في مَقعَدِ صِدقٍ عِندَ مَليكٍ مُقتَدِرٍ
In the abode of truthfulness with an omnipotent king.
EXEGESIS
Maqʿad literally means a place of sitting (see 9:46).[1] Some exegetes also add that as opposed to the word majlis, maqʿad has an indication of longevity and perpetuity, i.e. they will permanently reside therein which necessitates that their blessings will not be tiring or have any negative effects. For example, 56:19 describes how the God-wary shall be granted pure wine in paradise, Which neither causes them headache nor stupefaction (see also 37:47).[2] Similarly, all the other blessings in paradise will be pure and perpetual.
Ṣidq (truthfulness) when attached to maqʿad (abode), literally means the abode of truthfulness. Obviously, the ascription of truthfulness to abode is metaphorical and it means that the God-wary who will reside therein were truthful in their actions and faith in such a way that it is approved by God. It indicates that it is the honesty, sincerity, and truthfulness of the God-wary that caused them to reach such a station in paradise.[3]
Alternatively, the expression may imply honour and admiration for those in that position: a position of rightfulness in which there is no wrong and seriousness in which there is no idle moment.[4]
It may also mean that the abode is pure and perfect which ends all sorrow and hardship without having an end in itself.[5]
EXPOSITION
The verse continues to describe the perfect abode awaiting the God-wary. They will reside in a place of honour beside an omnipotent king.
Obviously, being with the omnipotent king does not indicate physical proximity. Rather, it is used to indicate spiritual closeness. As such, the God-wary will be the recipients of His special grace and mercy that those who are distanced from Him are deprived of (see also 44:51).[6]
Some of the literalists have understood this proximity to mean that God will be sitting on His Throne and the God-wary will sit beside Him. However, it is clear that the Quran uses the word with (ʿinda) to also mean attribution and close relationship (see for example, 2:103, 2:110, 6:127, 7:206, 16:96, and 66:11).
It is noteworthy that in this chapter, the attribute of omnipotent has been ascribed to God in two places. In verse 42 it was in the context of God’s punishing, whilst in this verse it is in the context of giving reward.
Closing the verse by mentioning two attributes of God, King and omnipotent, is perhaps to comfort the God-wary that what they have been promised is something that will definitely be given to them. This is because He is the king and has complete ownership of and authority over everything, and He is omnipotent whose power does not fall short of fulfilling His promise.[7]
This chapter began with a harsh warning to the polytheists and comes to a close with a soothing reminder to the God-wary.
INSIGHTS FROM HADITH
- It has been reported from Jābir ibn ʿAbd-Allāh: ‘The Prophet (s) was with us one day in the Mosque of Medina when some of his companions [Abū Dajānah] mentioned paradise. So, the Prophet (s) said: “O Abū Dajānah, do you not know that the one who loves us and has been tested with our love, Allah will make him reside with us?” He then recited, In the abode of truthfulness with an omnipotent king.’[8] A similar report exists in which the Prophet mentioned this to Imam Ali (a).[9] In other wordings of what seems to be the same incident, the Prophet says that those who love Ali (a) shall be raised with the Prophet and Ali (a) on the Day of Judgement, after which the Prophet recited the above verse.[10]
- Ālūsī mentions a report from Imam al-Ṣādiq (a), who said about In the abode of truthfulness: ‘The abode has been acclaimed with truthfulness and thus none shall reside therein except the people of truthfulness.’[11]
REVIEW OF TAFSĪR LITERATURE
According to some exegetes, calling out to Allah as the omnipotent king and admitting that all power is in His hands is one of the most efficient ways of getting one’s supplications answered.[12]
INSIGHTS FROM OTHER TRADITIONS
- Mine eyes shall be upon the faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me.[13]
- Surely the righteous shall give thanks unto thy name: the upright shall dwell in thy presence.[14]
[1] Munyah, 27/226.
[2] Mudarissi, 14/269; Razi, 29/332.
[3] Munyah, 27/226; Mizan, 19/89.
[4] Tibyan, 9/461.
[5] Munyah, 27/227; Mizan, 19/89.
[6] Munyah, 27/228.
[7] Mudarrisi, 14/270.
[8] Mizan, 19/90; Suyuti, 6/139.
[9] Burhan, 5/224.
[10] Furat, 1/456.
[11] Alusi, 27/96.
[12] Alusi, 14/95.
[13] Psalms 101:6.
[14] Psalms 140:13.