Surah Al Ala ayat 3 Tafsir Quran 87:3

﴿وَالَّذِي قَدَّرَ فَهَدَىٰ﴾
[ الأعلى: 3]

87:3 And who destined and [then] guided

and Who determined what He wants and guided to what He had determined of good or evil

Who guided every being to its befitting course and endowed all beings with the impulses determining their direction to a definite end, and He has indicated to man the path of misery and that of happiness and left him to choose his way

Which was revealed in Makkah The Virtues of Surat Al-A`la This Surah was revealed in Makkah before the migration to Al-Madinah.
The proof of this is what Al-Bukhari recorded from Al-Bara' bin `Azib, that he said, "The first people to come to us ( in Al-Madinah ) from the Companions of the Prophet were Mus`ab bin `Umayr and Ibn Umm Maktum, who taught us the Qur'an; then `Ammar, Bilal and Sa`d came.
Then `Umar bin Al-Khattab came with a group of twenty people, after which the Prophet came.
I have not seen the people of Al-Madinah happier with anything more than their happiness with his coming ( to Al-Madinah ).
This was reached to such an extent that I saw the children and little ones saying, `This is the Messenger of Allah ﷺ who has come.' Thus, he came, but he did not come until after I had already recited ( i.e., learned how to recite ) سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى ( Glorify the Name of your Lord, the Most High. ) ( 87:1 ) as well as other Surahs similar to it." It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said to Mu`adh, «هَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى وَالشَّمْسِ وَضُحَـهَا وَالَّيْلِ إِذَا يَغْشَى » ( Why didn't you recite "Glorify the Name of your Lord, the Most High,"; "By the sun and its brightness," and "By the night when it envelopes." ) Imam Ahmad recorded from An-Nu`man bin Bashir that the Messenger of Allah ﷺ recited سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى هَلْ أَتَاكَ حَدِيثُ الْغَـشِيَةِ Surat Al-A`la ( chapter 87 ) and Surat Al-Ghashiyh ( chapter 88 ) in the two `Id prayers.
If the `Id prayer fell on Friday, he would recite them in both prayers ( `Id and Salat Al-Jumu`ah ).
Muslim also recorded this in his Sahih, as well as Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah.
The wording of Muslim and the Sunan compilers says, "He used to recite سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى هَلْ أَتَاكَ حَدِيثُ الْغَـشِيَةِ Surat Al-A`la ( chapter 87 ) and Surat Al-Ghashiyh ( chapter 88 ) for the two `Ids and Jumu`ah.
If they occurred on the same day, he would recite them in both of them." In his Musnad, Imam Ahmad recorded on the authority of Ubayy bin Ka`b, Abdullah bin `Abbas, `Abdur-Rahman bin Abza, and the Mother of the believers, `A'ishah, that the Messenger of Allah ﷺ used to recite سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى قُلْ يأَيُّهَا الْكَـفِرُونَ قُلْ هُوَ اللَّهُ أَحَدٌ ( Glorify the Name of your Lord, the Most High. ) and ( Say: `O you who disbelieve.' ) and ( Say: `He is Allah, the One.' ) `A'ishah added in her version that he would also recite the Mu`awwidhatayn ( Al-Falaq and An-Nas ). بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيم In the Name of Allah, the Most Gracious, the Most Merciful. The Command to pronounce Tasbih and its Response Imam Ahmad recorded from Ibn `Abbas that whenever the Messenger of Allah ﷺ would recite سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى ( Glorify the Name of your Lord, the Most High. ) he would say,
«سُبْحَانَ رَبِّيَ الْأَعْلَى»
( Glory to my Lord, the Most High. ) Ibn Jarir recorded from Ibn Ishaq Al-Hamdani that whenever Ibn `Abbas would recite سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى ( Glorify the Name of your Lord, the Most High. ) he would say, "Glory to my Lord, the Most High," and whenever he would recite لاَ أُقْسِمُ بِيَوْمِ الْقِيَـمَةِ ( I swear by the Day of Resurrection. ) ( 75:1 ) and then reach the end of it أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى ( Is not He able to give life to the dead ) ( 75:40 ) he would say, "Glory to You, of course." Qatadah said, سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى ( Glorify the Name of your Lord, the Most High. ) "It has been mentioned to us that whenever the Prophet of Allah used to recite it he would say,
«سُبْحَانَ رَبِّيَ الْأَعْلَى»
( Glory to my Lord, the Most High. )" The Creation, the Decree, and the bringing forth of Vegetation Allah says, الَّذِى خَلَقَ فَسَوَّى ( Who has created, and then proportioned it. ) meaning, He created that which has been created, and He fashioned every creation in the best of forms.
Then Allah says, وَالَّذِى قَدَّرَ فَهَدَى ( And Who has measured; and then guided. ) Mujahid said, "He guided man to distress and happiness, and he guided the cattle to their pastures." This Ayah is similar to what Allah has said about Musa's statement to Fir`awn, رَبُّنَا الَّذِى أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى ( Our Lord is He Who gave to each thing its form and nature, then guided it aright. ) ( 20:50 ) meaning, He decreed a set measure and guided the creation to it.
This is just as is confirmed in Sahih Muslim on the authority of `Abdullah bin `Amr that the Messenger of Allah ﷺ said,
«إِنَّ اللهَ قَدَّرَ مَقَادِيرَ الْخَلَائِقِ قَبْلَ أَنْ يَخْلُقَ السَّمَواتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ وَكَانَ عَرْشُهُ عَلَى الْمَاء»
( Verily, Allah ordained the measure of all creation fifty thousand years before He created the heavens and the earth, and His Throne was over the water. ) Concerning Allah's statement, وَالَّذِى أَخْرَجَ الْمَرْعَى ( And Who brings out the pasturage, ) meaning, all types of vegetation and crops. فَجَعَلَهُ غُثَآءً أَحْوَى ( And then makes it dark stubble. ) Ibn `Abbas said, "Dried up and altered." It has been narrated that Mujahid, Qatadah and Ibn Zayd, all made similar statements. The Prophet does not forget the Revelation Allah says, سَنُقْرِئُكَ ( We shall make you to recite, ) meaning, `O Muhammad.' فَلاَ تَنسَى ( so you shall not forget (it ),) This is Allah informing and promising him ( the Prophet ) that He will teach him a recitation that he will not forget. إِلاَّ مَا شَآءَ اللَّهُ ( Except what Allah may will. ) Qatadah said, "The Prophet did not forget anything except what Allah willed." It has been said that the meaning of Allah's statement, فَلاَ تَنسَى ( so you shall not forget, ) is, "do not forget" and that which would be abrogated, is merely an exception to this.
Meaning, `do not forget what We teach you to recite, except what Allah wills, which He removes and there is no sin on your leaving it off ( not retaining it ).' Concerning Allah's statement, إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَى ( He knows what is apparent and what is hidden. ) meaning, He knows what the creatures do openly and what they hide, whether it be statements or deeds.
None of that is hidden from Him.
Then Allah says, وَنُيَسِّرُكَ لِلْيُسْرَى ( And We shall make easy for you the easy. ) meaning, `We will make good deeds and statements easy for you, and We will legislate such Law for you that is easy, tolerant, straight and just, with no crookedness, difficulty or hardship in it.' The Command to remind Allah then says, فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَى ( Therefore remind in case the reminder profits. ) meaning, remind where reminding is beneficial.
From here we get the etiquette of spreading knowledge, that it should not be wasted upon those who are not suitable or worthy of it.
The Commander of the believers, `Ali said, "You do not tell people any statement that their intellects do not grasp except that it will be a Fitnah ( trial ) for some of them." He also said, "Tell people that which they know.
Would you like for Allah and His Messenger to be rejected" Allah said: سَيَذَّكَّرُ مَن يَخْشَى ( The reminder will be received by him who fears, ) meaning, `he whose heart fears Allah and who knows that he is going to meet Him, will receive admonition from what you convey to him, O Muhammad.' وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا ( But it will be avoided by the wretched, who will enter the great Fire.
There he will neither die nor live. ) meaning, he will not die and thus be allowed to rest, nor will he live a life that is beneficial to him.
Instead, his life will be harmful to him, because it will be the cause of his feeling of the pain of torment and various types of punishments what he is being punished with.
Imam Ahmad recorded from Abu Sa`id that the Messenger of Allah ﷺ said,
«أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا لَا يَمُوتُونَ وَلَا يَحْيَوْنَ، وَأَمَّا أُنَاسٌ يُرِيدُ اللهُ بِهِمُ الرَّحْمَةَ فَيُمِيتُهُمْ فِي النَّارِ فَيَدْخُلُ عَلَيْهِمُ الشُّفَعَاءُ فَيَأْخُذُ الرَّجُلُ الضِّبَارَةَ فَيُنْبِتُهُمْ أو قال: يَنْبُتُونَ فِي نَهْرِ الْحَيَا، أو قال: الْحَيَاةِ، أو قال: الْحَيَوَانِ أو قال: نَهْرِ الْجَنَّةِ فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ فِي حَمِيلِ السَّيْل»
( Concerning the people of the Fire who are deserving of it, they will not die nor will they live.
Regarding the people that Allah wants mercy for, He will cause them to die in the Fire.
Then He will allow the intercessors to come to them, and a man will take his groups of supporters and plant them (or he said (they will be planted ) in the River of Al-Haya ( or he said (Al-Hayah, or Al-Hayawan, or Nahr Al-Jannah ).
Then they will sprout up like the sprouting of the seed on the moist bank of a flowing stream.) Then the Prophet said,
«أَمَا تَرَوْنَ الشَّجَرَةَ تَكُونُ خَضْرَاءَ، ثُمَّ تَكُونُ صَفْرَاءَ، ثُمَّ تَكُونُ خَضْرَاءَ؟»
( Haven't you all seen the tree that is green, then it turns yellow, then it turns green (again )) Abu Sa`id then said that some of those present said, "It is as if the Prophet used to live in the desert wilderness ( i.e., due to his parables of nature )." Ahmad also recorded from Abu Sa`id that the Messenger of Allah ﷺ said,
«أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا فَإِنَّهُمْ لَا يَمُوتُونَ فِيهَا وَلَا يَحْيَوْنَ، وَلَــكِنْ أُنَاسٌ أو كما قال تُصِيبُهُمُ النَّارُ بِذُنُوبِهِمْ أو قال: بِخَطَايَاهُمْ فَيُمِيتُهُمْ إِمَاتَةً حَتْى إِذَا صَارُوا فَحْمًا أُذِنَ فِي الشَّفَاعَةِ، فَجِيءَ بِهِمْ ضَبَائِرَ ضَبَائِرَ فَبُثُّوا عَلى أَنْهَارِ الْجَنَّةِ فَيُقَالُ:يَا أَهْلَ الْجَنَّةِ أَفِيضُوا عَلَيْهِمْ، فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ تَكُونُ فِي حَمِيلِ السَّيْل»
(Concerning the people of the Fire who will be dwellers of it, they will not die in it nor will they live.
However, there will be a group of people - or as he said -( whom the Fire will burn due to their sins - or he said - (their wrongdoings.
So, He will cause them to die until they become burnt coal.
Then the intercession will be allowed and they will be brought group after group, and they will be scattered over the rivers of Paradise.
Then it will be said: "O people of Paradise! Pour down upon them." Then they will sprout like the growing of the seed that is upon the moist bank of the flowing stream." Then, a man from among the people present said, "It is as if the Messenger of Allah ﷺ used to live in the desert wilderness." Muslim also recorded this Hadith.

(87:3) Who determined *3 and guided them, *4

And who destined and [then] guided meaning

*3) " Set a destiny ": determined beforehand what would be the function of a certain thing in the world, and for that purpose what would be its size, its form and shape, its qualities, its place of location, and what opportunities and means should be provided for its survival, existence and functioning, when it should come into being, and when and how it should cease to be after completing its part of the work.
Such a scheme for a thing is its " destiny " ( taqdir ).
And this destiny AIIah has set for everything in the universe and for the entire universe as a whole.
This means that the creation has not come about without a pre-conceived plan, haphazardly, but for it the Creator had a full plan before Him, and everything is happening according to that plan.
( For further explanation, see E.N.'s 13, 14 of Al-Hijr.
E.N.
8 of AI-Furgan, E.N.
25 of AI-Qamar.
E.N.
12 of 'Abasa ).

*4) That is, nothing was just created and left to itself, but whatever was created to perform a certain function, it was also taught the method of performing that function.
In other words, He is not merely the Creator but Guide too.
He has taken the responsibility to give guidance to whatever He has created in a particular capacity to fit its nature and to guide it in the way suitable for it.
One kind of guidance is for the earth, the moon, the sun, and the stars and planets, which they are following in performing their role.
Another kind of guidance is for water, air, light and the solid and mineral elements, and they are performing the same services for which they have been created accordingly.
Still another kind of guidance is for vegetables, according to which they take root and spread in the earth, sprout up from its layers, obtain food from wherever AIIah has created it for thetas, produce stem, branches, leaves, blossom and fruit, and fulfil the function which has been appointed for each of them.
Still another kind of guidance is for the countless species of animals of the land, and water, and for each member of the species, the wonderful manifestations of which are clearly visible in the life of the animals and in their works, so much so that even an atheist is compelled to concede that different kinds of animals possess some sort of inspirational knowledge which man cannot obtain even through his instruments, not to speak of his senses.
Then, there are two different kinds of guidance for man, which correspond to his two different capacities.
One kind of guidance is for his animal life, by which each child learns to suck milk spontaneously on birth, by which the eyes of man, his nose, ear, heart, brain, lungs, kidney, liver, stomach, intestines, nerves, veins and arteries, all are performing their respective functions, without man's being conscious of it, or his will's having anything to do with the functions of these organs.
This is the guidance under which all physical and mental changes pertaining to childhood, maturity, youth and old age go on taking place in man, independent of his will, choice, even his consciousness.
The second kind of guidance is for his intellectual and conscious life, the nature of which is absolutely different from the guidance for unconscious life, for in this sphere of life a kind of freedom has been transferred to man, for which the mode of guidance meant for voluntary life is not suitable.
For turning away from this last kind of guidance, man may offer whatever arguments and excuses he may like, it is not credible that the Creator Who has arranged guidance for everything in this universe according to its capacity, might have set for man the destiny that he may appropriate numerous things in His world freely, but might not have made any arrangement to show what is the right way of using his choice and what is the wrong way.
( For further explanation, see E.N.'s 9, 10, 14, 56 of An-Nahl, E.N.
23 of Ta Ha, E.N.'s 2, 3 of Ar-Rahman, E.N.
5 of Ad-Dahr )
 

Which was revealed in Makkah The Virtues of Surat Al-A`la This Surah was revealed in Makkah before the migration to Al-Madinah.
The proof of this is what Al-Bukhari recorded from Al-Bara' bin `Azib, that he said, "The first people to come to us ( in Al-Madinah ) from the Companions of the Prophet were Mus`ab bin `Umayr and Ibn Umm Maktum, who taught us the Qur'an; then `Ammar, Bilal and Sa`d came.
Then `Umar bin Al-Khattab came with a group of twenty people, after which the Prophet came.
I have not seen the people of Al-Madinah happier with anything more than their happiness with his coming ( to Al-Madinah ).
This was reached to such an extent that I saw the children and little ones saying, `This is the Messenger of Allah ﷺ who has come.' Thus, he came, but he did not come until after I had already recited ( i.e., learned how to recite ) سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى ( Glorify the Name of your Lord, the Most High. ) ( 87:1 ) as well as other Surahs similar to it." It has been confirmed in the Two Sahihs that the Messenger of Allah ﷺ said to Mu`adh, «هَلَّا صَلَّيْتَ بِــ سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى وَالشَّمْسِ وَضُحَـهَا وَالَّيْلِ إِذَا يَغْشَى » ( Why didn't you recite "Glorify the Name of your Lord, the Most High,"; "By the sun and its brightness," and "By the night when it envelopes." ) Imam Ahmad recorded from An-Nu`man bin Bashir that the Messenger of Allah ﷺ recited سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى هَلْ أَتَاكَ حَدِيثُ الْغَـشِيَةِ Surat Al-A`la ( chapter 87 ) and Surat Al-Ghashiyh ( chapter 88 ) in the two `Id prayers.
If the `Id prayer fell on Friday, he would recite them in both prayers ( `Id and Salat Al-Jumu`ah ).
Muslim also recorded this in his Sahih, as well as Abu Dawud, At-Tirmidhi, An-Nasa'i and Ibn Majah.
The wording of Muslim and the Sunan compilers says, "He used to recite سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى هَلْ أَتَاكَ حَدِيثُ الْغَـشِيَةِ Surat Al-A`la ( chapter 87 ) and Surat Al-Ghashiyh ( chapter 88 ) for the two `Ids and Jumu`ah.
If they occurred on the same day, he would recite them in both of them." In his Musnad, Imam Ahmad recorded on the authority of Ubayy bin Ka`b, Abdullah bin `Abbas, `Abdur-Rahman bin Abza, and the Mother of the believers, `A'ishah, that the Messenger of Allah ﷺ used to recite سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى قُلْ يأَيُّهَا الْكَـفِرُونَ قُلْ هُوَ اللَّهُ أَحَدٌ ( Glorify the Name of your Lord, the Most High. ) and ( Say: `O you who disbelieve.' ) and ( Say: `He is Allah, the One.' ) `A'ishah added in her version that he would also recite the Mu`awwidhatayn ( Al-Falaq and An-Nas ). بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيم In the Name of Allah, the Most Gracious, the Most Merciful. The Command to pronounce Tasbih and its Response Imam Ahmad recorded from Ibn `Abbas that whenever the Messenger of Allah ﷺ would recite سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى ( Glorify the Name of your Lord, the Most High. ) he would say, «سُبْحَانَ رَبِّيَ الْأَعْلَى» ( Glory to my Lord, the Most High. ) Ibn Jarir recorded from Ibn Ishaq Al-Hamdani that whenever Ibn `Abbas would recite سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى ( Glorify the Name of your Lord, the Most High. ) he would say, "Glory to my Lord, the Most High," and whenever he would recite لاَ أُقْسِمُ بِيَوْمِ الْقِيَـمَةِ ( I swear by the Day of Resurrection. ) ( 75:1 ) and then reach the end of it أَلَيْسَ ذَلِكَ بِقَـدِرٍ عَلَى أَن يُحْيِىَ الْمَوْتَى ( Is not He able to give life to the dead ) ( 75:40 ) he would say, "Glory to You, of course." Qatadah said, سَبِّحِ اسْمَ رَبِّكَ الاّعْلَى ( Glorify the Name of your Lord, the Most High. ) "It has been mentioned to us that whenever the Prophet of Allah used to recite it he would say, «سُبْحَانَ رَبِّيَ الْأَعْلَى» ( Glory to my Lord, the Most High. )" The Creation, the Decree, and the bringing forth of Vegetation Allah says, الَّذِى خَلَقَ فَسَوَّى ( Who has created, and then proportioned it. ) meaning, He created that which has been created, and He fashioned every creation in the best of forms.
Then Allah says, وَالَّذِى قَدَّرَ فَهَدَى ( And Who has measured; and then guided. ) Mujahid said, "He guided man to distress and happiness, and he guided the cattle to their pastures." This Ayah is similar to what Allah has said about Musa's statement to Fir`awn, رَبُّنَا الَّذِى أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى ( Our Lord is He Who gave to each thing its form and nature, then guided it aright. ) ( 20:50 ) meaning, He decreed a set measure and guided the creation to it.
This is just as is confirmed in Sahih Muslim on the authority of `Abdullah bin `Amr that the Messenger of Allah ﷺ said, «إِنَّ اللهَ قَدَّرَ مَقَادِيرَ الْخَلَائِقِ قَبْلَ أَنْ يَخْلُقَ السَّمَواتِ وَالْأَرْضَ بِخَمْسِينَ أَلْفَ سَنَةٍ وَكَانَ عَرْشُهُ عَلَى الْمَاء» ( Verily, Allah ordained the measure of all creation fifty thousand years before He created the heavens and the earth, and His Throne was over the water. ) Concerning Allah's statement, وَالَّذِى أَخْرَجَ الْمَرْعَى ( And Who brings out the pasturage, ) meaning, all types of vegetation and crops. فَجَعَلَهُ غُثَآءً أَحْوَى ( And then makes it dark stubble. ) Ibn `Abbas said, "Dried up and altered." It has been narrated that Mujahid, Qatadah and Ibn Zayd, all made similar statements. The Prophet does not forget the Revelation Allah says, سَنُقْرِئُكَ ( We shall make you to recite, ) meaning, `O Muhammad.' فَلاَ تَنسَى ( so you shall not forget (it ),) This is Allah informing and promising him ( the Prophet ) that He will teach him a recitation that he will not forget. إِلاَّ مَا شَآءَ اللَّهُ ( Except what Allah may will. ) Qatadah said, "The Prophet did not forget anything except what Allah willed." It has been said that the meaning of Allah's statement, فَلاَ تَنسَى ( so you shall not forget, ) is, "do not forget" and that which would be abrogated, is merely an exception to this.
Meaning, `do not forget what We teach you to recite, except what Allah wills, which He removes and there is no sin on your leaving it off ( not retaining it ).' Concerning Allah's statement, إِنَّهُ يَعْلَمُ الْجَهْرَ وَمَا يَخْفَى ( He knows what is apparent and what is hidden. ) meaning, He knows what the creatures do openly and what they hide, whether it be statements or deeds.
None of that is hidden from Him.
Then Allah says, وَنُيَسِّرُكَ لِلْيُسْرَى ( And We shall make easy for you the easy. ) meaning, `We will make good deeds and statements easy for you, and We will legislate such Law for you that is easy, tolerant, straight and just, with no crookedness, difficulty or hardship in it.' The Command to remind Allah then says, فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَى ( Therefore remind in case the reminder profits. ) meaning, remind where reminding is beneficial.
From here we get the etiquette of spreading knowledge, that it should not be wasted upon those who are not suitable or worthy of it.
The Commander of the believers, `Ali said, "You do not tell people any statement that their intellects do not grasp except that it will be a Fitnah ( trial ) for some of them." He also said, "Tell people that which they know.
Would you like for Allah and His Messenger to be rejected" Allah said: سَيَذَّكَّرُ مَن يَخْشَى ( The reminder will be received by him who fears, ) meaning, `he whose heart fears Allah and who knows that he is going to meet Him, will receive admonition from what you convey to him, O Muhammad.' وَيَتَجَنَّبُهَا الاٌّشْقَى - الَّذِى يَصْلَى النَّارَ الْكُبْرَى - ثُمَّ لاَ يَمُوتُ فِيهَا وَلاَ يَحْيَا ( But it will be avoided by the wretched, who will enter the great Fire.
There he will neither die nor live. ) meaning, he will not die and thus be allowed to rest, nor will he live a life that is beneficial to him.
Instead, his life will be harmful to him, because it will be the cause of his feeling of the pain of torment and various types of punishments what he is being punished with.
Imam Ahmad recorded from Abu Sa`id that the Messenger of Allah ﷺ said, «أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا لَا يَمُوتُونَ وَلَا يَحْيَوْنَ، وَأَمَّا أُنَاسٌ يُرِيدُ اللهُ بِهِمُ الرَّحْمَةَ فَيُمِيتُهُمْ فِي النَّارِ فَيَدْخُلُ عَلَيْهِمُ الشُّفَعَاءُ فَيَأْخُذُ الرَّجُلُ الضِّبَارَةَ فَيُنْبِتُهُمْ أو قال: يَنْبُتُونَ فِي نَهْرِ الْحَيَا، أو قال: الْحَيَاةِ، أو قال: الْحَيَوَانِ أو قال: نَهْرِ الْجَنَّةِ فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ فِي حَمِيلِ السَّيْل» ( Concerning the people of the Fire who are deserving of it, they will not die nor will they live.
Regarding the people that Allah wants mercy for, He will cause them to die in the Fire.
Then He will allow the intercessors to come to them, and a man will take his groups of supporters and plant them (or he said (they will be planted ) in the River of Al-Haya ( or he said (Al-Hayah, or Al-Hayawan, or Nahr Al-Jannah ).
Then they will sprout up like the sprouting of the seed on the moist bank of a flowing stream.) Then the Prophet said, «أَمَا تَرَوْنَ الشَّجَرَةَ تَكُونُ خَضْرَاءَ، ثُمَّ تَكُونُ صَفْرَاءَ، ثُمَّ تَكُونُ خَضْرَاءَ؟» ( Haven't you all seen the tree that is green, then it turns yellow, then it turns green (again )) Abu Sa`id then said that some of those present said, "It is as if the Prophet used to live in the desert wilderness ( i.e., due to his parables of nature )." Ahmad also recorded from Abu Sa`id that the Messenger of Allah ﷺ said, «أَمَّا أَهْلُ النَّارِ الَّذِينَ هُمْ أَهْلُهَا فَإِنَّهُمْ لَا يَمُوتُونَ فِيهَا وَلَا يَحْيَوْنَ، وَلَــكِنْ أُنَاسٌ أو كما قال تُصِيبُهُمُ النَّارُ بِذُنُوبِهِمْ أو قال: بِخَطَايَاهُمْ فَيُمِيتُهُمْ إِمَاتَةً حَتْى إِذَا صَارُوا فَحْمًا أُذِنَ فِي الشَّفَاعَةِ، فَجِيءَ بِهِمْ ضَبَائِرَ ضَبَائِرَ فَبُثُّوا عَلى أَنْهَارِ الْجَنَّةِ فَيُقَالُ:يَا أَهْلَ الْجَنَّةِ أَفِيضُوا عَلَيْهِمْ، فَيَنْبُتُونَ نَبَاتَ الْحِبَّةِ تَكُونُ فِي حَمِيلِ السَّيْل» (Concerning the people of the Fire who will be dwellers of it, they will not die in it nor will they live.
However, there will be a group of people - or as he said -( whom the Fire will burn due to their sins - or he said - (their wrongdoings.
So, He will cause them to die until they become burnt coal.
Then the intercession will be allowed and they will be brought group after group, and they will be scattered over the rivers of Paradise.
Then it will be said: "O people of Paradise! Pour down upon them." Then they will sprout like the growing of the seed that is upon the moist bank of the flowing stream." Then, a man from among the people present said, "It is as if the Messenger of Allah ﷺ used to live in the desert wilderness." Muslim also recorded this Hadith.

( Who measureth ) He made every male and female, ( then guideth ) then He made known and inspired how the male and female come; it is also said this means: He measured a person’s creation, thus making him handsome or ugly, tall or short; it is also said this means: He measured felicity and wretchedness for His created beings, and so He made plain disbelief and faith, good and evil;

And Who has measured (preordainments for each and everything even to be blessed or wretched); then guided (i.e. showed mankind the right as well as wrong paths, and guided the animals to pasture);

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