You will see the wrongdoers in the Hereafter anxious and fearful, with a severe fear that has made their hearts tremble because of what they have earned from sins. And it is falling upon them; he means that its consequences are falling upon them and reaching them, and they cannot escape from it, whether they are anxious or not. It is as if the garden of the believer is the most pleasant spot in it and the purest with their Lord. It is established by the circumstance, not by their desire. It has been read: 'gives glad tidings,' from 'bashara' (to give glad tidings). And 'gives glad tidings' from 'abshara' (to give glad tidings). And 'gives glad tidings,' from 'bashara.' The origin is: that reward which Allah gives glad tidings to His servants with, so the preposition was omitted, like His saying: 'And Musa chose his people.' Then the reference to the relative was omitted, like His saying: 'Is this that Allah has sent a Messenger?' Or that glad tidings which Allah gives to His servants. It has been narrated that the polytheists gathered in a gathering and said to one another: 'Do you see Muhammad asking for a reward for what he is doing?' So the verse was revealed: 'Except for affection in kinship.' It may be an exception that is connected, meaning: I do not ask you for a reward except this, which is that you show affection to my relatives. And this was not truly a reward, because his relatives are their relatives, so their connection is necessary for them in honor. And it may be an exception that is disconnected, meaning: I do not ask you for any reward at all, but I ask you to show affection to my relatives who are your relatives and not to harm them. If you say: Why was it not said: 'Except for the affection of kinship' or 'Except for affection for kinship'? And what is the meaning of His saying: 'Except for affection in kinship'? I say: They made a place for affection and a dwelling for it, like saying: I have affection for the family of so-and-so. And I have a strong love for them, meaning: I love them and they are the place of my love and its location, and it is not in connection to affection, like the 'lam' (the preposition) if you say: 'Except for affection for kinship.' It is only related to an omitted phrase, the estimation being: 'Except for affection established in kinship and firmly rooted in it.' And kinship is a source like 'zulfa' (nearness) and 'bushra' (glad tidings), meaning: kinship. And the intended meaning is in the people of kinship. It has been narrated that when it was revealed, it was said: 'O Messenger of Allah, who are your relatives whose affection has become obligatory upon us?' He said: 'Ali, Fatimah, and their two sons.' [It was narrated by al-Tabarani, Ibn Abi Hatim, and al-Hakim in the merits of al-Shafi'i from the narration of Hussein al-Ashqar from Qais ibn al-Rabi' from al-Amash from Said ibn Jubair from Ibn Abbas. And Hussein is weak and unreliable. What is more appropriate has opposed it. In al-Bukhari, from the narration of Tawus from Ibn Abbas, he was asked about this verse. Said ibn Jubair said: 'The kinship of the family of Muhammad.'

Ibn Abbas said: "You hastened. The Prophet ﷺ had a relative in every clan of Quraysh." - the hadith. I said: And Sa'id ibn Mansur narrated from the path of Al-Sha'bi who said: "They spoke to us abundantly about this verse. So we wrote to Ibn Abbas, and he wrote back - and he mentioned something similar, and Ibn Tawus elaborated more than him." And it is supported by what was narrated from Ali, may Allah be pleased with him: "I complained to the Messenger of Allah ﷺ about the envy of the people towards me. He said: 'Are you not pleased to be the fourth of four: the first to enter Paradise will be me, you, Al-Hasan, and Al-Husayn, and our wives on our right and left, and our offspring behind our wives.'" [Narrated by Al-Kirimi from Ibn Aisha with his chain from Ali, may Allah be pleased with him, and Al-Tabarani narrated from the hadith of Abu Rafi' that the Prophet ﷺ said to Ali: 'The first four to enter Paradise - and he mentioned it.' And its chain is weak.] And from the Prophet ﷺ: "Paradise is forbidden for whoever wrongs my family and harms me in my lineage. Whoever does a favor to any of the children of Abdul Muttalib and does not reward him for it, I will reward him for it tomorrow when I meet him on the Day of Resurrection." [Narrated by Al-Thalabi from the hadith of Ali, may Allah be pleased with him. In it is Abdullah ibn Ahmad ibn Amir Al-Ta'i from his father. And he is a liar.] It was narrated that the Ansar said: "We did this and we did that," as if they were boasting. Abbas or Ibn Abbas, may Allah be pleased with them, said: "We have the virtue over you." This reached the Messenger of Allah ﷺ, so he came to them in their gatherings and said: "O assembly of the Ansar, were you not humiliated and Allah honored you by me?" They said: "Yes, O Messenger of Allah." He said: "Were you not misguided and Allah guided you by me?" They said: "Yes, O Messenger of Allah." He said: "Will you not respond to me?" [Narrated by Al-Tabari, Ibn Abi Hatim, Ibn Marduyah, and Al-Tabarani in Al-Awsat, all from the hadith of Ibn Abbas. In it is Yazid ibn Ziyad, who is weak.] They said: "What should we say, O Messenger of Allah?" He said: "Should you not say: Did your people not expel you, and we sheltered you? Did they not deny you, and we believed you? Did they not abandon you, and we supported you?" He kept saying this until they knelt on their knees and said: "Our wealth and what is in our hands is for Allah and His Messenger." Then the verse was revealed. And the Messenger of Allah ﷺ said: "Whoever dies loving the family of Muhammad dies a martyr." [Narrated by Al-Thalabi: Abdullah ibn Muhammad ibn Ali Al-Balkhi informed us, Ya'qub ibn Yusuf ibn Ishaq informed us, Muhammad ibn Aslam informed us, Ya'la ibn Ubaid informed us from Ismail ibn Qais from Jarir - in full. And there are clear signs of fabrication upon it. Muhammad and those above him are trustworthy. The defect in it is between Al-Thalabi and Muhammad.] "And whoever dies loving the family of Muhammad dies forgiven. And whoever dies loving the family of Muhammad dies repentant. And whoever dies loving the family of Muhammad dies a believer completing his faith. And whoever dies loving the family of Muhammad is greeted by the Angel of Death with Paradise. Then by Munkar and Nakir. And whoever dies loving the family of Muhammad is escorted to Paradise as a bride is escorted to her husband's house. And whoever dies loving the family of Muhammad has two doors to Paradise opened for him in his grave. And whoever dies loving the family of Muhammad makes his grave a place visited by the angels of mercy. And whoever dies loving the family of Muhammad dies upon the Sunnah and the community. And whoever dies hating the family of Muhammad will come on the Day of Resurrection with it written between his eyes: Despair of the mercy of Allah. And whoever dies hating the family of Muhammad dies a disbeliever. And whoever dies hating the family of Muhammad will not smell the fragrance of Paradise." It was said: There was no clan among the clans of Quraysh except that there was a kinship between the Messenger of Allah ﷺ and them. When they denied him and refused to pledge allegiance to him, this was revealed. The meaning is: except that you love me in kinship, that is: in the right of kinship and for its sake, as you say: love for Allah and hatred for Allah, meaning: for His sake and for it. That is: you are my people and most deserving of responding to me and obeying me. So since you have refused that, preserve the right of kinship and do not harm me and do not provoke against me. And it was said:

The Ansar brought the Messenger of Allah, blessings and peace be upon him, wealth that they had gathered and said: 'O Messenger of Allah, Allah has guided us through you, and you are the son of our sister. You are faced with calamities and rights, and your wealth is ample, so use this to assist you with what befalls you.' [This was mentioned by Al-Thalabi and Al-Wahidi in the reasons for revelation from Ibn Abbas without a chain of narration. It seems to be from Al-Kalbi from Abu Salih from him. Al-Tabarani narrated it through Uthman ibn Al-Qattan from Sa'id ibn Jubair from Ibn Abbas. Ibn Mardawayh also reported it from him.] So it was revealed and he refused it. It is said that 'the near relatives' refers to drawing closer to Allah, meaning: except that you love Allah and His Messenger in your drawing closer to Him through obedience and good deeds. It has been recited: 'except love for the near relatives.' Whoever performs a good deed, according to Al-Suddi, it is the love for the family of the Messenger of Allah, blessings and peace be upon him. It was revealed concerning Abu Bakr Al-Siddiq, may Allah be pleased with him, and his love for them. The apparent meaning is general for any good deed, but since it was mentioned following the mention of love for the near relatives, this indicates that it primarily encompasses love, as if all good deeds have their consequences. It has been recited: 'He increases,' meaning: Allah increases. The increase of its goodness from Allah is its multiplication, as His saying: 'Who is it that will lend Allah a goodly loan, so He may multiply it for him many times over?' It has also been recited: 'goodly,' which is a source like 'good news.' The Most Grateful in the attributes of Allah is a metaphor for acknowledging obedience, fulfilling its reward, and bestowing favor upon the one who perseveres.