sura insan
(human)
no. 76 (verses 12-22)
12.
"and allah will reward them for their patience, with a garden
and clothes of silk (in heaven)."
13.
"reclining therein upon raised thrones, they will see (find)
there neither the severe (heat of) the sun nor the hitter cold
(of the moon)."
14.
"and the shades of the (garden) will come low over them,
and the bunches (of fruit), there, will hang low in
humility
(being easy to pick)."
15.
"and amongst them will be passed vessels of silver and goblets
of crystal."
16.
"(bright as) crystal, made of silver; they will determine the
appropriate measure.
17.
"and they will be given to drink, there, a cup (of pure drink)
mixed with zanjabeel (ginger)."
18.
"(from) a spring, there, named salsabeel."
19.
"and round about them will (serve) youths of perpetual
(freshness): if you saw them, you would think them
scattered pearls."
20.
"and when you look, you will see a bliss and a
realm magnificent."
21.
"upon them will be green garments of fine silk and
heavy brocade, and they will be adorned with bracelets
of silver and their lord will give to them to drink of a drink
pure and holy."
22.
"verily this is a reward for you, and your endeavor is
accepted and appreciated."
commentary:
great rewards in heaven
the
aforementioned verses have a slight hint of the good and the
righteous
and show that they are delivered from the evils and painful
chastisements
on doomsday and are covered by allah light of beauty
and
blissful joy. now, the following verses refer to at least fifteen
blessings
in heaven.
first, some heavenly clothes and the settlement of the blessed
ones,
in heaven, are spoken about. it says: "and
allah will reward them,
for
their patience, with a garden and clothes of silk (in heaven)."
yes, allah sets them in special gardens of heaven and dresses
them in
the best clothes due to their constancy and their altruism, such
as
their loyalty to their vow, fasting and donating their food to the
indigent,
the orphan and the captive, at the time when they were in
need of
it and were preparing to break their fast.
not only in this verse, but also in many other verses throughout the
holy
qur'an, this fact is stipulated: all rewards, in the hereafter, are
(paid)
in full for man's patience and constancy, i.e. patience for
obedience,
patience for avoiding sins, and patience for standing firm
against
difficulties and hardships.
sura ra`d no 13, verse 24 denotes that angels will receive the
blessed
ones, in heaven, in the following manner: "peace unto you for
that
you persevered in patience...".
and in sura mo'minin, no 23,
verse
111, it says: "i have rewarded
them, this day, for their patience and
constancy.
they are indeed the ones that have achieved bliss."
* * * *
it goes on to say:
"reclining therein upon raised thrones, they will
see
(find) there neither the severe (heat of) the sun nor the bitter cold
(of
the moon)."
usually when people want to have a rest they sit somewhere and
recline
and that is why the verse says: "reclining
therein upon raised
thrones...".
then, to portray the complete comfort in the moderate
weather,
of heaven, the end of the verse says: there is "...neither the
severe (heat of) the sun nor the bitter cold (of the moon)".
it does
not definitely denote that the "sun and moon' will not exist
there,
but, regarding the shade of the trees in the gardens of heaven,
the
excessive heat of the sun will not exist.
the term "zamhariri" is based on "zamhar" which has the following
meanings:
1. `excessive cold' 2.
`excessive anger' 3. `redness of
eyes
due to anger'; the first meaning, however, is understood here and
there
is a narration that says there is a place in hell where the limbs
shatter
due to the excessive cold. 1
the term "ara'ik" `thrones' is the plural form of "arikah"
"throne"' and
originally
means: `a couch for the bride in the
bride-chamber', but, here it
means `a seat covered with a canopy and highly
decorated'.
* * * *
enumerating the
blessings of heaven, the next verse says: `and the
shade
of the (garden) will come low over them, and the bunches (of fruit),
there,
will hang low in humility (being easy to pick)". in the garden, there
will be
no hindrance, not a thorn to pierce the fingers, nor a need to lift
a finger to pick the fruit.
it is
necessary to note, again, that the life in that world is very
different
from the life in this world. the blessings mentioned in these
verses,
as well as other verses in the holy qur'an, are only some slight,
albeit
meaningful, hints to the great benefits in heaven; and according
to some
narrations, there are blessings there that no eyes have ever
seen,
no ears have ever heard, and no minds have ever considered.
ibn-abbas says that "the
blessings the lord has mentioned, in the
holy
qur'an, are those which their names we are only acquainted with."
for
instance, he mentions a `pure drink mixed with zanjabil (ginger)' and
`ginger
`is an aromatic root which arabs like for its smell. 2
* * * *
the next verse
refers to the feast in heaven, the furnishings and
those
who will entertain in those surroundings. it says: "and amongst
them
will be passed vessels of silver and goblets of crystal".
the vessels are "(bright as)
crystal, made of silver; they will
determine the appropriate measure". the mentioned vessels will be full of
various
heavenly foods and the crystal goblets will be full of pleasant
aromatic
drinks. the quantity will be as much as they wish and
according
to their taste and desires and will be served by heavenly
youths.
the term "aniyah" is the plural form of "ana", which means `dishes
of any
kind', and the term "akwab" is the plural form of "kub" which
means `a water container without a handle,' which is sometimes called
`goblet'. the term "qawarir" is the plural form of
"qaruah" which means
`containers
made of crystal or glass'.
it seems strange that the vessels should be (bright as) crystal , but
they
are made of silver. in this world no one can find such a thing.
here,
in this world, the crystal vessels are made of quartz. the stone is
melted
and then made into a crystal-type container. the creator, who
makes
it possible for us to change hard, dark stone into a clear,
transparent
glass, is capable of achieving the same'. results, for the next
world,
with a metal such as silver.
so, from this description we understand that the vessels, and the
containers
in heaven, are both as bright as crystal and as beautiful and
splendid
as silver, so much so that the liquids contained therein can be
clearly
seen.
there is a tradition from imam sadiq (p.b.u.h) which says: "man,
in
heaven, can see through silver just as he can see through glass and
crystal
in this world." 3
we also know that, today, scientists have found special rays (such
as
x-ray) which pass through solid matter and show the inner
properties,
similar to the way we can see through glass or crystal.
* * * *
continuing, it
says: "and they will be given to drink there, a cup (of
pure,
drink) mixed with zanjabeel (ginger)".
many commentators have said that arabs were pleased with
drinking
wine mixed with ginger, because it made the wine tastier. now,
the
holy qur'an speaks about `a cup (of pure drink)' which is mixed with
zanjabeel
(ginger), but it is obvious that this mixed drink is completely
different
from that of wine. in other words, the difference between
these
two kinds 0f drink is as far as the distance between this world and
the
next world.
it seems that arabs, of the past, used to drink two kinds of wine in
two
forms: one of them was warm and stimulating, which was mixed
with
ginger; and the other one was cool and narcotic, which was mixed
with
camphor.
since the other world's facts cannot be stated in worldly language,
we are
compelled to use our limited human vocabulary for explaining
and
trying to understand the sublime meanings to the wonderful facts
found
in the holy qur'an.
commentators have given many different definitions for
`zanjabeel' (ginger), but most of them have said that it means:
a tropical
plant
grown for its aromatic root used for flavoring food and drink.
* * * *
these heavenly
cups of drink are filled "(from) a spring, there,
named
salsabeel" and according to
arabic terminology, salsabeel is a
very
enjoyable drink which flows easily into the mouth and down the
throat;
being quite refreshing.
* * * *
to describe the happy feast,
held in heaven, the next verse speaks
about
those who entertain, there, and it says:
"and round about them
will
(serve) youths of perpetual freshness); if you saw them you would think
them
scattered pearls".
the youths, themselves, their youthfulness, freshness, vigor,
mirth
and beauty are immortal, and, therefore, their entertainment
would
be eternal as well. this idea is understood from the terms
"muxalladun"
`of perpetual' and yatu f-u-' alayhim" `round about them will
serve'.
the term `scattered pearls' shows both the attractive beauty and
brightness
of the youths, as well as their presence, everywhere, at the
divine
feast. it, also, implies that the blessings in the new world
cannot
be explained exactly.
* * * *
then, the next
verse is expressed very meaningfully: `and when you
look
you will see a bliss and a realm magnificent".
there are many commentaries on the word "na`im" `bliss' and
the
terms
mul-kan kabi-ra `realm magnificent'.
among them are the following:
1. a narration from imam sadiq (p.b.u.h.) cites: "the verse means that it
is
an estate (or realm) that neither fades nor vanishes." 4
2. the blessings in heaven are so plentiful and
various that no one can
explain
them.
3. a `realm magnificent' is a place in heaven where
the angels enter by
the
permission of the blessed, and greet them upon their arrival.
4. whatever the blessed wish for, there, they obtain.
5. the lowest blessed (from the point of rank), in
heaven, has so large
a
domain that when he (she) looks he (she) can see a thousand years'
distance.
6. a permanent immortal `realm' where the wishes are completely
fulfilled.
the word "na`im" `bliss' and the terms "mul-kan kabi-ra" `realm
magnificent'. referring to the vast gardens in heaven, have such
vast
meanings
that they can cover all the above commentaries.
* * * *
to this end, some
heavenly blessings were pointed out such as:
provinces.
thrones, shades, fruits, drinks. vessels and those who entertain
the
blessed, in heaven. then, attention is paid to some heavenly
ornaments
of those who had just passed the great event of judgment
and
says: "upon them will be green
garment.' of fine silk and heavy
brocade,..."
the term "sundus" `garment' means` a thin silk cloth'
while
"istabraq'
`brocade' means `a thick silk cloth'.
some commentators say the
latter
is derived from the persian term "setabr" `thick',
but some others
believe
it is derived from the arabic term "barq" `shining'.
the verse
continues:
"...and that: will be adorned
with bracelets of silver...".
the silver. there. is so bright that it glitters like crystal and it is
more
beautiful than rubies and pearls.
the term "dsawir" is the plural form "aswarah" `bracelet' and is
originally
derived from "dasvar" `a bracelet'. a persian word. with some
`green' is the color of the garments mentioned in the
verse,
because
this color is the most refreshing to the eye; like the leaves on
the
trees, and fits in well with the `garden'. there are several kinds of
green
color, of course, each of which has its own elegance.
in some other verses of the holy qur'an, we see that the blessed
are
decorated with golden bracelets, as for instance; in sura kahf,
no. is,
verse 31, it says: "...they
will be adorned therein with bracelets of
gold,...." this does not contrast with the current verse in
this sura,
because
people may decorate themselves with a variety of ornaments.
the question may arise, "aren't silver and gold bracelets used by
women
as ornaments, then, why are they both mentioned for all the
blessed,
i.e. men and women?".
the answer is that among many groups of people, it is common for
both
men and women to use gold and silver for ornamentation, but the
kind of
bracelet is different (though in islam using gold as an ornament.
by men,
is forbidden in this world).
in sura zukhruf no.43, verse 53, it says: "then why are
not
gold bracelets bestowed on him?..." and it is understood that golden
bracelets,
used by men, had been a sign of dignity among ancient
egyptian
people.
moreover, as we have frequently said, the facts of the other world
cannot
be described, exactly, with our very insufficient, limited human
vocabulary.
and,
finally, at the end of the verse, as to the best and greatest
heavenly
blessing of these kinds, it remarks: "...and
their lord will give
to
them to drink of a drink pure and holy". 5
* * * *
in the preceding
verses, among the blessings mentioned were
drinks
and cups; which were filled from the fountain of "salsabeel"
and
quenched
the thirst of the blessed. but, there is a considerable
`difference
between those drinks and what is expressed in this verse.
on the one hand, the `ones who
serve' are "youths of perpetual
(freshness)"; while, here, the `one who serves'
is allah, himself (and
what a
wonderful expression!) the word `lord' is especially stressed.
the
lord who has constantly cherished man and who is his owner and
trainer;
who has helped him to advance in the course of development
until
he has reached the last stage. and now, it is time to show the
culmination
of his lordship and make the righteous quenched and
cheerful
with the cup of pure drink, by his own mighty hand.
on the other hand, the word "tahur" means something which is
both
pure and purifying. thus, the drink purifies both man's body and
soul
from any taint and impurity.
it gives him such spirituality, brightness, and merriment that it is
indescribable
with our limited human vocabulary.
it is quoted from imam sadiq (p.b.u.h.) that, "(this drink) purifies
man's
heart and soul from everything except allah".
it removes any ignorance, unveils any curtain over the truth and
makes
man worthy of an eternal presence in close proximity to allah.
the
pleasure of this pure drink exceeds any other blessing and is
superior
to any other gift.
while the filthy wine of this world obliterates man's reason and
takes
him far away from allah the pure drink, which is given by the
hand of
`the ones who serve', alienates him from everything, but allah
and
makes him immersed in he beauty and glory.
in short, the favor which is included in this verse and in this
blessing,
is above anything else.
it is concluded from one of the traditions quoted from the
prophet (p.b.u.h.) that the fountain of pure drink is at the threshold
of paradise; then, with a sip of this pure drink, allah purifies
their
hearts from envy (and any other vices). thus, the verse states:
"...and their lord will give to them to drink of a drink pure and holy".
it is worth considering that the word "tahur" `pure' has been
mentioned
for only two items in the holy qur'an.
the first is about the 'rain' (sura furqan, no 45, verse 25)
which
purifies and revives everything. and, the second is in the current
verse
about the special divine drink, which is also purifying and
reviving.
* * * *
in the last verse, of this
part, the last point on this subject is
presented
it states that these great blessings and unique gifts are a
recompense
for your deeds; and your efforts, struggles and diligence are
accepted
and thanked. ("verily this
is a reward for you, and your
endeavor
is accepted and appreciated.")
never
should one think that these gifts and great rewards are
unduly
given. indeed, all these are a recompense for man's endeavors
and
deeds; and they are a reward for man's diligence, self-perfection and
abandonment
of pleasure in sin.
this point also mentions a particular pleasure that allah himself,
or his
angels address to man and tell him: "verily
this is a reward for
you, and your endeavor is accepted and appreciated." and perhaps
according
to some commentators, this blessing, where allah thanks
man, is
superior to all other blessings.
the verb "kana" `was', which is in the past tense, perhaps refers to
this
point: that these blessings have been prepared for you (the
righteous)
in advance. as when one pays careful attention to detail
and
prepares everything, in advance, for his guest.
1 durr-al-manthur, vol. 6, p.300.
2 majma'-al-bayan, vol. 10, p.411.
3 majma'-ai-bayan, vol. 10, p.410.
4 majma`-al-bayan, vol. 10, p. 411
5 nur-uth-thaqalayn, vol.5, p. 485. tradition 6.) |
