The Condition of the People of Paradise on the Day of Judgement

The Condition of the People of Paradise on the Day of Judgement

After mentioning the situation of the wretched people, Allah changes the discussion to mention those who will be happy. He says, ﴿ وُجُوهٌ يَوْمَئِذٍ ﴾ (Faces that Day.) meaning, on the Day of Judgement. ﴿ نَّاعِمَةٌ ﴾ (will be joyful,) meaning, pleasure will be noticeable in them (those faces). This will only occur due to their striving. Sufyan said, ﴿ لِّسَعْيِهَا رَاضِيَةٌ ﴾ (Glad with their endeavor.) "They will be pleased with their deeds.'' Then Allah says, ﴿ فِى جَنَّةٍ عَالِيَةٍ ﴾ (In a lofty Paradise.) meaning, elevated and brilliant, secure in their dwellings. ﴿ لاَّ تَسْمَعُ فِيهَا لَـغِيَةً ﴾ (Where they shall neither hear harmful speech nor falsehood.) meaning, they will not hear in the Paradise that they will be in, any foolish word. This is as Allah says, ﴿ لاَّ يَسْمَعُونَ فِيهَا لَغْواً إِلاَّ سَلَـماً ﴾ (They shall not hear therein any Laghw, but only Salam.) (19:62) Allah also says, ﴿ لاَّ لَغْوٌ فِيهَا وَلاَ تَأْثِيمٌ ﴾ (Free from any Laghw, and free from sin.) (52:23) and He says, ﴿ لاَ يَسْمَعُونَ فِيهَا لَغْواً وَلاَ تَأْثِيماً - إِلاَّ قِيلاً سَلَـماً سَلَـماً  ﴾ (No Laghw will they hear therein, nor any sinful speech. But only the saying of: "Salam! Salam!'' ) (56:25-26) Then Allah continues, ﴿ فِيهَا عَيْنٌ جَارِيَةٌ ﴾ (Therein will be a running spring.) meaning, flowing freely. This is mentioned with the intent of emphasizing affirmation. It is not intended to mean that there is only one spring. So here it refers to springs collectively. Thus, the meaning is that in it (Paradise) are flowing springs. Ibn Abi Hatim recorded from Abu Hurayrah that the Messenger of Allah said, « أَنْهَارُ الْجَنَّةِ تَفَجَّرُ مِنْ تَحْتِ تِلَالِ أَوْ مِنْ تَحْتِ جِبَالِ الْمِسْك » (The rivers of Paradise spring forth from beneath hills -- or mountains -- of musk.) ﴿ فِيهَا سُرُرٌ مَّرْفُوعَةٌ  ﴾ (Therein will be thrones raised high.) meaning, lofty, delightful, numerous couches, with elevated ceilings. Upon which will be seated wide-eyed, beautiful maidens. They have mentioned that whenever the friend of Allah wishes to sit on these lofty thrones, they (the thrones) will lower themselves for him. ﴿ وَأَكْوَابٌ مَّوْضُوعَةٌ ﴾ (And cups set at hand.) meaning, drinking containers that are prepared and presented for whoever among their masters (i.e., the people of Paradise) wants them. ﴿ وَنَمَارِقُ مَصْفُوفَةٌ  ﴾ (And Namariq set in rows.) Ibn `Abbas said, "An-Namariq are pillows.'' This was also said by `Ikrimah, Qatadah, Ad-Dahhak, As-Suddi, Ath-Thawri and others. Concerning Allah's statement, ﴿ وَزَرَابِيُّ مَبْثُوثَةٌ  ﴾ (And Zarabi, spread out (Mabthuthah).) Ibn `Abbas said, "Az-Zarabi are carpets.'' This was also said by Ad-Dahhak and others. Here the word Mabthuthah means placed here and there for whoever would like to sit upon them. ﴿وُجُوهٌ يَوْمَئِذٍ نَّاعِمَةٌ - لِّسَعْيِهَا رَاضِيَةٌ فِى جَنَّةٍ عَالِيَةٍ لاَّ تَسْمَعُ فِيهَا لَـغِيَةً فِيهَا عَيْنٌ جَارِيَةٌ فِيهَا سُرُرٌ مَّرْفُوعَةٌ وَأَكْوَابٌ مَّوْضُوعَةٌ وَنَمَارِقُ مَصْفُوفَةٌ وَزَرَابِيُّ مَبْثُوثَةٌ ﴾ 88-8. Faces that Day will be joyful,) (9. Glad with their endeavor.) (10. In a lofty Paradise.) (11. Where they shall neither hear harmful speech nor falsehood.) (12. Therein will be a running spring.) (13. Therein will be thrones raised high.) (14. And cups set at hand.) (15. And Namariq, set in rows.) (16. And Zarabi, spread out (Mabthuthah).) The Day of Judgement and what will happen to the People of the Fire during it Al-Ghashiyah is one of the names of the Day of Judgement. This was said by Ibn `Abbas, Qatadah and Ibn Zayd. It has been called this because it will overwhelm the people and overcome them. Allah then says, ﴿ وُجُوهٌ يَوْمَئِذٍ خَـشِعَةٌ  ﴾ (Some faces that Day will be Khashi`ah.) meaning, humiliated. This was said by Qatadah. Ibn `Abbas said, "They will be humble but this action will be of no benefit to them.'' Then Allah says, ﴿ عَامِلَةٌ نَّاصِبَةٌ  ﴾ (Laboring, weary.) meaning, they did many deeds and became weary in their performance, yet they will be cast into a blazing Fire on the Day of Judgement. Al-Hafiz Abu Bakr Al-Burqani narrated from Abu `Imran Al-Jawni that he said, " `Umar bin Al-Khattab passed by the monastery of a monk and he said: `O monk!' Then the monk came out, and `Umar looked at him and began to weep. Then it was said to him: `O Commander of the faithful! Why are you weeping' He replied: `I remembered the statement of Allah, the Mighty and Majestic, in His Book, ﴿ عَامِلَةٌ نَّاصِبَةٌ - تَصْلَى نَاراً حَامِيَةً  ﴾ (Laboring, weary. They will enter into Fire, Hamiyah.) So that is what has made me cry. ''' Al-Bukhari recorded that Ibn `Abbas said, ﴿ عَامِلَةٌ نَّاصِبَةٌ  ﴾ (Laboring, weary.) "The Christians.'' It is narrated that `Ikrimah and As-Suddi both said, "Laboring in the worldly life with disobedience, and weariness in the Fire from torment and perdition.'' Ibn `Abbas, Al-Hasan, and Qatadah all said, ﴿ تَصْلَى نَاراً حَامِيَةً  ﴾ (They will enter into Fire, Hamiyah) meaning, hot with intense heat. ﴿ تُسْقَى مِنْ عَيْنٍ ءَانِيَةٍ ﴾ (They will be given to drink from a boiling (Aniyah) spring.) meaning, its heat has reached its maximum limit and boiling point. This was said by Ibn `Abbas, Mujahid, Al-Hasan and As-Suddi. Concerning Allah's statement, ﴿ لَّيْسَ لَهُمْ طَعَامٌ إِلاَّ مِن ضَرِيعٍ ﴾ (No food will there be for them but from Dari`,) `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "A tree from the Hellfire.'' Ibn `Abbas, Mujahid, `Ikrimah, Abu Al-Jawza' and Qatadah, all said, "It is Ash-Shibriq (a type of plant).'' Qatadah said, "The Quraysh called it Ash-Shabraq in the spring and Ad-Dari` in the summer.'' `Ikrimah said, "It is a thorny tree which reaches down to the ground.'' Al-Bukhari related that Mujahid said, "Ad-Dari` is a plant that is called Ash-Shibriq. The people of the Hijaz call it Ad-Dari` when it dries, and it is poisonous.'' Ma`mar narrated that Qatadah said, ﴿ لَّيْسَ لَهُمْ طَعَامٌ إِلاَّ مِن ضَرِيعٍ  ﴾ (No food will there be for them but from Dari`,) "This is Ash-Shibriq. When it dries it is called Ad-Dari`.'' Sa`id narrated from Qatadah that he said, ﴿ لَّيْسَ لَهُمْ طَعَامٌ إِلاَّ مِن ضَرِيعٍ ﴾ (No food will there be for them but Dari`,) "This is of the worst, most disgusting and loathsome of foods.'' Concerning Allah's statement, ﴿ لاَّ يُسْمِنُ وَلاَ يُغْنِى مِن جُوعٍ  ﴾ (Which will neither nourish nor avail against hunger.) This means that the intent in eating it will not be achieved, and nothing harmful will be repelled by it. Reciting Surat Al-A`la and Al-Ghashiyah in the Friday Prayer It has already been mentioned on the authority of An-Nu`man bin Bashir that the Messenger of Allah used to recite Surat Al-A`la (87) and Al-Ghashiyah in the `Id and Friday prayers. Imam Malik recorded that Ad-Dahhak bin Qays asked An-Nu`man bin Bashir, "What else did the Messenger of Allah recite on Friday along with Surat Al-Jumu`ah'' An-Nu`man replied, "Al-Ghashiyah (88).'' This narration has been recorded by Abu Dawud, An-Nasa'i, Muslim and Ibn Majah. ﴿ بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ ﴾ In the Name of Allah, the Most Gracious, the Most Merciful. ﴿هَلْ أَتَاكَ حَدِيثُ الْغَـشِيَةِ - وُجُوهٌ يَوْمَئِذٍ خَـشِعَةٌ - عَامِلَةٌ نَّاصِبَةٌ - تَصْلَى نَاراً حَامِيَةً - تُسْقَى مِنْ عَيْنٍ ءَانِيَةٍ - لَّيْسَ لَهُمْ طَعَامٌ إِلاَّ مِن ضَرِيعٍ - لاَّ يُسْمِنُ وَلاَ يُغْنِى مِن جُوعٍ ﴾ 88-1. Has there come to you the narration of Al-Ghashiyah (the overwhelming)) (2. Some faces that Day will be Khashi`ah.) (3. Laboring, weary.) (4. They will enter into Fire, Hamiyah.) (5. They will be given to drink from a boiling (Aniyah) spring,) (6. No food will there be for them but from Dari`,) (7. Which will neither nourish nor avail against hunger.) The Exhortation to look at the Creation of the Camel, the Heaven, the Mountains and the Earth Allah commands His servants to look at His creations that prove His power and greatness. He says, ﴿أَفَلاَ يَنظُرُونَ إِلَى الإِبِلِ كَيْفَ خُلِقَتْ ﴾ (Do they not look at the camels, how they are created) Indeed it is an amazing creation, and the way it has been fashioned is strange. For it is extremely powerful and strong, yet gentle, carrying heavy loads. It allows itself to be guided by a weak rider. It is eaten, benefit is derived from its hair, and its milk is drunk. They are reminded of this because the most common domestic animal of the Arabs was the camel. Shurayh Al-Qadi used to say, "Come out with us so that we may look at the camels and how they were created, and at the sky and how it has been raised.'' Meaning, how Allah raised it in such magnificence above the ground. This is as Allah says, ﴿أَفَلَمْ يَنظُرُواْ إِلَى السَّمَآءِ فَوْقَهُمْ كَيْفَ بَنَيْنَـهَا وَزَيَّنَّـهَا وَمَا لَهَا مِن فُرُوجٍ ﴾ (Have they not looked at the heaven above them, how we have made it and adorned it and there are no rifts on it) (50:6) Then Allah says, ﴿وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ ﴾ (And at the mountains, how they are rooted) meaning, how they have been erected. For indeed they are firmly affixed so that the earth does not sway with its dwellers. And He made them with the benefits and minerals they contain. ﴿وَإِلَى الاٌّرْضِ كَيْفَ سُطِحَتْ ﴾ (And at the earth, how it is outspread) meaning, how it has been spread out, extended and made smooth. Thus, He directs the bedouin to consider what he himself witnesses. His camel that he rides upon, the sky that is above his head, the mountain that faces him, and the earth that is under him, all of this is proof of the power of the Creator and Maker of these things. These things should lead him to see that He is the Lord, the Most Great, the Creator, the Owner, and the Controller of everything. Therefore, He is the God other than Whom none deserves to be worshipped.