Tafsir of Ar-Rum 30:15

The Garden (Rawdah): It is the land possessing vegetation and water. In the proverb, "Better than an egg in a garden," the intended meaning is the ostrich egg. Regarding the aspect of water, it is said: "The lands of the valley," and "It became istrada," meaning its water became abundant. "He saturated (arada) them" means he satisfied some of their thirst. This is derived from "saturating the basin," when water is poured into it until it covers its ground. It is said, "They drank until they became saturated (aradu)," meaning they drank repeatedly after their first quenching. It is also said that the meaning of aradu is pouring milk upon milk. The apparent interpretation of the majority for "garden" is to consider both vegetation and water within it. I believe Ibn Qutaybah explicitly stated that a piece of land cannot be called a "garden" if it has vegetation without water.

It is also said: It is a beautiful orchard. It is also said: A place of greenery. Al-Khafaji said: The garden is the orchard, and limiting it to that which possesses rivers is based on custom. Regardless, the tanwin (indefinite marking) here is for magnification, and the intended meaning is Paradise.

Made Happy (Yuhbarun): Al-Hibr is joy. It is said, "He made him happy (habarahu), he makes him happy (yahburuhu)," with a damma, in the sense of habran, habratan, and huburan, meaning he caused him joy that made his face beam and its effect appear upon him. In the proverb, "Their houses were filled with joy (habrah), then they awaited grief ('abrah)." Al-Kisa'i narrated: "I honored him (habartuhu)," meaning I honored him and bestowed favors upon him. It is said that al-habrah is every good bounty, and al-tahbir is beautification. It is said: "Such-and-such is beautiful in hibr (appearance/complexion) and sibr (nature/character)," with a fat-hah, when he is beautiful and of good form.

Opinions differ on its interpretation here: Ibn Jarir and Ibn al-Mundhir narrated from Ibn Abbas, and Ibn Abi Hatim from al-Dahhak, that they both said: Yuhbarun means they are honored. A group narrated from Mujahid: Yuhbarun means they are granted comfort and bliss. Abu Bakr ibn 'Ayyash said: They are crowned upon their heads. Ibn Kaysan said: They are adorned with jewelry. Al-Awza'i, Waki', and Yahya ibn Abi Kathir said: They hear songs. 'Abd ibn Humayd narrated from the latter (Yahya ibn Abi Kathir) that he said: It was asked, "O Messenger of Allah, what is al-hibr?" He, peace and blessings be upon him, replied: "Delight and hearing [music/pleasant sounds]."

Some have mentioned that the apparent meaning is "they are made to rejoice," and what they rejoice in is not specified, signaling the multitude of joys. What has been mentioned in the report is merely by way of limiting it to some of those joys. Perhaps the questioner loved hearing, so the Prophet, may Allah Almighty bless him and grant him peace, mentioned that to him for that reason. The use of the present tense verb (yuhbarun) is to signify the renewal of joy for them; in every hour, that which makes them happy comes to them from the renewed and various types of delights.