His saying, exalted and majestic is He: "And those who break the covenant of Allah after its confirmation and cut off what Allah has commanded to be joined and cause corruption in the land, it is they for whom is the curse, and for them is the worst abode." "Allah extends provision for whom He wills and restricts it. And they rejoice in the worldly life, but the worldly life is not in the Hereafter except a fleeting enjoyment." "And those who disbelieve say, 'Why has a sign not been sent down to him from his Lord?' Say, 'Indeed, Allah leads astray whom He wills and guides to Himself whoever turns back.'" "Those who have believed and whose hearts are assured by the remembrance of Allah. Unquestionably, by the remembrance of Allah hearts are assured." "Those who have believed and done righteous deeds, a good reward is for them and a good return." This is a description of a state that is opposed to the previous one. Ibn Jurayj said regarding His saying, exalted and majestic is He: "And cut off what Allah has commanded to be joined," that it was narrated: "If you do not walk to your relative with your feet and do not assist him with your wealth, you have indeed cut him off." Mus'ab ibn Sa'd said: I asked my father about His saying, exalted and majestic is He: "Shall we inform you of the greatest losers in deeds?" [Al-Kahf: 103] "Those whose efforts have gone astray in the worldly life" [Al-Kahf: 104]. Are they the Haruriyyah? He said: No, but the Haruriyyah are those who break the covenant of Allah after its confirmation. He recited this verse. Sa'd ibn Abi Waqqas, may Allah be pleased with him, used to include these two verses in it. And "the curse" is the distance from the mercy of Allah and from all good, and "the worst abode" is the opposite of "the good end" [Ar-Ra'd: 24]. The apparent meaning of abode here is the abode of the Hereafter, and it is possible that it refers to the worldly life in a weakened state. And His saying, exalted and majestic is He: "Allah extends provision," the verse. When He informed about those whose description preceded that they have the curse and the worst abode, He then directed after that towards their wealthy ones and belittled their status and the status of their wealth. The meaning is that all of this is by the will of Allah. He grants the disbeliever wealth to destroy himself with it, and He restricts the believer to magnify his reward and his provision. And His saying: "And restricts" is the restriction, and it is contradictory to "extends." Then He rebuked them in His saying, exalted and majestic is He: "And they rejoice in the worldly life," and it, in relation to the Hereafter, is a fleeting enjoyment that diminishes, enjoyed for a short time and then perishes. And "the enjoyment" is what one enjoys that does not last. And the poet said: "Enjoy, O disheveled one, for indeed something has preceded death, and that is the enjoyment."

And His saying, exalted is He: ﴿And those who disbelieve say﴾, this is a response to the proposers of the signs from the disbelievers of Quraysh, such as the falling of the sky upon them in pieces, and similar to their saying: 'Send away the two mountains from us, and make for us the plains fertile and a place of cultivation like the Jordan, and revive for us the past and our ancestors.' So when that was not sufficient, as the signs of the proposal do not usually occur from the prophets except when Allah intends to punish a people, they said this statement. So Allah responded to them, meaning that the revelation of the verse does not necessitate your faith or guidance, rather the matter is in the hands of Allah; He leads astray whom He wills and guides to His obedience and belief in Him whoever turns to obedience and believes in the signs that indicate it. It is possible that the pronoun in 'to Him' refers to the Noble Qur'an, or to Muhammad, blessings and peace be upon him.

And 'those' is a substitute for 'whoever' in His saying: ﴿Whoever turns back﴾, and the tranquility of the hearts is the submission and joy in the remembrance of Allah and the calmness in it, complete with it, and contentment with the reward for it, and the quality of certainty. Then (p-203) the report begins that the tranquility of the hearts is in the remembrance of Allah, exalted is He, and in this report is an encouragement and an incentive for faith. The meaning is that tranquility occurs through this and not through the proposed signs; rather, perhaps disbelief will occur after it, and then punishment will descend as it has previously occurred with some nations.

And the second 'those' is an initiation and its news is ﴿Blessings be upon them﴾, and it is correct that 'those' could be a substitute for the first. And 'Blessings' is an initiation and 'upon them' is its news. 'Blessings' is a name, indicated by its being an initiation, and it is a term of goodness in the saying of some of them. Sibawayh took it as a supplication, and he said: it is in the position of raising, and this is indicated by the raising of 'and goodness.' Tha'alab said: and it was read: 'and good' in the accusative, so 'Blessings' - on this - is a source, as they say: 'a drink for you,' and its counterpart among the sources is 'the return' and 'the end.' Ibn Sidah said: and 'Blessings' is the plural of 'goodness' - according to Kuraish - and its counterpart is 'Kousa' in the plural of 'Kaysah,' and 'Sufi' in the plural of 'Sayfah.'

Qadi Abu Muhammad, may Allah have mercy on him, said: And the one who read: 'and good' in the accusative is Yahya ibn Ya'mur and Ibn Abi Abla.

And there has been a difference in the meaning of 'Blessings' - it was said: its meaning is: good for them, and Ikrimah said: its meaning is: a blessing for them, and Al-Dahhak said: its meaning is: envy for them. Ibn Abbas said: 'Blessings' is the name of Paradise in the Abyssinian language, and Said ibn Mashjuh said: the name of Paradise is 'Blessings' in the Indian language, and it was said: 'Blessings' is the name of a tree in Paradise, and this has been transmitted in the hadiths. The Messenger of Allah, blessings and peace be upon him, said: 'Blessings is a tree in Paradise, the rider who strives in its shade for a hundred years will not cut it down. Read if you wish: ﴿And a shade extended﴾ [Al-Waqi'a: 30].'

And Al-Tabari narrated from Abu Huraira and from Mugheeth ibn Sumayy, and from Atabah ibn Abd, raising it as news (p-204) that this tree has no dwelling in Paradise except that it has branches of it, and that it bears fruit with the garments of the people of Paradise, and that horses come out from it with their saddles and bridles, and similar to this which has not been established in its chain.

'And 'al-Ma'ab': the return and the wealth, from 'aba ya'ubu. And it is said in 'Tuba': 'Tayyiba'.