فَأَمّا إِن كانَ مِنَ المُقَرَّبينَ

فَرَوحٌ وَرَيحانٌ وَجَنَّتُ نَعيمٍ

Then, if he be of the close ones,

then a restful breath, a fragrant breeze, and a garden of bliss.

EXEGESIS

Rawḥ is from the same root as rīḥ (wind) and rūḥ (spirit). The common element in these terms is a gentle movement like that of a breeze. Here it refers to a state of ease, repose, and comfort, much like the feeling that is created by a gentle breeze. It could also be a reference to God’s mercy, especially because the same word has been used in one other verse in this meaning (12:87).^{‎[1]Tahqiq; Raghib, under r-w-ḥ.} Rāzī has identified the original meaning of rawḥ to be saʿah (expanse, expansion), and has suggested three meanings for it here: God’s mercy, respite, and happiness.^{‎[2]Razi, 29/437.}

Rayḥān (from the same root as rawḥ) means something that is pleasant and delicate. It is used for flowers, children, and sustenance.^{‎[3]Nihayah; Bahrayn; Tahqiq; Raghib, under r-w-ḥ.} It is used in 55:12 as either flowers and plants that have a pleasant aroma, or the edible parts of the plants. Thus, here it could either refer to the pleasant odour of paradise, or the heavenly bounties and provisions that await the close ones.

It seems that rawḥ concerns being freed from that which is negative and feared, while rayḥān concerns being blessed with that which is positive and desired. The former would be freedom from sins, grief, and troubles, while the latter would be the many physical and spiritual bounties and blessings that await the righteous. Since a garden of bliss is stated separately, it may be deduced that rawḥ and rayḥān describe their treatment in barzakh (the intermediate world between this world and the Last Day). Other suggested meanings for rawḥ and rayḥān are: 1. Rawḥ indicates that they are relieved from the pangs of death, while rayḥān refers to their pleasant transition from this world by smelling a fragrant flower that will be brought to them at the time of death.^{‎[4]Mizan, 19/139.} This interpretation matches the previous verses very well, as it clarifies that death will not necessarily be a painful process. It also complies with many narrations about the death of the believers and the righteous. 2. Rawḥ concerns their deliverance from hardships and sorrows, while rayḥān concerns the redemption of their sins. 3. Rawḥ concerns their peace and rest in the grave (the realm of barzakh), while rayḥān concerns their peace and rest in paradise. 4. Rawḥ concerns their deliverance from hell, while rayḥān concerns their entrance into paradise. 5. Rawḥ concerns the forgiveness of their sins, while rayḥān concerns being honoured and elevated in paradise. 6. Rawḥ concerns the lightening of account, while rayḥān concerns the multiplication of rewards. 7. Rawḥ concerns the removal of the veils from them, while rayḥān concerns beholding the truth and the vision of God’s beauty.^{‎[5]Thalabi, 9/224-225; Murtaza Alidina, series of lectures on the exegesis of Sūrat al-Wāqiʿah, available at <http://www.dartabligh.org >. Most of these interpretations are by the early exegetes and companions. See Suyuti, 6/166-167.} Most of these meanings are specific applications of the general suggested meaning discussed initially.

EXPOSITION

This set of verses sums up the entire chapter by going back to the three classes of people in the hereafter that were introduced and described in the previous verses. They briefly summarise the rewards and punishments that were previously mentioned in detail. The order of the groups mentioned here matches the order of their elaborate descriptions, as well their ranks.

If the person whose soul reaches his throat and departs his body happens to be among the close ones – those who are brought near God – then he shall be treated with three lofty rewards: a restful breath, a fragrant breeze, and a garden of bliss. He will rest in peace and composure, will be immersed in the breath of the All-Merciful, and will be revived by the breath of eternal life (rawḥ). He will also be caressed by the fragrant breeze of paradise and God’s special mercy (rayḥān). Finally, he will reside in a garden of bliss, in proximity of his beloved. These three rewards can be matched with the three rewards in the following verse: Their Lord gives them the good news of His mercy and [His] pleasure, and for them there will be gardens with lasting bliss (9:21).^{‎[6]Razi, 29/438.}

Restful breath and fragrant breeze are suggestive of a state of lightness, immateriality, and disentanglement from corporeality. These are exactly compatible with the qualities of the foremost ones, who used to hasten and advance in their spiritual journey. To benefit from the spiritual bliss and ecstasy in the hereafter, one should first develop the appropriate appetite and a functioning digestive system that can receive, absorb, and enjoy those transcendent pleasures. Otherwise, if one’s enjoyments and delights in this world primarily consist of carnal pleasures, how can he even taste pleasures of a different nature? Such a person might qualify as one of the people of the right hand, but he will never be able to appreciate more elevated pleasures because he does not have the required capacity and receptivity.

Hence, it is important for one to start developing a connection with the transcendent realities such as God, His names, His prophets and saints, His angels, His books, His decree and destiny, His worship, His retribution, and the hereafter. One should contemplate about these matters, increase his knowledge, and try to have a taste of non-sensual pleasures. This is only possible by combating one’s base soul and carnal desires, and moving away from limitation towards non-conditionality. The restful breath and the fragrant breeze of paradise are nothing but a manifestation of true beliefs, sincere intentions, and righteous acts such as God’s remembrance, supplication, and prayer. If one can become an intimate companion of these transcendent realities in this world then that person will benefit from their company in the hereafter when they manifest in their real form.^{‎[7]Rūmī, Mathnawī, vol. 5, lines 2477-2481.}

Such was the state of the Holy Prophet: ‘The prayer has been made the apple of my eyes,’^{‎[8]Ahmad, 3/128; Nasai, 7/61-62; Kafi, 5/321, h. 7; Khisal, 1/165, h. 217.} as well as his grandson, Imam al-Husayn (a): ‘Indeed I love to perform the prayer for God, recite His book, supplicate, and ask for forgiveness.’^{‎[9]Mufīd, al-Irshād, 2/91; Bihar, 44/392.}

INSIGHTS FROM HADITH

1. Imam al-Ṣādiq (a) said: ‘When a believer dies, 70,000 angels accompany him to his grave. When he enters his grave, the two questioning angels Munkar and Nakīr come to him, make him sit, and ask him of his Lord, his religion, and his prophet. The believer answers: “My Lord is Allah; Muhammad is my prophet; and Islam is my religion.” Thus the two angels will expand his grave as far as his eyes can see, will bring him food from paradise, and will bring in breath and breeze for him. That is the word of God, mighty and majestic is He: Then, if he be of the close ones, then a restful breath, a fragrant breeze in his grave, and a garden of bliss upon the resurrection.’^{‎[10]Amali.S, p. 290, h. 12.}
2. In another similar narration, Imam al-Ṣādiq (a) continued by providing a similar interpretation for verses 92-94: ‘But if he be of the deniers, the astray ones, then a treat of boiling water in his grave, and entry into hell upon the resurrection.’^{‎[11]Qummi, 2/350; Amali.S, pp. 474-475, h. 11.}

Note: Similar interpretations have been reported from the Prophet’s companions and their followers.^{‎[12]Suyuti, 6/166.} Likewise is a long narration by Imam Ali (a) about how one is separated from his wealth and children upon death and goes to the grave with only his deeds.^{‎[13]Kafi, 3/231-233, h. 1.}

3. Salmān narrated from the Prophet that he said: ‘Indeed the first glad tidings that a believer receives upon his death are a restful breath, a fragrant breeze, and a garden of bliss. Indeed the first glad tidings that a believer receives in his grave are: “Rejoice in God’s satisfaction, exalted is He, and paradise. You have sent ahead a fair reservation [for your hereafter].”’^{‎[14]Suyuti, 6/166.}
4. The Prophet said: ‘When a believer is about to die, the angels will surely come to him with a bundle of flowers (rayḥān), musk, and silk. His soul is then easily taken out [of his body] as a hair is easily taken out of dough, and it [the soul] is told: “O you good soul! Exit toward God’s breath (rawḥ) and honour, while you are well-pleased and well-pleasing.” When his soul is detached [from the body], it is placed on the musk and flowers, covered by the silk, and taken to the ʿilliyyīn (the elevated position of the righteous in paradise).’^{‎[15]Suyuti, 6/167.}

Note: One may thus deduce the opposite of this for the disbelievers, as Ibn Abbas said: ‘No disbeliever exits this world unless he drinks a cup of boiling water.’^{‎[16]Ibn Abi Hatim, 10/3335, h. 18812.}

REVIEW OF TAFSĪR LITERATURE

These verses are sometimes cited when discussing the embodiment of actions, the principle being that one’s retribution in the hereafter is nothing different or separate from his actions and inner realisations that he had achieved in this world. It is argued that according to these verses the person himself will be a restful breath, a fragrant breeze, and a garden of bliss, because the Quran does not say ‘for him’ is a restful breath …

[1] Tahqiq; Raghib, under r-w-ḥ.
[2] Razi, 29/437.
[3] Nihayah; Bahrayn; Tahqiq; Raghib, under r-w-ḥ.
[4] Mizan, 19/139.
[5] Thalabi, 9/224-225; Murtaza Alidina, series of lectures on the exegesis of Sūrat al-Wāqiʿah, available at <http://www.dartabligh.org >. Most of these interpretations are by the early exegetes and companions. See Suyuti, 6/166-167.
[6] Razi, 29/438.
[7] Rūmī, Mathnawī, vol. 5, lines 2477-2481.
[8] Ahmad, 3/128; Nasai, 7/61-62; Kafi, 5/321, h. 7; Khisal, 1/165, h. 217.
[9] Mufīd, al-Irshād, 2/91; Bihar, 44/392.
[10] Amali.S, p. 290, h. 12.
[11] Qummi, 2/350; Amali.S, pp. 474-475, h. 11.
[12] Suyuti, 6/166.
[13] Kafi, 3/231-233, h. 1.
[14] Suyuti, 6/166.
[15] Suyuti, 6/167.
[16] Ibn Abi Hatim, 10/3335, h. 18812.