Tafsir of As-Saffat 37:52-53

It has been recited as al-muṣaddiqīn (those who give charity) with a shaddah on the ṣād. This reading has been objected to on the grounds that the speech [in this context] does not align with His saying (Exalted is He): "When we have died," etc. However, this objection has been countered by noting that it overlooks the sabab al-nuzūl (occasion of revelation).

'Abd al-Razzāq and Ibn al-Mundhir recorded from 'Aṭā' al-Khurāsānī that he said: There were two partners who possessed eight thousand dinars, which they divided between them. The elder of the two took a thousand dinars and purchased land. His companion said: "O Allah, so-and-so has bought land for a thousand dinars, and I am buying from You land in Paradise for a thousand dinars," so he gave a thousand dinars in charity. Then the other built a house for a thousand dinars, and the man said: "O Allah, so-and-so has built a house for a thousand dinars, and I am buying from You a house in Paradise for a thousand dinars," so he gave a thousand dinars in charity. Then he [the other] married a woman and spent a thousand dinars on her, and the man said: "O Allah, so-and-so has married a woman and spent a thousand dinars on her, and I am proposing to the women of Paradise for a thousand dinars," so he gave a thousand dinars in charity. Then he bought servants and furnishings for a thousand dinars, and the man said: "O Allah, so-and-so has bought servants and furnishings for a thousand dinars, and I am buying from You servants and furnishings in Paradise for a thousand dinars," so he gave a thousand dinars in charity.

Later, the man fell into dire poverty and said: "If I go to my companion, perhaps he will bestow some kindness upon me." He sat on his path until [the other] passed by with his entourage and family. He stood up to him; the other looked at him and recognized him, saying: "So-and-so?" He replied, "Yes." He asked, "What is your situation?" The man said, "I have fallen into need after your time, so I came to you so that you might provide me with some good." He asked, "What did you do with your wealth?" He told him the story. [The wealthy man] then said: "Do you truly count yourself among those who believe (al-muṣaddiqīn) in this? Go away! By Allah, I will not give you anything." So he sent him away. It was decreed that they both died, and the fate of the one who gave charity was Paradise, while the fate of the other was the Fire. It is concerning them that the verse was revealed.

It is also said that they were two brothers who inherited eight thousand dinars and divided them, and their affair unfolded as it did. Both were from the Children of Israel. This context indicates that one of them was a believer (muṣaddiq) and a giver of charity (mutaṣaddiq), while the other—the companion—denied that he had spent his wealth to be rewarded for his expenditure with something greater and more lasting. He deemed that he had wasted his wealth on something that has no basis—namely, the otherworldly recompense. This cannot occur without resurrection; hence, he denied it.

I wish I knew how one could imagine a lack of consistency with His saying (Exalted is He): "Are we then to be requited?" Perhaps it is more appropriate for that [second] reading. The gist of the meaning is: You are the one who gives charity seeking recompense in the Hereafter; are we, then, after [having become] nothing, to be resurrected and recompensed?

The mention of "bones" alongside "dust," even though the mention of dust would suffice and render the other redundant, is for the purpose of depicting the condition of what that person observes—the decayed remains of bodies, with flesh and other parts turned to dust atop brittle, rotten bones—to remind him and bring to his mind that which contradicts his claim. Whether this [mention] is for the purpose of concession in denial or for emphasis, neither is preferred over the other; both are possible.