Surah Ash-Shu'ara: (90 - 104) And Paradise will be brought near for the righteous

Section 1: Description of the Day of Judgment

Point 1: The Drawing Near of Paradise and the Manifestation of Hellfire

This means that Paradise will be brought close to the place of assembly for the fortunate, so they can see it and rejoice that they are destined for it. Hellfire will be made manifest and visible to the wretched, causing them deep regret as they see they are being driven toward it.

Allah describes the people of reward: {And Paradise will be brought near for the righteous, not far off} (Qaf: 31). And regarding the people of punishment: {But when they see it as a near event, the faces of those who disbelieve will be grim} (Al-Mulk: 27).

Allah does this to grant immediate joy to the believers and immense grief to the disbelievers.

Point 2: The Confrontation and Condemnation

This means: Where are your deities? Can they help you with their support, or can they help themselves, since they and their worshippers are fuel for the Fire?

Meaning the idols and those who worshipped them, for whom Hellfire has been displayed. Al-Kabkaba (being thrown down forcefully) implies repeated throwing until they settle in the depths of the Fire.

Meaning his followers from the disobedient among mankind and the Jinn.

Point 3: The Accusation and Denial

The apparent meaning is that the worshippers will argue with and address the idols they worshipped. The state of the idols must be one of two possibilities:

1. Allah creates them as inanimate objects in the Hereafter to punish the inhabitants of Hell with them. In this case, addressing them is not valid, and their statement, {When we equated you with the Lord of the worlds}, must be interpreted as not being a direct address to them.
2. Allah revives them in the Fire. This is also impermissible because the idols bear no sin, as others worshipped them.

The most probable interpretation is that they mention this upon seeing the idols' forms as a confession of their grave error and a sign of remorse, not as a literal address.

What is truly meant as a direct address is their statement: {And none misguided us except the criminals}. They mean those who called them to idol worship from among the Jinn and mankind, similar to what they say: {Our Lord, indeed we obeyed our masters and our chiefs, and they led us astray from the [right] way} (Al-Ahzab: 67).

Point 4: The Lack of Intercessors and Friends

They say this because they see the believers having intercessors (angels and prophets) and friends. In the Hereafter, only the believers will have true friendship, as Allah says: {Intimate friends, that Day, will be enemies to one another, except for the righteous} (Az-Zukhruf: 67).

They mean: We have no intercessors, nor any close friend from those whom we used to count as intercessors and friends. They believed their idols would intercede for them, and they had friends among the devils of mankind.

Alternatively, they mean that when they fall into ruin, they realize that their supposed intercessors and friends will not benefit or defend them. By denying them, they negate the benefit they once attributed to them, as something that yields no benefit is treated as non-existent.

Al-Hameem (close friend) comes from Ihtimam (concern), meaning one who is concerned about what concerns you, or from Al-Hammah (the special/private one), meaning a sincere friend.

The use of the plural for intercessors (Shafi'een) and the singular for friend (Sadeeq) might be because intercessors are usually numerous (a group from one's town might intercede for someone oppressed out of mercy), whereas a true, sincere friend is rarer than the eggs of the white ostrich (Anuq). It is also possible that Sadeeq is used here in a collective sense.

Point 5: The Wish for Return

They wish to return to the world, even in this state of torment, expressing a strong desire (Layta). This is because the meaning of Law (if) and Layta (if only) overlap in expressing a desired possibility.

Alternatively, Law is used in its original conditional sense, with the consequence (fa) omitted: "If only we had a return, then we would do such and such."

Al-Jubba'i said that their statement, {so we could be among the believers}, is not a report of their actual belief, but a report of their resolve. If it were a report of their belief, it would have to be true, as falsehood does not issue from the people of the Hereafter. Allah has contradicted this in: {And if they were returned, they would return to that which they were forbidden} (Al-An'am: 28). The refutation of this statement has already been discussed in Surah Al-An'am.

Point 6: The Lesson and the Majority

Allah then clarifies that in the story of Abraham (peace be upon him), there is a sign for those who wish to take heed.

Most commentators apply this to the people of Abraham. Allah clarifies that despite all these proofs, the majority of his people did not believe him. This serves as a consolation for the Prophet (PBUH) regarding the rejection he faced from his own people.

Point 7: The Conclusion on Abraham's Story

This means that He is capable of inflicting immediate punishment, but He is Merciful by granting respite so that they might believe.

The Third Story: The Story of Noah (Peace Be Upon Him)