Surah As-Saffat (37): 51 - "One of them said..."

Issues Discussed in the Verse:

It is established that just as the inhabitants of Paradise discuss their enjoyment of the wine of Paradise when they gather, the conversation among the righteous is a source of delight. Similarly, recalling deliverance from the causes of destruction (i.e., worldly sins and disbelief) when gathered in eternal bliss is a great pleasure.

In this verse, Allah mentions that when the people of Paradise gather for drinking and conversation, part of their discussion will involve remembering that they once faced circumstances in the world that warranted the punishment of God, yet they were saved and achieved eternal happiness. The purpose of mentioning this is to complete and enhance the joy and delight of the inhabitants of Paradise.

Regarding the verse:

• {قال قائل منهم} (One of them said): A speaker from among the people of Paradise said, "Indeed, I had a companion in the world."
• {إنى كان لى قرين} (Indeed, I had a companion): This companion used to rebuke him for believing in the Resurrection and the Day of Judgment, saying in astonishment:
• {أءنك لمن المصدقين} (Are you truly one of those who believe?): He would ask mockingly:
• {أءذا متنا وكنا ترابا وعظاما أءنا لمدينون} (When we die and become dust and bones, are we then to be recompensed?): Meaning, are we to be held to account and judged? The meaning is that this companion used to utter these words in rejection and denial.

Then, the man who is now in Paradise addresses his companions, inviting them to the peak of joy by showing them the Fire to witness that companion and speak to him:

• {هل أنتم مطلعون} (Will you look down?): He asks them to look.
• {فأطلع} (So he looked down): It is most likely that he requested something specific to be shown, as if he had to exert effort to see, otherwise, there would be no need to ask. Therefore, some scholars suggest he went to one of the edges of Paradise where he could look down into the Fire.
• {فرءاه فى سواء} (And he saw him in the midst of [Hellfire]): Meaning, in the middle of Hell. He rebuked him, saying:
• {تالله إن كدت لتردين} (By God, you almost destroyed me!): Meaning, you almost caused my ruin by inviting me to deny the Resurrection and the Hereafter.
• {ولولا نعمة ربى} (But for the grace of my Lord): Meaning, the guidance to the truth and protection from falsehood,
• {لكنت من المحضرين} (I would have been among those brought forth [to Hell] like you).

When this conversation is completed, before the mention of the "death of death" (referring to the end of suffering for the dwellers of Paradise), there is a second point: when one's goodness and happiness become immense, one might exclaim in great wonder, "Will this last for me? Will this remain mine?" even if they are certain of its permanence.

Then, upon finishing these discussions, they say:

• {إن هاذا لهو الفوز العظيم} (Indeed, this is the great success!).

As for the statement:

• {لمثل هاذا فليعمل العاملون} (For the like of this let the workers work): Some say this is a continuation of their speech, while others say it is a new beginning, a statement from God, meaning: To attain such happiness, the workers must strive.

Some scholars suggest that the identity of this speaker and his companion is the one mentioned by Allah in Surah Al-Kahf (18:32) in the saying: {واضرب لهم مثلا رجلين} (And present to them an example of two men...).

It is narrated that two men were partners. They acquired eight thousand dinars. One said to the other, "Let me divide it with you," and they divided it. He bought a house for one thousand dinars and showed it to his partner, asking, "What do you think of its beauty?" The partner replied, "How beautiful it is!" Then he went out and supplicated, "O God, my companion has bought this house for a thousand dinars, and I ask You for a house among the houses of Paradise." So he gave away one thousand dinars in charity. Then his partner married a beautiful woman for one thousand dinars, and this man gave away one thousand dinars so that God might marry him to a Hur al-'Ain (beautiful maiden). Then his partner bought gardens for two thousand dinars, and this man gave away two thousand dinars. God granted him what he asked for in Paradise. At that point, he said: {إنى كان لى قرين} (Indeed, I had a companion...) up to {فرءاه فى سواء الجحيم} (And he saw him in the midst of Hellfire) (37:55).

Regarding the verse: {أءنك لمن المصدقين * أءذا متنا وكنا ترابا وعظاما أءنا لمدينون} (Are you truly one of those who believe? When we die and become dust and bones, are we then to be recompensed?).

The reciters differed concerning these three interrogative forms:

1. Nafi': Read the first two with a non-lengthened hamza (interrogation mark) and the third with a kasra on the alif without interrogation. Al-Kisa'i agreed, except he used two hamzas for the third.
2. Ibn 'Amir: Read the first and third with two hamzas (interrogation) and the second with a kasra on the alif without interrogation.
3. The Rest: Read all three with interrogation.
   • Ibn Kathir used one non-lengthened hamza followed by a light, silent ya'.
   • Abu 'Amr lengthened the hamza.
   • 'Asim and Hamza used two hamzas.

As for the statement: {إن كدت لتردين} (You almost destroyed me):

• Nafi', through the narration of Warsh, read it as لترديني (with the ya' retained during continuation).
• The rest omitted the ya'.

Our scholars use the verse {ولولا نعمة ربى لكنت من المحضرين} (But for the grace of my Lord, I would have been among those brought forth [to Hell] like you) as evidence that guidance and misguidance originate from God.

They argue that the opponent's doctrine holds that everything God does as a favor for the believer (like creation, sustenance, etc.) is also done for the disbeliever. If this grace is shared, it cannot be the specific cause for the believer attaining guidance and salvation from disbelief and ruin. Therefore, this specific grace must be an additional factor beyond those shared graces. This factor must be the strength of the incentive towards faith and the completion of what repels from disbelief.

Those who deny the punishment of the grave use the statement of the man from Paradise: {أفما نحن بميتين * إلا موتتنا الاولى} (So are we not to die, except for our first death?). This implies that a person dies only once. If life were granted in the grave, death would occur twice, which contradicts this statement.

The response is that the meaning of {إلا موتتنا الاولى} (except for our first death) refers to everything that occurred in the world. And God knows best.

Surah As-Saffat (37): 57-61

{أذالك خير نزلا أم شجرة الزقوم * إنا جعلناها فتنة للظالمين * إنها شجرة تخرج فىأصل الجحيم * طلعها كأنه رءوس الشياطين * فإنهم لاكلون منها فمالئون منها البطون * ثم إن لهم عليها لشوبا من حميم * ثم إن مرجعهم لإلى الجحيم * إنهم ألفوا ءابآءهم ضآلين * فهم علىءاثارهم يهرعون * ولقد ضل قبلهم أكثر الا ولين * ولقد أرسلنا فيهم منذرين * فانظر كيف كان عاقبة المنذرين * إلا عباد الله المخلصين}

(57) Is that [reward] better as a lodging, or the tree of Zaqqum? (58) Indeed, We have made it a trial for the wrongdoers. (59) Indeed, it is a tree issuing from the bottom of the Hellfire, (60) Its fruit is like the heads of devils. (61) Then indeed, they will eat from it and fill their bellies with it. (62) Then indeed, upon it will be a mixture of boiling water. (63) Then indeed, their return will be to the Hellfire. (64) Indeed, they found their fathers astray, (65) And they in their footsteps are hastening. (66) And certainly, before them did most of the former people go astray. (67) And We had sent among them a warner. (68) Then see how was the end of those who were warned. (69) Except the chosen servants of Allah.