في جَنَّةٍ عالِيَةٍ

In a lofty paradise.

EXEGESIS

ʿĀliyah (lofty) is the feminine of ʿālī. It implies loftiness and elevation in both the literal and metaphorical sense. The elevated part of a land or the upper part of a valley from where the water descends, for example, is also called ʿāliyah.^{‎[1]Lane, under ʿa-l-y.} Likewise, a man who is elevated, exalted, eminent, or noble may be referred to as rajul ʿālī al-kaʿb.^{‎[2]Lane, under ʿa-l-y.} Similarly, the expression lā yazālu kaʿbuka ʿāliyan means ‘may you not cease to be elevated or noble and exalted’.^{‎[3]Lane, under ʿa-l-y.} Hence, in this verse as well, most exegetes understand lofty paradise to mean a place that is spatially elevated and magnificent in status.^{‎[4]Ibn Kathir, 8/377.} See also taʿālā under the Exegesis of 72:3.

EXPOSITION

Having described the spiritual and emotional state of the felicitous, the physical and material pleasures of paradise are now recounted.

Seven blessings for the righteous are listed in this surah, this being the first one: residence In a lofty paradise. All these seven blessings suggest a life of honour and magnificence that is abundant and eternal; a life untouched by death or sickness, of pleasures untainted by pain, and a joy that is never interrupted by sorrow or grief. And for them shall be therein even above what they could ever desire or want.^{‎[5]Mizan, 20/274.}

Lofty paradise may also be a description for a very specific and exclusive abode in paradise, just as the Quran mentions different types of paradise including garden of bliss (jannat al-naʿīm) (70:38), garden of the abode (jannat al-maʾwā) (53:15), al-firdaws (18:107, 23:11), gardens of Eden (jannāt ʿadn) (20:76), and so forth. This paradise would therefore be an abode that is superior and loftier than other gardens in its honour, magnificence, and rank.^{‎[6]Tibyan, 10/335.}

Ibn Arabi of course sees this lofty paradise as being ‘in the gardens of divine attributes and the presence of the Holy (al-quds)’.^{‎[7]Ibn Arabi, 2/428.}

As mentioned in the Exegesis, this loftiness is both literal and metaphorical, just like verses that speak of the righteous having levels and ranks with God in the hereafter (8:4, 20:75) to mean levels and ranks in the literal and metaphorical sense. Rāzī, amongst others, has noted that the levels in paradise (both spatially and in rank) are ‘as many as the distance between the heavens and the earth’,^{‎[8]Razi, 31/142.} i.e. limitless.

A similar idea of loftiness that is both physically elevated and distinguished in honour is once again given a few verses later when describing the magnificent raised couches on which the righteous recline (verse 13).

INSIGHTS FROM HADITH

1. From Usāmah ibn Zayd from the Prophet: ‘Let it be known! Is there anyone ready to roll up their sleeves and work for paradise? For paradise has no comparison! It is, by the Lord of the Kaaba, a sparkling light and a widespread fragrance with lofty palaces and flowing rivers and ripe fruits, and beautiful, lovely spouses, and many fine garments; an eternal stationing in an abode of peace, fruits and greenery, silk and luxury, in a lofty, magnificent place!’ They [the companions] replied: ‘Indeed, Apostle of Allah, we are willing to work hard for it.’ ‘Say “if Allah wills”,’ he remarked, and the people said: ‘If Allah wills!’^{‎[9]Ibn Kathir, 8/378, from Ibn Majah.}
2. From Imam Ali (a): ‘If you cast your mind’s eye at what is described to you of paradise, your heart would begin to hate the delicacies of this world that have been displayed here, of its desires and its pleasures and the beauties of its scenes, and you would be lost in the rustling of the trees whose roots lie hidden in the mounds of musk on the banks of the rivers in paradise and in the attraction of the bunches of fresh pearls in the twigs and branches of those trees, and in the appearance of different fruits from under the cover of their leaves. These fruits can be picked without difficulty as they come down at the desire of their pickers. Pure honey and fermented wine will be handed round to those who settle down in the courtyards of its palaces. They are a people whom honour has always followed until they were made to settle in the house of eternal abode, and they obtained rest from the movement of journeying. If you were to occupy your heart, O listener, with advancing towards these wonderful scenes which will rush towards you, then your heart will certainly die out of eagerness for them, and you will desire to seek the company of those in the graves, hurriedly, from my audience here and hasten towards them. Allah may, by His mercy, include us and you too among those who strive with their hearts for the abodes of the virtuous.’^{‎[10]Nahj, sermon 165.}
3. Also from Imam Ali (a): ‘In paradise there are distinguished levels and different places of stay. Its boundary never ends. He who stays in it will never depart from it. He who is endowed with everlasting abode in it will never grow old, and its residents will never face want.’^{‎[11]Nahj, sermon 85.}

[1] Lane, under ʿa-l-y.
[2] Lane, under ʿa-l-y.
[3] Lane, under ʿa-l-y.
[4] Ibn Kathir, 8/377.
[5] Mizan, 20/274.
[6] Tibyan, 10/335.
[7] Ibn Arabi, 2/428.
[8] Razi, 31/142.
[9] Ibn Kathir, 8/378, from Ibn Majah.
[10] Nahj, sermon 165.
[11] Nahj, sermon 85.