Verses 15–20
Having divided people into “those who do wrong” (ẓālimīn) and the virtuous (muḥsinīn) in the verse: to warn those who do wrong, and as a good news for the virtuous (), and alluding to the fact that there awaits the wrongdoers something to beware, while there awaits the virtuous something that will gladden them, God turns to discuss this in detail in this section. He says that people will belong to either a people who turn penitently to God and submit to Him (and it is they who will have the best of their deeds accepted, their misdeeds overlooked and will be counted amongst the inhabitants of paradise), or to a people who are losers and against whom the word has become due amongst nations of jinn and men who have passed before them.
The likeness of the first group is one who believes in God and submits to Him, is kind to his parents and asks God to inspire him with gratitude for the blessings He has received, for his parents’ wellbeing, to help him do righteous deeds and to set right his descendants. Meanwhile the likeness of the second group is one who reviles his parents when they invite him to believe in God and the Last Day by rebuking them and dismissing their beliefs as nothing more than tales of the ancients.
Commentary
وَوَصَّيْنَا الْإِنْسَانَ بِوَالِدَيْهِ إِحْسَانًا ۖ حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا ۖ وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا ۚ حَتَّىٰ إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً قَالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَصْلِحْ لِي فِي ذُرِّيَّتِي ۖ إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ الْمُسْلِمِينَ١٥
(46:15) We have enjoined man to be kind to his parents. His mother has carried him in travail, and bore him in travail, and his gestation and weaning take thirty months. When he comes of age and reaches forty years, he says, “My Lord! Inspire me to give thanks for Your blessing with which You have blessed me and my parents, and that I may do righteous deeds which may please You, and invest my descendants with righteousness. Indeed I have turned to you in penitence, and I am one of the muslims.”
According to al-Rāghib, “to enjoin” (waṣiyyah) means to advise a person to behave in a certain way accompanied by admonition. Here it takes the form tawṣiyyah, making it doubly transitive, as when God says: Abraham enjoined this upon his children (). In both cases, the second object (mafʿūl) is accompanied by the particle bāʾ and relates to an action. So here, when God says He has enjoined man to his parents, He means to an action connected to his parents, namely being kind to them.
There are other opinions regarding the declension (iʿrāb) of kindness (iḥsānan), including that it is an absolute object, assuming that that the verb enjoined implies kindness, so that it is understood to mean: “We have enjoined man to be kind to his parents with kindness.” Others say that it is an adjective for an implicit verbal noun in a construct form, meaning, “We enjoined man an enjoining of kindness to his parents.” Others still say that it is a purposive object, meaning: “We enjoined man to his parents out of kindness.” And there are others beyond this also.
In any case, all of these meanings point to the fact that kindness and dutifulness to one’s parents is something that has been ordained in all religious traditions, as we have already seen in our commentary on the verse: Say, “Come, I will recount what your Lord has forbidden you from. That you shall not ascribe any partners to Him, and you shall be good to the parents…” (). This is why God says: We have enjoined man… as this includes all human beings.
God follows this by highlighting the hardships man’s mother goes through in carrying him, bearing him and weaning him, alluding to the wisdom behind this ruling and to inspire his empathy, emotions and mercy, saying: His mother has carried him in travail, and bore him in travail, and his gestation and weaning take thirty months. In other words, she carried him with difficulty, referring to his weight, and she bore him with difficulty, referring to the agony of birth.
…and his gestation and weaning take thirty months: This verse takes the shortest possible duration of pregnancy, which is six months, together with the two years of weaning to make thirty months. Elsewhere, God says: Mothers shall suckle their children for two full years… () and: …and his weaning takes two years (). Weaning refers to the separation of a child from breastfeeding, and these two years are made the duration of weaning insofar as weaning comes at the end of breastfeeding, and this is only realized at the conclusion of two years.
When he comes of age and reaches forty years: “To come of age” (bulūgh al-ashadd) means the period of time in which a person reaches his full strength, and we have already discussed the different interpretations of this in our commentary on the verse: When he came of age, We gave him judgement and knowledge… (). Reaching forty years of age is usually concomitant with the maturing of a person’s intellect.
…he says, “My Lord! Inspire me to give thanks for Your blessing with which You have blessed me and my parents, and that I may do righteous deeds which may please You: The word used for inspire is īzāʿ, yielding the same meaning as ilhām. But this inspiration is not of the kind whereby the person is given knowledge of something about which his soul was unaware on account of its nature, as when God says: by the soul and Him who fashioned it, and inspired it with its virtues and vices (). Rather, this is inspiration to act; meaning a motivation to do good deeds and give thanks; in other words, an inner call to righteous behaviour.
The “blessing” (niʿmah) for which he asks to be inspired to give thanks can refer to any blessing, whether outward—such as life, sustenance, awareness and willpower—or inward—such as belief in God, submission to Him, reliance on Him and trust in Him. So when he says: My Lord! Inspire me to give thanks for Your blessing, he is asking to be inspired to praise Him by displaying His blessing in word and deed. The meaning of giving thanks in words is obvious. As for giving thanks in deeds, this is by using these blessings in a way that demonstrates that they belong to God and that He is the one who granted them, rather than coming from the person himself. This requires a person to display servanthood (ʿubūdiyyah) in his words and deeds.
The explication of this blessing with the phrase with which You have blessed me and my parents shows that he gives thanks from himself for the blessings which he personally enjoys, and also on behalf of his parents for the blessings they were granted. So he is a voice that remembers them and prays for them after they have gone.
His saying …and that I may do righteous deeds which may please You… is joined to the phrase to give thanks for Your blessing. In fact, this supplication completes the previous supplication as just as thanksgiving (shukr) adorns the outward aspect of deeds, righteousness which pleases God adorns their inner aspect and dedicates them to Him.
…and set right for me my descendants: To set right a person’s descendants means to invest them with righteousness. This means that God grants them success in performing righteous deeds, leading to the rectification of their souls. By qualifying this phrase with the words for me, this shows that he will benefit from it. In other words, his own children will be kind and dutiful towards him as he was towards his own parents.
To sum up, this is a supplication asking God to inspire him to give thanks for His blessings, do righteous deeds, be kind and dutiful towards his parents, and for his own children to treat him as he did his parents. And we have already said (see the commentary for and ) the true meaning of giving thanks for blessings is for the servant to dedicate himself to God. So at the core of this supplication is a request for a pure soul and righteous behaviour.
Indeed I have turned to you in penitence and indeed I am one of the muslims”: In other words: “I am one of those who submit the matter to you” such that whenever You desire something they desire it too, or rather they do not desire anything except what you have desired. This sentence serves as an explanation for the contents of the supplication. Moreover, because God not only does not reject this supplication but actually confirms it with His promise: Such are the ones from whom We accept… (), this verse shows that when repentance and submission to God are both present, this causes God to inspire His servant to do those things that will make them purified in their hearts (mukhlaṣīn dhātan) and dedicated to God in their actions (mukhliṣīn ʿamalan). As for the purification of one’s heart, we have just referred to this. Meanwhile, the dedication of one’s actions is necessary because no act is worthy of God’s acceptance or raised up to Him unless it is done purely for God’s sake. He says: Lo! Only exclusive faith is worthy of God ().
أُولَٰئِكَ الَّذِينَ نَتَقَبَّلُ عَنْهُمْ أَحْسَنَ مَا عَمِلُوا وَنَتَجَاوَزُ عَنْ سَيِّئَاتِهِمْ فِي أَصْحَابِ الْجَنَّةِ ۖ وَعْدَ الصِّدْقِ الَّذِي كَانُوا يُوعَدُونَ ١٦
(46:16) Such are the ones from whom We accept the best of what they do, and overlook their misdeeds, among the inhabitants of paradise—a true promise which they had been given.
The word used here for “accept”—taqabbal—is more eloquent than using the common word qabūl, meaning “approved”. The best of what they do means their acts of obedience in obligatory and supererogatory things, for these are accepted and approved of. As for morally neutral deeds (mubāḥāt), even if they are good, they are not “accepted,” as has been noted in Majmaʿ al-Bayān in connection with the explanation of the term “good” (ḥasan). This is supported by the contrast between We accept the best of what they do… with …and overlook their misdeeds. It is as if to say: “Their virtuous deeds, in the form of obligations and supererogatory acts, are the best of their deeds, so we will accept them. And we will overlook their misdeeds.” As for that which is neither an act of obedience, nor a good deed, it has nothing to do with being accepted or anything else.
…among the inhabitants of paradise is semantically connected to overlook their misdeeds. In other words, we will overlook their misdeeds amongst those inhabitants of paradise whose misdeeds we will overlook, making the phrase a circumstantial qualifier (ḥāl) for from whom.
…a true promise which they had been given: This means that with this statement God has given them a true promise which until now they have been given upon the tongues of His prophets and messengers. Alternatively, it could mean that by virtue of this acceptance of their good deeds and overlooking of their misdeeds, God is giving them a true promise for the Day of Judgement which they were promised in this world.
وَالَّذِي قَالَ لِوَالِدَيْهِ أُفٍّ لَكُمَا أَتَعِدَانِنِي أَنْ أُخْرَجَ وَقَدْ خَلَتِ الْقُرُونُ مِنْ قَبْلِي وَهُمَا يَسْتَغِيثَانِ اللَّهَ وَيْلَكَ آمِنْ إِنَّ وَعْدَ اللَّهِ حَقٌّ فَيَقُولُ مَا هَٰذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ ١٧
(46:17) As for him who says to his parents, “Fie on you! Do you promise me that I shall be brought forth when generations have passed away before me?” And they invoke God’s help: “Woe to you! Believe! Indeed God’s promise is true.” But he says, “These are nothing but myths of the ancients.”
Above, the Qur’an describes a person who turns penitently towards God, submits to Him and asks Him for purity of heart, sincerity of action, fidelity to his parents and investing his descendants with righteousness. It now juxtaposes this with a person who disbelieves in God, His Messenger and the Resurrection and reviles his parents when they invite him to believe and warn him of the Resurrection.
As for him who says to his parents… appears to be the subject of a nominal sentence and, although grammatically singular, plural in meaning. Its predicate is Such are the ones against whom… (). Fie…! (uff) is an expression of annoyance which conveys a meaning of anger and exasperation. Do you promise me that I shall be brought forth… is a rhetorical question intended as a rebuke, meaning: “Do you promise me that I shall be brought forth from my grave alive and taken to judgement?” In other words: “Do you warn me of the Resurrection?” …when generations have passed away before me? Meaning: “While it is the case that peoples from the past who were alive before me have perished and none of them have been revived or brought back?”
This rests on their supposed argument against the Resurrection, namely that if there was going to be a resurrection, some of those who perished in the past would have been brought back by now; these people are beyond counting and have been dead since time immemorial, and yet there is neither any account of them nor any trace! Of course, the ones who make this argument do not pay attention to the fact that if such people were brought back to life it would be in this world, while the resurrection that God has promised will only happen in the Hereafter, in a new creation that is not this world.
And they invoke God’s help: “Woe to you! Believe! Indeed God’s promise is true”: In other words, he says this while his parents are asking God to grant them succor and support to convince him and incline him towards faith. They say to him: “Woe to you! Believe in God and what the Messenger has brought”—and part of this is God’s promise of the Resurrection—“God’s promise of the Resurrection which He has sent through His messengers is true!”
This shows that when they tell him Believe!, they mean to believe in God, in His Messenger and what His Messenger has brought from Him. They say Indeed God’s promise is true, and this shows the reason why they are enjoining him to believe in Him, in order to warn him of what is to come.
But he says, “These are nothing but myths of the ancients”: These refers to either the promise that they have mentioned and warned him of or the entire religion to which they were inviting him. This makes the meaning: “This person will tell his parents: ‘This promise of which you warn me…’ or ‘This religion to which you invite me… is nothing but superstitions of the ancients!’” And the ancients (al-awwalīn) means the earliest and most primitive nations.
أُولَٰئِكَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ فِي أُمَمٍ قَدْ خَلَتْ مِنْ قَبْلِهِمْ مِنَ الْجِنِّ وَالْإِنْسِ ۖ إِنَّهُمْ كَانُوا خَاسِرِينَ ١٨
(46:18) Such are the ones against whom the word became due concerning the nations that have passed away before them of jinn and humans. They were indeed the losers.
We have discussed some of the meanings of this in our commentary on Sūrah Fuṣṣilat (41), verse 25.
وَلِكُلٍّ دَرَجَاتٌ مِمَّا عَمِلُوا ۖ وَلِيُوَفِّيَهُمْ أَعْمَالَهُمْ وَهُمْ لَا يُظْلَمُونَ ١٩
(46:19) For each there will be degrees pertaining to what he has done that He may recompense them fully for their works, and they will not be wronged.
In other words, for each of those who have been mentioned—the virtuous faithful and the vicious disbelievers—are different stations and levels, ascending and descending; paradise has ascending levels (darajāt), while hell has descending ones (darakāt).
This distinction results from the differences in their own souls, even if this is only apparent from their actions, which is why God says: For each there will be degrees pertaining to what he has done. The degrees are theirs, but their source is their actions.
…that He may recompense them fully for their works, and they will not be wronged. That… signifies the purpose of the above sentence, and the sentence that follows is semantically connected to one or more implicit purposes whose mention would serve no purpose here. This is only has been made a purpose for God’s saying for each there will be degrees because this means “we will make them into degrees.” So the meaning is: “We have made them into degrees for such and such reasons, and to recompense them fully for their works, and they will not be wronged.”
To recompense them for their deeds means to give them those same deeds [in another form], making this one of the verses indicating that a person’s deeds will take on a physical reality in the Hereafter (tajassum al-aʿmāl). It is said: This statement implicitly means: “That we may recompense them fully with the wages for their works.”
وَيَوْمَ يُعْرَضُ الَّذِينَ كَفَرُوا عَلَى النَّارِ أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا وَاسْتَمْتَعْتُمْ بِهَا فَالْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنْتُمْ تَسْتَكْبِرُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَبِمَا كُنْتُمْ تَفْسُقُونَ ٢٠
(46:20) The day when the faithless are exposed to the Fire, [they will be told,] “You have exhausted your good things in the life of the world and enjoyed them. So today you will be requited with a humiliating punishment for your acting arrogantly in the earth unduly, and because you used to transgress.”
Water is “offered” (ʿaraḍ) to an animal when it is placed in front of it so that if it wishes to drink it may drink, and wares are “offered” for sale when they are put on display for someone to purchase.
It is said: The faithless being offered the Fire means when they are punished in it, similar to how when one says “so-and-so was offered the sword”, it means that person was killed. This is a common figure of speech.
However, this does not accord with the meaning of the following statement at the end of the sūrah: The day when the faithless are offered to the Fire, “Is this not a fact?” They will say, “Yes, by our Lord!” He will say, “So taste the punishment…!” This is because it makes tasting the punishment follow on from their being offered to the fire, indicating that their being offered to the fire and punishment are two different things.
It is said: The verse contains an inversion. Originally, the fire should have been offered to those who disbelieve, as the one to whom something is offered should be able to perceive the offering. However, the fire does not perceive those who disbelieve. Quite the opposite! But since they are the ones journeying towards the fire, their position was inverted in the statement.
However there are a number of issues here. As for the assertion that the one to whom something is offered must be able to perceive and apprehend the offering to either desire it or be averse to it and the accompanying claim that the fire has no such perception: First of all, this claim is impossible, or else people could not say “I offered the wares for sale” and the Qur’an would not say: Indeed We offered the Trust to the heavens and the earth and the mountains… (). Secondly, we do not accept the assertion that the fires of hell are without senses, as authentic narrations indicate that paradise and hell have senses. This is alluded to by the verse: The day when We shall say to hell, “Are you full?” It will say, “Is there any more?” () and other verses beside it.
As for the claim that the offering must move towards the offered-to, we also do not accept the necessity of this or its consequences. It is contradicted by God’s words: Indeed We offered the Trust to the heavens and the earth and the mountains… and that other verses of the Qur’an actually suggest that hell will be brought towards those who disbelieved: the day when hell is brought, on that day man will take admonition but what will the admonition avail him? ()
The truth is that “offering”, which is to show that there is nothing preventing one thing being received by another, signifies a relation (nisbah) between two parties, either one of which can be the principal offered-to (maʿrūḍ ʿalayh) with the other being the ancillary offering (maʿrūḍ). This means that sometimes the fire is offered to the faithless, signifying that there is no good deed or intercession to prevent them from entering it. This is like God’s saying: and that day We shall bring hell into view visibly for the faithless (). But at other times, the faithless are offered to the fire, signifying that there is nothing to prevent the fire from punishing them, as when God says: the Fire, to which they are exposed morning and evening () and when He says in this sūrah: The day when the faithless are offered the Fire….
With this in mind, it seems most likely that there will be two instances of offering on the Day of Resurrection; hell will be offered to the faithless when it comes into view and they will be offered to hell after they have been weighed and judged by sending them into it when they are driven towards it: The faithless will be driven to hell in throngs ().
…You have exhausted your good things in the life of the world and enjoyed them: Implying that this will be said to them. Good things means those things which are in harmony with the soul (nafs) and agreeable to nature (ṭabʿ), from which the human being derives pleasure. By having exhausted these good things, this means you have been given them in full; enjoyed them means to have used them for their own sake rather than for the sake of preparing for the Hereafter.
This means: When they are offered to the fire, they will be told: “You have exhausted the good things you took enjoyment from in your worldly lives; you used them up and left nothing for yourselves to enjoy in the Hereafter!”
So today you will be requited with a humiliating punishment for your acting arrogantly in the earth unduly, and because you used to transgress: This follows logically from exhausting their good things. A humiliating punishment is one that entails humiliation and disgrace.
This means: “So today you will be requited with a punishment containing humiliation and disgrace in return for your disdain for the truth in this world and in return for your transgression and your turning aside from obeying God.” These are two sins; disdain for the truth is connected to beliefs, while transgression is connected to actions.
Examining Narrations
- In al-Durr al-Manthūr, it is related from ʿAbd al-Razzāq, ʿAbd al-Ḥamīd and Ibn Mundhir via Qatādah from Abū Ḥarb b. Abī al-Aswad al-Duʾalī:
A case was brought to ʿUmar of a woman who had given birth to a child at six months [after marriage]. So he consulted the Companions of the Prophet about her and ʿAlī said: “There is no stoning for her, do you not see that He says: …and his gestation and weaning take thirty months… () and …and his weaning takes two years ()? The pregnancy here was six months.” So ʿUmar left her [without punishment].
Then the narrator said:
Then word reached us that she had given birth to another child after six months of pregnancy.
Author’s comments: And Mufīd narrates this in his Irshād.
- In al-Durr al-Manthūr, Ibn Mundhir and Ibn Abī Ḥātim relate from Baʿjah b. ʿAbd Allāh al-Jahanī:
A man from amongst us married a woman from the Juhaynah tribe. She gave birth to a fully-formed child after six months, so her husband went to ʿUthmān b. ʿAffān, and he ordered her to be stoned. Word of this reached ʿAlī, so he came and said: “What are you doing?”
He said: “She gave birth to a fully-formed child at six months [of marriage]. Is such a thing possible?”
ʿAlī said: “Have you not heard God’s words: …and his gestation and weaning take thirty months… () and Mothers shall suckle their children for two full years… (), so [when you deduct two years from thirty months], how much remains besides six months?”
ʿUthmān replied: “By God I had not noticed this! I must get to her!” But when they reached her they found they had finished with her. One of the things she had told her sister was: “Do not grieve, for by God I have never given myself to anyone except him!” Then the boy grew up and the husband acknowledged him as his son—he was, after all, a clear likeness of his father.
The narrator added:
I saw the man later, bedridden and gradually suffering paralysis of the body, limb after limb.
- And in Tahdhīb, with a chain of narrators via ʿAbd Allāh b. Sinān from Abū ʿAbd Allāh [Imām al-Ṣādiq], who said:
Once when I was with my father [Imām al-Bāqir], he was asked about God’s saying: When he comes of age (). He replied: “Puberty (iḥtilām).”
- In Khiṣāl, Abū Baṣīr narrates from Abū ʿAbd Allāh [Imām al-Ṣādiq]:
When a person reaches thirty-three years, he has come of age. When he reaches forty years, he has reached his utmost; once he enters forty-one years, his decline has begun. And it behoves a person of fifty years to be like one whose soul is being taken away.
Author’s comments: These narrations seem to suggest that coming of age has different levels, with puberty (which usually finishes at about sixteen years of age) being the first, and thirty-three years (meaning after another sixteen years have passed) being the second. Some narrations have already been mentioned concerning a similar verse in Sūrat Yūsuf (see ).
And know that there have been narrations about this verse that apply to al-Ḥusayn b. ʿAlī who was born after six months of pregnancy, which is an application (jarī).
- In al-Durr al-Manthūr, Ibn Abī Ḥātim and Ibn Mardawayh narrate from ʿAbd Allāh:
I was in the mosque when Marwān gave a sermon and said: “God has given the Commander of the Faithful a good opinion of Yazīd. And if he appoints him as his successor, then Abū Bakr also appointed ʿUmar as one.”
Whereat ʿAbd al-Raḥmān b. Abī Bakr said: “Is he a Heraclius? By God, Abū Bakr did not appoint one of his children or family members as a successor! Muʿāwiyah has only done this to help and aggrandize his son!”
Marwān said: “Are you not the one who said to his parents: ‘Fie on you’?”
ʿAbd al-Raḥmān replied: “Are you not the son of the accursed, whose father was cursed by God’s Messenger?”
The narrator said:
And I heard ʿĀʾishah say: “O Marwān! Did you say such-and-such to ʿAbd al-Raḥmān? By God, you lie! It was not revealed about him but about someone else.”
However, Ibn Jarīr relates from Ibn ʿAbbās concerning the one who said “Fie on you!” to his parents: “This was one of Abū Bakr’s sons.”
Author’s comments: This has also been narrated from Qatādah and Sudayy and the story of Marwān narrating this, and ʿĀʾishah’s rebuke is famous.
- In Rūḥ al-Maʿānī, after rejecting the narration of Marwān, the author says:
And some notable scholars like al-Suhaylī agree with Marwān in his claim that this verse came down about ʿAbd al-Raḥmān. However, even if we accept this account, there is no sense in this attack, especially when it comes from someone like Marwān. After all, the man had embraced Islam and was one of the most distinguished Companions; he demonstrated his concern for Islam at the Battle of Yamāmah and others. Islam effaces whatever came before it; when a disbeliever embraces Islam, he should not be reproached for what he used to say.
However, if the narrations are authentic, this does not provide an escape for the explicit testimony of the verse against him when He says: Such are the ones against whom the word became due… They were indeed the losers. () And nothing of that which he says to defend him is of any avail.
- In Tafsīr al-Qummī, concerning the words The day when the faithless are offered the Fire… and enjoyed them (), we read:
You ate, drank and rode. And this refers to the clan of so-and-so, so today you will be requited with a humiliating punishment, meaning thirst.
- In Maḥāsin, Ibn al-Qaddāḥ narrates from Abū ʿAbd Allāh [Imām al-Ṣādiq], from his forefathers:
The Prophet was brought some khabīṣ but he refused to eat it. Someone asked: “Do you forbid it?”
He said: “No, but I dislike that my soul (nafs) should crave it.” Then he recited the verse: “You have exhausted your good things in the life of the world” ().
- Concerning this verse in Majmaʿ al-Bayān, we read:
It is narrated in a tradition that ʿUmar b. al-Khaṭṭāb said: “I sought permission to see God’s Messenger, so I came upon him in the watering hole of Umm Ibrāhīm, and he was reclining with part of him resting on Ḥafṣah and part on the ground. Under his head was a pillow stuffed with fibres. I greeted him then sat and said: ‘O Messenger of God, you are God’s Prophet, chosen and favoured by Him amongst all His creatures, yet Khosrow and Caesar are upon beds of gold and rugs of silk and brocade’
“Then God’s Messenger said: ‘They are a people who have hastened to claim their good things, and they are about to run out. But for us, our good things have been kept for later!’”
Author’s comments: It is narrated in al-Durr al-Manthūr from him as well.