جَزاؤُهُم عِندَ رَبِّهِم جَنّاتُ عَدنٍ تَجري مِن تَحتِهَا الأَنهارُ خالِدينَ فيها أَبَدًا ۖ رَضِيَ اللَّهُ عَنهُم وَرَضوا عَنهُ ۚ ذٰلِكَ لِمَن خَشِيَ رَبَّهُ

Their reward, near their Lord, is the gardens of Eden, with streams running in them, to remain in them forever. Allah is pleased with them, and they are pleased with Him. That is for those who fear their Lord.

EXEGESIS

Jannāt (gardens) is the plural of jannah, which comes from the root janna, meaning to hide. Jannah refers to a garden with trees, the canopy of which creates shade and hides the ground. Paradise is called jannah, either because it resembles the gardens of this world or because its delights are hidden from the view of man and unimaginable.^{‎[1]Raghib, pp. 203-204.}

ʿAdn means the place where one remains. It is called ʿadn because by the mercy of God they will reside therein forever.^{‎[2]Tibyan, 7/39; Tabrisi, 6/720; Raghib, p. 553; Lisan, 13/279; Alusi, 8/257; Mizan, 9/338; Nemuneh, 8/38; Tantawi, 6/350.} ʿAdn also has the meaning of the centre (markaz) or core (baṭn) of something, such as maʿdin (source). In this sense, ʿadn would be at the very heart and core of paradise.^{‎[3]Lisan, 13/279; Qurtubi, 10/396; Alusi, 8/257.}

Khālidīn (they remain) is the plural of the active participle khālid, from khalada, meaning for something to be preserved and remain as it is, without succumbing to decay or deterioration. Anything that remains resistant to deterioration can be described with the term khuld, not necessarily because it is permanent, although the word is also used to describe something that remains.^{‎[4]Raghib, pp. 291-292, kh-l-d.}

EXPOSITION

Their reward: it is called ‘theirs’ as a sign of honour for them. Because of their faith and deeds and being the best of creatures, God has especially prepared this reward to be theirs, They will say: ‘All praise belongs to Allah, who has removed all grief from us. Indeed our Lord is all-forgiving, all-appreciative, who has settled us in the everlasting abode by His grace. In it we are untouched by toil, and untouched therein by fatigue’ (35:34-35).

Near their Lord: the reward is also described as coming from a position of nearness to God (ʿinda rabbihim) to highlight its great station and importance and that it is peerless when compared to lesser things.

With streams running in them: these streams are filled with fantastic drinks of varying flavours and effects,^{‎[5]See for example 47:15, 76:5-6, 76:17-18, 37:45-47, and 83:25-28.} and they run under the gardens of paradise. As for what this means, apparently, the people of heaven will be housed in multistorey dwellings that are built over the streams of paradise: We will surely settle them in lofty abodes of paradise with streams running under them (29:58), for them there will be lofty abodes with [other] lofty abodes built above them, with streams running beneath them (39:20).^{‎[6]Rāghib argues that with golden bracelets the verb ulqiya (cast) is used, while with silver the verb ḥullū (adorned) is used. He says this has a significance which should be discussed elsewhere (Raghib, p. 433). This statement is not understandable though as this verse in Sūrat al-Kahf uses ḥullū with golden bracelets.}

Perhaps this is for aesthetic reasons – we may even imagine that the houses might have glass-like bottoms where one can see the streams running underneath; or perhaps it is for ease of access to the drinks of those streams. Although some have said that the meaning of this statement is that there will be canals in paradise in which the streams flow.^{‎[7]See Tabrisi, 6/721.}

To remain in them forever: the people of paradise will remain in that bliss forever, Therein neither weariness shall touch them, nor will they [ever] be expelled from it (15:48).

Allah is pleased with them: He is pleased with their actions.^{‎[8]Tibyan, 10/391.} The pleasure of God is an attribute of action (fiʿl) abstracted from His action, not an emotional state as experienced by humans. It manifests itself as the reward which He bestows upon them.^{‎[9]Mizan, 20/340.}

And they are pleased with Him: with the good things that He has given them.^{‎[10] Tibyan, 10/391.}

Riḍā, or being pleased, is defined as the fulfilment of desire. It is not called riḍā until that desire is fulfilled. God wishes that His servants obey Him; therefore, He is pleased when they do so. His servants wish to please Him and be rewarded by Him, therefore they are pleased when that wish is fulfilled.^{‎[11] See Tibyan, 10/391.} Hence, true pleasure and bliss cannot be separated from divine pleasure and obedience.

And why should they not be pleased with Him, when He has given them everything that they wanted? And why should He not be pleased with them, when they have done what He has asked of them? More than that, what pleasure is greater than knowing that God is pleased with them?^{‎[12] Nemuneh, 27/209.} Allah has promised the faithful, men and women, gardens with streams running in them, to remain in them [forever], and good dwellings in the gardens of Eden. Yet Allah’s pleasure is greater [than all these]; that is the great success (9:72). Paradise is not only physical bliss, it is spiritual and mental joy, a complete sense of satisfaction and fulfilment.

That is for those who fear their Lord: God is the most merciful of the merciful and His love and kindness are beyond comparison or description. Fear (khashyah) of God in this sense does not mean terror of someone or something evil or wicked, but rather it is the feeling that is instilled in a person due to an intense sense of awe and duty, like a parent saying: ‘I fear lest my child grows up to be an unrighteous person.’ This fear is not only a positive attribute, but one that must be fostered and cherished in a believer. It is the result of awareness of God and one’s position and duty in relation to Him: But as for him who is awed (khāfa) to stand before his Lord and forbids the soul from [following] desire (79:40). It is a fruit of wisdom and knowledge, Only those of Allah’s servants having knowledge fear (yakhshā) Him (35:28).

INSIGHTS FROM HADITH

1. From Imam al-Ṣādiq (a), regarding Allah is pleased with them, and they are pleased with Him: ‘He is pleased with them because of the prior care and divine success that had been granted to them, and they are pleased with Him for what He had bestowed upon them – by following His Messenger and accepting what he brought to them. In other words, the manifestation of the people’s contentment with God lies in their acceptance of whatever His decrees bring upon them, while His contentment with them is shown by granting them the success to do that which will content Him.’^{‎[13] Thalabi, 10/262.}

REVIEW OF TAFSĪR LITERATURE

Thaʿlabī relates different definitions of what is meant by they are pleased with Him:

1. It is to consider things through the lens of His pleasure, so that nothing upsets you except that which upsets Him.^{‎[14] This was the opinion of al-Wāsiṭī (Thalabi, 10/262).}
2. To be satisfied with His decree.^{‎[15] This was the opinion of Dhū al-Nūn (Thalabi, 10/262).}
3. To empty the heart of all ill feelings, until it is filled only with joy and satisfaction.^{‎[16] This was the opinion of Abū Bakr ibn Ṭāhir (Thalabi, 10/262).}

Thaʿlabī also relates the beautiful statement made by Sahmī, who says: ‘If you cannot be satisfied with God, then how can you ask Him to be satisfied with you?’^{‎[17] Thalabi, 10/262.}

INSIGHTS FROM OTHER TRADITIONS

1. ‘Surely His salvation is near those who fear Him, that his glory may dwell in our land.’^{‎[18] Psalms 85:9.}
2. ‘Blessed is the one who always trembles before God, but whoever hardens their heart falls into trouble.’^{‎[19] Proverbs 28:14.}
3. ‘The fruit of that righteousness will be peace; its effect will be quietness and confidence forever.’^{‎[20] Isaiah 32:17.}
4. ‘The Lord delights in those who fear Him, who put their hope in His unfailing love.’^{‎[21] Psalms 147:11.}

[1] Raghib, pp. 203-204.
[2] Tibyan, 7/39; Tabrisi, 6/720; Raghib, p. 553; Lisan, 13/279; Alusi, 8/257; Mizan, 9/338; Nemuneh, 8/38; Tantawi, 6/350.
[3] Lisan, 13/279; Qurtubi, 10/396; Alusi, 8/257.
[4] Raghib, pp. 291-292, kh-l-d.
[5] See for example 47:15, 76:5-6, 76:17-18, 37:45-47, and 83:25-28.
[6] Rāghib argues that with golden bracelets the verb ulqiya (cast) is used, while with silver the verb ḥullū (adorned) is used. He says this has a significance which should be discussed elsewhere (Raghib, p. 433). This statement is not understandable though as this verse in Sūrat al-Kahf uses ḥullū with golden bracelets.
[7] See Tabrisi, 6/721.
[8] Tibyan, 10/391.
[9] Mizan, 20/340.
[10] Tibyan, 10/391.
[11] See Tibyan, 10/391.
[12] Nemuneh, 27/209.
[13] Thalabi, 10/262.
[14] This was the opinion of al-Wāsiṭī (Thalabi, 10/262).
[15] This was the opinion of Dhū al-Nūn (Thalabi, 10/262).
[16] This was the opinion of Abū Bakr ibn Ṭāhir (Thalabi, 10/262).
[17] Thalabi, 10/262.
[18] Psalms 85:9.
[19] Proverbs 28:14.
[20] Isaiah 32:17.
[21] Psalms 147:11.