;
The Reward of Those on the Right After

Allah mentioned the final destination of those foremost in faith, the nearest to Him, He next mentioned the end of those on the right, the righteous believers. Maymun bin Mihran said that those on the right side are lesser in rank than the foremost in faith. Allah said,

﴿ وَأَصۡحَـٰبُ ٱلۡيَمِينِ مَآ أَصۡحَـٰبُ ٱلۡيَمِينِ

(And those on the right -- how (fortunate) will be those on the right) who are those on the right, what is their condition and what will their final destination be like Allah next answers this question by saying,

﴿ فِى سِدۡرٍ۬ مَّخۡضُودٍ۬

((they will be) among Sidr Makhdud.) Ibn `Abbas, `Ikrimah, Mujahid, Ibn Al-Ahwas, Qasamah bin Zuhayr, As-Safr bin Nusayr, Al-Hasan, Qatadah, `Abdullah bin Kathir, As-Suddi, Abu Hazrah and several others said, "The kind without thorns.'' And from Ibn `Abbas: "It is the one that is laden with fruits.'' This is also reported from `Ikrimah and Mujahid. Similar was also said by Qatadah as we mentioned. So it is the one with a full load of fruits without thorns. So it appears that both meanings apply here. The lote tree, of this life is thorny and carries few fruits. In the Hereafter, it is the opposite; it does not have thorns and carries plenty of fruit, the weight of which strains its trunk. `Utbah bin `Abd As-Sulami said, "I was sitting with Allah's Messenger, when a Bedouin came and said, `O Messenger of Allah! Have you heard about the tree that has more thorns than any other being in Paradise' Meaning the Talh tree. So Allah's Messenger said:

« إِنَّ اللهَ يَجْعَلُ مَكَانَ كُلِّ شَوْكَةٍ مِنْهَا ثَمَرَةً، مِثْلَ خُصْوَةِ التَّيْسِ الْمَلْبُودِ، فِيهَا سَبْعُونَ لَوْنًا مِنَ الطَّعَامِ، لَا يُشْبِهُ لَوْنٌ آخَر »

(For each spot that there was a thorn on it, Allah instead put fruit, similar to a castrated tight skinned ram, a food having seventy colors, each different than the other.) Allah's said,

﴿ وَطَلۡحٍ۬ مَّنضُودٍ۬

(and among Talh Mandud.) refers to large thorny shrub that used to grow in the area of Hijaz (Western Arabia). Mujahid said that

﴿ مَّنضُودٍ۬

(Mandud) means: "Its fruits are piled on top of each other. Allah is reminding the Quraysh of these kinds of trees, since they used to like the shade that the Talh and Sidr provided for them.'' Ibn Abi Hatim recorded that Abu Sa`id said that

﴿ وَطَلۡحٍ۬ مَّنضُودٍ۬

(Talh Mandud) means: "The banana tree.'' And he (Ibn Abi Hatim) said, "Similar is reported from Ibn `Abbas, Abu Hurayrah, Al-Hasan, `Ikrimah, Qasamah bin Zuhayr, Qatadah and Abu Hazrah. '' Mujahid and Ibn Zayd said similarly, Ibn Zayd added, "The people of Yemen call the banana tree, Talh.'' Ibn Jarir mentioned no other explanation for Talh. Allah said,

﴿ وَظِلٍّ۬ مَّمۡدُودٍ۬

(And in shade Mamdud (extended).) Al-Bukhari recorded that Abu Hurayrah said that the Prophet said,

« إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ لَا يَقْطَعُهَا، اقْرَؤُوا إِنْ شِئْتُمْ:
﴿ وَظِلٍّ۬ مَّمۡدُودٍ۬

(In Paradise, there is a tree that a rider can travel for a hundred years under its shade but would not be able to pass it. Recite if you will: (And in shade extended.)) Muslim also collected this Hadith. Imam Ahmad recorded that Abu Hurayrah said that the Messenger of Allah said,

« إِنَّ فِي الْجَنَّةِ شَجَرَةً يَسِيرُ الرَّاكِبُ فِي ظِلِّهَا مِائَةَ عَامٍ، اقْرَؤُوا إِنْ شِئْتُمْ:
﴿ وَظِلٍّ۬ مَّمۡدُودٍ۬

(There is a tree in Paradise the shade of which a rider would take one hundred years to pass. Recite if you will: (And in shade extended.)) Muslim, Al-Bukhari and `Abdur-Razzaq collected this Hadith. Allah said,

﴿ وَفَـٰكِهَةٍ۬ كَثِيرَةٍ۬ لَّا مَقۡطُوعَةٍ۬ وَلَا مَمۡنُوعَةٍ۬

(And fruit in plenty, whose supply is not cut off nor are they out of reach.) indicating that they will have plenty of fruits of various kinds, that which no eye has ever seen, no ear has ever heard of and no heart has ever imagined, as Allah said,

﴿ ڪُلَّمَا رُزِقُواْ مِنۡہَا مِن ثَمَرَةٍ۬ رِّزۡقً۬ا‌ۙ قَالُواْ هَـٰذَا ٱلَّذِى رُزِقۡنَا مِن قَبۡلُ‌ۖ وَأُتُواْ بِهِۦ مُتَشَـٰبِهً۬ا‌ۖ

(Every time they will be provided with a fruit therefrom, they will say: "This is what we were provided with before, "and they will be given things in resemblance.)(2:25) The shape will appear similar, but the taste is different. In the Two Sahihs, Sidrat Al-Muntaha (the tree in the seventh heaven) is described as:

« فَإِذَا وَرَقُهَا كَآذَانِ الْفِيَلَةِ، وَنَبْقُهَا مِثْلُ قِلَالِ هَجَر »

(...its leaves were like the ears of elephants and its Nabir fruits resembled the clay jugs of Hajar.) The Two Sahihs also collected a Hadith from Ibn `Abbas, who said, "The sun was eclipsed and Allah's Messenger led the people in the Eclipse prayer. They asked, `O Allah's Messenger, we saw you reach out for something while standing (in prayer), but then you stepped back.' He said,

« إِنِّي رَأَيْتُ الْجَنَّةَ فَتَنَاوَلْتُ مِنْهَا عُنْقُودًا، وَلَوْ أَخَذْتُهُ لَأَكَلْتُمْ مِنْهُ مَا بَقِيَتِ الدُّنْيَا »

(I saw Paradise and reached out for a cluster of fruit from it. Had I done so, you would have kept eating from it for the remainder of the life of the world.)'' Imam Ahmad recorded that `Utbah bin `Abd As-Sulami said, "A bedouin man came to the Messenger of Allah and asked him about the Hawd and Paradise. The Bedouin asked, `Does Paradise have fruits' The Prophet said,

« نَعَمْ، وَفِيهَا شَجَرَةٌ تُدْعَى طُوبَى »

(Yes, and it also has a tree called Tuba.) ((He ) said something more saying but I could not recall it). The Bedouin asked, `Does it look like any of the trees that grow in our area' The Prophet said,

« لَيْسَتْ تُشْبِهُ شَيْئًا مِنْ شَجَرِ أَرْضِك »

(There is nothing resembling it among the trees in your land.) The Prophet then asked him,

« أَتَيْتَ الشَّامَ؟ »

(Have you traveled to Ash-Sham area) The Bedouin said: `No. 'The Prophet said,

« تُشْبِهُ شَجَرَةً بِالشَّامِ تُدْعَى الْجَوْزَةَ، تَنْبُتُ عَلَى سَاقٍ وَاحِدَةٍ، وَيَنْفَرِشُ أَعْلَاهَا »

(It looks like a tree that grows in Ash-Sham area and is called Al-Jawzah, which stands on one stem but its branches grow all around to the fullest extent.) The Bedouin asked, `How big is the cluster of its fruits' The Prophet said,

« مَسِيرَةُ شَهْرٍ لِلْغُرَابِ الْأَبْقَعِ وَلَا يَفْتُر »

(The distance that the crow flies in one month without rest.) The Bedouin asked, `How huge its trunk is' The Prophet said,

« لَوِ ارْتَحَلَتْ جَذَعَةٌ مِن إِبِلِ أَهْلِكَ مَا أَحَاطَتْ بِأَصْلِهَا، حَتْى تَنْكَسِرَ تَرْقُوَتُهَا هَرَمًا »

(If a four-year old she-camel that your family owns travels it, it will not completely pass its trunk until its shoulders break from old age.) The man asked, `Does it bear grapes' The Prophet answered in yes. The Bedouin asked, `How big are the grapes' The Prophet said,

« هَلْ ذَبَحَ أَبُوكَ تَيْسًا مِنْ غَنَمِهِ قَطُّ عَظِيمًا؟ »

(Has your father ever slaughtered a ram) The Bedouin answered, `Yes,' and the Prophet asked him,

« فَسَلَخَ إِهَابَهُ فَأَعْطَاهُ أُمَّكَ فَقَالَ: اتَّخِذِي لَنَا مِنْهُ دَلْوًا؟ »

(And then he skinned it and gave the skin to your mother and asked her to make a hanging bucket out of it) The Bedouin again said yes and said, `This grape would suffice for me and my family!' The Prophet agreed and said,

« نَعَمْ، وَعَامَّةَ عَشِيرَتِك »

(Yes, and also for the rest of your clan.)'' Allah's statement,

﴿ لَّا مَقۡطُوعَةٍ۬ وَلَا مَمۡنُوعَةٍ۬

(Whose supply is not cut off nor are they out of reach.) The supply of these fruits never runs out, winter or summer. Rather, they are always available for those who want to eat from them, forever. Whenever these fruits are desired, they will be available and easy to grasp by Allah's power. Qatadah said, "Nothing will prevent them from reaching out to get these fruits, no branches, thorns or distance.'' We mentioned a Hadith before that states that whenever someone takes a fruit in Paradise, another one grows in its place. Allah said, afterwards:

﴿ وَفُرُشٍ۬ مَّرۡفُوعَةٍ

(And on couches, raised high.) meaning, high, soft and comfortable. Allah said,

﴿ إِنَّآ أَنشَأۡنَـٰهُنَّ إِنشَآءً۬ فَجَعَلۡنَـٰهُنَّ أَبۡكَارًا عُرُبًا أَتۡرَابً۬ا لِّأَصۡحَـٰبِ ٱلۡيَمِينِ

(Verily, We have created them a special creation. And made them virgins. `Urub, Atrab. For those on the right.) The Ayat describe the women who will be on the beds and couches, but since mentioning the beds hints to them, they were not directly mentioned. For instance, Allah said that Sulayman said,

﴿ إِذۡ عُرِضَ عَلَيۡهِ بِٱلۡعَشِىِّ ٱلصَّـٰفِنَـٰتُ ٱلۡجِيَادُ فَقَالَ إِنِّىٓ أَحۡبَبۡتُ حُبَّ ٱلۡخَيۡرِ عَن ذِكۡرِ رَبِّى حَتَّىٰ تَوَارَتۡ بِٱلۡحِجَابِ

(When there were displayed before him, in the afternoon, well-trained horses of the highest breed. He said, "I did love the good instead of remembering my Lord,'' till the time was over, and it had hidden in the veil (of night).) (38:31-32), "it'' (Tawarat) refers to the sun setting, according to the scholars of Tafsir. Al-Akhfash said that Ayah,

﴿ إِنَّآ أَنشَأۡنَـٰهُنَّ

(Verily, We have created them), implied the maidens of Paradise although it did not mention them directly. Abu `Ubaydah said that they were mentioned before in Allah's statement,

﴿ وَحُورٌ عِينٌ۬ كَأَمۡثَـٰلِ ٱللُّؤۡلُوِٕ ٱلۡمَكۡنُونِ

(And Hur (fair females) with wide lovely eyes. Like preserved pearls.) Therefore, Allah's statement,

﴿ إِنَّآ أَنشَأۡنَـٰهُنَّ

(Verily, We have created them), meaning, in the other life, after they became old in this life, they were brought back while virgin, youthful, being delightfully passionate with their husbands, beautiful, kind and cheerful. Abu Dawud At-Tayalisi recorded that Anas said that the Messenger of Allah said,

« يُعْطَى الْمُؤْمِنُ فِي الْجَنَّةِ قُوَّةَ كَذَا وَكَذَا فِي النِّسَاء »

(In Paradise, the believer will be given such and such strength for women.) Anas said, "I asked, `O Allah's Messenger! Will one be able to do that' He said,

« يُعْطَى قُوَّةَ مِائَة »

(He will be given the strength of a hundred (men).)'' At-Tirmidhi also recorded it and said, "Sahih Gharib.'' Abu Al-Qasim At-Tabarani recorded that Abu Hurayrah said that the Messenger of Allah was asked, "O Allah's Messenger! Will we have sexual intercourse with our wives in Paradise'' He said,

« إِنَّ الرَّجُلَ لَيَصِلُ فِي الْيَوْمِ إِلَى مِائَةِ عَذْرَاء »

(The man will be able to have sexual intercourse with a hundred virgins in one day.) Al-Hafiz Abu `Abdullah Al-Maqdisi said, "In my view, this Hadith meets the criteria of the Sahih, and Allah knows best.'' Allah's statement,

﴿ عُرُبًا

(`Urub,) Sa`id bin Jubayr reported that Ibn `Abbas said, "They are in an infatuated state with their husbands, haven't you ever seen a she-camel in heat She is like that.'' Ad-Dahhak reported from Ibn `Abbas who said, "The Urub and their husbands are their sweet hearts, and they are their husbands' sweet hearts.'' Similar was said by `Abdullah bin Sarjis, Mujahid, `Ikrimah, Abu Al-`Aliyah, Yahya bin Abi Kathir, `Atiyah, Al-Hasan, Qatadah, Ad-Dahhak and others. Ad-Dahhak reported from Ibn `Abbas;

﴿ أَتۡرَابً۬ا

(Atrab), means "They will be of one age, thirty-three years old.'' Mujahid said, "Equal (age).'' And in a different narration, "Similar (age).'' `Atiyah said, "Comparative.'' Allah said,

﴿ لِّأَصۡحَـٰبِ ٱلۡيَمِينِ

(For those on the right.) meaning, these women were created, kept or given in marriage to those on the right. It appears that the meaning here is that they were created for those on the right side, because Allah said,

﴿ إِنَّآ أَنشَأۡنَـٰهُنَّ إِنشَآءً۬ فَجَعَلۡنَـٰهُنَّ أَبۡكَارًا عُرُبًا أَتۡرَابً۬ا لِّأَصۡحَـٰبِ ٱلۡيَمِينِ

(Verily, We have created them a special creation. And made them virgins. `Urub, Atrab. For those on the right.) This is the view of Ibn Jarir. It is possible that Allah's statement,

﴿ لِّأَصۡحَـٰبِ ٱلۡيَمِينِ

(For those on the right.) refers to the description that came just before,

﴿ عُرُبًا أَتۡرَابً۬ا لِّأَصۡحَـٰبِ ٱلۡيَمِينِ

(Atrab. For those on the right.) meaning, in their age. Al-Bukhari and Muslim recorded that Abu Hurayrah said that the Messenger of Allah said,

« أَوَّلُ زُمْرَةٍ يَدْخُلُونَ الْجَنَّةَ عَلَى صُورَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ، وَالَّذِينَ يَلُونَهُمْ عَلَى ضَوْءِ أَشَدِّ كَوْكَبٍ دُرِّيَ فِي السَّمَاءِ إِضَاءَةً، لَا يَبُولُونَ، وَلَا يَتَغَوَّطُونَ، وَلَا يَتْفُلُونَ، وَلَا يَتَمَخَّطُونَ، أَمْشَاطُهُمُ الذَّهَبُ، وَرَشْحُهُمُ الْمِسْكُ، وَمَجَامِرُهُمُ الْأَلُوَّةُ، وَأَزْوَاجُهُمُ الْحُورُ الْعِينُ، أَخْلَاقُهُمْ عَلَى خُلُقِ رَجُلٍ وَاحِدٍ، عَلَى صُورَةِ أَبِيهِمْ آدَمَ، سِتُّونَ ذِرَاعًا فِي السَّمَاء »

(The first group to enter Paradise will be (shining) like the moon when it is full. The next group will be like the most radiant planet in the sky. They will not urinate, relieve nature, spit or blow their noses. Their combs will be of gold and their sweat of musk; and censers of aloes wood will be used. Their wives will be from Al-Hur Al-`Ayn. Their shape will be similar to each other, the shape of their father `Adam, sixty cubits high in the sky.) Allah's statement,

﴿ ثُلَّةٌ۬ مِّنَ ٱلۡأَوَّلِينَ وَثُلَّةٌ۬ مِّنَ ٱلۡأَخِرِينَ

(A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) means, a multitude of those on the right will come from the earlier generations and a multitude from the latter generations. Ibn Abi Hatim recorded that `Abdullah bin Mas`ud said, "We were with the Prophet one night and in the next morning we went to him and he said,

« عُرِضَتْ عَلَيَّ الْأَنْبِيَاءُ وَأَتْبَاعُهَا بِأُمَمِهَا، فَيَمُرُّ عَلَيَّ النَّبِيُّ، وَالنَّبِيُّ فِي الْعِصَابَةِ، وَالنَّبِيُّ فِي الثَّلَاثَةِ، وَالنَّبِيُّ وَلَيْسَ مَعَهُ أَحَد »

(Some Prophets and their nations were displayed before me. A Prophet would pass in front of me with a group of men, and another with three men, and another with nobody with him.) Qatadah, one of the narrators of the Hadith, then recited this Ayah,

﴿ أَلَيۡسَ مِنكُمۡ رَجُلٌ۬ رَّشِيدٌ۬

(Is there not among you a single right-minded man)(11:78)

« حَتْى مَرَّ عَلَيَّ مُوْسَى بْنُ عِمْرَانَ فِي كَبْكَبَةٍ مِنْ بَنِي إِسْرَائِيل »

(Until Musa, son of `Imran passed me, with a great crowd from the Children of Israel.) So he said;

« قُلْتُ: رَبِّي مَنْ هذَا؟ قَالَ: هذَا أَخُوكَ مُوسَى بْنُ عِمْرَانَ وَمَنْ تَبِعَهُ مِنْ بَنِي إسْرَائِيل »
« قُلْتُ: رَبِّ فَأَيْنَ أُمَّتِي؟ قَالَ: انْظُرْ عَنْ يَمِينِكَ فِي الظِّرَاب »
« فَإِذَا وُجُوهُ الرِّجَال »
« قَالَ: أَرَضِيتَ؟ »
« قُلْتُ: قَدْ رَضِيتُ رَب »
« انْظُرْ إِلَى الْأُفُقِ عَنْ يَسَارِكَ، فَإِذَا وُجُوهُ الرِّجَال »
« أَرَضِيتَ؟ قُلْتُ: قَدْ رَضِيتُ رَب »
« فَإِنَّ مَعَ هؤُلَاءِ سَبْعِينَ أَلْفًا يَدْخُلُونَ الْجَنَّةَ بِغَيْرِ حِسَاب »

(So, I asked my Lord, "Who is this'' He said, "This is your brother Musa, son of `Imran, and those who followed him among the Children of Israel.'' I said, "O Lord! Where is my Ummah'' Allah said, "Look to your right on the hill,'' and I looked and saw faces of men. Allah said, "Are you pleased,'' and I said, "I am pleased O Lord!'' Allah said, "Look to the horizon to your left,'' and I saw faces of men. He again asked, "Are you pleased,'' and I said, "I am pleased, O Lord!'' He said, "And with them are seventy-thousand who will enter Paradise without reckoning.'') `Ukkashah bin Mihsan from Bani Asad, one of those who participated in the battle of Badr, said, `O Allah's Messenger! Invoke Allah to make me one of them.' The Prophet said,

« اللْهُمَّ اجْعَلْهُ مِنْهُم »

(O Allah, make him one of them.) Another man said, `O Allah's Messenger, invoke Allah to make me one of them.' The Prophet said,

« سَبَقَكَ بِهَا عُكَّاشَة »

(`Ukkashah beat you to it.) Allah's Messenger said,

« فَإِنِ اسْتَطَعْتُمْ فِدَاكُمْ أَبِي وَأُمِّي أَنْ تَكُونُوا مِنْ أَصْحَاب السَّبْعِينَ فَافْعَلُوا، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الظِّرَابِ، وَإِلَّا فَكُونُوا مِنْ أَصْحَابِ الْأُفُقِ، فَإِنِّي قَدْ رَأَيْتُ نَاسًا كَثِيرًا قَدْ تَأَشَّبُوا حَوْلَه »

(Therefore, may I sacrifice my father and mother for you! Try to be among the seventy (thousands), or among the crowds on the right, or the crowds that covered the side of the horizon, because I saw large crowds gathering on that side.) He continued:

« إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّة »

(I hope that you will be a fourth of the people of Paradise.) and we said, `Allahu Akbar. ' He said,

« إِنِّي لَأَرْجُو أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّة »

(I hope that you will be a third of the people of Paradise.) and we said, `Allahu Akbar.' The Prophet said,

« إِنِّي لَأَرْجُو أَنْ تَكُونُوا نِصْفَ أَهْلِ الْجَنَّة »

(I hope that you will be half of the people of Paradise,) and we said `Allahu Akbar.' Then Allah's Messenger recited this Ayah:

﴿ ثُلَّةٌ۬ مِّنَ ٱلۡأَوَّلِينَ وَثُلَّةٌ۬ مِّنَ ٱلۡأَخِرِينَ

(A multitude of those will be from the first generation. And a multitude of those will be from the later generations.) We said to each other, `Who are those seventy thousand' We then said, `They are those who were born in Islam and did not associate (anything or anyone in the worship of Allah).' When what we said reached the Prophet, he said,

« بَلْ هُمُ الَّذِينَ لَا يَكْتَوُونَ، وَلَا يَسْتَرْقُونَ وَلَا يَتَطَيَّرُونَ، وَعَلَى رَبِّهِمْ يَتَوَكَّلُون »

(They are the people who do not get treated by cauterization themselves, do not ask for Ruqyah (get oneself treated by the recitation of some verses of the Qur`an) and do not draw an evil omen from (birds), but put their trust (only) in their Lord.)'' This Hadith has many chains of narration collected in the Sahihs and other collections of Hadith.

﴿ وَأَصۡحَـٰبُ ٱلشِّمَالِ مَآ أَصۡحَـٰبُ ٱلشِّمَالِ فِى سَمُومٍ۬ وَحَمِيمٍ۬ وَظِلٍّ۬ مِّن يَحۡمُومٍ۬ لَّا بَارِدٍ۬ وَلَا كَرِيمٍ إِنَّہُمۡ كَانُواْ قَبۡلَ ذَٲلِكَ مُتۡرَفِينَ وَكَانُواْ يُصِرُّونَ عَلَى ٱلۡحِنثِ ٱلۡعَظِيمِ وَكَانُواْ يَقُولُونَ أَٮِٕذَا مِتۡنَا وَكُنَّا تُرَابً۬ا وَعِظَـٰمًا أَءِنَّا لَمَبۡعُوثُونَ أَوَءَابَآؤُنَا ٱلۡأَوَّلُونَ
﴿ قُلۡ إِنَّ ٱلۡأَوَّلِينَ وَٱلۡأَخِرِينَ لَمَجۡمُوعُونَ إِلَىٰ مِيقَـٰتِ يَوۡمٍ۬ مَّعۡلُومٍ۬ ثُمَّ إِنَّكُمۡ أَيُّہَا ٱلضَّآلُّونَ ٱلۡمُكَذِّبُونَ لَأَكِلُونَ مِن شَجَرٍ۬ مِّن زَقُّومٍ۬ فَمَالِـُٔونَ مِنۡہَا ٱلۡبُطُونَ فَشَـٰرِبُونَ عَلَيۡهِ مِنَ ٱلۡحَمِيمِ فَشَـٰرِبُونَ شُرۡبَ ٱلۡهِيمِ هَـٰذَا نُزُلُهُمۡ يَوۡمَ ٱلدِّينِ

(41. And those on the left How will be those on the left) (42. In Samum, and Hamim.) (43. And a shadow from Yahmum,) (44. Neither Barid nor Karim,) (45. Verily, before that, they indulged in luxury,) (46. And were persisting in great sin.) (47. And they used to say: "When we die and become dust and bones, shall we then indeed be resurrected'') (48. "And also our forefathers'') (49. Say: "(Yes) verily, those of old, and those of later times.'') (50. "All will surely be gathered together for appointed meeting of a known Day.'') (51. "Then verily, -- you the erring -- ones, the deniers!'') (52. "You verily, will eat of the trees of Zaqqum.'') (53. "Then you will fill your bellies therewith,'') (54. "And drink the Hamim on top of it.'') (55. "And you will drink (that) like Al-Him!'') (56. That will be their entertainment on the Day of Recompense!)

Those on the Left and Their Recompense

After Allah mentioned the condition of those on the right hand, He then mentioned the condition of those on the left hand,

﴿ وَأَصۡحَـٰبُ ٱلشِّمَالِ مَآ أَصۡحَـٰبُ ٱلشِّمَالِ

(And those on the left How will be those on the left) meaning, `What is the condition of those on the left,' then explains His statement, by saying,

﴿ فِى سَمُومٍ۬

(in Samum,) means, a fierce hot wind,

﴿ وَحَمِيمٍ۬

(and Hamim.) i.e., boiling water,

﴿ وَظِلٍّ۬ مِّن يَحۡمُومٍ۬

(And a shadow from Yahmum,) the shadow of smoke, according to Ibn `Abbas, Mujahid, `Ikrimah, Abu Salih, Qatadah, As-Suddi and others. In a similar statement, Allah said,

﴿ ٱنطَلِقُوٓاْ إِلَىٰ مَا كُنتُم بِهِۦ تُكَذِّبُونَ ٱنطَلِقُوٓاْ إِلَىٰ ظِلٍّ۬ ذِى ثَلَـٰثِ شُعَبٍ۬ لَّا ظَلِيلٍ۬ وَلَا يُغۡنِى مِنَ ٱللَّهَبِ إِنَّہَا تَرۡمِى بِشَرَرٍ۬ كَٱلۡقَصۡرِ كَأَنَّهُ ۥ جِمَـٰلَتٌ۬ صُفۡرٌ۬ وَيۡلٌ۬ يَوۡمَٮِٕذٍ۬ لِّلۡمُكَذِّبِينَ

("Depart you to that which you used to deny! Depart you to a shadow in three columns, neither shady nor of any use against the fierce flame of the Fire. '' Verily, it throws sparks like fortresses, as if they were yellow camels or bundles of ropes. Woe that Day to the deniers.)(77:29-34). Allah said in this Ayah,

﴿ وَظِلٍّ۬ مِّن يَحۡمُومٍ۬

(And a shadow from Yahmum,) meaning, black smoke,

﴿ لَّا بَارِدٍ۬ وَلَا كَرِيمٍ

(Neither Barid nor Karim,) means, it neither brings soft, cool breeze nor appears clear. Al-Hasan and Qatadah commented on Allah's statement,

﴿ وَلَا كَرِيمٍ

(nor Karim) "Its sight is not pleasant.'' Ad-Dahhak said, "Every drink that is not fresh, is not Karim (pleasant). Then, Allah the Exalted stated that they deserve this end,

﴿ إِنَّہُمۡ كَانُواْ قَبۡلَ ذَٲلِكَ مُتۡرَفِينَ

(Verily, before that, they indulged in luxury,) meaning, in the life of the world, they were enjoying life's pleasures and satisfying their lusts, all the while ignoring what the Messengers brought to them,

﴿ وَكَانُواْ يُصِرُّونَ

(And were persisting), means, they persisted and did not intend to repent,

﴿ عَلَى ٱلۡحِنثِ ٱلۡعَظِيمِ

(in great sin.) in disbelief in Allah and claiming that the idols and rivals were gods besides Allah. It means idolatry, according to Ibn `Abbas. This is also the meaning reported from Mujahid, `Ikrimah, Ad-Dahhak, Qatadah, As-Suddi and others. Allah said,

﴿ وَكَانُواْ يَقُولُونَ أَٮِٕذَا مِتۡنَا وَكُنَّا تُرَابً۬ا وَعِظَـٰمًا أَءِنَّا لَمَبۡعُوثُونَ أَوَءَابَآؤُنَا ٱلۡأَوَّلُونَ

(And they used to say: "When we die and become dust and bones, shall we then indeed be resurrected And also our forefathers'') They said this while denying and rejecting the idea that resurrection will ever occur. Allah the Exalted said,

﴿ قُلۡ إِنَّ ٱلۡأَوَّلِينَ وَٱلۡأَخِرِينَ لَمَجۡمُوعُونَ إِلَىٰ مِيقَـٰتِ يَوۡمٍ۬ مَّعۡلُومٍ۬

(Say: "(Yes) verily, those of old, and those of later times. All will surely be gathered together for appointed meeting of a known Day.'') meaning, `Say, O Muhammad, that the earlier and latter generations of the Children of Adam will be gathered for the Day of Resurrection and none of them will be left out. Allah the Exalted said:

﴿ إِنَّ فِى ذَٲلِكَ لَأَيَةً۬ لِّمَنۡ خَافَ عَذَابَ ٱلۡأَخِرَةِ‌ۚ ذَٲلِكَ يَوۡمٌ۬ مَّجۡمُوعٌ۬ لَّهُ ٱلنَّاسُ وَذَٲلِكَ يَوۡمٌ۬ مَّشۡهُودٌ۬ وَمَا نُؤَخِّرُهُ ۥۤ إِلَّا لِأَجَلٍ۬ مَّعۡدُودٍ۬ يَوۡمَ يَأۡتِ لَا تَڪَلَّمُ نَفۡسٌ إِلَّا بِإِذۡنِهِۦ‌ۚ فَمِنۡهُمۡ شَقِىٌّ۬ وَسَعِيدٌ۬

(That is a Day whereon mankind will be gathered together, and that is a Day when all will be present. And We delay it only for a term fixed. On the Day when it comes, no person shall speak except by His leave. Some among them will be wretched and (others) blessed.)(11:103-105) He also said here,

﴿ لَمَجۡمُوعُونَ إِلَىٰ مِيقَـٰتِ يَوۡمٍ۬ مَّعۡلُومٍ۬

(All will surely be gathered together for appointed meeting of a known Day.) because that time is precisely designated and will not come late, early, nor increase or decrease. Allah said,

﴿ ثُمَّ إِنَّكُمۡ أَيُّہَا ٱلضَّآلُّونَ ٱلۡمُكَذِّبُونَ لَأَكِلُونَ مِن شَجَرٍ۬ مِّن زَقُّومٍ۬ فَمَالِـُٔونَ مِنۡہَا ٱلۡبُطُونَ

(Then verily, -- you the erring-ones, the deniers! You verily, will eat of the trees of Zaqqum. Then you will fill your bellies therewith.) indicating that they will be seized and made to eat from the Zaqqum tree until their stomachs become full,

﴿ فَشَـٰرِبُونَ عَلَيۡهِ مِنَ ٱلۡحَمِيمِ فَشَـٰرِبُونَ شُرۡبَ ٱلۡهِيمِ

(And drink the Hamim on top of it. And you will drink (that) like Al-Him!) Hamim is boiling water, while Al-Him means thirsty camels, according to Ibn `Abbas, Mujahid, Sa`id bin Jubayr and `Ikrimah. As-Suddi said "Al-Him is a disease that strikes camels, causing them to feel thirst, and they drink until they die.'' Therefore, he said, the people of Hell, will never quench their thirst from drinking Hamim. Allah, the Exalted, said,

﴿ هَـٰذَا نُزُلُهُمۡ يَوۡمَ ٱلدِّينِ

(That will be their entertainment on the Day of Recompense!) `this, what We have described, is their entertainment with their Lord on the Day of their Reckoning.' Allah the Exalted said in the case of the believers,

﴿ إِنَّ ٱلَّذِينَ ءَامَنُواْ وَعَمِلُواْ ٱلصَّـٰلِحَـٰتِ كَانَتۡ لَهُمۡ جَنَّـٰتُ ٱلۡفِرۡدَوۡسِ نُزُلاً

(Verily, those who believe and do righteous good deeds, shall have the Gardens of Al-Firdaws (Paradise) for their entertainment.)(18:107), i.e., hospitality and honor.

﴿ نَحۡنُ خَلَقۡنَـٰكُمۡ فَلَوۡلَا تُصَدِّقُونَ أَفَرَءَيۡتُم مَّا تُمۡنُونَ ءَأَنتُمۡ تَخۡلُقُونَهُ ۥۤ أَمۡ نَحۡنُ ٱلۡخَـٰلِقُونَ نَحۡنُ قَدَّرۡنَا بَيۡنَكُمُ ٱلۡمَوۡتَ وَمَا نَحۡنُ بِمَسۡبُوقِينَ عَلَىٰٓ أَن نُّبَدِّلَ أَمۡثَـٰلَكُمۡ وَنُنشِئَكُمۡ فِى مَا لَا تَعۡلَمُونَ وَلَقَدۡ عَلِمۡتُمُ ٱلنَّشۡأَةَ ٱلۡأُولَىٰ فَلَوۡلَا تَذَكَّرُونَ

(57. We created you, then why do you believe not) (58. Do you not see the semen you emit.) (59. Is it you who create it, or are We the Creator) (60. We have decreed death to you all, and We are not outstripped,) (61. To transfigure you and create you in (forms) that you know not.) (62. And indeed, you have already known the first form of creation, why then do you not remember)

Proof that Resurrection will occur

Allah asserts that Resurrection will occur and refutes the misguided atheists who deny it, those who said,

﴿ أَءِذَا مِتۡنَا وَكُنَّا تُرَابً۬ا وَعِظَـٰمًا أَءِنَّا لَمَبۡعُوثُونَ

(When we die and become dust and bones, shall we then indeed be resurrected) ﴿56:47 They said this statement in denial and discounting Resurrection. Allah the Exalted said,

﴿ نَحۡنُ خَلَقۡنَـٰكُمۡ

(We created you,) meaning, `We have created you after you were nothing. Therefore, is not that Who is able to start the creation, more able to bring it back' Allah's statement,

﴿ فَلَوۡلَا تُصَدِّقُونَ

(then why do you believe not) `why do you not then believe in Resurrection' Then Allah said, while bringing forth evidence that Resurrection occurs,

﴿ أَفَرَءَيۡتُم مَّا تُمۡنُونَ ءَأَنتُمۡ تَخۡلُقُونَهُ ۥۤ أَمۡ نَحۡنُ ٱلۡخَـٰلِقُونَ

(Do you not see the semen you emit. Is it you who create it, or are We the Creator) meaning, `do you make the semen remain in the wombs and create life from it therein, stage after stage Or is Allah the One Who does all this' Allah said,

﴿ نَحۡنُ قَدَّرۡنَا بَيۡنَكُمُ ٱلۡمَوۡتَ

(We have decreed death to you all,) meaning, `We made death exist between you.' Ad-Dahhak commented, "Allah made the residents of the heavens and earth equal with regards to death.'' Allah said,

﴿ وَمَا نَحۡنُ بِمَسۡبُوقِينَ

(and We are not outstripped,) meaning, `We are never unable,'

﴿ عَلَىٰٓ أَن نُّبَدِّلَ أَمۡثَـٰلَكُمۡ

(To transfigure you), meaning, `to change your current shapes, on the Day of Resurrection,'

﴿ وَنُنشِئَكُمۡ فِى مَا لَا تَعۡلَمُونَ

(and create you in that you know not.) meaning, `out of shapes and forms.' Allah the Exalted said,

﴿ وَلَقَدۡ عَلِمۡتُمُ ٱلنَّشۡأَةَ ٱلۡأُولَىٰ فَلَوۡلَا تَذَكَّرُونَ

(And indeed, you have already known the first form of creation, why then do you not remember) meaning, `you know that Allah has created you after you were nothing. He created you and gave you hearing, sight and hearts. Will you not then remember and take heed that He Who is able to create you in the beginning is more able to bring you back and resurrect you to life anew' Allah the Exalted said in other Ayat,

﴿ وَهُوَ ٱلَّذِى يَبۡدَؤُاْ ٱلۡخَلۡقَ ثُمَّ يُعِيدُهُ ۥ وَهُوَ أَهۡوَنُ عَلَيۡهِ‌ۚ

(And He it is Who originates the creation, then He will repeat it; and this is easier for Him.)(30:27),

﴿ أَوَلَا يَذۡڪُرُ ٱلۡإِنسَـٰنُ أَنَّا خَلَقۡنَـٰهُ مِن قَبۡلُ وَلَمۡ يَكُ شَيۡـًٔ۬ا

(Does not man remember that We created him before, while he was nothing)(19:67),

﴿ أَوَلَمۡ يَرَ ٱلۡإِنسَـٰنُ أَنَّا خَلَقۡنَـٰهُ مِن نُّطۡفَةٍ۬ فَإِذَا هُوَ خَصِيمٌ۬ مُّبِينٌ۬ وَضَرَبَ لَنَا مَثَلاً۬ وَنَسِىَ خَلۡقَهُ ۥ‌ۖ قَالَ مَن يُحۡىِ ٱلۡعِظَـٰمَ وَهِىَ رَمِيمٌ۬ قُلۡ يُحۡيِيہَا ٱلَّذِىٓ أَنشَأَهَآ أَوَّلَ مَرَّةٍ۬‌ۖ وَهُوَ بِكُلِّ خَلۡقٍ عَلِيمٌ

(Does not man see that We have created him from Nutfah. Yet behold he (stands forth) as an open opponent. And he puts forth for Us a parable, and forgets his own creation. He says: "Who will give life to these bones after they are rotten and have become dust'' Say: "He will give life to them Who created them for the first time! And He is the All-Knower of every creation.'')(36:77-79), and,

﴿ أَيَحۡسَبُ ٱلۡإِنسَـٰنُ أَن يُتۡرَكَ سُدًى أَلَمۡ يَكُ نُطۡفَةً۬ مِّن مَّنِىٍّ۬ يُمۡنَىٰ ثُمَّ كَانَ عَلَقَةً۬ فَخَلَقَ فَسَوَّىٰ فَجَعَلَ مِنۡهُ ٱلزَّوۡجَيۡنِ ٱلذَّكَرَ وَٱلۡأُنثَىٰٓ أَلَيۡسَ ذَٲلِكَ بِقَـٰدِرٍ عَلَىٰٓ أَن يُحۡـِۧىَ ٱلۡمَوۡتَىٰ

(Does man think that he will be left neglected Was he not a Nutfah of semen emitted Then he became an `Alaqah (a clot); then shaped and fashioned in due proportion. And made of him two sexes, male and female. Is not He able to give life to the dead)(75:36-40)

﴿ أَفَرَءَيۡتُم مَّا تَحۡرُثُونَ ءَأَنتُمۡ تَزۡرَعُونَهُ ۥۤ أَمۡ نَحۡنُ ٱلزَّٲرِعُونَ لَوۡ نَشَآءُ لَجَعَلۡنَـٰهُ حُطَـٰمً۬ا فَظَلۡتُمۡ تَفَكَّهُونَ إِنَّا لَمُغۡرَمُونَ بَلۡ نَحۡنُ مَحۡرُومُونَ أَفَرَءَيۡتُمُ ٱلۡمَآءَ ٱلَّذِى تَشۡرَبُونَ ءَأَنتُمۡ أَنزَلۡتُمُوهُ مِنَ ٱلۡمُزۡنِ أَمۡ نَحۡنُ ٱلۡمُنزِلُونَ لَوۡ نَشَآءُ جَعَلۡنَـٰهُ أُجَاجً۬ا فَلَوۡلَا تَشۡكُرُونَ أَفَرَءَيۡتُمُ ٱلنَّارَ ٱلَّتِى تُورُونَ ءَأَنتُمۡ أَنشَأۡتُمۡ شَجَرَتَہَآ أَمۡ نَحۡنُ ٱلۡمُنشِـُٔونَ نَحۡنُ جَعَلۡنَـٰهَا تَذۡكِرَةً۬ وَمَتَـٰعً۬ا لِّلۡمُقۡوِينَ فَسَبِّحۡ بِٱسۡمِ رَبِّكَ ٱلۡعَظِيمِ

(63. Do you not see what you sow.) (64. Is it you that make it grow, or are We the Grower) (65. Were it Our will, We could crumble it to dry pieces, and you would be Tafakkahun.) (66. (Saying:) "We are indeed Mughramun!'') (67. "Nay, but we are deprived!'') (68. Do you not see the water that you drink.) (69. Is it you who cause it to come down from Al-Muzn, or are We the Cause of it coming down) (70. If We willed, We verily could make it salty; why then do you not give thanks) (71. Do you not see the fire which you kindle.) (72. Is it you who made the tree thereof to grow, or are We the Grower) (73. We have made it a Reminder, and an article of use for the Muqwin.) (74. Then glorify with praises the Name of your Lord, the Most Great.)

Allah's Oneness demonstrated by causing the Plants to grow, sending down the Rain and creating the Fire that Mankind needs

Allah the Exalted said,

﴿ أَفَرَءَيۡتُم مَّا تَحۡرُثُونَ

(Do you not see what you sow.) in reference to tilling the earth and planting seeds inside it,

﴿ ءَأَنتُمۡ تَزۡرَعُونَهُ ۥۤ

(Is it you that make it grow,) `do you cause these seeds to grow inside the earth,'

﴿ أَمۡ نَحۡنُ ٱلزَّٲرِعُونَ

(or are We the Grower) Allah says, `rather it is We Who cause the seeds to remain firmly and grow inside the earth.' Ibn Jarir recorded that Abu Hurayrah said that the Messenger of Allah said,

« لَا تَقُولَنَّ: زَرَعْتُ وَلكِنْ قُلْ: حَرَثْت »

(Do not say, "Zara`tu (I made it grew),'' but say, "Harathtu (I sowed tilled).'') Abu Hurayrah added, "Have you not heard Allah's statement,

﴿ أَفَرَءَيۡتُم مَّا تَحۡرُثُونَ ءَأَنتُمۡ تَزۡرَعُونَهُ ۥۤ أَمۡ نَحۡنُ ٱلزَّٲرِعُونَ

(Do you not see what you sow. Is it you that make it grow, or are We the Grower)'' Allah the Exalted said,

﴿ لَوۡ نَشَآءُ لَجَعَلۡنَـٰهُ حُطَـٰمً۬ا

(Were it Our will, We could crumble it to dry pieces,) meaning, `We caused the seeds to grow with Our compassion and mercy and left them intact inside the earth as mercy for you. If We will, We would turn them dry before they ripen and get ready to be harvested,'

﴿ فَظَلۡتُمۡ تَفَكَّهُونَ

(and you would be Tafakkahun.) Allah explained this statement by saying,

﴿ إِنَّا لَمُغۡرَمُونَ بَلۡ نَحۡنُ مَحۡرُومُونَ

((Saying:) "We are indeed Mughramun! Nay, but we are deprived!'') Allah says, `if We crumble the plants into dry pieces, you would be wondering regarding what happened, sometimes saying: we are indeed Mughramun, i.e., ruined.' Mujahid and `Ikrimah said that Mughramun means, being the subject of revenge. Qatadah commented, "You would say, `We were punished,' sometimes, and, `We were deprived,' some other times.'' `Ikrimah said that `You will be Tafakkahun' means `You will blame each other (and yourselves),' or, feel sorrow, according to Al-Hasan, Qatadah and As-Suddi. They will be feeling grief for what they spent or for the sins that they have committed in the past (which cost the destruction of their plants). Al-Kisa'i said, "Tafakkaha is both the synonym and the antonym.'' The Arabs say Tafakkahtu when they mean that they have enjoyed something or felt grief. Allah the Exalted said next,

﴿ أَفَرَءَيۡتُمُ ٱلۡمَآءَ ٱلَّذِى تَشۡرَبُونَ ءَأَنتُمۡ أَنزَلۡتُمُوهُ مِنَ ٱلۡمُزۡنِ

(Do you not see the water that you drink. Is it you who cause it to come down from Al-Muzn,) meaning clouds, according to Ibn `Abbas, Mujahid and others. Allah said,

﴿ أَمۡ نَحۡنُ ٱلۡمُنزِلُونَ

(or are We the Causer of it to come down) Allah is stating that indeed He is the One Who causes the rain to fall,

﴿ لَوۡ نَشَآءُ جَعَلۡنَـٰهُ أُجَاجً۬ا

(If We willed, We verily could make it salty;) meaning salty, sour, undrinkable and unfit for growing plants,

﴿ فَلَوۡلَا تَشۡكُرُونَ

(why then do you not give thanks) `why do you not appreciate the favor Allah does for you by sending down the rain fresh, ready to consume,'

﴿ هُوَ ٱلَّذِىٓ أَنزَلَ مِنَ ٱلسَّمَآءِ مَآءً۬‌ۖ لَّكُم مِّنۡهُ شَرَابٌ۬ وَمِنۡهُ شَجَرٌ۬ فِيهِ تُسِيمُونَ يُنۢبِتُ لَكُم بِهِ ٱلزَّرۡعَ وَٱلزَّيۡتُونَ وَٱلنَّخِيلَ وَٱلۡأَعۡنَـٰبَ وَمِن ڪُلِّ ٱلثَّمَرَٲتِ‌ۗ إِنَّ فِى ذَٲلِكَ لَأَيَةً۬ لِّقَوۡمٍ۬ يَتَفَڪَّرُونَ

(From it you drink and from it (grows) the vegetation on which you send your cattle to pasture. With it He causes to grow for you the crops, the olives, the date palms, the grapes, and every kind of fruit. Verily, in this is indeed an evident proof and a manifest sign for people who give thought.)(16:10-11) Allah said,

﴿ أَفَرَءَيۡتُمُ ٱلنَّارَ ٱلَّتِى تُورُونَ

(Do you not see the fire which you kindle.) `and the fire you start with the use of trees,'

﴿ ءَأَنتُمۡ أَنشَأۡتُمۡ شَجَرَتَہَآ أَمۡ نَحۡنُ ٱلۡمُنشِـُٔونَ

(Is it you who made the tree thereof to grow, or are We the Grower) meaning, `rather We have made kindling fire possible.' The Arabs had two kinds of trees called Al-Markh and Al-`Afar (that they used to ignite a fire). When they would rub a green branch from each of these two trees against each other, sparkles of fire would emit from them. Allah's statement,

﴿ نَحۡنُ جَعَلۡنَـٰهَا تَذۡكِرَةً۬

(We have made it a Reminder,) of the Hellfire, according to Mujahid and Qatadah. Qatadah said, "We were told that the Messenger of Allah said,

« يَا قَوْمِ نَارُكُمْ هذِهِ الَّتِي تُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم »

(O people, this fire of yours that you kindle, is but one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot.'' The Messenger said,

« إِنَّهَا قَدْ ضُرِبَتْ (بِالْمَاءِ) ضَرْبَتَيْنِ أَوْ مَرَّتَيْنِ حَتْى يَسْتَنْفِعَ بِهَا بَنُو آدَمَ وَيَدْنُوا مِنْهَا »

(It was submerged in the water twice so that the Children of `Adam would be able to benefit from it and draw closer to it.) This narration from Qatadah which is Mursal, was recorded by Imam Ahmad in his Musnad from Abu Hurayrah, from the Prophet ;

« إِنَّ نَارَكُمْ هذِهِ جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّمَ، وَضُرِبَتْ بِالْبَحْرِ مَرَّتَيْنِ، وَلَوْلَا ذلِكَ مَا جَعَلَ اللهُ فِيهَا مَنْفَعَةً لِأَحَد »

(Verily, this fire of yours is one part out of seventy parts of the fire of Hell. It was struck twice against the sea, otherwise, Allah would not have made benefit in it for anyone.) Imam Malik also recorded that Abu Hurayrah said that Allah's Messenger said,

« نَارُ بَنِي آدَمَ الَّتِي يُوقِدُونَ، جُزْءٌ مِنْ سَبْعِينَ جُزْءًا مِنْ نَارِ جَهَنَّم »

(The fire that the Children of `Adam kindle is one part out of seventy parts of the fire of Hell.) They said, "O Allah's Messenger! This fire alone is sufficiently hot.'' He said,

« إِنَّهَا قَدْ فُضِّلَتْ عَلَيْهَا بِتِسْعَةٍ وَسِتِّينَ جُزْءًا »

((The fire of Hell) was made sixty-nine times hotter.) Al-Bukhari collected this Hadith from Malik and Muslim from Abu Az-Zinad. Allah's statement,

﴿ وَمَتَـٰعً۬ا لِّلۡمُقۡوِينَ

(and an article of use for the Muqwin.) Ibn `Abbas, Mujahid, Qatadah, Ad-Dahhak and An-Nadr bin `Arabi said, "The meaning of Al-Muqwin is travelers.'' This is also what Ibn Jarir chose, and he said, "From it comes the saying Aqwat Ad-Dar (the house has become empty), when its people traveled.'' `Abdur-Rahman bin Zayd bin Aslam said that here Al-Muqwi means the hungry. Layth bin Abi Sulaym reported that Mujahid said about the Ayah,

﴿ وَمَتَـٰعً۬ا لِّلۡمُقۡوِينَ

(and an article of use for the Muqwin.) "For those who are present at their homes and travelers, for every kind of food that requires cooking by fire.'' Ibn Abi Najih also reported that Mujahid said, "`For the Muqwin, means, all people who enjoy (eating food cooked by fire).'' Similar was mentioned from `Ikrimah, and this explanation is more general than the previous, since those who are in their own locale and traveling, whether rich or poor, all need fire for cooking, heating and lighting purposes. It is out of Allah's kindness that He has made the quality of kindling fire in some elements, such as stones, that people can use and take in the baggage for their journeys. When a traveler needs fire at his campsite for cooking and heating, he takes out these substances and uses them to kindle fire. He feels comfort next to the fire and he can use it for various needs that he has. Allah mentions this favor specifically in the case of travelers, even though everyone benefits from the fire. Allah's statement,

﴿ فَسَبِّحۡ بِٱسۡمِ رَبِّكَ ٱلۡعَظِيمِ

(Then glorify with praises the Name of your Lord, the Most Great.) meaning, the One by Whose ability these things opposites were created. He created the fresh tasty water, and had He willed, He would have created it salty like seawater. He also created the fire that burns, and made a benefit in it for the servants, suitable for their livelihood in this life and as a warning and a punishment for them in the Hereafter.

﴿ فَلَآ أُقۡسِمُ بِمَوَٲقِعِ ٱلنُّجُومِ وَإِنَّهُ ۥ لَقَسَمٌ۬ لَّوۡ تَعۡلَمُونَ عَظِيمٌ إِنَّهُ ۥ لَقُرۡءَانٌ۬ كَرِيمٌ۬ فِى كِتَـٰبٍ۬ مَّكۡنُونٍ۬
﴿ لَّا يَمَسُّهُ ۥۤ إِلَّا ٱلۡمُطَهَّرُونَ تَنزِيلٌ۬ مِّن رَّبِّ ٱلۡعَـٰلَمِينَ
﴿ أَفَبِہَـٰذَا ٱلۡحَدِيثِ أَنتُم مُّدۡهِنُونَ
﴿ وَتَجۡعَلُونَ رِزۡقَكُمۡ أَنَّكُمۡ تُكَذِّبُونَ

(75. Fala! I swear by the Mawaqi` of the stars.) (76. And verily that is indeed a great oath, if you but know.) (77. That (this) is indeed an honorable recitation.) (78. In a Book Maknun.) (79. Which none touches but the pure ones.) (80. A revelation from the Lord of all that exists.) (81. Is it such a talk that you are Mudhinun) (82. And you make your provision your denial!)