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Part 6
Sura Insan 76:12-22
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 bitter 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 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 Magnificient."
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 endeavour 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's 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 Rad. 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'minun. No. 23. verse111, 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 test 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 /zamharir/ 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.
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 narration's, 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.
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 o 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 /qarurah/ 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 of 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 /yatuf- 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
kabira / '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 Garments 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
they 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 /asawir/ is the plural form of /aswarah/
'bracelet' and is
originally derived from /dastvar/ 'a bracelet', a Persian word, with
some phonetical changes in Arabic of course.
'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. 18, 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".
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 His 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. 48 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.
Thus
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.
name="_ftn1" title="">[1] Durr-al-Manthur, vol. 6, p. 300.
name="_ftn2" title="">[2] Majma'-al-Bayan, vol. 10, p.
411
name="_ftn3" title="">[3] Majma'-aI-Bayan, vol. 10. p.
410.
name="_ftn4" title="">[4] Majma-al-Bayan vol. 10, p.
411
name="_ftn5" title="">[5] Nur-uth Thaqalayn, vol. 5, p. 485
tradition 6.
