'In the name of Allah, the Most Gracious, the Most Merciful' His saying, exalted and majestic is He: "Those are the ones from whom We will accept the best of what they did and overlook their misdeeds. They will be among the companions of Paradise, which is the true promise that they were promised." And the one who said to his parents, 'O woe to you! Do you promise me that I will be brought out while generations have already passed before me?' And they both seek help from Allah, saying, 'Woe to you! Believe! Indeed, the promise of Allah is true.' But he says, 'This is nothing but the legends of the ancients.' Those are the ones upon whom the word has been justified among nations that have passed before them of jinn and men. Indeed, they were the losers. And for all there are degrees according to what they have done, and He will fully compensate them for their deeds, and they will not be wronged." His saying, exalted and majestic is He: "Those are the ones" is evidence that the reference to man in His saying, exalted and majestic is He: "And We enjoined upon man concerning his parents" [Al-Ahqaf: 15] refers to the general category. The majority of the reciters read: "We will accept" with a rounded 'ya' in the form of a verb for the object. Likewise, "and We will overlook." Hamzah, Al-Kisai, and Hafs from Asim read both with the 'noon' indicating greatness. "The best" is in the accusative case, and this is the reading of Ibn Waththab, Talhah, Ibn Jubayr, and Al-Amash with differences. Al-Hasan read: "We will accept" with an open 'ya', and "and We will overlook" likewise, meaning: Allah, exalted and majestic is He. His saying, exalted and majestic is He: "Among the companions of Paradise" means: those for whom the mercy of Allah, exalted and majestic is He, has preceded. And His saying: "the true promise" is in the accusative case as an emphasized source for what precedes it. His saying, exalted and majestic is He: "And the one who said to his parents, 'O woe to you!" refers to the general category as in the previous verse in His saying, exalted and majestic is He: "And We enjoined upon man concerning his parents" [Al-Ahqaf: 15]. This is the saying of Al-Hasan and a group. It seems that there is a reason for this from a man who said that to his parents. When he finished mentioning that successful one, he followed it with the mention of this disobedient one. Ibn Abbas, may Allah be pleased with him and his father, said in the book of Al-Tabari: This verse was revealed concerning a son of Abu Bakr, but he did not name him. Marwan ibn Al-Hakam said: It was revealed concerning Abdul Rahman ibn Abu Bakr As-Siddiq, may Allah be pleased with him, and this was also said by Qatadah, as he was the oldest son of Abu Bakr and witnessed Badr and Uhud with the disbelievers. He said to his father in battle: 'Only a doubt remains, and a sword kills the misguided of the old.'

And he called him to duel. He was in Mecca in accordance with this character. It was said that this verse was revealed about him. It was narrated that Marwan ibn al-Hakam delivered a sermon while he was the governor of Medina, calling the people to pledge allegiance to Yazid. Abd al-Rahman ibn Abi Bakr said: 'You have made it like the Heraclius, whenever Heraclius dies, another Heraclius takes his place, and whenever Caesar dies, another Caesar takes his place.' Marwan said: 'Seize him.' Abd al-Rahman entered the house of Aisha, the Mother of the Believers, may Allah be pleased with her. Marwan said: 'This is the one about whom Allah, the Exalted, said: ﴿And he who said to his parents,

Husham read from Ibn Amer, and Asim, and Abu Amr in what was narrated from him: "Do you promise me?" And Abu Amr, and Nafi, and Shaiba, and Al-A'raj, and Al-Hasan, and Abu Ja'far, and the majority of the reciters read: "Do you promise me?" with two noon letters. The first reading is with the merging of the noon into the noon. Nafi also read: "Do you promise me?" with one noon and the clarity of the ya. Nafi, and Abu Amr, and Asim, and Abu Ja'far, and Al-A'raj, and Shaiba, and Qatadah, and Abu Rija, and Ibn Wathab, and the majority of the people read: "That I be brought out" with a dammah on the hamzah and a fatha on the ra. Al-Hasan, and Ibn Yamur, and Al-Amash, and Ibn Musarif, and Al-Dahhak read: "That I be brought out" with a fatha on the hamzah and a dammah on the ra. The meaning is: that I be brought out from the grave for the gathering and the return. This saying contains a question with the meaning of mockery and disbelief. His saying, glorified and exalted is He: "And certainly the previous generations have passed" means: they perished and passed, and none of them came out. His saying: "And they both call upon Allah" means: the parents. It is said: I called upon Allah and I called upon Allah with Him with one meaning. And "Woe to you" is a supplication for one who belittles and hastens towards a matter that is rushed to him.

Al-A'raj read: "Indeed, the promise of Allah is true" with a fatha on the hamzah, while the people read it with a kasrah. His saying: "This is nothing but the legends of the ancients" means: what is this saying that includes resurrection from the graves except something that the ancients have written in their books, meaning: the laws. The apparent wording of this verse indicates that it was revealed regarding a specific person, and it was said to him, so Allah, glorified and exalted is He, condemned his words as a warning against falling into similar statements.

His saying, glorified and exalted is He: "Those are the ones who are true" is apparent that it refers to a type that is included in His saying: "And the one who said." And it is possible - if the verse is regarding a specific person - that His saying, glorified and exalted is He: "Those" means: the type of this mentioned person and their kind are those upon whom the saying is true, meaning: the saying of Allah, glorified and exalted is He. And His saying, glorified and exalted is He: "There have certainly passed before them from the jinn and mankind" necessitates that the jinn die just as humans die, generation after generation. A narration has come that necessitates that. And Al-Hasan ibn Abi Al-Hasan said in some of his gatherings: "The jinn do not die," so Qatadah refuted him with this verse, and he was silent.

His saying, glorified and exalted is He: "And for everyone are degrees" means: for the good-doers and the wrongdoers. Ibn Zayd said: The degrees of the good-doers ascend, and the degrees of the wrongdoers descend. Abu Abdur-Rahman read: "And to fulfill them" with a ta from above, meaning the degrees. The majority of the people read: "And to fulfill them" with a ya. Nafi read - with a difference from him - and Abu Ja'far, and Shaiba, and Al-A'raj, and Talhah, and Al-Amash: "And to fulfill them" with a noon. And Al-Lu'lu'i read in the recitations of Ubayy ibn Ka'b and Ibn Mas'ud, may Allah be pleased with them: "And we will certainly fulfill them" with one noon and a second noon that is doubled and with a fatha on the lam. And every person will reap the fruits of his deeds, whether good or evil, and he will not be wronged in his recompense, rather every matter will be placed in its proper position of reward or punishment.