The concepts of satisfaction and Ridwn in the Holy Quran, like a shining gem amidst the divine verses, portray a profound connection between the servant and the Lord. These concepts, rooted in divine attributes and the behaviour of the faithful, not only point towards the realm of ethics and spirituality but also open a window towards a deeper understanding of divine wisdom and the stages of human perfection. This writing, relying on the luminous verses of the Holy Quran and reflection upon their meanings and subtleties, delves into these two concepts. The goal is to provide a comprehensive and systematic analysis that serves as a bridge between Quranic knowledge and practical wisdom, guiding the reader towards a deeper comprehension of these notions. In this endeavour, the verses related to satisfaction and Ridwn, especially within the chapters of At-Tawbah and Al-Fath, are examined meticulously and presented with clear and sober exposition, alongside detailed explanation.
Satisfaction in the Holy Quran manifests in two dimensions, like a mirror reflecting divine light: divine satisfaction with the servants and the servants satisfaction with their Lord. This bilateral satisfaction is inseparably linked to goodness and perfection. When the Holy Quran speaks of divine satisfaction, it invariably pertains to absolute good and the well-being of the believers, and it cannot be associated with evil or deficiency. This concept, akin to a branch of the tree of divine wisdom, takes root solely in the soil of goodness and virtue.
رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ ذَٰلِكَ لِمَنْ خَشِيَ رَبَّهُ (Surah Al-Bayyina, Ayah 8)
Translation: Allah is pleased with them and they are pleased with Him. That is for those who fear their Lord.
This verse, like a shining beacon on the path of knowledge, indicates that divine satisfaction is granted only to believers who walk under the shadow of divine reverence and piety. Divine satisfaction, which blows upon pure hearts like a soul-refreshing breeze, cannot pertain to anything but goodness and well-being. The believers, in response to this satisfaction, entrust their hearts to the Lord, and their satisfaction is directed solely towards divine perfection and good. This bilateral connection, like the dance of light and shadow at dawn, exemplifies the harmony between servant and Lord.
Satisfaction in the Holy Quran appears in two distinct forms: actual satisfaction and attributive satisfaction. Actual satisfaction is like a fruit dependent on a particular branch of action and may be revoked by changes in circumstances. Conversely, attributive satisfaction resembles a steadfast root in the believers existence, connected to his essence and soul, and is immune to revocation and decay.
رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ ۚ ذَٰلِكَ الْفَوْزُ الْعَظِيمُ (Surah At-Tawbah, Ayah 100)
Translation: Allah is pleased with them and they are pleased with Him. That is the great attainment.
This verse, like an engraving on stone, speaks of attributive satisfaction which is designated for the foremost pioneers among the emigrants, helpers, and those who follow them with excellence. This satisfaction is not tied to any specific act but rather refers to the inherent and enduring station of this group of believers. By contrast, actual satisfaction, which is manifested in another verse, is contingent upon a particular deed:
لَقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ (Surah Al-Fath, Ayah 18)
Translation: Allah was pleased with the believers when they pledged allegiance to you under the tree.
This satisfaction, tied to the pledge of the believers at a specific time and place (under the tree), is a form of actual satisfaction. This type of satisfaction, like a flower blooming in the spring of action, may fall away like autumn leaves when circumstances change. Conversely, attributive satisfaction, like a fixed star in the sky of faith, is immune to revocation and decay, and points to the station of the assured soul.
While divine satisfaction and believers satisfaction are oriented towards good and perfection, human satisfaction may incline towards inferior matters and deficiencies. This type of satisfaction, like a dark shadow over the light of faith, signifies weakness and deviation from the path of perfection.
أَرَضِيتُمْ بِالْحَيَاةِ الدُّنْيَا مِنَ الْآخِرَةِ (Surah At-Tawbah, Ayah 38)
Translation: Have you been satisfied with the life of this world instead of the Hereafter?
This verse, like a mirror reflecting the inner truth of a human being, speaks of human satisfaction that has inclined towards worldly life instead of the Hereafter. This satisfaction, which may belong to sin, polytheism, or carnal desires, is an indication of weak faith. The true believer, like a tree whose roots are in the soil of goodness, cannot be satisfied with deficiencies and evils. This verse invites one to self-examination to avoid inclination towards inferior matters and entrust the heart to divine goodness and perfection.
Satisfaction in the Holy Quran flows like a clear stream in two realms: divine and human. Divine satisfaction, which pertains solely to good and perfection, is inseparably linked to the believers satisfaction with their Lord. This satisfaction manifests in two forms: actual satisfaction, which is bound to specific actions and revocable, and attributive satisfaction, which is connected to the believers essence and immune to decay. Conversely, human satisfaction may incline towards deficiencies, which signals a departure from the path of faith. These concepts, like a guiding light on the path of guidance, lead humans towards perfection and goodness.
Ridwn, like a lofty summit in the hierarchy of perfection, is distinct from satisfaction. This attribute, mentioned twelve times in the Holy Quran, is invariably ascribed to the Almighty and is reserved for the friends of God, such as the foremost pioneers and the assured soul. Ridwn manifests not only in the Hereafter but also in the existence of Gods friends in this world, and it signifies divine meeting.
وَرِضْوَانٌ مِنَ اللَّهِ أَكْبَرُ ۚ ذَٰلِكَ هُوَ الْفَوْزُ الْعَظِيمُ (Surah At-Tawbah, Ayah 72)
Translation: And Ridwn from Allah is greater. That is the great attainment.
This verse, like a shining star in the sky of knowledge, introduces Ridwn as a rank superior to the Gardens beneath which rivers flow and the Gardens of Eden. Ridwn, which shines like a rare gem in the divine realm, is a special attribute reserved for Gods friends and is beyond the reach of the generality of believers.
Ridwn in the Holy Quran, like a summit among the levels of paradise, surpasses the Gardens beneath which rivers flow and the Gardens of Eden. This station, which refers to divine meeting, is the highest degree of perfection assigned to the friends of God.
وَعَدَ اللَّهُ الْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَمَسَاكِنَ طَيِّبَةً فِي جَنَّاتِ عَدْنٍ ۚ وَرِضْوَانٌ مِنَ اللَّهِ أَكْبَرُ (Surah At-Tawbah, Ayah 72)
Translation: Allah has promised the believing men and women gardens beneath which rivers flow, abiding therein eternally, and goodly dwellings in the Gardens of Eden, and Ridwn from Allah is greater.
This verse, like a map of the heavenly ranks, sketches a hierarchy that extends from the Gardens beneath which rivers flow to the Gardens of Eden (pure dwellings) and ultimately to Ridwn (divine meeting). Ridwn, shining like the sun at the zenith of the sky of perfection, manifests not only in the Hereafter but also in the friends of God in this world.
Ridwn, in opposition to divine wrath, stands like light against darkness. This contrast emphasises the intensity and significance of Ridwn as a transcendent attribute.
أَفَمَنِ اتَّبَعَ رِضْوَانَ اللَّهِ كَمَنْ بَاءَ بِسَخَطٍ مِنَ اللَّهِ وَمَأْوَاهُ جَهَنَّمُ (Surah Aal Imran, Ayah 162)
Translation: Is one who follows the pleasure of Allah like one who incurs the wrath of Allah, and his refuge is Hell?
This verse, like a dividing line separating good and evil, places Ridwn opposite wrath. Wrath, as a sign of severe divine anger, stands in contrast to Ridwn, which is a sign of perfection and divine nearness. This contrast invites humankind to pursue Ridwn and avoid wrath.
Ridwn, like a shining gem in the crown of perfection, is a special and exclusive attribute of Gods friends. This attribute, always ascribed to the Almighty, is distinct from satisfaction and is assigned to the assured soul and the foremost pioneers. Ridwn, which surpasses the heavenly ranks of the Gardens beneath which rivers flow and Eden, signifies divine meeting and manifests in the friends of God both in this world and the Hereafter. This attribute, standing in opposition to divine wrath, guides humankind towards goodness and perfection.
The concepts of satisfaction and Ridwn in the Holy Quran, like two wings of flight towards perfection, guide humankind towards a deeper understanding of their relationship with the Lord. Satisfaction, in its actual and attributive dimensions, maintains an inseparable connection with good and perfection. Actual satisfaction, bound to specific actions, may be revoked with changing circumstances, whereas attributive satisfaction, connected to the believers essence, is immune to decay. Ridwn, as the highest degree of satisfaction, is a special attribute reserved for Gods friends and signifies divine meeting. This attribute, which manifests in the friends of God in both this world and the Hereafter, transcends the Gardens beneath which rivers flow and Eden and stands opposed to divine wrath. These concepts, like a guiding light on the path of guidance, invite humans to avoid deficiencies and pursue goodness and perfection. On this path, the Holy Quran, as a wise book, serves as a guide for believers towards the ultimate goal, namely the divine Ridwn.
Under the supervision of Sadegh Khademi
