Surah As-Saffat (37): Verses 41–50

Their Sustenance and Honor

When the Almighty described the state of those arrogant ones who refused to accept monotheism and persisted in denying prophethood, He followed it by mentioning the state of the sincere ones regarding the manner of their reward. There are several issues concerning this:

We previously mentioned two readings for Al-Mukhlasīn: with a fatḥa (A) or a kasra (I) on the lām.

• With fatḥa (Al-Mukhlaṣīn): It means that Allah purified them by His grace and chose them by His favor.
• With kasra (Al-Mukhliṣīn): It means that they sincerely devoted their obedience to Allah Almighty.

The Almighty described their sustenance as maʿlūm (known) but did not specify which attribute of it is known. Thus, opinions differ:

1. It means the time of that sustenance is known: it is the measure of morning and evening, even if there is no actual morning or evening there (referencing the verse: "And their provision is there morning and evening" [Maryam: 62]).
2. It means the quality (ṣifah) of that sustenance is known because it possesses specific characteristics created by Allah, such as pleasant taste, good smell, and beautiful appearance.
3. It means they are certain of its permanence, unlike the sustenance of this world, where one does not know when it will arrive or when it will cease.
4. It means the portion they deserve based on their deeds as a reward and honor from Allah. Allah has clarified that He gives them more than that out of His sheer favor.

Then, after mentioning that they have sustenance, Allah specified what that sustenance is: {Fruits}. There are two views on this:

1. Fruit is defined as that which is eaten for pleasure, not out of necessity. All the provisions of the inhabitants of Paradise are fruits because they are self-sufficient regarding maintaining health through food; they are eternal, perfectly formed bodies. Thus, everything they eat is for enjoyment.
2. Mentioning fruit is a way of indicating the higher by mentioning the lower: since fruit is always present, the main dishes (adām) are even more deserving of being present.

The first view is closer to the truth.

Furthermore, after mentioning eating, Allah clarified that this eating occurs with honor and veneration: {and they will be honored}. Eating devoid of veneration is appropriate for beasts.

After describing what they eat, the Almighty described their dwellings: {In Gardens of Bliss, on couches facing one another}. This means there is no difficulty for them in meeting for companionship and conversation. Some narrations state that when they wish to draw near, their couches move them. They can only face each other if their thoughts and innermost feelings align, which is only possible with ample space and ease. For one to hear another's speech and see them from a distance, Allah must strengthen their sight, hearing, and voices.

After explaining the description of their food and dwelling, Allah mentioned the description of their drink: {Circulated among them will be cups from a spring} (min maʿīn).

• A vessel containing wine is called a ka’s (cup), and the wine itself is sometimes called a ka’s.
• Al-Akhfash said that every ka’s mentioned in the Qur'an refers to wine.
• {from a spring} (min maʿīn): This means from a specific drink, or from a specific river. Maʿīn is derived from ʿayn al-mā’ (water spring), meaning it issues forth from springs like water. It is called maʿīn because of its appearance/manifestation. Tha'lab said that ʿāna al-mā’ means the water appeared flowing. It is a passive participle (mafʿūl) from ʿayn, similar to mabīʿ (sold) and makīl (measured).
• Alternatively, it is called maʿīn because the water flows visibly on the surface of the spring.
• It could also be faʿīl derived from al-maʿīn (intense flow), hence amʿana fī al-sayr (he proceeded intensely in his journey).

{White} (bayḍā’): This is an adjective for the wine. Al-Akhfash said the wine of Paradise is whiter than milk.

{A delight to the drinkers} (ladhdhah): There are several interpretations:

1. It is described as ladhdhah (delight) as if it is the delight itself, similar to saying someone is "generosity and kindness" to emphasize the extreme degree of those qualities.
2. Al-Zajjaj said it means "possessing delight" (dhāt ladhdhah), implying a suppressed possessive noun (muḍāf).
3. Al-Layth said ladhdh and ladhīdh (delightful) are used interchangeably as adjectives. Allah says: {white, a delight for the drinkers} and {wine, a delight} (Muhammad: 15). This is why sleep is called ladhdhah (delight) because it is enjoyed. Under this view, ladhdhah means ladhīdhah (delightful).

The first interpretation is the closest to the truth.

Then Allah Almighty said: {In it there is no intoxication, nor will they be exhausted thereby} (lā fīhā ghawl wa lā hum ʿanhā yunzafūn). There are several points here:

Point 1: Ghawl

• Al-Farra’ said that Arabs use ghīlah, ghā’ilah, and ghawl interchangeably (meaning harm/ruin).
• Abu Ubaydah said al-ghawl means it steals away their intellects, citing the verse: "And the cup kept stealing them away, and taking away the first ones."
• Al-Layth said al-ghawl is a headache. The meaning is that it contains no headache, unlike the wine of this world.
• Al-Wāḥidī (may Allah have mercy on him) said its essence is destruction (ihlāk). One says ghālahu ghawlan (he destroyed him). Al-ghawl and al-ghā’il mean the destroyer. The headache is then called ghawl because it leads to destruction.

Point 2: Yunzafūn This is read with a fatḥa (Yunzafūn) or a kasrah (Yunzafūn) on the zāy.

• With kasrah (Yunzafūn): Al-Farra’ mentioned two meanings: (1) The man’s intoxication has run out (anzafa). (2) His mind has left him due to drunkenness (anzafa).
• With fatḥa (Yunzafūn): It means their minds will not leave them; i.e., they will not become drunk. One says nazafa al-rajul (the man became intoxicated), and he is manzūf or nazīf.

The meaning is that it contains absolutely no type of corruption found in worldly wine—no headache, no hangover, no boisterousness—nor will they become intoxicated. Intoxication is specifically mentioned because it is the greatest corruption associated with drinking wine.

After describing their drink, Allah immediately mentioned the description of those they will be paired with in marriage, in three ways:

1. {And with them will be those restraining their glances} (qāṣirāt al-ṭarf). Qaṣr in language means restraint. Hence the verse: {Houris, confined to pavilions} (Ar-Rahman: 72). It means they restrain their gaze and do not look at anyone other than their husbands.

2. {Wide-eyed} (ʿīn). Al-Zajjaj said this means large-eyed and beautiful; the singular is ʿaynā’.

3. {As if they were hidden eggs} (ka’annahunna bayḍun maknūn). Maknūn in language means concealed or protected. This simile means that the exterior of the egg has a whiteness mixed with a slight yellow tint. When it is maknūn (protected), it is shielded from dust and grime, resulting in a color of utmost beauty. Arabs used to call women "eggs of the chambers" (bayḍāt al-khudūr).

After completing the descriptions of the people of Paradise, Allah said: {Then some of them will turn to others, inquiring of one another}.

If one asks what fa-aqbala (Then they turned) is connected to, we say it is connected to {Circulated among them will be cups}. The meaning is that they drink while conversing with each other, as the poet said:

"And nothing remains of pleasures except The conversation of the noble ones over wine."

The meaning is that some of them will turn to others, asking about what happened to them and against them in the world.

{A speaker among them will say: "Indeed, I had a companion [on Earth],}

{Who used to say, 'Are you truly one who believes}

{That when we die and become dust and bones, we will indeed be recompensed?}

{He will say, "Will you look?"}

{So he will look and see him in the midst of the Hellfire.}

{He will say, "By Allah, you almost ruined me.}

{And had it not been for the favor of my Lord, I would have been among those brought forth [to punishment].}

{Then are we not to die,}

{Except our first death? And we will not be punished?}

{Indeed, this is the great success.}

{For a reward like this, let the workers strive."}