The judgment: wisdom, or judging among people with truth. It is said: prophethood, because the prophet is one of wisdom and one who judges among the servants of Allah. And being joined with the righteous: that he is granted success to perform an action by which he is included among them, or that he is gathered with them in Paradise. And indeed, he answered him when he said وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ. And the disgrace: from disgrace which is humiliation. And from [UNTRANSLATED-LATIN: al-khazaya] which is shyness. This is also similar to their seeking forgiveness for what they know is forgiven, and in يُبْعَثُونَ is the pronoun of the servants, because it is known. Or it is the pronoun of the misguided. And that he makes [UNTRANSLATED-LATIN: min jumlat al-istighfar] for his father, meaning: and do not disgrace me on the Day when the misguided are resurrected, and my father is among them except for the one who comes to Allah with a sound heart, which is from their saying:

A greeting among them is a blow and a wound.

And its reward is nothing but the sword. And its explanation is that it is said to you: Does Zayd have wealth and children? You say: His wealth and children are the soundness of his heart, meaning the negation of wealth and children from him, and the affirmation of the soundness of the heart for him instead of that. And if you wish, you can carry the speech on the meaning and make wealth and children in the meaning of richness, as if it were said: On a Day when no wealth will benefit except the wealth of the one who comes to Allah with a sound heart, because a man's richness in his religion is by the soundness of his heart, just as his richness in his worldly life is by his wealth and children.

And you may consider the exception to be disconnected, and you must with that estimate the added word which is the state, and what is meant by it is the soundness of the heart, and it is not of the same kind as wealth and children, so that the meaning is interpreted to mean that wealth and children do not benefit, but rather the soundness of the heart benefits. And if the added word were not estimated, the exception would not have a meaning. And it has been made that مَنْ is an object for the meaning of benefit, meaning: wealth and children do not benefit, except for a man whose heart is sound with his wealth when he spends it in obedience to Allah, and with his children when he guides them to the religion and teaches them the laws. And it is permissible on this that إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ is from the trial of wealth and children. And the meaning of soundness of the heart: its soundness from the evils of disbelief and sins, and from what Allah, glorified and exalted is He, honored His friend and indicated his great status in sincerity: that he narrated this exception as a narration pleased with his correctness in it, then made it a description for him in His saying وَإِنَّ مِنْ شِيعَتِهِ لَإِبْراهِيمَ, when he came to his Lord with a sound heart. And among the innovations of interpretations is that some of them interpreted the sound one as the one who is afflicted by the fear of Allah. And another saying: it is the one who is safe, and submits, and is peaceful, and surrenders. How well Ibrahim, blessings and peace be upon him, arranged his words with the polytheists, when he first asked them about what they worship in a confirmed question, not one seeking information, then he turned against their idols and invalidated their matter by saying that they do not harm or benefit, nor see or hear, following the tradition of their ancient fathers, so he broke it and removed it from being a doubt, let alone being a proof. Then he framed the issue in his mind without them until he freed himself to mention Allah, the Mighty and Exalted, then he magnified His status and enumerated His blessings, from the moment of his creation and establishment until his death, with what is hoped in the Hereafter from His mercy. Then he followed that by calling upon Him with the supplications of the sincere, and he implored Him with the supplications of the repentant, then he connected it with the mention of the Day of Resurrection and the reward of Allah and His punishment, and what the polytheists will be driven to on that day of regret and sorrow for what they were in of misguidance, wishing to return to the world so that they may believe and obey.