His saying, exalted and majestic is He:

﴿The One who has made us dwell in the abode of permanence by His grace; no fatigue will touch us therein, nor will weariness touch us therein.﴾ ﴿And those who disbelieved, for them is the Fire of Hell; it will not be decreed for them so they die, nor will any of its punishment be lightened for them. Thus do We recompense every disbeliever.﴾ ﴿And they will cry out in it, "Our Lord, take us out; we will do righteous deeds other than what we used to do." Did We not give you long enough to remember in it whoever would remember? And the warner came to you. So taste, for the wrongdoers will have no helper.﴾

﴿ "The abode of permanence":﴾ The abode, from: to dwell, and "the abode of permanence" - with the opening of the letter 'm' - means standing, and it is from: to stand, and "the abode of permanence" refers to Paradise. And "fatigue" is the exhaustion of the body, and "weariness" is the exhaustion of the soul that necessarily follows from the exhaustion of the body. And Qatadah said: "weariness" is pain. The majority read "weariness" with a dammah on the letter 'l', and Ali ibn Abi Talib, may Allah be pleased with him, and Al-Sulami read it "weariness" with a fatha on the letter 'l', meaning: something that exhausts us. It is possible that it is a source like "wulugh" and "wudu".

Then Allah, the Exalted, informed about the state of those who disbelieved, paralleling this information with that which was mentioned earlier about those whom He chose. This supports the interpretation of those who said that all three categories are in Paradise; because the mention of the disbelievers has only come here. And His saying, exalted is He: ﴿It will not be decreed for them﴾ means: it will not be finished; because if they were to die, their senses would cease and they would find rest. Al-Hasan Al-Basri and Al-Thaqafi read "they will die," and its meaning is conjunction with "it will be decreed." This is a weak reading.

And His saying, exalted is He: ﴿Nor will any of its punishment be lightened for them﴾ does not contradict His saying: ﴿Whenever it subsides, We increase them in flame.﴾ [Al-Isra: 97]; because the meaning is: no type of their punishment will be lightened for them, and the type in itself can include whether it subsides or intensifies, and so on. The majority read: "We recompense" with the letter 'n', "every" in the accusative case, and Abu Amr read differently: [it will be recompensed] with a dammed 'y' on the unknown action [every] in the nominative case.

And "they will cry out" is a form of the verb from crying out, its origin is "they will cry out" and the 't' was replaced with a 'ṭ' due to the proximity of the articulation points of 'ṭ' and 'ṣ'. And in the speech, there is something omitted, its estimation is: it will be said to them: ﴿Did We not give you long enough?﴾ in a manner of reprimand and reproach. And "what" in His saying, glorified is He: ﴿long enough to remember﴾ is an adverbial phrase, and people have differed regarding the duration that is meant for remembrance. Al-Hasan ibn Abi Al-Hasan said: "the age of maturity," meaning that it is the first state of remembrance. Qatadah said: eighteen years. A group said: twenty years. Al-Zajjaj narrated: seventeen years. Ibn Abbas, may Allah be pleased with both of them, said: forty years. This is a good saying and there are narrations regarding it. It has been narrated that when a servant reaches forty years and does not repent, the devil wipes over his face and says: "A face that will not succeed." And Masruq ibn Al-Ajdah said: "Whoever reaches forty years should take heed of Allah." And from this is the saying of the poet:

If a man reaches forty and has not had ∗∗∗ before what comes, shame or concealment,

Then leave him and do not breathe upon him what he has decided, ∗∗∗ ∗∗∗ even if life’s causes have drawn him on.

And a group has said: The limit is fifty, and from it, the speaker said: 'The brother of fifty is united in strength, And Najd is in the management of affairs.' And another said: 'Indeed, a man who has lived fifty years Is close to a source of his drinking.' And Ibn Abbas, may Allah be pleased with him, and others said: The limit in that is sixty, which is the age of excuse. This is also a good and sound statement. It has been narrated that the Messenger of Allah, blessings and peace be upon him, said: 'On the Day of Resurrection, it will be called out: Where are the children of sixty?' This is the age that Allah mentioned in His saying: 'Did We not grant you a lifespan in which you could remember?' And he, blessings and peace be upon him, said: 'Whoever Allah grants a lifespan of sixty years has been excused regarding his lifespan.' The majority read: 'What you could remember,' and Al-Amash read: 'What he remembers.' And [the warner] in the saying of the majority refers to the prophets, and every prophet is a warner to his nation and contemporaries. And Muhammad, blessings and peace be upon him, is the warner of the world throughout time. And Al-Tabari said: 'It was said: The warner is old age,' which is a good statement, but the proof is established by the legal warning. And the rest of the verse is clear.