Verse 25 of Surah Al-Baqarah (And give glad tidings to those who believe and do righteous deeds that they will have gardens beneath which rivers flow. Whenever they are provided with a provision of fruit therefrom, they will say, "This is what we were provided with before." And it is given to them in likeness. And they will have therein purified spouses, and they will abide therein eternally.
) depicts, like a shining gem, the heavenly blessings in a clear mirror and elucidates the existential ranks of Paradise for the believers. This verse, with its sublime and multi-layered expression, reveals the systematic nature of the Hereafter and the variety of Paradises, while emphasising faith and righteous deeds as the pathway to these blessings. The present interpretation, adopting a scientific and mystical approach, is composed for educated audiences at a research level, employing refined allegories to analyse the dimensions of this verse in an academic framework. The aim is to clarify the heavenly ranks, critique erroneous conceptions, and invite self-purification in order to attain divine encounter.
The Hereafter, comprising bliss, Paradise, and Hell, possesses a definite and discernible order. The Holy Qur'an, as a comprehensive source, enables an accurate understanding of these realms.
This perspective emphasises a Qur'anic methodology in metaphysical analysis and introduces the Hereafter as a structured and systematised domain rather than an unknown entity.
For researchers, this concept highlights the necessity of studying the Holy Qur'an as a source for systematic analysis of the Hereafter.
The Holy Qur'an, through verses such as verse 25 of Surah Al-Baqarah, geometrically delineates the characteristics and ranks of the Paradises. This verse, by describing the Paradises and their blessings, guides the believers towards understanding the Hereafter.
This role necessitates, for academic audiences, the rhetorical and semantic analysis of Qur'anic verses in explicating the Hereafter.
The Holy Qur'an differentiates between Jannah (singular) and Jannat (plural). Jannahs without specific attributes represent a lower rank of Paradise, whereas described Jannat, such as Jannat al-Nam, denote higher ranks.
This distinction emphasises the existential hierarchy in Paradise and holds theological and mystical significance.
Verse 81 of Surah Al-Arf (And the companions of the Fire called to the companions of Paradise, "Pour upon us some water from what Allah has provided you."
) indicates that some Jannahs are so close to Hell that the inhabitants of Hell can call out to them.
This proximity signifies the low rank of such Jannahs, which differ greatly from the exalted Paradises.
Simple Paradises, lacking particular attributes, are suitable for elementary believers, whereas active Paradises, like those described in verse 25, are intended for those who combine faith and righteous deeds.
This view stresses, for researchers, the necessity of analysing the existential ranks of Paradise from theological and mystical perspectives.
Verse 25 describes Paradises beneath which rivers flow
and fruits that are presented to the believers in a similar yet renewed form, illustrating the heavenly blessings.
This description emphasises renewal and diversity of blessings in Paradise and holds importance for rhetorical and mystical analysis.
The phrase and they will have therein purified spouses
refers to spouses who are free from any defect or flaw.
This attribute stresses spiritual and physical purity in Paradise and is significant for ethical and mystical analysis.
The phrase and they will abide therein eternally
introduces eternity not as stasis but as continuous movement and ascent in Paradise.
This perspective aligns with the concept of ayt ayyibah (blessed life) and the philosophy of substantial motion, carrying philosophical importance.
The Divine servants stand beyond the low-rank Paradises; entry into Paradise is a stage subsequent to maturity in servitude. This group attains higher ranks such as Jannat al-Maw and Jannat al-Nam.
This distinction highlights existential ranks in the path of perfection and holds mystical significance.
The highest rank of Paradise belongs to the nafs al-mutma'innah (the peaceful soul), which, through returning to its Lord (O tranquil soul, return to your Lord well-pleased and well-pleasing
; Surah Al-Fajr: 27-28), reaches the divine encounter.
This rank transcends material Paradises and is reserved for the elect of God.
The highest Paradise, described by the prophetic tradition as no eye has seen it, no ear has heard it
, exceeds human imagination.
This description underscores human epistemic limitations and the grandeur of divine Paradise.
Non-Qur'anic depictions of Paradise, such as undue emphasis on material blessings, lead to misguidance. Qur'anic Paradises possess both spiritual and material ranks.
This critique stresses reliance on the Holy Qur'an for understanding Paradise and is theologically significant.
The glitter of the world distracts humans from focusing on the essential blessings of the Hereafter. Self-purification and prioritising the Hereafter constitute the path to ultimate well-being.
This warning urges researchers to analyse the ethical impact of worldly life on human behaviour.
The Holy Qur'an, with systematic descriptions from low to high Paradises, guides the believers. This methodology prevents speculative and unscientific conjectures.
For academic audiences, this highlights the necessity of scientific study of the Holy Qur'an.
Qur'anic allegories, such as the description of the Paradises in verse 25, are employed for guiding humanity. The verse And these examples We present to the people, but none will understand them except the knowledgeable
(Surah Al-Ankabt: 43) emphasises the guiding role of allegories.
For researchers, this necessitates rhetorical and semantic analysis of Qur'anic verses.
Some claim that Qur'anic allegories may mislead. The Holy Qur'an responds: He causes many to go astray thereby and guides many thereby. And He causes none to go astray except the defiantly disobedient
(Surah Al-Baqarah: 26).
This response indicates that misguidance stems from the internal perversity of individuals, not from the allegories themselves.
Scholars, through profound understanding of Qur'anic allegories, can elucidate their guidance for people. This role underlines the necessity of cultivating religious scholars with a scientific approach.
This perspective accentuates, for academic audiences, the importance of interdisciplinary study of the Holy Qur'an in theology and philosophy.
The interpretation of verse 25 of Surah Al-Baqarah (And give glad tidings to those who believe and do righteous deeds that they will have gardens beneath which rivers flow. Whenever they are provided with a provision of fruit therefrom, they will say, "This is what we were provided with before." And it is given to them in likeness. And they will have therein purified spouses, and they will abide therein eternally.
) through a scientific and mystical approach, presents a comprehensive system of heavenly ranks and Hereafter blessings. This verse, by describing the Paradises and their blessings, emphasises diversity and existential hierarchy in Paradise. Simple and active Paradises suit elementary believers, while described Paradises like Jannat al-Nam and Jannat al-Maw are for the elect. The highest Paradise belongs to the tranquil soul that attains divine encounter through returning to the Lord. Qur'anic allegories guide believers and attribute misguidance to individual perversity. This interpretation, critiquing non-Qur'anic descriptions and emphasising Qur'anic methodology, paves the way for deeper understanding of Hereafter knowledge and fosters interdisciplinary studies in theology, philosophy, and mysticism.
Under the supervision of Sadegh Khademi
