The Ocean of the Quran

A verse by verse explanation of The Ultimate Scripture

Al-Kahf – Verse 31

أُولٰئِكَ لَهُم جَنّاتُ عَدنٍ تَجري مِن تَحتِهِمُ الأَنهارُ يُحَلَّونَ فيها مِن أَساوِرَ مِن ذَهَبٍ وَيَلبَسونَ ثِيابًا خُضرًا مِن سُندُسٍ وَإِستَبرَقٍ مُتَّكِئينَ فيها عَلَى الأَرائِكِ ۚ نِعمَ الثَّوابُ وَحَسُنَت مُرتَفَقًا

For such there will be the gardens of Eden with streams running under them. They will be adorned therein with bracelets of gold and wear green garments of silk and brocade, reclining therein on couches. How excellent a reward, and how good a resting place!

EXEGESIS

Jannāt (gardens) is the plural of jannah, which comes from the root janna, meaning to hide. Jannah refers to a garden with trees, the canopy of which creates shade and hides the ground. Paradise is called jannah, either because it resembles the gardens of this world or because its delights are hidden from the view of man and unimaginable, No one knows what has been kept hidden for them of comfort, as a reward for what they used to do (32:17).‎[1] Jannah is similar to the Hebrew word gan, ‘The Lord God planted a garden (gan) in the east, in Eden’ (Genesis 2:8).‎[2]

ʿAdn means the place where one may remain. It is called ʿadn because by the mercy of God they will reside therein forever.‎[3] ʿAdn also has the meaning of the centre (markaz) or core (baṭn) of something, such as maʿdin (source). In this sense, ʿadn would be at the very heart and core of paradise.‎[4] As such, some have said that Eden is a specific name for paradise, or a name for a specific place there.‎[5] The latter seems the most likely, as discussed further on.

It has been reported from Abū Dardāʾ that the Prophet said: ‘ʿAdn is the abode that God attributes to Himself (dār allāh), the like of which has not been seen by any eye and has not occurred to the heart of any man. It is not occupied by anyone except the following three: the prophets, the martyrs, and the righteous.’‎[6]

Despite what was said earlier, it is likely that the word is actually of foreign origin. Some have suggested it has come to Arabic through Syriac.‎[7] Another possibility is that it has come from Hebrew, where it means pleasure or delight. The equivalent of this would be paradise of bliss (26:85).‎[8] Yet another theory poses that it could be of Sumero-Akkadian origin, coming from the term edin for the plains of Babylon, which was then adopted into Hebrew.‎[9] None of these three views are necessarily contradictory.

Yuḥallawna (adorned) comes from ḥilyah, used for things which are worn as adornments, like in the verse, It is He who disposed the sea [for your benefit] that you may eat from it fresh meat, and obtain from it ornaments (ḥilyah), which you wear (16:14). The verb is in the passive, meaning these adornments are placed upon them, possibly by the angels.

Asāwir (bracelets) is the plural of uswār,‎[10] or iswār,‎[11] or it is the plural of aswirah, and that aswirah is the plural of siwār.‎[12] Aswirah is used as a plural in Why have no bracelets (aswirah) of gold been cast upon him (43:53). More likely, asāwir is the plural of a plural (jamʿ al-jamʿ), used to express profusion and abundance.

In any case, it is an item worn on the wrist. It is said to be that which is worn by kings.‎[13] Apparently it comes from the Persian word dastewār, or dastewāreh, either meaning archery bracers, or bracelets worn by women.‎[14] If we accept that it is of Persian origin, then the above disagreements about what its singular form could be is completely understandable.

Sundus (silk) is a fine silken cloth (dībāj).‎[15] The word is definitely a borrowed word, and is said to be of Persian origin.‎[16] The word sundus is only used in combination with istabraq,‎[17] and this itself can suggest that both words are of Persian origin.‎[18]

Istabraq (brocade) is said to be of Persian origin – from the word estabrah – and means a silken cloth interwoven with golden threads.‎[19] Alternatively, it is said to be similar to sundus, with the difference that it is thicker,‎[20] and this is the opinion of the majority of exegetes.‎[21] Estabrah, alternatively setabr, means ‘big, thick, gross’.‎[22] Setabr is in use in modern Farsi.

The use of exotic words (ʿadn, asāwir, sundus, istabraq) to describe paradise and its luxuries is definitely purposeful and is meant to emphasise the value and desirability of the pleasures available in it to the audience contemporary to the Quran. What is good to keep in mind is that languages influencing each other, especially regionally, is a natural phenomenon and no natural language has developed in insulation from others.

Arāʾik (couches) is the plural of arīkah, which is any couch, bed, or mattress where one may recline, usually canopied.‎[23]

Murtafaq (resting place) means literally a place where one can lean back and rest on their elbows, as discussed in verse 29.

EXPOSITION

God promised He would not let the reward of the believers who do good go to waste. He now describes that reward. Whilst the description is general, it is certainly in reference to the preceding story of the People of the Cave as well, who gave up their luxurious abodes and comfortable lifestyle for the sake of God.

For such there will be the gardens of Eden: paradise, per se, is composed of many different gardens, hence gardens is used as plural here. The Quran uses the term jannah (garden) when referring to paradise as a whole, and jannāt (gardens) when it elaborates on its nature. ʿAdn is an adjective in genitive form emphasising the eternality of those gardens, although some have said that it is a special place in paradise, or simply another name for it.‎[24] The sentence may imply that each person may have several gardens in paradise each different from the other, or it may imply that each person has their own personal garden there. We know that paradise is divided into different levels, and based on their degree of faith and deeds, a person has access to different levels.‎[25] Hence, the gardens of each level are different from gardens of other levels.

With streams running under them: whilst the people of hell had no cooling drink available to them, the people of heaven live in gardens where abundant streams abound. These streams of paradise – which we know are filled with fantastic drinks of varying flavours and effects‎[26] – run under the gardens of paradise. As for what this means, apparently, the people of heaven will be housed in multi-storeyed dwellings that are built over the streams of paradise: and they will be secure in lofty abodes (34:37), We will surely settle them in lofty abodes of paradise with streams running under them (29:58), for them there will be lofty abodes with [other] lofty abodes built above them, with streams running beneath them (39:20).‎[27]

Perhaps this is for aesthetic reasons – we may even imagine that the houses might have glass-like bottoms where one can see the streams running underneath – or perhaps it is for ease of access to the drinks of those streams. Although some have said that the meaning of this statement is that there will be canals in paradise in which the streams flow.‎[28]

They will be adorned therein with bracelets of gold: apparently, when the Arabs wished to honour a person they would adorn him in bracelets of gold and hoist him on a palanquin.‎[29] Probably then the Quran is using bracelets of gold to describe the regal status of the people of heaven.

Aside from the bracelets of gold that we are told about here, elsewhere we read about bracelets of gold ornamented by pearls (22:23) and bracelets of silver (76:21) that are worn by the people of paradise. It is unclear if these varying adornments signify something like the status of the person in paradise, and/or what parts of paradise they have access to.

This latter understanding could be supported by what Rāzī points out: They will be adorned indicates that the people of paradise will be given those bracelets to wear, in other words they will be adorned in them, perhaps by the angels. Whereas when describing their garments God says they will wear green garments. Wear indicates that they dress themselves in those, not that someone else puts it on them.‎[30] If they are given the bracelets to wear it is not something that they choose, but rather designated to them based on their status and could, as we said, signify a person’s status and what areas or levels of paradise they have access to.

Perhaps the following hadith reported from the Prophet is relevant here as well: ‘The gardens of firdaws [paradise] are four: two have adornments and vessels of gold, and everything else therein too, and two have adornments and vessels of silver, and everything else therein too.’‎[31]

We also have to note that things and objects in paradise should not be compared to what we know of them in this world, since what we experience here is just a dim reduction and reflection of what exists in paradise.

And wear green garments of silk and brocade: it may be pointing out the obvious, but a human being naturally feels uncomfortable and seeks to clothe themselves if naked, and so too the people of paradise wear clothing.‎[32] This is true for the people of hell as well, although they are made to wear painful clothing: Their garments made of pitch, and the fire covering their faces (14:50).

 The apparent purport of the verses is that the clothing is not only worn for modesty but is also decorative. It may bestow other boons on the one wearing it as well, that we do not know of or understand.

As to why it is green, some have said that this is because it is the best colour, soothing to the soul,‎[33] or alternatively energising a person;‎[34] or being a regal colour worn by kings;‎[35] or because it is a colour easy on the eyes as it is between black and white.‎[36] This latter of course depends on what shade of green we are talking about.

Some insight may be gained in a report from ʿAbd-Allāh ibn ʿAmr ibn al-ʿĀṣ where a man in a gathering asked the Prophet: ‘O Messenger of God, tell us about the clothing of paradise, is it something that is created, or woven?’ Some people then laughed, and the man chastised them: ‘Why do you laugh? Is it because of someone who does not know asking someone who does know?’ He then sat for a bit, before the Messenger of God asked where was the one who had raised the question. He was pointed out by the people, then the Prophet said thrice: ‘Nay, rather it is cleft out of the fruits of paradise.’‎[37] If this report is true then we could imagine this to be something akin to an organic bioengineered factory. This might also explain the green hue of the clothing.

Naturally, they will dress in other clothing too, as There they will have whatever they wish (50:35).

Reclining therein on couches: this indicates that they are feeling safe and secure, since a person would not recline and lean back unless feeling sheltered and at home.‎[38]

How excellent a reward: the reward of those who perform good deeds is not wasted, rather they are given far in excess of what they earned; Indeed the patient will be paid in full their reward without any reckoning (39:10).

And how good a resting place: this is a recognition of the toil and effort that a person may expend in this life, the difficulties they will face, promising them that a time of rest is close at hand. How good may be referring to the couches,‎[39] or more likely the gardens.‎[40] This epistrophe-like phrasing repeats the closing statement of verse 29, albeit with some slight changes. Perhaps this is to evoke in the reader that by changing themselves they may also change the final outcome that awaits them.

Makārim Shīrāzī raises the question that if God earlier in the surah prohibited turning one’s desire towards worldly goods, why does He then proceed to describe the apparently material pleasures of paradise? In answer to his own question, he mentions that firstly paradise is also filled with spiritual joys. Secondly, any descriptions of its material pleasures are like trying to describe the world to a baby in the womb and can only use the language of similes and likeness. Most importantly, he says that in this world the endeavour for material gain almost always comes at a cost. It instils greed in the heart of the one seeking it, whereby he is willing to wrong others for his own gain. It creates inequality and social injustice, which leads to more oppression and wrongdoing. However, in the hereafter such challenges and limitations are not to be found. The luxuries and goods are attained without effort and there is no inequality, scarcity, crime, loss, jealousy, or pride. Nor do these pleasures distract one from the remembrance of God.‎[41]

INSIGHTS FROM OTHER TRADITIONS

  1. The Lord God planted a garden in the east, in Eden, and there He placed the man whom He had formed.‎[42]

Note: The Quranic Eden does not refer to the garden of Adam (a) and Eve, but rather the paradise of the hereafter.

[1] Raghib, pp. 203-204.
[2] Leah Kinberg, EQ, ‘Paradise’, vol. 4, pp. 12-19. While the word is almost definitely of Arabic origin, its usage to describe paradise specifically is something that may have been due to the influence of other languages as well. See Arthur Jeffries, Foreign Vocabulary of the Quran (Leiden: Brill, 2007), pp. 103-104.
[3] Tibyan, 7/39; Tabrisi, 6/720; Raghib, p. 553; Lisan, 13/279; Alusi, 8/257; Mizan, 9/338; Nemuneh, 8/38; Tantawi, 6/350.
[4] Lisan, 13/279; Qurtubi, 10/396; Alusi, 8/257.
[5] See Tibyan, 7/39; Tantawi, 6/350.
[6] Tibyan, 5/259; Tabrisi, 5/58; Baydawi, 3/157; Alusi, 5/326; Mizan, 9/348; Nemuneh, 8/38.
[7] Suyūṭī, al-Itqān fī ʿUlūm al-Qurʾān (Beirut: Dār al-Fikr, 1996), 1/403.
[8] Arthur Jeffries, Foreign Vocabulary of the Quran (Leiden: Brill, 2007), p. 212.
[9] Alan Millard, ‘The Etymology of Eden’, in Vestus Testamentum (Jan, 1984), Vol. 34, Fasc. 1, pp. 103-106. Millard himself prefers it to be a Semitic word originally.
[10] Tibyan, 7/40; Thalabi, 6/169.
[11] Tabari, 15/159.
[12] Tibyan, 7/40; Lisan, 4/388; Qurtubi, 10/396. Perhaps something similar to person-people-peoples.
[13] Tibyan, 7/40.
[14] Raghib, p. 433; Zubaydi, 6/553.
[15] Tabari, 15/159. Apparently dībāj is also of Farsi origin.
[16] Alusi, 8/258.
[17] 44:53, 76:21.
[18] Arthur Jeffries, Foreign Vocabulary of the Quran (Leiden: Brill, 2007), p. 179.
[19] Tabrisi, 6/721; Baghawi, 3/191; Razi, 21/461; Qurtubi, 10/397; Alusi, 8/258. Although Qurṭubī says that it must be a shared word as he argues that none of the words in the Quran are of non-Arabic origin. There is no sound reason for such a claim though.
[20] Thalabi, 6/169; Zamakhshari, 2/720; Baghawi, 3/191.
[21] Alusi, 8/258.
[22] Arthur Jeffries, Foreign Vocabulary of the Quran (Leiden: Brill, 2007), p. 59.
[23] Raghib, p. 73; Qurtubi, 1/398. See also Tabari, 15/160; Tantawi, 8/512.
[24] Tibyan, 7/39.
[25] See for example 55:46-62.
[26] See for example 47:15, 76:5-6, 76:17-18, 37:45-47, and 83:25-28.
[27] Rāghib argues that with golden bracelets the verb ulqiya (cast) is used, while with silver the verb ḥullū (adorned) is used. He says this has a significance which should be discussed elsewhere (Raghib, p. 433). This statement is not understandable though as this verse in Sūrat al-Kahf uses ḥullū with golden bracelets.
[28] See Tabrisi, 6/721.
[29] Mizan, 18/111.
[30] Razi, 21/461.
[31] Tabari, 16/30; Ahmad, 4/416.
[32] Muhit, 7/171.
[33] Muhit, 7/171.
[34] Nemuneh, 25/371.
[35] Tantawi, 15/225.
[36] Qurtubi, 10/397.
[37] Ahmad, 2/225; Nasai.K, 3/441; Qurtubi, 10/397; Suyuti, 4/221.
[38] Tabrisi, 6/721.
[39] Tabrisi, 6/721; Tabari, 15/160.
[40] Qurtubi, 10/398.
[41] Nemuneh, 12/424-425.
[42] Genesis 2:8.