Verse:46 Commentary The Delight of the Righteous in Paradise

The foregoing verses spoke of the horrible punishments to be faced by the disbelievers. In the current set of verses we are told about the rewards and bounties reserved for the righteous believers. The verse 46 speaks of two Gardens that are exclusively reserved 'for those who are fearful of having to stand before their Lord'. This phrase refers to those fortunate believers who are, at all times, concerned about reckoning on the Day of Judgment and, as a result, keep away from all sorts of sins under all circumstances. Obviously, these are the people who enjoy special nearness to Allah. In verse [ 62] below we read: وَمِن دُونِهِمَا جَنَّتَانِ (And lesser than these two, there are two other gardens... 55:62) This verse does not specify the class of righteous believers who will receive these gardens. However, the phrase مِن دُونِهِمَا min dunihima ('and lesser than these two' ) indicates that the Gardens mentioned in verse [ 62] are for the general body of believers who are lesser in their spiritual attainment than the foremost believers who are granted special nearness to Allah.

The Qur'anic exegetes have explained the two sets of pairs of Gardens in other ways as well. Here we have adopted the most plausible and preferable explanation: that is, the first two Gardens are reserved exclusively for the foremost believers who are granted special nearness to Allah; and the second two Gardens are reserved for the general body of believers. That the two Gardens mentioned in Verse 62 are inferior to the first two is supported by authentic Traditions. Bayan-ul-Qur'an cites the Prophetic Tradition from Ad-Durr-ul-Manthur to the effect that while interpreting verses [ 46] and [ 62] the Holy Prophet صلى الله عليه وسلم said: جَنَّتَانِ مِن ذَھَبِ لِلمُقَرَّبِینَ وَ جَنَّتَانِ مِن وَرَقِ لِاَصحٰبِ الیَمِینِ "There are two Gardens made of gold for believers who are granted special nearness to Allah; and there are two Gardens made of silver for the People of the Right [ that is, for general body of righteous believers ]." Also, it is recorded in Ad-Durr-ul-Manthur that Sayyidna Bara' Ibn ` Azib ؓ said, اَلعَینَانِ الَّتِی تَجرِیَان ٰخَیرُ مِّنَ النَّضَّخَتَین . The two springs that are flowing freely [ in the first two Gardens ] are better than the two other springs that are mentioned as 'gushing forth' (in the second two gardens). In verse [ 50] springs (in the first two gardens) promised to the believers have been described as flowing freely and ceaselessly تَجرِیَان [ tajriyan ] while in verse [ 66] the springs (in the second two gardens) are described as 'gushing forth' نَّضَّخَتَین [ nadakhatan ]. The quality of 'gushing forth' is the characteristic of all springs, but the quality of 'flowing' is an additional characteristic of specific springs. This is the concise description of all four springs that the inmates of Paradise will be given.

Related Considerations

In Verse 46, the phrase, وَلِمَنْ خَافَ مَقَامَ رَ‌بِّهِ (for the one who is fearful of having to stand before his Lord...55:46) refers, according to most exegetes of the Qur'an, to standing before Allah on the Day of Resurrection to give the account of one's deeds. The word 'fearful' signifies that he is mindful under all conditions, whether in public or in private, that one day he has to appear in the Court of Allah to give an account of his deeds. Evidently such a person will never go near the sinful acts.

Other exegetes, like Qurtubi and others, interpret this to mean: 'the one who is fearful of the Station of His Lord'. That is, he is mindful of the High Station of Allah whereby He is watchful and keeps guard over his words and deeds, overt or covert. All his movements and activities are known to Him. This explanation is close to the previous explanation, in that Allah's keeping guard over him will keep him away from sins. Verse:47 Commentary - - - Verse:48 Commentary ذَوَاتَا أَفْنَانٍ (both having lot of branches...55:48). This describes the first two Gardens. There will be plenty of trees abounding in. branches and consequently their shade will be dense, and the fruits will be in abundance. The other two Gardens are described later. No such qualities are mentioned about them, which may imply their relative deficiency in this quality. Verse:49 Commentary - - - Verse:50 Commentary - - - Verse:51 Commentary - - - Verse:52 Commentary فِيهِمَا مِن كُلِّ فَاكِهَةٍ زَوْجَانِ (In both there are two kinds of every fruit...52). The phrase مِن كُلِّ فَاكِهَةٍ "of every fruit " denotes that the first two gardens will comprehend all kinds of fruit. As opposed to this, verse [ 68] simply states فَاكِهَةٍ fakihah [=fruits ] about the second two gardens. The word زَوْجَانِ zawjan [ two kinds ] means every fruit will be of two types. This may be referring to one kind of dried fruits, and the other of fresh ones. It could also mean that one kind will be of normal taste, and the other of some extra ordinary flavor. [ Mazhari ] Verse:53 Commentary - - - Verse:54 Commentary - - - Verse:55 Commentary - - - Verse:56 Commentary لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلَا جَانٌّ (...whom neither a man will have touched before them, nor a Jinn....55:56). The word طْمِث tamth has different meanings. 'Menstrual discharge' is termed as tamth, and the menstruating woman as طْامِث 'tamith'. It also means 'sexual intercourse with a virgin'. This second sense is meant here in this verse. Verse:57 Commentary - - - Verse:58 Commentary - - - Verse:59 Commentary - - - Verse:60 Commentary هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ (Is there any reward for goodness other than goodness?...55:60). Having described the two Gardens for the intimate believers, it is declared as a principle that a good deed attracts a good reward. The righteous believers will be blessed, therefore, with good rewards. Verse:61 Commentary - - - Verse:62 Commentary - - - Verse:63 Commentary - - - Verse:64 Commentary مُدْهَامَّتَانِ (both dark green!...55:64). This is one word verse, and it means 'dark green with foliage'. The word is derived from idhimam signifying, for a meadow or garden, to become of dark green hue inclining to black by reason of abundance of moisture or irrigation. This description is not assigned to the first two Gardens. This does not necessarily imply that they do not have this quality. The former Gardens are described as ذَوَاتَا of 'having lot of branches'. This comprehends the quality of 'dark green' as well. Verse:65 Commentary - - - Verse:66 Commentary - - - Verse:67 Commentary - - - Verse:68 Commentary - - - Verse:69 Commentary - - - Verse:70 Commentary فِيهِنَّ خَيْرَ‌اتٌ حِسَانٌ (In them there are women, good and gorgeous,...55:70) The word خَيْرَ‌اتٌ khairat (translated above as 'good' ) refers to 'the good character of those women'; and the word حِسَانٌ hisan (translated above as 'gorgeous' ) refers to 'women who have beautiful features'. These qualities too will be common with the maidens of both the Gardens, to which reference was made in the foregoing verses. Verse:71 Commentary - - - Verse:72 Commentary - - - Verse:73 Commentary - - - Verse:74 Commentary - - - Verse:75 Commentary - - - Verse:76 Commentary مُتَّكِئِينَ عَلَىٰ رَ‌فْرَ‌فٍ خُضْرٍ‌ وَعَبْقَرِ‌يٍّ حِسَانٍ (...reclining on green cushions and marvelously beautiful mattresses....55:76) Qamus explains that the word رَ‌فْرَ‌ف rafraf means 'silk fabric greenish in colour' which is used in making carpets, pillows, cushions and other items of decoration. It is mentioned in the Arabic lexicon Sihah that they are embellished with arboreal and floral patterns, which, in Urdu, is called مُشَجَّر mushajjar. The noun عَبْقَرِ‌يٍّ 'abqariyy refers to 'every fine, beautiful fabric or material' and the adjective hisan [ beautiful ] qualifies it. Verse:77 Commentary - - - Verse:78 Commentary تَبَارَ‌كَ اسْمُ رَ‌بِّكَ ذِي الْجَلَالِ وَالْإِكْرَ‌امِ (Glorious is the name of your Lord, the Lord of Majesty, the Lord of Honor....55:78) Surah Ar-Rahman is replete with verses that call attention to Allah's blessings, boons and bounties, and His favors upon man. In conclusion, this verse has been appended as a synopsis: What can one say about the Pure Being? Even His Name is Glorious. All Divine boons and bounties subsist by virtue of His Name. Allah, the Pure and the Most High, knows best!