This treatise is dedicated to the exposition and analysis of verse 25 from Surah Al-Baqarah, employing a systematic and scholarly approach to explore the concepts of Paradise, its hierarchies, and the Qur'anic appellations associated with it. The objective is to provide an exacting and comprehensive exegesis that preserves all semantic nuances and details, tailored for an erudite and specialised audience within the domain of Qur'anic sciences. This analysis integrates the content of the lectures with supplementary explanatory notes, yielding a coherent and scientific structure that elucidates the multifaceted dimensions of Paradise from epistemological and existential perspectives. The Qur'anic verses are presented with full diacritical marks alongside an independent translation, accompanied by detailed clarifications to deepen the reader's understanding.
وَبَشِّرِ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أَنَّ لَهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ۚ كُلَّمَا رُزِقُوا مِنْهَا مِنْ ثَمَرَةٍ رِزْقًا ۙ قَالُوا هَٰذَا الَّذِي رُزِقْنَا مِنْ قَبْلُ ۖ وَأُتُوا بِهِ مُتَشَابِهًا ۚ وَلَهُمْ فِيهَا أَزْوَاجٌ مُطَهَّرَةٌ ۖ وَهُمْ فِيهَا خَالِدُونَ
(Surah Al-Baqarah, Verse 25)
Give glad tidings to those who have believed and performed righteous deeds that for them are gardens beneath which rivers flow. Whenever they are provided therewith with a fruit as provision, they will say, This is what we were provided with before. And they will be given things in resemblance. And therein they shall have purified spouses, and therein they shall abide eternally.
The concept of Paradise in the Noble Qur'an is articulated through three principal designations: Dar (Abode), Abwb (Gates), and Asma wa Martib Mutaddidah (Multiple Names and Ranks). Each of these designations elucidates, from a particular standpoint, the ontological richness and epistemic profundity of Paradise.
The Qur'an delineates Paradise using these three foundational appellations, each embodying a distinctive linguistic framework to convey the characteristics of this sublime realm:
The term Dar points to structural limitations; however, Dar As-Salam, as a supreme pinnacle, surpasses these limitations and represents a station governed by absolute peace and perfection. The Abwb function as thresholds for entry into the diverse ranks of Paradise, while the multiplicity of names reflects the ontological and epistemic richness of the heavenly realm. These designations, akin to multifaceted mirrors, reveal the manifold dimensions of Paradise to the beholder.
Dar As-Salam, as the highest rank of Dar, is a realm where no worldly limitation or deficiency exists and it is intimately linked to divine guardianship.
The term Dar in the Qur'an denotes places with structural constraints, such as this temporal world. In the hereafter, this concept expands to encompass elevated abodes like Paradise and Nam. Dar As-Salam, as the utmost rank, is described in the following verse:
لَهُمْ دَارُ السَّلَامِ عِنْدَ رَبِّهِمْ ۖ وَهُوَ وَلِيُّهُمْ بِمَا كَانُوا يَعْمَلُونَ
(Surah Al-Anm, Verse 127)
For them is the Abode of Peace with their Lord, and He is their Protector because of what they used to do.
Dar As-Salam is a station devoid of any deficiency or worldly limitation. This rank is intrinsically connected to divine guardianship and signifies the nearness of the believers to Allah. However, admission to this station is contingent upon righteous deeds, while knowledge and awareness play pivotal roles in its elevation. Just as a gentle breeze in a blooming garden caresses the soul, knowledge within Dar As-Salam guides the believers heart towards perfection.
The gates of Paradise and Hell signify diversity and exclusivity of ranks in these realms, determining the station of each individual ir knowledge and deeds.
The concept of Abwb or gates of Paradise and Hell appears in numerous verses such as Lah Sabat Abwb (Surah Al-Hijr, 15:44) for Hell and Jannt Adnun Maftah Lahum al-Abwb (Surah Sad, 38:50) for Paradise. Each gate functions as a chapter heading referring to a particular rank, and their diversity denotes the difference in the status of individuals ir deeds and knowledge.
The Abwb indicate not only the multiplicity of ranks but also the exclusivity of each individuals station. The verse Likulli Minhum Maqmun Mahf (Surah fft, 37:41) demonstrates that no two individuals occupy an identical rank. In the highest ranks of Paradise, the concept of gates may be relinquished, as these ranks transcend structural limitations. These ranks are akin to peaks in an infinite sky, free from any barriers or constraints.
The variety of names for Paradise, such as Jannt Adn and Jannt Nam, signifies its ontological and epistemic richness, with each name alluding to a particular aspect of heavenly blessings.
Paradise in the Noble Qur'an is described by numerous names such as Jannt Adn, Jannt Nam, and Jannt al-Firdaws. The singular form Jannah occurs 66 times, and the plural Jannt 69 times within the Qur'an. While some references pertain to worldly gardens, the majority indicate the eternal Paradise.
The variety of names for Paradise resembles a collection of colourful gardens, each possessing a unique fragrance and splendour, reflecting differences in blessings and existential realms within Paradise. Jannt Adn emphasises permanence and eternity, whereas Jannt Nam focuses on pleasure and tranquility. Discovering the highest rank of Paradise necessitates knowledge and progression on the path to attaining it, analogous to a journey towards a summit that manifests on the infinite horizon.
Knowledge, as the principal factor in elevating ones station in Paradise, transcends the limitations of purely deed-based ranking and guides towards higher ranks.
Knowledge, distinct from righteous deeds, plays a crucial role in advancing an individuals station within Paradise. The following verse elucidates this concept:
وَالدَّارُ الْآخِرَةُ لَهِيَ الْحَيَوَانُ
(Surah Al-Ankabt, 29:64)
And the Hereafter is the true life.
This treatise is dedicated to the exposition and analysis of verse 25 from Surah Al-Baqarah, employing a systematic and scholarly approach to explore the concepts of Paradise, its hierarchies, and the Qur'anic appellations associated with it. The objective is to provide an exacting and comprehensive exegesis that preserves all semantic nuances and details, tailored for an erudite and specialised audience within the domain of Qur'anic sciences. This analysis integrates the content of the lectures with supplementary explanatory notes, yielding a coherent and scientific structure that elucidates the multifaceted dimensions of Paradise from epistemological and existential perspectives. The Qur'anic verses are presented with full diacritical marks alongside an independent translation, accompanied by detailed clarifications to deepen the reader's understanding.
وَبَشِّرِ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أَنَّ لَهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ۚ كُلَّمَا رُزِقُوا مِنْهَا مِنْ ثَمَرَةٍ رِزْقًا ۙ قَالُوا هَٰذَا الَّذِي رُزِقْنَا مِنْ قَبْلُ ۖ وَأُتُوا بِهِ مُتَشَابِهًا ۚ وَلَهُمْ فِيهَا أَزْوَاجٌ مُطَهَّرَةٌ ۖ وَهُمْ فِيهَا خَالِدُونَ
(Surah Al-Baqarah, Verse 25)
Give glad tidings to those who have believed and performed righteous deeds that for them are gardens beneath which rivers flow. Whenever they are provided therewith with a fruit as provision, they will say, This is what we were provided with before. And they will be given things in resemblance. And therein they shall have purified spouses, and therein they shall abide eternally.
The concept of Paradise in the Noble Qur'an is articulated through three principal designations: Dar (Abode), Abwb (Gates), and Asma wa Martib Mutaddidah (Multiple Names and Ranks). Each of these designations elucidates, from a particular standpoint, the ontological richness and epistemic profundity of Paradise.
The Qur'an delineates Paradise using these three foundational appellations, each embodying a distinctive linguistic framework to convey the characteristics of this sublime realm:
The term Dar points to structural limitations; however, Dar As-Salam, as a supreme pinnacle, surpasses these limitations and represents a station governed by absolute peace and perfection. The Abwb function as thresholds for entry into the diverse ranks of Paradise, while the multiplicity of names reflects the ontological and epistemic richness of the heavenly realm. These designations, akin to multifaceted mirrors, reveal the manifold dimensions of Paradise to the beholder.
Dar As-Salam, as the highest rank of Dar, is a realm where no worldly limitation or deficiency exists and it is intimately linked to divine guardianship.
The term Dar in the Qur'an denotes places with structural constraints, such as this temporal world. In the hereafter, this concept expands to encompass elevated abodes like Paradise and Nam. Dar As-Salam, as the utmost rank, is described in the following verse:
لَهُمْ دَارُ السَّلَامِ عِنْدَ رَبِّهِمْ ۖ وَهُوَ وَلِيُّهُمْ بِمَا كَانُوا يَعْمَلُونَ
(Surah Al-Anm, Verse 127)
For them is the Abode of Peace with their Lord, and He is their Protector because of what they used to do.
Dar As-Salam is a station devoid of any deficiency or worldly limitation. This rank is intrinsically connected to divine guardianship and signifies the nearness of the believers to Allah. However, admission to this station is contingent upon righteous deeds, while knowledge and awareness play pivotal roles in its elevation. Just as a gentle breeze in a blooming garden caresses the soul, knowledge within Dar As-Salam guides the believers heart towards perfection.
The gates of Paradise and Hell signify diversity and exclusivity of ranks in these realms, determining the station of each individual ir knowledge and deeds.
The concept of Abwb or gates of Paradise and Hell appears in numerous verses such as Lah Sabat Abwb (Surah Al-Hijr, 15:44) for Hell and Jannt Adnun Maftah Lahum al-Abwb (Surah Sad, 38:50) for Paradise. Each gate functions as a chapter heading referring to a particular rank, and their diversity denotes the difference in the status of individuals ir deeds and knowledge.
The Abwb indicate not only the multiplicity of ranks but also the exclusivity of each individuals station. The verse Likulli Minhum Maqmun Mahf (Surah fft, 37:41) demonstrates that no two individuals occupy an identical rank. In the highest ranks of Paradise, the concept of gates may be relinquished, as these ranks transcend structural limitations. These ranks are akin to peaks in an infinite sky, free from any barriers or constraints.
The variety of names for Paradise, such as Jannt Adn and Jannt Nam, signifies its ontological and epistemic richness, with each name alluding to a particular aspect of heavenly blessings.
Paradise in the Noble Qur'an is described by numerous names such as Jannt Adn, Jannt Nam, and Jannt al-Firdaws. The singular form Jannah occurs 66 times, and the plural Jannt 69 times within the Qur'an. While some references pertain to worldly gardens, the majority indicate the eternal Paradise.
The variety of names for Paradise resembles a collection of colourful gardens, each possessing a unique fragrance and splendour, reflecting differences in blessings and existential realms within Paradise. Jannt Adn emphasises permanence and eternity, whereas Jannt Nam focuses on pleasure and tranquility. Discovering the highest rank of Paradise necessitates knowledge and progression on the path to attaining it, analogous to a journey towards a summit that manifests on the infinite horizon.
Knowledge, as the principal factor in elevating ones station in Paradise, transcends the limitations of purely deed-based ranking and guides towards higher ranks.
Knowledge, distinct from righteous deeds, plays a crucial role in advancing an individuals station within Paradise. The following verse elucidates this concept:
وَالدَّارُ الْآخِرَةُ لَهِيَ الْحَيَوَانُ
(Surah Al-Ankabt, 29:64)
And the Hereafter is the true life.
