Those who fulfill the covenant of Allah is the subject. And those have the ultimate abode as their predicate, like His saying: And those who break the covenant of Allah, those are the ones who are cursed. It is permissible for it to be an attribute of the possessors of understanding, but the first is more fitting.

And the covenant of Allah is what they have contracted upon themselves from the testimony of His lordship. And He made them testify against themselves: Am I not your Lord? They said: Yes. And they do not break the pact, nor do they break everything they have secured upon themselves and accepted: from faith in Allah and other pacts between them and Allah and between the servants. This is a generalization after specifying what Allah has commanded to be maintained of the ties of kinship and relationships. It includes maintaining the kinship of the Messenger of Allah and the kinship of the believers that is established by faith. Indeed, the believers are brothers, through kindness to them according to one's capacity, supporting them, defending them, showing compassion towards them, advising them, and eliminating the division between themselves and them. It also includes spreading peace upon them, visiting their sick, and attending their funerals. From this is the consideration of the rights of companions, servants, neighbors, and travel companions, and everything that is connected to them by reason, even a cat and a chicken. And from Al-Fudayl ibn 'Iyad, it is reported that a group entered upon him in Mecca. He said: Where are you from? They said: From the people of Khurasan. He said: Fear Allah and be from wherever you wish, and know that if a servant were to perform all acts of kindness and had a chicken and mistreated it, he would not be among the doers of good. And they fear their Lord, meaning they fear all of His threats, and they fear especially the evil of the reckoning, so they hold themselves accountable before they are held accountable. They are patient in all that they can endure of calamities in souls and wealth and the hardships of obligation, seeking the face of Allah, not to be said: How patient he is and how he bears the trials, and how he is steadfast in the earthquakes, nor to avoid being blamed for despair or to avoid being mocked by the enemies, like His saying:

And my steadfastness for the mockers, I show them [[And when death has clawed its claws... You find every amulet is of no use.

And my steadfastness for the mockers, I show them... That I do not falter for the trials of time.]]

This is by Abu Dhuwaiyab Khuwailid ibn Khalid al-Makhzumi, mourning his sons. It is narrated that Muawiya fell ill, so Al-Hasan ibn Ali may Allah be pleased with them visited him. He said: Apply kohl to me and dress me in my turban, and show strength, and recited the second line to him. Al-Hasan suddenly responded with the first line. And he likened death to a beast in a metaphorical way. And the claws are a figurative expression. And death is predetermined for him. And death is the end because it is predetermined.

And the claws: piercing and hanging. You find: meaning you found every amulet is of no use, and it is what is hung on children out of fear of jinn and envy. And my steadfastness: meaning my patience and firmness. This is the subject. And I show them: its predicate, meaning I show them through it that I do not falter and do not weaken for the trials of time, meaning the sudden events that come from where I do not feel.]}

And not because there is no benefit in panic nor any return for what has passed, like His saying:

What if I did not despair and did not panic... And my weeping does not return my hand [[Beauty is not in garments... So know, even if you wear a cloak.

Indeed, beauty is in noble qualities... And virtues have inherited glory.

I have prepared for the events a... Swift horse and a strong steed.

Tall and with a sharp sword... The white and the bodies are cut.

How many a righteous brother... I have buried with my own hands.

What if I did not panic and did not despair... And my weeping does not return my hand.]]

This is by Amr ibn Ma'di Karb. He says: Beauty is not in fine clothes. And know: this is an interruption. The address is to no specific person, meaning it is not so even if you dress it in a cloak, a long garment that covers. Indeed, beauty is in good traits that have granted their possessors honor. And the events: the disliked changes of time. And the long garment is the armor, and he had an armor made of gold. And the swift horse is the one that runs fast. And Al-'Alandi - with a fatha - is the thick and strong one. And something Al-'Alandi: is strong - and Al-'Alandi of the camel: it became strong. And the tall one: is the long and large one. And the sharp sword - with a dhamma -: the ways of the sword. And the bodies: the short armors, and if the helmet and the body are cut, then the others will be cut first.

He praised himself for bravery, then for patience, saying: Many of my brothers I have laid in graves with my own hands. Yet, I did not despair, neither a little nor a lot, for I am Zaid. And panic is intense despair. In the hadith, "Among the worst that a servant is given is a greedy panic and a cowardly fear," meaning he panics in it as if he is tearing out his heart. And Zaid was someone who was angry and frustrated with the answer. And 'mzend' is a saying in something. And the insignificant person is called 'zindan in a rag', thus 'zand' is the insignificant thing. It is narrated: Zaid, with a 'ya', as he is Zaid ibn al-Khattab, the brother of Umar, may Allah be pleased with him, who was a friend of him in the pre-Islamic era. It is narrated: And will my crying be returned? meaning: I did not despair, knowing that it is of no benefit. Every action has faces upon which it is acted, so the believer must intend from them what is good in the sight of Allah, otherwise he does not deserve a reward for it. And the action of both is from what We have provided them of the lawful, for the unlawful is not considered provision. This saying, "for the unlawful is not considered provision," is according to the Mu'tazila. As for the Ahl al-Sunnah, it can be provision like the lawful. And it is not attributed to Allah. Mahmoud said: "The intended meaning of what We have provided them of the lawful, for the unlawful is not provision nor attributed to Allah, the Exalted." Ahmad said: The truth is that there is no provider except Allah. Indeed, Allah is the Provider, the Possessor of Strength, the Firm. Just as there is no creator except Allah, is there any creator other than Allah? If reason and hearing both necessitate that there is no provider except Allah, then what statement remains for the Qadari who claims that most of the servants provide for themselves, for the predominant is the unlawful, and yet he is determined in his corrupt belief, not deterred by the auditory and rational arguments, nor does anything stop him. So by what hadith after Allah and His verses do they believe? Secretly and openly, it includes the supererogatory prayers, for they are better in secret, and the obligatory prayers, for it is necessary to declare them to negate suspicion. And they repel the evil deed with the good deed. Ibn Abbas said: They repel the evil with good words that are directed to them from others' evils. And from al-Hasan: When they are wronged, they give; when they are oppressed, they pardon; and when they are severed, they maintain ties. And from Ibn Kaysan: When they sin, they repent. It is said: When they see an evil, they command its change. The ultimate outcome of this world is the Garden, for it is what Allah intended to be the outcome of this world and the return of its people. Mahmoud said: "The intended meaning of the outcome of this world and the return of its people..." Ahmad said: The mention of the ultimate outcome has repeatedly come, such as: "And the disbelievers will know for whom is the ultimate outcome of the abode." Whose outcome will it be? And the outcome is for the righteous. The intended meaning in all of this is the outcome of goodness and happiness. Al-Zamakhshari infers from the repetition of the mention of the absolute outcome that the intended outcome of goodness is what Allah intended, for it is the origin, and the other outcome, since it was not intended, is incidental and contrary to the intended. It is not right for it to be expressed except with a restriction that makes it understood, as in His saying: "And the outcome of the disbelievers is the Fire." All of this from Al-Zamakhshari is an attempt to attribute to Allah the will of what did not occur and the will of what was not, opposing what Allah has made the tongues of the bearers of the Sharia speak. What Allah wills occurs, and what He does not will does not occur. And there is nothing in the mention of that in general that indicates that it is the origin in terms of will. His action is the origin in terms of command. And we say: What leads to the praise of the outcome is commanded, and what leads to its evil is prohibited. Hence, the outcome of goodness is the origin, and Allah is the Grantor of success. And the Gardens of Eden is a substitute for the outcome of the abode. And it is read: 'So yes,' with the 'nun' opened. The origin is: 'Yes.' So whoever breaks the 'nun', let us say it is a kasra of the 'ain' towards it, and whoever opens it has settled the 'ain' and did not transfer.

They will enter it in the passive form. Ibn Abi Abla read 'Salah' with a dammah on the lam, and the fatha is more eloquent. Know that lineage does not benefit if it is devoid of righteous deeds. Their fathers are the plural of 'father', each one of them, as if it were said: from their fathers and mothers, 'Peace be upon you' in the position of a state, because the meaning is: saying 'Peace be upon you', or greeting. If you say: what does the phrase 'by what you have endured' relate to? I say: to an omitted phrase, its meaning being: this is by what you have endured, meaning this reward is because of your patience, or instead of what you have borne of the hardships and difficulties of patience, these pleasures and blessings. The meaning is: if you have toiled in this world, you have rested now, like his saying: 'By what I see in it of the companions of the body.' He says: I see the wild animals grazing in the arena of the sanctuary in this time, instead of what I used to see in it of the beloved ones. 'I have seen' is a narration of a past state, and 'may' is for approximation. The companions are the plural of 'companion'. The body is the plural of 'badan', meaning one with a fat body. And it is reported from the Prophet, blessings and peace be upon him, that he used to visit the graves of the martyrs at the beginning of every year and say: 'Peace be upon you for what you have endured; how excellent is the final abode.' It was narrated by Abdul Razzaq and Al-Tabari from the narration of Suhail bin Abi Salih from Muhammad bin Ibrahim Al-Taymi who said: 'The Prophet, blessings and peace be upon him - and he mentioned it - and added: 'Abu Bakr, Umar, and Uthman used to do that.' It is also possible that it relates to 'peace', meaning we greet you and honor you for your patience.