A number of the earlier peoples,
A large group from the earlier generations.
(a throng of the ancients
a good many of those of olden times,
A multitude from the ancients.
A multitude of those (foremost) will be from the first generations (who embraced Islam).
A throng from the ancients.
A throng of the ancients,
A multitude of those will be from the first ones.
A multitude of those of old
A multitude from the former [generations]
a host of the ancients
A [large] company of the former peoples
Many of them will be from the ancient people
A numerous company from among the first,
Thullatun mina alawwaleen<b>a</b>
a large group of the early believers,
A number of people from those of old,
ثُلَّةٌ مِّنَ ٱلْأَوَّلِينَ
A group from this nation and from previous nation.
A group from this nation and from previous nation.
<p>ثُلَّةٌ مِّنَ الْأَوَّلِينَ وَقَلِيلٌ مِّنَ الْآخِرِ‌ينَ (...many from the earlier generations, and of a small number from the later ones....56:13-14) The word ثُلَّةٌ thullatun, means 'a party, group, company'. Zamakhshari says that thullatun refers to 'a throng or a large number of people '.</p><p>Who are الْأَوَّلِينَ Awwalin (earlier generations) and الْآخِرِ‌ينَ 'Akhirin (later ones)?</p><p>The words 'awwalin' (earlier generations) and ` akhirin' (later ones) are used twice: First, in connection with As-sabiqun (the Foremost) who are favoured with special Divine nearness; and secondly, in connection with Ashab-ul-yamin [ the People of the Right, or the general body of believers ]. In the case of the 'Foremost' it is mentioned that there will be 'many' from amongst the 'awwalin' (earlier generations) who will be categorized as 'the Foremost', but from amongst the later generations, the number of the 'Foremost' will be smaller. As opposed to this, in the description of the People of the Right, the word 'thullah' (many) is applied to both 'earlier' and 'later' generations in the following words: ثُلَّةٌ مِّنَ الْأَوَّلِينَ وَثُلَّةٌ مِّنَ الْآخِرِ‌ينَ ( many from the first generations, and many from the later ones...56:39-40)</p><p>The question now is: Who are 'earlier generations' and 'later generations'? In this connection, two views of the commentators have been recorded: The first view is that 'earlier generations' include all the creation of Allah from the time of 'Adam	 to the time just prior to the advent of the 'Holy Prophet ﷺ . And 'later generations' include all the creation of Allah from the time of the advent of the Holy Prophet ﷺ to the Doomsday. This interpretation is recorded by Ibn Abi Hatim (رح) [ with a chain of transmitters ] from Mujahid and Hasan Basri رحمۃ اللہ علیہما . Ibn Jarir ؓ has preferred this interpretation. This interpretation has also been adopted in the Bayan-ul-Qur'an. This is supported by the Prophetic Tradition transmitted on the authority of Sayyidna Jabir Ibn ` Asakir reports the Tradition [ with his chain of transmitters ] thus: "When the first pair of verses regarding 'the Foremost' was revealed stating that they will comprise 'many from the first generations, and of a small number from the later ones,	 ثُلَّةٌ مِّنَ الْأَوَّلِينَ وَقَلِيلٌ مِّنَ الْآخِرِ‌ينَ [ 56:13-14], Sayyidna ` Umar Ibn Khattab ؓ enquired: '0 Messenger of Allah, will there be a larger number of 'the Foremost' from among the earlier generations and a small number from amongst us?' For about a year, no revelation in this connection came down. A year later, verses [ 39] and [ 40] ثُلَّةٌ مِّنَ الْأَوَّلِينَ وَثُلَّةٌ مِّنَ الْآخِرِ‌ينَ "many from the first generations, and many from the later ones." were revealed. The Messenger ﷺ of Allah called Sayyidna ` Umar ؓ and said to him:</p><p>اِسمَع یَا عُمَرُ مَا قَد اَنزَلَ اللہُ ثُلَّۃُ مَّنَ الاَوَّلِین وَ ثُلَّۃُ مَّنَ الاٰخِرِینَ اَلاَوَاِنَّ مِن اٰدَمَ اَلَیَّ ثُلَّۃُ وَّاُمَّتِی ثُلَّۃُ ۔ (الحدیث) – ابن کثیر۔</p><p>"0 ` Umar, listen to what Allah has revealed many from the first generations, and many from the later ones). Behold! From 'Adam to me is one thullah (throng) and my Ummah is another thullah' (throng)."</p><p>The theme of this Tradition is supported by the Tradition recorded by Imam Ahmad and Ibn Abi Hatim رحمۃ اللہ علیہما on the authority of Sayyidna Abu Hurairah ؓ that when verses [ 13] and [ 14] were revealed, the Companions ؓ found this painful, because they understood them to mean that the foremost believers from earlier nations are more numerous than those of this Ummah. As a result, verses [ 39] and [ 40] were revealed and the Messenger ﷺ of Allah stated 'I hope that you will comprise a quarter of the inmates of Paradise, a third of the inmates of Paradise. Rather, you are a half of the inmates of Paradise, and will have a share in the other half.' (Ibn Kathir) Thus, collectively, majority of the inmates of Paradise will be the followers of the Holy Prophet Muhammad ﷺ . However, a question arises about both these Traditions. The question is that verse 40 relates to the People of the Right, while verse 13 was about the Foremost. Then, how can verse 40 remove the concern of the Companions ؓ about verse 13?</p><p>Ruh-ul-Ma’ ani resolves the problem thus: The noble Companions ؓ ، in general, and Sayyidna ` Umar ؓ in particular, were saddened by the verse 13 presumably because they thought that the proportion of the later generations in the 'People of the Right' will be the same as it is in the Foremost, and thus the later generations will be small in number even among the 'People of the Right'. From this point of view, they thought their number in relation to all the inmates of Paradise, put together, will be very small. But when verses [ 39] and [ 40] were revealed, the point was clarified that collectively the majority of the inmates of Paradise will be the followers of the Holy Prophet ﷺ even though the collective number of later generations in the category of the Foremost' may be smaller as compared to the previous nations, especially since a large number of the previous nations will comprise the Prophets. In relation to them, it does not matter if the followers of the Holy Prophet ﷺ are fewer.</p><p>However, Ibn Kathir, Abu Hayyan, Qurtubi, Ruh-ul-Ma’ ani, Mazhari and others prefer another interpretation: 'the earlier generations' and 'the later generations imply, according to them, the earlier and the latter followers of the Holy Prophet's ﷺ own Ummah. 'Earlier generations', in their view, are the Companions ؓ of the Holy Prophet ﷺ and their pupils, who are termed in a Hadith as 'khair-ul-qurun' (the best generation), and 'later generations' include all those who came after them.</p><p>As for the Hadith narrated by Jabir quoted above from Ibn Kathir, in support of the first interpretation, Ibn Kathir himself has expressed his reservation about its chain of transmitters. He writes وَ لٰکِن فِی اِسنَادہٖ نَظَرُ "In its chain of transmission, there is some defect." In support of his own interpretation, he quotes verses relating to Ummah of the Holy Prophet ﷺ being the best of nations, as for instance كُنتُمْ خَيْرَ‌ أُمَّةٍ You are the best of nations...". (3:110) Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of this Ummah. Thus ثُلَّةٌ مِّنَ الْأَوَّلِينَ 'many from the earlier generations' refers to the earlier generation of this Ummah and قَلِیلُ مِنَ الآخِرِین 'of a small number from the later generations' refers to the later generation of this Ummah from whom a small number will be included in the category of the 'Foremost'.</p><p>In support of this view, Ibn Kathir has cited the statement of Sayyidna Hasan Basri (رح) ، as recorded by Ibn Abi Hatim (رح) ، to the effect that he recited the Verse 10 about 'the Foremost' and said, 'They have predeceased, but 0 Allah! make us from amongst the People of the Right hand'. In another statement, Sayyidna Hasan Basri (رح) is reported to have said in explanation of Verse 13: ثُلَّثۃُ مِّمَّن مَّضیٰ مِن ھٰذِہِ الاُمَّۃِ ' 'Those foremost Faith are all from this Ummah'. Likewise, Muhammad Ibn Sirin said in connection with Verse 13 and 14: 'The scholars stated and hoped that they (the Foremost of earlier and later generations) will all be from amongst this Ummah.'</p><p>Ruh-ul-Ma’ ani puts forward the following Prophetic Hadith with a good chain of transmitters in support of the second interpretation:</p><p>اخرَجَ مُسَدَّدُ فِی مُسنَدِہ وَ ابن المنذِرِ وَ الطّبرَانِی وَابن مردویہ بِسنَدِ حَسَنِ عَن اَبِی بَکرَۃَ عَنِ النَّبِیِّ ؓ فِی قَولِہٖ سُبحَانَہ ثُلَّۃُ مَّنَ الاَوَّلِین وَ ثُلَّۃُ مِّنَ الاٰخرِینَ قالَ ھُمَا جَمِیعاً مِّن ھٰذِہِ الاُمَّۃِ ۔</p><p>"Musaddad in his Musnad, Ibn-ul-Mundhir, Tabarani and Ibn Marduyah report with a good chain on the authority of Sayyidna Abu Bakrah ؓ that, while interpreting verses [ 39] and [ 40] (Many from the earlier generations and of a small number from the later ones), the Holy Prophet ﷺ said: 'They are both from this Ummah.'"</p><p>Many Scholars of Hadith report another Prophetic Tradition with a weak chain on the authority of Sayyidna Ibn ` Abbas ؓ also. The wordings are: ھُمَا جَمِیعاً مِّن اُمَّتِی . "They [ the earlier and the later generations ] are from my Ummah." From this point of view, verse [ 7] of this Chapter وَكُنتُمْ أَزْوَاجًا ثَلَاثَةً "and you will be (divided into) three categories. [ 7] " addresses the Ummah of the Holy Prophet Muhammad ﷺ and all three categories will be from this Ummah.</p><p>Mazhari has held the first interpretation as improbable, because according to the clear text of the Qur'an, this Ummah is the best and most honoured of all nations. Therefore, it is inconceivable that the foremost believers from earlier nations should be more numerous than those of this Ummah. The higher rank of this Ummah vis-a-vis the other nations is proved by the express texts of the Holy Qur'an. The Qur'anic verse [ 3:110] reads: كُنتُمْ خَيْرَ‌ أُمَّةٍ أُخْرِ‌جَتْ لِلنَّاسِ "You are the best Ummah raised for the good of mankind...".Verse [ 3:110] reads: لِّتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّ‌سُولُ عَلَيْكُمْ شَهِيدًا "...so that you should be witnesses over the people, and the Messenger a witness to you." Tirmidhi, Ibn Majah and Darimi have recorded a narration on the authority of Sayyidna Bahz Ibn Hakim ؓ in which the Holy Prophet ﷺ is reported to have said:</p><p>اَنتُم تُتِمُّونَ سَبعِینَ اُمّۃً اَنتُم اَخِیرُھا وَ اَکرَمُھَا عَلَی اللہِ تَعَلٰی</p><p>"You are complement to the seventy nations of the days of yore. You are the choicest one and the most honourable one in the sight of Allah."</p><p>Imam Bukhari (رح) narrates a Tradition on the authority of Sayyidna ` Abdullah Ibn Mas` ud ؓ in which the Messenger of Allah ﷺ is reported to have said: "Will it please you if you are a quarter of the inmates of Paradise?" The Companions replied: "Yes, indeed, it would please us." The Messenger of Allah ﷺ said:</p><p>وَالَّذِی نَفسِی بِیَدَہٖ اِنِّی لَاَرجُو اَن تَکُونُوا نِصفَ اَھلِ الجَنَّۃِ</p><p>"By Him in Whose control is my life! I hope that you will comprise a half of the inmates of Paradise." (Mazhari)</p><p>Tirmidhi, Hakim and Baihaqi report on the authority of Sayyidna Buraidah ؓ that the Messenger of Allah ﷺ said:</p><p>اَھلُ الجَنَّۃَ وَّ عِشرُونَ صَفِّا ثَمَانُونَ مِنھَا مِن ھٰذِہِ الاُمَّۃِ وَ اَربَعُونَ مِن سَایِٔر الاُمَم</p><p>"The inmates of Paradise will be ranged in 120 ranks: eighty of them will be from this Ummah, and forty from the rest of the nations." (Tirmidhi has rated this tradition as 'Hasan' and Hakim as 'sahih'.)</p><p>The ratio between this Ummah and other communities in Paradise is given differently at different times, ranging between one third, one quarter, a half and two-thirds. There is no conflict in the ratios mentioned on different occasions. That was based on the estimation of the Holy Prophet ﷺ which has been increasing at different times.</p>
ثُلَّةٌ مِّنَ الْأَوَّلِينَ وَقَلِيلٌ مِّنَ الْآخِرِ‌ينَ (...many from the earlier generations, and of a small number from the later ones....56:13-14) The word ثُلَّةٌ thullatun, means 'a party, group, company'. Zamakhshari says that thullatun refers to 'a throng or a large number of people '.Who are الْأَوَّلِينَ Awwalin (earlier generations) and الْآخِرِ‌ينَ 'Akhirin (later ones)?The words 'awwalin' (earlier generations) and ` akhirin' (later ones) are used twice: First, in connection with As-sabiqun (the Foremost) who are favoured with special Divine nearness; and secondly, in connection with Ashab-ul-yamin [ the People of the Right, or the general body of believers ]. In the case of the 'Foremost' it is mentioned that there will be 'many' from amongst the 'awwalin' (earlier generations) who will be categorized as 'the Foremost', but from amongst the later generations, the number of the 'Foremost' will be smaller. As opposed to this, in the description of the People of the Right, the word 'thullah' (many) is applied to both 'earlier' and 'later' generations in the following words: ثُلَّةٌ مِّنَ الْأَوَّلِينَ وَثُلَّةٌ مِّنَ الْآخِرِ‌ينَ ( many from the first generations, and many from the later ones...56:39-40)The question now is: Who are 'earlier generations' and 'later generations'? In this connection, two views of the commentators have been recorded: The first view is that 'earlier generations' include all the creation of Allah from the time of 'Adam	 to the time just prior to the advent of the 'Holy Prophet ﷺ . And 'later generations' include all the creation of Allah from the time of the advent of the Holy Prophet ﷺ to the Doomsday. This interpretation is recorded by Ibn Abi Hatim (رح) [ with a chain of transmitters ] from Mujahid and Hasan Basri رحمۃ اللہ علیہما . Ibn Jarir ؓ has preferred this interpretation. This interpretation has also been adopted in the Bayan-ul-Qur'an. This is supported by the Prophetic Tradition transmitted on the authority of Sayyidna Jabir Ibn ` Asakir reports the Tradition [ with his chain of transmitters ] thus: "When the first pair of verses regarding 'the Foremost' was revealed stating that they will comprise 'many from the first generations, and of a small number from the later ones,	 ثُلَّةٌ مِّنَ الْأَوَّلِينَ وَقَلِيلٌ مِّنَ الْآخِرِ‌ينَ [ 56:13-14], Sayyidna ` Umar Ibn Khattab ؓ enquired: '0 Messenger of Allah, will there be a larger number of 'the Foremost' from among the earlier generations and a small number from amongst us?' For about a year, no revelation in this connection came down. A year later, verses [ 39] and [ 40] ثُلَّةٌ مِّنَ الْأَوَّلِينَ وَثُلَّةٌ مِّنَ الْآخِرِ‌ينَ "many from the first generations, and many from the later ones." were revealed. The Messenger ﷺ of Allah called Sayyidna ` Umar ؓ and said to him:اِسمَع یَا عُمَرُ مَا قَد اَنزَلَ اللہُ ثُلَّۃُ مَّنَ الاَوَّلِین وَ ثُلَّۃُ مَّنَ الاٰخِرِینَ اَلاَوَاِنَّ مِن اٰدَمَ اَلَیَّ ثُلَّۃُ وَّاُمَّتِی ثُلَّۃُ ۔ (الحدیث) – ابن کثیر۔"0 ` Umar, listen to what Allah has revealed many from the first generations, and many from the later ones). Behold! From 'Adam to me is one thullah (throng) and my Ummah is another thullah' (throng)."The theme of this Tradition is supported by the Tradition recorded by Imam Ahmad and Ibn Abi Hatim رحمۃ اللہ علیہما on the authority of Sayyidna Abu Hurairah ؓ that when verses [ 13] and [ 14] were revealed, the Companions ؓ found this painful, because they understood them to mean that the foremost believers from earlier nations are more numerous than those of this Ummah. As a result, verses [ 39] and [ 40] were revealed and the Messenger ﷺ of Allah stated 'I hope that you will comprise a quarter of the inmates of Paradise, a third of the inmates of Paradise. Rather, you are a half of the inmates of Paradise, and will have a share in the other half.' (Ibn Kathir) Thus, collectively, majority of the inmates of Paradise will be the followers of the Holy Prophet Muhammad ﷺ . However, a question arises about both these Traditions. The question is that verse 40 relates to the People of the Right, while verse 13 was about the Foremost. Then, how can verse 40 remove the concern of the Companions ؓ about verse 13?Ruh-ul-Ma’ ani resolves the problem thus: The noble Companions ؓ ، in general, and Sayyidna ` Umar ؓ in particular, were saddened by the verse 13 presumably because they thought that the proportion of the later generations in the 'People of the Right' will be the same as it is in the Foremost, and thus the later generations will be small in number even among the 'People of the Right'. From this point of view, they thought their number in relation to all the inmates of Paradise, put together, will be very small. But when verses [ 39] and [ 40] were revealed, the point was clarified that collectively the majority of the inmates of Paradise will be the followers of the Holy Prophet ﷺ even though the collective number of later generations in the category of the Foremost' may be smaller as compared to the previous nations, especially since a large number of the previous nations will comprise the Prophets. In relation to them, it does not matter if the followers of the Holy Prophet ﷺ are fewer.However, Ibn Kathir, Abu Hayyan, Qurtubi, Ruh-ul-Ma’ ani, Mazhari and others prefer another interpretation: 'the earlier generations' and 'the later generations imply, according to them, the earlier and the latter followers of the Holy Prophet's ﷺ own Ummah. 'Earlier generations', in their view, are the Companions ؓ of the Holy Prophet ﷺ and their pupils, who are termed in a Hadith as 'khair-ul-qurun' (the best generation), and 'later generations' include all those who came after them.As for the Hadith narrated by Jabir quoted above from Ibn Kathir, in support of the first interpretation, Ibn Kathir himself has expressed his reservation about its chain of transmitters. He writes وَ لٰکِن فِی اِسنَادہٖ نَظَرُ "In its chain of transmission, there is some defect." In support of his own interpretation, he quotes verses relating to Ummah of the Holy Prophet ﷺ being the best of nations, as for instance كُنتُمْ خَيْرَ‌ أُمَّةٍ You are the best of nations...". (3:110) Therefore, it is not possible that the foremost believers from earlier nations are more numerous than those of this Ummah. Thus ثُلَّةٌ مِّنَ الْأَوَّلِينَ 'many from the earlier generations' refers to the earlier generation of this Ummah and قَلِیلُ مِنَ الآخِرِین 'of a small number from the later generations' refers to the later generation of this Ummah from whom a small number will be included in the category of the 'Foremost'.In support of this view, Ibn Kathir has cited the statement of Sayyidna Hasan Basri (رح) ، as recorded by Ibn Abi Hatim (رح) ، to the effect that he recited the Verse 10 about 'the Foremost' and said, 'They have predeceased, but 0 Allah! make us from amongst the People of the Right hand'. In another statement, Sayyidna Hasan Basri (رح) is reported to have said in explanation of Verse 13: ثُلَّثۃُ مِّمَّن مَّضیٰ مِن ھٰذِہِ الاُمَّۃِ ' 'Those foremost Faith are all from this Ummah'. Likewise, Muhammad Ibn Sirin said in connection with Verse 13 and 14: 'The scholars stated and hoped that they (the Foremost of earlier and later generations) will all be from amongst this Ummah.'Ruh-ul-Ma’ ani puts forward the following Prophetic Hadith with a good chain of transmitters in support of the second interpretation:اخرَجَ مُسَدَّدُ فِی مُسنَدِہ وَ ابن المنذِرِ وَ الطّبرَانِی وَابن مردویہ بِسنَدِ حَسَنِ عَن اَبِی بَکرَۃَ عَنِ النَّبِیِّ ؓ فِی قَولِہٖ سُبحَانَہ ثُلَّۃُ مَّنَ الاَوَّلِین وَ ثُلَّۃُ مِّنَ الاٰخرِینَ قالَ ھُمَا جَمِیعاً مِّن ھٰذِہِ الاُمَّۃِ ۔"Musaddad in his Musnad, Ibn-ul-Mundhir, Tabarani and Ibn Marduyah report with a good chain on the authority of Sayyidna Abu Bakrah ؓ that, while interpreting verses [ 39] and [ 40] (Many from the earlier generations and of a small number from the later ones), the Holy Prophet ﷺ said: 'They are both from this Ummah.'"Many Scholars of Hadith report another Prophetic Tradition with a weak chain on the authority of Sayyidna Ibn ` Abbas ؓ also. The wordings are: ھُمَا جَمِیعاً مِّن اُمَّتِی . "They [ the earlier and the later generations ] are from my Ummah." From this point of view, verse [ 7] of this Chapter وَكُنتُمْ أَزْوَاجًا ثَلَاثَةً "and you will be (divided into) three categories. [ 7] " addresses the Ummah of the Holy Prophet Muhammad ﷺ and all three categories will be from this Ummah.Mazhari has held the first interpretation as improbable, because according to the clear text of the Qur'an, this Ummah is the best and most honoured of all nations. Therefore, it is inconceivable that the foremost believers from earlier nations should be more numerous than those of this Ummah. The higher rank of this Ummah vis-a-vis the other nations is proved by the express texts of the Holy Qur'an. The Qur'anic verse [ 3:110] reads: كُنتُمْ خَيْرَ‌ أُمَّةٍ أُخْرِ‌جَتْ لِلنَّاسِ "You are the best Ummah raised for the good of mankind...".Verse [ 3:110] reads: لِّتَكُونُوا شُهَدَاءَ عَلَى النَّاسِ وَيَكُونَ الرَّ‌سُولُ عَلَيْكُمْ شَهِيدًا "...so that you should be witnesses over the people, and the Messenger a witness to you." Tirmidhi, Ibn Majah and Darimi have recorded a narration on the authority of Sayyidna Bahz Ibn Hakim ؓ in which the Holy Prophet ﷺ is reported to have said:اَنتُم تُتِمُّونَ سَبعِینَ اُمّۃً اَنتُم اَخِیرُھا وَ اَکرَمُھَا عَلَی اللہِ تَعَلٰی"You are complement to the seventy nations of the days of yore. You are the choicest one and the most honourable one in the sight of Allah."Imam Bukhari (رح) narrates a Tradition on the authority of Sayyidna ` Abdullah Ibn Mas` ud ؓ in which the Messenger of Allah ﷺ is reported to have said: "Will it please you if you are a quarter of the inmates of Paradise?" The Companions replied: "Yes, indeed, it would please us." The Messenger of Allah ﷺ said:وَالَّذِی نَفسِی بِیَدَہٖ اِنِّی لَاَرجُو اَن تَکُونُوا نِصفَ اَھلِ الجَنَّۃِ"By Him in Whose control is my life! I hope that you will comprise a half of the inmates of Paradise." (Mazhari)Tirmidhi, Hakim and Baihaqi report on the authority of Sayyidna Buraidah ؓ that the Messenger of Allah ﷺ said:اَھلُ الجَنَّۃَ وَّ عِشرُونَ صَفِّا ثَمَانُونَ مِنھَا مِن ھٰذِہِ الاُمَّۃِ وَ اَربَعُونَ مِن سَایِٔر الاُمَم"The inmates of Paradise will be ranged in 120 ranks: eighty of them will be from this Ummah, and forty from the rest of the nations." (Tirmidhi has rated this tradition as 'Hasan' and Hakim as 'sahih'.)The ratio between this Ummah and other communities in Paradise is given differently at different times, ranging between one third, one quarter, a half and two-thirds. There is no conflict in the ratios mentioned on different occasions. That was based on the estimation of the Holy Prophet ﷺ which has been increasing at different times.
<h2 class="title">The Reward of the Foremost in Faith</h2><p>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 :</p><div class="text_uthmani arabic">«نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَة»</div><p>(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,</p><div class="text_uthmani arabic">ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ </div><p>(A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet . These this Ayat,</p><div class="text_uthmani arabic">ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ </div><p>(A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed. The Prophet then said,</p><div class="text_uthmani arabic">«إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِي»</div><p>(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,</p><div class="text_uthmani arabic">ثُلَّةٌ مِّنَ الاٌّوَّلِينَ </div><p>(A multitude of those will be from the first ones), refers to the earlier generations of this Ummah, while,</p><div class="text_uthmani arabic">وَقَلِيلٌ مِّنَ الاٌّخِرِينَ </div><p>(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,</p><div class="text_uthmani arabic">وَالسَّـبِقُونَ السَّـبِقُونَ - أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ ثُلَّةٌ مِّنَ الاٌّوَّلِينَ </div><p>(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:</p><div class="text_uthmani arabic">ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ </div><p>(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;</p><div class="text_uthmani arabic">«خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُم»</div><p>(The best people are my generation, then the next generation, then the next generation....) He also said:</p><div class="text_uthmani arabic">«لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَى قِيَامِ السَّاعَة»</div><p>(A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration:</p><div class="text_uthmani arabic">«حَتَّى يَأْتِيَ أَمْرُ اللهِ تَعَالَى وَهُمْ كَذلِك»</div><p>(..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,</p><div class="text_uthmani arabic">«مَعَ كُلِّ أَلْفٍ سَبْعُونَ أَلْفًا»</div><p>(With each thousand, another seventy thousand.) In yet another narration, he said,</p><div class="text_uthmani arabic">«مَعَ كُلِّ وَاحِدٍ سَبْعُونَ أَلْفًا»</div><p>(With every one of them is another seventy thousand.) Allah's statement,</p><div class="text_uthmani arabic">عَلَى سُرُرٍ مَّوْضُونَةٍ </div><p>(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,</p><div class="text_uthmani arabic">مُّتَّكِئِينَ عَلَيْهَا مُتَقَـبِلِينَ </div><p>(Reclining thereon, face to face.) indicating that they will face each other, and none of them will be in the back lines,</p><div class="text_uthmani arabic">يَطُوفُ عَلَيْهِمْ وِلْدَنٌ مُّخَلَّدُونَ </div><p>(Immortal boys will go around them), who will never grow up, get old or change in shape,</p><div class="text_uthmani arabic">بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ </div><p>(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,</p><div class="text_uthmani arabic">لاَّ يُصَدَّعُونَ عَنْهَا وَلاَ يُنزِفُونَ </div><p>(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,</p><div class="text_uthmani arabic">لاَّ يُصَدَّعُونَ عَنْهَا</div><p>(Wherefrom neither Yusadda`un) means, "It does not give them a headache." While they said that</p><div class="text_uthmani arabic">وَلاَ يُنزِفُونَ</div><p>(nor will they Yunzifun. ) means that "It does not change their sense of reasoning." Allah's statement,</p><div class="text_uthmani arabic">وَفَـكِهَةٍ مِّمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ </div><p>(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,</p><div class="text_uthmani arabic">وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ </div><p>(And with the flesh of fowls that they desire.) Imam Ahmad recorded that Anas said that the Messenger of Allah said,</p><div class="text_uthmani arabic">«إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَى فِي شَجَرِ الْجَنَّة»</div><p>(Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger said,</p><div class="text_uthmani arabic">«آكِلُهَا أَنْعَمُ مِنْهَا»</div><p>(Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet went on,</p><div class="text_uthmani arabic">«وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا»</div><p>(And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said;</p><div class="text_uthmani arabic">كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ </div><p>(Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement,</p><div class="text_uthmani arabic">كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ </div><p>(As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards,</p><div class="text_uthmani arabic">جَزَآءً بِمَا كَانُواْ يَعْمَلُونَ </div><p>(A reward for what they used to do.) meaning, `these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said,</p><div class="text_uthmani arabic">لاَ يَسْمَعُونَ فِيهَا لَغْواً وَلاَ تَأْثِيماً - إِلاَّ قِيلاً سَلَـماً سَلَـماً </div><p>(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.</p><div class="text_uthmani arabic">لاَّ تَسْمَعُ فِيهَا لَـغِيَةً </div><p>(Where they shall neither hear harmful speech nor falsehood.) (88:11), meaning, no foul words are uttered therein. Allah said,</p><div class="text_uthmani arabic">وَلاَ تَأْثِيماً</div><p>(nor any sinful speech.) meaning, nor speech that contains foul words,</p><div class="text_uthmani arabic">إِلاَّ قِيلاً سَلَـماً سَلَـماً </div><p>(But only the saying of: "Salaman (peace!), Salaman (peace!)."), they will greet each other with Salam, just as Allah said in another Ayah,</p><div class="text_uthmani arabic">تَحِيَّتُهُمْ فِيهَا سَلَـمٌ</div><p>(Their greeting therin will be: "Salaman (peace!).") (14:23) And, as we mentioned, their words will be free from impure and needless speech.</p>
The Reward of the Foremost in FaithAllah 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 :«نَحْنُ الْاخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَة»(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,ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (A multitude of those (foremost) will be from the first ones. And a few of those will be from the later ones.), this news became hard for the Companions of the Prophet . These this Ayat,ثُلَّةٌ مِّنَ الاٌّوَّلِينَ وَثُلَّةٌ مِّنَ الاٌّخِرِينَ (A multitude of those will be from the first ones. And a multitude of those will be from the later ones.), were revealed. The Prophet then said,«إِنِّي لَأَرْجُو أَنْ تَكُونُوا رُبُعَ أَهْلِ الْجَنَّةِ، ثُلُثَ أَهْلِ الْجَنَّةِ، بَلْ أَنْتُمْ نِصْفُ أَهْلِ الْجَنَّةِ أَوْ: شَطْرُ أَهْلِ الْجَنَّةِ وَتُقَاسِمُونَهُمُ النِّصْفَ الثَّانِي»(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,وَالسَّـبِقُونَ السَّـبِقُونَ - أُوْلَـئِكَ الْمُقَرَّبُونَ فِى جَنَّـتِ النَّعِيمِ ثُلَّةٌ مِّنَ الاٌّوَّلِينَ (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:ثُلَّةٌ مِّنَ الاٌّوَّلِينَ - وَقَلِيلٌ مِّنَ الاٌّخِرِينَ (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;«خَيْرُ الْقُرُونِ قَرْنِي، ثُمَّ الَّذِينَ يَلُونَهُمْ، ثُمَّ الَّذِينَ يَلُونَهُم»(The best people are my generation, then the next generation, then the next generation....) He also said:«لَا تَزَالُ طَائِفَةٌ مِنْ أُمَّتِي ظَاهِرِينَ عَلَى الْحَقِّ، لَا يَضُرُّهُمْ مَنْ خَذَلَهُمْ وَلَا مَنْ خَالَفَهُمْ، إِلَى قِيَامِ السَّاعَة»(A group of my Ummah will always remain on the truth and dominant, unharmed by those who fail to support them and those who defy them, until the Last Hour begins.) In another narration:«حَتَّى يَأْتِيَ أَمْرُ اللهِ تَعَالَى وَهُمْ كَذلِك»(..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 thatوَلاَ يُنزِفُونَ(nor will they Yunzifun. ) means that "It does not change their sense of reasoning." Allah's statement,وَفَـكِهَةٍ مِّمَّا يَتَخَيَّرُونَ - وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ (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,«إِنَّ طَيْرَ الْجَنَّةِ كَأَمْثَالِ الْبُخْتِ، يَرْعَى فِي شَجَرِ الْجَنَّة»(Birds of Paradise are like Bukht camels that graze in the trees of Paradise.) Abu Bakr commented, "O Allah's Messenger! Surely, these birds must be wonderful." The Messenger said,«آكِلُهَا أَنْعَمُ مِنْهَا»(Those who eat them are more wonderful.) and repeated this statement thrice. The Prophet went on,«وَإِنِّي لَأَرْجُو أَنْ تَكُونَ مِمَّنْ يَأْكُلُ مِنْهَا»(And I hope that you will be among those who eat from them.) Only Imam Ahmad collected this Hadith using this chain of narration. Allah said;كَأَمْثَـلِ اللُّؤْلُؤِ الْمَكْنُونِ (Like unto preserved pearls.), indicating that they are just as white and pure fresh pearls. We mentioned Allah's statement,كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ (As if they were eggs preserved.)(37:49), in Surat As-Saffat (chapter 37), and also their description in Surat Ar-Rahman (chapter 55). This is why Allah said afterwards,جَزَآءً بِمَا كَانُواْ يَعْمَلُونَ (A reward for what they used to do.) meaning, `these delights that We granted them are rewards for the good deeds that they performed (in this life).' Allah the Exalted said,لاَ يَسْمَعُونَ فِيهَا لَغْواً وَلاَ تَأْثِيماً - إِلاَّ قِيلاً سَلَـماً سَلَـماً (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,وَلاَ تَأْثِيماً(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.