The blessed Wines

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The best wine of ParadiseThe Food of Paradise

The drinks in Paradise are also very tasty and of different kinds and the Qura’n have described them in various ways. The notable point is that some are in the form of streams and 4 kinds of it have been mentioned in verse 15 of Surah Mohammad:

“ (here is) the des c r i p tion of the garden that the righteous have been promised; in it are water that taste and smell of it never change; rivers of milk of which the taste never changes; rivers of wine delicious for those who drink and rivers of pure honey.”

There are four kinds of drinkers and their preferences in Paradise. (It is not that there is one river but that each one of them has many rivers). The different drinks have been detailed. The water is for quenching the thirst, the milk is for nutrition, the honey is for strength and the blessed wine for pleasure.

These things have been so created that the passing of time can never have a negative in them and they will always be fresh and tasty. The atmosphere and temperature of Paradise is such that there are no germs and it is pure from all contaminations.

The notable point us that the water in this world (if stored) becomes smelly with the passing of time and changes color but the water in the rivers or lakes of Paradise will always remain clear and fragrant.

The milk in this world ( if stored) changes after some time and its sweetness becomes sour which denotes its decay but the milk in Paradise will always be fresh, refreshing and sweet.

The wine in this world does not give pleasure because they term it as sour and foul and people do drink but only for intoxication but the wine in Paradise will be tasty and pleasant a divine relaxant and not a Satanic intoxicant.

Honey in this world is mostly impure but the honey in Paradise will always be pure and clean. The point to note here is that Qura’n speaks about honey as a drink. The verse 69 of Surah Nahl speaks about the honeybee:

“There issues from their bodies a drink of various colors.”

This is to say that it is more tasty and strengthening to make drink from honey and use it as drink.

Verses 5 and 6 of Surah Dahr say:

“The righteous shall drink a cup mixed with camphor; a spring from where the servants of God will drink causing it to gush forth abundantly.”

In verses 17 and 18 of Surah Dahr the Book says:

“And they will be giving a cup of wine mixed with ginger from a spring called Salsabeel.”

Again verse 21 of the same Surah says:

“And their Lord will give them a pure drink.”

These verses too speak about the blessed wine of Paradise. First

is the wine that gives tranquility because camphor (Kafur) has vast meanings and one is fragrance; second is a white material

 this is cold and is exemplary in its whiteness. It has a very

strong fragrance. It is unlike Zanjabeel (ginger) which is hot

 and is the herb that is used in food, medicine and is packed

in bottles.

It seems that people used to make two kinds of wine one used

to invigorate and the other used to give a sense of happiness

and was made of cheap material.

The first one used to contain Zanjabeel and the second had

camphor. Since these words are used only to give a brief idea

 about the next world so we give them a vast meaning to ascertain

as idea about those beautiful bounties.

Some commentators have said that kafur is a spring in Paradise

 whose whiteness, coldness and fragrance are like this world’s

 camphor. But the taste is not similar and it is not harmful.

 (It should be noted that the common worldly camphor is a

glue extracted from the barks of trees in china and India

 and it is used to make medicines.) The first interpretation is more appropriate because the wine from Kafur has been described

opposite to the wine from Zanjabeel.

The point to be noted is that the Qura’n says that the wine

from Zanjabeel is made from a spring in Paradise named Salsabeel.

Some people feel that Salasabeel is made from Salasta which means

 to flow or move. This refers to a special kind of drink which is

 very delicious and is pleasantly easy to drink.

Some have taken it to mean “continuity” and it actually refers

to continuous movement.

Some have taken it to mean a single word formed by joining

 the word “Sal” and Sabeel” which means to ask for passage.

This also speaks about continuous movement.

Salsabeel is very pleasant and tasty. From all the interpretations

we gather that the wine made from Salsabeel is very tasty.

The third drink mention in the above verses is the “Blessed wine”

served by God. The affect of this wine is that it purifies the body and soul from all contaminations. ( This wine like the two earlier ones is fixed for the righteous) It is totally opposite to the wines of this world which are unclean and contaminate the body.

Some commentators say that this is a drink that will be taken after food. It will cleanse the body and just one sweet smelling liquid will secrete from the body as it’s after effect. This has been opined by Fakhr Razi. Tafsir al Mizan speaks about the cleansing of the soul as the affect of this wine. This wine removes all negligence and obstacles regarding belief in God. (1)

Tafsir Minhajus Sadiqeen quotes Imam Sadiq to have said:

“When the believer will drink the Blessed wine he will forget everything but God and will be fully attentive to Him.” (2)

Verses 25 to 27 of Surah Mutafffifin speak about the bounties that the righteous people will receive:

“They will be given pure sealed wine to drink. It will smell of musk so let all those who strive for (bliss) aspire. It will be mixed with Tasneem.”

According to many commentators “Raheeq” is a pure and blessed wine that is free from all adulterations. Some have added that it is clean, and shining.

“Makhtoom” means being sealed. These days we term it as something locked also and this ensures that it is pure free from adulteration.

The term “Khitaamuhuu Misk” speaks about things that were present before and are still present.

Sometimes to preserve and store something it is put in a utensil, covered and the mouth is covered then sealed and one will have to break the seal to get to it. When we receive such a thing we first check the seal to know whether it has been tampered. The Arabs used the word “Makhtoom” for this seal.

The notable point is that the verse says that those utensils are sealed with saffron which has a very fine fragrance. The fragrance will spread when the Paradise dwellers break the seal.

There are many interpretations about this verse but none is compatible to it.

The origin of “Tasneem” is “Sanam”. According to Maqayis-ol-Loghata it means elevation. The term “Sanam Ba’iir” means the hump of a camel. This is why it is used for the leaping of the flames, the rising of the clouds, the billowing of smoke and the sprouting of the twigs in the trees. The spring of Tasneem is that spring which causes a rise or elevation and this is because the close people after drinking this wine will rise and merge into the divine light of God.

Some have opined that the spring of Tasneem is a spring which is situated at a high rise and flows from there. It is often said that it is a wine that falls from the sky. The close people will drink it pure. To make it “Abrar” it will be mixed with another wine called “Raheeq Makhtoom”.

So we can surmise that this spring is placed high and flows down and then elevates to the souls of those who drink it to a high station which is close to God.

 


 

1. Tafsir Al Mizanvol.2 page 13
2. Minhajus Sadiqeen vol.10 page 110 (for this verse according to the belief of the Ithna-ashari)

 

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