Tafsir of Ar-Ra'd 13:24

(Peace be upon you): Meaning, they say this. It is a glad tiding of lasting safety. Thus, the sentence is the maqul (object of speech) for a suppressed verb, functioning as a circumstantial qualifier (hal) for the subject of "they enter" (yadkhulun). It is permissible for it to be a circumstantial qualifier without such a supposition—that is, "being in a state of peace." Originally, it is a verbal sentence, meaning: "They grant peace."

His saying—the Almighty—(for what you patiently endured): This is linked as Abu al-Baqa’ stated, to what (upon you) is linked, or to the word "Peace" itself, because it acts as a surrogate for its related component. Al-Sufaqsi forbade this, as al-Suyuti mentioned, saying: "There is no basis for it." The correct view is that it is linked to what (upon you) is linked. Al-Zamakhshari permitted its connection to "Peace," in the sense of: "We grant you peace and honor you because of your patience." Abu al-Baqa’ prohibited this, arguing that it separates the verbal noun from its modifier with an extrinsic element—namely, the predicate. Al-Durr al-Masun addresses this by stating that the prohibition applies only when the verbal noun is interpreted with a masdari particle (an), which is not the case here. Furthermore, al-Radi permitted this even with such an interpretation, saying: "I do not see it as a prohibition, for not every element interpreted by something else retains all of its original rulings." For this same reason, the scholar the Second permitted placing the modifier of a verbal noun (interpreted by an and the verb) before it, such as in the Almighty’s saying: (And let not pity for them restrain you).

In al-Kashshaf, it is stated that (upon you), regarding its original nature, is not extrinsic, and thus it is permissible to separate with it. Moreover, al-Zamakhshari did not explicitly state that it is a modifier, but rather that it is a requirement of the meaning; hence he said: "Meaning: We grant peace, etc." This indicates that the connection is semantic, estimating what is appropriate. If one were to treat it as a modifier for the established prepositional phrase—meaning (upon you)—it would be linked semantically to "Peace" out of necessity, which would be a view free of affectation.

Abu Hayyan held it to be the predicate of a suppressed subject, with (ma) being a masdari (forming a verbal noun) and the ba’ being causal or compensatory. That is: "This abundant reward is because of your patience in the world regarding hardships," or as compensation for them. From Abu Imran: "For your patience upon your religion." From al-Hasan: "Regarding the vanities of the world." From Muhammad ibn al-Nasr: "Regarding poverty." Generalization is more appropriate, and the specification of patience for mention among all previous deeds is because it is the foundation of the matter and the affair to which one must attend, as you have learned.

(How excellent is the ultimate home!): That is, how excellent the end of the worldly life—which is Paradise. It is said: The "home" refers to the Hereafter. Others said: The intent is that they were granted Paradise as a sequel to Hell. Ibn ‘Atiyyah said: This is based on the report that every man of the people of Paradise had a place in the Fire, from which God the Almighty turned him away toward bliss; it is displayed to him, and it is said to him: "This was your place in the Fire, but God the Almighty has replaced it for you with Paradise because of your faith and your patience."

Ibn Ya‘mar read (ni‘ma) with a fatha on the nun and a kasra on the ‘ayn, which is the original form. Ibn Wathab read (ni‘ma) with a fatha on the nun, a sukun on the ‘ayn, and a shortening of the verb—the dialect of Tamim. As noted in al-Sihah, (ni‘ma) also occurs with a kasra on the nun and the ‘ayn following suit. The most famous usage is that held by the majority. Ibn Jarir recorded from Muhammad ibn Ibrahim, who said: "The Prophet (peace be upon him) used to visit the graves of the martyrs at the turn of every year and say: 'Peace be upon you for what you patiently endured, and how excellent is the ultimate home.'" Abu Bakr, ‘Umar, and ‘Uthman (may God be pleased with them) used to do the same.

Some have clung to this verse to argue that [the angels] are superior to human beings, saying: "He—the Almighty—concluded the ranks of human happiness with the angels entering upon them by way of salutation, honor, glorification, and peace; thus, the angels are of a higher rank than humans, as their entry upon them for the sake of peace and salutation necessitated the elevation of their degrees and the nobility of their stations." Without doubt, if a person returns from travel to his house, and it is said regarding the perfection of his rank that the Prince, the Minister, the Judge, and the Mufti are visiting him, it indicates that the rank of the one visited is lower and lesser than the rank of the visitors. Thus, it is the same here. But this is extremely feeble.

Why is it not permissible for this to be analogous to a situation where a Sultan brings one of his outstanding workers, who has obeyed his commands and prohibitions, to the place of his honor, and after lodging him in the proper dwelling, sends his servants to him with gifts, presents, and glad tidings of what pleases him? If it were said: "The Sultan has placed so-and-so in his seat of honor and his government house, lodged him in a suitable dwelling, and sent his servants to him with what pleases him," would this be evidence that those servants are of a higher rank than him? I do not think you would say so.

True, some reports have reached us that appear to support the aforementioned view. Ahmad, al-Bazzar, Ibn Hibban, al-Hakim (who authenticated it), and a group have recorded from ‘Abdullah ibn ‘Amr that the Messenger of God (peace be upon him) said: "The first of God’s creation to enter Paradise are the poor of the Emigrants (Muhajirin), who guard the frontiers and through whom adversities are averted. One of them dies while his need is still in his heart, unable to fulfill it. So God the Almighty says to whom He wills of His angels: 'Go to them and greet them.' The angels say: 'Our Lord, we are the inhabitants of Your heaven and the elite of Your creation; do You command us to go to these people and greet them?' God the Almighty replies: 'These are My servants who used to worship Me and associate nothing with Me, and the frontiers were guarded through them and adversities averted by them, and one of them dies while his need is still in his heart, unable to fulfill it.' Thereupon, the angels go to them and enter upon them from every gate: 'Peace be upon you for what you patiently endured, and how excellent is the ultimate home.'"

Anyone who is fair will see that this does not indicate that the angels are absolutely superior to humans in an absolute sense, as is not hidden. Imam al-Razi, in his exegesis of the verse regarding the interpretation narrated from al-Asamm on the entry of the angels from every gate, mentioned that the angels are in groups: some are spiritual (ruhaniyun) and some are cherubic (karubiyun). When a servant disciplines himself through various forms of training—such as patience, gratitude, mindfulness, and self-reckoning—and for each rank of these, there exists a sacred essence and a celestial spirit specifically devoted to that trait, then at the time of death, when those sacred essences shine, there manifests within them from every celestial spirit that which corresponds to its specific traits. Thus, there flows upon him from the "angels of patience" specific psychic perfections that do not appear except in the station of patience, and from the "angels of gratitude" spiritual perfections that do not manifest except in the station of gratitude, and so on for all ranks.

Abu Hayyan criticized this as corrupt talk, which the Arabs do not understand and which the Prophets (peace be upon them) did not bring; thus, it is discarded and Muslims do not pay attention to it. You know that such talk is frequent among the Sufis.