When they are reminded of it, that is, when they are admonished, they prostrate in humility to Allah and in submission, and they give thanks for what He has provided them of Islam. They glorify and praise their Lord, and they declare Allah free from attributing any evils to Him. They praise Him, and they do not act arrogantly, as those who persist in arrogance do, as if they have not heard it. An example of this is His saying, "Indeed, those who were given knowledge before it, when it is recited to them, fall upon their faces in prostration and say, 'Glory be to our Lord.'" They distance themselves and turn away from their beds and places of sleep, calling upon their Lord, worshipping Him, out of fear of His wrath and hope for His mercy. They are the ones who pray at night. And regarding its interpretation, the Messenger of Allah, blessings and peace be upon him, said, "The standing of the servant at night". [Reported by Ahmad, Ibn Abi Shaybah, Ishaq, and Al-Hakim from the narration of Abu Wail from Mu'adh in a lengthy hadith.] And Al-Hasan, may Allah be pleased with him, said that it refers to night prayer. And the Messenger of Allah, blessings and peace be upon him, said, "When Allah gathers the first and the last on the Day of Resurrection, a caller will call out with a voice that all of creation can hear: 'Today the people of the gathering will know who is most deserving of honor.' Then he will return and call out: 'Let those whose sides used to distance themselves from their beds stand up,' and they will stand up, and they will be few. Then he will return and call out: 'Let those who used to praise Allah in times of hardship and adversity stand up,' and they will stand up, and they will be few, and they will all be led to Paradise. Then the rest of the people will be held accountable." [Reported by Ishaq and Abu Ya'la from the narration of Shahb bin Hushab from Asma bint Yazid in detail, and it is summarized by Al-Hakim.] And Anas bin Malik, may Allah be pleased with him, said: There were people among the companions of the Messenger of Allah, blessings and peace be upon him, who prayed from the Maghrib prayer until the Isha prayer. This verse was revealed about them. [Reported by Ibn Mardawayh from the narration of Al-Harith bin Rahbah from Malik bin Dinar: 'I asked Anas bin Malik about His saying, "Their sides distance themselves from their beds" - the verse, and he said: There were people - and he mentioned it.' And Abu Dawood narrated it from the hadith of Sa'id from Qatadah from Anas similarly, and Al-Hasan used to say, 'It is the night prayer.' Al-Bazzar narrated it through Zayd bin Aslam from his father. Bilal said, 'We used to sit with some of the companions of the Prophet, blessings and peace be upon him, praying after Maghrib until Isha, and this verse was revealed.' He said, 'And we do not know of any other narration except this one. And Aslam did not narrate anything else from Bilal.'] It was said that they are those who pray the Isha prayer and do not sleep through it. What is hidden for them is in the passive form. What is hidden for them is in the active form, and it is Allah, glorified and exalted is He. What is hidden for them. What we have hidden for them. What has been hidden for them: the three forms are for the speaker, which is Allah, glorified and exalted is He. And what: means that which, or it means any. [The phrase 'or it means any' perhaps means: any matter.] And it is read: from the coolness of the eyes. And the coolness of the eyes. The meaning is: no soul knows - not one of them, nor any angel brought near, nor any prophet sent - what great type of reward Allah has prepared for those and concealed from all His creatures, which none knows except Him, of that which will bring joy to their eyes, and there is no more than this number and no aspiration beyond it. Then He said, 'As a reward for what they used to do,' thus cutting off the hopes of those who wish for it. [Mahamud said: 'This cuts off the hopes of those who wish for it.' Ahmad pointed out that it refers to the people of the Sunnah who believe that the sinful believer is promised Paradise, and he must enter it in fulfillment of the truthful promise, and that no one deserves anything from Allah by his deeds. So when he found His saying, 'As a reward for what they used to do,' he seized the opportunity to cite it as evidence for the belief of the Qadarites that deeds are causes that necessitate reward, and there is no evidence for that in their belief with His saying, blessings and peace be upon him, 'No one among you will enter Paradise by his deeds.' It was said, 'Not even you, O Messenger of Allah?' He said, 'Not even me, unless Allah envelops me in His grace and mercy.' This hadith necessitates interpreting the verse in a way that reconciles it with this, either by interpreting the verse as referring to the division of ranks among them in Paradise according to deeds, which is not the case, for what is mentioned in the verse is merely entering Paradise, not dividing its ranks. Or it is to be interpreted - and this is the apparent meaning, and Allah knows best - that Allah, glorified and exalted is He, when He promised the believer Paradise - and His promise must be true and sincere, glorified and exalted is He - made the deeds, by virtue of the promise, as if they were causes that necessitate reward, and they were treated in this expression accordingly. The purpose of this is to affirm the truth of the promise in the souls and to conceive it in the form of deserving by action, like the wages that are deserved as evidence of the action in the manner of metaphorical comparison, and Allah knows best. And Al-Zamakhshari mentioned the famous hadith, which is: 'I have prepared for My righteous servants what no eye has seen, nor ear has heard, nor has it occurred to the heart of a human being. Read if you wish: 'No soul knows what has been hidden for them of the coolness of the eyes.' My grandfather, may Allah have mercy on him, used to prefer that the verse be recited following the mentioned hadith with the yā in 'hidden' being silent, and it returns to the speaker, and it is one of the well-known readings. The reason for choosing that is the correspondence of the beginning of the hadith, which is: 'I have prepared for My servants what no eye has seen, nor ear has heard,' so that everything returns to Allah, glorified and exalted is He, explicitly attributed to His name, the Almighty. And Allah is the Grantor of success.

Skulls leave their tops exposed ... with hands that seem as if they were not created. And it is said: its meaning is other than that. And in the hadith: "I have prepared for My servants ... etc." (A) What I have revealed to them, read if you wish: "No soul knows what has been hidden for them of joy for the eyes." And from al-Hasan, may Allah be pleased with him: The people concealed deeds in this world, so Allah concealed for them what no eye has seen and no ear has heard.