two important facts. In the first place, a state of existence so
dissimilar to our present one can only be suggested with the help of
objects and experiences familiar to us. Of these, only those are
selected which bear some, even though very slight, resemblance to
the accompaniments of the higher plane. Terms borrowed from
our present experience are employed to suggest, but only to suggest,
the other plane.
The second consideration, to be borne in mind, is that the Qur'an
(though meant for the whole of mankind) was initially addressed to
a people who were conditioned by historical and geographical
factors to value certain things and comforts very highly. The Arabs
had little liking for abstract thinking and metaphysical speculation,
Perceptible objects alone were real to them. They had no tendency
to deify abstract ideas. They paid heed only to that which appealed
to their senses. Secondly, they lived in a barren country. All around
them was the wide expanse of the arid desert – life was hard,
comforts very few. Above all things, they valued cool springs, green
shady trees laden with fruit, running streams and milk and honey. By
means of these familiar and concrete objects, the Qur'an strives to
evoke a sense of the richness of existence at the higher plane. While
making use of sensuous terms, the Qur'an never misses an
opportunity of putting people on their guard by hinting that the
words are not to be taken in the literal sense. It tells them that they
will not only get the garden they want but also something much
more desirable. When the heathen asked the Rasool to call upon God
to send down a garden for him, the Qur'an replied, "Blessed is He,
Who, if He will, will assign thee better than all that – gardens
underneath which streams flow – and assign thee palaces" (25:8-10).
Moreover, the Arabs were a poor people and were surrounded by
rich nations. They naturally cast envious glances at the wealth and
luxury of their more fortunate neighbours. The Qur'an assured
them that if they were good, they would get all these things and even
more. It is obvious that the Qur'an is humouring crude simple men
so that they may be induced to turn to the right path. They were
impervious to any other kind of appeal. Incidentally, we also note
that the Qur'an sees no harm in the enjoyment of the good things
of this world. It does not encourage men to despise the good things,
nor does it approve of asceticism and self-abnegation:
The Rububiyyah Order 190