Surah Ar-Ra'd (The Thunder): Verses 26–35

Translation and Exegesis

[Ar-Ra'd: 26] Allah expands the provision for whom He wills and restricts it. They rejoice in the worldly life, but the worldly life is but a fleeting enjoyment compared to the Hereafter.

Commentary on Verse 26

When Allah (Exalted is He) passed judgment upon those who broke their covenant regarding the acceptance of Tawhid (Oneness of God) and Prophethood—condemning them to be cursed in this world and punished in the Hereafter—it is as if one might ask: If they were enemies of Allah, why would He open the doors of blessings and pleasures to them in this world?

Allah answers this question with this verse: He expands provision for some and restricts it for others, and this has no connection to disbelief or faith. A disbeliever might find his provision expanded while a believer finds it restricted. Thus, the world is a dwelling place for testing.

Al-Wahidi said: The linguistic meaning of yaqdir (to measure/restrict) is to cut something equally with another, without addition or subtraction. The commentators explain that yaqdir here means to restrict (make narrow). This is similar to His saying: {And whoever has his provision restricted upon him} (At-Talaq: 7), meaning restricted. The meaning is that He gives him according to his sufficiency, nothing exceeding it.

As for His saying: {And they rejoice in the worldly life}, this refers to those whose provision Allah has expanded. Allah clarifies that this expansion does not necessitate rejoicing, because the fleeting life, compared to the Hereafter, is like a meager, small amount compared to something infinite.

[Ar-Ra'd: 27] And those who disbelieve say, "Why is there not sent down to him a sign from his Lord?" Say, "Indeed, Allah leaves astray whom He wills and guides to Himself whoever turns to Him—those who have believed and whose hearts find rest in the remembrance of Allah. Unquestionably, by the remembrance of Allah do hearts find rest."

Commentary on Verse 27

The disbelievers said: "O Muhammad, if you are a Messenger, then bring us a decisive, manifest sign and miracle, like the miracles of Moses and Jesus (peace be upon them)."

Allah answered this question with His saying: {Say, "Indeed, Allah leaves astray whom He wills and guides to Himself whoever turns to Him"}.

The manner of this answer can be understood in several ways:

First: It is as if Allah is saying: Allah has already sent down manifest signs and decisive miracles to him, but guidance and misguidance are from Allah. He has caused you to be misguided from seeing those clear, brilliant signs, while He guided others to them, so they recognized the truthfulness of Muhammad (peace be upon him) in his claim to prophethood. If this is the case, then multiplying signs and miracles is of no benefit.
Second: This statement is meant to express astonishment at their demand. The manifest and numerous signs that appeared through the Messenger of Allah (peace be upon him) were too abundant to be ambiguous to any rational person. Therefore, demanding further signs was a matter of astonishment and rebuke. It is as if they were told: "How great is your obstinacy! {Indeed, Allah leaves astray whom He wills}—those who possess your characteristics."
Third: Since they demanded other signs and miracles, it is as if they were told: The appearance of signs and miracles is useless, for misguidance and guidance are from Allah. If numerous signs appear but guidance does not occur, they will not be benefited from. But if only one sign appears and guidance comes from Allah, benefit is achieved. Therefore, do not busy yourselves seeking signs; rather, supplicate Allah for guidance.
Fourth: Abu Ali al-Jubba'i said: The meaning is that Allah misguides whom He wills away from His Mercy and Reward as a punishment for their disbelief. Thus, you (disbelievers) are not among those whom Allah answers regarding what they ask, due to your deserving of punishment and misguidance from the reward. {And guides to Himself whoever turns to Him} means He guides to His Paradise whoever repents and believes. He explained that guidance here refers to the reward, because it is followed by {whoever turns to Him} (i.e., repents). The guidance Allah grants the believer is the reward, as he deserves it for his faith. This indicates that Allah only misguides from the reward as punishment, not from the religion by disbelief, contrary to what those who oppose us claim. This concludes Abu Ali's statement. Anaba (turns to Him) means accepting the truth; its reality is entering the turn/cycle of good.

[Ar-Ra'd: 28] Those who have believed and whose hearts find rest in the remembrance of Allah. Unquestionably, by the remembrance of Allah do hearts find rest. Those who have believed and done righteous deeds, good for them is bliss and a good place of return.

Commentary on Verse 28

The phrase {Those who have believed} is a substitute (badal) for {whoever turns to Him} (from the previous verse). Ibn Abbas said: It means when they hear the Qur'an, their hearts become humble and tranquil.

If it is asked: Did Allah not say in Surah Al-Anfal: {The believers are only those who, when Allah is mentioned, their hearts become fearful} (Al-Anfal: 2)? Fearfulness (wajal) is the opposite of tranquility (itmi'nan). How can He describe them here with tranquility?

The answer is in several ways:

First: When they are reminded of punishments and they do not feel safe from committing sins, they are described as fearful (wajil). But when they are reminded of His promise of reward and mercy, their hearts become settled and calm toward that. One state does not negate the other, as fearfulness is due to the remembrance of punishment, and tranquility is due to the remembrance of reward. Fearfulness exists when they contemplate sins, and tranquility exists when they engage in acts of obedience.
Second: What is meant is that their knowledge that the Qur'an is a miracle necessitates tranquility for them regarding the truthfulness of Muhammad (peace be upon him) as a Messenger from Allah. As for their state regarding performing acts of obedience perfectly, this necessitates fearfulness in their hearts.
Third: Tranquility has occurred in their hearts regarding the truthfulness of Allah in His promises and threats, and the truthfulness of Muhammad (peace be upon him) in everything he reported. However, fearfulness and apprehension remain in their hearts as to whether they performed the obedience that necessitates reward or not, and whether they guarded against the disobedience that necessitates punishment or not.

Deeper Analysis of {Unquestionably, by the remembrance of Allah do hearts find rest}

We have subtle and profound discussions regarding His saying: {Unquestionably, by the remembrance of Allah do hearts find rest}. These are in several aspects:

First Aspect: Existing things are divided into three categories:

An agent that is not affected (mu'aththir la yata'aththar): This is Allah (Exalted and Glorified).
An affected thing that does not act (muta'aththir la yu'aththir): This is the body (jism), which is a substance capable of various attributes and conflicting effects, having no characteristic other than mere receptivity.
A thing that sometimes acts and sometimes is affected: These are the spiritual entities (al-Mawjudat ar-Ruhaniyyah). When they turn toward the Divine Presence, they become receptive to the effects flowing from Allah's Will, Power, Creation, and Origination. When they turn toward the world of bodies, they long to exert control over them, because the world of spirits governs the world of bodies.

Knowing this, whenever the heart turns to contemplate the world of bodies, agitation, restlessness, and a strong inclination to dominate and control them arise within it. But when the heart turns to contemplate the Divine Presence, the lights of self-sufficiency (as-Samadiyyah) and Divine illuminations occur within it, causing it to become still. For this reason, He said: {Unquestionably, by the remembrance of Allah do hearts find rest}.

Second Aspect: Whenever the heart reaches something, it seeks to move to a nobler state than it. This is because there is no ultimate happiness in the world of bodies; above every pleasure and delight, there is another rank. However, when the heart and intellect reach the attainment of happiness through Divine gnosis and the lights of self-sufficiency, they remain and settle, unable to move away at all, because there is no higher or more perfect degree of happiness there. For this reason, He said: {Unquestionably, by the remembrance of Allah do hearts find rest}.

Third Aspect in interpreting this phrase: If a particle of the philosopher's stone (al-Iksir) falls upon a copper body, it turns into gold that remains throughout the ages, enduring the melting caused by fire. If the philosopher's stone of Allah's Majesty falls upon the heart, it is more fitting that it transforms it into an enduring, pure, luminous essence that does not accept change or decay. For this reason, He said: {Unquestionably, by the remembrance of Allah do hearts find rest}.

[Ar-Ra'd: 29] Those who have believed and done righteous deeds, good for them is bliss and a good place of return.

Issues Regarding Verse 29

First Issue: Interpretation of the word Tuba (Bliss/Goodness) There are three opinions regarding the meaning of Tuba:

First Opinion: It is the name of a tree in Paradise. It is narrated from the Messenger of Allah (peace be upon him) that he said: "Tuba is a tree in Paradise which Allah planted with His own hand; it sprouts ornaments and fine garments, and its branches can be seen from beyond the walls of Paradise." Abu Bakr As-Samm narrated that the root of this tree is in the House of the Prophet (peace be upon him), and every believer has a branch from it.
Second Opinion (Linguists' View): Tuba is a verbal noun (masdar) derived from tāba (to be good), like bushra (good tidings) and zulfa (closeness). The meaning of Tuba laka is: "You have attained something good." They differed on the specifics:
- It means joy and delight for them (Ibn Abbas).
- It means "What good things they have!" (Ni'ma - 'Akrimah).
- It means felicity/envy-free happiness (ghibta) for them (Ad-Dahhak).
- It means goodness for them (Qatadah).
- It means goodness and honor for them (Abu Bakr As-Samm).
- It means a good life for them (Az-Zajjaj).

The meanings are close, and the difference is almost only in the wording. The essence is that it is an exaggeration signifying the attainment of the best things, encompassing all pleasures. It means that the best of all things in every matter is attained by them.

Third Opinion: This word is not Arabic. Some said Tuba is the name for Paradise in Abyssinian (Ethiopian); others said it is the name for Paradise in Indian; others said it means "garden" in Indian. This opinion is weak because the Qur'an contains only Arabic, especially since the derivation of this word from the Arabic language is apparent.

Second Issue: Grammatical Analysis Al-Kashshaf said: {Those who have believed} is the subject (mubtada'), and {Tuba for them} is its predicate (khabar). The meaning of Tuba laka is "You have attained something good." Its grammatical case can be accusative (mansub) or nominative (marfu'), like saying ṭayyiban laka or ṭayibun laka. The reading of {and a good place of return} in both the accusative and nominative cases indicates its grammatical position. Al-Kuzay the Bedouin recited it as ṭūbā (nominative).

As for {and a good place of return} (wa ḥusnu ma'āb), it means a good destination and abode. All of this is a promise from Allah of the greatest blessings, encouraging obedience and warning against disobedience.

[Ar-Ra'd: 30] Say, "Indeed, I have been commanded only to worship Allah and not to associate partners with Him. To Him I invite [all people], and to Him is my return."

Commentary on Verse 30

The particle ka- (as/like) in {Likewise} (ka-dhālika) implies comparison. It is said: We sent you just as We sent previous Messengers to nations that had passed away before them. This is the view of Ibn Abbas, Al-Hasan, and Qatadah.

Another view is: Just as We sent books to previous nations that were recited to them, We gave you this Book which you recite to them. What else do they demand besides this?

Al-Kashshaf said: {Likewise We sent you} means We sent you with a sending that has status and superiority over all other sendings. He then explained how He sent him: {to a nation that had passed away before them [other] nations}, meaning We sent you to a nation preceded by other nations, making them the last of nations and you the last of Prophets.

As for {that you recite to them what was revealed to you}, it means: that you read to them the Great Book which We revealed to you. {while they disbelieve in the Most Merciful} (Ar-Rahman), meaning their state is that they disbelieve in the Most Merciful, whose mercy encompasses everything, and every blessing they have is from Him. They disbelieved in His blessing in sending someone like you to them and revealing this miraculous Qur'an to them.

{Say, "He is my Lord; there is no deity except Him. Upon Him I have relied, and to Him is my return"}.

{He is my Lord}: The One, exalted above partners.
{Upon Him I have relied}: For my victory over you.
{and to Him is my return}: He will aid me in patiently enduring and striving against you.

It is narrated that the verse {while they disbelieve in the Most Merciful} was revealed concerning 'Abdullah ibn Umayyah al-Makhzumi, who used to say: "As for Allah, we know Him, but as for Ar-Rahman, we will not say we know Him except for the Lord of Yamama" (referring to Musaylimah the Liar). In response, Allah said: {Say, "Call upon Allah, or call upon Ar-Rahman. Whichever you call Him, to Him belong the best names"} (Al-Isra: 110), and {And when it is said to them, "Prostrate to the Most Merciful," they say, "And what is the Most Merciful?"} (Al-Furqan: 60).

It is also narrated that when the Prophet (peace be upon him) made the truce of Hudaybiyyah with Quraysh, he wrote: "This is what Muhammad, the Messenger of Allah, has agreed upon." The polytheists said: "If you were the Messenger of Allah, we would not have wronged you by fighting you. But write: This is what Muhammad, the son of Abdullah, has agreed upon." So he wrote that. When he wrote "In the Name of Allah, the Most Gracious, the Most Merciful" (Bismillāhi r-raḥmāni r-raḥīm), they said: "As for Ar-Rahman, we do not know Him." (They used to write Bismika Allāhumma - In Your Name, O Allah). The Prophet (peace be upon him) said: "Write as you wish."

If we apply these narrations to {while they disbelieve in the Most Merciful}, the meaning is that they disbelieved in applying this specific name to God, not that they disbelieved in God Himself.

Others said: Rather, they disbelieved in Allah, either by denying Him or by affirming partners with Him. Al-Qadi said: This latter view is more appropriate to the apparent meaning, because the statement {while they disbelieve in the Most Merciful} implies they disbelieved in God, as Ar-Rahman implies God Himself, not just a name, similar to if someone said: "They disbelieved in Muhammad and called him a liar," where the meaning is the person, not just his name.

[Ar-Ra'd: 31] And if there were a Qur'an by which mountains could be moved, or the earth could be cloven apart, or the dead could be made to speak, [it would be this one]. But the affair is entirely with Allah. Have those who believed not yet realized that if Allah had willed, He would have guided all mankind? And those who disbelieve will not cease to be struck by some calamity because of what they have done, or it will settle near their homes until the promise of Allah comes. Indeed, Allah does not fail in [His] promise.

Commentary on Verse 31

It is narrated that the people of Mecca sat in the courtyard of Mecca, and the Messenger of Allah (peace be upon him) came to them and offered them Islam. 'Abdullah ibn Umayyah al-Makhzumi said to him: "Move the mountains of Mecca for us so that the space may widen for us, and make rivers for us to cultivate in them—or bring some of our dead back to life so we can ask them if what you say is true or false, as Jesus used to bring the dead to life—or subjugate the wind for us so we can ride it and travel the lands, as the wind was subjugated for Solomon. You are no less significant to your Lord than Solomon."

Then this verse was revealed: {And if there were a Qur'an by which mountains could be moved} from their places, {or the earth could be cloven apart}—meaning split open to create rivers and springs—{or the dead could be made to speak}, [it would be this Qur'an] that We revealed to you. The answer to the if clause (law) is omitted because it is known (i.e., they still would not believe). Az-Zajjaj said the omitted part is: If there were such a Qur'an... they would not believe, similar to His saying: {And if We sent down to them the angels and the dead spoke to them} (Al-An'am: 111).

Then Allah said: {But the affair is entirely with Allah}. Meaning, if He wills, He does, and if He wills, He does not. No one has the right to dictate His actions or judgments.

Then Allah said: {Have those who believed not yet realized that if Allah had willed, He would have guided all mankind?}

First Issue: Regarding {Have they not despaired?} (afalam yay'as) There are two opinions:

First Opinion: It means: Have they not known? This is the view of most commentators like Mujahid, Al-Hasan, and Qatadah. They supported this by citing poetry where yā'as means 'to know'. Al-Kisai said the Arabs never used yā'as to mean 'to know' definitively.
Second Opinion: It is narrated that Ali and Ibn Abbas recited it as: {Afalam yās...} (without the second yā'). When Ibn Abbas was asked about the reading yay'as, he said: "I think the scribe wrote it while drowsy; in the script, there was yās, and the scribe added one extra yā' making it yay'as." This view is very remote because it implies the Qur'an is subject to alteration and corruption, which invalidates it as proof. Al-Kashshaf said: "This opinion is undoubtedly a fabrication."

Second Opinion: Az-Zajjaj said the meaning is: Have those who believed despaired of the faith of these people? Because if Allah had willed, He would have guided all mankind. The logic is that knowing something will not happen necessitates despairing of its occurrence, and this necessary connection justifies using the term 'despair' to mean 'knowledge'.

Second Issue: Regarding {if Allah had willed, He would have guided all mankind} Our scholars use this verse as proof. The particle law (if) implies the negation of one thing due to the negation of another. The meaning is that Allah did not will the guidance of all mankind. The Mu'tazila interpret this Will in two ways: sometimes as the Will of compulsion, and sometimes they interpret guidance as guidance to the path of Paradise. Some among them take the literal meaning, saying Allah did not will the guidance of all mankind because He did not will the guidance of infants and the insane, so He did not will the guidance of all mankind. This discussion has been covered repeatedly.

As for His saying: {And those who disbelieve will not cease to be struck by some calamity because of what they have done, or it will settle near their homes until the promise of Allah comes. Indeed, Allah does not fail in [His] promise}:

First Issue: Regarding {those who disbelieve}

It refers to all disbelievers, because the severe events that befell some disbelievers (killing and captivity) caused grief for everyone.
It refers to specific disbelievers, and the definite article (al-) refers to the previously known group.

Second Issue: Interpretation of the verse

First View: Those who disbelieve will continuously be struck by a calamity (qāri'ah)—a disaster that strikes them because of their disbelief and evil deeds—at every moment, in the form of afflictions and misfortunes affecting their souls, children, and wealth. Or, the calamity will settle near their homes, causing them alarm and distress, and the sparks of its evil will reach them until the promise of Allah comes, which is their death or the Day of Resurrection.
Second View: The disbelievers of Mecca will continuously be struck by a calamity because of what they did to the Messenger of Allah (peace be upon him) through enmity and denial. This is because the Messenger of Allah (peace be upon him) was constantly sending out raiding parties (sarāyā) that would raid around Mecca, capturing their people and seizing their livestock. Or, O Muhammad, the calamity will settle near their homes (like what happened at Hudaybiyyah) with your army, until the promise of Allah comes, which is the Conquest of Mecca, which Allah had promised him.

Then He said: {Indeed, Allah does not fail in [His] promise}. The purpose is to strengthen the heart of the Messenger (peace be upon him) and remove his sadness. Al-Qadi said: This indicates the falsehood of those who permit Allah to fail in His appointed time. Although this verse was revealed concerning the disbelievers, the lesson is derived from the generality of the wording, not the specificity of the cause, as its generality encompasses every threat mentioned regarding the wicked.

Our response: The affirmation of a threat is one thing, and restricting the general statement is another. We do not permit failure in promises, but we restrict the general threats with verses indicating pardon.

[Ar-Ra'd: 32] And certainly were messengers ridiculed before you, but I gave respite to those who disbelieved. Then I seized them, and how [severe] was My penalty!

[Ar-Ra'd: 33] So is He who is [alone] standing over every soul [observing] what it has earned? And they have attributed to Allah partners. Say, "Name them." Or do you inform Him of something He does not know on earth? Or is it [merely] an empty utterance? Rather, the promise of those who disbelieve has been made attractive to them, and they have been barred from the way. And he whom Allah leaves astray - for him there is no guide.

[Ar-Ra'd: 34] They will have a punishment in the worldly life, but the punishment of the Hereafter is more severe, and they will have no protector from Allah.

Commentary on Verses 32–34

When they demanded other miracles from the Messenger of Allah (peace be upon him) mockingly and scornfully, which was hard on him and caused him distress, Allah revealed this verse to console and patiently guide him regarding the foolishness of his people. He told him that the people of previous messengers also mocked them, just as his people mock him. {but I gave respite to those who disbelieved}—meaning I extended their time by delaying punishment—{Then I seized them, and how [severe] was My penalty!}.

I will take vengeance upon these disbelievers just as I took vengeance upon those who preceded them. Imlā' (respite) means giving them a period of time in ease and security, like cattle given free rein in the pasture. This is a warning to them and an answer to their demanding signs from the Messenger of Allah (peace be upon him) mockingly.

Then Allah presented an argument that serves as a rebuke and an expression of astonishment at their intellects: {So is He who is [alone] standing over every soul [observing] what it has earned?}. The meaning is that Allah is capable of all possibilities, knowledgeable of all information, both particular and general. Since this is the case, He is knowledgeable of all the states of the souls, capable of achieving their needs—bringing benefits and repelling harm—and capable of delivering reward for every act of obedience and punishment for every act of disobedience. This is what is meant by {standing over every soul [observing] what it has earned}, and this is none other than the Truth (Exalted is He). Similar to His saying: {standing firm with justice} (Al 'Imran: 18).

This statement requires an answer, and they differed on how to interpret it:

First View: The implied structure is: Is He who is standing over every soul like those who are not described this way? (i.e., the idols that neither benefit nor harm). This answer is implicit in His saying: {And they have attributed to Allah partners}. The structure is: Is He who is standing over every soul like their partners who neither harm nor benefit? This is similar to: {Is he who laid his breast open to Islam, and is guided by a light from his Lord...} (Az-Zumar: 22), whose answer is implicit in {So woe to those whose hearts are hardened against the remembrance of Allah} (Az-Zumar: 22). So too here. Al-Kashshaf said it is possible that what follows is a predicate for the subject, or that {And they have attributed} is coordinated with it. The meaning would be: Is He who is described thus, yet they did not unify Him or glorify Him, but attributed partners to Him?

Second View (mentioned by the Master of Hall al-'Uqad): The waw in {And they have attributed} is the waw al-ḥāl (the waw of circumstance). We imply a predicate for the subject, making the subject and the circumstance a sentence confirming the possibility of what accompanies the circumstance. The meaning is: {So is He who is [alone] standing over every soul [observing] what it has earned}—He exists—while their state is that {they have attributed to Allah partners}. The explicit mention of {to Allah} is used instead of the implied pronoun to confirm and clarify His divinity. This is like saying: "A generous person who gives people wealth exists, yet he deprives someone like me."

After establishing this proof, Allah intensified the argument: {Say, "Name them."} This command is only given for something despised that has reached such baseness that it should not be mentioned or named. Thus, He says: Name them, if you wish. It is as if He said: Name them as gods, mockingly. The meaning is: Whether you name them by this name or not, they are so base that a rational person should not pay attention to them.

Then He intensified the argument: {Or do you inform Him of something He does not know on earth?} Meaning: Can you inform Him or make Him know something that you know, but He does not? He specified the earth because they claimed partners existed on earth, but not elsewhere (though there are no partners at all). {Or is it [merely] an empty utterance?} Meaning: Are you deceiving by presenting a statement that has no reality? This is like His saying: {That is but a saying of their mouths} (At-Tawbah: 30).

Then, after this argumentation, Allah clarified the badness of their path, expressing contempt for their state: {Rather, the promise of those who disbelieve has been made attractive to them}. Al-Wahidi said the meaning of bal (Rather) here is as if He is saying: Leave aside what we were discussing; their plotting has been made attractive to them. This is because after Allah mentioned the proofs invalidating their statement, it is as if He says: Leave the proof aside, for it is useless, as their disbelief and plotting have been beautified for them, so they will not benefit from mentioning these proofs. Al-Qadi said: There is no doubt that Allah mentioned this only to condemn them. If this is the case, it is impossible that the beautifier is Allah; rather, it must be either the devils among mankind or the devils among jinn.

This interpretation is weak for several reasons:

If the beautifier were a devil among jinn or men, and the beautifier in that devil's heart was another devil, this would lead to an infinite regress (tasalsul). If the beautifier is Allah, the question is resolved.
It can be argued that only Allah has power over the hearts.
We have already demonstrated that the strengthening of the motivating factor (tarjīḥ ad-dā'ī) only occurs from Allah, and upon its occurrence, the action must follow.

As for {and they have been barred from the way}: 'Asim, Hamzah, and Al-Kisai recited it as wa suḍḍū (with a ḍammah on the ṣād), meaning they were barred by others. In Surah Ghafir, it is recited as wa ṣudda 'an as-sabīl (passive voice), meaning others barred them. According to the Sunnis, Allah barred them. The Mu'tazila have two views: they say it was the devil, or they say it was themselves or each other, like saying "So-and-so is self-admiring," even if no one else is present (this is the view of Abu Muslim). The rest read it as wa ṣaddū (active voice) in both Surahs, meaning the disbelievers turned away from the way of Allah (i.e., they abstained). Another meaning is that they barred others, which covers both transitive and intransitive uses. The argument for the first reading (passive) is its consistency with the preceding passive construction. The argument for the second reading (active) is His saying: {those who disbelieve and barred others from the way of Allah}.

Then He said: {And he whom Allah leaves astray - for him there is no guide}. Our scholars use this verse as proof in several ways:

His saying: {Rather, the promise of those who disbelieve has been made attractive to them}, and we have proven that the beautifier is Allah.
His saying: {and they have been barred from the way} (passive voice), which we explained means Allah barred them.
His saying: {And he whom Allah leaves astray - for him there is no guide}, which is explicit regarding the matter and confirms that the beautifier and the barer can only be Allah.
His saying: {They will have a punishment in the worldly life, but the punishment of the Hereafter is more severe}. He informed that they will fall into the punishment of the Hereafter, and Allah's information is immutable. If change is impossible in this report, then the issuance of faith from Him becomes impossible. We have summarized all these points repeatedly in this book.

Al-Qadi said: {he whom Allah leaves astray} means astray from the reward of Paradise due to his disbelief. {for him there is no guide} indicates that the reward is only attained through obedience; whoever deviates from it will find no path to it. Another view is that it refers to one whom Allah has judged to be misguided and named as such. Another view is that it means one whom Allah misguides from faith, finding him thus. He concluded that the first view is the strongest.

However, the first view is very weak because the discussion was about their faith and disbelief in this world; the matter of their entry into Paradise was not mentioned at all, so diverting the discussion to something unmentioned is remote. Furthermore, even if we concede their point, since Allah informed that they will not enter Paradise, the objective is achieved, as contradiction to Allah's knowledge and report is impossible.

Allah informed them of the mentioned matters, then clarified that He combined for them the punishment of this world with the punishment of the Hereafter, which is more severe, and that there is no defender for them from it, neither in this world nor the next. The punishment of this world includes killing, fighting, cursing, blame, and humiliation. Whether calamities and illnesses are included is debated. Some say yes, others say no, because every person afflicted by a calamity is commanded to be patient; if it were punishment, patience would not be obligatory. According to this view, the verse refers to killing, captivity, seizure of wealth, and cursing. He said {but the punishment of the Hereafter is more severe} because it is greater in strength and intensity, or in the variety of types, or because it is not mixed with anything that brings comfort, or because of its permanence and lack of cessation. Then He clarified with {and they will have no protector from Allah}, meaning no one will shield them from the punishment of Allah that befalls them. Al-Wahidi said: Most reciters paused on the qāf of wāqin without affirming the yā' (i.e., wāq), just as in hād and wāl. This is the preferred way because when connecting the words, you say: hādā hādin, wālin, wāqin. The yā' is dropped because it is silent and meets the tanwīn. When pausing, the tanwīn is dropped in the nominative and genitive cases, and the yā' was already dropped, so the pause lands on the vowel (which is a kasra in the non-nominative cases), and this vowel is dropped like all final vowels when pausing, resulting in hād, wāl, and wāq. Ibn Kathir used to pause with the yā' (hāyī, wālī, wāqī). The justification for this is what Sibawayh narrated: some Arabs whose testimony is trusted say hādā dā'ī (this is a caller) and pause with the yā'.

[Ar-Ra'd: 35] The description of Paradise which the righteous have been promised: beneath it flow rivers; its food is eternal, and its shade is eternal. That is the consequence for those who feared Allah, and the consequence for the disbelievers is the Fire.

Commentary on Verse 35

This verse has several issues:

First Issue: Regarding {The description of Paradise} (mathal al-Jannah)

First Opinion (Sibawayh): Mathal al-Jannah is the subject (mubtada'), and the predicate (khabar) is omitted. The meaning is: In what We have narrated to you, there is the description of Paradise.
Second Opinion (Az-Zajjaj): Mathal al-Jannah is an adjective describing it as follows: "Paradise, whose description is that rivers flow beneath it..."
Third Opinion: Mathal al-Jannah is the subject, and {rivers flow beneath it} is the predicate, similar to saying: "Zayd's description is the name."
Fourth Opinion: The predicate is {its food is eternal} because it is outside the norm. It is as if He said: {The description of Paradise which the righteous have been promised: rivers flow beneath it} as you know from your gardens, except that {its food is eternal}.

Second Issue: Description of Paradise Allah described Paradise with three characteristics:

Rivers flow beneath it.
Its food is eternal. This means the foliage, fruit, and benefits of earthly gardens do not last. As for the fruits of the Hereafter, they are permanent and unending.
Its shade is also eternal. This means there is no heat, no cold, no sun, no moon, and no darkness there. This is similar to His saying: {They will not see therein [any] sun or [intense] cold} (Al-Insan: 13).

After describing Paradise with these three characteristics, Allah clarified that {That is the consequence for those who feared Allah}, meaning the outcome for the pious is Paradise. {and the consequence for the disbelievers is the Fire}. The essence of this verse is that the reward of the pious consists of pure benefits, free from impurities, characterized by permanence.

Third Issue: Regarding {its food is eternal}

First Issue: It indicates that the eating in Paradise does not cease, contrary to what is narrated from Jahm and his followers.
Second Issue: It indicates that the movements of the people of Paradise do not end in permanent stillness, contrary to what Abu Hudhayl and his followers say.
Third Issue (Al-Qadi): This verse indicates that Paradise has not yet been created. If it were created, it would necessarily perish and its food would cease, based on His saying: {Everyone upon it is fleeting} (Ar-Rahman: 26) and {Everything will perish except His Face} (Al-Qasas: 88). But its food does not cease due to {its food is eternal}. Therefore, Paradise must not be created yet. He added: We do not deny that many gardens currently exist in the heavens enjoyed by angels and those alive among the Prophets, martyrs, and others, as narrated. However, our view is that the eternal Garden of Eternity (Jannat al-Khuld) will only be created after the Resurrection.

The Response: Their proof is composed of two verses: {Everything will perish except His Face} and {its food is eternal and its shade}. If we apply specialization (takhṣīṣ) to one of these general statements, their proof collapses. We specialize one of these general statements with evidence indicating that Paradise is created, such as His saying: {And hasten to forgiveness from your Lord and a Garden whose width is [as great as] the heavens and the earth, prepared for the righteous} (Al 'Imran: 133).

[Ar-Ra'd: 36] And those to whom We gave the Scripture rejoice in what has been revealed to you, but among the [various] factions are those who deny part of it. Say, "I have only been commanded to worship Allah and not associate partners with Him. To Him I invite, and to Him is my return."

Commentary on Verse 36

The phrase {And those to whom We gave the Scripture} refers to the People of the Book (Jews and Christians). They rejoice in what was revealed to you (the Qur'an), but among the factions (al-aḥzāb—groups of Jews and Christians) are those who deny part of it.

{Say, "I have only been commanded to worship Allah and not associate partners with Him. To Him I invite, and to Him is my return."} (This repeats the command from verse 30, emphasizing the core message against the denial of the factions).

Tafsir of Ar-Ra'd 13:26-35

Mafatih al-Ghayb