Tafsir of Maryam 19:72

"Then We shall save those who feared [Allah]" By bringing them out of it [the Fire], according to the position held by the majority of scholars.

"And We shall leave the wrongdoers within it [fallen] on their knees." That is, upon their knees, as narrated from Ibn Abbas, Mujahid, Qatada, and Ibn Zayd. In my view, the manifest meaning of this verse is that the intended meaning of "arrival" (wurud) is entering it, which is the common condition shared [by all].

Some have said: It is evidence that the intended meaning of "arrival" is kneeling around it, because the verse details the categories of people—as if it were said: We shall save these, and leave those in the state they were brought in, kneeling. Based on this, it is necessary to assume an implicit meaning: "around it." However, you know that the manifest meaning does not necessitate such an assumption, and kneeling does not exclusively dictate it.

The distinction between the Almighty’s saying "feared" (taqaw) and His saying "the wrongdoers" (al-zalimin) serves to signal the precedence of mercy, and that monotheism is what saves while association (shirk) is what brings ruin. It is as if it were said: We shall save those in whom some form of piety is found—which is refraining from association—and we shall destroy those characterized by wrongdoing—that is, by association—and remain in it. The use of "leave" (nadhara) as the counterpart to "save" (nunajji) also hints at this subtle point. Al-Raghib said: "It is said that so-and-so yadhuru (leaves/casts away) a thing, meaning he casts it aside due to his lack of regard for it." From this comes the term for a piece of meat that is not considered of any value.

The particle thumma (then) is used to indicate the disparity between the act of the creation—their arrival at the Fire—and the act of the True One (Al-Haqq)—His act of salvation—and it implies a delay in time and rank.

What the reports concerning sinful believers necessitate is the assertion that the mentioned salvation is not instantaneous; rather, it occurs gradually according to the strength or weakness of their piety, until whoever has the weight of an atom of good in their heart is brought out of the Fire. This happens after the punishment corresponding to their disobedience. As for the reports that appear to state that "the believer is not harmed by the Fire"—such as the report of Jabir mentioned earlier—they are interpreted as referring to the perfect believer, given the abundance of reports indicating that some believers are indeed punished.

Among these is the report recorded by Al-Tirmidhi from Jabir (may Allah be pleased with him), who said: The Messenger of Allah (may Allah be pleased with him and grant him peace) said: "People from among the people of monotheism will be punished in the Fire until they become coals; then mercy will reach them, and they will be brought out and cast upon the gates of Paradise. The people of Paradise will then sprinkle water upon them, and they will sprout as the vegetation sprouts in the flood-debris." Because of this, some scholars have cautioned against saying in supplication: "O Allah, forgive all of the sins of the entire nation of Muhammad," or "O Allah, do not punish anyone from the nation of Muhammad."

Some have said: The intended meaning of the salvation, assuming the address is directed toward the disbelievers, is that those who feared [Allah] will be driven to Paradise after having been on the brink of the Fire. The use of thumma is to clarify the disparity between the arrival of the disbelievers at the Fire and the driving of those mentioned toward Paradise—the former being for humiliation and the latter for honor. You are aware that those among the pious who are taken to Paradise without entering the Fire at all are none but the elite. The Mu'tazila restricted "those who feared" to those who did not commit major sins, including them among the "wrongdoers," and they used the verse as evidence for their eternal abiding in the Fire because they were "wrongdoers."

Ali (may Allah be pleased with his face), Ibn Abbas, Ibn Mas'ud, Ubayy (may Allah be pleased with them), Al-Jahdari, Mu'adh ibn Qurra, and Ya'qub read thamma with a fatha on the tha, meaning "there." Ibn Abi Layla read thammah with a fatha and the ha of silence (ha al-sakt), acting as an adverb linked to what follows it. Yahya, Al-A'mash, Al-Kisa'i, Ibn Muhaysin, and Ya'qub read nunajji with a light jim. It has also been recited as yunajja and yunajja, with both emphatic and light forms in the passive voice. A group read it as nujji with a single nun (damma) and an emphatic jim. Ali (may Allah be pleased with his face) read it as nunhi with an undotted ha. This recitation, in its manifest form, supports interpreting "arrival" (wurud) as proximity and presence.