Tafsir of Maryam 19:59

(Then there succeeded them successors): This means a generation of evil came after them, for it is well-known that al-khalf (with the lam quiescent) is [used for] evil, while al-khalaf (with the lam open/fathah) is its opposite. Abu Hatim said: al-khalf (with quiescence) refers to children, whether singular or plural; and al-khalaf (with fathah) refers to a successor or substitute, whether a child or otherwise. Al-Nadr ibn Shumayl said: al-khalaf (with movement or quiescence) refers to an evil generation, whereas for the righteous, only movement (al-khalaf) is used. Ibn Jarir said: The most frequent usage in praise is with the fathah on the lam, and in dispraise with its quiescence, though this may be inverted. Regarding the usage of the form with fathah in dispraise, the poet Labid said: Those whose protection was sought have departed, / And I remain among successors like the skin of a mangy camel.

(They neglected prayer): Abdullah, al-Hasan, Abu Razin al-Uqayli, al-Dahhak, and Ibn Miqsam recited al-salawat (prayers) in the plural, which is evident. Perhaps the singular [in the standard recitation] is used because they are of one type. "Neglecting it," according to what is narrated from Ibn Mas’ud, al-Nakha’i, al-Qasim ibn Mukhaymirah, Mujahid, Ibrahim, and Umar ibn Abd al-Aziz, means delaying it past its time. The Imamiyyah narrated the same from Abu Abdullah (may Allah be pleased with him). Al-Zajjaj chose the view that neglecting it means failing to fulfill its conditions, regarding both time and other aspects. It is also said: It means performing it outside of a congregation. Ibn Abi Hatim recorded from Muhammad ibn Ka’b al-Qurazi that neglecting it means abandoning it entirely. It is further said: It means failing to believe in its obligation. On this last view, the verse pertains to the disbelievers. On the preceding views, it concerns Muslims, based on the principle that disbelievers are not tasked with secondary obligations (furu’), unless it is said that this is simply their nature—so contemplate this.

The most famous view from Ibn Abbas and Muqatil is that this refers to the Jews. According to al-Suddi, it refers to them and the Christians. The view that it refers to disbelievers in general was preferred, for reasons that will come shortly, Allah willing. Upon this, the location of the report regarding the words of Gabriel (peace be upon him) is built. That it refers to Muslims of this nation is reported from Mujahid, Qatadah, ‘Ata, and others. They said: When the righteous depart, they will hasten toward adultery, mounting one another in the alleys like cattle, not feeling shame before people, nor fearing Allah (the Exalted).

(And they followed desires): They indulged in various types of sins. In al-Bahr, it is stated that "desires" is general, covering every lust that distracts from prayer and the remembrance of Allah. Some counted among these the marriage of a sister from one's father, though this is based on the claim that the verse refers to the Jews—as this was said to be among their doctrines—yet it is not accurate. What is authentically established regarding them is that they permit marriage with a brother’s daughter or a sister’s daughter and their like. From Ali (may Allah ennoble his face): "They built the high [structures], rode the viewed [horses], and wore the famous [garments]."

(They shall meet Ghayy): Ibn Jarir, al-Tabarani, and others recorded from the hadith of Abu Umamah, attributed to the Prophet (marfu’), that it is a river in the lowest part of Hell in which the purulence of the people of the Fire flows. It is stated therein: "If a boulder weighing ten ’ishrin (tens) were thrown from the brink of Hell, it would not reach its bottom for seventy autumns, then it would end up in Ghayy and Atham." From this, one knows the secret of using the future tense sawfa (shall/will) in "they shall meet." A group of scholars recorded from various chains from Ibn Mas'ud that he said: "Ghayy is a river or a valley in Hell of putrid, deep-bottomed, foul-tasting matter, into which those who followed desires are cast." Al-Kirmani narrated that it is pits in Hell into which purulence and pus flow.

Ibn Abi Hatim recorded from Qatadah that al-ghayy means "evil," from which is the saying of Muraqqish the Younger: Whoever meets with good, people praise his affair, / And whoever acts in error (ghaya), will not lack a blamer for his error. From Ibn Zayd, it is said to mean "straying," which is the famous meaning. Based on this, it is said the intended meaning is the requital of ghayy (straying). This is also reported from al-Dahhak, and al-Zajjaj preferred it. It is also said that it means being led astray from the path to Paradise. Al-Akhfash reported a recitation of yulaqawn (they are met with) with the ya given a damma, the lam a fathah, and the qaf doubled.