جَزاءً مِن رَبِّكَ عَطاءً حِسابًا

A reward from your Lord, a bounty sufficing.

EXEGESIS

There are a few possible meanings for ḥisāb here: 1. It is an infinitive that serves as an adjective here meaning sufficient and sufficing (ḥasban). Ḥasbunā allāh means ‘God suffices us’.^{‎[1]Raghib, under ḥ-s-b; Bahrayn, under ḥ-s-b.} This itself can be interpreted in two ways: what was mentioned in earlier verses is their reward, an abundant and sufficient blessing from God. This is how many early exegetes have interpreted the verse;^{‎[2]Tabrisi, 10/646, narrated from Abū ʿUbaydah, Jubbāʾī, and Zajjāj.} or, they will be pleased and satiated with their reward, such that they will not desire the higher levels of paradise from which they are veiled and which are beyond their capacity. Thus they will not envy any other inhabitant of paradise for they are satisfied with their own reward.^{‎[3]Abd al-Razzaq, 2/402.} This also complies with the next meaning. 2. This reward is according to their accounts and reckoning (ḥisāb). In this case, the verse would imply the idea that the God-wary will differ in reward according to their different levels and actions.^{‎[4]Tibyan, 10/248; Tabari, 30/14, narrated from Mujāhid.} 3. It is such a full and abundant reward that it can be reckoned and calculated. This would be similar to these verses: You will be requited only for what you used to do – [all] except Allah’s exclusive servants. For such there is a known provision (37:39-41). 4. Ḥisāb here means maḥsūb (anticipated, hoped for, counted on).^{‎[5]Mizan, 20/170.} This itself can be interpreted in two ways: 1. This reward is a bounty that they had been expecting, hoping, and counting on according to God’s promise. 2. This reward is in accordance with their deeds, implying that nothing of their good deeds will go unrewarded. Hence, the attribute ḥisāban (counted, calculated) is not intended to set an upper bound on their reward, but only to set a lower bound. It is saying that all of their good deeds will be reckoned and they will receive their full reward for it (3:115, 3:171, 7:170, 9:120, 11:109, 11:115, 12:56, 12:90, 18:30, 72:13). As with more than that, it is very well possible (2:212, 2:261, 4:40, 24:38, 39:10, 40:40), but it is not the concern of the current verse.^{‎[6]Razi, 31/23.} 5. Perhaps the purpose of the verse is to emphasise the aspect of justice and reckoning on that day, in that it is the same law and principle applied to everyone, both the rebels and the God-wary, and everyone’s retribution will be A fitting requital (verse 26).^{‎[7]Qaraati, 10/366.} Therefore, the verse is not saying anything – whether in approval or disapproval – about God’s grace and excess reward for the God-wary beyond their desert. It should not be mixed with that discussion.

EXPOSITION

This verse apparently addresses the Prophet, as is the Quran’s style in many similar cases. It is as if the first verse of the chapter (What is it about which they question each other?!) took the discussion in a certain direction, and now it is coming back to the Prophet.

Referring to God as Lord suggests that reward and retribution is a necessary consequence of God’s lordship.^{‎[8]Qaraati, 10/366.} Saying your Lord could also serve to emphasise the greatness of their bounty, because 1. It is attributed to God. 2. It is attributed to God as the Lord: an owner who nurtures, fosters, and looks after His servants. 3. It is attributed to God as the Lord of the Prophet. That is, this reward is according to the Prophet’s knowledge and gnosis of God’s lordship, which is far beyond the knowledge of anyone else. It could also emphasise the reward by linking it to the exalted rank and merit of the Prophet. This emphasis is further stressed in the next verse which elaborates your Lord: The Lord of the heavens and the earth and whatever is between them, the all-beneficent. Another possibility for the expression in the next verse is that it clarifies that not only is He your Lord [O Muhammad], but He is the Lord of the heavens and the earth and whatever is between them.^{‎[9]Tibyan, 10/248, with some elaboration.}

Another possibility is that this verse is an address to the God-wary in paradise. It is an expression of honour, esteem, and appreciation, which is itself a spiritual and psychological reward. This would be similar to the address, This is indeed your reward, and your endeavour has been well-appreciated (76:22). This marks a clear contrast between how the people of paradise and the people of hell will each be addressed. The former will be told that this is the reward of your splendid actions and an ample bounty from your Lord, while the latter will be rebuked by the most severe censures: A fitting requital … So [now] taste! We shall increase you in nothing but punishment! (verses 26 and 30).

Apparently bounty and sufficing describe, interpret, and clarify reward. That is: the verse starts by describing the pleasures as a reward for their actions, but then it clarifies that this in reality is a bounty from God, and it is an abundant bounty. In other words, no one has any claim against God for His good deeds, for God gave the person power and will, guided him to good deeds, and aided him to achieve it. The very rewards that God has set for good deeds and the promise that He has given to His righteous servants are all instances of His mercy and bounty. Furthermore, His promised rewards are all ample and sufficing. In short, what they are given is in the form of reward and with this title (as a means of honour and exaltation), but in reality it is God’s bounty that is much more than what they deserve.^{‎[10]Tabari, 30/14.} In other words, these rewards are based on His own initiative to assign such rewards for such actions, not based on a preceding desert and entitlement by the servants due to their own right and merit. This explains the apparent contradiction between reward (which entails desert and entitlement) and bounty (which is an act of mercy and not the receiver’s due).^{‎[11]Bursawi, 10/308.}

There can also be an insightful comparison between this verse and verse 26: the dreadful punishment of hell is the rebels’ retribution (jazāʾ) according to their disbelief and misdeeds. Likewise, the pleasures given to the God-wary is their retribution (jazāʾ), but not according to their beliefs and good deeds that are rather limited in quantity and quality, but according to God’s abundant bounty.^{‎[12]Furqan, 30/58-59.} God’s punishment is an act of justice, while His reward is an act of mercy.^{‎[13]Bursawi, 10/308.} Furthermore, the punishment of the rebels is not attributed to God, but only described as A fitting requital (verse 26), while the reward of the God-wary is attributed to Him. This difference could allude to the fact that all that emanates from God is mercy, blessing, and good; and if there is any pain, punishment, or evil, it is only God’s restraining of His bounty. Whatever mercy Allah unfolds for the people, no one can withhold it; and whatever He withholds no one can release it after Him, and He is the all-mighty, the all-wise (35:2).^{‎[14]Furqan, 30/59.}

From His side there is mercy: He gives without a halt;

From your side there is complaint, mistake, and much fault.^{‎[15]Rūmī, Dīwān-e Kabīr, ghazal 3.}

INSIGHTS FROM HADITH

1. In describing believers who do righteous deeds, Imam Ali (a) said: ‘On the Day of Resurrection their good deeds will be reckoned and they will be given between ten to seven hundred times the reward of each. This is what He has said: A reward from your Lord, a bounty sufficing.’^{‎[16]Thaqafī, al-Ghārāt, 1/148; Amali.T, p. 26; Bihar, 33/544.}

[1] Raghib, under ḥ-s-b; Bahrayn, under ḥ-s-b.
[2] Tabrisi, 10/646, narrated from Abū ʿUbaydah, Jubbāʾī, and Zajjāj.
[3] Abd al-Razzaq, 2/402.
[4] Tibyan, 10/248; Tabari, 30/14, narrated from Mujāhid.
[5] Mizan, 20/170.
[6] Razi, 31/23.
[7] Qaraati, 10/366.
[8] Qaraati, 10/366.
[9] Tibyan, 10/248, with some elaboration.
[10] Tabari, 30/14.
[11] Bursawi, 10/308.
[12] Furqan, 30/58-59.
[13] Bursawi, 10/308.
[14] Furqan, 30/59.
[15] Rūmī, Dīwān-e Kabīr, ghazal 3.
[16] Thaqafī, al-Ghārāt, 1/148; Amali.T, p. 26; Bihar, 33/544.