Topic: Brocade

9:72; 13:24; 19:62; 20:77; 35:34; 38:51; 61:13; 98:9.

15:48; 36:57; 83:24.

Important Words:

اساور (bracelets) is the plural of سوار which is derived from سار. They say سار او تسور الحائط i.e. he climbed or scaled the wall. تسورalso means, he put on or decked himself with bracelets. سوار means, a man’s or woman’s bracelet of silver or of gold (Lane & Aqrab).

سندس (fine silk) means, thin or fine دیباج (silk brocade) or thin or fine حریر (silk). It is opposed to استبرق (Lane).

استبرق (heavy brocade) is derived from برق which means, it shone, gleamed or glistened. استبرق means, thick دیباج (silk brocade) or دیباج interwoven with gold; thick silk (Lane & Aqrab).

ارائک (raised couches) is the plural of اریکة which is derived from ارک which means, he persisted or persevered. They say ارک بالمکان i.e. he remained in the house, not quitting it. The Arabs say ارک الامر فی عنقه i.e. he compelled him to do the thing; he made him cleave to it. اریکة means, a raised couch in a tent or chamber decorated and adorned with cloth and curtains for a bride; a bed spread upon the ground to sit upon; anything upon which one reclines; a raised couch (Lane & Aqrab).

Commentary:

The wearing of bracelets of gold may refer either to this life or the next. In the former case, the words, They will be adorned therein with bracelets of gold, mean that gold bracelets being symbols of royalty, Muslims will become rulers of vast and mighty empires. But taken as referring to the next life they connote a spiritual sense, meaning that good works of Muslims in this life would assume an embodied form in the next. Or "bracelets of gold" may signify special marks of honour, i.e. the Faithful will enjoy great power, honour and dignity and their womenfolk will wear garments of fine silk and heavy brocade interwoven with gold. This prophecy was fulfilled when the treasures of Persia and Rome were laid at the feet of so-called illiterate and half-civilized Arabs who wore clothes made of coarse skins and the hair of animals.

The words, how good the reward, imply that these things will not make Muslims lovers of ease and luxury and will not lead to their moral or spiritual death. On the contrary they will prove "a good reward" for them, that is, these things will give them peace and contentment of mind.

The words, and how excellent the place of rest, signify that contacts and friendships formed in accordance with Quranic teaching, being based on sincere and honest motives, will not lead to war and mutual hatred but will bring about real peace and concord in the world.

18:32; 76:22.

Important Words:

For سندس and إستبرق see 18:32.

18:32; 52:21; 76:14; 83:24.

Important Words:

جنا (ripe fruits) is derived from جنی. They say جنی الثمرة i.e. he gathered or plucked the fruit from the tree while it was fresh.جنی العلیٰ means, he acquired eminence or nobility. جنا means, whatever is gathered or plucked from the tree while fresh; fruit just gathered or plucked; fruit ready to be plucked; ripe fruit (Lane).

Commentary:

Three times the words "two Gardens" have been used in this Surah. This is to emphasize that apart from the great blessings and boons of Paradise in the next world, true believers will have all the good things of this world also. The Surah was revealed early at Mecca when only a few persons had accepted Islam and even those few were very poor and without worldly means and were being harried and harassed and most of them had to take refuge in Abyssinia from the bitter persecution of the Quraish. It was then that the promise was made to them that one day they would recline on couches placed on rich carpets. This Divine promise was literally fulfilled in the lifetime of the very Muslims who, while at Mecca, did not know where to lay their heads.

The "inner linings being of thick brocade" implies a beautiful hint that the inner-self of a believer is purer and more beautiful than his outer-self.

18:32; 44:54.

18:32; 22:24; 35:34.

Commentary:

At the کافور stage of spiritual journey the God-intoxicated wayfarer is described as himself seeking to drink the wine of God’s love (v. 6) and at the زنجبیل stage, he is served by others with the life-giving beverage (v. 18), but at the last or سلسبیلstage God Himself gives him to drink the elixir of everlasting life.