked him about the Hawd and Paradise. The bedouin asked, 'Does Paradise have fruits?' The Prophet ﷺ said, نَعَمْ، وَفِيهَا شَجَرَةٌ تُدْعَىٰ طُوبَىٰ (Yes, and it also has a tree called Tuba.)[(He ﷺ) said something more saying but I could not recall it]. The bedouin asked, 'Does it look like any of the trees that grow in our area?' The Prophet ﷺ said, لَيْسَتْ تُشْبِهُ شَيْئًا مِنْ شَجَرِ أَرْضِكَ (There is nothing resembling it among the trees in your land.) The Prophet ﷺ then asked him, أَتَيْتَ الشَّامَ؟ (Have you traveled to Ash-Sham area?) The bedouin said: 'No.' The Prophet ﷺ said, تُشْبِهُ شَجَرَةً بِالشَّامِ تُدْعَىٰ الْجَوْزَةَ، تَنْبُتُ عَلَىٰ سَاقٍ وَاحِدَةٍ، وَيَنْفَرِشُ أَعْلَاهَا (It looks like a tree that grows in Ash-Sham area and is called Al-Jawzah, which stands on one stem but its branches grow all around to the fullest extent.) The bedouin asked, 'How big is the cluster of its fruits?' The Prophet ﷺ said, مَسِيرَةُ شَهْرٍ لِلْغُرَابِ الْأَبْقَعِ وَلَا يَفْتُرُ (The distance that the crow flies in one month without rest.) The bedouin asked, 'How huge its trunk is?' The Prophet ﷺ said, لَوِ ارْتَحَلَتْ جَذَعَةٌ مِن إِبِلِ أَهْلِكَ مَا أَحَاطَتْ بِأَصْلِهَا، حَتّٰى تَنْكَسِرَ تَرْقُوَتُهَا هَرَمًا (If a four-year old she-camel that your family owns travels it, it will not completely pass its trunk until its shoulders break from old age.) The man asked, 'Does it bear grapes?' The Prophet ﷺ answered in yes. The bedouin asked, 'How big are the grapes?' The Prophet ﷺ said, هَلْ ذَبَحَ أَبُوكَ تَيْسًا مِنْ غَنَمِهِ قَطُّ عَظِيمًا؟ (Has your father ever slaughtered a ram?) The bedouin answered, 'Yes,' and the Prophet ﷺ asked him, فَسَلَخَ إِهَابَهُ فَأَعْطَاهُ أُمَّكَ فَقَالَ: اتَّخِذِي لَنَا مِنْهُ دَلْوًا؟ (And then he skinned it and gave the skin to your mother and asked her to make a hanging bucket out of it?) The bedouin again said yes and said, 'This grape would suffice for me and my family!' The Prophet ﷺ agreed and said, نَعَمْ، وَعَامَّةَ عَشِيرَتِكَ (Yes, and also for the rest of your clan.)" Allah's statement, لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ (Whose supply is not cut off nor are they out of reach.) The supply of these fruits never runs out, winter or summer. Rather, they are always available for those who want to eat from them, forever. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. Qatadah said, "Nothing will prevent them from reaching out to get these fruits, no branches, thorns or distance." We mentioned a Hadith before that states that whenever someone takes a fruit in Paradise, another one grows in its place. Allah said, afterwards: وَفُرُشٍ مَرْفُوعَةٍ (And on couches, raised high.) meaning, high, soft and comfortable. Allah said, إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً - فَجَعَلْنَاهُنَّ أَبْكَارًا - عُرُبًا أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins.'Urub, Atrab. For those on the right.) The Ayat describe the women who will be on the beds and couches, but since mentioning the beds hints to them, they were not directly mentioned. For instance, Allah said that Sulayman said, إِذْ عُرِضَ عَلَيْهِ بِالْعَشِيِّ الصَّافِنَاتُ الْجِيَادُ - فَقَالَ إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي حَتَّىٰ تَوَارَتْ بِالْحِجَابِ (When there were displayed before him, in the afternoon, well-trained horses of the highest breed. He said, "I did love the good instead of remembering my Lord," till the time was over, and it had hidden in the veil (of night).)(38:31-32), "it" (Tawarat) refers to the sun setting, according to the scholars of Tafsir. Al-Akhfash said that Ayah, إِنَّا أَنْشَأْنَاهُنَّ (Verily, We have created them), implied the maidens of Paradise although it did not mention them directly. Abu 'Ubaydah said that they were mentioned before in Allah's statement, وَحُورٌ عِينٌ - كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (And Hur (fair females) with wide lovely eyes. Like preserved pearls.)(56:22-23) Therefore, Allah's statement, إِنَّا أَنْشَأْنَاهُنَّ (Verily, We have created them), meaning, in the other life, after they became old in this life, they were brought back while virgin, youthful, being delightfully passionate with their husbands, beautiful, kind and cheerful. Abu Dawud At-Tayalisi recorded that Anas said that the Messenger of Allah ﷺ said, يُعْطَى الْمُؤْمِنُ فِي الْجَنَّةِ قُوَّةَ كَذَا وَكَذَا فِي النِّسَاءِ (In Paradise, the believer will be given such and such strength for women.) Anas said, "I asked, 'O Allah's Messenger! Will one be able to do that?' He said, يُعْطَىٰ قُوَّةَ مِائَةٍ (He will be given the strength of a hundred (men).)" At-Tirmidhi also recorded it and said, "Sahih Gharib." Abu Al-Qasim At-Tabarani recorded that Abu Hurayrah said that the Messenger of Allah ﷺ was asked, "O Allah's Messenger! Will we have sexual intercourse with our wives in Paradise?" He said, إِنَّ الرَّجُلَ لَيَصِلُ فِي الْيَوْمِ إِلَىٰ مِائَةِ عَذْرَاءَ (The man will be able to have sexual intercourse with a hundred virgins in one day.) Al-Hafiz Abu 'Abdullah Al-Maqdisi said, "In my view, this Hadith meets the criteria of the Sahih, and Allah knows best." Allah's statement, عُرُبًا ('Urub,) Sa'id bin Jubayr reported that Ibn 'Abbas said, "They are in an infatuated state with their husbands, haven't you ever seen a she-camel in heat? She is like that." Ad-Dahhak reported from Ibn 'Abbas who said, "The Urub and their husbands are their sweet hearts, and they are their husbands' sweet hearts." Similar was said by 'Abdullah bin Sarjis, Mujahid, 'Ikrimah, Abu Al-'Aliyah, Yahya bin Abi Kathir, 'Atiyah, Al-Hasan, Qatadah, Ad-Dahhak and others. Ad-Dahhak reported from Ibn 'Abbas; أَتْرَابًا (Atrab), means "They will be of one age, thirty-three years old." Mujahid said, "Equal (age)." And in a different narration, "Similar (age)." 'Atiyah said, "Comparative." Allah said, لِأَصْحَابِ الْيَمِينِ (For those on the right.) meaning, these women were created, kept or given in marriage to those on the right. It appears that the meaning here is that they were created for those on the right side, because Allah said, إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً - فَجَعَلْنَاهُنَّ أَبْكَارًا - عُرُبًا أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins. 'Urub, Atrab. For those on the right.) This is the view of Ibn Jarir. It is possible that Allah's statement, لِأَصْحَابِ الْيَمِينِ (For those on the right.) refers to the description that came just before, أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Atrab. For those on the right.) meaning, in their age. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَىٰ صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ يَلُونَهُمْ عَلَىٰ ضَوْءِ أَشَدِّ كَوْكَبٍ دُرِّيٍّ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ، وَلَا يَتَغَوَّطُونَ، وَلَا يَتْفُلُونَ، وَلَا يَتَمَخَّطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، أَخْلَاقُهُمْ عَلَىٰ خُلُقِ رَجُلٍ وَاحِدٍ، عَلَىٰ صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاءَ (The first group to enter Paradise will be (shining) like the moon when it is full. The next group will be like the most radiant planet in the sky. They will not urinate, relieve nature, spit or blow their noses. Their combs will be of gold and their sweat of musk; and censers of aloeswood will be used. Their wives will be from Al-Hur Al-'Ayn. Their shape will be similar to each other, the shape of their father 'Adam, sixty cubits high in the sky.) Allah's statement, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.)(56:39-40) means, a multitude of those on the right will come from the earlier generations and a multitude from the latter generations. Ibn Abi Hatim recorded that 'Abdullah bin Mas'ud said, "We were with the Prophet ﷺ one night and in the next morning we went to him and he said, عُرِضَتْ عَلَيَّ الْأَنْبِيَاءُ وَأَتْبَاعُهَا بِأُمَمِهَا، فَيَمُرُّ عَلَيَّ النَّبِيُّ، وَالنَّبِيُّ فِي الْعِصَابَةِ، وَالنَّبِيُّ فِي الثَّلَاثَةِ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَدٌ (Some Prophets and their nations were displayed before me. A Prophet would pass in front of me with a group of men, and another with three men, and another with nobody with him.) Qatadah, one of the narrators of the Hadith, then recited this Ayah, أَلَيْسَ مِنْكُمْ رَجُلٌ رَشِيدٌ (Is there not among you a single right-minded man?)(11:78) حَتّٰى مَرَّ عَلَيَّ مُوْسَى بْنُ عِمْرَانَ فِي كَبْكَبَةٍ مِنْ بَنِي إِسْرَائِيلَ (Until Musa, son of 'Imran passed me, with a great crowd from the Children of Israel.) So he said; قُلْتُ: رَبِّي مَنْ هٰذَا؟ قَالَ: هٰذَا أَخُوكَ مُوسَى بْنُ عِمْرَانَ وَمَنْ تَبِعَهُ مِنْ بَنِي إسْرَائِيلَ قال : قُلْتُ: رَبِّ فَأَيْنَ أُمَّتِي؟ قَالَ: انْظُرْ عَنْ يَمِينِكَ فِي الظِّرَابِ قال : فَإِذَا وُجُوهُ الرِّجَالِ قَالَ: أَرَضِيتَ؟ قال : قُلْتُ: قَدْ رَضِيتُ رَبِّ قال :انْظُرْ إِلَى الْأُفُقِ عَنْ يَسَارِكَ، فَإِذَا وُجُوهُ الرِّجَالِ قال : أَرَضِيتَ؟ قُلْتُ: قَدْ رَضِيتُ رَبِّ قال : فَإِنَّ مَعَ هٰؤُلَاءِ سَبْعِينَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَابٍ (So, I asked my Lord, "Who is this?" He said, "This is your brother Musa, son of 'Imran, and those who followed him among the Children of Israel." I said, "O Lord! Where is my Ummah?" Allah said, "Look to your right on the hill," and I looked and saw faces of men. Allah said, "Are you pleased," and I said, "I am pleased O Lord!" Allah said, "Look to the horizon to your left," and I saw faces of men. He again asked, "Are you pleased," and I said, "I am pleased, O Lord!" He said, "And with them are seventy-thousand who will enter Paradise without reckoning.") Ukkashah bin Mihsan from Bani Asad, one of those who participated in the battle of Badr, said, 'O Allah's Messenger! Invoke Allah to make me one of them.' The Prophet ﷺ said, اللّٰهُمَّ اجْعَلْهُ مِنْهُمْ (O Allah, make him one of them.) Another man said, 'O Allah's Messenger, invoke Allah to make me one of them.' The Prophet ﷺ said, سَبَقَكَ بِهَا عُكَّاشَةُ ('Ukkashah beat you to it.) Allah's Messenger ﷺ said, فَإِنِ اسْتَطَعْتُمْ - فِدَاكُمْ أَبِي وَأُمِّي - أَنْ تَكُونُوا مِنْ أَصْحَابِ السَّبْعِينَ فَافْعَلُوا، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الظِّرَابِ، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الْأُفُقِ، فَإِنِّي قَدْ رَأَيْتُ نَاسًا كَثِيرًا قَدْ تَأَشَّبُوا حَوْلَهُ (Therefore, may I sacrifice my father and mother for you! Try to be among the seventy (thousands), or among the crowds on the right, or the crowds that covered the side of the horizon, because I saw large crowds gathering on that side.) He ﷺ continued: إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ (I hope that you will be a fourth of the people of Paradise.) and we said, 'Allahu Akbar. ' He ﷺ said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّةِ (I hope that you will be a third of the people of Paradise.) and we said, 'Allahu Akbar.' The Prophet ﷺ said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّةِ (I hope that you will be half of the people of Paradise,) and we said 'Allahu Akbar.' Then Allah's Messenger ﷺ recited this Ayah: ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.)(56:39-40) We said to each other, 'Who are those seventy thousand?' We then said, 'They are those who were born in Islam and did not associate (anything or anyone in the worship of Allah).' When what we said reached the Prophet ﷺ, he said, بَلْ هُمُ الَّذِينَ لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ، وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ (They are the people who do not get treated by cauterization themselves, do not ask for Ruqyah (get oneself treated by the recitation of some verses of the Qur'an) and do not draw an evil omen from (birds), but put their trust (only) in their Lord.)" This Hadith has many chains of narration collected in the Sahihs and other collections of Hadith.

And those on the right – how (fortunate) will be those on the right (27)(They will be) among Sidri Makhdud (28)And among Talh Mandud (29)And in shade Mamdud (30)And by water flowing constantly (31)And fruit in plenty (32)Whose supply is not cut off nor are they out of reach (33)And on couches, raised high (34)Verily, We have created them a special creation (35)And made them virgins (36)'Urub, Atrab (37)For those on the right (38)A multitude of those will be from the first generation (39)And a multitude of those will be from the later generations (40) The Reward of Those on the Right After Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said, وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ (And those on the right – how (fortunate) will be those on the right?) who are those on the right, what is their condition and what will their final destination be like? Allah next answers this question by saying, فِي سِدْرٍ مَخْضُودٍ ((they will be) among Sidr Makhdud.) Ibn 'Abbas, 'Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, 'Abdullah bin Kathir, As-Suddi, Abu Hazrah and several others said, "The kind without thorns." And from Ibn 'Abbas: "It is the one that is laden with fruits." This is also reported from 'Ikrimah and Mujahid. Similar was also said by Qatadah as we mentioned. So it is the one with a full load of fruits without thorns. So it appears that both meanings apply here. The lote tree, of this life is thorny and carries few fruits. In the Hereafter, it is the opposite; it does not have thorns and carries plenty of fruit, the weight of which strains its trunk. 'Utbah bin 'Abd As-Sulami said, "I was sitting with Allah's Messenger ﷺ, when a bedouin came and said, 'O Messenger of Allah! Have you heard about the tree that has more thorns than any other being in Paradise?' Meaning the Talh tree. So Allah's Messenger ﷺ said: إِنَّ اللهَ يَجْعَلُ مَكَانَ كُلِّ شَوْكَةٍ مِنْهَا ثَمَرَةً، مِثْلَ خُصْوَةِ التَّيْسِ الْمَلْبُودِ، فِيهَا سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ، لَا يُشْبِهُ لَوْنٌ آخَرَ (For each spot that there was a thorn on it, Allah instead put fruit, similar to a castrated tight skinned ram, a food having seventy colors, each different than the other.) Allah's said, وَطَلْحٍ مَنْضُودٍ (and among Talh Mandud.) refers to large thorny shrub that used to grow in the area of Hijaz (Western Arabia). Mujahid said that مَنْضُودٍ (Mandud) means: "Its fruits are piled on top of each other. Allah is reminding the Quraysh of these kinds of trees, since they used to like the shade that the Talh and Sidr provided for them." Ibn Abi Hatim recorded that Abu Sa'id said that وَطَلْحٍ مَنْضُودٍ (Talh Mandud) means: "The banana tree." And he (Ibn Abi Hatim) said, "Similar is reported from Ibn 'Abbas, Abu Hurayrah, Al-Hasan, 'Ikrimah, Qasamah bin Zuhayr, Qatadah and Abu Hazrah. " Mujahid and Ibn Zayd said similalry, Ibn Zayd added, "The people of Yemen call the banana tree, Talh." Ibn Jarir mentioned no other explanation for Talh. Allah said, وَظِلٍّ مَمْدُودٍ (And in shade Mamdud (extended).) Al-Bukhari recorded that Abu Hurayrah said that the Prophet ﷺ said, إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَمْدُودٍ (In Paradise, there is a tree that a rider can travel for a hundred years under its shade but would not be able to pass it. Recite if you will: (And in shade extended.)) Muslim also collected this Hadith. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَمْدُودٍ (There is a tree in Paradise the shade of which a rider would take one hundred years to pass. Recite if you will: (And in shade extended.)) Muslim, Al-Bukhari and 'Abdur-Razzaq collected this Hadith. Allah said, وَفَاكِهَةٍ كَثِيرَةٍ - لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ (And fruit in plenty, whose supply is not cut off nor are they out of reach.) indicating that they will have plenty of fruits of various kinds, that which no eye has ever seen, no ear has ever heard of and no heart has ever imagined, as Allah said, كُلَّمَا رُزِقُوا مِنْهَا مِنْ ثَمَرَةٍ رِزْقًا ۙ قَالُوا هَٰذَا الَّذِي رُزِقْنَا مِنْ قَبْلُ ۖ وَأُتُوا بِهِ مُتَشَابِهًا ۖ (Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before, "and they will be given things in resemblance.)(2:25) The shape will appear similar, but the taste is different. In the Two Sahihs, Sidrat Al-Muntaha (the tree in the seventh heaven) is described as: فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا مِثْلُ قِلَالِ هَجَرَ (...its leaves were like the ears of elephants and its Nabir fruits resembled the clay jugs of Hajar.) The Two Sahihs also collected a Hadith from Ibn 'Abbas, who said, "The sun was eclipsed and Allah's Messenger ﷺ led the people in the Eclipse prayer. They asked, 'O Allah's Messenger, we saw you reach out for something while standing (in prayer), but then you stepped back.' He said, إِنِّي رَأَيْتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا (I saw Paradise and reached out for a cluster of fruit from it. Had I done so, you would have kept eating from it for the remainder of the life of the world.)" Imam Ahmad recorded that 'Utbah bin 'Abd As-Sulami said, "A bedouin man came to the Messenger of Allah ﷺ and asked him about the Hawd and Paradise. The bedouin asked, 'Does Paradise have fruits?' The Prophet ﷺ said, نَعَمْ، وَفِيهَا شَجَرَةٌ تُدْعَىٰ طُوبَىٰ (Yes, and it also has a tree called Tuba.)[(He ﷺ) said something more saying but I could not recall it]. The bedouin asked, 'Does it look like any of the trees that grow in our area?' The Prophet ﷺ said, لَيْسَتْ تُشْبِهُ شَيْئًا مِنْ شَجَرِ أَرْضِكَ (There is nothing resembling it among the trees in your land.) The Prophet ﷺ then asked him, أَتَيْتَ الشَّامَ؟ (Have you traveled to Ash-Sham area?) The bedouin said: 'No.' The Prophet ﷺ said, تُشْبِهُ شَجَرَةً بِالشَّامِ تُدْعَىٰ الْجَوْزَةَ، تَنْبُتُ عَلَىٰ سَاقٍ وَاحِدَةٍ، وَيَنْفَرِشُ أَعْلَاهَا (It looks like a tree that grows in Ash-Sham area and is called Al-Jawzah, which stands on one stem but its branches grow all around to the fullest extent.) The bedouin asked, 'How big is the cluster of its fruits?' The Prophet ﷺ said, مَسِيرَةُ شَهْرٍ لِلْغُرَابِ الْأَبْقَعِ وَلَا يَفْتُرُ (The distance that the crow flies in one month without rest.) The bedouin asked, 'How huge its trunk is?' The Prophet ﷺ said, لَوِ ارْتَحَلَتْ جَذَعَةٌ مِن إِبِلِ أَهْلِكَ مَا أَحَاطَتْ بِأَصْلِهَا، حَتّٰى تَنْكَسِرَ تَرْقُوَتُهَا هَرَمًا (If a four-year old she-camel that your family owns travels it, it will not completely pass its trunk until its shoulders break from old age.) The man asked, 'Does it bear grapes?' The Prophet ﷺ answered in yes. The bedouin asked, 'How big are the grapes?' The Prophet ﷺ said, هَلْ ذَبَحَ أَبُوكَ تَيْسًا مِنْ غَنَمِهِ قَطُّ عَظِيمًا؟ (Has your father ever slaughtered a ram?) The bedouin answered, 'Yes,' and the Prophet ﷺ asked him, فَسَلَخَ إِهَابَهُ فَأَعْطَاهُ أُمَّكَ فَقَالَ: اتَّخِذِي لَنَا مِنْهُ دَلْوًا؟ (And then he skinned it and gave the skin to your mother and asked her to make a hanging bucket out of it?) The bedouin again said yes and said, 'This grape would suffice for me and my family!' The Prophet ﷺ agreed and said, نَعَمْ، وَعَامَّةَ عَشِيرَتِكَ (Yes, and also for the rest of your clan.)" Allah's statement, لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ (Whose supply is not cut off nor are they out of reach.) The supply of these fruits never runs out, winter or summer. Rather, they are always available for those who want to eat from them, forever. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. Qatadah said, "Nothing will prevent them from reaching out to get these fruits, no branches, thorns or distance." We mentioned a Hadith before that states that whenever someone takes a fruit in Paradise, another one grows in its place. Allah said, afterwards: وَفُرُشٍ مَرْفُوعَةٍ (And on couches, raised high.) meaning, high, soft and comfortable. Allah said, إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً - فَجَعَلْنَاهُنَّ أَبْكَارًا - عُرُبًا أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins.'Urub, Atrab. For those on the right.) The Ayat describe the women who will be on the beds and couches, but since mentioning the beds hints to them, they were not directly mentioned. For instance, Allah said that Sulayman said, إِذْ عُرِضَ عَلَيْهِ بِالْعَشِيِّ الصَّافِنَاتُ الْجِيَادُ - فَقَالَ إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي حَتَّىٰ تَوَارَتْ بِالْحِجَابِ (When there were displayed before him, in the afternoon, well-trained horses of the highest breed. He said, "I did love the good instead of remembering my Lord," till the time was over, and it had hidden in the veil (of night).)(38:31-32), "it" (Tawarat) refers to the sun setting, according to the scholars of Tafsir. Al-Akhfash said that Ayah, إِنَّا أَنْشَأْنَاهُنَّ (Verily, We have created them), implied the maidens of Paradise although it did not mention them directly. Abu 'Ubaydah said that they were mentioned before in Allah's statement, وَحُورٌ عِينٌ - كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (And Hur (fair females) with wide lovely eyes. Like preserved pearls.)(56:22-23) Therefore, Allah's statement, إِنَّا أَنْشَأْنَاهُنَّ (Verily, We have created them), meaning, in the other life, after they became old in this life, they were brought back while virgin, youthful, being delightfully passionate with their husbands, beautiful, kind and cheerful. Abu Dawud At-Tayalisi recorded that Anas said that the Messenger of Allah ﷺ said, يُعْطَى الْمُؤْمِنُ فِي الْجَنَّةِ قُوَّةَ كَذَا وَكَذَا فِي النِّسَاءِ (In Paradise, the believer will be given such and such strength for women.) Anas said, "I asked, 'O Allah's Messenger! Will one be able to do that?' He said, يُعْطَىٰ قُوَّةَ مِائَةٍ (He will be given the strength of a hundred (men).)" At-Tirmidhi also recorded it and said, "Sahih Gharib." Abu Al-Qasim At-Tabarani recorded that Abu Hurayrah said that the Messenger of Allah ﷺ was asked, "O Allah's Messenger! Will we have sexual intercourse with our wives in Paradise?" He said, إِنَّ الرَّجُلَ لَيَصِلُ فِي الْيَوْمِ إِلَىٰ مِائَةِ عَذْرَاءَ (The man will be able to have sexual intercourse with a hundred virgins in one day.) Al-Hafiz Abu 'Abdullah Al-Maqdisi said, "In my view, this Hadith meets the criteria of the Sahih, and Allah knows best." Allah's statement, عُرُبًا ('Urub,) Sa'id bin Jubayr reported that Ibn 'Abbas said, "They are in an infatuated state with their husbands, haven't you ever seen a she-camel in heat? She is like that." Ad-Dahhak reported from Ibn 'Abbas who said, "The Urub and their husbands are their sweet hearts, and they are their husbands' sweet hearts." Similar was said by 'Abdullah bin Sarjis, Mujahid, 'Ikrimah, Abu Al-'Aliyah, Yahya bin Abi Kathir, 'Atiyah, Al-Hasan, Qatadah, Ad-Dahhak and others. Ad-Dahhak reported from Ibn 'Abbas; أَتْرَابًا (Atrab), means "They will be of one age, thirty-three years old." Mujahid said, "Equal (age)." And in a different narration, "Similar (age)." 'Atiyah said, "Comparative." Allah said, لِأَصْحَابِ الْيَمِينِ (For those on the right.) meaning, these women were created, kept or given in marriage to those on the right. It appears that the meaning here is that they were created for those on the right side, because Allah said, إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً - فَجَعَلْنَاهُنَّ أَبْكَارًا - عُرُبًا أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins. 'Urub, Atrab. For those on the right.) This is the view of Ibn Jarir. It is possible that Allah's statement, لِأَصْحَابِ الْيَمِينِ (For those on the right.) refers to the description that came just before, أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Atrab. For those on the right.) meaning, in their age. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَىٰ صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ يَلُونَهُمْ عَلَىٰ ضَوْءِ أَشَدِّ كَوْكَبٍ دُرِّيٍّ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ، وَلَا يَتَغَوَّطُونَ، وَلَا يَتْفُلُونَ، وَلَا يَتَمَخَّطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، أَخْلَاقُهُمْ عَلَىٰ خُلُقِ رَجُلٍ وَاحِدٍ، عَلَىٰ صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاءَ (The first group to enter Paradise will be (shining) like the moon when it is full. The next group will be like the most radiant planet in the sky. They will not urinate, relieve nature, spit or blow their noses. Their combs will be of gold and their sweat of musk; and censers of aloeswood will be used. Their wives will be from Al-Hur Al-'Ayn. Their shape will be similar to each other, the shape of their father 'Adam, sixty cubits high in the sky.) Allah's statement, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.)(56:39-40) means, a multitude of those on the right will come from the earlier generations and a multitude from the latter generations. Ibn Abi Hatim recorded that 'Abdullah bin Mas'ud said, "We were with the Prophet ﷺ one night and in the next morning we went to him and he said, عُرِضَتْ عَلَيَّ الْأَنْبِيَاءُ وَأَتْبَاعُهَا بِأُمَمِهَا، فَيَمُرُّ عَلَيَّ النَّبِيُّ، وَالنَّبِيُّ فِي الْعِصَابَةِ، وَالنَّبِيُّ فِي الثَّلَاثَةِ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَدٌ (Some Prophets and their nations were displayed before me. A Prophet would pass in front of me with a group of men, and another with three men, and another with nobody with him.) Qatadah, one of the narrators of the Hadith, then recited this Ayah, أَلَيْسَ مِنْكُمْ رَجُلٌ رَشِيدٌ (Is there not among you a single right-minded man?)(11:78) حَتّٰى مَرَّ عَلَيَّ مُوْسَى بْنُ عِمْرَانَ فِي كَبْكَبَةٍ مِنْ بَنِي إِسْرَائِيلَ (Until Musa, son of 'Imran passed me, with a great crowd from the Children of Israel.) So he said; قُلْتُ: رَبِّي مَنْ هٰذَا؟ قَالَ: هٰذَا أَخُوكَ مُوسَى بْنُ عِمْرَانَ وَمَنْ تَبِعَهُ مِنْ بَنِي إسْرَائِيلَ قال : قُلْتُ: رَبِّ فَأَيْنَ أُمَّتِي؟ قَالَ: انْظُرْ عَنْ يَمِينِكَ فِي الظِّرَابِ قال : فَإِذَا وُجُوهُ الرِّجَالِ قَالَ: أَرَضِيتَ؟ قال : قُلْتُ: قَدْ رَضِيتُ رَبِّ قال :انْظُرْ إِلَى الْأُفُقِ عَنْ يَسَارِكَ، فَإِذَا وُجُوهُ الرِّجَالِ قال : أَرَضِيتَ؟ قُلْتُ: قَدْ رَضِيتُ رَبِّ قال : فَإِنَّ مَعَ هٰؤُلَاءِ سَبْعِينَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَابٍ (So, I asked my Lord, "Who is this?" He said, "This is your brother Musa, son of 'Imran, and those who followed him among the Children of Israel." I said, "O Lord! Where is my Ummah?" Allah said, "Look to your right on the hill," and I looked and saw faces of men. Allah said, "Are you pleased," and I said, "I am pleased O Lord!" Allah said, "Look to the horizon to your left," and I saw faces of men. He again asked, "Are you pleased," and I said, "I am pleased, O Lord!" He said, "And with them are seventy-thousand who will enter Paradise without reckoning.") Ukkashah bin Mihsan from Bani Asad, one of those who participated in the battle of Badr, said, 'O Allah's Messenger! Invoke Allah to make me one of them.' The Prophet ﷺ said, اللّٰهُمَّ اجْعَلْهُ مِنْهُمْ (O Allah, make him one of them.) Another man said, 'O Allah's Messenger, invoke Allah to make me one of them.' The Prophet ﷺ said, سَبَقَكَ بِهَا عُكَّاشَةُ ('Ukkashah beat you to it.) Allah's Messenger ﷺ said, فَإِنِ اسْتَطَعْتُمْ - فِدَاكُمْ أَبِي وَأُمِّي - أَنْ تَكُونُوا مِنْ أَصْحَابِ السَّبْعِينَ فَافْعَلُوا، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الظِّرَابِ، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الْأُفُقِ، فَإِنِّي قَدْ رَأَيْتُ نَاسًا كَثِيرًا قَدْ تَأَشَّبُوا حَوْلَهُ (Therefore, may I sacrifice my father and mother for you! Try to be among the seventy (thousands), or among the crowds on the right, or the crowds that covered the side of the horizon, because I saw large crowds gathering on that side.) He ﷺ continued: إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ (I hope that you will be a fourth of the people of Paradise.) and we said, 'Allahu Akbar. ' He ﷺ said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّةِ (I hope that you will be a third of the people of Paradise.) and we said, 'Allahu Akbar.' The Prophet ﷺ said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّةِ (I hope that you will be half of the people of Paradise,) and we said 'Allahu Akbar.' Then Allah's Messenger ﷺ recited this Ayah: ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.)(56:39-40) We said to each other, 'Who are those seventy thousand?' We then said, 'They are those who were born in Islam and did not associate (anything or anyone in the worship of Allah).' When what we said reached the Prophet ﷺ, he said, بَلْ هُمُ الَّذِينَ لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ، وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ (They are the people who do not get treated by cauterization themselves, do not ask for Ruqyah (get oneself treated by the recitation of some verses of the Qur'an) and do not draw an evil omen from (birds), but put their trust (only) in their Lord.)" This Hadith has many chains of narration collected in the Sahihs and other collections of Hadith.

And those on the right – how (fortunate) will be those on the right (27)(They will be) among Sidri Makhdud (28)And among Talh Mandud (29)And in shade Mamdud (30)And by water flowing constantly (31)And fruit in plenty (32)Whose supply is not cut off nor are they out of reach (33)And on couches, raised high (34)Verily, We have created them a special creation (35)And made them virgins (36)'Urub, Atrab (37)For those on the right (38)A multitude of those will be from the first generation (39)And a multitude of those will be from the later generations (40) The Reward of Those on the Right After Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said, وَأَصْحَابُ الْيَمِينِ مَا أَصْحَابُ الْيَمِينِ (And those on the right – how (fortunate) will be those on the right?) who are those on the right, what is their condition and what will their final destination be like? Allah next answers this question by saying, فِي سِدْرٍ مَخْضُودٍ ((they will be) among Sidr Makhdud.) Ibn 'Abbas, 'Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, 'Abdullah bin Kathir, As-Suddi, Abu Hazrah and several others said, "The kind without thorns." And from Ibn 'Abbas: "It is the one that is laden with fruits." This is also reported from 'Ikrimah and Mujahid. Similar was also said by Qatadah as we mentioned. So it is the one with a full load of fruits without thorns. So it appears that both meanings apply here. The lote tree, of this life is thorny and carries few fruits. In the Hereafter, it is the opposite; it does not have thorns and carries plenty of fruit, the weight of which strains its trunk. 'Utbah bin 'Abd As-Sulami said, "I was sitting with Allah's Messenger ﷺ, when a bedouin came and said, 'O Messenger of Allah! Have you heard about the tree that has more thorns than any other being in Paradise?' Meaning the Talh tree. So Allah's Messenger ﷺ said: إِنَّ اللهَ يَجْعَلُ مَكَانَ كُلِّ شَوْكَةٍ مِنْهَا ثَمَرَةً، مِثْلَ خُصْوَةِ التَّيْسِ الْمَلْبُودِ، فِيهَا سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ، لَا يُشْبِهُ لَوْنٌ آخَرَ (For each spot that there was a thorn on it, Allah instead put fruit, similar to a castrated tight skinned ram, a food having seventy colors, each different than the other.) Allah's said, وَطَلْحٍ مَنْضُودٍ (and among Talh Mandud.) refers to large thorny shrub that used to grow in the area of Hijaz (Western Arabia). Mujahid said that مَنْضُودٍ (Mandud) means: "Its fruits are piled on top of each other. Allah is reminding the Quraysh of these kinds of trees, since they used to like the shade that the Talh and Sidr provided for them." Ibn Abi Hatim recorded that Abu Sa'id said that وَطَلْحٍ مَنْضُودٍ (Talh Mandud) means: "The banana tree." And he (Ibn Abi Hatim) said, "Similar is reported from Ibn 'Abbas, Abu Hurayrah, Al-Hasan, 'Ikrimah, Qasamah bin Zuhayr, Qatadah and Abu Hazrah. " Mujahid and Ibn Zayd said similalry, Ibn Zayd added, "The people of Yemen call the banana tree, Talh." Ibn Jarir mentioned no other explanation for Talh. Allah said, وَظِلٍّ مَمْدُودٍ (And in shade Mamdud (extended).) Al-Bukhari recorded that Abu Hurayrah said that the Prophet ﷺ said, إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَمْدُودٍ (In Paradise, there is a tree that a rider can travel for a hundred years under its shade but would not be able to pass it. Recite if you will: (And in shade extended.)) Muslim also collected this Hadith. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ، اقْرَؤُوا إِنْ شِئْتُمْ: وَظِلٍّ مَمْدُودٍ (There is a tree in Paradise the shade of which a rider would take one hundred years to pass. Recite if you will: (And in shade extended.)) Muslim, Al-Bukhari and 'Abdur-Razzaq collected this Hadith. Allah said, وَفَاكِهَةٍ كَثِيرَةٍ - لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ (And fruit in plenty, whose supply is not cut off nor are they out of reach.) indicating that they will have plenty of fruits of various kinds, that which no eye has ever seen, no ear has ever heard of and no heart has ever imagined, as Allah said, كُلَّمَا رُزِقُوا مِنْهَا مِنْ ثَمَرَةٍ رِزْقًا ۙ قَالُوا هَٰذَا الَّذِي رُزِقْنَا مِنْ قَبْلُ ۖ وَأُتُوا بِهِ مُتَشَابِهًا ۖ (Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before, "and they will be given things in resemblance.)(2:25) The shape will appear similar, but the taste is different. In the Two Sahihs, Sidrat Al-Muntaha (the tree in the seventh heaven) is described as: فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا مِثْلُ قِلَالِ هَجَرَ (...its leaves were like the ears of elephants and its Nabir fruits resembled the clay jugs of Hajar.) The Two Sahihs also collected a Hadith from Ibn 'Abbas, who said, "The sun was eclipsed and Allah's Messenger ﷺ led the people in the Eclipse prayer. They asked, 'O Allah's Messenger, we saw you reach out for something while standing (in prayer), but then you stepped back.' He said, إِنِّي رَأَيْتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا (I saw Paradise and reached out for a cluster of fruit from it. Had I done so, you would have kept eating from it for the remainder of the life of the world.)" Imam Ahmad recorded that 'Utbah bin 'Abd As-Sulami said, "A bedouin man came to the Messenger of Allah ﷺ and asked him about the Hawd and Paradise. The bedouin asked, 'Does Paradise have fruits?' The Prophet ﷺ said, نَعَمْ، وَفِيهَا شَجَرَةٌ تُدْعَىٰ طُوبَىٰ (Yes, and it also has a tree called Tuba.)[(He ﷺ) said something more saying but I could not recall it]. The bedouin asked, 'Does it look like any of the trees that grow in our area?' The Prophet ﷺ said, لَيْسَتْ تُشْبِهُ شَيْئًا مِنْ شَجَرِ أَرْضِكَ (There is nothing resembling it among the trees in your land.) The Prophet ﷺ then asked him, أَتَيْتَ الشَّامَ؟ (Have you traveled to Ash-Sham area?) The bedouin said: 'No.' The Prophet ﷺ said, تُشْبِهُ شَجَرَةً بِالشَّامِ تُدْعَىٰ الْجَوْزَةَ، تَنْبُتُ عَلَىٰ سَاقٍ وَاحِدَةٍ، وَيَنْفَرِشُ أَعْلَاهَا (It looks like a tree that grows in Ash-Sham area and is called Al-Jawzah, which stands on one stem but its branches grow all around to the fullest extent.) The bedouin asked, 'How big is the cluster of its fruits?' The Prophet ﷺ said, مَسِيرَةُ شَهْرٍ لِلْغُرَابِ الْأَبْقَعِ وَلَا يَفْتُرُ (The distance that the crow flies in one month without rest.) The bedouin asked, 'How huge its trunk is?' The Prophet ﷺ said, لَوِ ارْتَحَلَتْ جَذَعَةٌ مِن إِبِلِ أَهْلِكَ مَا أَحَاطَتْ بِأَصْلِهَا، حَتّٰى تَنْكَسِرَ تَرْقُوَتُهَا هَرَمًا (If a four-year old she-camel that your family owns travels it, it will not completely pass its trunk until its shoulders break from old age.) The man asked, 'Does it bear grapes?' The Prophet ﷺ answered in yes. The bedouin asked, 'How big are the grapes?' The Prophet ﷺ said, هَلْ ذَبَحَ أَبُوكَ تَيْسًا مِنْ غَنَمِهِ قَطُّ عَظِيمًا؟ (Has your father ever slaughtered a ram?) The bedouin answered, 'Yes,' and the Prophet ﷺ asked him, فَسَلَخَ إِهَابَهُ فَأَعْطَاهُ أُمَّكَ فَقَالَ: اتَّخِذِي لَنَا مِنْهُ دَلْوًا؟ (And then he skinned it and gave the skin to your mother and asked her to make a hanging bucket out of it?) The bedouin again said yes and said, 'This grape would suffice for me and my family!' The Prophet ﷺ agreed and said, نَعَمْ، وَعَامَّةَ عَشِيرَتِكَ (Yes, and also for the rest of your clan.)" Allah's statement, لَا مَقْطُوعَةٍ وَلَا مَمْنُوعَةٍ (Whose supply is not cut off nor are they out of reach.) The supply of these fruits never runs out, winter or summer. Rather, they are always available for those who want to eat from them, forever. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. Qatadah said, "Nothing will prevent them from reaching out to get these fruits, no branches, thorns or distance." We mentioned a Hadith before that states that whenever someone takes a fruit in Paradise, another one grows in its place. Allah said, afterwards: وَفُرُشٍ مَرْفُوعَةٍ (And on couches, raised high.) meaning, high, soft and comfortable. Allah said, إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً - فَجَعَلْنَاهُنَّ أَبْكَارًا - عُرُبًا أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins.'Urub, Atrab. For those on the right.) The Ayat describe the women who will be on the beds and couches, but since mentioning the beds hints to them, they were not directly mentioned. For instance, Allah said that Sulayman said, إِذْ عُرِضَ عَلَيْهِ بِالْعَشِيِّ الصَّافِنَاتُ الْجِيَادُ - فَقَالَ إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي حَتَّىٰ تَوَارَتْ بِالْحِجَابِ (When there were displayed before him, in the afternoon, well-trained horses of the highest breed. He said, "I did love the good instead of remembering my Lord," till the time was over, and it had hidden in the veil (of night).)(38:31-32), "it" (Tawarat) refers to the sun setting, according to the scholars of Tafsir. Al-Akhfash said that Ayah, إِنَّا أَنْشَأْنَاهُنَّ (Verily, We have created them), implied the maidens of Paradise although it did not mention them directly. Abu 'Ubaydah said that they were mentioned before in Allah's statement, وَحُورٌ عِينٌ - كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ (And Hur (fair females) with wide lovely eyes. Like preserved pearls.)(56:22-23) Therefore, Allah's statement, إِنَّا أَنْشَأْنَاهُنَّ (Verily, We have created them), meaning, in the other life, after they became old in this life, they were brought back while virgin, youthful, being delightfully passionate with their husbands, beautiful, kind and cheerful. Abu Dawud At-Tayalisi recorded that Anas said that the Messenger of Allah ﷺ said, يُعْطَى الْمُؤْمِنُ فِي الْجَنَّةِ قُوَّةَ كَذَا وَكَذَا فِي النِّسَاءِ (In Paradise, the believer will be given such and such strength for women.) Anas said, "I asked, 'O Allah's Messenger! Will one be able to do that?' He said, يُعْطَىٰ قُوَّةَ مِائَةٍ (He will be given the strength of a hundred (men).)" At-Tirmidhi also recorded it and said, "Sahih Gharib." Abu Al-Qasim At-Tabarani recorded that Abu Hurayrah said that the Messenger of Allah ﷺ was asked, "O Allah's Messenger! Will we have sexual intercourse with our wives in Paradise?" He said, إِنَّ الرَّجُلَ لَيَصِلُ فِي الْيَوْمِ إِلَىٰ مِائَةِ عَذْرَاءَ (The man will be able to have sexual intercourse with a hundred virgins in one day.) Al-Hafiz Abu 'Abdullah Al-Maqdisi said, "In my view, this Hadith meets the criteria of the Sahih, and Allah knows best." Allah's statement, عُرُبًا ('Urub,) Sa'id bin Jubayr reported that Ibn 'Abbas said, "They are in an infatuated state with their husbands, haven't you ever seen a she-camel in heat? She is like that." Ad-Dahhak reported from Ibn 'Abbas who said, "The Urub and their husbands are their sweet hearts, and they are their husbands' sweet hearts." Similar was said by 'Abdullah bin Sarjis, Mujahid, 'Ikrimah, Abu Al-'Aliyah, Yahya bin Abi Kathir, 'Atiyah, Al-Hasan, Qatadah, Ad-Dahhak and others. Ad-Dahhak reported from Ibn 'Abbas; أَتْرَابًا (Atrab), means "They will be of one age, thirty-three years old." Mujahid said, "Equal (age)." And in a different narration, "Similar (age)." 'Atiyah said, "Comparative." Allah said, لِأَصْحَابِ الْيَمِينِ (For those on the right.) meaning, these women were created, kept or given in marriage to those on the right. It appears that the meaning here is that they were created for those on the right side, because Allah said, إِنَّا أَنْشَأْنَاهُنَّ إِنْشَاءً - فَجَعَلْنَاهُنَّ أَبْكَارًا - عُرُبًا أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Verily, We have created them a special creation. And made them virgins. 'Urub, Atrab. For those on the right.) This is the view of Ibn Jarir. It is possible that Allah's statement, لِأَصْحَابِ الْيَمِينِ (For those on the right.) refers to the description that came just before, أَتْرَابًا - لِأَصْحَابِ الْيَمِينِ (Atrab. For those on the right.) meaning, in their age. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah ﷺ said, أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَىٰ صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ يَلُونَهُمْ عَلَىٰ ضَوْءِ أَشَدِّ كَوْكَبٍ دُرِّيٍّ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ، وَلَا يَتَغَوَّطُونَ، وَلَا يَتْفُلُونَ، وَلَا يَتَمَخَّطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، أَخْلَاقُهُمْ عَلَىٰ خُلُقِ رَجُلٍ وَاحِدٍ، عَلَىٰ صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاءَ (The first group to enter Paradise will be (shining) like the moon when it is full. The next group will be like the most radiant planet in the sky. They will not urinate, relieve nature, spit or blow their noses. Their combs will be of gold and their sweat of musk; and censers of aloeswood will be used. Their wives will be from Al-Hur Al-'Ayn. Their shape will be similar to each other, the shape of their father 'Adam, sixty cubits high in the sky.) Allah's statement, ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.)(56:39-40) means, a multitude of those on the right will come from the earlier generations and a multitude from the latter generations. Ibn Abi Hatim recorded that 'Abdullah bin Mas'ud said, "We were with the Prophet ﷺ one night and in the next morning we went to him and he said, عُرِضَتْ عَلَيَّ الْأَنْبِيَاءُ وَأَتْبَاعُهَا بِأُمَمِهَا، فَيَمُرُّ عَلَيَّ النَّبِيُّ، وَالنَّبِيُّ فِي الْعِصَابَةِ، وَالنَّبِيُّ فِي الثَّلَاثَةِ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَدٌ (Some Prophets and their nations were displayed before me. A Prophet would pass in front of me with a group of men, and another with three men, and another with nobody with him.) Qatadah, one of the narrators of the Hadith, then recited this Ayah, أَلَيْسَ مِنْكُمْ رَجُلٌ رَشِيدٌ (Is there not among you a single right-minded man?)(11:78) حَتّٰى مَرَّ عَلَيَّ مُوْسَى بْنُ عِمْرَانَ فِي كَبْكَبَةٍ مِنْ بَنِي إِسْرَائِيلَ (Until Musa, son of 'Imran passed me, with a great crowd from the Children of Israel.) So he said; قُلْتُ: رَبِّي مَنْ هٰذَا؟ قَالَ: هٰذَا أَخُوكَ مُوسَى بْنُ عِمْرَانَ وَمَنْ تَبِعَهُ مِنْ بَنِي إسْرَائِيلَ قال : قُلْتُ: رَبِّ فَأَيْنَ أُمَّتِي؟ قَالَ: انْظُرْ عَنْ يَمِينِكَ فِي الظِّرَابِ قال : فَإِذَا وُجُوهُ الرِّجَالِ قَالَ: أَرَضِيتَ؟ قال : قُلْتُ: قَدْ رَضِيتُ رَبِّ قال :انْظُرْ إِلَى الْأُفُقِ عَنْ يَسَارِكَ، فَإِذَا وُجُوهُ الرِّجَالِ قال : أَرَضِيتَ؟ قُلْتُ: قَدْ رَضِيتُ رَبِّ قال : فَإِنَّ مَعَ هٰؤُلَاءِ سَبْعِينَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَابٍ (So, I asked my Lord, "Who is this?" He said, "This is your brother Musa, son of 'Imran, and those who followed him among the Children of Israel." I said, "O Lord! Where is my Ummah?" Allah said, "Look to your right on the hill," and I looked and saw faces of men. Allah said, "Are you pleased," and I said, "I am pleased O Lord!" Allah said, "Look to the horizon to your left," and I saw faces of men. He again asked, "Are you pleased," and I said, "I am pleased, O Lord!" He said, "And with them are seventy-thousand who will enter Paradise without reckoning.") Ukkashah bin Mihsan from Bani Asad, one of those who participated in the battle of Badr, said, 'O Allah's Messenger! Invoke Allah to make me one of them.' The Prophet ﷺ said, اللّٰهُمَّ اجْعَلْهُ مِنْهُمْ (O Allah, make him one of them.) Another man said, 'O Allah's Messenger, invoke Allah to make me one of them.' The Prophet ﷺ said, سَبَقَكَ بِهَا عُكَّاشَةُ ('Ukkashah beat you to it.) Allah's Messenger ﷺ said, فَإِنِ اسْتَطَعْتُمْ - فِدَاكُمْ أَبِي وَأُمِّي - أَنْ تَكُونُوا مِنْ أَصْحَابِ السَّبْعِينَ فَافْعَلُوا، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الظِّرَابِ، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الْأُفُقِ، فَإِنِّي قَدْ رَأَيْتُ نَاسًا كَثِيرًا قَدْ تَأَشَّبُوا حَوْلَهُ (Therefore, may I sacrifice my father and mother for you! Try to be among the seventy (thousands), or among the crowds on the right, or the crowds that covered the side of the horizon, because I saw large crowds gathering on that side.) He ﷺ continued: إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ (I hope that you will be a fourth of the people of Paradise.) and we said, 'Allahu Akbar. ' He ﷺ said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّةِ (I hope that you will be a third of the people of Paradise.) and we said, 'Allahu Akbar.' The Prophet ﷺ said, إِنِّي لَأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّةِ (I hope that you will be half of the people of Paradise,) and we said 'Allahu Akbar.' Then Allah's Messenger ﷺ recited this Ayah: ثُلَّةٌ مِنَ الْأَوَّلِينَ - وَثُلَّةٌ مِنَ الْآخِرِينَ (A multitude of those will be from the first generation. And a multitude of those will be from the later generations.)(56:39-40) We said to each other, 'Who are those seventy thousand?' We then said, 'They are those who were born in Islam and did not associate (anything or anyone in the worship of Allah).' When what we said reached the Prophet ﷺ, he said, بَلْ هُمُ الَّذِينَ لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ، وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ (They are the people who do not get treated by cauterization themselves, do not ask for Ruqyah (get oneself treated by the recitation of some verses of the Qur'an) and do not draw an evil omen from (birds), but put their trust (only) in their Lord.)" This Hadith has many chains of narration collected in the Sahihs and other collections of Hadith.