Transliteration:( Jazaa-uhum inda rabbihim jan naatu 'adnin tajree min tahtihal an haaru khalideena feeha abada; radiy-yallaahu 'anhum wa ra du 'an zaalika liman khashiya rabbah. )
13. From this verse emerge a few issues:
1. The worldly bounties are no reward for the pious. It is a form of allowance or fringe benefit, as is being understood from "by their Lord." In the world, calamities, too, would come.
2. The bounties of the Hereafter are in exchange of faith and good deeds.
If you want to reap good then sow good, as is understood from "their reward."
3. The world's a stage, while Paradise is the actual abode as is understood from "habitation". By habitation means the actual abode. It is for this reason that the mine is called the quarry, as it is the actual place of minerals.
4. After entry into Paradise for the purpose of reward, there will be no exit from it nor will death take place as is understood from "abiding therein". Hazrat Adam's (On whom be peace) first stay in paradise and the Holy Prophet's صلى الله عليه وآله وسلم therein on the Night of Mi'raj was not for the purpose of reward. Therefore they had come back from it.
after arriving in Paradise inmates of Paradise, We are pleased with you, and will never be displeased with you. The ecstatic joy that this proclamation will provide for the inmates of Paradise is beyond description. In short, it should be remembered that pleasure is not opposite to wrath but it means happiness whose revelation would specially be made in Paradise. Otherwise, even in the world Allah Almighty was never displeased with them, nor were they displeased with Him.
From this emerge two issues:
1. The pleasure of Allah Almighty would be His greatest bounty of Paradise. For a lover there is no greater bounty than the pleasure of his beloved. For this reason it has been mentioned separately with greater emphasis. It is to gain this pleasure that Hazrat Khaleelullah Ebrahim (On whom be peace) offered the sacrifice of his son and Hazrat Imam Husain (May Allah be pleased with him) sacrificed his blessed life and that of his kith and kin. It is for this pleasure that the Muslim soldiers strive to gain martyrdom.
2. The pleasure of Allah Almighty and His Beauteous Vision will not be obtained in exchange of any good deeds but it is the special favour of Allah Almighty. Or, that they are pleased with Allah Almighty and He is pleased with them in the world. The signs of Allah Almighty's pleasures are the following: that a person receives guidance to do good deeds; the hearts of the creation turn towards Him and they remember Him well among themselves; the angels too love such persons. The signs of man's pleasure for Allah Almighty means that he is totally pleased with Allah Almighty during bereavement and happiness, during prosperity and adversity i.e. he is pleased with his Lord under all conditions. He carries out all his severe religious commands with absolute joy. When the patient is pleased with the doctor, then he will be pleased with his bitter medicine and surgical procedures. Only some fortunate people obtain this favour.
15. It means pleasure is for fortunate people whose hearts are filled with the fear of Allah Almighty. It should be remembered that fear can be for harm like the snake is afraid of the scorpion, and it can be of oppression like the 1 fear of an oppressive ruler. The result of this is hatred. Fear can be out of love like the awe in the court of a benevolent king, or the fear in the heart of a child for a compassionate father. The outcome of this is obedience. Fear of Allah Almighty should be of this type. This type of fear is in proportion to one's faith; the more complete the faith, the greater will be the fear of Allah Almighty. He in whose heart will be the fear of Allah Almighty, that heart will be bereft of the fear of the creation. In fact, the creation will fear him. From this verse we learn that one can say RADIYALLAHU ANHU (May Allah be pleased with him) with the name of every Saint and pious sage. This word is not restricted to the Noble Companions only. "Who fears" is of general nature.
The tafsir of Surah Bayyinah verse 8 by Ibn Kathir is unavailable here.
Please refer to Surah Bayyinah ayat 6 which provides the complete commentary from verse 6 through 8.
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