The Reward of the God-Conscious: Gardens, Peace, and a Gift from the Lord of All

al-Saʿdī

After describing the terrible recompense of the transgressors, Allah turns to the reward of the God-conscious (al-muttaqīn) — those who feared their Lord and fulfilled His rights and the rights of His servants. For them is 'mafāz': triumph and deliverance, success in attaining what they desired and salvation from what they dreaded. He then details it: enclosed gardens of every delightful tree and fruit, especially grapes; pure companions perfectly matched in age and beauty; and cups filled to the brim with delicious drink that never intoxicates. In that abode they hear no vain speech and no falsehood — only peaceful, wholesome words — all of it a complete reward and an ample gift from their Lord.1

Ibn Kathīr

Ibn Kathīr explains that 'mafāzan' means a place of triumph and success whereby they are saved from the Fire — Ibn ʿAbbās and others said it means deliverance and felicity. 'Ḥadāʾiq' are gardens of palms and other trees, with grapevines singled out for honor. 'Kawāʿib atrāban' are full-grown maidens of equal age, while 'kaʾsan dihāqan' is a cup full and overflowing, as reported from Ibn ʿAbbās and Mujāhid. Therein they hear neither idle talk nor lying — the verse resembles 'They hear no ill speech therein nor any sinful talk' (56:25) — all of it a recompense and a generous, abundant gift from the Lord of the heavens and earth and the All-Merciful, before whom none can presume to speak except by His leave.2

al-Ṭabarī

al-Ṭabarī reports that 'mafāzan' means the place where the muttaqīn attain what they hoped for and triumph over the Fire. He cites that 'ḥadāʾiq' are walled gardens of trees, and that 'kawāʿib' are maidens whose breasts have become full and rounded, 'atrāb' meaning of one age. He relates from the predecessors that 'dihāq' means a cup poured out full and brimming, successively replenished. On 'jazāʾan ḥisābā' he transmits more than one sense: a recompense that suffices and satisfies them ('that which is enough'), and a reckoned, measured reward — and on the final verse, that no one among creation will have the power to address the All-Merciful except as He permits.3

al-Qurṭubī

al-Qurṭubī notes that 'mafāz' is the place of triumph and victory, and that the gardens are named ḥadāʾiq because they are enclosed and walled. He discusses 'kawāʿib' as youthful maidens whose forms are full, 'atrāb' as alike in age (some reports give the age of Paradise's people as thirty-three years), and 'dihāq' as a cup full to overflowing, citing companions for these meanings. He explains 'lā yasmaʿūna fīhā laghwan wa-lā kidhdhābā' as the absence of all vain and false speech, contrasting it with the corrupting talk of worldly gatherings, and reads 'ʿaṭāʾan ḥisābā' as a gift so abundant it fully suffices — the bestowal of the Lord of all that lies between the heavens and earth, the All-Merciful, whom none may address save by His permission.4

Allah said: I have prepared for My righteous servants what no eye has seen, no ear has heard, and what has never occurred to the human heart. Recite if you wish: 'No soul knows what comfort has been hidden for them as a reward for what they used to do' (32:17).

The first group to enter Paradise will be glittering like the full moon, and those who follow them will be like the most brilliant star in the sky. They will not urinate, relieve nature, spit, or have any nasal secretions. Their combs will be of gold, their sweat will be musk, and the aloeswood will be used in their incense burners. Their wives will be the wide-eyed maidens (ḥūr al-ʿīn).