And Al-Yazidi read 'the taste of death' based on the original. And Al-A'mash read 'the taste of death' by omitting the tanween with the accusative case, like his saying: 'And none remembers Allah except a few.' [So I mentioned it to him, then I reproached him... with gentle reproach and beautiful words. So I cast him away without reproach... and none remembers Allah except a few.] This is from Abu Al-Aswad Al-Du'ali. He used to sit in the courtyard of a beautiful woman in Basra, and she said to him: 'Do you want me to marry you? For I have good qualities and so on.' He said: 'Yes,' and he married her from her family. But he found her contrary to what she said, so he reproached her and addressed her family with some poetry, of which this is part, then he divorced her in front of them. He used a masculine pronoun for her out of modesty. That is, he mentioned her by what she said and reproached her for what she did with a good reproach, but he found her unaccepting of my reproach. And the word of glorification is in the accusative case with 'remembering,' and its tanween was omitted even though it is not added, likening it to the omission of the light nun of emphasis when meeting a consonant. Or by the tanween of the defined noun described by a son added to a name. And 'remembering' is an addition to 'unreproached.'

And 'no' is extra for the emphasis of negation, and 'remembering' was not added to Allah to be purely indefinite like the one before it, and to be more emphatic in negation because the addition may imply that its nature is remembrance, leading to the assumption that the negation is about the nature and not the essence of remembrance.

If you say: How is it connected to His saying 'And you will surely be given your rewards'? I say: Its connection is that all of you will die and there is no escape from death, and you will not be given your rewards for your obedience and disobedience immediately after your death, but rather you will be given them on the Day you rise from your graves. If you say this implies the negation of what is narrated that the grave is a garden from the gardens of Paradise or a pit from the pits of Hell. [This was narrated by Al-Tirmidhi from the hadith of Abu Sa'id and it is weak. And Al-Tabarani narrated it in Al-Awsat in the biography of Mas'ud bin Muhammad Al-Ramli with his chain to Abu Huraira, and he said: No one narrated it from Al-Awza'i except Ayyub bin Suwayd. His son Muhammad alone narrated it from him. I say: And it is weak.] I say: The word 'fulfillment' removes this assumption because the meaning is that the fulfillment of rewards and their completion [Mahamud said: 'Because the meaning is that the fulfillment of rewards and their completion occurs...'] [Ahmad said: This is as you see, explicit in his belief that some of it occurs before the Day of Resurrection, which is meant by what occurs in the grave of bliss and torment. And Al-Zamakhshari was correct in opposing his companions in this belief, for they deny the punishment of the grave, and he has acknowledged it, and Allah is the Grantor of success.] will be that day, and what occurs before that is some of the rewards. 'Zuhzihah' means removal and distancing, a repetition of 'zuh,' which is pulling with haste. 'Indeed, he has succeeded' means he has attained absolute success encompassing everything that can be succeeded in, and there is no limit to success beyond salvation from Allah's wrath and eternal punishment, and attaining Allah's pleasure and everlasting bliss. O Allah, grant us what we may attain with You of success in the return. And from the Prophet, blessings and peace be upon him: 'Whoever loves to be removed from the Fire and entered into Paradise, let him meet his death while he is a believer in Allah and the Last Day, and let him do to people what he loves to be done to him.' [This was narrated by Muslim from the hadith of Abdullah bin Amr bin Al-As in a long hadith.] This encompasses the preservation of the rights of Allah and the rights of the servants. The world is likened to the goods that deceive the buyer and mislead him until he buys it, then he realizes its corruption and worthlessness. And the devil is the deceiving one. And from Sa'id bin Jubair: This is only for the one who prefers it over the Hereafter, but as for the one who seeks the Hereafter through it, then it is a means of sustenance. The believers were addressed with this so that they may prepare themselves to endure what they will encounter of harm and hardships and to be patient with them, so that when they face them, they face them prepared, not overwhelmed like those who are suddenly struck by hardship and deny it, and their souls recoil from it.