'In the name of Allah, the Most Gracious, the Most Merciful' His saying, exalted and glorified is He: "Their sides forsake their beds, they call upon their Lord in fear and hope, and from what We have provided them, they spend." "So no soul knows what has been hidden for them of comfort for eyes, as a reward for what they used to do." "Is the one who is a believer like the one who is a disbeliever? They are not equal." "As for those who have believed and done righteous deeds, for them are gardens of refuge as a hospitality for what they used to do." "And as for those who disobeyed, their refuge is the Fire. Whenever they intend to leave it, they will be returned to it, and it will be said to them, 'Taste the punishment of the Fire which you used to deny.'" The word 'jafa' (جفا) means to leave something. 'Tajafa' (تَجافى) means to forsake or to distance oneself from something. The phrase 'jafa al-rajul al-mawdi'a' (جَفا الرَجُلُ المَوْضِعَ) means that he left it, and 'tajafa al-janb' (تَجافى الجَنْبُ) means to leave one's bed. In the hadith, it is said: "He distances his arms from his sides," meaning he moves them away from his body. So His saying, exalted and glorified is He: "Their sides forsake their beds" means they distance themselves and move away. From this is the saying of Abdullah ibn Rawaha: A prophet whose side forsakes his bed when the beds are heavy with the polytheists. It is narrated: "He spends the night distancing himself," said al-Zajjaj and al-Rummani: 'Tajafi' means moving to a place above. Qadi Abu Muhammad, may Allah have mercy on him, said: This is a good saying, and it is likewise in pardoning the one who makes a mistake in insults and the like. 'Al-janub' (الجُنُوبُ) is the plural of 'janb' (جَنْبٍ), and 'al-madaji' (المَضاجِعُ) is the place of lying down for sleep. Anas ibn Malik said: He meant by this verse the prayer between Maghrib and Isha. And 'Ata and Abu Salama said: He meant the last Isha prayer. Qadi Abu Muhammad, may Allah have mercy on him, said: The people of ignorance used to sleep from the beginning of sunset and at any time a person wished. So the waiting for the time of the last Isha was strange and difficult. Anas ibn Malik also said: He meant the waiting for the last Isha; because the Messenger of Allah, blessings and peace be upon him, used to delay it until about a third of the night. And there are many hadiths regarding this. Al-Dahhak said: "Forsaking the side is that a man prays Isha and Fajr in congregation." This is a good saying, supported by the wording of the verse. The majority of the commentators said: By this forsaking, he meant the night voluntary prayers. Qadi Abu Muhammad, may Allah have mercy on him, said: And on this interpretation, most people agree, and it is the one in which there is praise. There are hadiths from the Prophet, blessings and peace be upon him, that mention standing at night, then he cites the verse as evidence. Al-Tabari mentioned it from Muadh ibn Jabal, may Allah be pleased with him. Al-Zajjaj favored this saying by saying that they are permitted to forsake, which indicates that the action of forsaking is also standing at night. And His saying: "They call upon" (يَدْعُونَ) may be understood as being in the state of the described, meaning at the time of forsaking. It may also be understood as a separate description, meaning: Their sides forsake their beds while they also call upon Him in all their states, day and night. 'Fear' (الخَوْفُ) is from the punishment of Allah, and 'hope' (الطَمَعُ) is in the reward of Allah. And 'they spend' (يُنْفِقُونَ) is said to mean: the obligatory zakat, and it is said: the voluntary acts and non-obligatory charities. This saying is more praiseworthy. Then He mentioned, exalted and glorified is He, His promise to them of the delights which no soul knows, nor any human, nor any angel.

Hamzah read alone: "I conceal" with the yā' being silent, as if he said: "I conceal myself." This is the reading of Al-A'mash. It has been narrated from him: "What I have not concealed from them of the delights of the eyes." Abdullah read: "What we conceal for them" with the nūn being pronounced. Al-Mufaddal narrated from Al-A'mash: "What is concealed for them" with the yā' being pronounced and the fā' being opened. Muhammad ibn Ka'b read: "What He concealed" with the hamzah being opened, meaning: what Allah has concealed for them. The majority of the people read with the yā' being opened based on the form of the verb for the object. And "what" may be understood to mean "that which." Thus, in the first reading, there is an omitted pronoun whose estimation is: I conceal it. In the reading of the majority, the pronoun that has not had its subject named refers back to "that which." It is also possible that it is an inquiry. Thus, in the first reading, it is in the position of نصب with "I have concealed." In the second reading, it is in the position of رفع with the beginning.

And "the delight of the eyes" is what pleases and is desired by you. It is derived from coolness, just as "the heat of the eye" is derived from heat. The origin of this - according to what they claim - is that the tears of joy are cool, and the tears of sorrow are hot.

In the meaning of this verse, the Messenger of Allah, blessings and peace be upon him, said: "Allah, the Exalted and Majestic, said: I have prepared for My righteous servants what no eye has seen, nor ear has heard, nor has it occurred to the heart of a human being. And read if you wish: 'So no soul knows what has been concealed for them of the delight of the eyes.'" Ibn Mas'ud, may Allah be pleased with him, said: "In the Torah, it is written: For Allah, for those whose sides turn away from their beds, what no eye has seen, nor ear has heard, nor has it occurred to the heart of a human being." Ibn Mas'ud, Abu Hurairah, and Abu Darda, may Allah be pleased with them, read: "delights" in the plural. And His saying: "a reward for what they used to do," means: for their earnings.

And His saying, the Exalted: "Is he who was a believer..." The verse was narrated from 'Ata ibn Yasār that it was revealed concerning Ali ibn Abi Talib, may Allah be pleased with him, and Al-Walid ibn 'Uqbah ibn Abi Mu'ayt. This is because they had a dispute, and Ali ibn Abi Talib, may Allah be pleased with him, said to him: "Be silent, for you are a transgressor," and the verse was revealed. Al-Zajjāj, Al-Nahhas, and others mentioned that it was revealed concerning Ali and 'Uqbah ibn Abi Mu'ayt. Based on this, it must be that the verse is Meccan, because 'Uqbah was not in Medina; rather, he was killed on the way to Mecca when the Messenger of Allah, blessings and peace be upon him, was returning from Badr. The other statement is contradicted by the general application of the term transgressor to Al-Walid, and this may be that it was at the beginning of Al-Walid's Islam due to something that was in his heart, or due to what has been narrated about him from the Banu Al-Mustalaq until the verse was revealed: "O you who have believed, if there comes to you a disobedient one with a report, investigate..." [Al-Hujurat: 6]. It is also possible that the Shari'ah applies this to him because he was on the verge of what he desires, and he was the one who drank alcohol during the caliphate of 'Uthman, may Allah be pleased with him, and prayed the morning prayer with the people four times, then turned and said: "Do you want me to increase you?" And matters like this are lengthy to mention.

Then Allah, the Most High, divided the believers and the disobedient ones, whom He made disobedient by disbelief. This is because the denial mentioned at the end of the verse necessitates that. Talhah read 'Paradise' in the singular form. Abu Haywah read 'descended' with the zay pronounced softly, while the majority pronounced it with a dammah. The rest of the verse is clear.