Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
(There wait on them) for service (immortal youths) servants; it is also said that these are the children of the disbelievers who are made servants for the people of Paradise. Another way of reading this verse is (There wait on them youths, and they are immortal): i.e. they will never die nor leave the Garden.
Allah states that the foremost of the close believers are a multitude, a crowd among the earlier generations and a few from the latter generations. There is a difference over the meaning of the first generations and the later generations. Some said that the former means earlier (believing) nations, while the later refers to this Ummah. This was reported from Mujahid and Al-Hasan Al-Basri, in the collection of Ibn Abi Hatim, and this is the preference of Ibn Jarir. He considered it supported by the saying of Allah's Messenger :
(We are the later nation, but the foremost on the Day of Resurrection.) Ibn Jarir did not mention any other interpretation nor did he attribute this view to anyone else. There is another Hadith that could support this meaning. Imam Abu Muhammad bin Abi Hatim recorded that Abu Hurayrah said that when these Ayat were revealed,
(I hope that you will comprise a quarter of the residents of Paradise, a third of the residents of Paradise. Rather, you are a half of the residents of Paradise, and will have a share in the other half.) Imam Ahmad also recorded this. However, this opinion that Ibn Jarir chose is questionable, rather it is a deficient interpretation. This is because this Ummah is the best of all nations, according to the text of the Qur'an. Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of in this Ummah; the opposite is true. The latter opinion is the correct one, that,
ثُلَّةٌ مِّنَ الاٌّوَّلِينَ
(A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while,
وَقَلِيلٌ مِّنَ الاٌّخِرِينَ
(And a few of those will be from the later ones.), refers to the latter people of this Ummah. Ibn Abi Hatim recorded that As-Sari bin Yahya said that Al-Hasan recited this Ayah,
(And those foremost will be foremost. These will be the nearest (to Allah). In the Gardens of Delight. A multitude of those will be from the first ones.), Then he commented, "A multitude from the earlier generation of this Ummah.'' Ibn Abi Hatim also recorded that Muhammad bin Sirin commented:
(A multitude of those will be from the first ones. And a few of those will be from the later ones.), "They stated, or hoped that they will all be from this Ummah.'' Therefore, these are the statements of Al-Hasan and Ibn Sirin that those foremost in faith are all from this Ummah. There is no doubt that the earlier generations of each nation were better than the latter generations. In this pretext, this Ayah might include all previous believing nations. In this regard, it is confirmed in the authentic Hadith compilations, from more than one route, that the Messenger of Allah said;
(..until Allah's command comes while they are like this.) This Ummah is more honored than any other Ummah. The foremost believers of this Ummah are more numerous and hold a higher rank than those of other nations, due to the status of their religion and Prophet. In a Mutawatir Hadith, the Prophet mentioned that seventy thousand of this Ummah will enter Paradise without reckoning. In another narration of this Hadith, the Prophet added,
«مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا»
(With each thousand, another seventy thousand.) In yet another narration, he said,
«مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا»
(With every one of them is another seventy thousand.) Allah's statement,
عَلَى سُرُرٍ مَّوْضُونَةٍ
(on Thrones, Mawdunah.) Ibn `Abbas said, "Woven with gold.'' Similar was reported from Mujahid, `Ikrimah, Sa`id bin Jubayr, Zayd bin Aslam, Qatadah, Ad-Dahhak and others. Allah said,
مُّتَّكِئِينَ عَلَيْهَا مُتَقَـبِلِينَ
(Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines,
يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ
(Immortal boys will go around them), who will never grow up, get old or change in shape,
بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ
(With cups, and jugs, and a glass of flowing wine) these cups do not have handles or spouts, while the jugs sometimes do and sometimes do not. All of them, including the glasses, will contain wine drawn from a flowing spring, not from containers that might get empty. Rather, this spring of wine flows freely,
لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ
(Wherefrom neither Yusadda`un nor Yunzifun.) meaning, they will never get headaches from this wine nor intoxicated. Rather, this wine does not affect their minds, even though it has a strong and tremendously delightful taste. Ad-Dahhak reported from Ibn `Abbas: "The wine (of this life) has four side-effects, it intoxicates, gives headaches, induces vomiting and causes excessive urine. So Allah mentioned the wine of Paradise free of these characteristics.'' Mujahid, `Ikrimah, Sa`id bin Jubayr, `Atiyah Al-`Awfi, Qatadah and As-Suddi said that Allah's statement,
لاَّ يُصَدَّعُونَ عَنْهَا
(Wherefrom neither Yusadda`un) means, "It does not give them a headache.'' While they said that
(nor will they Yunzifun. ) means that "It does not change their sense of reasoning.'' Allah's statement,
(And with fruit that they may choose. And with the flesh of fowls that they desire.) meaning, whatever fruits they wish for will be distributed among them. This Ayah is a proof that we are allowed to choose the fruits that we prefer and wish to eat. Imam Ahmad recorded that Thabit said that Anas said that the Messenger of Allah liked dreams. A man might have a dream, so he would ask about him if he did not know him, and would like to hear the dream if that man was praised for his good qualities. Once a woman came to him and said, "O Allah's Messenger! I had a dream that I was taken out of Al-Madinah and entered Paradise. I heard noise because of which Paradise wept. I looked and found so-and-so, so-and-so,' and she mentioned the names of twelve men whom the Prophet had sent with a military expedition. They were later brought on (in Paradise, in the dream) with their wounds still bleeding. It was said, `Take them to the river Baydakh or -- Baydhakh.' They were taken to that river and submerged in it and their faces turned as radiant as the full moon. They were brought a plate made of gold containing green dates. They ate as much of the green dates they wanted to and whenever they turned that plate around, they would eat from the fruit it contained, as much as they wanted, and I (the woman said) ate with them.'' Later on, that army sent an emissary to convey the news (of the battle) and he said that so-and-so and so-and-so died, mentioning the names of the twelve men who were mentioned in the dream. So, Allah's Messenger called the woman and again asked her to mention her story, and she did. This is the narration that Abu Ya`la collected, and Al-Hafiz Ad-Diya' said, "This Hadith meets the criteria of Muslim.'' Allah said,
وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ
(And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah said,
(No Laghw (evil vain talk) will they hear therein, nor any sinful speech. But only the saying of: "Salaman (peace,)! Salaman (peace.)!'') meaning they will not hear foul or unnecessary speech in Paradise.
لاَّ تَسْمَعُ فِيهَا لَـغِيَةً
(Where they shall neither hear harmful speech nor falsehood.) (88:11), meaning, no foul words are uttered therein. Allah said,
(nor any sinful speech.) meaning, nor speech that contains foul words,
إِلاَّ قِيلاً سَلَـماً سَلَـماً
(But only the saying of: "Salaman (peace!), Salaman (peace!).''), they will greet each other with Salam, just as Allah said in another Ayah,
تَحِيَّتُهُمْ فِيهَا سَلَـمٌ
(Their greeting therin will be: "Salaman (peace!).'') (14:23) And, as we mentioned, their words will be free from impure and needless speech.
Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
This implies boys who will ever remain boys and stay young. Hadrat 'AIi and Hadrat Hasan Basri say that these will be those children of the people, who died before reaching their maturity; therefore, they will neither have any good works to their credit for which they may be rewarded, nor any evil deeds for which they may be punished, But obviously, this could imply those people who would not deserve Paradise. For, as for the true believers, about them Allah has guaranteed in the Qur'an that their children will be joined with them in Paradise (At-Tur: 21). This is also supported by the Hadith, which Abu Da'ud Tayalisi, Tabarani and Bazzar have related on the authority of Hadrat Anas and Hadrat Samurah bin Jundub, according to which the Holy Prophet (upon whom be Allah's peace) said that the children of the polytheists will be attendants of the people of Paradise. (For further explanation, see E.N. 26 of As-Saaffat, E.N. 19 of At-tur).
For explanation, see E. N. 27 of As-Saaffat, E. N. 22 of Surah Muhammad, E. N. 18 of At-Tur.
For explanation, see E.N. 17 of Surah At-tur.
For explanation, see E.N.'s 28, 29 of As-Saaffat, E.N. 42, of AdDukhan, E. N. 61 of Ar-Rahman.
This is one of the major blessings of Paradise, which has been mentioned at several places in the Qur'an, viz. that in Paradise human ears will remain secure against idle and frivolous talk, lying, backbiting slander, invective, boasting and bragging, taunts and mockery, satire and sarcasm. It will not be a society of foul-mouthed, indecent people who will throw mud at each other, but a society of noble and civilized people free of such frivolities. A person who has been blessed with some decency of manner and sense by Allah can very well feel what an agony it is in worldly life a hope of deliverance from which has been given to man in Paradise.
Some commentators and translators have taken the words, illa gilan salam-an salama, to mean that in Paradise one will hear only the greeting of 'Peace, peace' on every side; the correct view, however, is that it implies healthy and wholesome speech, i.e. such speech as may be free of the vices and blemishes, faults and evils, that have been mentioned in the preceding sentence. Here the word salam has been used nearly in the same sense as the English word sane.