Mary (Surah 19: 61-63) Gardens of Eden, which...

The Almighty, after mentioning the repentance of the believer, described Paradise with several attributes:

{Gardens of Eden, which the Most Merciful has promised His servants in the unseen} (19:61).

• 'Adn (Eden): Means permanent dwelling or abiding.
• Description: It is described as eternal, unlike the gardens of this world whose state changes (in the color of leaves, appearance of light, and fruit).
• {which the Most Merciful has promised His servants}: This emphasizes that the promise originates from Allah, the Most Merciful.
• {in the unseen (bil-ghayb)}: This has two interpretations:
  1. Allah promised it to them while it was absent from their sight, or they were absent from seeing it.
  2. It refers to those who worship Him secretly (in private), unlike the hypocrites who worship Him outwardly but not inwardly (this is the view of Abu Muslim).
• The Stronger View: The first view is stronger because Allah clarifies that even though the promise concerns something unseen, it is as if it is already witnessed and present. This is supported by the next phrase: {Indeed, it was ever a promise to be fulfilled}.
• {to be fulfilled (ma'tiyyan)}: It is said this is a passive participle used actively (meaning coming). The promise itself is the Garden, and they are coming to it. Al-Zajjaj said: "Whatever reaches you, you have reached it; and whatever comes to you, you have come to it." The purpose of this phrase is to affirm that the promise, though unseen, is as good as witnessed and present, serving to establish certainty in the hearts.

{They will not hear therein any idle talk, except for peace} (19:62).

• Al-Laghw (Idle Talk): Speech that should be discarded or ignored; reprehensible speech. This is similar to the verse: {You will not see therein any crookedness or elevation} (Al-Ghashiyah: 11).
• Significance: This strongly indicates the necessity of avoiding idle talk, as Allah has purified the abode of reward from it, even though there is no obligation (Taklif) there. This aligns with the description of the believers: {And when they pass by idle talk, they pass by with dignity} (Al-Furqan: 72), and {And when they hear idle talk, they turn away from it and say, "For us are our deeds, and for you are your deeds. Peace be upon you; we do not seek the ignorant"} (Al-Qasas: 55).
• {except for peace (salam)}: This raises two points of discussion:

• Issue 1: The Apparent Contradiction: Peace (Salam) is not of the same category as idle talk, so how is it excepted? * Answer 1: The meaning of Salam here is a supplication for safety. The inhabitants of Paradise have no need for this supplication, so superficially it resembles superfluous talk, except for the benefit of honoring one another. * Answer 2: It should be interpreted as an exception of the disconnected type (istithna' munqatti'). * Answer 3: It is like the poet's saying: > "And there is no fault in them, except that their swords, > Have nicks from striking the battalions." (The fault is mentioned, but the exception is something else entirely).

• Issue 2: The Source of the Peace: This peace could be: * The greeting of some inhabitants to others. * The greeting of the angels. * The greeting from Allah, as mentioned: **{And the angels will enter upon them from every gate, 'Peace be upon you for what you patiently endured. Excellent is the final home!'}** (Ar-Ra'd: 23-24), and {'Peace,' a saying from a Merciful Lord} (Ya-Sin: 58).

{And their provision is therein morning and evening} (19:64).

This raises two questions:

• Question 1: The purpose of these verses is to describe magnificent states of Paradise. Is the arrival of sustenance morning and evening considered a magnificent state?
  • Answer 1 (Al-Hasan): Allah intended to appeal to every group based on what they loved in the world. Thus, He mentioned golden and silver bracelets and silk garments (customs of the non-Arabs), and couches (Ara'ik - canopied beds, customs of the noble Arabs in Yemen). Nothing was dearer to the Arabs than breakfast (ghada') and dinner ('asha'), so He promised them that.
  • Answer 2: It means the perpetuity of sustenance. Just as one might say, "I am with so-and-so morning and evening," intending continuity rather than the specific two times.

• Question 2: Allah says: {They will not see therein sun or freezing cold} (Al-Insan: 13), and the Prophet (PBUH) said, "There is no morning or evening with your Lord." Morning and evening only exist when there is morning and evening (day/night cycle).
  • Answer: It means they will eat at the time equivalent to breakfast and dinner, but there is no actual morning or evening in Paradise because there is no night. It is also suggested that Allah has established a sign for them to recognize the measure of morning and evening, or that they receive their sustenance whenever they wish, following the customary timing of morning and evening.

{That is the Paradise which We cause to inherit of Our servants those who were righteous} (19:65).

This verse contains several points of discussion:

• Point 1: {That is the Paradise}: This reference is appropriate because Paradise is unseen.
• Point 2: The Meaning of 'We cause to inherit (Nuurithu)':
  1. Metaphorically: We preserve Paradise for them, just as we preserve the inheritance for the heir.
  2. Transfer: We transfer those abodes from those who would have attained them had they obeyed, to Our servants who feared their Lord, making this transfer an inheritance (Al-Hasan).
  3. Result of Piety: The righteous will meet their Lord on the Day of Resurrection, their deeds having ended, but their fruits (Paradise) remaining. When He admits them to Paradise, He has inherited it to them from their piety, just as an heir inherits wealth from the deceased.
• Point 3: {those who were righteous (man kana taqiyyan)}: This means those who adhered to avoiding their sins and made it their habit, and who avoided abandoning obligations.
• Point 4: The Scope of Righteousness (Taqwa): Al-Qadi suggested this indicates that only the righteous enter Paradise, and the sinner who commits major sins is not described as such.
  • The Response: The verse indicates that the righteous will enter, but it does not explicitly state that those who are not righteous will not enter. Furthermore, the person who commits major sins is still righteous in avoiding disbelief (kufr). Since the definition of taqwa includes being righteous against disbelief, and the major sinner fits this description, it is more likely that the verse implies the major sinner can enter, rather than implying they are excluded.

{And We do not descend except by the command of your Lord. To Him belongs what is before us and what is behind us and what is between them, and never was your Lord forgetful.} (19:64)

• The angels state that their descent (perhaps bringing sustenance or revelation) occurs only by Allah's command.
• To Allah belongs everything: what is in front of us (the future), what is behind us (the past), and what is in between (the present).
• {and never was your Lord forgetful.} This confirms His absolute control and knowledge.

{Lord of the heavens and the earth and whatever is between them, so worship Him and be patient with His worship. Do you know a namesake for Him?} (19:65)

• He is the Lord of all existence, so worship Him alone.
• {and be patient with His worship}: Persevere in obedience.
• {Do you know a namesake for Him?}: A being equal or comparable to Him? (A rhetorical question implying none exists).