Al-Naba: (36) A recompense from your Lord...

There are several issues concerning this verse:

Issue 1:

Al-Zajjaj said that the meaning is: "He recompensed them with that recompense." Similarly, it means "a gift" (عطاء) because the meaning of "recompensing" (جازاهم) and "giving" (أعطاهم) is one and the same.

Issue 2:

There is a question regarding this verse: The Almighty has designated one thing as both a recompense (جزاء) and a gift (عطاء). This seems impossible because being a recompense implies the establishment of desert/entitlement, whereas being a gift implies the absence of entitlement. Combining them is contradictory.

The answer is: This is only valid according to our view, which is that this entitlement is established by virtue of a promise, not because the action inherently obligates the Almighty to reward. Therefore, when viewed in relation to the promise attached to that action, it is a recompense (جزاء). When viewed in relation to the fact that nothing is obligatory upon God for anyone, it is a gift (عطاء).

Issue 3:

Regarding the phrase: ${\text{حساباً}} (a reckoning/sufficient amount), there are several interpretations:

1. Sufficient: It means "sufficient," derived from the saying, "He gave me what suffices me" (ما أحسبني). This is supported by the saying: "My knowledge of my state is sufficient for my request" (حسبي من سؤالي علمه بحالي), meaning it suffices my request. This is also supported by the poet's line:

   "When I settled with him, he embraced me, And gave beautifully and gave a sufficient amount (حساباً)." Meaning, he gave what was sufficient.

2. Measured/Calculated: The word {\text{حساباً}} is derived from حسبت الشيء (I calculated/counted the thing). Thus, {\text{عطاء حساباً}} means "a gift according to what was due to him in what God promised him of multiplication." This is because the Almighty determined the reward in three ways: one way is tenfold, another is seven hundredfold, and another is infinite, as He says: {\text{إنما يوفى الصابرون أجرهم بغير حساب}} (Indeed, the patient will be given their reward without reckoning) (Az-Zumar: 10).

3. Abundant: This is the view of Ibn Qutaybah: {\text{عطاء حساباً}} means "abundant." He said, "I gave so-and-so much" (أحسبت فلانا) meaning I gave him abundantly. The poet says:

   "And we follow the chief of the clan if he is hungry, And we give him abundantly (نحسبه) if he is not hungry."

4. Distinction between Recompense and Gift: The Almighty conveys to them the reward which is the recompense, and He conveys to them the favor which is in excess of the recompense. Then He says {\text{حساباً}}. The recompense is distinguished from the gift at the point of reckoning.

5. Proportionality to Warning: Since the Almighty mentioned {\text{جزاء وفاقاً}} (a fitting recompense) concerning the warning for the inhabitants of the Fire, He mentioned {\text{عطاء حساباً}} concerning the promise for the inhabitants of Paradise. This means that the reckoning was observed in the reward for their deeds, so that there would be no deficiency, shortfall, or shortcoming in the reward for their deeds. And God knows best His intent.

Issue 4:

Ibn Qutaybah recited {\text{حساباً}} with a shaddah (doubling of the 's' sound) as حسّاباً, meaning "the one who calculates" (المحسب), similar to الدراك meaning "the one who perceives" (المدرك), as mentioned by the author of Al-Kashshaf.

{ \text{رب السماوات والأرض وما بينهما الرحمن لا يملكون منه خطاباً} } (The Lord of the heavens and the earth and all that is between them, the Most Merciful. They have no power to address Him.)

Know that when the Almighty emphasized the warning for the disbelievers and the promise for the pious, He concluded the discourse on that by saying: {\text{رب السماوات والأرض وما بينهما الرحمن لا يملكون منه خطاباً}}$.