19:87 Maryam (Mary)

{ لَا يَمْلِكُونَ الشَّفَاعَةَ } أي: ليست الشفاعة ملكهم، ولا لهم منها شيء، وإنما هي لله تعالى { قُلْ لِلَّهِ الشَّفَاعَةُ جَمِيعًا } وقد أخبر أنه لا تنفعهم شفاعة الشافعين، لأنهم لم يتخذوا عنده عهدا بالإيمان به وبرسله، وإلا فمن اتخذ عنده عهدا فآمن به وبرسله واتبعهم، فإنه ممن ارتضاه الله، وتحصل له الشفاعة كما قال تعالى: { وَلَا يَشْفَعُونَ إِلَّا لِمَنِ ارْتَضَى } وسمى الله الإيمان به واتباع رسله عهدا، لأنه عهد في كتبه وعلى ألسنة رسله، بالجزاء الجميل لمن اتبعهم.

"لا يملكون الشفاعة" أي ليس لهم من يشفع لهم كما يشفع المؤمنون بعضهم لبعض كما قال تعالى مخبرا عنهم "فمالنا من شافعين ولا صديق حميم" وقوله "إلا من اتخذ عند الرحمن عهدا" هذا استثناء منقطع بمعنى لكن من اتخذ عند الرحمن عهدا وهو شهادة أن لا إله إلا الله والقيام بحقها قال علي بن أبى طلحة عن ابن عباس "إلا من اتخذ عند الرحمن عهدا" قال العهد شهادة أن لا إله إلا الله ويبرأ إلى الله من الحول والقوة ولا يرجو إلا الله عز وجل وقال ابن أبي حاتم حدثنا عثمان بن خالد الواسطي حدثنا محمد بن الحسن الواسطي عن المسعودي عن عون بن عبدالله عن أبي فاختة عن الأسود بن يزيد قال قرأ عبدالله يعني ابن مسعود هذه الآية "إلا من اتخذ عند الرحمن عهدا" ثم قال اتخذوا عند الله عهدا فإن الله يقول يوم القيامة من كان له عند الله عهد فليقم قالوا يا أبا عبدالرحمن فعلمنا قال قولوا: اللهم فاطر السموات والأرض عالم الغيب والشهادة فإني أعهد إليك في هذه الحياة الدنيا أن لا تكلني إلى عمل يقربني من الشر ويباعدني من الخير وإني لا أثق إلا برحمتك فاجعل لي عندك عهدا تؤديه إلي يوم القيامة إنك لا تخلف الميعاد قال المسعودي فحدثني زكريا عن القاسم بن عبدالرحمن أخبرنا ابن مسعود وكان يلحق بهن خائفا مستجيرا مستغفرا راهبا راغبا إليك ثم رواه من وجه آخر عن المسعودي بنحوه.

The Condition of the Righteous and the Criminals on the Day of Resurrection

Allah, the Exalted, informs about His righteous friends, who feared Him in the life of this world. They followed His Messengers and believed in what the Messengers told them. They obeyed them in what they commanded them and abstained from that which they prohibited. Allah explains that He will gather these people on the Day of Resurrection like a delegation that has come to Him. A Wafd (delegation) is a group that arrives while riding and from it comes the word Wufud (arriving). They will come riding upon noble steeds of light from the riding animals of the Hereafter. They will arrive before the Best Receiver of delegations at the abode of His honor and pleasure. In reference to the criminals, who denied the Messengers and opposed them, they will be driven violently to the Hellfire. Allah says,

وِرْداً

(In a thirsty state.) This means parched and thirsting for drink. This was stated by `Ata', Ibn `Abbas, Mujahid, Al-Hasan, Qatadah and many others. Here it will be said,

أَىُّ الْفَرِيقَيْنِ خَيْرٌ مَّقَاماً وَأَحْسَنُ نَدِيّاً

(Which of the two groups is best in Maqam (position) and the finest Nadiyyan (meeting place).)19:73 Ibn Abi Hatim reported from `Amr bin Qays Al-Mula'i, who reported from Ibn Marzuq that he said,

يَوْمَ نَحْشُرُ الْمُتَّقِينَ إِلَى الرَّحْمَـنِ وَفْداً

(The Day We shall gather those with Taqwa unto the Most Gracious, like a delegation.) "When the believer comes forth from his grave, he will meet the most handsome form he has ever seen and it will have the nicest fragrance. He will say, `Who are you' The being will reply, `You do not know me' The believer will say, `No, but Allah has made you sweet smelling with a handsome face.' The being will say, `I am your righteous deeds. This is how you use to beautify and apply fragrance to your deeds in the worldly life. I was riding upon you in the entire length of your worldly life, so will you not ride upon me now' So the believer will therefore mount the creature. This is the meaning of Allah's statement,

يَوْمَ نَحْشُرُ الْمُتَّقِينَ إِلَى الرَّحْمَـنِ وَفْداً

(The Day We shall gather those with Taqwa unto the Most Gracious, like a delegation.)" `Ali bin Abi Talhah reported that Ibn `Abbas said,

يَوْمَ نَحْشُرُ الْمُتَّقِينَ إِلَى الرَّحْمَـنِ وَفْداً

(The Day We shall gather those with Taqwa unto the Most Gracious, like a delegation.) "Riding." His saying,

وَنَسُوقُ الْمُجْرِمِينَ إِلَى جَهَنَّمَ وِرْداً

(And We shall drive the criminals to Hell, in a thirsty state.) This means parched and thirsty.

لاَّ يَمْلِكُونَ الشَّفَـعَةَ

(None shall have the power of intercession,) There will be no one who can intercede for them like the believers who intercede for each other. Allah says about them,

فَمَا لَنَا مِن شَـفِعِينَ - وَلاَ صَدِيقٍ حَمِيمٍ

(Now we have no intercessors, nor a close friend.) 26:100-101 Allah said,

إِلاَّ مَنِ اتَّخَذَ عِندَ الرَّحْمَـنِ عَهْداً

(but such a one as has received permission (or promise) from the Most Gracious.) This is a separate exclusion, which means, "But those who have taken a covenant with the Most Beneficent." This covenant is the testimony that none has the right to be worshipped but Allah, and upholding of its rights and implications. `Ali bin Abi Talhah reported that Ibn `Abbas said,

إِلاَّ مَنِ اتَّخَذَ عِندَ الرَّحْمَـنِ عَهْداً

(but such a one as has received permission (or promise) from the Most Gracious.) "The promise is the testimony that none has the right to be worshipped but Allah, that the person accepts that all power and strength belong to Allah and he only places his hope with Allah alone."

They namely mankind will not have the power to intercede save him who has made a covenant with the Compassionate One the covenant being the profession of lā ilāha illā’Llāh wa-lā hawla wa-lā quwwata illā bi’Llāh ‘there is no god but God and there is no power or strength except in God’.

مَنِ اتَّخَذَ عِندَ الرَّ‌حْمَـٰنِ عَهْدًا

"Except the one who has taken a covenant with the Rahman (All-Merciful) " - 19:87.

Sayyidna Ibn ` Abbas ؓ has said that عَھد means a declaration of firm belief in the Unity of Allah Ta’ ala, while others say that عِھد means committing the Qur’ an to memory. In brief only those people will have the permission to intercede with Allah who stand firm by their covenant to adhere to the true faith. (Ruh)