The Angels, Originator, The Creator — Verse 34

يُحَلَّوْنَ فِيهَا مِنْ أَسَاوِرَ مِن ذَهَبٍ وَلُؤْلُؤاً (therein will they be adorned with bracelets of gold and pearls,) It was recorded in the Sahih from Abu Hurayrah, may Allah be pleased with him, that the Messenger of Allah ﷺ said: «تَبْلُغُ الْحِلْيَةُ مِنَ الْمُؤْمِنِ حَيْثُ يَبْلُغُ الْوَضُوء» (The ornaments of the believer will reach as far as his Wudu'.) وَلِبَاسُهُمْ فِيهَا حَرِيرٌ (and their garments therein will be of silk.) For this reason it is forbidden for them (the males) in this world, but Allah will permit it for them in the Hereafter. It was recorded in the Sahih that the Messenger of Allah ﷺ said: «مَنْ لَبِسَ الْحَرِيرَ فِي الدُّنْيَا لَمْ يَلْبَسْهُ فِي الْاخِرَة» (Whoever wears silk in this world, will not wear it in the Hereafter.) And he said: «هِيَ لَهُمْ فِي الدُّنْيَا، وَلَكُمْ فِي الْاخِرَة» (It is for them in this world, and for you in the Hereafter.) وَقَالُواْ الْحَمْدُ للَّهِ الَّذِى أَذْهَبَ عَنَّا الْحَزَنَ (And they will say: "All the praises and thanks be to Allah, Who has removed from us (all) grief...") which means fear of everything that is feared; it has been lifted from us and we have been relieved of all that we used to fear of the anxieties of the world and the Hereafter. Ibn `Abbas, may Allah be pleased with him, and others said, "He forgives them for their major sins, and appreciates even the smallest of their good deeds." الَّذِى أَحَلَّنَا دَارَ الْمُقَامَةِ مِن فَضْلِهِ (Who, out of His grace, has lodged us in a home that will last forever,) means, `Who has given us this position and status out of His grace and blessing and mercy, for our good deeds are not equivalent to this.' It was reported in the Sahih that the Messenger of Allah ﷺ said: - «لَنْ يُدْخِلَ أَحَدًا مِنْكُمْ عَمَلُهُ الْجَنَّة» (None of you will enter Paradise by virtue of his good deeds.) They said, "Not even you, O Messenger of Allah" He said, «وَلَا أَنَا إِلَّا أَنْ يَتَغَمَّدَنِي اللهُ تَعَالَى بِرَحْمَةٍ مِنْهُ وَفَضْل» (Not even me, unless Allah encompasses me with His mercy and grace.) لاَ يَمَسُّنَا فِيهَا نَصَبٌ وَلاَ يَمَسُّنَا فِيهَا لُغُوبٌ (where toil will touch us not nor weariness will touch us.) means, neither hardship nor exhaustion will touch us. The words translated here as "toil" and "weariness" both mean exhaustion, as if what is meant by the negation of both is that neither their bodies nor their souls will become exhausted; and Allah knows best. They used to exhaust themselves in worshipping this world, but their obligations will come to an end when they enter Paradise, where they will enjoy eternal rest and repose. Allah says: كُلُواْ وَاشْرَبُواْ هَنِيئَاً بِمَآ أَسْلَفْتُمْ فِى الاٌّيَّامِ الْخَالِيَةِ (Eat and drink at ease for that which you have sent on before you in days past!) (69:24)

And they will say ‘Praise be to God Who has removed all grief from us. Truly our Lord is Forgiving of sins Appreciative of obedience

And they shall say, “Praise belongs to God, who has put away sorrow from us.” O chevalier! The worth of the antidote is known by the snake-bitten, the worth of burning fire is known by the moth, the worth of Joseph's shirt is known by grieving Jacob. When someone is de- luded by his own safety and is given the antidote, how will he know its worth? If you want some- one to know the worth and gravity of the antidote, you need him whose spirit has reached his lips. A poor man is needed, broken-hearted, suffering pain, and burdened with grief to know the worth of this caress and the exaltedness of this address: “Praise belongs to God, who has put away sorrow from us.” Wait until tomorrow when that wounded-hearted poor man is placed on the throne of joy in the palisade of holiness while the serving boys and servants act like his slaves to spread the carpet before the seat of his good fortune. The night of tribulation will have come to an end, the sun of felicity will have risen from the horizon of generous giving, and the Exalted Pres- ence will set forth for him the gentle favors of generosity. With the tongue of joy and coquetry he will say, “Praise belongs to God, who has put away sorrow from us.” O indigent man! This world is the world of metaphor. It is clear what realities can be unveiled in the world of metaphor. It is obvious what can be painted on a gnat's wing. This world is a pris- on. What marks of prisoners can be given but sorrow, grief, and longing? For these grief-stricken ones the day of the bazaar and the time of access will be tomorrow, when the concealed gentle- nesses and treasuries stored in the Unseen will come out from the covering of jealousy unscathed by hands and untouched by minds. A vast capacity will be given to the poor ones so that they may drink the wine of vision cup by cup, or rather, ocean by ocean. They will be shouting out, “Is there any more?” [50:30]. And praise belongs to God alone.

And they shall say, “Praise belongs to God, who has put away sorrow from us.” O chevalier! The worth of the antidote is known by the snake-bitten, the worth of burning fire is known by the moth, the worth of Joseph's shirt is known by grieving Jacob. When someone is de- luded by his own safety and is given the antidote, how will he know its worth? If you want some- one to know the worth and gravity of the antidote, you need him whose spirit has reached his lips. A poor man is needed, broken-hearted, suffering pain, and burdened with grief to know the worth of this caress and the exaltedness of this address: “Praise belongs to God, who has put away sorrow from us.” Wait until tomorrow when that wounded-hearted poor man is placed on the throne of joy in the palisade of holiness while the serving boys and servants act like his slaves to spread the carpet before the seat of his good fortune. The night of tribulation will have come to an end, the sun of felicity will have risen from the horizon of generous giving, and the Exalted Pres- ence will set forth for him the gentle favors of generosity. With the tongue of joy and coquetry he will say, “Praise belongs to God, who has put away sorrow from us.” O indigent man! This world is the world of metaphor. It is clear what realities can be unveiled in the world of metaphor. It is obvious what can be painted on a gnat's wing. This world is a pris- on. What marks of prisoners can be given but sorrow, grief, and longing? For these grief-stricken ones the day of the bazaar and the time of access will be tomorrow, when the concealed gentle- nesses and treasuries stored in the Unseen will come out from the covering of jealousy unscathed by hands and untouched by minds. A vast capacity will be given to the poor ones so that they may drink the wine of vision cup by cup, or rather, ocean by ocean. They will be shouting out, “Is there any more?” [50:30]. And praise belongs to God alone.

And they shall say, “Praise belongs to God, who has put away sorrow from us.” O chevalier! The worth of the antidote is known by the snake-bitten, the worth of burning fire is known by the moth, the worth of Joseph's shirt is known by grieving Jacob. When someone is de- luded by his own safety and is given the antidote, how will he know its worth? If you want some- one to know the worth and gravity of the antidote, you need him whose spirit has reached his lips. A poor man is needed, broken-hearted, suffering pain, and burdened with grief to know the worth of this caress and the exaltedness of this address: “Praise belongs to God, who has put away sorrow from us.” Wait until tomorrow when that wounded-hearted poor man is placed on the throne of joy in the palisade of holiness while the serving boys and servants act like his slaves to spread the carpet before the seat of his good fortune. The night of tribulation will have come to an end, the sun of felicity will have risen from the horizon of generous giving, and the Exalted Pres- ence will set forth for him the gentle favors of generosity. With the tongue of joy and coquetry he will say, “Praise belongs to God, who has put away sorrow from us.” O indigent man! This world is the world of metaphor. It is clear what realities can be unveiled in the world of metaphor. It is obvious what can be painted on a gnat's wing. This world is a pris- on. What marks of prisoners can be given but sorrow, grief, and longing? For these grief-stricken ones the day of the bazaar and the time of access will be tomorrow, when the concealed gentle- nesses and treasuries stored in the Unseen will come out from the covering of jealousy unscathed by hands and untouched by minds. A vast capacity will be given to the poor ones so that they may drink the wine of vision cup by cup, or rather, ocean by ocean. They will be shouting out, “Is there any more?” [50:30]. And praise belongs to God alone.

And they shall say, “Praise belongs to God, who has put away sorrow from us.” O chevalier! The worth of the antidote is known by the snake-bitten, the worth of burning fire is known by the moth, the worth of Joseph's shirt is known by grieving Jacob. When someone is de- luded by his own safety and is given the antidote, how will he know its worth? If you want some- one to know the worth and gravity of the antidote, you need him whose spirit has reached his lips. A poor man is needed, broken-hearted, suffering pain, and burdened with grief to know the worth of this caress and the exaltedness of this address: “Praise belongs to God, who has put away sorrow from us.” Wait until tomorrow when that wounded-hearted poor man is placed on the throne of joy in the palisade of holiness while the serving boys and servants act like his slaves to spread the carpet before the seat of his good fortune. The night of tribulation will have come to an end, the sun of felicity will have risen from the horizon of generous giving, and the Exalted Pres- ence will set forth for him the gentle favors of generosity. With the tongue of joy and coquetry he will say, “Praise belongs to God, who has put away sorrow from us.” O indigent man! This world is the world of metaphor. It is clear what realities can be unveiled in the world of metaphor. It is obvious what can be painted on a gnat's wing. This world is a pris- on. What marks of prisoners can be given but sorrow, grief, and longing? For these grief-stricken ones the day of the bazaar and the time of access will be tomorrow, when the concealed gentle- nesses and treasuries stored in the Unseen will come out from the covering of jealousy unscathed by hands and untouched by minds. A vast capacity will be given to the poor ones so that they may drink the wine of vision cup by cup, or rather, ocean by ocean. They will be shouting out, “Is there any more?” [50:30]. And praise belongs to God alone.

And they shall say, �Praise belongs to God, who has put away sorrow from us.�O chevalier! The worth of the antidote is known by the snake-bitten, the worth of burning fire is known by the moth, the worth of Joseph's shirt is known by grieving Jacob. When someone is de- luded by his own safety and is given the antidote, how will he know its worth? If you want some- one to know the worth and gravity of the antidote, you need him whose spirit has reached his lips. A poor man is needed, broken-hearted, suffering pain, and burdened with grief to know the worth of this caress and the exaltedness of this address: �Praise belongs to God, who has put away sorrow from us.� Wait until tomorrow when that wounded-hearted poor man is placed on the throne of joy in the palisade of holiness while the serving boys and servants act like his slaves to spread the carpet before the seat of his good fortune. The night of tribulation will have come to an end, the sun of felicity will have risen from the horizon of generous giving, and the Exalted Pres- ence will set forth for him the gentle favors of generosity. With the tongue of joy and coquetry he will say, �Praise belongs to God, who has put away sorrow from us.�O indigent man! This world is the world of metaphor. It is clear what realities can be unveiled in the world of metaphor. It is obvious what can be painted on a gnat's wing. This world is a pris- on. What marks of prisoners can be given but sorrow, grief, and longing? For these grief-stricken ones the day of the bazaar and the time of access will be tomorrow, when the concealed gentle- nesses and treasuries stored in the Unseen will come out from the covering of jealousy unscathed by hands and untouched by minds. A vast capacity will be given to the poor ones so that they may drink the wine of vision cup by cup, or rather, ocean by ocean. They will be shouting out, �Is there any more?� [50:30]. And praise belongs to God alone.

جنات إقامة دائمة للذين أورثهم الله كتابه يُحلَّون فيها الأساور من الذهب واللؤلؤ، ولباسهم المعتاد في الجنة حرير أي: ثياب رقيقة. وقالوا حين دخلوا الجنة: الحمد لله الذي أذهب عنا كل حَزَن، إن ربنا لغفور؛ حيث غفر لنا الزلات، شكور؛ حيث قبل منا الحسنات وضاعفها. وهو الذي أنزلَنا دار الجنة من فضله، لا يمسنا فيها تعب ولا إعياء.

"وقالوا الحمد لله الذي أذهب عنا الحزن" وهو الخوف من المحذور أزاحه عنا وأراحنا مما كنا نتخوفه ونحذره من هموم الدنيا والآخرة وقال عبدالرحمن بن زيد بن أسلم عن أبيه عن ابن عمر رضي الله عنهما قال: قال رسول الله صلى الله عليه وسلم "ليس على أهل لا إله إلا الله وحشة في قبورهم ولا في نشورهم وكأني بأهل لا إله إلا الله ينفضون التراب عن رءوسهم ويقولون الحمد لله الذي أذهب عنا الحزن" رواه ابن أبي حاتم من حديثه. وقال الطبراني حدثنا جعفر بن محمد الفريابي حدثنا موسى بن يحيى المروزي حدثنا سليمان بن عبدالله بن وهب الكوفي عن عبدالعزيز بن حكيم عن ابن عمر رضي الله عنهما قال: قال رسول الله صلى الله عليه وسلم "ليس على أهل لا إله إلا الله وحشة في الموت ولا في القبور ولا في النشور وكأني أنظر إليهم عند الصيحة ينفضون رؤوسهم من التراب يقولون الحمد لله الذي أذهب عنا الحزن إن ربنا لغفور شكور" قال ابن عباس رضي الله عنهما وغيره: غفر لهم الكثير من السيئات وشكر لهم اليسير من الحسنات.

ثم حكى - سبحانه - ما يقولونه بعد فوزهم بهذا النعيم فقال : ( وَقَالُواْ الحمد للَّهِ الذي أَذْهَبَ عَنَّا الحزن ) .والحزن : غم يعترى الإِنسان لخوفه من وال نعمة هو فيها . والمراد به هنا : جنس الحزن الشامل لجميع أحزان الدين والدنيا والآخرة .أى : وقالوا عند دخولهم الجنات الدائمة ، وشعورهم بالأمان والسعاة والاطمئنان : الحمد لله الذى أذهب عنا جميع ما يحزننا من أمور الدنيا أو الآخرة .( إِنَّ رَبَّنَا ) بفضله وكرمه ( لَغَفُورٌ شَكُورٌ ) أى : لواسع المغفرة لعباده ولكثير العطاء للمطيعين ، حيث أعطاهم الخيرات الوفيرة فى مقابل الأعمال القليلة .

حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة قوله ( وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ ) قال: كانوا في الدنيا يعملون وينصبون وهم في خوف، أو يحزنون.وقال آخرون: بل عني بذلك الحزن الذي ينال الظالم لنفسه في موقف القيامة.* ذكر من قال ذلك:حدثنا ابن بشار قال: ثنا أَبو أحمد قال: ثنا سفيان عن الأعمش قال: ذكر أَبو ثابت أن أبا الدرداء قال: سمعت رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم يقول: " أما الظالم لنفسه فيصيبه في ذلك المكان من الغم والحزن فذلك قوله ( الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ ) " .وأولى الأقوال في ذلك بالصواب أن يقال: إن الله تعالى ذكره أخبر عن هؤلاء القوم الذين أكرمهم بما أكرمهم به أنهم قالوا حين دخلوا الجنة ( الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ ) وخوف دخول النار من الحزن، والجَزَع من الموت من الحزن، والجزع من الحاجة إلى المطعم من الحزن. ولم يخصص الله إذ أخبر عنهم أنهم حمدوه على إذهابه الحزن عنهم نوعًا دون نوع، بل أخبر عنهم أنهم عموا جميع أنوع الحزن بقولهم ذلك، وكذلك ذلك؛ لأن من دخل الجنة فلا حزن عليه بعد ذلك، فحمدهم على إذهابه عنهم جميع معاني الحزن.وقوله ( إِنَّ رَبَّنَا لَغَفُورٌ شَكُورٌ ) يقول تعالى ذكره مخبرًا عن قيل هذه الأصناف الذين أخبر أنه اصطفاهم من عباده عند دخولهم الجنة: إن ربنا لغفور لذنوب عباده الذين تابوا من ذنوبهم، فساترها عليهم بعفوه لهم عنها، شكور لهم على طاعتهم إياه، وصالح ما قدموا في الدنيا من الأعمال.وبنحو الذي قلنا في ذلك قال أهل التأويل.* ذكر من قال ذلك:حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة قوله ( إِنَّ رَبَّنَا لَغَفُورٌ شَكُورٌ ) لحسناتهم.حدثنا ابن حميد قال: ثنا يعقوب عن حفص عن شمر ( إِنَّ رَبَّنَا لَغَفُورٌ شَكُورٌ ) غفر لهم ما كان من ذنب، وشكر لهم ما كان منهم.

( وقالوا ) أي : ويقولون إذا دخلوا الجنة : ( الحمد لله الذي أذهب عنا الحزن ) والحزن والحزن واحد كالبخل والبخل . قال ابن عباس : أي حزن النار . وقال قتادة : حزن الموت . وقال مقاتل : حزنوا لأنهم كانوا لا يدرون ما يصنع الله بهم . وقال عكرمة : حزن الذنوب والسيئات وخوف رد الطاعات . وقال القاسم : حزن زوال النعم وتقليب القلب ، وخوف العاقبة ، وقيل : حزن أهوال يوم القيامة . وقال الكلبي : ما كان يحزنهم في الدنيا من أمر يوم القيامة . وقال سعيد بن جبير : هم الخبز في الدنيا . وقيل : هم المعيشة . وقال الزجاج : أذهب الله عن أهل الجنة كل الأحزان ما كان منها لمعاش أو لمعاد .أخبرنا أبو الحسن علي بن محمد بن الضحاك الخطيب ، حدثنا أبو إسحاق إبراهيم بن محمد الإسفرايني ، أخبرنا أبو بكر أحمد بن إبراهيم الإسماعيلي ، أخبرنا أبو العباس أحمد بن محمد الترابي ، حدثنا يحيى بن عبد الحميد ، حدثنا عبد الرحمن بن زيد بن أسلم عن أبيه عن ابن عمر قال : قال رسول الله - صلى الله عليه وسلم - : " ليس على أهل لا إله إلا الله وحشة في قبورهم ولا في منشرهم ، وكأني بأهل لا إله إلا الله ينفضون التراب عن رؤوسهم ، ويقولون الحمد لله الذي أذهب عنا الحزن " .قوله تعالى : ( إن ربنا لغفور شكور )

وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ إِنَّ رَبَّنَا لَغَفُورٌ شَكُورٌ (34) الأظهر أن جملة { وقالوا } في موضع الحال من ضمير { يحلون } [ فاطر : 33 ] لئلا يلزم تأويل الماضي بتحقيق الوقوع مع أنه لم يقصد في قوله : { يدخلونها } [ فاطر : 33 ] . وتلك المقالة مقارنة للتحلية واللباس ، وهو كلام يجري بينهم ساعتئذ لإِنشاء الثناء على الله على ما خوّلهم من دخول الجنة ، ولما فيه من الكرامة .وإذهاب الحزن مجاز في الإِنجاء منه فتصدق بإزالته بعد حصوله ويصدق بعدم حصوله .و { الحزن } الأسف . والمراد : أنهم لمّا أعطوا ما أعطوه زال عنهم ما كانوا فيه قبلُ من هول الموقف ومن خشية العقاب بالنسبة للسابقين والمقتصدين ومما كانوا فيه من عقاب بالنسبة لظالمي أنفسهم .وجملة { إن ربنا لغفور شكور } استئنافُ ثناء على الله شكروا به نعمة السلامة أثنوا عليه بالمغفرة لما تجاوز عما اقترفوه من اللمم وحديثثِ الأنفس ونحو ذلك مما تجاوز الله عنه بالنسبة للمقتصدين والسابقين ، ولما تجاوز عنه من تطويل العذاب وقبول الشفاعة بالنسبة لمختلف أحوال الظالمين أنفسهم وأثنوا على الله بأنه شكور لما رأوا من إفاضته الخيرات عليهم ومُضاعفة الحسنات مما هو أكثر من صالحات أعمالهم . وهذا على نحو ما تقدم في قوله : { ليوفيهم أجورهم ويزيدهم من فضله إنه غفور شكور } [ فاطر : 30 ] .

{ و } لما تم نعيمهم، وكملت لذتهم { قَالُوا الْحَمْدُ لِلَّهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ } وهذا يشمل كل حزن، فلا حزن يعرض لهم بسبب نقص في جمالهم، ولا في طعامهم وشرابهم، ولا في لذاتهم ولا في أجسادهم، ولا في دوام لبثهم، فهم في نعيم ما يرون عليه مزيدا، وهو في تزايد أبد الآباد.{ إِنَّ رَبَّنَا لَغَفُورٌ } حيث غفر لنا الزلات { شَكُورٌ } حيث قبل منا الحسنات وضاعفها، وأعطانا من فضله ما لم تبلغه أعمالنا ولا أمانينا، فبمغفرته نجوا من كل مكروه ومرهوب، وبشكره وفضله حصل لهم كل مرغوب محبوب.

وقالوا الحمد لله الذي أذهب عنا الحزن قال أبو ثابت : دخل رجل المسجد فقال اللهم ارحم غربتي وآنس وحدتي يسر لي جليسا صالحا . فقال أبو الدرداء : لئن كنت صادقا فلأنا أسعد بذلك منك ، سمعت النبي صلى الله عليه وسلم يقول : [ ص: 314 ] ثم أورثنا الكتاب الذين اصطفينا من عبادنا فمنهم ظالم لنفسه ومنهم مقتصد ومنهم سابق بالخيرات - قال - فيجيء هذا السابق فيدخل الجنة بغير حساب ، وأما المقتصد فيحاسب حسابا يسيرا ، وأما الظالم لنفسه فيحبس في المقام ويوبخ ويقرع ثم يدخل الجنة فهم الذين قالوا : الحمد لله الذي أذهب عنا الحزن إن ربنا لغفور شكور وفي لفظ آخر وأما الذين ظلموا أنفسهم فأولئك يحبسون في طول المحشر ثم هم الذين يتلقاهم الله برحمته فهم الذين يقولون الحمد لله الذي أذهب عنا الحزن إن ربنا لغفور شكور - إلى قوله - ولا يمسنا فيها لغوب . وقيل : هو الذي يؤخذ منه في مقامه ; يعني يكفر عنه بما يصيبه من الهم والحزن ، ومنه قوله تعالى من يعمل سوءا يجز به يعني في الدنيا . قال الثعلبي : وهذا التأويل أشبه بالظاهر ; لأنه قال : جنات عدن يدخلونها ، ولقوله : الذين اصطفينا من عبادنا والكافر والمنافق لم يصطفوا .قلت : وهذا هو الصحيح ، وقد قال صلى الله عليه وسلم : ومثل المنافق الذي يقرأ القرآن مثل الريحانة ، ريحها طيب وطعمها مر فأخبر أن المنافق يقرؤه ، وأخبر الحق سبحانه وتعالى أن المنافق في الدرك الأسفل من النار ، وكثير من الكفار واليهود والنصارى يقرءونه في زماننا هذا . وقال مالك : قد يقرأ القرآن من لا خير فيه . والنصب : التعب . واللغوب : الإعياء .

Jacob was Abraham’s grandson. From Jacob up to the time of Jesus, all the prophets were from among the tribes of the Children of Israel. In this way, the chain of Jewish prophets remained unbroken for about two thousand years. But, latter day Jews did not remain capable of bearing aloft the Book of God. Therefore, another community, the Children of Isma‘il, was selected to be the guardian of the divine scriptures. The Prophet Muhammad was born into this tribe. When the Prophet Muhammad presented the Quran before the tribe (Children of Isma‘il), three groups emerged—one which consisted of those who stood in opposition, a second which adopted a middle way, and a third which believed in the message he presented. It was the last group, who stood by the Prophet at all times. They had to forego every comfort and lived lives of gruelling hard work during which time they exhibited great patience. As a reward for their sacrifice God admitted them in the everlasting gardens of paradise where no sorrow or trouble could ever affect them.

A person who will use utensils of gold and silver and dresses of silk will remain deprived of these in Jannah Sayyidna Hudhaifah ؓ says that he heard the Holy Prophet ﷺ saying, 'Do not wear dresses of silk and do not drink water in utensils of gold and silver, nor use plates made of these in eating food - because, these things are for disbelievers in this world and for you, in the Hereafter.' (al-Bukhari and Muslim) And Sayyidna ` Umar ؓ reports that the Holy Prophet ﷺ said, 'Any male who wore a dress made of silk in this world will not wear it in the Hereafter' (al-Bukhari and Muslim). And a narration of Sayyidna Abu Said al-Khudri ؓ says, 'A male who wears a dress made of silk in this world will remain deprived of it in the Hereafter, even if he were to go to Jannah.' (Mazhari) The next verse (34): وَقَالُوا الْحَمْدُ لِلَّـهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ إِنَّ رَ‌بَّنَا لَغَفُورٌ‌ شَكُورٌ‌ (And they will say, "Praise be to Allah who has removed all sorrow from us." ) tells us about what the people of Paradise will say when they enter Jannah. What does 'sorrow' mean at this place? Leading commentators have given various explanations about it. However, the truth of the matter is that all sorrows stand included therein. In this world, one may become a king or a prophet or a saint, yet no one can escape it: دریں دنیا کسے بےغم نباشد۔-- وگر باشد بنی آدم نباشد In this world, no one is free of sorrow And if one is, one is not a human being. In this world of our experience, no one good or bad can get away from one or the other concern, anxiety or sorrow. Therefore, people of wisdom call this world a home of sorrows. The sorrow the removal of which this verse mentions includes all these mortal states of concern. The second concern is that of the Day of Judgment and Resurrection. The third concern is that of Reckoning of Deeds, and the fourth, that of the punishment of Jahannam. From the people of Jannah, Allah Ta’ ala will remove all these concerns, anxieties and sorrows. According to a narration of Sayyidna ` Abdullah Ibn ` Umar ؓ ، the Holy Prophet ﷺ said, 'For the people who uphold the Kalimah of لا إلہ إلا اللہ la ilaha il-lal-lah (there is no God but Allah), there is no fear and loneliness at the time of death, nor in the grave, nor when they rise again on the Day of Resurrection - as if I am virtually seeing them rise from their respective graves saying: الْحَمْدُ لِلَّـهِ الَّذِي أَذْهَبَ عَنَّا الْحَزَنَ (Praise be to Allah who has removed all sorrow from us." ).' (Reported by at-Tabarani, Mazhari) At this point, let us refer back to the Hadith of Sayyidna Abu-D-Darda` ؓ that has appeared a little earlier. There it has been stated that it will be said by the unjust, those who have wronged their own selves. This is because they would initially face great anxiety on the plains of Resurrection but, finally, when they are asked to enter Paradise, it will sound removed. This statement does not contradict the Hadith of Sayyidna Ibn ` Umar ؓ appearing immediately above. Again, the reason is that the person who has wronged himself would have an additional sorrow on his hands, more serious than that of others, on the plains of the Resurrection as well - something that will stand removed at the time of one's entry into the Paradise. In short, this is a statement that will be made by all people of Jannah, no matter to which kind they belong, to the ones who have been ahead of all in good deeds, or to those who have followed the middle course, or to those who have been unjust to their own selves. But, the thought of everyone's roster of sorrows being separate from each other is not too far out. Imam Abu Bakr al-Jassas (رح) said: It is the typical state of a believer that he never remains free of concerns while in this world. The Holy Prophet ﷺ has said that the world is a prison for the believer. This is the reason why it appears in the accounts of the lives of the Holy Prophet ﷺ and his great Sahabah ؓ that these blessed souls used to look sad fairly often.

(And they say) the inhabitants of Paradise say in Paradise: (Praise be to Allah) thanks and gratitude belong to Allah (who hath put grief) the grief of death, evanescence and the terrors of the Day of Judgement; it is also said that this means: the grief of the risks involved in the life of this world (away from us. Lo! Our Lord is Forgiving) He forgives great sins, (Bountiful) He is grateful for even the slightest of good works,

�Praise be to God, who has removed from us (all) sorrow�That is, the sorrow of being cut off [from God] (ḥuzn al-qaṭīʿa). �Truly our Lord is Forgiving, Appreciative, that is, He forgives abundant sins, and shows appreciation for insignificant works.His words, Exalted is He: