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Tafsir Surah al-Insan (al-Dahr), Mankind or the Time
Ayatullah al-Uzma al-Hajj ash-Shaykh Nasir Makarim Shirazi
This chapter was revealed in Medina and contains 31 verses
In the Name of Allah, the All-Beneficent, the All-Merciful
Contents of Suratul Insan
Although this chapter is short, its contents are deep, multi-faceted and comprehensive, and can be divided into five sections:
• The creation of the human being and his origin as a drop of sperm (with the egg), followed by the guidance which one has been given and the freedom of choice to do as one pleases.
• The reward given to the righteous doers - the history of revelation of this section is directly related to the Ahlul Bayt - which we will discuss in depth.
• The reasons why these righteous doers (the Ahlul Bayt ) deserve the reward which they were given, which is explained through the use of very short, yet powerful verses.
• The importance of the Qur’an and how to implement its legislations, along with the various difficulties on the path of self-reformation.
• The overall rule of the will of Allah (while at the same time attesting to the freedom of choice that mankind has).
Various names have been mentioned for this chapter, the most famous being: ‘al-Insan’ - ‘Humanity’; ‘ad-Dahr’ - ‘The Time’; and ‘Hal Ata’ - ‘Has there come’ and each of these have been extracted from the words contained in the first few verses of this chapter. However as we will soon see in regards to the merits of recitation of this chapter, in the traditions, it has only been referred to as ‘Hal Ata’.
Was this chapter revealed in Medina?
The place of revelation for this chapter – whether it was in Medina or Mecca - is a discussion among the exegetes of the Qur’an.
The consensus of the scholars and exegetes from the Shia tradition is that the entire chapter or at least the beginning section in which the status of these righteous individuals (the Ahlul Bayt) and the actions of these noble personalities has been mentioned was revealed in Medina.
These verses form the basis of a historical event in regards to an oath made by Imam Ali , his wife Fatima Zahra , their children - Imam Hasan and Imam Husayn , and [their house-keeper] Fidhdhah, which we will mention.
In addition, it is well-known among the scholars of the Ahlus Sunnah that the revelation of these verses was in Medina, just as al-Qurtubi has mentioned: The well-known opinion of the scholars (is that it was revealed in) Medina.1
The following scholars consider some or even a part of this chapter as being revealed in Medina:
1. Hakim Abul Qasim al-Haskani has narrated from Ibne Abbas in regards to the number of verses which were revealed in Mecca and Medina and has stated that this chapter was revealed in Medina after Suratul Rahman (55) and before Suratul Talaq (65).2
The author of al-Aydhhah, Ahmad al-Zahid, also narrates this opinion from Ibne Abbas.3
2. In History of the Qur’an, written by Abu Abdillah al-Zanjani, who has taken his information from Nazmul Durr wa Tanasurul Ayat was Suwar, it is mentioned that a group of prominent scholars of the Ahlus Sunnah have narrated that Suratul Insan is among those chapters which were revealed in Medina.4
3. In al-Fihrist of Ibne Nadim, it has been narrated from Ibne Abbas that chapter Hal Ata is the eleventh chapter revealed in Medina.5
4. In al-Itqan of al-Suyuti, it has been mentioned from al-Bayhaqi as seen in Dalaiilul Nubuwwat from Akramah that the chapter Hal Ata was revealed in Medina.6
5. In Durrul Manthur the same tradition (as mentioned above) has been narrated from Ibne Abbas from a different chain of narrators.7
6. al-Zamakshari, in his work, Tafsirul Kashshaf, has narrated the well-known historical event for which the initial verses of this chapter were revealed as being in regards to the vow taken by (Imam) Ali , his wife and their children.8
7. In addition to the references stated above, many other prominent scholars of the Ahlus Sunnah have also stated that the initial verses of this chapter were revealed in regards to (Imam) Ali , Fatima Zahra , Hasan and Husayn and this proves that this chapter was revealed in Medina, because both Imams Hasan and Husayn were born in Medina.
Other scholars who have stated this belief include: al-Wahidi in his work Asbabul Nuzul; al-Baghwiin Maʿlimul Tanzl; Sibt b. al-Jawzi in his work al-Tadhkirah; Ganji al-Shafi in his work Kifyatul Talib, and others.9
This opinion is so well known and acknowledged by the scholars that Muhammad b. Idris al-Shafi, one of the four Imams of the Ahlus Sunnah, composed the following (well-known) poem:
Till when, till when, and until what time?
Shall you rebuke me for loving this chivalrous man?
Did Fatima marry any other than him?
And was Hal Ata revealed for other than him (Ali)?10
There are numerous other references in these regards which we will mention under the discussion of the verses in this chapter.
However, with all of these proofs, there are still individuals who insist that this chapter was revealed in Mecca and deny all of the traditions which speak about this chapter being revealed in Medina and that this chapter was sent down in regards to Ali, Fatima and their two children, Hasan and Husayn.
It is astounding to see that anytime a verse and Prophetic tradition ends up proclaiming the virtues of Imam Ali and the Ahlul Bayt, a group of people stand up and raise a clamor and become very sensitive – as if Islam has fallen into danger if they were to accept these traditions.
Seeing as how they claim that Imam Ali is among the ‘Rightly Guided Caliphs’ and is one of the great leaders of Islam and that they have love for the Ahlul Bayt , then in our opinion, the animosity which they have stems from the days of ruler-ship of the Umayyad empire and the negative propaganda of that era which has taken them over.
May Allah protect us all from such errors in our life.
Merits of Recitation of Suratul Insan
It has been narrated from the Noble Prophet that: A person who recites chapter “Hal Ata”, his reward with Allah will be paradise and garments of silk.11
In a tradition from Imam Muhammad al-Baqir it has been stated that: “One of the rewards which will be granted to a person who recites the chapter ‘Hal Ata’ every Thursday morning is that on the Day of Resurrection, they will be alongside the Noble Prophet.”12
Section One: Verses 1 to 4
In the Name of Allah, the All-Beneficent, the All-Merciful “Has there not come over the human being a period of time when he was a thing not worth mentioning? Surely We have created the human being from a small life-germ uniting (itself): We mean to try him, so We have made him hearing, seeing. Surely We have shown him the way: he may be thankful or unthankful. Surely We have prepared for the unbelievers chains and shackles and a burning fire.”
We transformed a worthless drop of sperm into a human being and then gave them the tools of guidance.
Although most of the discussions in this chapter of the Qurʾan revolve around the Day of Resurrection and the blessings contained in paradise, the beginning of the chapter focuses on the creation of a human being because if we pay close attention to the creation (of the human being), then we will be able to focus closely on the Resurrection (just as discussed in the exegesis of Suratul Qiyamat).
In the first verse we read: Has there not come over man a period of time when he was a thing not worth mentioning?13
The atoms which make up a person’s physical body were spread over various parts of the earth within the drops of water in the rivers and the air that blew over the earth. The primary matters used in the creation (of the first human being) were spread over these vast regions and in reality; mankind was lost among them and was not even worth mentioning.
Is the meaning of ‘human being’ in this verse, a specific person, or is it reference to humanity in general? Is it a specific reference to Adam ? The verse which follows tells us that the ‘human being’ has been created from a drop of sperm and thus this is a clear indication that the correct answer is that the ‘human being’ in this verse refers to humanity in general.
However, some scholars believe that the reference to the ‘human being’ in the first verse is that of Adam while in the second verse, it refers to the offspring of Adam , however it is highly improbable for this meaning to exist given that these two verses come one after another.
In regards to the exegesis of the sentence
‘he was not even a thing worth mentioning’, numerous opinions are cited.
One belief states that when a person was just a mere drop of sperm and after that, a fetus, he was a thing not spoken about. However after traversing through various stages in the womb resulting in his physical completion, he then became something which was spoken about and mentioned.
Imam Muhammad al-Baqir has said: “A person is, in the knowledge of Allah, something aforementioned, however in the world of the creation, he was not spoken about.”14
In some commentaries of the Qur\'an it is mentioned that the meaning of the ‘human being’ in this verse is the scholars who, before gaining their knowledge, are not worthy of being mentioned, however after attaining knowledge, they are remembered – either during their lifetime or after their death.
Other scholars have stated that when Umar b. al-Khattab heard this verse being recited by someone, he said: “O’ how I wish Adam had remained aforementioned and had never been brought into creation and his sons would never have been tested.”15
It is astonishing to hear such a comment as in reality, such a complaint is actually an attack on the creation of humanity (and an attack on the Creator).
After the stage of creation of mankind and him becoming something worthy of mentioning, we read: Surely We have created man from a small life-germ uniting (itself): We mean to try him, so We have made him hearing, seeing.
The word ‘ÃóãúÔóÇÌò’ - ‘small life-germ’ is the plural of ‘ãÔÌ’ or it may be the plural of ‘ãÔíÌ’ and it means ‘something mixed’.16
The creation of the human being is from a mixed sperm (this may refer to the uniting of the man’s sperm with the woman’s egg) - just as has been mentioned in the traditions of the Ahlul Bayt in which this process has been discussed in general terms.
This verse may also refer to the various traits and characteristics which are present in the sperm such as its genetic inheritance from the genes which it carries and other such things. It may also relate to the mixture of various things which makes up the sperm as there are numerous substances in each drop of sperm.
It may also refer to a combination of all of these things - and this last meaning is more comprehensive and appropriate to accept as the interpretation of this word. A final possibility exists which states that the word ‘ÃãÔÇÌ’ refers to the course of movement of the sperm inside of the womb.
The phrase, ‘äóÈúÊóáöíåö’ - ‘We wish to test him’ refers to this new creation reaching the stage of a human being with a responsibility upon himself, many duties to fulfill, and a test to undergo (from Allah ). This is one of the greatest bounties of Allah in that a person has been given this great status and has been found worthy of having a responsibility and duty to perform (towards Him).
Since it is not possible to fulfill a responsibility and be thoroughly tested without having an awareness (about what the test is in regards to), in the last verse of the section under review, some of the ways which can be used to recognize this test, such as the power of sight and hearing which the human being has at his disposal, have been mentioned.
Exegetes of the Qur’an have stated that the meaning of ‘testing’, as seen in this verse, are the changes which a fetus goes through from its beginning as a drop of sperm until it becomes a fully developed human being. However by keeping in mind the use of the phrase ‘äóÈúÊóáöíåö’ - ‘We wish to test him’ and also the term ‘ÅäÓÇä’ - ‘human being’ which has been used, the first exegesis given is the most appropriate one.
Thus, from the wordings of this verse we come to understand that the source of all realizations which a person benefits from are his senses.
In other words, the awareness which comes about through the (five) senses is the root through which everything is understood, and this is the opinion of a majority of the Muslim philosophers and also the opinion of the Greek philosophers, one being Aristotle.
Seeing as how the responsibility which a person has on his shoulders and the test which one is put through requires one to possess knowledge and awareness (to be able to take the examination) and that one also requires the tools to develop this knowledge, a person requires two other things – guidance and the freedom of choice. Therefore, in the next verse under review it has been mentioned that: Surely We have guided him to the way: he may be thankful or unthankful.17
The phrase ‘åóÏóíúäóÇåõ’ or ‘We have guided him’ which is used in this verse has a very broad meaning and includes the ontological guidance, the primordial guidance, and also the legislational guidance, even though in the context of this verse, it may only refer to the legislational form of guidance.
An explanation of this form of guidance (noted above) is: Seeing as how Allah has created mankind to test him and for him to reach perfection, the introductory steps to reach this ultimate goal have also been created within him and the necessary power (to complete this test) have also been granted to him - this is referred to as ontological guidance.
Following this stage, we see that deep within a person’s primordial nature, Allah has placed the love for traversing the path (towards Him) and through the natural inspirations given to him, this path has also been shown.
It is through this primordial guidance given to each and every human being that one makes his way to yet another path which is the divinely sent leaders and great prophets – those who have been granted the Divine teachings and clear rules and regulations to show everyone the path towards the legislational guidance. Indeed, these three forms of guidance are universal and are for the benefit of all of humanity.
In summary, this verse points to three very important and determining issues in every person’s life:
• Responsibility;
• Guidance;
• Freedom of choice.
In addition, each of these has a correlative and also complements one another. In addition, the verse which reads: Surely We have shown him the way: he may be thankful or unthankful
invalidates the beliefs of compulsion or coercion in one’s actions.
The use of the words ‘ÔóÇßöÑÇð’ - ‘thankful’ and ‘ßóÝõæÑÇð’ - ‘unthankful’ are the most appropriate words which can be used in this instance because in the face of the Divine blessing which is guidance (to the path), a person who has been receptive and submissive and has chosen the path of guidance will naturally be thankful for this great blessing. However those who go against guidance are truly unthankful for what they have been granted!
Since not a single person’s hands or tongue can truly thank Allah as He deserves (to be thanked), the thanking (ÔóÇßöÑÇð) Allah has been mentioned as the active participle; whereas for the ungratefulness the word meaning extremely ungrateful (ßóÇÝõæÑð) has been used in the exaggerative form.
This is because those who ignore this great bounty of Allah (guidance) have committed the highest degree of ungratefulness since Allah has provided them with all of the various tools of guidance, and thus it would be very ungrateful to ignore the bounty of guidance and take the wrong path (in life).
In addition, it must be noted that ‘ßóÝõæÑñ’ - ‘unthankful’ is a word used both in the meaning of the ‘denial of bounties’, and also in relation to ‘disbelief’ in regards to the theological issues, just as Raghib has mentioned in his work, al-Mufradat.
In the last verse under review in this section, there is a brief, yet meaningful allusion to the eventual outcome of those who choose to take the path of disbelief and ingratitude: Surely We have prepared for the unbelievers chains and shackles and a burning fire.
The use of the word ‘ÃóÚúÊóÏúäóÇ’ - ‘We have prepared’ is yet another emphasis on the fact that the punishment is something which will definitely overcome a specific group of people (the disbelievers and unthankful people).
It is true that one reason a person may prepare something beforehand (which he may not use for some time) is that he fears that later on, he may be faced with a situation of limited ability (to perform that task) and that when he is in need of that thing, he will not be able to do it.
However this definition has no meaning in regards to Allah since whatever He wishes to do, He merely needs to give the order of ‘ßõäú’ - ‘be’ and it is immediately enacted. At the same time, in order to categorically state that this punishment will engulf the disbelievers, it is stated that the tools needed to punish them are already in existence.
The word ‘ÓóáÇóÓöáó’ - ‘chains’ is the plural of ‘ÓáÓáÉ’, while the word ‘ÃóÛúáÇóáñ’ - ‘shackles’ is the plural of ‘Ûáø’ and means a loop or something spiral in shape which is placed around the neck or hands of a person (like handcuffs) and then this thing is tied with chains.18
The purpose of mentioning the words ‘shackles’ and ‘chains’ and the burning flames of fire is to explain the great punishment which will be given to these people. This has also been mentioned in other verses of the Qurʾan in which the words ‘ÚóÐóÇÈñ’ - ‘punishment’ and ‘ÃÓÇÑÊ’ - ‘captivity’ are mentioned in the plural.
These people’s freedom in regards to their desires of the transient world will lead to their captivity in the next world. It is the fire of this world which they paid no attention to which will manifest itself in the next world and engulf them.
Point: The tumultuous world of the fetus
We know that a human fetus comes into existence by the union of the man’s sperm with the woman’s egg. The creation of the fetus, its composition and then the various stages which the embryo goes through is one of the most amazing realities and wonders of the great world of creation which we are in.
With all of the advancements in the science of embryology, many curtains of the mysteries of this world have been lifted, however many mysteries still remain hidden. Some of the amazing facts which we allude to make up only a small part of this entire process of life.
1. The sperm which a man ejaculates is a living, moving, microscopic organism which has a head, neck and moving tail. It is interesting to note that with every ejaculation, anywhere from 200 to 500,000,000 sperms are released – a number which equals the population of many countries combined! However from this uncountable number, only one or a few actually enter the woman and are able to fertilize an egg.
The reason why such a sheer number of sperm come out is due to the fact that as the sperms travel to reach towards the egg and seek to join it, many of them end up dying, and if this large number of sperm did not come out at the time of ejaculation, then it would have been difficult for an egg to ever be fertilized.
2. The womb, before the period of pregnancy, is the size of a walnut, however after the egg is fertilized and the fetus begins to grow, it becomes so large that it ends up taking up a large portion inside of the women. It is amazing to see that the walls of the womb are so flexible that even with such a heavy weight inside of it, it still is able to have such resilience.
3. The blood which lines the woman’s womb is not in her blood veins, rather, it is moving in-between the various organs, as if this blood was in the veins, then undoubtedly, with the strong force (of the growing fetus) pushing up against the walls of the women, it could easily break.
4. Some scholars believe that the egg of the woman contains positive electricity while the sperm has negative electricity within it and it is for this reason they are attracted to one another. When the sperm reaches the egg, it releases an electrical charge and thus the countless sperms which are around the one (which entered into the egg) are expelled from that area.
Other scholars have stated that when the sperm enters the egg, a chemical substance is excreted which forces the other sperms to flee.
5. The fetus lies within a large sack submerged in a thick, dark liquid called the amniotic fluid. This sack is insulating the fetus against the rapid movements of the mother or any hits on the abdomen of the mother. Moreover, it keeps the fetus consistently warm such that the change of the outside temperature does not impact the temperature of the fetus.
Most interestingly is that this large sack and the amniotic fluid puts the fetus into a weight-less environment and prevents the different parts of the fetus from exerting pressure on itself which may cause damage to the fetus.
6. The food of the fetus comes from the placenta through the umbilical cord – meaning that the blood which flows through the mother contains the food and oxygen (needed by the fetus) and this enters into the placenta and then after going through another purification, enter into the heart of the fetus through the umbilical cord and from there, that which the fetus needs is distributed throughout its entire body.
It is interesting to note that the left and right side of the heart of the fetus are connected to one another since the filtration which is normally carried out by the lungs is not an issue (for the fetus) because the fetus does not breathe. However upon birth, the chest cavity of the child separates and the lungs begin to work and help the child to breathe.19
Section Two: Verses 5 to 11
“Surely the righteous shall drink from a cup the admixture of which is camphor. A fountain from which the servants of Allah shall drink; they make it to flow a (goodly) flowing forth. They fulfill vows and fear a day the evil of which shall be spreading far and wide. And they give food out of love for Him to the poor and the orphan and the captive. We only feed you for Allah‘s sake; we desire from you neither reward nor thanks. Surely we fear from our Lord a stern, distressful day. Therefore Allah will guard them from the evil of that day and cause them to meet with ease and happiness.”
A testament to the status of the Family of the Prophet
Ibne Abbas has narrated: “Both Hasan and Husayn were sick when the Prophet, along with a group of his companions came to see how they were doing.
The Prophet said to Imam ʿ’Ali: ‘O’ Abul Hasan! It would be good if you took an oath (to Allah) for your children to be cured from their sickness.’
Thus, Imam Ali and Fatima, and their female-servant, Fidhdhah, made an oath to Allah that if the children recovered, then they would fast for three days (according to some traditions, Hasan and Husayn also took part in the oath that they too would fast for three days).
A short time elapsed and both of them were cured from their sickness.
Even though they had very little food in the house, Imam Ali still divided the barely he had at home into three portions and his wife, Fatima took one-third of this and ground it into flour and baked bread with it.
At the time of breaking the fast, a beggar came to the door of their house and said: ‘Peace be upon you, O’ family of Muhammad! I am a poor person from among the poor Muslims. Please give me some food - may Allah bless you with food from paradise!’
All of the members of the house placed this poor person’s needs ahead of their own and each of them gave their portion of bread to the poor man and that evening, they all broke their fast with only water.
On the second day, they also kept a fast and at the time of breaking the fast with the food which had been prepared (barley bread), an orphan came to the door and just like the previous day, they gave the orphan whatever they had. Again, they broke their fast with only water and prepared to begin the third day of fasting.
On the third day, a war-captive came to their house at sunset, asking for food and once again, this family gave away all of the food which they had!
When the morning of the fourth day rose, Imam Ali took Hasan and Husayn by the hand and went to see the Prophet. When the Prophet set eyes upon them, he saw them trembling due to their intense hunger! He immediately said to them: ‘It is very troubling for me to see you in such a state!’
The Prophet got up and accompanied them to the house of Fatima and saw her standing in the prayer niche. She too was suffering the pangs of hunger which were evident from her frail body and the heavy inset of her eyes. Witnessing this heart-breaking sight, the Prophet became extremely grieved.
Immediately at this point, the Angel Gabriel came down and said: ‘O Muhammad! Take this chapter (of the Qur’an) Allah sends his salutations upon such a family.’
The Prophet then recited the chapter which was revealed to him, “chapter Hal Ata” (according to some scholars the Prophet recited from “…surely the righteous…” until “…surely your endeavors shall be thanked…”
which makes up eighteen verses which were revealed to him.
The incident narrated above is a summarized version of the tradition as mentioned in al-Ghadir.
This narration is very similar to numerous other traditions found in other books which have been stated in regards to this event. In al-Ghadir, there are traditions from 34 well-known scholars of the Ahlus Sunnah who have narrated this tradition in their books (the author of al-Ghadir has also mentioned the names of these books and the pages on which this information can be found).
Thus, the tradition quoted above is very well known among the scholars of the Ahlus Sunnah. Rather, it is a considered as a consecutively narrated tradition (mutawatir).20
The Shia scholars are unanimous that these eighteen verses, or rather the entire chapter, was revealed in regards to the noted event and all of them, without exception have stated in the books of exegesis and traditions that the narrations in regards to this event constitute one of the important distinctions and virtues of Imam Ali , Fatima Zahra, and their two sons.
In addition, just as we mentioned in the beginning of this chapter, this event is so well known and acknowledged that even in the poems which have been written (by both the Shia and the Ahlus Sunnah), such as the well-known poem of Imam al-Shafi, this event has been mentioned!
At this point, let us review some of the excuses which are brought up every time the merits and greatness of Imam Ali are brought forth by those who show an extreme sense of resentment to him.
Argument 1: They say that this chapter was revealed in Mecca, whereas the particular historical event clearly shows us that this chapter was revealed in regards to something which took place after the birth of Imam Hasan and Imam Husayn which no doubt took place in Medina.
Reply: As we touched on in brief at the beginning of this chapter, we have clear proofs in hand which show that the entire content of chapter Hal Ata or at least the eighteen verses mentioned previously were revealed in Medina.
Argument 2: The wordings of the verses are of a general nature, thus how can we apply them to specific individuals?
Reply: It goes without saying that simply having verses which are of a general nature does not go against the principle that they may be revealed for specific individuals.
There are many verses of the Qur’an which have a very general and comprehensive meaning; however the history of revelation shows us that they have a specific interpretation. It is amazing to see that some people can take a general understanding of a verse to negate the history of revelation of that specific verse!
Argument 3: Some individuals have stated that there are other reasons for revelation of this chapter and its verses and these reasons are not in line with what has been stated.
Some of these people include the likes of al-Suyuti in his work, Durr al-Manthur, who has narrated that an African man came to the Prophet and asked him about the glorification and praise of Allah . Umar stood up and told the man: “You have asked the Messenger of Allah enough questions!” To this, the Prophet replied: “Be quiet ʿUmar!” It was at this time that the chapter of Hal Ata was sent down to the Prophet! 21
In another tradition mentioned in Durr al-Manthur, it has been stated that a man from Ethiopia came to the Messenger of Allah and wanted to ask him a question.
The Prophet told him to go ahead and ask him and to wait for his reply.
The man asked: “O Messenger of Allah! A group of you (Muslims), from the point of view of your skin color, facial characteristics and status, have a greater rank than we do.
If I too bring about true faith in what you all believe and I too act in the same that you act (in regards to my righteous deeds), will I be in paradise with you?” The Prophet replied: “Yes. I swear by that One who holds my life in His hands that the trail of (spiritual) light of the black skinned people will be seen in paradise for the span of 1,000 years.”
At this point, the Prophet went on to explain the great reward given to a person who says: “There is no entity worthy of worship except for Allah and Glory and Praise be to Allah” and it was at this time that chapter Hal Ata was revealed.22
Reply: Keeping in mind that these traditions have close to no relationship to the contents of chapter Hal Ata, in our opinion it seems that such traditions were fabricated by the Umayyad Dynasty or others in order to crush the true history of revelation of this chapter!
Argument 4: Another excuse may be given in regards to the history of revelation of this chapter and one may ask how is it possible for a person to go three days without food and to break his fast with merely a glass of water!?
Reply: This is one of the most ridiculous criticisms that can be brought up in regards to this chapter as we ourselves have seen many people in our lifetime who, in order to be cured of a specific sickness, have been instructed by their doctor to fast for not only three days which is very easy, rather, they have fasted for a period of forty days in which they only drink water and completely abstain from food! It is through such a medically sanctioned program that they have been able to ward off many illnesses!
In addition, a well-known non-Muslim doctor named Alexi Soforin has written a book in regards to the medicinal benefits of such a fast and has even mentioned a very precise program to follow in this regard.23
As a point of interest, some of the scholars who have worked on Tafsir Namuna (the exegesis you are currently reading) have tried this form of fasting and have survived with drinking only water for 22 days straight!
Argument 5: There are others who, in order to pass off the greatness (of the family of the Prophet) that is seen in this chapter, have taken another route and have stated other things such as the following: One example is what a scholar of the Ahlus Sunnah, al-Alusi, has written: “If we say that this chapter was not revealed in regards to Imam Ali and Fatima, then this does not remove anything from their worth and status since them being referred to as “ÃÈÑÇÑ” or ‘righteous individuals’ (in other narrations) is well-known to everyone.”
He then goes on to list some of their virtues and states: “What can anyone say in regards to these two individuals except that Imam Ali is the master of all the true believers and the wasi (executor) of the will of the Prophet and Fatima is a part of the body of the Messenger of Allah and is considered as a share-holder of the essence in Muhammadi Hasanayn are the spirit and essence and the leaders of the youths of paradise!?
However what we have just stated does not mean that we renounce others (around the Prophet) rather we state that anyone who does not follow their path is indeed misguided.”24
However we state that if such a great worth and honor which is so well-known (throughout the Islamic texts) is neglected and passed over, then slowly other virtues would also meet the same fate and a day will come when some of the main virtues of Imam Ali, the leader of the women of the world - Fatima Zahra, and Hasanayn will also be denied!
It must be noted that in some traditions which have been narrated from Imam Ali himself, he used these verses in various debates with his opponents to show the status of his two sons and himself.25
It is important to mention that an ‘ÃÓíÑ’ or ‘war captive’ was a term normally used in Medina since in Mecca, due to the fact that no Islamically permitted wars had taken place, this term was not used much (if even at all) and this is another proof of this chapter being revealed in Medina.
The final point which we must mention is that according to the opinion of a group of scholars, such as al-Alusi, the well-known commentator of the Ahlus Sunnah, a majority of the pleasures and bounties of paradise have been mentioned in this chapter, with the exception of the Hurul Ayn which in the Noble Qur’an are most often considered as one of the pleasures of paradise.
However in this chapter, there is absolutely no mention of them! It is possible that this may be due to the fact that this chapter was revealed in regards to Fatima Zahra, her husband and their two sons and due to the respect being shown to this great lady of Islam, there is no mention about them (meaning the Hurul Ayn)!26
Our discussion in regards to the history of revelation of this section was long, however we had no choice but to explain this issue in detail given the unfair accusations which have been leveled in regards to its revelation.
The great reward for the righteous
In the previous verses, after mankind was divided into two categories - ‘the thankful’ - ‘ÔóßõæÑñ’ and ‘the ungrateful’ - ‘ßóÝõæÑñ’; also known as ‘those who express gratitude for what they are given’ and ‘those who are not in the least appreciative of the bounties they have been given’, we were given a short glimpse of the painful punishment which has been prepared for the ungrateful.
However the verses under review also explain the rewards of the thankful and righteous (good doers and spiritually purified) and indeed, some very interesting points are mentioned.
We first read: Surely the righteous shall drink from a cup the admixture of which is camphor.
The word ‘ÃóÈúÑóÇÑó’ - ‘righteous’ is the plural of ‘ÈóÑöø’ and its original meaning is ‘something very wide,’ and it is for this reason that a wide and open expanse of desert is known as ‘ÈóÑ’ (with a ‘fatha’ on the first letter). Due to the fact that a person’s righteous actions have a wide reaching outcome within society, it is for this reason that this word has come to be used for such an individual.
However the word ‘ÈöÑöø’ (with a ‘kasrah’ on the first letter) refers to a person who does good. Some scholars have stated that the difference between ‘ÈÑ’ - ‘righteous’ and ‘ÎíÑ’ - ‘goodness’ is that ‘ÈÑ’ refers to an act of goodness which is done with complete understanding, while ‘ÎíÑ’ is a general word of any act of goodness (done without any understanding of its merits).
The word ‘ßóÝõæÑñ’ or ‘ungrateful’ has many meanings from the lexical point of view and the most well-known one is a ‘good smelling thing’ such as sweet smelling plants. Another meaning of this word is camphor which has a very strong and powerful smell and is used by medical professionals as a disinfectant.
The above mentioned verse shows us that this pure drink of paradise will be something which has a strong aroma and is not something that only the taste-buds will experience, but even the smell will reach the (smelling) glands!
Some exegetes of the Qur’an have stated that ‘ßóÝõæÑñ’ ‘ or ‘camphor’ in this verse is the name of a spring of paradise, however this interpretation does not fit with the reading of the verse: …the admixture of which is camphor.
Since the word ‘ßóÝõæÑñ’ ‘ comes from the root ‘ßóÝóÑó’ which means ‘to cover something’, some scholars of the ʿArabic language, such as al-Raghib in al-Mufradat, believe that this word was chosen for ‘camphor’ because the part of the tree from which this substance is extracted is hidden from one’s sight –under the bark of the tree.
Other scholars have stated that the word ‘ßóÇÝõæÑñ’ or ‘camphor’ refers to an extremely white and cool substance because usually camphor brings coolness to the one who uses it and its extreme whiteness is something which is often times used in similitudes.
Keeping in mind what we have stated, the first exegesis given is the correct one, especially since sometimes in the Islamic texts; the word camphor has been used alongside musk and amber which are some of the best forms of perfume.
The source of this glass of pure drink is then mentioned: A fountain from which the servants of Allah will drink; they make it to flow a (goodly) flowing forth (from wherever they wish.27 & 28
Yes indeed, the source of the pure drink which will be placed at the disposal of the righteous individuals and servants of Allah will be done in such a way that wherever they are and (whenever they) wish to drink from it, it will be ready for them! In regards to the starting place and spring of this drink, Imam Muhammad al-Baqir has stated: This is a spring which runs from the house of the Prophet and goes through the houses of all of the other prophets and the true believers.29
Just like in the life of this world in which the sources of knowledge and mercy flow from the house of the Noble Prophet towards the servants of Allah and the righteous doers, in the next life, which will be a greater manifestation of this similitude, the well of this pure drink of the Divine will also flow from the house of revelation, and the streams from this well will flow into the houses of the true believers!
The word ‘íõÝóÌöÑøõæäó’ - ‘flowing forth’ comes from ‘ÊÝÌíÑ’ and the original root letters of this word are ‘ÝóÌóÑó’ which means to ‘split something large whether this be the splitting of the ground or something else. Since the morning light breaks open the curtains of the night, the morning time is referred to as ‘ÝÌÑ’ ‘fajr’.
In addition, a person who is an open sinner and transgressor is referred to as a ‘ÝóÇÌöÑñ’ – ‘fajir’ since he rips open the veils of modesty and spiritual purity and has chosen to leave the path of the truth. However, in the verse under review, the meaning of this word is the ‘splitting of the ground’.
It should be noted that among all of the bounties of paradise which have been mentioned in this chapter, the first one is that of a pure and aromatic drink.
This may be due to the fact that after completing the accounting for one’s deeds on the Plain of Mahshar (the area in which all of humanity will gather for their deeds to be accounted for), the person will step into paradise and drink from this elixir which will remove all grief and sorrow! From here, with a presence that is completely (spiritually) intoxicated with the love of Allah , one will then be able to partake in the other Divine gifts that are waiting for one in paradise.
After discussing the actions and characteristics of the righteous people and the servants of Allah , we are then given five reasons why these people deserve all of these incomparable bounties.
We first read: They fulfill the vows and fear a day the evil of which will be spreading far and wide.
The words, ‘íõæÝõæäó’ ‘they fulfill’ and ‘íóÎóÇÝõæäó’ ‘they fear’ and all of the sentences which come after this are all in the present/future verbal form tense and this shows that this is a life-time program which is perpetual.
However, like it was stated in the history of revelation of these verses, the true and perfect manifestation of these events is Imam Ali , Fatima Zahra and their two sons, Hasan and Husayn who fulfilled the oath that they had made and fasted for three consecutive days, breaking their fast with a mere glass of water! It was through this act that their hearts more so became filled with the awe of Allah and the anxiety over the Day of Judgment.
The word ‘ãõÓúÊóØöíÑó’ means ‘expansive’ and ‘far-flung’ and points to the various forms of punishment that will take place on that grand day.
When these individuals fulfill the vows which they have made obligatory upon themselves, they have lived up to and given the rights to the obligatory acts of the Divine in the most perfect way, as they struggle to ensure the performance of such vows.
The fear of these people for the evil of that great day is a reference to their faith in the Day of Resurrection and their feelings of an intense responsibility which lies on their shoulders in regards to the fulfillment of the commandments of Allah(s)
These individuals have a strong belief in the Resurrection and have complete faith in all forms of punishment for the evil doers and this is reflected in their actions.
At this point, the third righteous deed is mentioned: And they give food out of love for Him to the poor and the orphan and the captive.
It is not an easy task to feed these sorts of people, rather it takes self-sacrifice to perform this act when one himself is in a state of desperate need. From another point of view, the food is being fed to people of various backgrounds (thus, one needs to be able to tolerate such people) - the poor, an orphan and a war captive. Thus, the mercy which they (the members of the Ahlul Bayt ) have for others is universal and their assistance and support includes everyone.
The pronoun in the phrase ‘ÚóáÜì ÍõÈøöåö’ returns back to ‘food’ meaning that even though they had a love and longing for the food (due to their fasting), they still gave it up for the love of Allah.
This is the same thing which can be seen in verse 92 of Chapter Ale Imran (3) that states: You shall never attain righteousness until you spend out of that which you love.
Other scholars have stated that the pronoun in the phrase ‘ÚóáÜì ÍõÈøöåö’ returns back to Allah which was mentioned in the previous verse, and so in this scenario, the verse would mean: “They give their food to the poor, orphan and war captive only for the love and sake of Allah.” However keeping in mind that this comes up in the next verse, the first opinion given is the correct one in our estimation.
The meaning of ‘ãöÓúßöíäó’ ‘poor person’, ‘íóÊöÜÜíãó’ ‘orphan’ and ‘ÃóÓöíÑó’ ‘war captive’ are clear terms, however what is the detailed meaning of the term ‘war captive’ who does this allude to and what sort of a war captive was this? This is a point of discussion among the exegetes of the Qur’an.
Many exegetes have stated that the ‘war captive’ could have been from the polytheists or disbelievers who came to seek assistance under the protection of the Islamic government in Medina. Other scholars have stated that the meaning of ‘war captive’ in this verse is a slave who was owned by a person and was in need of help.
Yet other scholars have stated that the meaning of ‘war captive’ was a prisoner. However the first interpretation is the most appropriate and accepted one.
At this point, another question arises: According to the history of revelation of this verse, a war captive came to the house of Imam Ali at the time of breaking the fast; but shouldn’t war captives have been held in a prison cell?
The answer to this question will become clear by keeping in mind the following point: According to the historical narrations, during the time of the Prophet, there were absolutely no prisoners of war. It was the Prophet himself who would distribute the prisoners to other Muslims for them to maintain and look after.
The Prophet told the Muslims that they must watch over these people and treat them with kindness. Sometimes it so happened that the Muslims did not have the ability to feed themselves, let alone their prisoners, and thus they would seek assistance from other Muslims to help feed them.
Often times, these prisoners would go along with the Muslims who were guarding them and at other times, they would be instructed to go out on their own to other Muslims to seek food and assistance. As we know, at that time in history, the Muslims were under numerous pressures and difficulties and thus, food and other necessities were very scarce.
Of course, after some time when the Islamic government spread and established itself, the number of prisoners also increased and the number of criminals was also on the increase throughout the Islamic lands. It was at this time that ‘formal prisons’ took shape and the feeding and taking care of these prisoners was then carried out through the public treasury of the government.30
Therefore, from the above mentioned verse we clearly deduce that one of the best actions is to feed the needy and destitute – not only the needy Muslims who are held captive in jails in non-Islamic countries; but in addition, even the non-Muslims fall under this Islamic ruling. We see that feeding one such individual is considered as one of the greatest acts of the righteous individuals!
In a tradition from the Messenger of Allah we read that: Deal with the prisoners in the best of ways and prefer them (the prisoners) over your own selves by even giving them your food.31
The fourth noble action of these righteous individuals was their true sincerity; because they said: We feed you only for Allah‘s sake; we desire from you neither reward nor thanks.
This program of life is not limited to merely feeding others, rather it is one in which all of the deeds of a person are done with purity of heart and solely for the sake of Allah, in which there is not even the slightest hope of receiving a reward from the people rather, they do not even ask for praise or thanks!
Principally, we see that in Islam, the worth of an act is based on the sincerity of the intention (behind the act), and if any action is performed with an intention of being for other than Allah , whether it is for showing off, for one’s own lower self or ego, for the praise and thanks from people, or for a material reward (in this life), then such an action will have absolutely no spiritual or Divine reward.
In a famous tradition from the Noble Prophet of Islam we read: There is no action (accepted) except with an intention (attached to it) and surely all actions are based on their intentions.
The meaning of the phrase ‘æÌå Çááå’ or the ‘face of Allah‘ is the sacred essence of Allah , since Allah does not have a physical face and this has also been emphasized in other verses of the Qur’an, such as Suratul Baqarah (2), verse 272: …and you do not spend but to seek Allah‘s pleasure…
In addition, in Suratul Kahf (18), verse 28, when describing the righteous companions of the Prophet we read that: And withhold yourself with those who call on their Lord Morning and evening desiring His goodwill…
In the final verse which describes the actions of these righteous individuals we read: Surely we fear from our Lord a stern, distressful day.
It is possible that these words were not verbally spoken but rather, through their demeanor and actions, were understood, and it is also possible that it may be that these individuals actually verbally uttered such statements.
It should be noted that the word ‘ÚóÈõæÓó’ “stern and distressful” has been used for the Day of Resurrection, however this word is usually used only as a characteristic for a human being and refers to a person who is rude and crass.
However in this verse, we see it used for a non-living being and this is because it is an emphasis on the fearful state of that Day. By this we mean that the Day of Resurrection will be so difficult and frightful that not only will mankind be in a state of distress, but rather, even that day itself will be one of distress! Furthermore, it can be stated that the day itself will feel distress, just like a human is scared!
What is the meaning of the word ‘ÞóãúØóÑöíÑó’ and from what root word does this originate? The exegetes of the Qur’an and the scholars of the Arabic language have discussed this issue at length. Some scholar’s state that this word comes from ‘ÞãØÑ’, while others have stated that it is derived from ‘ÞØÑ’ and the ‘ã’ has been added to it. However the most prominent opinion is the first one given, and thus this word mean ‘a great sense of distress and fright’.32
At this point, a question may come up that: If the righteous people are working solely for the sake of Allah , then why should they say that they are fearful of the punishment of that Day? Is the motivation of working for Allah conducive to working due to the fear of the punishment of the Resurrection!?
If we keep in mind the following point, then the answer to this question will become clear to us: Even though these people are working solely for Allah, but if they fear the punishment of the next life then this is due to the fact that this is a punishment from Allah; if they have an affinity to the pleasures of paradise then they do so because these blessings and pleasures stem from Him as well.
This is the same thing which is mentioned in the books of jurisprudence in the section on intention of the acts of worship where we read: “Having the intention of closeness to Allah in our actions of worship does not go against the motivation of the attraction for the reward, or the fear for the punishment, or even the granting of Divine material gifts while in this transient world from Allah (such as a person performing the special salat for rain salatul istisqa) since all of these things return back to Allah.
In addition, this is something which is referred to as a “motivation for a motivation” even though the highest stage of worship is one in which there is no motivation of an action due to desire for the pleasures of paradise or the fear of the punishment of the hell-fire rather, everything is done under the guise of love of Allah.”
In addition, the phrase: We fear from our Lord a stern, distressful day also alludes to the fact that this fear is also a fear of Allah.
A point which is interesting to note is that the second and fifth characteristics are both in regards to fear with the difference that in the first scenario, there is only talk about the fear of the Day of Resurrection, while in the second instance; there is mention about the fear of Allah on the Day of Resurrection.
In one verse, the Day of Resurrection has been presented such that the fear of that day will be widespread, while in another instance (in the fifth characteristic), there is talk about the fright and extreme terror, which in reality, shows the vastness of that day and the vastness of the punishments and fears as well.
In the last verse under review, we reach the general conclusion of the righteous actions and pure intentions which these noble individuals had and are told: Therefore Allah will guard them from the evil of that day and cause them to meet with ease and happiness.
The word ‘äóÙúÑóÉñ’ ‘ease’ actually means vivacity, opulence and a particular form of succulence which will come about due to the superabundance of blessings and pleasures given to a person. The look of tranquility and inner peace and happiness on the faces of these individuals will be apparent for everyone to see! Thus, if while in the transient world, these individuals felt a sense of responsibility in regards to that fearful day, then in exchange, Allah will drown them in delight and pleasures on that day.
The use of the word ‘áóÞóÇåõãú’ ‘shall cause them to meet’ is one of the most interesting terms used which shows that Allah will welcome His guests with a special form of kindness and will drown them in pleasures and happiness in the shadow of His mercy.
Feeding a hungry person is the best deed
Not only in the verses under discussion is the topic of feeding people considered as one of the noble deeds for the righteous and true servants of Allah, rather this has also been emphasized in many other verses of the Qur’an and it shows that Allah has a special affinity with this action.
When we look at the world today and examine the published news reports, we read that every year millions of people die from hunger - whereas in other parts of the world, there is such an excess of food, that they end up throwing away so much that one cannot even begin to calculate how much is wasted! When we weigh the importance of this Islamic commandment and look at the state of the world in which we are living, we see the worth of the noble ethical teachings of Islam.
There is also great emphasis in the Islamic narrations on this act which we can better understand in the light of the following traditions:
1. The Noble Prophet has stated that: A person who feeds three Muslims will be fed by Allah from the food of three gardens of paradise in the celestial heavens.33
2. Imam Ja\'far as-Sadiq has said: Not a single person from the creations of Allah can comprehend the reward given in the next life to a person who feeds a believer until he is satiated not the close angels to Allah and not even the deputed prophets only Allah, the Lord of the Universe.34
3. In another tradition also from Imam Ja\'far as-Sadiq we read: If I was to feed a needy believer, then this would be more beloved to me than going to visit him (which also has a great reward), and if I was to go and visit him, this is even more loved to me than freeing ten slaves!35
Note that in the traditions, we are not only encouraged to feed the poor and hungry, rather, in some narrations, it is clearly stated that feeding the believers, even if they are not needy is equivalent to freeing a slave! This shows us that the act of feeding others is not only in place to alleviate the needs of the people, but it is also there to foster love, unity, friendship and closeness with one another!
The opposite can be seen in the materialistic world of today in which sometimes two close friends or relatives will go to a restaurant and each of them will pay their own portion of the bill. It is as if the act of being kind to one another is something strange to them!
In other traditions it has been stated that feeding hungry people in general (even if they are not believers and Muslims) has been considered as one of the best actions, as can be seen in a tradition from the Noble Prophet of Islam: One of the best actions in the sight of Allah is to cool the burning livers [help alleviate a person’s difficulties] and feed the hungry stomachs. I swear by the one who holds the soul of Muhammad in His hand that a servant who goes to sleep while his brother in faith - or his neighbor - goes to bed hungry has not truly believed in me!36
Although the above mentioned tradition is in regards to feeding a Muslim, however we see in the beginning that it speaks about feeding any hungry person and thus, it is not improbable to assume that it has a wide interpretation and it may even include the animals and in this regards too, there are numerous traditions.37
Section Three: Verses 12 to 22
“And reward them, because they were patient, with garden and silk, Reclining therein on raised couches, they shall find therein neither (the light of) the sun nor intense cold. And close down upon them (shall be) its shadows, and its fruits shall be made near (to them), being easy to reach. And there shall be made to go around them, vessels of silver and goblets which are of glass, (Transparent as) glass, made of silver; they have measured them according to a measure.
And they shall be made to drink therein a cup the admixture of which will be ginger, (Of) a fountain therein which is named Salsabil. And around them will go youths never altering in age; when you see them you will think them to be scattered pearls. And when you see them, you will see blessings and a great kingdom. Upon them will be garments of fine green silk and thick silk interwoven with gold, and they shall be adorned with bracelets of silver, and their Lord will make them drink a pure drink. Surely this is a reward for you, and your striving will be recompensed.”
The great rewards of paradise!
After a general overview in the previous verses about the salvation granted to the righteous doers from a painful punishment on the Day of Resurrection, their reaching to the station of meeting their Beloved and being drowned in pleasure and happiness, the verses currently under review offer an exegesis of the blessings of paradise. In these verses, a minimum of fifteen bounties have been mentioned.
The first thing spoken about is a place of residence and clothing for the people of paradise: And reward them, because they were patient, with garden and silk.
Therefore, in return for the fortitude and self-sacrifice shown in this world, which in one way was displayed by being truthful to their promise made (to Allah ), by keeping their fast and donating their food to the poor, orphan and war captive when the time for breaking the fast came, Allah will grant them a special place in the gardens of paradise and dress them with the best clothing.
It is not only in this verse, but rather other verses of the Qur’an also clearly show this truth that the rewards on the Day of Resurrection will be given to that person who showed patience and fortitude (patience in the way of obedience; refraining from committing sins and forbearance in bearing trials and tribulations). In verse 24 of Suratul Rad (13) we read that the angels will say the following words to the people of paradise: Peace be upon all of you due to the patience which you showed.
In verse 111 of Suratul Muminun (23), it is mentioned that: Surely I will reward those people on that Day (the Day of Judgment) due to the patience which they had and indeed those people will be the victorious ones.
We then read: Reclining therein on raised couches, they shall find therein neither (the severe heat of) the sun, nor intense cold.
By mentioning their physical state (of reclining on raised couches), this points to the comfort and ease which they will experience, for this is how people can usually be seen (in this world) when they are relaxing.
This verse also points to the perfect weather conditions in paradise. This verse does not tell us that there will be no sun or moon in paradise, rather, it tells us that if there is a sun, then its rays will not be such so as to trouble people, however at the same time, the trees will still cast a shadow which will be used as a shade!
The word ‘ÒóãúåóÑöíÑó’ comes from the word ‘ÒãåÑ’ which means ‘intense heat’, ‘intense anger’ or ‘eyes turning red due to the anger a person is feeling’, however in this verse, the first meaning is the correct one and it is interesting to note that it has been mentioned in the traditions that there is a spot in the hell-fire that is so cold that the body parts will shatter due to it!38
The original meaning of the word ‘ÃóÑóÇÆößó’ whose plural is ‘ÃÑíßÉ’ are ‘tables’ or ‘platforms’ which are found in a bridal room and in this verse, its meaning is the beautifully decorated, raised platforms which the inhabitants of paradise will rest upon. The famous commentator of the Ahlus Sunnah, al-Alusi, in his tafsir, Ruhul Maani has narrated a tradition from Ibne Abbas that: When the people of paradise will be in paradise, suddenly they will see a light which will resemble the light of the sun through which paradise will be illuminated. The people of paradise will say: ‘O’ Ridhwan (the guardian angel of paradise), what is this illumination that we are seeing? Our Lord had clearly stated (in the Qur’an) that: …they shall find therein neither the light of the sun nor intense cold?”
Ridhwan will reply to them, “This is not the illumination of the sun nor the moon, rather, it is Ali and Fatima laughing and thus, all of paradise is being illuminated through the light of their teeth!39
The next verse continues with the blessings: And close down upon them (shall be) its shadows and its fruits shall be made near (to them), being easy to reach.40
There will be no difficulties in reaching the food, nor will their hands become dirty; they will not even need to expend any energy or move from their seats to get the fruits that they want!
Once again, it is important that we remind ourselves that the rules which govern human life in this world are drastically different from the next world and that which we read about the bounties of paradise in these and other verses of the Qur’an is only a cursory glance at the expressive bounties which will be present there.
According to some clear traditions which have been mentioned in these regards, there are bounties stored in paradise that not even a single eye has yet seen; not a single ear has heard about; and there are things which no one has ever even thought about!
Ibne Abbas has stated the following in regards to some of the verses of this chapter: “That which Allah has mentioned in the Qur’an in regards to the pleasures of paradise have no comparison or example in this material world.
However Allah has referred to these bounties by using names of things which we know and recognize in this world. For example in regards to the pure drink, he has called it ‘zanjabil’ or a drink of ginger since this is an aromatic substance which the Arabs had a strong affinity towards.”41
We are then given a glimpse of how the guests of Allah will be welcomed into paradise, what will be at their disposal and who will serve them: And there shall be made to go around them vessels of silver and goblets which are made of glass.
The chapter continues: (Transparent as) glass, made of silver; they have measured them according to a measure.
The containers will hold various types of foods of paradise and there will also be a variety of refreshing and revitalizing drinks in the silver goblets. The people will have as much as they want to eat and drink and the servants of paradise will constantly be nearby, ready to serve them.
The word ‘ÂäöíóÉñ’ whose plural is ‘ÅäÇÁ’ refers to any type of dish [which food is put into], while the word ‘ÃóßúæóÇÈñ’, whose plural is ‘ßæÈ’ refers to a glass which does not have a handle - sometimes referred to as a tumbler or goblet.
The word ‘ÞóæóÇÑöíÑó’ whose plural is ‘ÞÇÑæÑÉ’ refers to a crystalline glass - however the mind-boggling point in this verse is that we are told that the glasses are “crystalline glasses (see-thru) however they are made of “silver”! In the world which we live in, no such tumbler exists, since crystalline glass cups are made from a special substance which is smelted.
However Allah, the One who has created the particles (such as sand and other types of rocks) which can then be transformed into transparent, see-thru glass (by His creations) is definitely able to create see-thru tumblers made of silver!
From these words, we can deduce that the dishes and tumblers of paradise are clear and lucid like glass, however they have the brightness, luminance, and beauty of silver and the drinks which will fill these vessels are something completely different than what is present in this world!
In a narration from Imam Jafar as-Sadiq it is mentioned: In paradise, a person’s eyes will penetrate through silver just like a person’s eyes can see through tumblers made of crystal in this transient world.42
Also, in our day and age, scientists have been able to discover various types of rays (such as x-rays) which can penetrate through a body and see through it just like a person sees through glass.
Ibne Abbas has stated that: “All of the blessings of paradise have a comparison and similitude in this world except for the see-thru glasses which are made of silver, as there is no comparison to that in this world!”43
After this we read: And they will be made to drink therein a cup, the fusion of which will be of ginger.
Many exegetes have stated that the pre-Islamic Arabs had a passion for a specific type of drink made with ginger and it had a very strong taste to it and it is for this reason that such a drink has been mentioned in the Qur’an and will be given to the people of paradise.
However it is clear that the difference between these two drinks (the one in this world and that given to the people in paradise) is as the difference of the earth to the sky! rather, we can state that the dissimilarity is like the difference between this world and the next world!
From what we understand of the history, it seems that the Arabs used to enjoy two types of drinks -one brought about joy and happiness, while the other calmed them down and put them into a mellow mood.
The first drink was mixed with ginger, while the second one was mixed with camphor. Seeing as how the realities of the other world cannot be described and contained in the words we use in this world, we have no choice but to present these concepts with a broad description and to state that they are greater than the understanding of that which we have in this world.
Various commentaries have been given in regards to the ginger spoken about in this section; however most of the interpretations of this word revolve around an aromatic item used in food and drink.
We then read: (Of) a fountain therein which is named Salsabil.44
Salsabil is the word used for this very tasty drink which is easy to consume and is nourishing. A majority of exegetes of the Qur’an believe that this word comes from the root ‘ÓáÇÓÉ’ which means ‘something that flows’ - just as a person’s smooth and flowing words are referred to as being ‘ÓáíÓ’. Other scholars believe that it comes from the root ‘ÊÓáÓá’ which means a ‘continuous movement’.
Thus, in this verse, the meaning could be something (like a spring) which is always flowing. Both of the meanings are similar to one another and in both cases, the letter ‘ÈÇÁ’ has been appended to the word.
Other scholars believe that this word has been constructed from two separate words ‘ÓÃá’ and ‘ÓÈíá’; others consider it as coming from the words ‘ÓÇá’ and ‘ÓÈíá’. If we accept this first opinion, then the meaning is ‘a path to request something’; while if we take the second opinion, then the meaning is ‘he chose a path’, however the meaning of both of these is again something which is nourishing.
Other scholars have clearly stated that in the Arabic language, the word ‘ÓóáúÓóÈöíáñ’ did not exist and that the first time it was used in Arabic was in the Noble Qur’an.45 However, the first opinion stated is the most accepted and appropriate understanding.
We are then given a description of those who have been invited to this joyous gathering in the presence of the Merciful in paradise: And youths, ever altering in age, shall go around them; when you see them you will think them to be scattered pearls.
Not only will the people be in the everlasting paradise, but even their age, beauty and youthful state of enjoyment will also remain with them for eternity! In addition, those who will lead them into paradise will have these same traits, and this can be seen from the words ‘ãõÎóáøóÏõæäó’ or ‘for eternity’, and also the phrase ‘íóØõæÝõ ÚóáóíúÜåöãú’ or ‘they will encircle them’.
The use of the phrase ‘áõÄúáõÄÇð ãóäúËõæÑÇð’ or ‘as scattered pearls’ is a reference to the beauty, clarity, illumination and attraction of these individuals (the servants of those in paradise) and also their broad presence in this divine and spiritual banquet.
Seeing as how the blessings of the next life cannot be described - even by using the most expressive and meaningful words in the English language, in the next verse we read: And when you see them, you shall see blessings and a great kingdom!46
Various commentaries have been offered for the words ‘äóÚöíãñ’ - ‘blessings’ and ‘ãõáúßñ ßóÈöíÑñ’ - ‘a great kingdom’.
There is a tradition from Imam Jafar as-Sadiq in which he said that the meaning of this verse is the kingdom which will never go away or be destroyed.47 It may also refer to the blessings of paradise being so numerous that it is not possible to enumerate them.
The phrase ‘a great kingdom’ may refer to the angels who will ask the people of paradise for permission when they want to enter the sacred grounds and upon entering, they will greet them with the words of peace; it may also refer to the belief that the people in paradise will have any wish or desire granted to them; another meaning of this phrase is that the people in the lowest spiritual rank of paradise whose jurisdiction of governance will be equivalent to the time it takes to travel 1,000 years in any direction (in paradise); the final meaning of this phrase is the perpetual and ever-lasting kingdom which contains all of a person’s needs and desires.
According to the books of ʿArabic lexicography, the word ‘äóÚöíãñ’ refers to the ‘countless blessings’ while ‘ãõáúßõ ßóÈöíÑñ’ refers to the ‘greatness and vastness of the gardens in paradise’ and this word covers a broad definition and can include everything mentioned above.
Up to now, some of the blessings of paradise that have been mentioned include: houses; couches; shadow of coolness; fruits; drinks; vessels and groups of servants. At this point, we turn our attention to the objects of beautification which the people of paradise will be granted: Upon them will be garments of fine green silk and thick silk interwoven with gold...48
The meaning of ‘ÓõäúÏõÓñ’ is a ‘very thin silk cloth’ while ‘ÅöÓúÊóÈúÑóÞñ’ refers to a ‘thick silk cloth’. Some scholars have stated that the second word has come from the Farsi word ‘ÇÓÊÈÑ’ or ‘ÓÊÈÑ’, while others state that perhaps it comes from the Arabic word ‘ÈÑÞ’ which means ‘light’ or ‘lightning’.
The verse continues and we read: …and they shall be adorned with bracelets of silver…
These bracelets of silver are transparent – just like glass - however they will be more beautiful than rubies and pearls!
The word ‘ÃóÓóÇæöÑó’ whose plural is ‘ÃÓæÑÉ’ and can also be ‘ÓóæóÇÑñ’ or ‘ÓöæóÇÑñ’ was originally a Farsi word ‘ÏÓÊæÇÑ’ and means a bracelet, however when it was imported into the Arabic language, its spelling went through a minor change and became ‘ÓæÇÑ’.
The choice of the color green for the clothing of paradise is because this color brings delight and pleasure, just like we see the beautiful leaves on trees. Of course green also has various tints and hues to it and each of them carries its own special sophistication.
In some verses of the Qur\'an, such as verse 30 of Suratul Kahf (18), we are told that the people of paradise will be beautified with bracelets of gold: …They will be adorned therein with bracelets of gold…
However this does not conflict with what has been mentioned in the verse under review since it is possible that sometimes, one will be beautified with bracelets of gold, while at other times another type of bracelet will be worn (as mentioned in the verse under review).
At this point a question may arise: Are gold and silver bracelets not only ornaments of beautification for women alone? How is it possible that the men in paradise will use these forms of adornment?
The answer to this question is clear: In many parts of the world, gold and silver are used as items of beautification for men and women (even though Islam prohibits men from wearing gold). Of course, there is a difference in the style of the bracelets which men and women wear, however from verse 53 of Suratul Zukhruf (43) quoting the words of the Pharaoh:
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