Man — Verse 6

a spring ‘aynan substitutes for kāfūran containing the scent thereof from which the servants of God His friends drink making it gush forth plenteously directing it to wherever they wish of their dwellings.

A fountain from which drink the servants of God, making it gush forth with a gushing. This is a spring that flows forth from the region of paradise, and it flows forth at the paradise- dwellers' command. They will make it flow as they want wherever they want, up or down, over the palaces and chambers, over the rugs and carpets, flowing on the silk and brocade [18:31], over- flowing, traveling, and inanimate. No cloth will become wet from it, nor will it pass over anything opaque. Eyes will be open while shut. Camphor will be in the ginger, ginger in the camphor, the latter released from its cold, the former far from its heat, each one kept in equilibrium. It will not be the artifact of creatures, nor will they be kept back from it: a wine without opacity, a drinker without intoxication, a cup-bearer who sees-the wine of intimacy in the cup of holiness in the session of finding on the carpet of witnessing from the hand of the Friend in face-to-face vision itself, without any trouble in the midst. O chevalier, wine is that wine, poured by the hand of the Unseen into the cup of the heart and drunk by the eye of the spirit. The people became drunk with the passing of the cup but I became drunk with the one who passed it. “The wine made a group drunk, but for me it was seeing the cupbearer. Hence they were annihi- lated in that drunkenness, and I subsisted in this drunkenness.” A great man was shown in a dream that Maʿrūf Karkhī was circumambulating the Throne and the Exalted Lord was saying to the angels, “Do you recognize him?” They said they did not. He said, “That is Maʿrūf Karkhī, drunk from Our love. He will not become sober until his eyes fall on Me.” When friendship makes someone drunk, the world is debased before his aspiration. In his friendship nonbeing is made being, and he is made drunk with the wine of union. Wines are two: one is today, the other tomorrow. Today's is the wine of intimacy, tomorrow's the wine of the cup. Today the wine flows from the source of gentleness, tomorrow the pure wine will come from the hand of the All-Merciful:

A fountain from which drink the servants of God, making it gush forth with a gushing. This is a spring that flows forth from the region of paradise, and it flows forth at the paradise- dwellers' command. They will make it flow as they want wherever they want, up or down, over the palaces and chambers, over the rugs and carpets, flowing on the silk and brocade [18:31], over- flowing, traveling, and inanimate. No cloth will become wet from it, nor will it pass over anything opaque. Eyes will be open while shut. Camphor will be in the ginger, ginger in the camphor, the latter released from its cold, the former far from its heat, each one kept in equilibrium. It will not be the artifact of creatures, nor will they be kept back from it: a wine without opacity, a drinker without intoxication, a cup-bearer who sees-the wine of intimacy in the cup of holiness in the session of finding on the carpet of witnessing from the hand of the Friend in face-to-face vision itself, without any trouble in the midst. O chevalier, wine is that wine, poured by the hand of the Unseen into the cup of the heart and drunk by the eye of the spirit. The people became drunk with the passing of the cup but I became drunk with the one who passed it. “The wine made a group drunk, but for me it was seeing the cupbearer. Hence they were annihi- lated in that drunkenness, and I subsisted in this drunkenness.” A great man was shown in a dream that Maʿrūf Karkhī was circumambulating the Throne and the Exalted Lord was saying to the angels, “Do you recognize him?” They said they did not. He said, “That is Maʿrūf Karkhī, drunk from Our love. He will not become sober until his eyes fall on Me.” When friendship makes someone drunk, the world is debased before his aspiration. In his friendship nonbeing is made being, and he is made drunk with the wine of union. Wines are two: one is today, the other tomorrow. Today's is the wine of intimacy, tomorrow's the wine of the cup. Today the wine flows from the source of gentleness, tomorrow the pure wine will come from the hand of the All-Merciful:

A fountain from which drink the servants of God, making it gush forth with a gushing. This is a spring that flows forth from the region of paradise, and it flows forth at the paradise- dwellers' command. They will make it flow as they want wherever they want, up or down, over the palaces and chambers, over the rugs and carpets, flowing on the silk and brocade [18:31], over- flowing, traveling, and inanimate. No cloth will become wet from it, nor will it pass over anything opaque. Eyes will be open while shut. Camphor will be in the ginger, ginger in the camphor, the latter released from its cold, the former far from its heat, each one kept in equilibrium. It will not be the artifact of creatures, nor will they be kept back from it: a wine without opacity, a drinker without intoxication, a cup-bearer who sees-the wine of intimacy in the cup of holiness in the session of finding on the carpet of witnessing from the hand of the Friend in face-to-face vision itself, without any trouble in the midst. O chevalier, wine is that wine, poured by the hand of the Unseen into the cup of the heart and drunk by the eye of the spirit. The people became drunk with the passing of the cup but I became drunk with the one who passed it. “The wine made a group drunk, but for me it was seeing the cupbearer. Hence they were annihi- lated in that drunkenness, and I subsisted in this drunkenness.” A great man was shown in a dream that Maʿrūf Karkhī was circumambulating the Throne and the Exalted Lord was saying to the angels, “Do you recognize him?” They said they did not. He said, “That is Maʿrūf Karkhī, drunk from Our love. He will not become sober until his eyes fall on Me.” When friendship makes someone drunk, the world is debased before his aspiration. In his friendship nonbeing is made being, and he is made drunk with the wine of union. Wines are two: one is today, the other tomorrow. Today's is the wine of intimacy, tomorrow's the wine of the cup. Today the wine flows from the source of gentleness, tomorrow the pure wine will come from the hand of the All-Merciful:

A fountain from which drink the servants of God, making it gush forth with a gushing. This is a spring that flows forth from the region of paradise, and it flows forth at the paradise- dwellers' command. They will make it flow as they want wherever they want, up or down, over the palaces and chambers, over the rugs and carpets, flowing on the silk and brocade [18:31], over- flowing, traveling, and inanimate. No cloth will become wet from it, nor will it pass over anything opaque. Eyes will be open while shut. Camphor will be in the ginger, ginger in the camphor, the latter released from its cold, the former far from its heat, each one kept in equilibrium. It will not be the artifact of creatures, nor will they be kept back from it: a wine without opacity, a drinker without intoxication, a cup-bearer who sees-the wine of intimacy in the cup of holiness in the session of finding on the carpet of witnessing from the hand of the Friend in face-to-face vision itself, without any trouble in the midst. O chevalier, wine is that wine, poured by the hand of the Unseen into the cup of the heart and drunk by the eye of the spirit. The people became drunk with the passing of the cup but I became drunk with the one who passed it. “The wine made a group drunk, but for me it was seeing the cupbearer. Hence they were annihi- lated in that drunkenness, and I subsisted in this drunkenness.” A great man was shown in a dream that Maʿrūf Karkhī was circumambulating the Throne and the Exalted Lord was saying to the angels, “Do you recognize him?” They said they did not. He said, “That is Maʿrūf Karkhī, drunk from Our love. He will not become sober until his eyes fall on Me.” When friendship makes someone drunk, the world is debased before his aspiration. In his friendship nonbeing is made being, and he is made drunk with the wine of union. Wines are two: one is today, the other tomorrow. Today's is the wine of intimacy, tomorrow's the wine of the cup. Today the wine flows from the source of gentleness, tomorrow the pure wine will come from the hand of the All-Merciful:

هذا الشراب الذي مزج من الكافور هو عين يشرب منها عباد الله، يتصرفون فيها، ويُجْرونها حيث شاؤوا إجراءً سهلا. هؤلاء كانوا في الدنيا يوفون بما أوجبوا على أنفسهم من طاعة الله، ويخافون عقاب الله في يوم القيامة الذي يكون ضرره خطيرًا، وشره فاشيًا منتشرًا على الناس، إلا مَن رحم الله، ويُطْعِمون الطعام مع حبهم له وحاجتهم إليه، فقيرًا عاجزًا عن الكسب لا يملك من حطام الدنيا شيئًا، وطفلا مات أبوه ولا مال له، وأسيرًا أُسر في الحرب من المشركين وغيرهم، ويقولون في أنفسهم: إنما نحسن إليكم ابتغاء مرضاة الله، وطلب ثوابه، لا نبتغي عوضًا ولا نقصد حمدًا ولا ثناءً منكم. إنا نخاف من ربنا يومًا شديدًا تَعْبِس فيه الوجوه، وتتقطَّبُ الجباه مِن فظاعة أمره وشدة هوله.

أي هذا الذي مزج لهؤلاء الأبرار من الكافور هو عين يشرب بها المقربون من عباد الله صرفا بلا مزج ويروون بها ولهذا ضمن يشرب معنى يروى حتى عداه بالباء ونصب عينا على التمييز قال بعضهم هذا الشراب في طيبه كالكافور وقال بعضهم هو من عين كافور وقال بعضهم يجوز أن يكون منصوبا بيشرب حكى هذه الأقوال الثلاثة ابن جرير. وقوله تعالى "يفجرونها تفجيرا" أي يتصرفون فيها حيث شاءوا وأين شاءوا من قصورهم ودورهم ومجالسهم ومحالهم والتفجير هو الإنباع كما قال تعالى "وقالوا لن نؤمن لك حتى تفجر لنا من الأرض ينبوعا" وقال "وفجرنا خلالهما نهرا". وقال مجاهد "يفجرونها تفجيرا" يقودونها حيث شاءوا وكذا قال عكرمة وقتادة وقال الثوري يصرفونها حيث شاءوا.

وذكر - سبحانه - ( عَيْناً يَشْرَبُ بِهَا عِبَادُ الله . . . ) بدل من قوله : ( كَانَ مِزَاجُهَا كَافُوراً ) لأن ماءها فى بياض الكافور وفى رائحته وبرودته .أى : أن الأبرار يشربون من كأس ، ماؤها ينبع من عين فى الجنة ، هذا الماء له بياض الكافور ورائحته وبرودته .وعدى فعل " يشرب " بالباء ، التى هى باء الإِلصاق ، لأن الكافور يمزج به شرابهم . أى؛ عينا يشرب عباد الله ماءهم وخمرهم بها . أى : مصحوبا بمائها وخمرها .ومنهم من جعل الباء هنا بمعنى من التبعيضية . أى : عينا يشرب من بعض مائها وخمرها عباد الله ، وهم الأبرار .وعبر عنهم بذلك لتشريفهم وتكريمهم ، حيث أضافهم - سبحانه - إلى ذاته .قال صاحب الكشاف : فإن قلت : لم وصل فعل الشرب بحرف الابتداء أولا ، وبحرف الإِلصاق آخرا؟ قلت : لأن الكأس مبدأ شربهم وأول غايته ، وأما العين فبها يمزجون شرابهم ، فكأن المعنى : يشرب عباد الله بها الخمر ، كما تقول : شربت الماء بالعسل . .وقوله - سبحانه - : ( يُفَجِّرُونَهَا تَفْجِيراً ) صفة أخرى للعين ، أى : يسيرونها ويجرونها إلى حيث يريدون ، وينتفعون بها كما يشاؤون ، ويتبعهم ماؤها إلى كل مكان يتوجهون إليه .فالتعبير بقوله : ( يُفَجِّرُونَهَا تَفْجِيراً ) إشارة إلى كثرتها وسعتها وسهولة حصولهم عليها يقال : فجَّر فلان الماء ، إذا أخرجه من الأرض بغزارة ومنه قوله - تعالى - ( وَقَالُواْ لَن نُّؤْمِنَ لَكَ حتى تَفْجُرَ لَنَا مِنَ الأرض يَنْبُوعاً ).

القول في تأويل قوله تعالى : عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا (6) .وقوله: ( عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ ) يقول تعالى ذكره: كان مزاج الكأس التي يشرب بها هؤلاء الأبرار كالكافور في طيب رائحته من عين يشرب بها عباد الله الذين يدخلهم الجنة، والعين على هذا التأويل نصب على الحال من الهاء التي في ( مزاجها ) &; 24-94 &; ويعني بقوله: ( يَشْرَبُ بِهَا عِبَادُ اللَّهِ ) يُرْوَى بها ويُنتقع. وقيل: يشرب بها ويشربها بمعنى واحد. وذكر الفرّاء أن بعضهم أنشده:شَــرِبْنَ بِمَـاءِ الْبَحْـرِ ثُـمَّ تَـرَقَّعَتْمَتــى لُجَــج خُـضْرٍ لَهُـنَّ نَئِـيجُ (1)وعني بقوله: " متى لجج " من، ومثله: إنه يتكلم بكلام حسن، ويتكلم كلاما حسنا.وقوله: ( يُفَجِّرُونَهَا تَفْجِيرًا ) يقول تعالى ذكره: يفجرون تلك العين التي يشربون بها كيف شاءوا وحيث شاءوا من منازلهم وقصورهم تفجيرا، ويعني بالتفجير: الإسالة والإجراء.وبنحو الذي قلنا في ذلك قال أهل التأويل.* ذكر من قال ذلك:حدثني محمد بن عمرو، قال: ثنا أبو عاصم، قال: ثنا عيسى، وحدثني الحارث، قال: ثنا الحسن قال: ثنا ورقاء، جميعا عن ابن أبي نجيح، عن مجاهد، في قوله: ( يُفَجِّرُونَهَا تَفْجِيرًا ) قال: يعدّلونها حيث شاءوا.حدثني الحارث، قال: ثنا الحسن، قال: ثنا ورقاء، عن ابن أبي نجيح، عن مجاهد، قوله: ( يُفَجِّرُونَهَا تَفْجِيرًا ) قال: يقودونها حيث شاءوا.حدثنا بشر، قال: ثنا يزيد، قال: ثنا سعيد، عن قتادة ( يُفَجِّرُونَهَا تَفْجِيرًا ) &; 24-95 &; قال: مستقيد ماؤها لهم يفجرونها حيث شاءوا.حدثنا ابن حميد، قال: ثنا مهران، عن سفيان ( يُفَجِّرُونَهَا تَفْجِيرًا ) قال: يصرفونها حيث شاءوا.

"عيناً"، نصب تبعاً للكافور. وقيل: هو نصب على المدح. وقيل أعني عيناً. وقال الزجاج: الأجود أن يكون المعنى من عين، "يشرب بها"، قيل: يشربها والباء صلة وقيل بها أي منها، "عباد الله"، قال ابن عباس أولياء الله، "يفجرونها تفجيراً"، أي يقودونها حيث شاؤوا من منازلهم وقصورهم، كمن يكون له نهر يفجره ها هنا وها هنا إلى حيث يريد.

عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا (6)ومن المفسرين من قال : إن كافور اسم عين في الجنة لأجل قوله عقبه { عيناً يشرب بها عباد الله } وستعلم حق المراد منه .وإقحام فعل { كان } في جملة الصفة بقوله : { كان مزاجها كافوراً } لإِفادة أن ذلك مزاجها لا يفارقها إذ كان معتاد الناس في الدنيا ندرة ذلك المزاج لغلاء ثمنه وقلة وجدانه .وانتصب { عيناً } على البدل من { كافوراً } أي ذلك الكافور تجري به عين في الجنة من ماء محلول فيه أو من زيته مثل قوله : { وأنهار من لبن لم يتغير طعمه وأنهار من خمر لذة للشاربين وأنهار من عسل مصفى } [ محمد : 15 ] . وعدي فعل { يشرب } بالباء وهي باء الإِلصاق لأن الكافور يمزج به شرابهم . فالتقدير : عيْناً يشرب عباد الله خمرهم بها ، أي مصحوباً بمائها ، وذهب الأصمعي إلى أن الباء في قوله تعالى : { يشرب بها عباد الله } بمعنى ( من ) التبعيضية ووافقه الفارسي وابن قتيبة وابن مالك ، وعَدّ في كتبه ذلك من معاني الباء ونُسب إلى الكوفيين .و { عبادُ الله } مراد بهم : الأبرار . وهو إظهار في مقام الإِضمار للتنويه بهم بإضافة عبوديتهم إلى الله تعالى إضافةَ تشريف .والتفجير : فتح الأرض عن الماء أي استنباط الماء الغزير وأطلق هنا على الاستقاء منها بلا حدّ ولا نضوب فكان كل واحد يفجر لنفسه ينبوعاً وهذا من الاستعارة .وأكد فعل { يفجرونها تفجيراً } ترشيحاً للاستعارة .

{ عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ } أي: ذلك الكأس اللذيذ الذي يشربون به، لا يخافون نفاده، بل له مادة لا تنقطع، وهي عين دائمة الفيضان والجريان، يفجرها عباد الله تفجيرا، أنى شاءوا، وكيف أرادوا، فإن شاءوا صرفوها إلى البساتين الزاهرات، أو إلى الرياض الناضرات، أو بين جوانب القصور والمساكن المزخرفات، أو إلى أي: جهة يرونها من الجهات المونقات.

عينا يشرب بها عباد الله قال الفراء : إن الكافور اسم لعين ماء في الجنة ; ف " عينا " بدل من كافور على هذا . وقيل : بدل من كأس على الموضع . وقيل : هي حال من المضمر في مزاجها . وقيل : نصب على المدح ; كما يذكر الرجل فتقول : العاقل اللبيب ; أي ذكرتم العاقل اللبيب فهو نصب بإضمار أعني . وقيل يشربون عينا . وقال الزجاج المعنى من عين . ويقال : كافور وقافور . والكافور أيضا : وعاء طلع النخل وكذلك الكفرى ; قاله الأصمعي .وأما قول الراعي :تكسو المفارق واللبات ذا أرج من قصب معتلف الكافور دراجفإن الظبي الذي يكون منه المسك إنما يرعى سنبل الطيب فجعله كافورا . يشرب بها قال الفراء : يشرب بها ويشربها سواء في المعنى ، وكأن يشرب بها يروى بها وينقع ; وأنشد [ الشاعر أبو ذؤيب ] :شربن بماء البحر ثم ترفعت متى لجج خضر لهن نئيج[ ص: 113 ] قال : ومثله فلان يتكلم بكلام حسن ، ويتكلم كلاما حسنا . وقيل : المعنى يشربها والباء زائدة وقيل : الباء بدل ( من ) تقديره يشرب منها ; قاله القتبي .يفجرونها تفجيرا فيقال : إن الرجل منهم ليمشي في بيوتاته ويصعد إلى قصوره ، وبيده قضيب يشير به إلى الماء فيجري معه حيثما دار في منازله على مستوى الأرض في غير أخدود ، ويتبعه حيثما صعد إلى أعلى قصوره ; وذلك قوله تعالى : عينا يشرب بها عباد الله يفجرونها تفجيرا أي يشققونها شقا كما يفجر الرجل النهر هاهنا وهاهنا إلى حيث يريد . وعن ابن أبي نجيح عن مجاهد ( يفجرونها تفجيرا ) يقودونها حيث شاءوا وتتبعهم حيثما مالوا مالت معهم . وروى أبو مقاتل عن أبي صالح عن سعد عن أبي سهل عن الحسن قال : قال رسول الله - صلى الله عليه وسلم - : " أربع عيون في الجنة عينان تجريان من تحت العرش إحداهما التي ذكر الله يفجرونها تفجيرا والأخرى الزنجبيل ، والأخريان نضاختان من فوق العرش إحداهما التي ذكر الله [ عينا فيها تسمى ] ( سلسبيلا ) والأخرى التسنيم " ذكره الترمذي الحكيم في ( نوادر الأصول ) . وقال : فالتسنيم للمقربين خاصة شربا لهم ، والكافور للأبرار شربا لهم ; يمزج للأبرار من التسنيم شرابهم ، وأما الزنجبيل والسلسبيل فللأبرار منها مزاج هكذا ذكره في التنزيل وسكت عن ذكر ذلك لمن هي شرب ، فما كان للأبرار مزاجا فهو للمقربين صرف ، وما كان للأبرار صرفا فهو لسائر أهل الجنة مزاج . والأبرار هم الصادقون ، والمقربون : هم الصديقون .

Man has been created free in this world and then he has been shown two paths leading respectively towards a life of gratitude and a life of ingratitude. Now, it is for the concerned person to choose either of the two paths. For one who adopts the way of ingratitude, there will be the punishment of Hell in the Hereafter, and for one who adopts the way of gratitude, there will be the bounties of Paradise.

عَيْنًا يَّشْرَبُ بِهَا عِبَادُ اللّٰهِ (that will be a spring from which Allah's slaves will drink...76:6). Grammatically, ` ainan (spring) is a complement [ badal ] to kaf ran which explains Kf r. Given this construction, it becomes certain that fur is the name of a spring. However, if the word ` ainan is taken as an explanation to ka's (goblet), the meaning would be that the goblet will contain a drink from a spring specified for Allah's slaves. In this case, it is also possible that the term 'Allah's slaves' refers to a category other than 'Abrar' (Righteous).

A spring wherefrom the slaves of Allah) the friends of Allah (drink, making it gush forth abundantly) whenever they wish, from the Garden into their own habitations and palaces; it is also said that this means: they make it into a mixture;

The Recompense of the Disbelievers and the Righteous Allah informs of what he has waiting for those who disbelieve in Him from His creatures of chains, iron collars and Sa`ir. Sa`ir is the flame and fire of the Hell. This is as Allah says, إِذِ الاٌّغْلَـلُ فِى أَعْنَـقِهِمْ والسَّلَـسِلُ يُسْحَبُونَ - فِى الْحَمِيمِ ثُمَّ فِى النَّارِ يُسْجَرُونَ (When iron collars will be rounded over their necks, and the chains, they shall be dragged along, in the boiling water, then they will be burned in the Fire.) (40:71,72) After mentioning the blazing Fire He has prepared for these wretched people, Allah goes on to say, إِنَّ الاٌّبْرَارَ يَشْرَبُونَ مِن كَأْسٍ كَانَ مِزَاجُهَا كَـفُوراً (Verily, the Abrar (righteous believers) shall drink of a cup mixed with Kafur.) The properties of the Kafur (camphor) are well known; cooling, having a nice fragrance and in addition to this its taste will be delicious in Paradise. Al-Hasan said, "The coolness of the camphor will be in the pleasantness of ginger." Thus Allah said, عَيْناً يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيراً (A spring wherefrom the servants of Allah will drink, causing it to gush forth abundantly.) meaning, this (drink) that will be mixed for these righteous people will be taken from Kafur, which is a spring that Allah's close servants will drink directly from, without it being mixed with anything, and they will drink to their fill from it. The word Yashrabu (to drink) includes the meaning of Yarwa (to quench one's thirst). Allah then says, يُفَجِّرُونَهَا تَفْجِيراً (causing it to gush forth abundantly (Tafjir).) meaning, they will have control of it however and wherever they wish. They will have access to it from their castles, their homes, their sitting rooms and their residences. At-Tafjir means to cause to gush forth or flow out. This is as Allah says, وَقَالُواْ لَن نُّؤْمِنَ لَكَ حَتَّى تَفْجُرَ لَنَا مِنَ الاٌّرْضِ يَنْبُوعًا (And they say: "We shall not believe in you until you cause a spring to gush forth from the earth for us.) (17:90) And Allah says, وَفَجَّرْنَا خِلَـلَهُمَا نَهَراً (We caused a river to gush forth in the midst of them.) (18:33) Mujahid said, يُفَجِّرُونَهَا تَفْجِيراً (causing it to gush forth abundantly.) "This means that they will divert it to wherever they wish." `Ikrimah and Qatadah both made similar statements. Ath-Thawri said, "They will cause it to flow wherever they wish." The Deeds of these Righteous People Allah says, يُوفُونَ بِالنَّذْرِ وَيَخَـفُونَ يَوْماً كَانَ شَرُّهُ مُسْتَطِيراً (They fulfill vows, and they fear a Day whose evil will be wide-spreading.) meaning, they devote to worship Allah using that which He made obligatory upon them from actions of obligatory obedience that is based on Islamic legislation. They also worship Him by fulfilling their vows. Imam Malik reported from Talhah bin `Abdul-Malik Al-Ayli, who reported from Al-Qasim bin Malik, from `A'ishah that the Messenger of Allah ﷺ said, «مَنْ نَذَرَ أَنْ يُطِيعَ اللهَ فَلْيُطِعْهُ، وَمَنْ نَذَرَ أَنْ يَعْصِيَ اللهَ فَلَا يَعْصِه» (Whoever makes a vow to obey Allah, then he should obey Him. And whoever makes a vow to disobey Allah, then he should not disobey Him.) Al-Bukhari also recorded this Hadith from Malik. These people also abandon those forbidden things which He (Allah) has prohibited for them, due to their fear of having an evil reckoning on the Day of Return. This is the Day when the evil will spread out among all people except for those upon whom Allah has had mercy. Ibn `Abbas said, "Spreading." Qatadah said, "By Allah! The evil of that Day will spread until it fills the heavens and the earth." Concerning Allah's statement, وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ (And they give food, inspite of their love for it,) It has been said that this means the love of Allah, the Most High. In their view the pronoun refers to Allah. However, the most apparent meaning is that the pronoun refers to the food. This would mean, they give food while they themselves love it and desire it. This was stated by Mujahid and Muqatil, and it was the preferred opinion of Ibn Jarir. This is similar to Allah's statement, وَءَاتَى الْمَالَ عَلَى حُبِّهِ (And gives his wealth, in spite of love for it.) (2:177) Allah also says, لَن تَنَالُواْ الْبِرَّ حَتَّى تُنفِقُواْ مِمَّا تُحِبُّونَ (By no means shall you attain Al-Birr unless you spend of that which you love.) (3:92) In the Sahih, there is a Hadith which states, «أَفْضَلُ الصَّدَقَةِ أَنْ تَصَدَّقَ وَأَنْتَ صَحِيحٌ شَحِيحٌ، تَأْمُلُ الْغِنَى وَتَخْشَى الْفَقْر» (The best charity is that which you give while you are healthy, covetous, hoping for wealth and fearing poverty.) This means in the condition of your love for wealth, your eagerness for it and your need for it. Thus, Allah says, وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِيناً وَيَتِيماً وَأَسِيراً (And they give food, inspite of their love for it, to the poor, the orphan and the captive,) Concerning the poor person and the orphan, an explanation of them and their characteristics has already preceded. In reference to the captive, Sa`id bin Jubayr, Al-Hasan and Ad-Dahhak all said, "He is the captive among the people of the Qiblah (i.e., the Muslims)." Ibn `Abbas said, "At that time (when this Ayah was revealed) their (the Muslims') captives were idolators." Proof for this is that on the day of Badr the Messenger of Allah ﷺ commanded his Companions to treat the captives respectfully. They (the Companions) would give them preference over themselves when eating their meals. `Ikrimah said, "They (captives) are the slaves." Ibn Jarir preferred this opinion since the Ayah generally refers to both the Muslim and the idolators. Sa`id bin Jubayr, `Ata', Al-Hasan and Qatadah all made similar statements. The Messenger of Allah ﷺ advised treating servants well in more than one Hadith. This held such importance with him that the last statement of advice that he gave (before dying) was his saying, «الصَّلَاةَ وَمَا مَلَكَتْ أَيْمَانُكُم» (The prayer (As-Salah) and what your right hand possesses (slaves).) Mujahid said, "He (the captive) is the prisoner." This means that these (righteous) people give food to others even though they themselves desire it and love it, saying at the same time, إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ (We feed you seeking Allah's Face only.) meaning, hoping for the reward of Allah and His pleasure. لاَ نُرِيدُ مِنكُمْ جَزَآءً وَلاَ شُكُوراً (We wish for no reward, nor thanks from you.) meaning, `we do not seek any reward from you in return for it. We also are not seeking for you to thank us in front of the people.' Mujahid and Sa`id bin Jubayr both said, "By Allah! They do not say this with their tongues, but rather, Allah knows it in their hearts and He commends them for it. Every seeker should seek after this." إِنَّا نَخَافُ مِن رَّبِّنَا يَوْماً عَبُوساً قَمْطَرِيراً (Verily, We fear from our Lord a Day that is `Abus and Qamtarir.) meaning, `we only do this so that perhaps Allah may have mercy on us and treat us with gentleness on the Day that is `Abus and Qamtarir.' `Ali bin Abi Talhah reported from Ibn `Abbas, "`Abus means difficult and Qamtarir means long." `Ikrimah and others said from Ibn Abbas, يَوْماً عَبُوساً قَمْطَرِيراً (a Day that is `Abus and Qamtarir (hard and distressful, that will make the faces look horrible from extreme dislike to it.)) "The disbeliever will frown on that day until sweat will flow between his eyes like tar." Mujahid said, "Abus `Abis means (frowning with) the two lips and Qamtarir means drawing up the face in a scowl." Sa`id bin Jubayr and Qatadah said, "Faces will be made to frown due to dismay. Qamtarir is the contraction of the forehead and what is between the two eyes due to dismay." Ibn Zayd said, " `Abus is the evil and Qamtarir is the severity." Some Details concerning the Reward of the Righteous in Paradise and what it contains of Delights Allah says, فَوَقَـهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَومِ وَلَقَّـهُمْ نَضْرَةً وَسُرُوراً (So, Allah saved them from the evil of that Day, and gave them Nadrah (a light of beauty) and joy.) This is used as a way of eloquence in stating similarity (i.e., two similar things). فَوَقَـهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَومِ (So, Allah saved them from the evil of that Day,) meaning, He protects them from that which they fear of it. وَلَقَّـهُمْ نَضْرَةً (and gave them Nadrah (a light of beauty)) meaning, in their faces. وَسُرُوراً (And joy) in their hearts. Al-Hasan Al-Basri, Qatadah, Abu `Aliyah and Ar-Rabi` bin Anas all stated this. This is similar to Allah's statement, وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ - ضَـحِكَةٌ مُّسْتَبْشِرَةٌ (Some faces that Day will be bright, laughing, rejoicing at good news.) This is because if the heart is happy, then the face will be enlightened. As Ka`b bin Malik said in his lengthy Hadith about Allah's Messenger ﷺ, whenever he was happy, then his face will be radiant until it will be as if it is a piece of the moon. `A'ishah said, "The Messenger of Allah ﷺ entered into my home happy and his facial expression was glowing." And the Hadith continues. dAllah then says, وَجَزَاهُمْ بِمَا صَبَرُواْ (And their recompense because they were patient) meaning, due to their patience He will give them, bestow upon them and accommodate them with Paradise and silken garments. This means a home that is spacious, a delightful life and fine clothing. Al-Hafiz Ibn `Asakir said in his biography of Hisham bin Sulayman Ad-Darani, "Surat Al-Insan was recited to Abu Sulayman Ad-Darani, and when the reciter reached the Ayah where Allah says, وَجَزَاهُمْ بِمَا صَبَرُواْ جَنَّةً وَحَرِيراً (And their recompense shall be Paradise, and silken garments, because they were patient.) he (Abu Sulayman) said, `Because they were patient in leaving off their desires in the world."'