His saying, exalted and majestic is He: "Indeed, those who do not hope for meeting Us and are satisfied with the worldly life and are secure in it, and those who are heedless of Our signs. Those are their abode is the Fire because of what they used to earn." "Indeed, those who have believed and done righteous deeds, their Lord will guide them by their faith. Rivers will flow beneath them in the Gardens of Delight." "Their supplication therein will be, 'Glory be to You, O Allah,' and their greeting therein will be, 'Peace,' and the last of their supplication will be, 'Praise be to Allah, Lord of the worlds.'"

Abu Ubaidah said, and Al-Qutbi and others followed him: "'They do not hope' in this verse means 'they fear,' and they supported this with the verse of Abu Dhuhayyb: 'If the bee stings him, he does not hope for its sting.' And he contradicted it in the verse of Nub bin Awasil.

And Al-Mahdawi narrated from some of the people of language - and Ibn Sidah said: it is Al-Farra' - that the term 'hope' when it comes in a negated form means 'fear.' And it was narrated from some of them that it retains its meaning in every context indicated by the evidence of what is before and after it. So according to this interpretation, the meaning of the verse is: 'Indeed, those who do not fear meeting Us.' And Ibn Zayd said: This verse is about the disbelievers. And some of the people of knowledge said: The hope in this verse is in its proper sense, and that is because the disbeliever who denies resurrection does not hope for the mercy of Allah in the Hereafter, nor does he have a good opinion that he will meet Allah, nor does he have any hope in the Hereafter. If he had hope in it, he would inevitably have fear accompanying it. And this state of fear that accompanies is the basis of salvation. And what I say is that hope in every context is in its proper sense, and the verse of Al-Hudhali means: 'He does not hope because he has been stung, so he builds upon it and remains patient knowing that it is inevitable.'

And His saying, exalted and majestic is He: "And they are satisfied with the worldly life" means: it was their last concern and the ultimate goal of theirs. Al-Tabari narrated from Qatadah that he said in the interpretation of this verse: "If you wish, you will see this described one, a person of the world, for whom he gets angry, and for whom he is pleased, and for whom he rejoices, and for whom he is concerned and saddened." So it is as if Qatadah depicted it in the sinners, and that does not follow except with the interpretation of hope in its proper sense, as the sinful person may be apprehensive about his Hereafter. But according to the first interpretation, whoever does not fear meeting Allah is a disbeliever. And His saying: "And they are secure in it" completes the meaning of being content with it and rejecting anything else, for tranquility in something is the absence of movement towards something else. And His saying: "And those who are heedless of Our signs" may indicate the beginning of reference to another group of disbelievers. And these - according to this interpretation - are more misguided, for they are not people of the world but merely people of heedlessness. Then He decreed for them the Fire and made it their abode, which is where a person takes refuge and settles. Then He made that because of their earning and their deeds, and in this wording is a refutation of the Jabriyyah and a clear statement of the connection of punishment to the earning that belongs to the person.

'In the name of Allah, the Most Gracious, the Most Merciful' And His saying, exalted is He: ﴿Indeed, those who have believed﴾. When He, blessed and exalted, established the state of the doomed group, He followed that by mentioning the state of the saved group so that the paths may become clear and the observer may see the difference between guidance and misguidance. All of this is kindness from Him to His servants. And His saying: ﴿He guides them﴾ does not imply that its meaning is: He guides them to faith, because He has already established them as believers. Thus, guidance in this verse is only in one of two ways: either He means that He keeps them steadfast, as He said: ﴿O you who have believed, believe﴾ [An-Nisa: 136], meaning: remain steadfast, or He means by it: He guides them to the paths of Paradise in the Hereafter. And His saying: ﴿By their faith﴾ can mean: because of their faith, and it corresponds to His earlier saying: ﴿Their abode is the Fire because of what they used to earn﴾. It can also mean that faith itself is the guidance, meaning: He guides them to the paths of Paradise by the light of their faith. Mujahid said: Their faith will be a light by which they walk. This interpretation is based on what has been narrated from the Prophet, blessings and peace be upon him: "Indeed, when the believing servant rises from his grave for the gathering, a handsome man with a pleasant scent will appear to him, and he will say: Who are you? He will say: I am your righteous deeds, and he will lead him to Paradise." And the opposite of this applies to the disbeliever. This is similar to what Al-Tabari and others have narrated. And His saying: ﴿Rivers flow beneath them﴾ means: from beneath their lofty places and chambers, and not the beneath that is in proximity, but it will be from the direction of the person, as He, exalted is He, said: ﴿Indeed, your Lord has made beneath you a stream﴾ [Maryam: 24], and as it was said in the account of Pharaoh: ﴿And these rivers flow beneath me﴾ [Az-Zukhruf: 51]. And His saying, exalted is He: ﴿Their call therein﴾, the call means the supplication. It is said: The man called and claimed in one meaning, as Sibawayh said. And ﴿Glory be to You, O Allah﴾ is a declaration of sanctity and glorification, and a declaration of His majesty from all that is not befitting Him. And Ali ibn Abi Talib, may Allah be pleased with him, said regarding this: "These are words that Allah, exalted is He, has approved for Himself." And Talhah ibn Ubaydullah said: I said: O Messenger of Allah, what is the meaning of "Glory be to Allah"? He said: "Its meaning is the sanctification of Allah from evil." And the disagreement of the grammarians regarding "O Allah" has been mentioned, and it has been reported from some of the interpreters that they saw this word being said by the believer in Paradise when he desires food. When he sees a bird or something else, he says: "Glory be to You, O Allah," and that desire descends before him above what he desired, as narrated by Ibn Jurayj and Sufyan ibn Uyaynah. And His saying: ﴿And their greeting therein is peace﴾ means: the greeting of some of them to others. The greeting is derived from wishing life for a person and praying for it. It is said: He greeted him, and from it is the saying of Zuhayr ibn Janab:

From all that the youth has attained ∗∗∗ ∗∗∗ I have attained except the greeting

He means the prayer of the people for the kings for life. And the king has been called a greeting in this regard, and from it is the saying of Amr ibn Ma'adi Karib:

I visit Abu Qabus until I stop at his greeting with my soldiers. He meant: at his kingdom. Some scholars said: 'And their greeting' means the greeting of Allah, the Mighty and Majestic, and peace is derived from safety. And His saying, the Exalted, 'And the last of their call' means: and the conclusion of their call in every place, and their words are the thanks of Allah, the Exalted, and His praise for His abundant blessings. Their beginning was with glorification and exaltation. The majority of people read: 'Indeed, all praise is for Allah,' and it is with Sibawayh 'Indeed' that is the lightened form of the heavy. Ibn Muhaisn, Bilal ibn Abi Burdah, Ya'qub, and Abu Haywah read: 'Indeed, all praise is for Allah,' and it is - in both ways - a nominative on the news of the beginning. Abu al-Fath said: This reading indicates that the reading of the congregation is 'Indeed' that is the lightened form of the heavy, akin to the saying of Al-A'sha: In a group like the swords of India, they have known that every one who goes barefoot and wears sandals is doomed.