الآية رقم (8) - جَزَاؤُهُمْ عِندَ رَبِّهِمْ جَنَّاتُ عَدْنٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ذَلِكَ لِمَنْ خَشِيَ رَبَّهُ

(8) - (Their reward with Allah will be gardens of perpetual residence beneath which rivers flow, wherein they will abide forever, Allah being pleased with them and they with Him. That is for whoever has feared his Lord. (8))

Reward, recompense, and compensation will be given to them. They will be rewarded for their actions with fullest and completest reward, because they are the best of creation, and because of their faith and what they have done of good deeds. Allah (swt) says:

 ٰوَبَشِّرِ الَّذِينَ آمَنُوا أَنَّ لَهُمْ قَدَمَ صِدْقٍ عِندَ رَبِّهِمْ﴿

(And give good tidings to those who believe that they will have a precedence of honor with their Lord.) (Yunus: 2)

The sentence (Their reward with Allah) is magnificent; since when your reward is with someone who is equal to you, you may not be satisfied. but, when your reward is with Allah (swt), this is a great matter, as it is with the Supreme Lord.

Their reward with Allah (swt) will be Gardens of eternal residence.

Verify, this world is not a place of residence, but a home that we soon leave either to the Gardens of Aden for a permanent residence, or, Allah (swt) forbid, to Hell and wretched destination.

Allah (swt) gives us a picture of the rivers in Paradise, the source of these rivers is from beneath these gardens. They are not rivers that come to you from a far, or they may be cut off, rather, it is bliss beyond which there is no bliss.

(Allah being pleased with them and they with Him.): In another verse, Allah (swt) says:

وَالسَّابِقُونَ الْأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالْأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ ٰ

(And the first forerunners [in the faith] among the Muhajireen and the Ansar and those who followed them with good conduct – Allah is pleased with them and they are pleased with Him, and He has prepared for them gardens beneath which rivers flow, wherein they will abide forever. That is the great attainment.) (At-Tawba: 100)

Any one may ask: Allah’s satisfaction with the believers is known, meaning, He (swt) will bestowed them the Paradise, but how would the servants be pleased with Him? The answer is: When the believers see the reward prepared for them in the Hereafter, they say:

  ٰوَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي صَدَقَنَا وَعْدَهُ وَأَوْرَثَنَا الْأَرْضَ نَتَبَوَّأُ مِنَ الْجَنَّةِ حَيْثُ نَشَاءُ﴿

(And they will say, “Praise to Allah, who has fulfilled for us His promise and made us inherit the earth [so] we may settle in Paradise wherever we will.) (Az-Zumar: 74)

Pleasure is to get what you hope through what you love, to be satisfied with the things that have happened to you in this worldly life, and this is beyond patience. The Messenger of Allah (saws) said in the Qudsi hadith :

(Allah, the Lord of honor and glory, will say to the inhabitants of Paradise: ‘O inhabitants of Paradise!’ They will respond: ‘Here we are! At Your service, O our Lord. All good is in Your Hand!’ He will ask them: ‘Are you pleased?’ They will reply: ‘Why should we not be pleased, O Lord, when You have given us what You have not given to any of Your creatures?’ Allah will say: ‘Shall I not give you something better than that?’ They will ask: ‘O Lord! What can be better than that?’ Allah will say: ‘I shall bestow My Pleasure upon you and I shall never be displeased with you.)[1]

Thus, the satisfaction will be at its highest level. This is what Allah (swt) says about: (Allah being pleased with them and they with Him), gratitude from Allah (swt).

At the end of this surah, Allah (swt) specifies the one who will get this great reward of the Gardens beneath which rivers flow; he is, (whoever has feared his Lord). Fear from Allah (swt) shall be accompanied with glorifying and praising Him (swt). The believer does not fear any evil, because he knows that the power is only for Allah (swt). Therefore, he fears nobody, as fear does not be except of Allah (swt); so he glorifies and fears Him (swt) alone.

 

 

[1] Sahih Al-Bukhari, Book of: To make the heart tender, Hadith No. 6183.

الآية رقم (7) - إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُوْلَئِكَ هُمْ خَيْرُ الْبَرِيَّةِ

(7) - (Indeed, they who have believed and done righteous deeds - those are the best of creatures. (7))

After Allah (swt) has mentioned the first type of creatures, He (swt) mentioned those who believed in Allah (swt) and His Messenger (saw), and combined belief with good deeds. Those are the best of creation. That is, they are the best of creation by their faith and good deeds, not by money, prestige or authority.

Abu Hurairah (May Allah be pleased with him), narrated that the Messenger of Allah (saw) said:

(Shall I not inform you of the best of creation? They said, “Of course, O Messenger of Allah!” He said, “A man who takes the reins of his horse in the way of Allah, and whenever there is a fearful cry from the enemy, he climbs upon it. Shall I not inform you of the next best of creation?” They said, “Of course, O Messenger of Allah!” He said, “A man who has a flock of sheep and he establishes the prayer and gives the obligatory charity. Shall I not inform you of the worst of creation?” They said, “Of course.” He said, “The person who is asked by Allah and he does not give by Him.)[1]

[1] Musnad Imam Ahmad, hadith No. 9131

الآية رقم (6) - إِنَّ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ فِي نَارِ جَهَنَّمَ خَالِدِينَ فِيهَا أُوْلَئِكَ هُمْ شَرُّ الْبَرِيَّةِ

(6) - (Indeed, they who disbelieved among the People of the Scripture and the polytheists will be in the fire of Hell, abiding eternally therein. Those are the worst of creatures. (6))

Allah (swt) states the fate of those who disbelieved among the People of the Scripture and the polytheists, that they turned away from the Messenger of Allah (saw), accused him of falsehood, and changed what was revealed to them of the good tidings of the coming of the Messenger of Allah (saw), and that it is mentioned in their books. As well as, the polytheists, who had associated with Allah (swt) idols and statues and disbelieved, that is, they have hidden the truth that all the Messengers had brought forth, and that there is no God but Allah (swt), that there is no true worshiped except Allah (swt), that Allah (swt) is alone, that He (swt) has no partner and that He (swt) is the only One Who really deserves worshipping. These people [who disbelieved among the People of the Scripture] and those people [the polytheists] are in the fire of Hell; they will abide therein forever. This is their painful destiny they ended to as a result of their disbelief and denial.

(Those are the worst of creatures): That is, the evilest creatures, as there is an evil in regards of another evil, but what is less than that? It is the same as the word “better” in the noble hadith:

(A strong believer is better and dearer to Allah than a weak one, and both are good)

الآية رقم (4) - وَمَا تَفَرَّقَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءتْهُمُ الْبَيِّنَةُ

(4) - (Nor did those who were given the Scripture become divided until after there had come to them clear evidence. (4))

Those who were given the Scripture- the Jews, who used to bring good tidings of the coming of Prophet Muhammad (saws) from the Torah- as Allah (swt) says:

  ٰإِنَّ الدِّينَ عِندَ اللَّهِ الْإِسْلَامُ ۗ وَمَا اخْتَلَفَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِن بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ ۗ وَمَن يَكْفُرْ بِآيَاتِ اللَّهِ فَإِنَّ اللَّهَ سَرِيعُ الْحِسَابِ﴿

(Indeed, the religion in the sight of Allah is Islam. And those who were given the Scripture did not differ except after knowledge had come to them – out of jealous animosity between themselves. And whoever disbelieves in the verses of Allah, then indeed, Allah is swift in [taking] account.) (Ali-Imran: 19)

The division here is the difference, as they were divided after clear knowledge had come to them. Hence, they were

They were divided and differed, and they became suspicious, and the book that had been revealed to them contained the good tiding of the coming of Prophet Muhammad (saw). However, they neither committed themselves to it nor did they believe in our master the Messenger of Allah (saw).

They had been united on the matter of believing the Messenger of Allah (saw), and when he came, they differed and divided. Some of them believed, such as Abdullah bin Salam, who was a Jewish rabbi, and the monk Bahira believed as well. But many others did not believe and they disagreed after the Messenger of Allah (saws) had come to them out of envy from themselves.

  وَمَا أُمِرُوا إِلَّا لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ وَيُقِيمُوا الصَّلَاةَ وَيُؤْتُوا الزَّكَاةَ ۚ وَذَٰلِكَ دِينُ الْقَيِّمَة﴿ 

(And they were not commanded except to worship Allah, [being] sincere to Him in religion, inclining to truth, and to establish prayer and to give zakah. And that is the correct religion. (5))

Allah (swt) has not commanded in all the previous heavenly books except to worship Him (swt) alone and to be sincere in worshipping Him (swt), this is the message of all the Messengers:

 ٰ وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ﴿

(And We certainly sent into every nation a messenger, [saying], “Worship Allah and avoid Taghut.) (An-Nahlf: 36)

Worshipping means the adherence to an allowed action, and avoiding a forbidden action. Allah (swt) says:

 وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ ٰ﴿

(And I did not create the jinn and mankind except to worship Me.) (Adh-dhariat: 56)

Therefore, the purpose of creation is the establishment of the method, and the worship of Allah (swt). It is not only to sit in the mosques and remembering Allah (swt), rather, it is an approach that includes life, values and all ethics.

مُخْلِصِينَ (sincere): Sincerity is the filtration of any of the impurities that afflict the doctrines and corrupt the deeds, it is an action of heart that recognizes the oneness of Allah (swt), and that there is no doer but Allah (swt), there is no creator but Allah (swt), there is no giver of life but Allah (swt), there is no bestower but Allah (swt), there is no preventer but Allah (swt), there is no harmful but Allah (swt), and there is no beneficial but Allah (swt).

One may say that sincerity is in the heart, and as long as the man harms nobody, it is not necessary to pray or perform any other act of worshipping since his intention is right and pure. The answer is: The issue is not only intentions, rather it is deeds and intentions. Allah (swt) says in the Qudsi hadith:

(Sincerity is one of My secrets, and I will place it in the heart of those whom I love of My servants).[1]

Because they have been sincere to Him in religion.

حُنَفَاءَ  (inclining to truth) That is, tending and inclining away from polytheism to righteousness. Therefore, Allah (swt) described our master Ibrahin (pbuh) as being (inclining toward truth), meaning that he was tending from worshipping idols. So this word is the measure of the righteousness and commitment to Allah’s orders, so that your deeds are only for the sake of Allah (swt).

They are straight in belief, worshipping and forwarding to Allah(swt), and they are straight, as well, in applying Allah’s orders, whether they are acts of worship, morals, dealings, or legislations.

However, the prayer is the title of everything, and Zakat (obligatory charity) is the title of social solidarity.

Prayer means establishing relation with Allah (swt). Prayer is a  declaration of the continuation of the loyalty to Allah (swt). Prayer is the pillar of religion, whoever has established it, has established the religion, and whoever has destroyed it, has destroyed the religion. It is the secret of relatin between the slave and his Lord (swt).

As for zakat (obligatory charity), it is intended for the purification of the soul and the purity of the heart. It reflects a feeling towards others. As if that, prayer and zakat are a relationship with the Creator and with the creatures. This is the heavenly message, hence, they cannot be means of people’s misery, nor can they be extremism and terrorism. This is the correct religion and this is the religion of the just and righteous creed.

وَذَٰلِكَ دِينُ الْقَيِّمَةِ (and that is the correct religion): We note here that the Arabic word of “religion” came masculine, and the Arabic word of  “correct” came feminine. “Correct” is a description of the religion or creed, and “religion” combines deeds and sayings; the testimony that there is no god but Allah (swt), and the actions such as prayer, zakat (obligatory charity) and others. However, the action of heart is required with the actions of speech.

[1] Jami’ Al-Ahadiths Al-Qudsi. Hadith No. 42.

الآية رقم (3) - فِيهَا كُتُبٌ قَيِّمَةٌ

(3) - (Within which are correct writings. (3))

These purified scriptures lead to righteousness, to the right straight method, which has not any depravation or contradictions. They clarify the truth from falsehood and show right and righteousness. Allah (swt) has described Ibrahim’s religion as a correct religion:

 قُلْ إِنَّنِي هَدَانِي رَبِّي إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ دِينًا قِيَمًا مِّلَّةَ إِبْرَاهِيمَ حَنِيفًا ۚ وَمَا كَانَ مِنَ الْمُشْرِكِينَ ٰ﴿

(Say, “Indeed, my Lord has guided me to a straight path – a correct religion – the way of Abraham, inclining toward truth. And he was not among those who associated others with Allah.”) (Al-An‘aam: 161)

قِيَمًا (correct religion): The Arabic word is derived from قيمة (the value), Allah (swt) says:

   ٰذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ﴿

(That is the correct religion, but most of the people do not know.) (Ar-Room: 30)

The correct religion indicates that it dominates all previous messages, it is the religion of the straightness and the religion of truth. These purified scriptures contain the rulings of Allah (swt) that are far from injustice, they include fair and moderate judgments, they are valuable and considerable. The Noble Qur’an is the collection of the fruits of all the preceding books of Allah (swt).

الآية رقم (2) - رَسُولٌ مِّنَ اللَّهِ يَتْلُو صُحُفًا مُّطَهَّرَةً

(2) - (A Messenger from Allah, reciting purified scriptures (2))

مُّطَهَّرَةً  (purified): Purified from the wrongness and falsehood.

This verse explains the (clear evidence). A Messenger needs a sign, so that no one can say that he is a messenger from Allah (swt) without an evidence, a miracle or an endorsement from Allah (swt). He must attest his words by a miracle that proves that he is a messenger from Allah (swt).

The miracle, as we know, is the abnormal thing that does not subject to the laws and norms to prove its truthfulness from Allah (swt). All Prophets came with miracles (the stick of Moses, Noah’s ark, the coolness of fire …). However, our Prophet (saws) came with the Holy Qur’an.

There are some scholars who interpret the word مُنفَكِّينَ (to be parted) as finished with and turning from their disbelief. Then the (clear evidence) would be the Messenger of Allah (saw); because He comes with true evidence, inspired by Allah (swt), and through him the truth is recognized from the falsehood.

Others have said that مُنفَكِّينَ (to be parted) means departing from the worldly life, and leaving it. So, (the clear evidence) would be the torment that will affect them openly. Consequently, this verse (A Messenger from Allah, reciting purified scriptures) is, in this sense, starts new speech.

It is the mission of the Messenger, whom Allah (swt) sent, to recite to us what was revealed to him of the Book of Allah (swt). Allah (swt) says:

  كَمَا أَرْسَلْنَا فِيكُمْ رَسُولًا مِّنكُمْ يَتْلُو عَلَيْكُمْ آيَاتِنَا وَيُزَكِّيكُمْ وَيُعَلِّمُكُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُعَلِّمُكُم مَّا لَمْ تَكُونُوا تَعْلَمُونَ﴿

(Just as We have sent among you a messenger from yourselves reciting to you Our verses and purifying you and teaching you the Book and wisdom and teaching you that which you did not know.)
(Al-Baqarah:151)

 لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِّنْ أَنفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِن كَانُوا مِن قَبْلُ لَفِي ضَلَالٍ مُّبِينٍ﴿

(Certainly did Allah confer [great] favor upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom, although they had been before in manifest error.)
(Ali-Imran:164)

Thus, the Messenger (saws) came to recite the verses of the Noble Qur’an. He came with readable verses; to draw people’s attention to the visible signs in the universe, which Allah (swt) created.

يَتْلُو (reciting) the difference between reciting and teaching:

Recitation of the Holy Qur’an is reading the Holy Qur’an slowly and with understanding to comprehend the verses, it does not mean teaching, whereas, teaching the Holy Qur’an means reciting and teaching it, by this one can understand the meanings and apply them.

صُحُفًا  (scriptures): Allah (swt) describes them as scriptures, as He (swt) describes what was revealed to Moses (pbuh):

  أمْ لَمْ يُنَبَّأْ بِمَا فِي صُحُفِ موسى﴿

(Or has he not been informed of what was in the scriptures of Moses.) (An-Najm: 36)

Sheeth Idrees (pbut) also had scriptures:

 أوَلَمْ تَأْتِهِم بَيِّنَةُ مَا فِي الصُّحُفِ الْأُولَى ﴿

(Has there not come to them evidence of what was in the former scriptures?) (Taha: 36)

And Allah (swt) has told us about Ibrahim:

 إنَّ هَٰذَا لَفِي الصُّحُفِ الْأُولَىٰ %  صُحُفِ إِبْرَاهِيمَ وَمُوسَىٰ ﴿

(Indeed, this is in the former scriptures, % The scriptures of Abraham and Moses) (Al-A‘laa: 18-19)

The difference between the scriptures of Abraham (pbuh), Moses (pbuh), and the scriptures of our Prophet (saws) is that the scriptures of them (pbut) are not their miracles. The miracle of Moses (pbuh) was the staff, and the miracle of Abraham (pbuh) was the coolness and safety of the fire upon him, whereas, the scripture revealed to our Prophet (saws); the Holy Qur’an, is the certain miracle of him (saws), verified to be an everlasting miracle over all ages

Scriptures is a plural; Thus, the meaning is to recite what is included in the scriptures.

مُّطَهَّرَةً   (purified): It is purified from any ugly words that may be mentioned about. The Qur’an is always being mentioned by the best words, and is praised by the best praise. It is purified because it is purified in the preserved tablet, as Allah (swt) says:

 فَمَن شَاءَ ذَكَرَهُ %  فِي صُحُفٍ مُّكَرَّمَةٍ % مَّرْفُوعَةٍ مُّطَهَّرَةٍ ٰ﴿

(So whoever wills may remember it. % [It is recorded] in honored sheets, % Exalted and purified) (Abasa: 12-14)

That is, it is high in status, and purified from impurity, and from any distortion.

الآية رقم (1) - لَمْ يَكُنِ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ وَالْمُشْرِكِينَ مُنفَكِّينَ حَتَّى تَأْتِيَهُمُ الْبَيِّنَةُ

(1) - (Those who disbelieved among the People of the Scripture and the polytheists were not to be parted until there came to them clear evidence -) (1))

Allah (swt) does not mention the thing from which People of the Scripture and the polytheists were parted, because it is known from the context of speech. That is, those who disbelieved from the People of the Book and the polytheists were not parted from their disbelief and polytheism until after the evidence had come to them.

(disbelief) in Arabic means concealment or covering, hence, the meaning of (disbelieve) means to conceal. That is, those who have disbelieved are concealing the faith in Allah (swt) and His Messenger (saw).

مُنفَكِّينَ (to be parted): leaving what they were, that is, what they were of their disbelief and polytheism, as they are still in the same state.

الْبَيِّنَةُ (clear evidence): it is the clear evidence by which the right and wrong are differentiated. The evidence of light, strength, and instinct that Allah (swt) gives to the human being who thinks, so that he will be guided to the fact that behind this universe there is Aranger Creator. Thereof, the clear evidence is the instinct faith centered in the atoms of things.