Tafsir of Maryam 19:86

"And We drive the criminals"—as cattle are driven—"to Hell, thirsty" (Wirdan), meaning: thirsty. This is as narrated from Ibn Abbas, Abu Hurairah, al-Hasan, Qatadah, and Mujahid. The origin of the word wird is a verbal noun meaning "the act of going to water." The rajaz poet said: "Going to water, going to water, like a sand-grouse, deaf [and] dusky, which was pleased by the coolness of the water." Its application to the thirsty is a figurative usage based on the relationship of necessity, for no one goes to water except out of thirst. It is also permissible that the meaning of wird is "beasts that go to water," and the speech is based on simile; that is, We drive them like beasts that go to water. In al-Kashshaf, it is stated that the word wird contains great mockery and belittlement, especially since the watering place has been made Hell—may Allah Almighty protect us from it by His mercy. So, let one consider the great difference between the two cases.

Al-Hasan and al-Jahdari read: "The righteous shall be gathered, and the criminals shall be driven," using the passive voice for both verbs. This has been used as evidence that the terrors of the Resurrection are specific to the criminals, because the righteous are gathered from the very beginning in a state of honor; so how could any hardship reach them after that? In al-Bahr, the apparent meaning is that the gathering of the righteous is unto the Most Merciful after the conclusion of the Reckoning and the distinction between the two groups. Ibn al-Jawzi narrated this from Abu Sulayman al-Dimashqi, and al-Naysaburi mentioned it as a possibility, investigating the aforementioned evidence.

You know that this does not hold up according to what you have heard in the report narrated from Ali—may Allah ennoble his face—for it is explicit that they shall be mounted upon leaving their graves and will arrive at the door of Paradise, which is manifest proof that they shall not be held to account.

Some have said: The intent by "the righteous" are those described with perfect righteousness. It is not far-fetched that they enter Paradise without reckoning, for the reports have been authenticated regarding a group of this nation entering Paradise in such a manner. In the two Sahihs, from Ibn Abbas—may Allah be pleased with them both—it is narrated that he said: The Messenger of Allah (may Allah bless him and grant him peace) came out to us one day and said: "The nations were displayed before me; a prophet would pass by with one man with him, a prophet with two men, a prophet with no one, and a prophet with a small group. Then I saw a great multitude, and I hoped that it would be my nation. It was said: 'This is Moses and his people.' Then it was said: 'Look,' and I saw a great multitude. It was said: 'These are your nation, and along with these are seventy thousand who shall enter Paradise without reckoning.'" The people dispersed, and the Messenger of Allah (may Allah bless him and grant him peace) did not clarify for them. His companions discussed it, saying: "As for us, we were born in polytheism, but we have believed in Allah Almighty and His Messenger (may Allah bless him and grant him peace); these are our children." The Messenger of Allah (may Allah bless him and grant him peace) then said: "They are those who do not seek ruqyah (incantations), do not brand themselves, do not practice augury, and place their trust in their Lord."

[The author continues to cite numerous reports from al-Tirmidhi, Ahmad, al-Bazzar, al-Tabarani, and al-Bayhaqi regarding the seventy thousand and the additional numbers granted by Allah’s grace, as well as various descriptions of those who enter without reckoning, such as those who praise Allah in ease and hardship, those who forsake their beds, those whom trade does not distract from the remembrance of Allah, the one who dies on the road to Mecca, the student of knowledge, the obedient wife, the dutiful child, the merciful, and the patient.]

The way to reconcile these reports is manifest. Assigning "the righteous" specifically to those with perfect righteousness necessitates that sinful believers either fall under "the criminals" or that the verse does not address their state. Some used the verse, along with the reported traditions, as evidence that the righteous will not be brought kneeling around Hell; thus, what indicates generality is restricted by such evidence. So, contemplate this, and Allah Almighty is the Grantor of success.

The word "Day" is in the accusative case as an adverb of time governed by a delayed, implicit verb; that is, "On the day We gather and drive, We shall do unto the two groups such things as the scope of speech cannot encompass." It is said that it is in the accusative as the direct object of an implicit preceding verb addressed to the Master of those addressed (may Allah bless him and grant him peace), meaning: "Mention to them, by way of encouraging and warning, the Day We gather, etc." It is also said it is an adverb governed by "We drive," in view of the meaning of recompense. It is also said to be governed by His saying—Glory be to Him—"They will deny their worship," and it is said to be governed by His saying—Glory be to Him—"They will be an opponent against them."