His saying, exalted and majestic is He: ﴿And Allah invites to the Home of Peace and guides whom He wills to a straight path﴾ ﴿For those who have done good is the best reward and more. Nor will darkness or humiliation cover their faces. They are the companions of Paradise; they will abide therein forever﴾ ﴿And those who have earned evil deeds will be recompensed with an equivalent of that which they earned. And humiliation will cover them. They will have no protector from Allah. It is as if their faces were covered with pieces of the night, dark and gloomy. They are the companions of the Fire; they will abide therein forever﴾

This verse indicates that the invitation to the Shari'ah is general for every human being. The guidance, which is the direction, is specific to whom his faith has been decreed. And "the Home of Peace" is said to be the name of Allah, exalted and majestic is He. The meaning is that He invites to His abode, which is Paradise. Its addition to Him is the addition of ownership to the Owner. It is said that "Peace" means safety; that is, whoever enters it will attain safety and be secure from destruction and calamities. This verse is a refutation against the Mu'tazilah.

And there have been reported in the invitation of Allah, the Exalted, to His servants, hadiths, including the vision of the Prophet, blessings and peace be upon him, of Jibril and Mikail, who exemplified the invitation of Allah, and Muhammad, blessings and peace be upon him, the inviter, and the religion to which he invites, and the Paradise which is the fruit of forgiveness, to which a king invites to his home. And Qatadah mentioned in his words on this verse: It has been mentioned to us that it is written in the Torah: "O seeker of good, come forth, and O seeker of evil, desist."

'In the name of Allah, the Most Gracious, the Most Merciful' And His saying, exalted is He: ﴿For those who have done good is the best reward and more﴾. A group, which is the majority, said: The best reward is Paradise, and the more is the sight of the Face of Allah, the Mighty and Majestic. It has been narrated in this regard a hadith from the Prophet, blessings and peace be upon him, reported by Suhayb. This saying has also been reported from Abu Bakr as-Siddiq, may Allah be pleased with him, and Hudhayfah, and Abu Musa al-Ash'ari, and Amir ibn Sa'd, and Abdur-Rahman ibn Abi Layla. It has been narrated from Ali ibn Abi Talib, may Allah be pleased with him, that he said: The more is a chamber made from a single pearl. Another group said: The best reward is the good deed, and the more is the multiplication of good deeds up to seven hundred, and less than that, as has been narrated in the text of the hadith. The interpretation of His saying, exalted is He: ﴿And Allah multiplies for whom He wills﴾ [Al-Baqarah: 261], and this saying is supported by reasoning. Were it not for the greatness of those who hold the first saying, this saying would have been preferred. The way to prefer it is that the verse includes a conjunction between the mention of the doers of good deeds and the doers of bad deeds. So, He described the doers of good as having - due to their good deeds - the best reward and more of its kind, and He described the doers of evil as having for the evil deed the like of it, thus the two statements are balanced. He expressed the good deeds by the best reward as an exaggeration since they are tenfold. Al-Tabari said: The best reward is general in every good reward, so it encompasses all that has been said, and Allah, exalted is He, has promised in all of them the increase. This is also supported by His saying: ﴿Those are the companions of Paradise﴾. If the meaning of the best reward were Paradise, there would be a repetition in meaning. However, this is distinguished by the fact that it describes the doers of good as having Paradise and that they will not be covered with dust or humiliation. Then He said: ﴿Those are the companions of Paradise﴾ in a manner of praising them, meaning: Those are truly deserving of it and its companions by right and obligation. And 'will not be covered' means: will not be overshadowed with humiliation and constriction, and 'the dust' is the black dust. From it is the saying of the poet: A crowned one with the garment of kingship, followed by... a wave that you see amidst the banners and the dust. Al-Hasan, and Isa ibn Umar, and al-A'mash, and Abu Rija' read: 'dust' with the 't' being silent. And His saying: ﴿And those who earned evil deeds﴾, the grammarians disagreed on the raising of 'the recompense' with what it is. A group said: The estimation is: 'For them is the recompense of an evil deed like it.' Another group said: The estimation is: 'The recompense of an evil deed is like it,' and the 'ba' is extra. The judge Abu Muhammad, may Allah have mercy on him, said: It is plausible that the raising of 'the recompense' is on the subject, and its predicate is in 'those who.' For 'and those who' is connected to His saying: 'For those who have done good.' So it is as if He said: 'And for those who earned evil deeds is the recompense of an evil deed like it.' On the other hand, His saying: ﴿And those who earned evil deeds﴾ is raised by the beginning. And the evil deeds here include disbelief and sins. So, the example of the evil deed of disbelief is eternal punishment in the Fire, and the example of the evil deed of sins is subject to the will of Allah, blessed and exalted is He.

And the 'Aasim: the Rescuer and the Protector. From it is His saying, the Most High: "To a mountain that will protect me from the water" [Hud: 43]. 'And 'Ughshiyat': it was covered. From it is Al-Ghishawah. And 'Qita'a': the plural of Qit'ah. Ibn Kathir read 'Qit'an' with the letter Ta' being silent, while the others read it with the letter Ta' being opened. And 'Qit'a' is a part of the night. From it is His saying, the Most High: "So travel with your family by night" [Al-Hijr: 65]. This refers to a part of the time of the night. In this verse, it refers to a part of its darkness. And 'Mudhliman' is an adjective for Qit'a. It may also be an adverbial phrase from the mention in His saying: "of the night." If it is an adjective, it should rightly be before the sentence, but it may come after it. The construction of the sentence is: "Qit'an that settled from the night, Mudhliman," similar to His saying, blessed and exalted is He: "And this is a Book We have sent down, blessed" [Al-An'am: 155]. And whoever read 'Qit'an' as the plural of Qit'ah, then the accusative 'Mudhliman' is an adverbial phrase from the night, and the governing word in the adverbial phrase is 'Min' since it governs the one in this state. Ubayy ibn Ka'b read: "As if a part of the night, Mudhlim, is covering their faces." And Ibn Abi Abilah read: "Parts of the night, Mudhlim," with the Ta' in 'Qita'in' being pronounced.