38:50 Saad (The letter Saad)

ثم فسره وفصله فقال: { جَنَّاتِ عَدْنٍ } أي: جنات إقامة، لا يبغي صاحبها بدلا منها، من كمالها وتمام نعيمها، وليسوا بخارجين منها ولا بمخرجين.{ مُفَتَّحَةً لَهُمُ الْأَبْوَابُ } أي: مفتحة لأجلهم أبواب منازلها ومساكنها، لا يحتاجون أن يفتحوها هم ، بل هم مخدومون، وهذا دليل أيضا على الأمان التام، وأنه ليس في جنات عدن، ما يوجب أن تغلق لأجله أبوابها.

يخبر تعالى عن عباده المؤمنين السعداء أن لهم في الدار الآخرة لحسن مآب وهو المرجع والمنقلب ثم فسره بقوله تعالى "جنات عدن" أي جنات إقامة مفتحة لهم الأبواب والألف واللام ههنا الإضافة كأنه يقول مفتحة لهم أبوابها أي إذا جاءوها فتحت لهم أبوابها قال ابن أبي حاتم حدثنا محمد بن ثواب الهباري حدثنا عبدالله بن نمير حدثنا عبدالله بن مسلم يعني ابن هرمز عن ابن سابط عن عبدالله بن عمرو رضي الله عنهما قال: قال رسول الله صلى الله عليه وسلم "إن في الجنة قصرا يقال له عدن حوله البروج والمروج له خمسة آلاف باب عند كل باب خمسة آلاف حبرة لا يدخله - أو لا يسكنه - إلا نبي أو صديق أو شهيد أو أمام عدل" وقد رود في ذكر أبواب الجنة الثمانية أحاديث كثيرة من وجوه عديدة.

The Final Return of the Blessed

Allah tells us that His blessed, believing servants will have a good final return in the Hereafter, which means their ultimate destination. Then He explains it further, as He says:

جَنَّـتِ عَدْنٍ

(`Adn Gardens) meaning, eternal gardens (of Paradise),

مُّفَتَّحَةً لَّهُمُ الاٌّبْوَابُ

(whose doors will be opened for them.) means, when they come to them (these gardens), their gates will open for them.

مُّتَّكِئِينَ فِيهَا

(Therein they will recline;) It was said that this means that they will sit cross-legged on chairs beneath canopies.

يَدْعُونَ فِيهَا بِفَـكِهَةٍ كَثِيرَةٍ

(therein they will call for fruits in abundance) means, whatever they ask for, they will find it, and it will be prepared just as they wanted it.

وَشَرَابٌ

(and drinks;) means, whatever kind of drink they want, the servants will bring it to them,

بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ

(With cups, and jugs, and a glass of flowing wine.) (56: 18).

وَعِندَهُمْ قَـصِرَتُ الطَّرْفِ

(And beside them will be Qasirat-at-Tarf (chaste females)) means, they restrain their glances from anyone except their husbands, and do not turn to anyone else.

أَتْرَابٌ

((and) of equal ages.) means, they will all be of the same age. This is the understanding of Ibn `Abbas, may Allah be pleased with him, Mujahid, Sa`id bin Jubayr, Muhammad bin Ka`b and As-Suddi.

هَـذَا مَا تُوعَدُونَ لِيَوْمِ الْحِسَابِ

(This it is what you are promised for the Day of Reckoning!) means, `this that We have mentioned of the features of Paradise is what He has prepared for His pious servants who will reach it after they have been resurrected from their graves and been saved from the Fire.' Then Allah tells us that Paradise will never come to an end or disappear or cease to be. He says:

إِنَّ هَـذَا لَرِزْقُنَا مَا لَهُ مِن نَّفَادٍ

(Verily, this is Our provision which will never finish.) This is like the Ayat:

مَا عِندَكُمْ يَنفَدُ وَمَا عِندَ اللَّهِ بَاقٍ

(Whatever is with you, will be exhausted, and whatever is with Allah will remain) (16:96).

عَطَآءً غَيْرَ مَجْذُوذٍ

(a gift without an end.) (11:108)

لَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ

(for them is a reward that will never come to an end.) (84:25).

أُكُلُهَا دَآئِمٌ وِظِلُّهَا تِلْكَ عُقْبَى الَّذِينَ اتَّقَواْ وَّعُقْبَى الْكَـفِرِينَ النَّارُ

(its provision is eternal and so is its shade; this is the end of those who have Taqwa, and the end (final destination) of the disbelievers is Fire.)(13:35). And there are many similar Ayat.

Gardens of Eden jannāti ‘Adnin is either a substitution for or an explicative supplement to husna ma’ābin ‘a fair return’ whose gates are flung open for them;

The Prophet: (al-Yasa`: Elisha) (علیہ السلام)

In verse 48, it was said: وَالْيَسَعَ (and [ remember ] al-Yasa`). Sayyidna al-Yasa (علیہ السلام) is a prophet from among the prophets of Bani Isra'il, peace be upon them all. He has been mentioned in the Qur'an only at two places, once in Surah Al-An` am and then, here in Surah Sad. No details have been mentioned at any of the two places, rather his name appears there as part of a list of the blessed prophets.

Historical chronicles report that he is a cousin of Sayyidna Ilyas (علیہ السلام) and was his deputy. He lived in his company and was made a prophet after him. Details about him appear in the Bible, the Book of Kings I, Chapter 19, and Kings II, Chapter 2, and elsewhere. There he has been mentioned by the name of اِلِیشَع بن سافط (Elisha son of Safit).