The Event (Al-Waqi'ah): (27) And those on the Right Hand, what are...

When the state of the foremost ones (As-Sābiqūn) was explained, the discourse turned to the Companions of the Right Hand (Ashāb al-Yamin) from the three pairs [of people].

First Issue: The Wisdom in Using Different Terms

What is the wisdom in mentioning them with the term {Al-Maymanah} (The Right Side/Place of the Right Hand) when mentioning the divisions, and with the term {Al-Yamin} (The Right Hand) when mentioning the blessings?

We say:

• Al-Maymanah (الميمنة) is likely derived from maf'alah (مفعلة), either meaning the place of the right hand (like al-mahkamah for the place of judgment), meaning the land where the right hand is, or meaning the place of good fortune (like al-manārah for the place of fire, or al-majmarah for the place of embers). In any case, Al-Maymanah indicates a location.

However, when the three pairs are first distinguished, they are separated because of the verse: "On that Day, they will be divided" (Ar-Rūm: 14) and "they will be separated" (Ar-Rūm: 43). Thus, they are separated by location. Therefore, in the first instance, they are referred to by a term indicating location.

Then, concerning the reward, their separation occurs through an implicit matter they do not share, unlike location. Hence, He said: {And those on the Right Hand} (Wa Ashāb al-Yamin). There are several interpretations for this:

1. They are those who take their records with their right hands.
2. They are those possessing strength.
3. They are those possessing light, as previously explained.

Second Issue: The Wisdom in Saying {In Sidr}

What is the wisdom in the Almighty’s saying: {In Sidr} (in Lote trees)? What blessing is there in their being in Sidr trees, which are trees of the wilderness, neither sweet nor pleasant?

We say: There is a profound wisdom here that earlier and later scholars missed, limiting their answer to the idea that Paradise is represented by what was esteemed and beloved among the Arabs, which is correct but not superior.

The superior and elegant explanation, fitting the interpretation of God's Word, is that: We have repeatedly explained that an eloquent speaker mentions the two extremes of two matters, and mentioning them implies reference to everything in between. For example, one says, "So-and-so rules the East and the West," implying he rules what is between them as well. Or, "So-and-so pleased the young and the old," implying he pleased everyone.

Similarly, it is clear that places of viewing and enjoyment are adorned with trees. These trees are sought either for their leaves (for looking at and seeking shade) or for their fruit, or both.

Trees' leaves fall into many categories, summarized by two types: very small leaves and very large leaves.

• Sidr (Lote tree) has extremely small leaves.
• Talh (Banana tree) has extremely large leaves.

Therefore, the Almighty’s saying: {In Sidr that is pruned (Makhdūd)} * {And Talh piled up (Mandūd)} is an indication of trees whose leaves are at the extreme of smallness, and trees whose leaves are at the extreme of largeness. Thus, mentioning these two extremes encompasses all trees concerning their leaves, which is one purpose of trees.

This is analogous to mentioning Dates (Nakhil) and Pomegranates (Rumman) when intending to mention fruits, because there is a great difference between them (as explained in its place). Mentioning these two encompasses all fruits. Likewise, we said regarding date palms and grapes: the date palm is one of the largest fruit-bearing trees, and the vine is one of the smallest fruit-bearing trees. Mentioning these two extremes encompasses all other fruit-bearing trees. This is a superior answer, and may God grant us success in it.

Third Issue: The Meaning of Makhdūd (Pruned/Stripped)

What is the meaning of Makhdūd? There are two views:

1. It means stripped of thorns. The thorns of the Sidr tree cause its leaves to fall off. If it were not for the thorns, it would be a prime resting place for the Arabs, as its dense, overlapping leaves provide excellent shade.
2. It means bent downwards. The tops of Sidr branches in this world tend to point upwards, unlike fruit trees whose tops droop. In this case, the meaning is that it contradicts the Sidr of this world, as the latter has much fruit.

Fourth Issue: What is Talh?

The apparent meaning is the banana tree. This confirms the benefit we mentioned earlier.

It is narrated that 'Ali (peace be upon him) heard someone reciting: {Wa Talhin Mandūd} (And piled-up Talh), and he said, "What is the matter with Talh? It should be (Wa Tala'in Nadīd) (And clustered Tala' [blossoms/fruit])", citing the verse: {With clustered blossoms} (Qāf: 10). They replied that the Mus'hafs read it as Talh. He said, "The Mus'hafs are not to be altered."

We say: This is evidence of the miraculous nature of the Qur'an and the depth of 'Ali's knowledge. As for the miracle: 'Ali was one of the most eloquent Arabs. When he heard this, he interpreted it as Tala' (blossoms) and maintained that interpretation, believing the wording was perfect. Then, upon realizing the true wording (Talh), he understood that Talh in this context was superior and more eloquent than what he had initially assumed. He then said: "The Mus'haf shows me that it is better than what I thought, so the Mus'haf is not to be changed."

What supports this is that if it were Tala' (blossoms/fruit), the subsequent verse {And abundant fruits} (Al-Wāqi'ah: 32) would be a repetition without benefit. However, with Talh (banana tree), the statement {And abundant fruits} gains significance, which we will explain, God willing.

Fifth Issue: What is Mandūd (Piled Up/Layered)?

It could refer to the leaves or the fruit. The apparent meaning is the leaves, because the banana tree, from bottom to top, consists of leaf upon leaf, growing like wheat—leaf upon leaf, its stalk thickening, and its leaves remaining layered, like reeds.

The banana tree of this world, when established, has gaps between its stalks and some leaves, and some parts are bare. The banana tree of the Hereafter will have its leaves connected to one another, making it more leafy.

It is also said that Mandūd refers to the fruit. If someone asks: If Talh is a tree, it does not become Mandūd; rather, it has Mandūd fruit. How then is the tree itself described as Mandūd?

We reply: This is an instance of describing the subject by an attribute of what is connected to it. One says, "Zayd has a beautiful face," and sometimes the face is omitted, and one says, "Zayd is beautiful," meaning his face is beautiful. It is permissible to omit the face if it does not cause misunderstanding. It is permissible to say, "Zayd struck the boy," but one cannot omit "the boy" because it implies error. However, in "Zayd is beautiful (of face)," omitting "face" is permissible.