The Esoteric Evolution, Surah Ar-Rahman (The Beneficent)

Introduction

The 55th chapter of the Quran is called Ar-Rahman, meaning the Beneficent. In Quran, the term ‘Beneficent’ holds significant esoteric connotations as it is intricately linked to the enigmatic nature of the planet Saturn. I previously have explored some aspects of this connection in my articles ‘Saturn, the Beneficent One; Al-Quran Chapter: 43 (Az-Zukhruf)’ and ‘The Alchemy of Purification in the Quran’. However, the symbolic essence of chapter 55 heavily reflects the mysteries of Saturn, a subject I aim to further delve into this essay. The chapter 55 comprises of 78 verses, with 31 of them recurring as a refrain: “Which is it, of the favours of your Lord, that ye deny?” This refrain symbolically corresponds to the 31-year cycle of Saturn when viewed alongside lunar years, which aligns with the traditional Islamic use of the lunar calendar for religious observances of rites and festivals. Moreover, there exists a symmetrical relationship between the orbital patterns of Saturn and the Moon due to the periodicity of their planetary cycles: as Saturn completes a 29.5 solar year cycle, mirroring the Moon’s 29.5 solar day cycle through the extrapolation of its orbit. These insights, coupled with the profound esoteric teachings embedded within the chapter 55 of Quran, renders it an intriguing subject for deciphering the hermetic mysteries associated with the planet Saturn.

It is also noteworthy that Prophet Muhammad had bestowed several distinctions upon chapter 55 of the Quran by referring to it as the ‘beauty of Quran’, the ‘bride of Quran’, and the ‘adornment of Quran’. These designations carry significant weight, particularly when considering the unique capacity of chapter 55 to blend insights from both natural and occult sciences for its mystical interpretation. This chapter offers a remarkable opportunity to integrate empirical observations with esoteric wisdom mainly due to its symbolically dense narrative. Its hermetic mysteries possess a dynamic quality capable of continually unfolding to reveal ever more profound insights of wisdom to the seeker, contingent upon their level of receptivity and readiness to embrace the truth.

Saturn, the Limits and the Polarity (Law and Wisdom)

In astrology, the influence of Saturn is often linked to the constraints and boundaries encountered within difficult circumstances. However, it’s important to understand that not all limitations experienced by individuals can be attributed to Saturn’s influence. Instead, Saturn symbolizes only those boundaries deemed necessary for upholding moral standards and enriching the quality of human existence.

In the realm of physical sciences, qualitative or intensive properties of matter such as density, pressure, or velocity are usually investigated by researchers to determine the integrity of physical systems. These qualitative properties contain specific limiting parameters that serve as distinct identifiers for various substances. For instance, in the case of density, the mass of a substance is constrained by its volume; in pressure, the force is delimited by the area; and in velocity, the distance traveled is bounded by the duration of locomotion. Thus, the quantitative properties like mass, force, and distance cannot vary independent of the corresponding variations in the associated limiting parameters that define the qualitative properties of a substance. Similarly, the limiting parameters representing the laws of Saturn are not intended to impede human progress but rather to uphold the integrity of human life. Thus, individuals who embrace numerous limiting parameters in life often attain higher levels of quality in their personal characteristics. Hence, the refrain in chapter 55 symbolically signifies the 31 limiting parameters or laws of Saturn, which, according to the Quran, serve as essential moral components for ensuring human integrity and spiritual fulfillment in life.

The limiting parameters inherent within quantitative properties such as mass, force, and distance give rise to qualitative properties like density, pressure, and velocity. Similarly, the polarity of a physical substance reflects the boundaries imposed by different qualitative properties of the substance on each other. For instance, the density of a liquid decreases as temperature rises, but if the temperature increases beyond the boiling point of the liquid then it transitions entirely into the gas phase, and thereby losing all of its density. Therefore, the threshold points at which variation in one qualitative property nullifies the presence of others define the range of polarity for that substance. Metaphorically, this range signifies the extent of adherence to a moral creed whereby the coherent natural existence could remain viable, and the notions of integrity would retain meaning for human life. For example, it might be morally acceptable to seek warmth and also advocate the acquisition of heat energy in extremely cold regions, but presenting the same doctrine as a divine mandate for humanity in excessively hot areas would definitely constitute a flagrant misappropriation of moral values in life. The relevance of moral teachings is contingent upon the immediate environmental context of the practitioners, and therefore morality must always guide humanity relative to the principles of polarity.

There is also a subtle correlation between the principles of polarity and the refrain of chapter 55, as noted by Muhammad Marmaduke Pickthall in his explanatory notes. The note mentions:

[In the refrain: “Which is it, of the favours of your Lord, that ye deny?” ye and the verb are in the dual form, and the question is generally believed to be addressed to mankind and the Jinn.]

This observation is captivating because the reference to ‘mankind’ and ‘Jinn’ in the text metaphorically alludes to polarity. Thus, the mystery surrounding this refrain is particularly intriguing, as it symbolically suggests the coexistence of both limiting parameters (law) and the principles of polarity (wisdom) in the natural world.

The planet Saturn being the farthest planet among the seven visible ones, carries symbolic significance as representing the culmination of a human life. At the Saturn stage, the entire life story of an individual unfolds together with all of its achievements and setbacks being laid bare and assessed for their significance. Hence, in comparison to the innocence of childhood, the archetype of Saturn represents the full-blown maturity in the experiences of life. The journey of self-realization finds its conclusion at Saturn, yet this journey holds meaning only if it adheres to both the limiting parameters and the principles of polarity along the way of its evolution. In essence, the esoteric evolution of humanity thrives best under the benevolent influence of Saturn, the Beneficent.

The Jinn Phenomenon

What I am about to delve into in this passage may not be suited for the faint-hearted or weak-minded persons! Typically, I might have avoided such a topic altogether, given its deep involvement with hardcore occult concepts. However, this daunting task feels unavoidable here because the chapter 55 requires a deeper insight into the realms of both Jinn and humans. Therefore, it seems pertinent to expand our understanding of Jinn from an objective standpoint by examining their characteristics and their intricate relationship dynamics with humans. In fact, the foundational concepts of ‘esoteric evolution’ and the ‘mysteries of Saturn’ can be exclusively linked to the dynamics of the relationship between Jinn and humans.

In Islamic tradition, the jinn are known to be intelligent spirit beings whose essence of creation is ‘energy’, whereas humans are primarily composed of ‘matter’. This dichotomy in the essence of the two kinds of conscious beings offers an intriguing parallel between their relationship dynamics with each other, and the interactions of matter and energy observed in the study of physical sciences. Modern scientific understanding also affirms that matter and energy are not mutually exclusive; rather energy is recognized as the liberated or ethereal form of matter, whilst matter is regarded as the condensed or materialized manifestation of energy. Although the coexistence and interaction of humans and Jinn may have been seemingly divergent due to their essential nature; nevertheless, it does fall well within the broader framework of the fundamental principles of science.

The population of Jinn consistently exceeds that of humans at any given time, and they also have the ability to manifest in human forms as well. When taking on human guise, older Jinn usually appear as young human children, whilst younger Jinn may take on the appearance of elderly individuals. Unlike the human digestive system, which extracts energy from food through the chemical process of oxidation and eliminates materials from the body that cannot be further oxidized as waste products; the digestive process of Jinn operates in the reverse order whereby their nourishment is derived from the retention of useful substances that are involved in the process of chemical reduction. Furthermore, in contrast to humans who would tend to inhabit the arable fertile lands on earth; the Jinn often prefer residing in the desolate areas of deserts, forests, deep waters, and regions underneath the surface of earth that are usually beyond the reach of humankind.

From an occult perspective, the fact that humans are primarily composed of ‘matter’ explains why their inherent drive is consistently directed towards ‘energy’, thus allowing Jinn to serve as companions to human beings. According to occult teachings, men and women may serve as conduits or connection points for invoking the spirits of Jinn, implying a symbiotic relationship between the two entities. However, the dynamics of this relationship actually run much deeper and subtle because according to the occult wisdom, it is suggested that children born to humans originally have a connection with the Jinn, while children born from purely human lineage may find themselves transitioning to the ethereal realm of the Jinn. This phenomenon occurs because humans in their material state possess a natural inclination towards the more sublime energetic form of the jinn, leading their true offspring to enter the domain of the Jinn. Conversely, the legacy of Jinn naturally transition by precipitating their essence from energy into matter, resulting in their offspring being welcomed among humans. Furthermore, there is a notable preference among older Jinn for young humans, while young Jinn tend to favor older humans. This tendency can be attributed to the resonance factor in their natural state of energy: older Jinn possess higher energy levels akin to young humans, who inherently possess more energy; whilst younger Jinn have relatively lower energy levels similar to older humans. Unlike humans, Jinn do not derive vitality from an excess of energy, rather they experience exhaustion from it; and instead find strength and vitality by gravitating themselves towards the denser states of matter.

Another intriguing aspect concerning the Jinn is the keen interest that occult societies among humans have in the phenomenon. They actively engage in unconventional sexual rituals during their ceremonies and gatherings to exert influence over the Jinn population inhabiting the ethereal realm, and thereby deploying magical means to manipulate the unseen forces to serve their subversive agendas. Now that we have gained some insight into the nature of the Jinn, let us proceed with our exploration of chapter 55.

The Chapter 55, Ar-Rahman (the Beneficent)

In the forthcoming discussion, I will elucidate chapter 55 of the Quran by drawing upon the concepts explored in our preceding discussions within this article.

1. The Beneficent.

2. Hath made known the Qur’an.

3. He hath created man.

4. He hath taught him utterance.

In verse 1, the term ‘The Beneficent’ symbolizes the celestial influence of Saturn, an astrological archetype associated with the profound wisdom of universal order; and the verse 2 asserts that the teachings of Quran illuminate the essence of law represented by limiting parameters, and wisdom embodied by polarity. The verses 3–4 shed light on elevated status of humankind amongst divine creations that can be attributed to the intricate complexity and adaptability inherent in human behavior. It follows that this distinction is mainly due to their remarkable capacity for the utilization of complex languages in navigating through the intricate aspects of existence, and employing their linguistic prowess to transcend the primal instincts, and thereby propelling themselves towards a higher plane of consciousness. The emergence of sophisticated communication methods not only serve to dismantle the insecurities of humankind, but also inspires the humanity to collectively strive towards an enlightened culture of harmony based on the exchange of noble idealism facilitated by languages.

5. The sun and the moon are made punctual.

6. The stars and the trees prostrate.

7. And the sky He hath uplifted; and He hath set the measure,

8. That ye exceed not the measure,

9. But observe the measure strictly, nor fall short thereof.

The disciplined harmony observed between the Sun and Moon in verse 5 serves as a poignant reflection of the authoritative influence of Saturn. Within the realm of astrology, Saturn governs over the signs that stand in opposition to the radiant Luminaries, namely the Sun and Moon, thereby instilling a sense of order and restraint upon them. Symbolically, the Sun embodies the luminescence of the day, while the Moon casts its gentle glow over the night. They stand as complementary counterparts, and therefore can be metaphorically likened to the sovereign figures representing the cosmic King and Queen of the zodiac.

The qualities attributed to the Sun and Moon span the spectrum of polarity that also illustrates a recurring theme throughout the text of chapter 55. The luminosity of the Moon wanes as it draws closer to the Sun, only to wax in brilliance as it retreats further away from it. The Moon transitions from its extreme phases from dark to light, serving as a microcosmic beacon at the New Moon phase where its seed awaits the nurturing embrace of the Sun in darkness, which in turn magnifies and amplifies it to a resplendent radiance at the Full Moon phase. Thus, the equilibrium of perfect polarity manifests itself throughout the full range of the celestial light spectrum, with the two extreme phases of Moon being positioned at the opposite ends of this cosmic polarity of light and dark.

The verse 6 expands upon this theme by drawing parallels between the celestial realm and the terrestrial domain. Here, stars and trees are being fashioned as counterparts, with the former adorning the heavens much like the latter clothing the earth. This mirroring of polarity implies a fundamental unity in the cosmos, where every phenomenon, no matter how disparate, spanning from the celestial bodies above to the floral foliage below, always has to be bound by the omnipresent principle of polarity. It can also serve as a metaphor for the holistic nature of reality, wherein each individual entity plays a vital role in the greater cosmic tapestry, prompting a reflection on the reciprocal relationship between the macrocosmic and the microcosmic aspects of existence.

In verses 7–9, the discourse shifts to contemplating the significance of recognizing the inherent limitations and polarities in the natural order. It also emphasizes the necessity of adhering to these divine parameters, acknowledging them as integral to the harmonious functioning of the universe.

10. And the earth hath He appointed for (His) creatures,

11. Wherein are fruit and sheathed palm-trees,

12. Husked grain and scented herb.

13. Which is it, of the favours of your Lord, that ye deny?

These verses unveil two additional dimensions of consortship, broadening the metaphorical scope to embrace the symbiotic bonds inherent in nature. Here, the protective role of palm tree sheaths for their fruits exemplifies a harmonious alliance born of mutual benefit. The leaves provides protection to the fruit, whilst the fruit not only provides nourishment to mankind but also carries within itself the seed for further propagation of the tree. Similarly, the pairing of husked grains and fragrant herbs, though vastly different in form and function, illustrates how seemingly disparate elements can unite in a complementary partnership. While husked grains fulfill the essential need for sustenance, scented herbs offer medicinal properties for the healing of wounds and ailments, thereby highlighting the manifold yet interconnected roles that converge within the natural order.

The botanical analogy can also be extrapolated to encompass broader themes of relational dynamics in the universe. Just as the palm tree sheath shields its fruit and the husked grain complements the scented herb, individuals and entities within the cosmic continuum may find themselves engaged in reciprocal partnerships by offering protection, nourishment, and healing to one another.

14. He created man of clay like the potter’s,

15. And the jinn did He create of smokeless fire.

16. Which is it, of the favours of your Lord, that ye deny?

Theses verses delves into the concept of true consorts, namely Humankind and Jinn. These entities represent the pinnacle of symbolic relationship dynamics between Matter and Energy. Despite their immense stature, they are bound by the imperative of adhering to the ‘limiting parameters’ and ‘principles of polarity’ to advance along the path of Esoteric Evolution. Humankind and Jinn embody the intricate interplay between material substance (Matter) and intangible essence (Energy), thereby serving as conduits for manifestation of the divine forces of creation in both the physical and the metaphysical domains of life.

17. Lord of the two Easts, and Lord of the two Wests!

18. Which is it, of the favours of your Lord, that ye deny?

The mention of the ‘two Easts’ alludes to the seasons of spring and summer. During these seasons, days extend longer than nights, and they astrologically align with the dominion of the Sun as the ruler of the day. Conversely, the reference to the ‘two Wests’ pertains to autumn and winter that are characterized by lengthening nights that surpass the days. Therefore, these seasons astrologically correspond to the influence of the Moon as the ruler of the night.

Furthermore, the metaphorical attribution of the ‘Lord’ of Easts and Wests to the archetype of Saturn underscores the overarching authority of this celestial force, whose dominion over the seasons symbolizes its power to regulate and maintain order within the cyclical progression of time; and thereby serving as the custodian of temporal order by ensuring the proper alignment and character of each season in the world.

19. He hath loosed the two seas. They meet.

20. There is a barrier between them. They encroach not (one upon the other).

21. Which is it, of the favours of your Lord, that ye deny?

22. There cometh forth from both of them the pearl and coral-stone.

23. Which is it, of the favours of your Lord, that ye deny?

These verses elegantly illustrate the principles of polarity through the analogy of fresh-water seas and salt-water seas. Despite sharing many physical characteristics, these two types of water exhibit subtle differences in density and polarity causing the qualitative variations that result in the establishment of invisible barriers to safeguard the unique distinctiveness of each body of water, and to uphold the integrity of their respective currents.

The concept of polarity extends beyond physical properties to encompass the subtle dynamics of interpersonal relationships. Just as the fresh-water and salt-water seas coexist side by side without merging, consorts should thus maintain a respectful distance through a metaphorical “invisible wall” that signifies the mutual respect necessary for the preservation of their unique individual characteristics. The loss of individual attributes also jeopardizes the functionality of consorts by dissolving the harmonious interplay between polar entities, leading to potential disarray and dysfunction within the relationship. The imperative of upholding individual integrity demonstrates that true consortship thrives on a foundation of reverence and understanding, wherein each partner honors the inherent dignity and autonomy of the other, and thereby nurturing a bond that may endure the tests of time.

The verse 22 also holds considerable significance as it symbolically associates pearls with the Moon and coral stones with the Sun. Both pearls and coral stones are organic treasures sourced from the deep waters, implying that their symbolism here is being intricately linked to the ocean. Thus, if we interpret the ocean metaphorically as representative of the zodiac, it follows that pearls that symbolize the Moon in their physical characteristics would govern the darker half of the zodiac, whilst coral stones symbolizing the Sun in their physical attributes would thereof preside over the brighter portion of the zodiac signs. This symbolic framework lays the groundwork for deeper insights to be unveiled in the subsequent verses.

24. His are the ships displayed upon the sea, like banners.

25. Which is it, of the favours of your Lord, that ye deny?

26. Everyone that is thereon will pass away;

27. There remaineth but the Countenance of thy Lord of Might and Glory.

28. Which is it, of the favours of your Lord, that ye deny?

The ships are capable of voyaging due to the specific gravity of water, a qualitative characteristic which ensures their buoyancy and allows them to glide effortlessly across the oceans. Therefore, the sea can serve as a highly fitting metaphor for the zodiac, as its reflective surface mirrors the celestial expanse above like a flawless mirror. Moreover, as ships sail upon the sea, they do not leave traces behind them as evidence of their passage, very much akin to how planets traverse through the zodiac signs without leaving any tangible marks of their geometric astrological aspects with each other. The verses 26–27 convey a comparable reasoning that everything undergoes continual transformation towards the ultimate Esoteric Evolution, culminating in the realization of the Divine Plan and the complete manifestation of the Divine Countenance. It is also important to recognize the two facets that comprises the Divine Countenance: Might, which serves to punish wrongdoers; and Glory, which rewards the righteous. The relationship dynamics associated with these two attributes of the Divine Countenance also resemble a consortship that shall become progressively evident as we further study this chapter.

29. All that are in the heavens and the earth entreat Him. Every day He exerciseth (universal) power.

30. Which is it, of the favours of your Lord, that ye deny?

31. We shall dispose of you, O ye two dependents (man and jinn).

32. Which is it, of the favours of your Lord, that ye deny?

33. O company of jinn and men, if ye have power to penetrate (all) regions of the heavens and the earth, then penetrate (them)! Ye will never penetrate them save with (Our) sanction.

34. Which is it, of the favours of your Lord, that ye deny?

35. There will be sent, against you both, heat of fire and flash of brass, and ye will not escape.

36. Which is it, of the favours of your Lord, that ye deny?

The verse 31 identifies Man and Jinn as the ‘two dependents’ because they are still in the process of learning, and continuously evolving by acquiring a better understanding of their relationship dynamics in the cosmic school of Esoteric Evolution. In verse 33, the term ‘sanction’ denotes the boundaries set by laws and the guiding principles of wisdom. It suggests that the humans and jinn are being limited in their capacity to fully explore, inhabit, or harness the true potential of the heavenly and earthly domains due to their ignorance of the Divine Countenance; and neither can they unlock the mysteries of the universe to their advantage unless they would abide by the genuine principles of morality. The failure to maintain moral principles could lead to consequences, depicted here as the ‘heat of fire’ (energy) and the ‘flash of brass’ (matter); thus implying that their very innate essence might cause them the utmost degrees of pain and anguish as they descend into the states of degeneracy and moral decline.

37. And when the heaven splitteth asunder and becometh rosy like red hide —

38. Which is it, of the favours of your Lord, that ye deny? —

39. On that day neither man nor jinni will be questioned of his sin.

40. Which is it, of the favours of your Lord, that ye deny?

41. The guilty will be known by their marks, and will be taken by the forelocks and the feet.

42. Which is it, of the favours of your Lord, that ye deny?

43. This is hell which the guilty deny.

44. They go circling round between it and fierce, boiling water.

45. Which is it, of the favours of your Lord, that ye deny?

In a previous article titled ‘The Alchemy of Purification in the Quran’, I elucidated the symbolism of verse 37 as the Dawn of Saturn’s Day; whereby The Dawn serves as a metaphorical representation of the purification event that is intended to cleanse humanity of all forms of corruption. The mention of Man and Jinn in verse 39 strongly implies that they are partners in all actions, including criminal activities. The verse 41 expands upon the relational dynamics of consorts by comparing them to the coordinated efforts of hands and feet. Just as hands and feet work in tandem to complete the tasks for a person, likewise consorts exhibit a consistent tendency to collaborate towards reaching their shared goals together in life.

The verse 44 contains profound metaphorical symbols. The ‘boiling water’ possesses abundant heat energy while retaining the quenching property inherent to water, and therefore can serve as a formidable punishment for both Mankind and Jinn. The intense heat energy of the boiling water would render the desired process of precipitation impossible for the Jinn, whilst the quenching nature of the water would also prevent the esteemed process of sublimation for the humans. The depiction of the guilty being circling round the hell and the fierce boiling water conveys the idea that the suffering experience for the individuals shall be simultaneously further enhanced by their collective witnessing of each others punishments in an arena of profound torment. Thus, illustrating the notion that moral transgressions could disrupt the natural order by causing the repercussions of wrongdoings to extend the experience of pain beyond the physical realm into the depths of consciousness, and thereby leading to suffering on multiple levels, both tangible and intangible. The verses 37–45 actually depict the aspect of “Might” within the Divine Countenance that would administer punishments to the wrongdoers at the Dawn of Saturn’s Day.

46. But for him who feareth the standing before his Lord there are two gardens.

47. Which is it, of the favours of your Lord, that ye deny?

48. Of spreading branches.

49. Which is it, of the favours of your Lord, that ye deny?

50. Wherein are two fountains flowing.

51. Which is it, of the favours of your Lord, that ye deny?

52. Wherein is every kind of fruit in pairs.

53. Which is it, of the favours of your Lord, that ye deny?

54. Reclining upon couches lined with silk brocade, the fruit of both the gardens near to hand.

55. Which is it, of the favours of your Lord, that ye deny?

56. Therein are those of modest gaze, whom neither man nor jinni will have touched before them.

57. Which is it, of the favours of your Lord, that ye deny?

58. (In beauty) like the jacynth and the coral-stone.

59. Which is it, of the favours of your Lord, that ye deny?

60. Is the reward of goodness aught save goodness?

61. Which is it, of the favours of your Lord, that ye deny?

The mention of the ‘two gardens’ in verse 46 alludes to the beneficial impact of the spring and summer seasons, while the depiction of ‘spreading branches’ in verse 48 signifies the typical presence of sunlight during these times. The imagery of the ‘two flowing fountains’ in verse 50 symbolizes the harmonious correlation between matter and energy, encapsulating the correct orchestration of the dual processes of precipitation and sublimation respectively for the Jinn and Man. The expression ‘every kind of fruit in pairs’ in verse 52 symbolizes the favorable conditions of spring and summer seasons, wherein trees yield diverse fruits as a result of ample sunlight.

The verse 56 vividly expresses the concept of Esoteric Evolution by emphasizing the perpetual element of novelty in the experiences of consorts, indicating that their interactions will be deeply stimulating, filled with passion and excitement, and ultimately driving the process of Esoteric Evolution.

The similitude of ‘the jacynth and the coral-stone’ in verse 58 symbolizes that the people of those gardens shall have the influence of the Sun due to the spring and summer seasons. The coral-stone is a biological product formed in the seas, and therefore symbolically shares a close resemblance to humans; while the jacynth crystal that originates deep within the molten earth under intense heat and pressure of an inorganic environment, thus bears similarities to the Jinn; furthermore, both jacynth and coral-stone on account of being red in color, liken them to the Sun. The characteristic of red color may also symbolize the tanning or pigmentation of skin resulting in darker shades from constant exposure to sunlight; nonetheless, within the gardens of spring and summer, Man and Jinn shall become consorts akin to jacynth and coral-stone.

62. And beside them are two other gardens,

63. Which is it, of the favours of your Lord, that ye deny?

64. Dark green with foliage.

65. Which is it, of the favours of your Lord, that ye deny?

66. Wherein are two abundant springs.

67. Which is it, of the favours of your Lord, that ye deny?

68. Wherein is fruit, the date-palm and pomegranate.

69. Which is it, of the favours of your Lord, that ye deny?

70. Wherein (are found) the good and beautiful —

71. Which is it, of the favours of your Lord, that ye deny? —

72. Fair ones, close-guarded in pavilions —

73. Which is it, of the favours of your Lord, that ye deny? —

74. Whom neither man nor jinni will have touched before them —

75. Which is it, of the favours of your Lord, that ye deny?

76. Reclining on green cushions and fair carpets.

77. Which is it, of the favours of your Lord, that ye deny?

78. Blessed be the name of thy Lord, Mighty and glorious!

The ‘two other gardens’ referenced in verse 62 symbolically represent the autumn and winter seasons. In contrast to the ‘spreading branches’ of the earlier mentioned gardens of spring and summer seasons, those described in verse 64 are distinguished by their physical features of being ‘dark green with foliage’. They metaphorically symbolize the gardens of autumn and winter seasons on account of their reduced exposure to sunlight, and thereby comprising of leaves that can mainly serve as decorative elements within the gardens. The mention of ‘date palm’ and ‘pomegranate’ in verse 68 also contrasts with the ‘every kind of fruit in pairs’ found in previous gardens, thus reflecting the limited variety in fruit production typically associated with autumn and winter seasons.

The mention of “Fair ones, close-guarded in pavilions,” in verse 72 represents a truly fascinating symbolism; the “Fair ones” represent individuals that are typically devoid of tanned or pigmented skin due to the absence of sunlight, and they are further described as “close-guarded in pavilions” owing to the prevailing darker and colder conditions in the outside environment. However, verse 74 clarifies that the relationship dynamics among the consorts inhabiting the autumn and winter gardens are just as warm and passionate as those in spring and summer gardens.

The Divine Attributes of Might and Glory in verse 78 underscore the manifestation of divine power and majesty in the cosmic order of existence. These attributes not only represent the sovereignty of the Divine but also encourage a shift in focus from the external trappings of divinity to the inner essence of spiritual truth. They call upon individuals to transcend linguistic and conceptual barriers in their quest for understanding and to embrace the timeless wisdom inherent in the Divine Law. This serves as the conduit through which the Divine Countenance of Might and Glory can be manifested to humanity.

The End Note

I came across an intriguing observation concerning the verses in this chapter that discuss rewards and punishments. The punishment section consists of the verses 37–45, a sum total of 8 verses; whilst the reward segment comprises of verses 46–78, a sum total of 32 verses. Therefore, one can deduce from this observation that the aspect of the Divine Attribute related to Glory is likely four times more significant than that of Might, which should certainly be a cause for celebration. I should conclude this article with the following statement from the Quran.

O mankind! Lo! We have created you male and female, and have made you nations and tribes that ye may know one another. Lo! the noblest of you, in the sight of Allah, is the best in conduct. Lo! Allah is Knower, Aware. (49, 13)