سُوْرَةُ مُحَمَّدٍ
Surah Muhammad (47) — Ayah 15
مَّثَلُ ٱلْجَنَّةِ ٱلَّتِى وُعِدَ ٱلْمُتَّقُونَ ۖ فِيهَآ أَنْهَـٰرٌ مِّن مَّآءٍ غَيْرِ ءَاسِنٍ وَأَنْهَـٰرٌ مِّن لَّبَنٍ لَّمْ يَتَغَيَّرْ طَعْمُهُۥ وَأَنْهَـٰرٌ مِّنْ خَمْرٍ لَّذَّةٍ لِّلشَّـٰرِبِينَ وَأَنْهَـٰرٌ مِّنْ عَسَلٍ مُّصَفًّى ۖ وَلَهُمْ فِيهَا مِن كُلِّ ٱلثَّمَرَٰتِ وَمَغْفِرَةٌ مِّن رَّبِّهِمْ ۖ كَمَنْ هُوَ خَـٰلِدٌ فِى ٱلنَّارِ وَسُقُوا۟ مَآءً حَمِيمًا فَقَطَّعَ أَمْعَآءَهُمْ ﴿15﴾
Translation by Dr. Muhammad Muhsin Khan & Dr. Taqi-ud-Din al-Hilali
The description of Paradise which the Muttaqûn (the pious. See V.2:2) have been promised (is that) in it are rivers of water the taste and smell of which are not changed, rivers of milk of which the taste never changes, rivers of wine delicious to those who drink, and rivers of clarified honey (clear and pure) therein for them is every kind of fruit, and forgiveness from their Lord. (Are these) like those who shall dwell for ever in the Fire and be given to drink boiling water so that it cuts up their bowels?
Word by Word — Arabic, Transliteration & Meaning
مَّثَلُ
mathalu
A parable
ٱلْجَنَّةِ
l-janati
(of) Paradise
ٱلَّتِى
allatī
which
وُعِدَ
wuʿida
is promised
ٱلْمُتَّقُونَ ۖ
l-mutaqūna
(to) the righteous
فِيهَآ
fīhā
Therein
أَنْهَـٰرٌۭ
anhārun
(are) rivers
مِّن
min
of
مَّآءٍ
māin
water
غَيْرِ
ghayri
not
ءَاسِنٍۢ
āsinin
polluted
وَأَنْهَـٰرٌۭ
wa-anhārun
and rivers
مِّن
min
of
لَّبَنٍۢ
labanin
milk
لَّمْ
lam
not
يَتَغَيَّرْ
yataghayyar
changes
طَعْمُهُۥ
ṭaʿmuhu
its taste
وَأَنْهَـٰرٌۭ
wa-anhārun
and rivers
مِّنْ
min
of
خَمْرٍۢ
khamrin
wine
لَّذَّةٍۢ
ladhatin
delicious
لِّلشَّـٰرِبِينَ
lilshāribīna
for (the) drinkers
وَأَنْهَـٰرٌۭ
wa-anhārun
and rivers
مِّنْ
min
of
عَسَلٍۢ
ʿasalin
honey
مُّصَفًّۭى ۖ
muṣaffan
purified
وَلَهُمْ
walahum
and for them
فِيهَا
fīhā
therein
مِن
min
of
كُلِّ
kulli
all
ٱلثَّمَرَٰتِ
l-thamarāti
fruits
وَمَغْفِرَةٌۭ
wamaghfiratun
and forgiveness
مِّن
min
from
رَّبِّهِمْ ۖ
rabbihim
their Lord
كَمَنْ
kaman
like he who
هُوَ
huwa
like he who
خَـٰلِدٌۭ
khālidun
(will) abide forever
فِى
fī
in
ٱلنَّارِ
l-nāri
the Fire
وَسُقُوا۟
wasuqū
and they will be given to drink
مَآءً
māan
water
حَمِيمًۭا
ḥamīman
boiling
فَقَطَّعَ
faqaṭṭaʿa
so it cuts into pieces
أَمْعَآءَهُمْ
amʿāahum
their intestines
Tafsir al-Quran al-Karim — Hafiz Abdus Salam Bin Muhammad Bhutvi
Tafsir al-Quran al-Karim is a 4-volume Quran commentary by Hafiz Abdus Salam bin Muhammad Bhutvi, a renowned Salafi (Ahl al-Hadith) scholar and Sheikh ul-Hadith from Pakistan. Based on over 45 years of teaching and research, this tafsir follows the methodology of Tafsir bil-Ma'thur — interpreting the Quran through authentic Hadith, statements of the Companions, and the understanding of the early generations (Salaf). It is distinguished by its complete avoidance of Israeliyyat (Judeo-Christian narratives) and unverified reports. The tafsir is originally written in Urdu, translated to English by tohed.com.
(Ayah 15) ➊ The meaning of { مَثَلُ الْجَنَّةِ الَّتِيْ وُعِدَ الْمُتَّقُوْنَ… : ’’ مَثَلُ ‘‘} here is state or attribute. Before this, the entry of the believers into gardens beneath which rivers flow was mentioned, and the abode of the disbelievers was described as the Fire. Now, some further details of this Paradise and Hell are described, especially the rivers of Paradise, because in the Noble Qur’an, the mention of rivers often comes with Paradise. In this verse, four types of rivers in Paradise are mentioned. It should be clear that the source of all the rivers of Paradise is under the Throne, in Jannat al-Firdaws. Abu Hurairah (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) said: [ فَإِذَا سَأَلْتُمُ اللّٰهَ فَسَلُوْهُ الْفِرْدَوْسَ، فَإِنَّهُ أَوْسَطُ الْجَنَّةِ وَأَعْلَی الْجَنَّةِ، وَ فَوْقَهُ عَرْشُ الرَّحْمٰنِ، وَمِنْهُ تَفَجَّرُ أَنْهَارُ الْجَنَّةِ ] [ بخاري، التوحید، باب : « و کان عرشہ علی الماء»… : ۷۴۲۳ ] “So when you ask Allah, ask Him for al-Firdaws, for it is the best and highest part of Paradise, and above it is the Throne of the Most Merciful, and from it the rivers of Paradise spring forth.” And Mu’awiyah bin Haydah al-Qushayri (may Allah be pleased with him) narrates that the Prophet (peace and blessings be upon him) said: [ إِنَّ فِي الْجَنَّةِ بَحْرَ الْمَاءِ وَ بَحْرَ الْعَسَلِ وَبَحْرَ اللَّبَنِ وَبَحْرَ الْخَمْرِ ثُمَّ تُشَقَّقُ الْأَنْهَارُ بَعْدُ ] [ ترمذي، صفۃ الجنۃ، باب ما جاء في صفۃ أنھار الجنۃ : ۲۵۷۱، و قال الترمذي و الألباني صحیح ] “In Paradise, there is a sea of water, a sea of honey, a sea of milk, and a sea of wine, then after that, rivers flow forth from them.”
➋ { فِيْهَاۤ اَنْهٰرٌ مِّنْ مَّآءٍ غَيْرِ اٰسِنٍ: ’’ اٰسِنٍ ‘‘ ’’أَسِنَ يَأْسَنُ‘‘} is an active participle, just as {’’أَمِنَ يَأْمَنُ‘‘} is the active participle from {’’آمِنٌ‘‘}. This comes on the pattern of {’’ضَرَبَ‘‘} and {’’ نَصَرَ‘‘} as well: {’’أَيْ مُتَغَيَّرُ اللَّوْنِ وَالرِّيْحِ وَالطَّعْمِ‘‘} “Whose color, smell, and taste have changed.” That is, in Paradise, there are such rivers of water that are so pure that their taste, color, or smell never changes, unlike the water of this world, which after some time loses its clarity of color, taste, and smell, becomes covered with moss, gets dirty with dust and grime, and the germs and other things that develop in it make it unfit for drinking.
➌ { وَ اَنْهٰرٌ مِّنْ لَّبَنٍ لَّمْ يَتَغَيَّرْ طَعْمُهٗ:} In this world, the milk that comes from the udders of animals gets mixed with some impurities from the udders and some from the hands of the milker and the dust of the environment. Then, if the milk is left for a while, it curdles, its taste becomes sour and unpleasant, and it starts to smell bad. In Paradise, milk will not come from udders but will flow from springs like water and will always remain in its original state, with no change in its taste.
➍ { وَ اَنْهٰرٌ مِّنْ خَمْرٍ لَّذَّةٍ لِّلشّٰرِبِيْنَ: ’’ لَذَّةٍ ‘‘ ’’لَذٌّ‘‘} is the feminine of {’’لَذٌّ’’}, because it is the attribute of {’’ خَمْرٍ ‘‘}, which is a feminine noun by hearing. {’’ لَذٌّ‘‘} and {’’لَذِيْذٌ‘‘} are both adjectives with the same meaning. In this world, people drink wine only for the intoxication it brings, and for the sake of this intoxication, they endure all the evils found in it, some of which are that it is extremely foul-smelling, bitter, and bad-tasting. Drinking it causes a person to lose his senses, vomit, and when the intoxication wears off, dizziness and headache begin. The wine of Paradise will have none of the faults of worldly wine—no headache, no dizziness, no bad smell, and no bitterness of taste. Rather, it will be extremely delicious and bring joy and delight, without veiling the intellect or causing any other harm.
➎ { وَ اَنْهٰرٌ مِّنْ عَسَلٍ مُّصَفًّى:} The honey of this world comes from the bellies of bees, and when it is obtained, some parts of the bees and their larvae, wax, dust, and twigs inevitably get mixed in. Then, if it is left for a long time, it becomes sour and ferments. In short, there is no way for it to remain completely pure. Whereas the honey of the rivers of Paradise is not dependent on the bellies of bees, but comes directly from the sea of honey to every dweller’s home, and always remains extremely pure, clear, and free from every kind of impurity.
The author of Ahsan al-Tafasir writes: “Although all the things to eat, drink, wear, and use in Paradise only share names with things of this world, there is a great difference between the things of Paradise and those of this world. For example, where in this world is there such milk whose river always flows and which does not turn sour even the next day? Where is there such honey whose river flows and in which bees do not die in swarms, and dust and rubbish from the air do not fall into it? Where is there such wine whose river flows and, due to its stench, the path near the river does not get blocked after a few days?”
➏ { وَ لَهُمْ فِيْهَا مِنْ كُلِّ الثَّمَرٰتِ:} After mentioning drinks, foods are mentioned briefly, and among them, instead of grains, fruits are mentioned, because the foods of Paradise will not be for quenching hunger but purely for pleasure. It is said: « اِنَّ لَكَ اَلَّا تَجُوْعَ فِيْهَا وَ لَا تَعْرٰى » [طٰہٰ: ۱۱۸] “Indeed, for you is that you will neither be hungry therein nor naked.” And everyone knows the place of fruits in pleasure.
➐ In {وَ مَغْفِرَةٌ مِّنْ رَّبِّهِمْ: ’’ مَغْفِرَةٌ ‘‘}, the tanween is for magnification, so the translation will be “great or immense forgiveness.” And the greatest blessing of Allah will be that they will be granted immense forgiveness. The original meaning of {’’غَفَرَ يَغْفِرُ‘‘} is to cover, that is, in Paradise, such a great covering will be placed over their sins by their Lord that their mention will not even come before them, lest they feel ashamed.
➑ { كَمَنْ هُوَ خَالِدٌ فِي النَّارِ:} This is the predicate of an omitted subject, which is understood from the previous verse: « اَفَمَنْ كَانَ عَلٰى بَيِّنَةٍ مِّنْ رَّبِّهٖ كَمَنْ زُيِّنَ لَهٗ سُوْٓءُ عَمَلِهٖ وَ اتَّبَعُوْۤا اَهْوَآءَهُمْ» {’’ أَيْ أَفَمَنْ هُوَ مِنْ أَهْلِ هٰذِهِ الْجَنَّةِ كَمَنْ هُوَ خَالِدٌ فِي النَّارِ‘‘} “That is, can the one who is among the people of Paradise with these attributes be like the one who will remain forever in the Fire?”
➒ { وَ سُقُوْا مَآءً حَمِيْمًا:} and those who will be given boiling water to drink. In the previous sentence, in {’’ كَمَنْ هُوَ خَالِدٌ فِي النَّارِ ‘‘}, due to the singular word {’’مَنْ‘‘}, the singular verb {’’ هُوَ ‘‘} is used, and in this sentence, considering the general meaning of {’’مَنْ‘‘}, the plural verb {’’ سُقُوْا ‘‘} is used.
➓ { فَقَطَّعَ اَمْعَآءَهُمْ: ’’قَطَعَ يَقْطَعُ قَطْعًا‘‘} (fa) means to cut. { ’’ قَطَّعَ يُقَطِّعُ تَقْطِيْعًا ‘‘} (taf‘il) is for emphasis, meaning to cut into pieces. {’’ اَمْعَآءَهُمْ ‘‘ ’’مِعًي‘‘} is the plural of {’’مِعَيٌ‘‘}, which is on the pattern of {’’عِنَبٌ‘‘}. Due to the heaviness of the dammah on the ya, it was dropped, and due to the meeting of two sukoons (ya and nun of tanween), the ya was dropped, so it became {’’مِِعًي‘‘}, whose dual is {’’مِعَيَانِ‘‘} and {’’مِعَيَيْنِ‘‘}. Another similar word is {’’ آنَاءٌ‘‘}, which is the plural of {’’ إِنًي‘‘}. {’’ آنَاءَ اللَّيْلِ وَالنَّهَارِ‘‘} “The hours of day and night.” That is, the people of Hell will be given extremely hot, boiling water to drink, which will tear their intestines into pieces.
➋ { فِيْهَاۤ اَنْهٰرٌ مِّنْ مَّآءٍ غَيْرِ اٰسِنٍ: ’’ اٰسِنٍ ‘‘ ’’أَسِنَ يَأْسَنُ‘‘} is an active participle, just as {’’أَمِنَ يَأْمَنُ‘‘} is the active participle from {’’آمِنٌ‘‘}. This comes on the pattern of {’’ضَرَبَ‘‘} and {’’ نَصَرَ‘‘} as well: {’’أَيْ مُتَغَيَّرُ اللَّوْنِ وَالرِّيْحِ وَالطَّعْمِ‘‘} “Whose color, smell, and taste have changed.” That is, in Paradise, there are such rivers of water that are so pure that their taste, color, or smell never changes, unlike the water of this world, which after some time loses its clarity of color, taste, and smell, becomes covered with moss, gets dirty with dust and grime, and the germs and other things that develop in it make it unfit for drinking.
➌ { وَ اَنْهٰرٌ مِّنْ لَّبَنٍ لَّمْ يَتَغَيَّرْ طَعْمُهٗ:} In this world, the milk that comes from the udders of animals gets mixed with some impurities from the udders and some from the hands of the milker and the dust of the environment. Then, if the milk is left for a while, it curdles, its taste becomes sour and unpleasant, and it starts to smell bad. In Paradise, milk will not come from udders but will flow from springs like water and will always remain in its original state, with no change in its taste.
➍ { وَ اَنْهٰرٌ مِّنْ خَمْرٍ لَّذَّةٍ لِّلشّٰرِبِيْنَ: ’’ لَذَّةٍ ‘‘ ’’لَذٌّ‘‘} is the feminine of {’’لَذٌّ’’}, because it is the attribute of {’’ خَمْرٍ ‘‘}, which is a feminine noun by hearing. {’’ لَذٌّ‘‘} and {’’لَذِيْذٌ‘‘} are both adjectives with the same meaning. In this world, people drink wine only for the intoxication it brings, and for the sake of this intoxication, they endure all the evils found in it, some of which are that it is extremely foul-smelling, bitter, and bad-tasting. Drinking it causes a person to lose his senses, vomit, and when the intoxication wears off, dizziness and headache begin. The wine of Paradise will have none of the faults of worldly wine—no headache, no dizziness, no bad smell, and no bitterness of taste. Rather, it will be extremely delicious and bring joy and delight, without veiling the intellect or causing any other harm.
➎ { وَ اَنْهٰرٌ مِّنْ عَسَلٍ مُّصَفًّى:} The honey of this world comes from the bellies of bees, and when it is obtained, some parts of the bees and their larvae, wax, dust, and twigs inevitably get mixed in. Then, if it is left for a long time, it becomes sour and ferments. In short, there is no way for it to remain completely pure. Whereas the honey of the rivers of Paradise is not dependent on the bellies of bees, but comes directly from the sea of honey to every dweller’s home, and always remains extremely pure, clear, and free from every kind of impurity.
The author of Ahsan al-Tafasir writes: “Although all the things to eat, drink, wear, and use in Paradise only share names with things of this world, there is a great difference between the things of Paradise and those of this world. For example, where in this world is there such milk whose river always flows and which does not turn sour even the next day? Where is there such honey whose river flows and in which bees do not die in swarms, and dust and rubbish from the air do not fall into it? Where is there such wine whose river flows and, due to its stench, the path near the river does not get blocked after a few days?”
➏ { وَ لَهُمْ فِيْهَا مِنْ كُلِّ الثَّمَرٰتِ:} After mentioning drinks, foods are mentioned briefly, and among them, instead of grains, fruits are mentioned, because the foods of Paradise will not be for quenching hunger but purely for pleasure. It is said: « اِنَّ لَكَ اَلَّا تَجُوْعَ فِيْهَا وَ لَا تَعْرٰى » [طٰہٰ: ۱۱۸] “Indeed, for you is that you will neither be hungry therein nor naked.” And everyone knows the place of fruits in pleasure.
➐ In {وَ مَغْفِرَةٌ مِّنْ رَّبِّهِمْ: ’’ مَغْفِرَةٌ ‘‘}, the tanween is for magnification, so the translation will be “great or immense forgiveness.” And the greatest blessing of Allah will be that they will be granted immense forgiveness. The original meaning of {’’غَفَرَ يَغْفِرُ‘‘} is to cover, that is, in Paradise, such a great covering will be placed over their sins by their Lord that their mention will not even come before them, lest they feel ashamed.
➑ { كَمَنْ هُوَ خَالِدٌ فِي النَّارِ:} This is the predicate of an omitted subject, which is understood from the previous verse: « اَفَمَنْ كَانَ عَلٰى بَيِّنَةٍ مِّنْ رَّبِّهٖ كَمَنْ زُيِّنَ لَهٗ سُوْٓءُ عَمَلِهٖ وَ اتَّبَعُوْۤا اَهْوَآءَهُمْ» {’’ أَيْ أَفَمَنْ هُوَ مِنْ أَهْلِ هٰذِهِ الْجَنَّةِ كَمَنْ هُوَ خَالِدٌ فِي النَّارِ‘‘} “That is, can the one who is among the people of Paradise with these attributes be like the one who will remain forever in the Fire?”
➒ { وَ سُقُوْا مَآءً حَمِيْمًا:} and those who will be given boiling water to drink. In the previous sentence, in {’’ كَمَنْ هُوَ خَالِدٌ فِي النَّارِ ‘‘}, due to the singular word {’’مَنْ‘‘}, the singular verb {’’ هُوَ ‘‘} is used, and in this sentence, considering the general meaning of {’’مَنْ‘‘}, the plural verb {’’ سُقُوْا ‘‘} is used.
➓ { فَقَطَّعَ اَمْعَآءَهُمْ: ’’قَطَعَ يَقْطَعُ قَطْعًا‘‘} (fa) means to cut. { ’’ قَطَّعَ يُقَطِّعُ تَقْطِيْعًا ‘‘} (taf‘il) is for emphasis, meaning to cut into pieces. {’’ اَمْعَآءَهُمْ ‘‘ ’’مِعًي‘‘} is the plural of {’’مِعَيٌ‘‘}, which is on the pattern of {’’عِنَبٌ‘‘}. Due to the heaviness of the dammah on the ya, it was dropped, and due to the meeting of two sukoons (ya and nun of tanween), the ya was dropped, so it became {’’مِِعًي‘‘}, whose dual is {’’مِعَيَانِ‘‘} and {’’مِعَيَيْنِ‘‘}. Another similar word is {’’ آنَاءٌ‘‘}, which is the plural of {’’ إِنًي‘‘}. {’’ آنَاءَ اللَّيْلِ وَالنَّهَارِ‘‘} “The hours of day and night.” That is, the people of Hell will be given extremely hot, boiling water to drink, which will tear their intestines into pieces.
Tafsir Ahsan al-Bayan — Hafiz Salahuddin Yusuf
Tafsir Ahsan al-Bayan is a well-known Quran commentary by Hafiz Salahuddin Yusuf, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. This tafsir explains the meanings of the Quran in accordance with the methodology of the Salaf (early righteous generations), relying on authentic sources and straightforward language. Due to its reliability and adherence to sound Islamic scholarship, the Saudi government publishes and distributes this tafsir among the Hujjaj (pilgrims) visiting the Haramain. The tafsir is originally written in Urdu, translated to English by tohed.com.
15. 1. The meaning of آسن is متغیر, that is, changeable; غیر آسن means unchangeable, that is, in this world, if water remains in one place for some time, its color changes and its smell and taste also change, making it harmful to health. The special quality of the water in Paradise will be that there will be no change in it, that is, its smell and taste will never change; whenever you drink it, it will be fresh, delightful, and health-giving. Since water in this world can become spoiled, the Shariah has therefore said regarding water that it remains pure as long as its color or smell does not change, because if the color or smell changes, the water becomes impure.
15. 2. Just as in this world, sometimes the milk that comes from the udders of cows, buffaloes, goats, etc., becomes spoiled, the milk of Paradise will not come from the udders of animals in this way, but rather there will be rivers of it; therefore, just as it will be extremely delicious, it will also be safe from spoiling.
15. 3. The wine found in this world is generally extremely bitter, unpleasant, and foul-smelling; moreover, after drinking it, a person usually loses his senses, speaks nonsense, and is not even aware of his own body. The wine of Paradise will be beautiful to look at, superior in taste, and extremely fragrant, and after drinking it, no one will become intoxicated nor feel any heaviness; rather, such pleasure and delight will be felt as is unimaginable in this world, as stated in another place: (وَعِنْدَهُمْ قٰصِرٰتُ الطَّرْفِ عِيْنٌ) 37. As-Saffat:48). Neither will it cause dizziness nor loss of intellect.
15. 4. That is, in honey, generally there is a possibility of admixture with other things, which is commonly observed in this world; in Paradise, there will be no such risk, it will be absolutely pure and clear, because it will not be obtained from bees as in this world, but rather there will be rivers of it. That is why it is mentioned in the hadith that the Prophet ﷺ said: Whenever you ask, pray for Jannat al-Firdaws, because it is the middle and highest level of Paradise, and from there the rivers of Paradise flow forth, and above it is the Throne of the Most Merciful. Sahih Bukhari, Book of Jihad.
15. 5. That is, will those who attain those highest ranks in Paradise that have been mentioned be equal to those people of Hell whose condition will be as described? Obviously, this will not be the case; rather, one will be in درجات and the other in درکات (Hell). One will be enjoying the pleasures and delights of blessings, while the other will be enduring the severe punishments of Hell. One will be a guest of Allah, where all kinds of things will be present for his honor and hospitality, and the other will be a prisoner of Allah, where he will have bitter and unpleasant food like Zaqqum to eat and boiling water to drink.
15. 2. Just as in this world, sometimes the milk that comes from the udders of cows, buffaloes, goats, etc., becomes spoiled, the milk of Paradise will not come from the udders of animals in this way, but rather there will be rivers of it; therefore, just as it will be extremely delicious, it will also be safe from spoiling.
15. 3. The wine found in this world is generally extremely bitter, unpleasant, and foul-smelling; moreover, after drinking it, a person usually loses his senses, speaks nonsense, and is not even aware of his own body. The wine of Paradise will be beautiful to look at, superior in taste, and extremely fragrant, and after drinking it, no one will become intoxicated nor feel any heaviness; rather, such pleasure and delight will be felt as is unimaginable in this world, as stated in another place: (وَعِنْدَهُمْ قٰصِرٰتُ الطَّرْفِ عِيْنٌ) 37. As-Saffat:48). Neither will it cause dizziness nor loss of intellect.
15. 4. That is, in honey, generally there is a possibility of admixture with other things, which is commonly observed in this world; in Paradise, there will be no such risk, it will be absolutely pure and clear, because it will not be obtained from bees as in this world, but rather there will be rivers of it. That is why it is mentioned in the hadith that the Prophet ﷺ said: Whenever you ask, pray for Jannat al-Firdaws, because it is the middle and highest level of Paradise, and from there the rivers of Paradise flow forth, and above it is the Throne of the Most Merciful. Sahih Bukhari, Book of Jihad.
15. 5. That is, will those who attain those highest ranks in Paradise that have been mentioned be equal to those people of Hell whose condition will be as described? Obviously, this will not be the case; rather, one will be in درجات and the other in درکات (Hell). One will be enjoying the pleasures and delights of blessings, while the other will be enduring the severe punishments of Hell. One will be a guest of Allah, where all kinds of things will be present for his honor and hospitality, and the other will be a prisoner of Allah, where he will have bitter and unpleasant food like Zaqqum to eat and boiling water to drink.
Tafsir Taiseer ul-Quran — Maulana Abdul Rahman Kilani
Tafsir Taiseer ul-Quran (Facilitation of the Quran) is a comprehensive Quran commentary by Maulana Abdul Rahman Kilani, a renowned Salafi (Ahl al-Hadith) scholar from Pakistan. Known for his eloquent and accessible writing style, Kilani authored this tafsir with a focus on clarity — making Quranic meanings understandable to the common reader. The tafsir provides detailed historical context for verses related to battles and expeditions, and firmly refutes modernist ideologies using strong scriptural evidence. It is widely regarded as an invaluable resource for understanding the Quran and countering deviant interpretations. The tafsir is originally written in Urdu, translated to English by tohed.com.
The description of the Paradise promised to the righteous is that in it are rivers of water never polluted, and rivers of milk whose taste never changes, and rivers of wine delightful to those who drink, and rivers of purified honey [16]. For them therein are all kinds of fruits and forgiveness [17] from their Lord. Can such be like those who abide eternally in the Fire and are given boiling water to drink that will tear [18] apart their intestines?
[16]
The Qualities of the Four Drinks of Paradise:
In this verse, while describing the conditions of Paradise, first the four drinks and their qualities are mentioned. The first is water, about which it is stated that it will be ﴿غَيْرَ آميِنْ﴾. That is, it will neither be foul-smelling, nor will its color or taste change. In this world, the color, taste, and smell of stored water usually change, and rainwater gets mixed with dust and dirt. The water of rivers becomes muddy due to the mixing of soil. In Paradise, the water flowing from the springs will be extremely pure, clear, colorless, and odorless. Its taste will also be sweet and unchanged. Secondly, milk is mentioned. The milk that comes from the udders of animals in this world gets mixed with some impurities from the udders, and if the milk is left for a while, it curdles and its taste becomes sour and unpleasant. In Paradise, milk will also flow from springs like water and will remain in its original state. There will be no change in its taste. Thirdly, wine is mentioned. The taste of worldly wine is bitter, its smell is unpleasant, it disturbs the senses, and sometimes causes dizziness. In Paradise, wine will also flow in the form of springs. It will be free from all the aforementioned defects and will be delicious. Fourthly, honey is mentioned, which comes from the belly of the honeybee. In the honeycomb, honey is mixed with wax and impurities, and there is foam on top. In Paradise, honey will also flow from springs, extremely pure and free from such defects.
[17] After the drinks, the foods are briefly mentioned, that for eating, they will be provided with all kinds of the best and most delicious fruits. And the greatest blessing of Allah will be that all the shortcomings of their worldly life will be covered, such that they will not even come to anyone’s mind. And Allah Almighty will forgive such shortcomings from Himself.
[18] That is, on one hand, there is the person who is enjoying the above-mentioned blessings of Paradise, and on the other hand, there is the person who is burning forever in the fire of Hell. For food, he will get the thorny and poisonous Thohar tree, and for drink, extremely hot boiling water. Are the ends of these two the same?
[16]
The Qualities of the Four Drinks of Paradise:
In this verse, while describing the conditions of Paradise, first the four drinks and their qualities are mentioned. The first is water, about which it is stated that it will be ﴿غَيْرَ آميِنْ﴾. That is, it will neither be foul-smelling, nor will its color or taste change. In this world, the color, taste, and smell of stored water usually change, and rainwater gets mixed with dust and dirt. The water of rivers becomes muddy due to the mixing of soil. In Paradise, the water flowing from the springs will be extremely pure, clear, colorless, and odorless. Its taste will also be sweet and unchanged. Secondly, milk is mentioned. The milk that comes from the udders of animals in this world gets mixed with some impurities from the udders, and if the milk is left for a while, it curdles and its taste becomes sour and unpleasant. In Paradise, milk will also flow from springs like water and will remain in its original state. There will be no change in its taste. Thirdly, wine is mentioned. The taste of worldly wine is bitter, its smell is unpleasant, it disturbs the senses, and sometimes causes dizziness. In Paradise, wine will also flow in the form of springs. It will be free from all the aforementioned defects and will be delicious. Fourthly, honey is mentioned, which comes from the belly of the honeybee. In the honeycomb, honey is mixed with wax and impurities, and there is foam on top. In Paradise, honey will also flow from springs, extremely pure and free from such defects.
[17] After the drinks, the foods are briefly mentioned, that for eating, they will be provided with all kinds of the best and most delicious fruits. And the greatest blessing of Allah will be that all the shortcomings of their worldly life will be covered, such that they will not even come to anyone’s mind. And Allah Almighty will forgive such shortcomings from Himself.
[18] That is, on one hand, there is the person who is enjoying the above-mentioned blessings of Paradise, and on the other hand, there is the person who is burning forever in the fire of Hell. For food, he will get the thorny and poisonous Thohar tree, and for drink, extremely hot boiling water. Are the ends of these two the same?
