And when he mentioned their place and their outcome in it, he clarified its permanence as an increase in its glorification, so he began by saying: ﴿That﴾ meaning the great matter of Paradise and its bliss. He informed about the subject with his saying: ﴿Which gives glad tidings﴾ meaning an absolute glad tidings for those who are lightened and a great glad tidings for those who are burdened. He increased the glad tidings with the greatest name, so he said, directing the saying to it: ﴿Allah﴾ meaning the greatest king and the one to whom it returns, and the phrase “with it” is omitted for the sake of magnifying the one who gives glad tidings, because the context is for glorifying it with the glad tidings and making it with the tool of distance and with the description of ﴿which﴾. He mentioned the greatest name and the expression with the word of servants along with the addition to His pronoun, glorified and exalted is He. The omission indicates that the action is occurring upon Him and reaches Him directly, so it became as if He is mentioned, apparent, and observable. He said: ﴿His servants﴾ and it is known that everyone glorifies the one whom he has chosen for his servitude.

And when he indicated the addition for their righteousness, he specified it with his saying: ﴿Those who believed﴾ meaning they affirmed the unseen ﴿and did﴾ as a realization of their faith ﴿righteous deeds﴾ and that which has passed is his heart that warns those who disbelieve. And when it was customary that the bearer of glad tidings must have shyness even if he does not ask, because his glad tidings stand in place of the question, Ka'b ibn Malik, may Allah be pleased with him, said: When Allah permitted His acceptance of our repentance, a rider rushed towards me on a horse and a runner ran on his feet, so he reached the mountain of Sal' and called out: O Ka'b ibn Malik, rejoice! For Allah has accepted your repentance. The voice was faster than the horse. When the one who I heard his voice came to me, I took off my two garments and gave them to him, and by Allah, I had nothing else that day, and I borrowed two garments and wore them - until the end of his narration. It was as if it was said: What do you seek from this glad tidings? So he commanded the response with his saying: ﴿Say﴾ meaning to whoever has assumed about you what the custom of the bearers of glad tidings has brought: ﴿I do not ask you﴾ meaning now nor in the future time ﴿for it﴾ meaning the conveying of glad tidings and warning ﴿any reward﴾ meaning even if it is little ﴿except﴾ meaning but I ask you ﴿for affection﴾ meaning great and vast love.

And when they were diligent in maintaining the ties of kinship, even if they were distant, and the lineage, for this reason He said: ﴿in the kinship﴾ meaning it is a container for it, whereby the kinship is a place for affection and a vessel for it. Nothing of your love goes outside of it. For by it, the matter of religion is completed and the gathering in it is perfected. For when you connect what is between me and you of the womb, you do not deny me with falsehood, and you do not reject what I have brought you of the happiness of the two abodes. So you have succeeded in every success, and the affection between us remains until we die, then we enter Paradise, and our affection continues forever. And this includes all relatives, and there is no clan from Quraysh except that he, blessings and peace be upon him, has a relation with them. This was narrated by al-Bukhari from Ibn Abbas, may Allah be pleased with them both, and he said: "Except that you connect what is between me and you of the kinship." And al-Bukhari narrated from Sa'id ibn Jubair: "Except that you harm me in my kinship," meaning you do good to them and treat them well. Ibn Kathir said: And as for al-Suddi, when Ali ibn al-Husayn was brought as a prisoner and was placed on the steps of Damascus, a man from the people of Sham stood up and said: Praise be to Allah who killed you, eradicated you, and cut off the root of the fitnah. Ali said to him: Have you read the Qur'an? He said: Yes. He said: What did you read? ﴿Say, I do not ask you for it any reward except for the affection in the kinship﴾. He said: And indeed, you are they. He said: Yes.

"And from al-Abbas, may Allah be pleased with him, he said: I said: O Messenger of Allah! Indeed, when Quraysh meets some of them with some, they greet them with a good cheer, and when they meet us, they meet us with faces we do not recognize. The Prophet, blessings and peace be upon him, became very angry and said: 'By the One in Whose Hand is my soul, the faith does not enter the heart of a man until he loves you for the sake of Allah and His Messenger.'" And from him: "He entered upon the Messenger of Allah, blessings and peace be upon him, and said: We go out and see Quraysh talking, and when they see us, they become silent. The Messenger of Allah, blessings and peace be upon him, became angry and sweat dripped between his eyes, then he said: 'By Allah, the faith does not enter the heart of a Muslim until he loves you for the sake of Allah and for my kinship.'" And he expressed in the disconnected narration with the tool of exception, emphasizing in the negation by informing that no reward is except this affection if one were to consider it a reward. And it is permissible that "except" means "other than," and it would be from the category of:

And there is no fault in them other than that their swords are with them, remnants from the clash of the battalions.

So whoever has a relationship with any of the Muslims, he is responsible for being mindful of Allah regarding that relationship. He should connect with his companion in all that he is able to reach of all that Allah has commanded him regarding reward or punishment. So how about the relationship with the Prophet, blessings and peace be upon him? For he, blessings and peace be upon him, said in what was narrated by Al-Tabarani and Abu Na'im in Al-Hilyah from Abu Dharr, may Allah be pleased with him: "The example of my family is like the example of Noah's Ark. Whoever boards it will be saved, and whoever stays behind will perish." And he said in what was narrated in Al-Firdaws from Ibn Abbas, may Allah be pleased with both of them: "My companions are like the stars in the sky. Whichever of them you follow, you will be guided." Al-Usbahani said: And we are now in the sea of obligation, in need of the sound ship and the shining stars. The ship is the love of the family, and the stars are the love of the companions. So we hope from Allah safety and happiness through their love in this world and the Hereafter - and Allah knows best.

And since the decree is inevitable: whoever commits a wrongdoing, upon him is its burden. However, he has concealed it because the position is for glad tidings, as indicated by the conclusion of the verse along with its preceding one. He then added his saying: "And whoever commits" meaning he earns, mixes, and works with effort, diligence, intention, and treatment "a good deed" even if it is small. He directed the saying to the manifestation of greatness, indicating that only the great ones increase in goodness. And that goodness may be a cause for the greatness of the doer of good. He said: "We will increase" upon our greatness "for him in it goodness" in a way that does not fall under doubt. And from the increase is that he will have the same reward as those who are followed in it until the Day of Resurrection, without diminishing anything from their rewards. And this is from the reward of the messengers for conveying it to the nations. They are rich from seeking the reward of others - this if they are guided by it. And if they are called and do not follow guidance, he will have the same reward as their rewards if they had been guided. For their lack of guidance is not due to his shortcoming, but rather Allah has decreed and what He wills, He does.

And when they say: Indeed, we have committed from the evils what nothing has benefited with it, he negated that emphatically, clarifying by directing the saying to the Greatest Name that such a thing cannot be achieved by the ownership of others at all: "Indeed, Allah" meaning the One for whom nothing is too great "is Forgiving" for every sin that its owner repents from or He may accept forgiveness for even if he does not repent from it if He wills. So let no one be deterred by a wrongdoing he has committed from turning to goodness.

And since the establishment of the good deed is a virtue over the increase upon it, it is only valid with forgiveness, and it cannot be with discussion. Thus, mentioning that description which is the basis of increase, it has been conveyed - that is, the increase - by his saying: "Grateful". He rewards with the good deed its multiples and leaves the rest of His rights.