In vain is the state, meaning: those who are engaging in vain pursuits, like His saying 'playing'. Or it can mean: we did not create you for play, and nothing led us to create you except a wisdom that necessitated that, which is: to worship you and to impose upon you the hardships of obedience and the avoidance of sins. Then we will return you from the abode of obligation to the abode of recompense, so we reward the doer of good and punish the wrongdoer. And that you will not be returned to Us is connected to the statement that We created you, and it may be connected to 'in vain', meaning: for play, and to leave you without being returned. And it has been read 'you will be returned' with the 'ta' opened. The truth is that which is rightfully His dominion, for everything is from Him and to Him. Or it is the established that does not change, nor does His dominion change. The Throne is described with generosity because mercy descends from it, and goodness and blessings. Or due to its relation to the Most Generous of the Generous, as it is said: a generous house, if its inhabitants are generous. And it has been read: 'the Generous', in the nominative. And similarly: 'the Lord of the Throne, the Majestic'. There is no proof for it, as in His saying: 'What has not been sent down with it any authority', and it is an essential attribute, like His saying: 'He flies with his wings'. It has been brought for emphasis, not that there is in the deities anything that can be established upon proof. It was said: 'There is no proof for it', either as an essential attribute, or as an interjection, because in the attribute there is an understanding that a deity other than Allah may have proof. It was said: if it is an attribute, then the intent is to mock the one who claims a deity alongside Allah, like His saying: 'with that which they have associated with Allah, what has not been sent down with it any authority'. Thus, He negated the sending down of authority with it, even if in reality there is no authority nor anything sent down. And it is similar to the coming of the sentence after the indefinite noun and diverting it from being an attribute for it: 'Make between us and you an appointment, we will not break it, we nor you', where Al-Zamakhshari parsed 'appointment' as a source indicating a place other than. And he objected that the described source does not act except with reluctance, and I excused him by diverting the sentence from being an attribute and making it an interjection confirming the meaning of the speech, and Allah knows best. It may also be an interjection between the condition and the consequence, like saying: whoever does good to Zayd, he is more deserving of good than him, so Allah will reward him. And it has been read: 'that he will not succeed' with the 'hamzah' opened. Its meaning is: his account is the absence of success, and the origin is: his account is that he will not succeed, so the disbelievers were placed in the position of the pronoun, because 'whoever' in meaning is plural, and likewise: 'his account... indeed, he does not succeed' means 'their account is that they do not succeed'. He made the opening of the surah: 'Indeed, the believers have succeeded' and mentioned at its conclusion: 'Indeed, the disbelievers do not succeed'. So there is a great difference between the opening and the conclusion. About the Messenger of Allah, blessings and peace be upon him: 'Whoever recites Surah Al-Mu'minun, the angels give him glad tidings of mercy and comfort, and what brings joy to his eyes at the descent of the Angel of Death.

It was narrated that the first part of the Surah that has succeeded and its last part is from the treasures of the Throne. Whoever acts upon three verses from its beginning and takes heed from four verses from its end has indeed succeeded and prospered. [I did not find it.] And from Umar ibn al-Khattab, may Allah be pleased with him: The Messenger of Allah, blessings and peace be upon him, when revelation descended upon him, would hear a sound like the buzzing of bees. We remained for a while, then he faced the Qiblah, raised his hands, and said: "O Allah, increase us and do not decrease us, honor us and do not humiliate us, give us and do not deprive us, prefer us and do not prefer others over us, and be pleased with us and make us pleased." Then he said: "Ten verses have been revealed to me; whoever establishes them will enter Paradise." Then he recited: 'Indeed, the believers have succeeded' until he completed the ten. [Narrated by al-Tirmidhi, al-Nasa'i, Abd al-Razzaq, al-Hakim, Ahmad, Ishaq, Ibn Abi Shaybah, and Abd. All of them narrated it from the chain of Yunus ibn Sulaym al-San'ani from Yunus from al-Zuhri from Urwah from Abd al-Rahman ibn Abd from Umar. Al-Nasa'i said: This is a weak hadith. It was uniquely narrated by Yunus ibn Sulaym, and I do not know him. Ibn Abi Hatim said from his father: I do not know him nor do I know this hadith from al-Zuhri. Al-Tirmidhi said [there is a blank in the original]: Al-Aqili said: There is no corroboration for Yunus ibn Sulaym, and he is only known by this, and Ibn Adi said similarly. Abd al-Razzaq was asked about his teacher Yunus ibn Sulaym, and he said: I think he is nothing.]}