Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
Allah then explained that Paradise will be theirs, saying: (Gardens of Eden, which the Beneficent hath, promised to His slaves in the Unseen) unseen to them. (Lo! His promise is ever sure of fulfilment) it will surely take place.
[they shall enter] Gardens of Eden, as [a place of] residence (jannāti ‘Adnin, substitutes for al-janna, ‘Paradise’) which the Compassionate One has promised to His servants [a promise] in the Unseen (bi’l-ghaybi, a circumstantial qualifier, in other words [a promise made while] they do not see it). Indeed His promise, that is to say, that which He promises, is ever fulfilled, meaning that it always arrives (the original [form of ma’tiyyan] is ma’tūyun); or [what is meant by] His promise here is Paradise, to which those deserving of it shall arrive.
The Description of the Gardens of the Truthful and Those Who repent
Allah, the Exalted, says that the Gardens (of Paradise), which the penitent will enter, will be Gardens of `Adn, meaning, eternity. These are Gardens that the Most Beneficent promises His servants in the unseen. This means that these Gardens are from the unseen things that they believe in, even though they have never witnessed them. They believe in the unseen out of their strong conviction and the strength of their faith. Concerning Allah's statement,
إِنَّهُ كَانَ وَعْدُهُ مَأْتِيّاً
(Verily, His promise must come to pass.) This affirms the fact that this will occur, and that it is a settled matter. Allah does not break His promise, nor does He change it. This is similar to His statement,
كَانَ وَعْدُهُ مَفْعُولاً
(His promise is certainly to be accomplished.) 73:18 This means that His promise will be and there is no avoiding it. Allah's statement here,
(must come to pass.) This means that it will come to His servants who are striving towards it and they will reach it. There are those commentators who said,
(must come to pass.) "This means it is coming, because everything that comes to you, you also come to it. This is as the Arabs say, `Fifty years came to me, and I came to fifty years.' They both mean the same thing (I'm fifty years old).'' Concerning Allah's statement,
لاَّ يَسْمَعُونَ فِيهَا لَغْواً
(They shall not hear therein any Laghw.) This means that in these gardens of Paradise there is no ignorant, wasteful and useless speech, like there is in this life. He said,
(...but only Salam.) This is an indifferent exception, similar to Allah's statement,
(No Laghw will they hear therein, nor any sinful speech. But only the saying of: Salam! Salam!) 56:25-26 Concerning His statement,
وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيّاً
(And they will have therein their sustenance, morning and afternoon.) This means, in what is similar to mornings and evenings. This does not mean that there is a night and a day (in Paradise), but they will be living in times that alternate. They will know its lighted times from its lights and illumination. This is as Imam Ahmad recorded from Abu Hurayrah, who said that the Messenger of Allah said,
(The first group to enter into Paradise will have forms like the form of the moon on a night when it is full. They will not spit, nor will they blow their noses therein. They also will not defecate. Their containers and combs will be made of gold and silver and their censers will be of aloeswood. Their sweat will be the fragrance of musk and each of them will have two wives. The marrow of their shins will be visible from beneath the skin due to their beauty. They will not have any disputes between them, or any hatred. Their hearts will be united like the heart of one man. They will glorify Allah in the morning and evening.) Al-Bukhari and Muslim both recorded this narration in the Two Sahihs. Imam Ahmad also recorded that Ibn `Abbas said that the Messenger of Allah said,
(The martyrs will be upon the banks of a river by the gates of Paradise. Over them will be a green dome. Their sustenance will be brought out to them from Paradise, morning and evening.) Ahmad is the only one who collected this narration. Ad-Dahhak reported that Ibn `Abbas said,
وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيّاً
(And they will have therein their sustenance, morning and afternoon.) "This means the amount of time equal to night and day.'' Allah said,
(Such is the Paradise which We shall give as an inheritance to those of Our servants who had Taqwa.) This means, `This Paradise that We have described with these magnificent attributes, it is that which We will cause are pious servants to inherit.' They are those who obey Allah in happiness and times of hardship. They are those who suppress their anger and they pardon people's offenses. This is as Allah says at the beginning of Surah Al-Mu'minun,
(These are indeed the inheritors. Who shall inherit the Firdaws. In it they shall dwell forever.) 23:10-11
Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
It appears that the degenerate people totally discarded Salat, or they had become neglectful and careless in its observance. This is the first evil that is committed by a degenerate people; for, after this there remains no connection whatever between them and God. Here it has been stated as a universal principle that the degeneration of the people of all the former Prophets started with the abandonment of Salat by them.
This was the inevitable result of the loss of the connection with Allah. As they became more and more neglectful of their Salat, their lusts took complete hold of them and they fell to the lowest depths of moral depravity and began to follow their whims instead of the Divine Commands.
That is, the promised Gardens which are yet unseen by His servants.
Gardens of Eden, which the Compassionate One has promised to His servants in the unseen…This means the ‘visual’ beholding (muʿāyana) of God, in the sense of nearness which He appointed between Him and them, so that the servant sees his heart in the proximity of God, witnessed (mashhūd) in the unseen of the unseen (ghayb al-ghayb). The unseen of the unseen is the spiritual self (nafs al-rūḥ), the understanding of the intellect (fahm al-ʿaql), and the discernmentof meaning by the heart (fiṭnat al-murād bi’l-qalb). The spiritual self is the seat of the intellect (ʿaql), which is the seat of the Holy (al-Quds). This Holy is linked with the Throne (ʿarsh), and is one of the names of the Throne. God, Exalted is He, apportioned for the self one part in a thousand parts [i.e. one thousandth] of the spirit (rūḥ) — or rather, even less than that. When the will (irāda) of the spirit becomes the will of the self (nafs) [as in the spiritual self], they are given between them discernment (fiṭna) and intuition (dhihn). Discernment is the guide (imām) of understanding (fahm), and understanding is the guide of intuition (dhihn). Discernment (fiṭna) is life (ḥayāt) and understanding (fahm) is livelihood (ʿaysh).There are but two [kinds of] men who understand the Word [of God]: the first wants to understand so he can speak about it from a position [of authority] and his lot is nothing but that; the other hears it and is occupied with acting upon it to the exclusion of all else. This person is rarer than red sulphur (al-kibrīt al-aḥmar) and more precious than all that is dear. He is among those who love one another for God’s sake (al-mutaḥābbūn fī’Lllāh). Trying to understand (tafahhum) is an exertion of effort (takalluf), yet discernment (fiṭna) cannot be attained through effort, but rather by acting in sincerity (al-ʿamal bi’l-ikhlāṣ) for Him. Truly God, Exalted is He, has servants in Paradise who, if they were veiled from the encounter (liqāʾ) [with their Lord] for a blinking of the eye, would cry out for help against it, just as the inhabitants of the Hellfire plead for help against the Hellfire. This is because they have come to know Him (ʿarafūhu). See how God’s Interlocutor [Moses] could not wait to see Him on account ofthe sweetness he had experienced in communion with Him, so that he said, ‘O my Lord what is that Hebrew voice from You which has seized my heart so! Indeed, I have heard the voice of the caring mother, and the sound of birds in flight, but I have never heard a sound more alluring to my heart than that voice.’ Henceforth, whenever Moses saw a mountain he would rush towards it and climb it, yearning [to hear] His speech, glorified be His majesty. There was a man from among the Children of Israel who would walk in the footsteps of Moses wherever he went, and would sit wherever he sat, until Moses became annoyed with him. Someone said to him, ‘You have offended the prophet of God.’ He replied, ‘All I desire is to look at the mouth which spoke to God.’Then he [Moses] said, My Lord! Show me [Yourself], that I may behold You! [7:143], and God replied, ‘O Moses! No creature will see me on earth without dying.’ So he said, ‘O Lord! Let me behold You and die, for that is preferable to me than not seeing You and remaining alive.’ Thus, whoever gives his heart solely to God and longs for Him, will reach Him.Abū ʿUbayd Allāh al-Khawwāṣ used to shout in Baghdad: ‘Your remembrance (dhikr) has given me a hunger that I cannot satisfy. Your remembrance has given me a thirst that I cannotquench. Oh, how I long for the One who sees me, but whom I see not!’ Then he came to the Tigris river and threw himself in the river with his clothes on, plunging into the water at one place and emerging in another, shouting all the while: ‘Your remembrance has given me a hunger that I cannot satisfy. Your remembrance has given me a thirst that I cannot quench. Oh, how I long for the One who sees me but, but whom I see not!’ Meanwhile, all the people on the banks of the river wept.One day a man came to Sahl while people were gathered around him and said, ‘O Abū Muḥammad! Look what He has done with you and how He has elevated you!’ However, this did not affect Sahl and he said, ‘It is He who is sought, He who is sought!’His words, Exalted is He: