Tafsir of Ash-Shu`ara' 26:84

Meaning: Grant me, for my benefit, a truthful mention among all nations until the Day of Resurrection. The essence of this is the perpetuation of my reputation and my beautiful remembrance in this world, which occurs through [God] granting him success in leaving behind good vestiges and pleasing, virtuous customs that are approved by Him—the Exalted—and which those who come after him follow, remembering him for them with goodness while being truthful. "Tongue" (lisan) is a metaphor for "mention" (dhikr) based on the relationship of causality, and the "lam" (in "li" - for me) denotes benefit; from this, the description of "beautiful" [mention] is derived. The definite article in "the others" (al-akhirin) signifies totality.

The statement implies a request for success in [establishing] the good vestiges to which we have alluded, and it is as if this is the intended request in the most eloquent manner. There is no harm in him desiring the immortality of his reputation through beauty and praise for what he—upon him be peace—was upon in his own time. Since good praise is indicative of the love and pleasure of God the Exalted, as mentioned in the Hadith, it is appropriate for the noble to request it from this perspective; the goal—the entire goal—is [God's] pleasure.

It is possible that by "the others" is meant the final nation in which a prophet is sent, and that he—upon him be peace—requested a good reputation and beautiful remembrance among them through the sending of a prophet among them who would renew the foundation of his religion and call people to that which he used to call them to—namely, monotheism—teaching them that this is the religion of Abraham—upon him be peace. It is as if he requested the sending of such a prophet in the end times, whose law would not be abrogated until the Day of Resurrection, and that is none other than our Prophet Muhammad, may God bless him and grant him peace. He had [already] requested his sending—upon them both be prayer and peace—in a manner more explicit than what was mentioned, namely his saying: {And raise among them a messenger from themselves, who will recite to them Your verses...} etc. Thus, the Prophet, may God bless him and grant him peace, said: "I am the prayer of Abraham—upon him be peace."

It has been said: If that [meaning the specific prophet] is intended, then it is necessary to assume a genitive addition in his—upon him be peace—speech, meaning: "Grant me a possessor of a truthful tongue among the others," or to treat "tongue" as a metaphor for the "caller" (da’i), applying the part to the whole because the call is performed by the tongue; it is as if he said: "Grant me a truthful caller to the Truth among the others." It is not hidden that what we have mentioned renders all of that unnecessary. In the marginalia of our master’s master, the scholar Sibghat Allah al-Haydari—may his soil be perfumed—on the Tafsir of al-Baydawi regarding this verse, there is a discussion stemming from a lack of deep examination, so do not be deceived by it.

Imam Malik used this verse as evidence that there is no harm in a man desiring to be praised righteously. The benefit of this after death, according to some of the eminent scholars, is that it directs [people's] aspirations toward that which leads to closeness to God the Exalted, and it may become a cause for the one who praises—or others—to acquire similar to what he was praised for, thus being rewarded. Consequently, the one who was praised shares in that reward, as is the implication of [the Hadith]: "Whoever initiates a good custom, he has its reward and the reward of those who act upon it until the Day of Resurrection." It is not hidden from you that matters are judged by their intentions.