Tafsir of Al-Bayyinah 98:8

“Their reward with their Lord is Gardens of Eden, beneath which rivers flow, wherein they will abide forever.”

These precedents have been mentioned previously. The precedence of praising them as the "best of creatures," followed by the mention of the reward—which signals that what is granted is in exchange for what they were described with—and the specification that it is from Him, the Exalted, along with the invocation of the title of Lordship (Rububiyyah), which implies fostering, nurturing, and bringing to perfection, combined with the attribution to their pronoun, the pluralization of the "Gardens," its qualification by the genitive construction and by that which adds to its bliss, and the emphasis on eternity with "forever"—all of this possesses an obvious indication of the pinnacle of their excellent state.

It is apparent that the sentence "They are the best of creatures" is the predicate of the demonstrative pronoun, as is the case with what follows it. Some prominent scholars claimed that it is more fitting, regarding the previous correspondence, to consider it as a parenthetical clause and that the predicate is what follows it; however, there is a view against this.

His saying, the Exalted, "Allah is pleased with them," is a grammatical isti'naf (commencement), informing us of what He, the Almighty and Majestic, has favored them with in addition to the mentioned rewards for their deeds. It is possible that it is explanatory, an answer to one who asks: "Is there something else for them above that?" It is also permissible for it to be a predicate following a predicate, or a hal (circumstantial accusative) with the implied particle "qad" or without it. It has also been permitted to be a supplication for them from their Lord, which is a metaphor for the bestowal of existence along with increased honor, though this contradicts the apparent meaning, and it is made distant by the conjunction of His, the Exalted’s, saying, "and they are pleased with Him," upon it. Their contentment is explained by the fact that they have reached the ultimate end of their requirements and the zenith of their aspirations, and have been granted that which no eye has seen, no ear has heard, and has not crossed the heart of any human.

“That”—meaning what He mentioned of the reward and contentment—“is for whoever fears his Lord.” For fear (khashyah) is the pillar of true happiness and the attainment of exalted ranks; for without it, prohibitions and sins would not be abandoned, nor would one be prepared for a day when men will be seized by their forelocks and feet. Therein is an indication that mere faith and righteous deeds are not sufficient to reach the ultimate ranks—“and contentment from Allah is greater”—but rather, what reaches it is the fear of Allah, the Exalted. And “of His servants, only the scholars fear Allah.” Hence, al-Junayd (may his soul be sanctified) said: "Contentment is commensurate with the strength of knowledge and firmness in cognition."

'Isam al-Din said: "The most apparent meaning is that 'that' refers to what is consequent upon the reward and contentment, namely faith and righteous deeds." This was refuted on the grounds that it contains an oversight regarding what was mentioned, and that there would be no great benefit in the statement "That is for..." at that point. The invocation of the title of Lordship, which expresses ownership and fostering, is to signal the cause of this fear and to warn against being deluded by the upbringing.

It has been argued from His, the Exalted’s, saying, “Indeed, those who have believed...” that humans are superior to the angels, as it is evident that "those who have believed" refers to humans. There are traditions that point to this: Ibn Abi Hatim narrated from Abu Hurayrah in a marfu’ (elevated) hadith: "Do you marvel at the station of the angels with Allah, the Exalted? By Him in Whose hand is my soul, the station of the believing servant with Allah on the Day of Resurrection is greater than the station of the angel. Recite, if you wish: ‘Indeed, they who have believed and done righteous deeds – those are the best of creatures.’" Ibn Mardawayh also narrated from ‘A’ishah, who said: "I said, ‘O Messenger of Allah, who is the most noble of creation to Allah, the Exalted?’ He said, ‘O ‘A’ishah, do you not recite: ‘Indeed, they who have believed and done righteous deeds – those are the best of creatures’?’"

You know that this is apparent in that the intended meaning of "creatures" is creation in an absolute sense, so that the deduction may hold. Furthermore, it necessitates the inclusion of the Prophets, peace be upon them, in the generality of those who believed and did righteous deeds, so that it is not intended for a specific group of them alone. For if they were not included, it would necessitate the superiority of the commonality of humans—who are not prophets—over the elite of the angels, namely their messengers, peace be upon them. That is something which no one among the Ahl al-Sunnah has upheld; rather, they declare as an unbeliever whoever says it. So let it be understood. The Imam has weakened the deduction in his Tafsir with arguments that are not free from debate.

Perhaps the furthest interpretation from contention is to make the restriction relative, in relation to what the People of the Scripture and the polytheists claim, or a hal (state) of them being the best of creatures. Likewise, the previous restriction is made relative to their claim that the believers are the "worst of creatures." The validity of the aforementioned traditions is under question. Furthermore, it is apparent that the intent of "those who believed..." is the opposite of "those who disbelieved," and the most upright of those who have acted fairly concerning the contents of the silah (relative clause) is that it is specific to them.

Some claimed they are specific individuals. Ibn Mardawayh narrated from ‘Ali (may Allah honor his face) who said: The Messenger of Allah (may Allah bless him and grant him peace) said to me: "Have you not heard the saying of Allah, the Exalted: ‘Indeed, they who have believed and done righteous deeds – those are the best of creatures’? They are you and your Shi'ah, and my appointment and your appointment is at the Basin; when I come to the nations for the reckoning, they will be called out as 'white-foreheaded and white-legged' (from the marks of ablution)." The Imamiyyah narrated something similar from Yazid ibn Sharahil al-Ansari, the scribe of the Commander (may Allah honor his face), in which it is stated that he (peace and blessings be upon him) said that to him upon his death, with his noble head resting on his chest. Ibn Mardawayh also narrated from Ibn ‘Abbas, who said: When this verse was revealed, the Messenger of Allah (may Allah bless him and grant him peace) said to ‘Ali (may Allah honor his face): "It is you and your Shi'ah on the Day of Resurrection, pleased and pleasing."

This is regarding the specific interpretation, as is what was mentioned by al-Tabarsi the Imamite in Majma' al-Bayan from Muqatil ibn Sulayman from al-Dahhak from Ibn ‘Abbas, that he said regarding the verse that it was revealed about ‘Ali (may Allah honor his face) and his family. If its authenticity is established, there is no harm in it, as it does not demand restriction, but rather inclusion in the generality; and they are, without doubt, included within it primarily. As for what was mentioned before, its authenticity is not accepted, for it would necessitate that ‘Ali (may Allah honor his face) be better than the Messenger of Allah (may Allah bless him and grant him peace). Although the Imamiyyah say that he (may Allah be pleased with him) is better than the Prophets—even the Messengers of firm resolve—and the angels—even the nearest ones—they do not say he is better than the Messenger of Allah (may Allah bless him and grant him peace). If they say that "creatures" is restricted to those other than the Prophet (may Allah bless him and grant him peace) due to the evidence proving his superiority over ‘Ali (may Allah honor his face), then it is said that it is also restricted to those other than the Prophets and angels, and those whom the Ahl al-Sunnah say are superior to him due to the evidence proving their superiority.

In short, there should be no doubt about the non-restriction of "those who have believed and done righteous deeds" to the Commander (may Allah honor his face) and his Shi'ah, nor to him (may Allah be pleased with him) and his family. Indeed, proving the authenticity of those narrations is akin to "combing the thorny tree." And Allah, the Exalted, knows best.

Furthermore, the narrations regarding the fact that much was abrogated from this Surah are numerous. Among them is what Imam Ahmad, al-Tirmidhi, and al-Hakim (who authenticated it) narrated from Ubayy, that the Messenger of Allah (may Allah bless him and grant him peace) said: "Allah, the Exalted, commanded me to recite the Qur'an to you." So he (peace and blessings be upon him) recited: “Those who disbelieved from among the People of the Scripture...” And he recited within it: "And if the son of Adam asked for a valley of wealth and he was given it, he would ask for a second; and if he was given a second, he would ask for a third; and nothing fills the belly of the son of Adam except dust, and Allah turns in forgiveness to whom He turns. And the religion with Allah is the Hanifiyyah (monotheism), not idolatry, nor Judaism, nor Christianity. And whoever does that, He will not let him be unrewarded."

In some traditions, the Prophet (may Allah bless him and grant him peace) recited it thus: "Those who disbelieved from among the People of the Scripture and the polytheists were not going to be left alone until there came to them the Clear Evidence: a Messenger from Allah, reciting purified scriptures, in which are upright writings. Indeed, the most upright of religion is a Hanifiyyah (monotheism), submissive, not idolatrous, nor Jewish, nor Christian. And whoever does a righteous deed, He will not let him be unrewarded. And those who were given the Scripture did not differ except after the Clear Evidence came to them. Indeed, those who disbelieved and turned away from the way of Allah and abandoned the Scripture when it came to them—those are with Allah the worst of creatures. The people were not but one nation, then Allah sent the Prophets as bringers of good tidings and warners, ordering the people to establish prayer, give zakat, and worship Allah alone. Those are with Allah the best of creatures. Their reward with their Lord is Gardens of Eden, beneath which rivers flow, wherein they will abide forever. Allah is pleased with them and they are pleased with Him. That is for whoever fears his Lord."

Ibn Mardawayh narrated this from Ubayy (may Allah be pleased with him), and it contradicts what is authentically attributed to him, so it is not to be relied upon, as is hidden to no one acquainted with the science of hadith.