Al-Hajj: (50-51) So those who believed and did righteous deeds...

Know that when the Almighty explained to the Prophet (peace be upon him) that he must say to them, "I am a clear warner," He followed that by commanding him to mention both the promise and the threat. This is because a person is only a warner by mentioning the promise for the obedient and the threat for the disobedient.

He said: {So those who believed and did righteous deeds} (22:50). He combined these two descriptions, which is evidence that righteous action is separate from the definition of Iman (faith). By this, the position of the Mu'tazila is refuted. Iman includes everything required of belief in the heart and affirmation by the tongue. Righteous action includes performing every obligation and avoiding every prohibition.

Then the Exalted clarified that whoever combines both (faith and action), Allah the Almighty will combine for him forgiveness and noble provision.

As for forgiveness, it could mean:

1. Forgiveness of minor sins.
2. Forgiveness of major sins after repentance.
3. Forgiveness of major sins before repentance.

The first two are obligatory according to the opponents (Mu'tazila), and performing an obligation is not called forgiveness. Thus, the third remains, which indicates pardon for those among the people of the Qibla who committed major sins.

As for noble provision (al-rizq al-karim), it points to the reward. Its nobility (karam) may imply:

1. Negative attributes: That the person in the Hereafter becomes independent of worldly earnings, bearing hardship, humiliation associated with them, and committing sins and baseness because of them.
2. Affirmative attributes: That the provision will be abundant, perpetual, pure from harm, and accompanied by honor and veneration.

The first interpretation is preferable, making Karim indicative of all these attributes. This is the description of the believers.

As for the disbelievers, He said: {And those who strove against Our signs, striving to frustrate} (22:51). This means they exerted effort in rejecting and denying the signs, calling them magic, poetry, or tales of the ancients. Whoever exerts his utmost effort in a matter is said to have "striven" (sa'a) in it, as an extension of meaning, because he reached the limit of his effort, just as a walker who reaches the end of his capacity is said to have striven. Mentioning the signs and intending denial of them is metaphorical.

The author of Al-Kashshaf said: It is said, "He strove in so-and-so's affair" if he rectified it or corrupted it through his striving.

As for {striving to frustrate} (mu'ajizin), it means challenging them to render one incapable ('ajaztuhu), meaning one hoped to frustrate them. They differed on the intended meaning: whether they were frustrating Allah, the Messenger, or the believers. The closest view is the latter, because if they denied Allah, it would be impossible for them to hope to frustrate Him. If they affirmed Him, it is unlikely they would believe they could frustrate and overcome Him. However, it is plausible for them to think they could frustrate the Messenger through tricks and stratagems.

Those who said the meaning is frustrating Allah mentioned several interpretations:

1. The meaning of mu'ajizin is those who overcome and escape their Lord from His punishment and reckoning, as they denied the Resurrection.
2. They discourage others from believing in Allah through encouragement and intimidation.
3. They frustrate Allah by introducing doubts into people's hearts.

The response to the first view is that one who denies the basis of a thing cannot be described as overcoming the one who does that thing. If one interprets the verse this way, their intention must be that they thought they could overcome the Messenger (PBUH) regarding what he spoke of concerning the gathering and resurrection.

The response to the second and third views is that the frustration ultimately reverts to the Messenger and the community, not to Allah the Almighty.

As for His saying: {Those will be the companions of the Fire}, it means they will remain therein perpetually, and they are likened to a companion (sahib) due to this permanence.

If it is asked: The Messenger (PBUH) was commanded first to give good tidings to the believers and then to warn the disbelievers. By analogy, it should have been said: "Say, O people, I am only to you a bearer of good tidings and a warner." We reply that the discourse is directed towards the polytheists, and "O people" is an address to them. They are the ones about whom it was said: {Have they not traveled through the earth} (22:46) and described as being hasty. The mention of the believers and their reward was introduced only to increase their anger and distress.

{And how many a messenger We sent before you, and there did not come to them a messenger or a prophet except that when he wished, Satan cast something into his wish. But Allah abolishes what Satan casts. Then Allah establishes His verses. And Allah is Knowing, Wise. * So that He may make what Satan casts a trial for those whose hearts are diseased and those whose hearts are hardened. And indeed, the wrongdoers are in extreme opposition. * And that those who were given knowledge may know that it is the truth from your Lord, so they believe in it, and their hearts become tranquil toward it. And indeed, Allah is the Guide of those who believe to a straight path. * And those who disbelieve will not cease to be in doubt about it until the Hour comes upon them suddenly or there comes to them the punishment of a barren Day. * The sovereignty that Day belongs to Allah. He will judge between them. So those who believed and did righteous deeds will be in Gardens of Bliss. * But those who disbelieved and denied Our verses—for them will be a humiliating punishment.} (22:52-59)

Commentary on verses 52-59:

{And how many a messenger We sent before you, and there did not come to them a messenger or a prophet except that when he wished, Satan cast something into his wish.} (22:52)

This addresses the Prophet's (PBUH) distress when the disbelievers rejected his message. Allah informs him that this is a recurring pattern. Whenever a messenger recited or intended to recite revelation, Satan would cast something into his recitation or intention.

{But Allah abolishes what Satan casts. Then Allah establishes His verses. And Allah is Knowing, Wise.} (22:53)

Allah removes the false addition and confirms the true revelation. This confirms the infallibility of the Prophet's message from corruption by Satan.

{So that He may make what Satan casts a trial for those whose hearts are diseased and those whose hearts are hardened.} (22:54)

The purpose of Satan's casting (and Allah's subsequent removal of it) is to serve as a test (fitnah):

1. For those whose hearts are diseased: Those whose faith is weak and susceptible to doubt.
2. And those whose hearts are hardened: Those whose disbelief is entrenched.

{And indeed, the wrongdoers are in extreme opposition.} (22:54)

They are in a state of profound deviation and hostility toward the truth.

{And that those who were given knowledge may know that it is the truth from your Lord, so they believe in it, and their hearts become tranquil toward it.} (22:55)

The second purpose of this process is for the people of knowledge (the true scholars) to recognize that what remains after Satan's interference is the absolute truth from Allah, leading them to firm belief and tranquility of heart.

{And indeed, Allah is the Guide of those who believe to a straight path.} (22:55)

This confirms that guidance to the straight path is solely from Allah for the believers.

{And those who disbelieve will not cease to be in doubt about it until the Hour comes upon them suddenly or there comes to them the punishment of a barren Day.} (22:56)

The disbelievers will remain in doubt until one of two things occurs: the sudden arrival of the Hour (Resurrection), or the arrival of a painful, inescapable punishment on a specific Day.

{The sovereignty that Day belongs to Allah. He will judge between them.} (22:57)

On that Day, all dominion belongs exclusively to Allah, and He will judge justly between the two groups.

{So those who believed and did righteous deeds will be in Gardens of Bliss.} (22:58)

The reward for the believers.

{But those who disbelieved and denied Our verses—for them will be a humiliating punishment.} (22:59)

The consequence for the disbelievers.