Tafsir of Al-Bayyinah 98:8

Tafsir of Surah Al-Bayyinah (Verse 8)

Verse: {Their recompense with their Lord will be 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 him who fears his Lord.}

The exegesis here is straightforward, but we will mention the subtle points contained within it across several issues.

The conscious individual observes that they were created amidst trials and afflictions. They were formed from the most impure substance in the tightest confinement (the womb), emerging crying—not out of sorrow for separation, but as a complaint against the distress of imprisonment, seeking mercy.

After birth, they were not shown mercy but were tightly bound in the cradle. Soon after, they were handed over to a teacher who confined them to the maktab (school) and disciplined them for learning, and so on, until puberty. After this, they were bound by the "nails" of intellect and religious obligation (taklīf).

The individual then becomes perplexed, asking: Who is performing these actions upon me, even though I have committed no crime? Through contemplation, they finally discover the Doer: One who is unlike other knowers, and Powerful, unlike other powerful beings. They realize that although the outward form of these experiences was one of trial, their reality is pure generosity and mercy.

Consequently, the person abandons complaint and turns to gratitude. It then occurs to the servant to reciprocate this favor with service and obedience to the Giver. The servant makes their heart a dwelling place for the Sultan of Divine Knowledge (‘irfān).

It is as if the Truth (Allah) says: "My servant, I have descended My knowledge into your heart so that nothing may remove it." The servant responds: "O Lord, You placed the love of the breast in my heart, then removed it; likewise, the love of parents, and the love of the world and its desires—You removed them all. But Your love and Your knowledge, I will not allow them to leave my heart."

When knowledge and love remain in the "land" of the heart, rivers and streams burst forth from this spring. The stream reaching the eye results in contemplation (i‘tibār). The stream reaching the ear results in hearing the secret discourse (munājāt) and glorifications of all existing things. This applies to all limbs and faculties.

Allah then says: "My servant, I made your heart like a Garden for Me, and I caused those rivers to flow within it, permanent and everlasting. Since you, despite your weakness and deficiency, accomplished this, then I am more deserving of generosity, grace, and mercy. Thus, a Garden for a Garden [is the recompense]."

This is why it is said: {Their recompense with their Lord will be Gardens of Eden, beneath which rivers flow}. Indeed, the Generous, the Merciful, seems to say: "My servant gave me everything he possessed, and I gave him only a part of what is in My dominion. I am more deserving of generosity and bounty. Therefore, it is only right that I made this part a permanent, everlasting gift, so that its permanence and eternity may compensate for the deficiency inherent in it being only a part."

The word Jazā’ (recompense) refers to that which suffices or fulfills a need. For instance, grazing animals are said to be ijtazat (satisfied) by moist grass instead of water. This implies two meanings:

1. He gives the recompense in full, without deficiency.
2. Allah gives what suffices the need, leaving nothing in the servant's self unfulfilled, as He says: {And you will have therein whatever your souls desire}.

The verse states: {Their recompense}, attributing ownership to them. Absolute attribution implies possession. How can this be reconciled with His statement: {that has settled us in the lasting abode out of His grace}?

The Sunni Position: If a generous King said, "Whoever moves his finger, I will give him a thousand dinars," this is a condition and a recompense according to language and convention, not based on inherent desert. Thus, the statement {Their recompense} is true under this understanding.

The Mu‘tazilite Position: They interpret the word min (out of/from) in {out of His grace} as indicating the starting point of causation. They argue that the deservingness of these Gardens is achieved because of His prior grace: If He had not created us, given us capacity and intellect, removed excuses, and bestowed favors, we would never have reached this station.

If it is argued: If no one has a right upon Him in your view, what necessitates such immense bestowal? We reply: Are you asking about His favors yesterday when we were non-existent? Or His daily favors during the time of obligation? Or His favors tomorrow on the Day of Judgment?

• Regarding yesterday: It is as if He says: I am free from needing anything, yet the table of benefits is full. If I had not created creation, these benefits would have been wasted. Just as a man with wealth but no children buys servants to benefit from his wealth, He purchased this creation from the realm of non-existence so that they might benefit from His dominion, as narrated: "The creation are the dependents of Allah."
• Regarding today: Generosity necessitates completion after initiation. The Most Merciful is most deserving of this.
• Regarding tomorrow: I am indebted to them by the ruling of His promise and declaration; how could I fail to fulfill it?

There are several subtle points here:

1. The Nature of the Deposit: Some jurists state that if one says, "I have nothing owed by so-and-so," this refers specifically to debt. If he says, "I have nothing with so-and-so," it refers to a deposit (wadī‘ah). If he says, "I have nothing before so-and-so," it covers both debt and deposit. Knowing this, the phrase {with their Lord} implies it is a deposit (wadī‘ah), and a deposit is a specific, tangible asset (‘ayn). A debt, conversely, is an obligation. A tangible asset is superior to a mere obligation. Thus, {with their Lord} implies it is like a present, ready, specific wealth. If it is argued that a deposit is an unsecured trust, while debt is secured (and the secured is better), we reply: Security is only superior when the possibility of loss exists. For Allah, this is impossible. Therefore, the deposit with Him is better than a secured debt.

2. Security Amidst Turmoil: If turmoil strikes a town, and you deposit your wealth with the local Imam as a trust, your heart becomes at ease. Here, turmoil will strike the "town" of your body. You fear Satan changing things. So, deposit your trust with Me. I will write for you a document that will be recited in the sanctuaries until the Day of Resurrection—this very statement: {Their recompense with their Lord}—until I deliver it to you when you need it most, on the Plain of Resurrection.

3. Divine Nurturing: It says {with their Lord}, which contains great tidings. It is as if Allah says: "I was the one who nurtured you initially when you were nothing—devoid of existence, life, intellect, and power. I created you and gave you all these things. When you were completely dependent, I gave you these things and did not neglect you. Do you think that if you acquire something and deposit it with Me, I will neglect it? Never! This is impossible."

There are two views regarding {Their recompense with their Lord will be Gardens}:

1. Singular Recompense per Person: The plural form (Jannāt) corresponds to the plural subject (hum), implying each individual receives one Garden. This is analogous to saying to two servants: "If you both enter these two houses, you will receive X," implying each enters one house separately. Abu Yusuf held that the oath is not broken unless both enter both houses. Under this view, the lowest Garden is said to be ten times the size of this world, as narrated in a marfū‘ tradition, supported by {and a great dominion}.

2. Multiple Gardens per Person: This is supported by the Quranic statement: {And for him who feared the standing before his Lord will be two Gardens}, and then {And beneath them two Gardens}, mentioning four Gardens for one person. The reason is that he wept out of fear of Allah, and that weeping descended from four eyelids (two eyes, two lids). Thus, he deserved two Gardens for two eyes, resulting in four Gardens total for the weeping from four parts. Furthermore, Allah mentioned fear first in {And for him who feared... two Gardens} and mentioned fear last in this Surah: {That is for him who feared his Lord}, indicating the necessity of continuous fear. Fear before action is the fear of failure; fear after action is the fear of contradiction, as this act of worship is not worthy of that Divine Presence.

The word ‘Adn implies permanent residence, supported by verses like {abiding therein}, {they will not be expelled therefrom}, and {they will not desire to leave it}. It is said: ‘Adana bi’l-makān means he resided there. It is narrated that the Gardens of ‘Adn are in the center of Paradise.

Another view is that ‘Adn comes from ma‘dan (mine/source), meaning it is the source of bliss, security, and peace.

Some suggest the name Jannah (Garden) derives from:

• Al-Jinn (Spirits): They are characterized by swift movement, traversing the world in an hour. Thus, Allah implies that reaching the servant's desires in this Garden is achieved with extreme swiftness, like the movement of spirits, even though it is a permanent abode.
• Al-Junūn (Madness): The Garden is so overwhelming that a sane person seeing it would become like a madman, were it not for Allah establishing him by His grace.
• Al-Jannah (Protection): Because it is a protective Garden, shielding one from the Fire.
• Al-Janīn (Fetus): Because the person in the Garden will be in utmost comfort, like a fetus untouched by cold or heat ({They will see therein neither the sun nor freezing cold}).

{Beneath which rivers flow} indicates that flowing water is finer than stagnant water. Looking at flowing water increases light in the sight. It is as if Allah is saying: Your obedience was flowing while you were alive, as He said: {And worship your Lord until there comes to you the certainty}. Therefore, the rivers of My honor must flow eternally.

{Beneath them} indicates the absence of spoiling or spoiling factors. Spoiling in a garden occurs either due to the absence of flowing water (which is negated by the eternal flow) or due to flooding/excessiveness (which is negated by specifying beneath them).

The definite article (al-) in {the rivers} refers to the rivers mentioned in the Quran: the river of water, milk, honey, and wine. Know that a nahr (river) implies vastness and brightness; a small channel is not called a nahr. The great one is called a nahr, evidenced by: {And He subjected the ships for you to sail through the sea by His command, and He subjected the rivers for you}, where the rivers are mentioned alongside the sea.

After describing the Garden, Allah follows it with what is superior to the Garden itself: first, Eternity (Khulūd), and second, Pleasure/Contentment (Riḍā). It is narrated that the Prophet (PBUH) said: "Eternity in Paradise is better than Paradise, and the pleasure of Allah is better than Paradise."

The First Attribute (Eternity): Allah described the Garden sometimes as Gardens of ‘Adn, sometimes as Gardens of Bliss, and sometimes as the Abode of Peace. These three descriptions correspond to the three components of faith (īmān) that one rides upon: belief (creed), speech, and action.

The Second Attribute (Pleasure): The servant is created from a body and a spirit. The Garden of the body is the described Paradise; the Garden of the spirit is the Lord's pleasure. Man begins in the realm of the body and ends in the realm of intellect and spirit. Therefore, it is fitting that He began with the Garden and made the ultimate end the pleasure of Allah. Furthermore, He mentioned {Allah is pleased with them} before {and they are pleased with Him} because the Eternal (Allah) is the cause acting upon the created (the servant), and the created cannot act upon the Eternal.

He said {Allah is pleased with them} and not al-Rabb (the Lord) or other names because the word Allah carries the greatest majesty and awe. It is the Name that denotes the Essence along with all attributes—both attributes of Majesty and attributes of Honor. If He had said, "The Lord is pleased with them," it would not convey the perfection of the servant's obedience, as a nurturer might be satisfied with little. However, the word Allah implies the utmost majesty and awe. In such a Presence, pleasure is only attained through perfect action and complete service. Thus, {Allah is pleased with them} conveys the elevation of the servant's deed from this perspective.

There is a difference of opinion regarding {Allah is pleased with them}:

1. Some say it means He is pleased with their actions.
2. Others say it means He is pleased to praise and glorify them. This latter view is closer, as being pleased with the actor is different from being pleased with the action.

As for {and they are pleased with Him}, it means they are pleased with the bliss and reward He has given them.

This statement contains several issues:

Issue 1: The Virtue of Fear Fear in obedience is a good state, as Allah says: {And those who give what they give while their hearts are fearful}. Perhaps Khashyah (awe-filled fear) is more intense than mere Khawf (fear), because Allah mentions it in connection with the attributes of the Angels, coupled with Ishfāq (deep concern/solicitude), which is the most intense fear: {They are fearful of their Lord}. The discussion regarding fear and khashyah is well-known.

Issue 2: The Virtue of Knowledge and Scholars When this verse is combined with another verse, the totality proves the virtue of knowledge and scholars. Allah says: {Indeed, only those of His servants who have knowledge fear Allah}. This verse indicates that the scholar possesses khashyah. This verse ({That is for him who feared his Lord}) indicates that the one possessing khashyah will have Paradise. Therefore, from the combination of the two verses, it is derived that Paradise is the right of the scholars.

Issue 3: The Limit of Security Some scholars suggest this verse indicates that a person never reaches a point where he becomes secure, knowing definitively that he is among the inhabitants of Paradise. This view is not strong, because the Prophets (peace be upon them) knew they were destined for Paradise, yet they were the most intensely fearful of Allah, as the Prophet (PBUH) said: "The most knowledgeable among you about Allah is the most fearful of Him, and I am the most fearful of Him among you."

And Allah, the Exalted, knows best. May peace and blessings be upon our Master Muhammad, his family, and his companions.