Paradise
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In religion, paradise is a place of exceptional happiness and delight.
In eschatological contexts, paradise is imagined as an
The concept is a theme in art and literature, particularly of the pre-Enlightenment era. John Milton's Paradise Lost is an example of such usage.
Etymology and concept history
The word "paradise" entered English from the
By the 6th/5th century BCE, the Old Iranian word had been borrowed into
The idea of a walled enclosure was not preserved in most Iranian usage, and generally came to refer to a plantation or other cultivated area, not necessarily walled. For example, the Old Iranian word survives as Pardis in New Persian as well as its derivative pālīz (or "jālīz"), which denotes a vegetable patch.
Biblical
Hebrew Bible
The Hebrew word pardes appears only in the post-Exilic period (after 538 BCE); it occurs in the Song of Songs 4:13, Ecclesiastes 2:5, and Nehemiah 2:8, in each case meaning "park" or "garden", the original Persian meaning of the word, where it describes the royal parks of Cyrus the Great by Xenophon in Anabasis.
In
In the apocryphal
New Testament
The Greek word παράδεισος appears three times in the New Testament:
- Luke 23:43 – by Jesus on the cross, in response to the thief's request that Jesus remember him when he came into his kingdom.
- 2 Cor. 12:4 – in Paul's description of a third heaven paradise.
- Rev. 2:7 – alluding to the tree of life mentioned at Gen.2:8.
Judaism
According to
Rabbinic Judaism
In modern Jewish eschatology it is believed that history will complete itself and the ultimate destination will be when all mankind returns to the Garden of Eden.[12]
In the Talmud and the Jewish Kabbalah,[13] the scholars agree that there are two types of spiritual places called "Garden in Eden". The first is rather terrestrial, of abundant fertility and luxuriant vegetation, known as the "lower Gan Eden". The second is envisioned as being celestial, the habitation of righteous, Jewish and non-Jewish, immortal souls, known as the "higher Gan Eden". The rabbis differentiate between Gan and Eden. Adam is said to have dwelt only in the Gan, whereas Eden is said never to be witnessed by any mortal eye.[13] In Rabbinic Judaism, the word 'Pardes' recurs, but less often in the Second Temple context of Eden or restored Eden. A well-known reference is in the Pardes story, where the word may allude to mystic philosophy.[14]
The
Christianity
In the 2nd century AD,
Many early Christians identified
In Luke 23:43, Jesus has a conversation with one of those crucified with him, who asks, "Jesus, remember me when you come into your kingdom". Jesus answers him, "Truly I tell you, today you will be with me in paradise".
In Christian art,
Jehovah's Witnesses
Jehovah's Witnesses believe, from their interpretation of the Book of Genesis, that God's original purpose was, and is, to have the earth filled with the offspring of Adam and Eve as caretakers of a global paradise. However, Adam and Eve rebelled against God's sovereignty and were banished from the Garden of Eden, driven out of paradise into toil and misery.
Jehovah's Witnesses believe that disobedient and wicked people will be destroyed by Christ at
One of Jesus' statements before he died were the words to a man hanging alongside him, "you will be with me in Paradise."[23] The New World Translation places a comma after the word 'today', dividing it into two separate phrases, "I tell you today" and "you will be with me in Paradise". This differs from standard translations of this verse as "I tell you today you will be with me in Paradise".[24] Based on scriptures such as Matthew 12:40, 27:63, Mark 8:31 and 9:31, Witnesses believe Jesus' expectation that he would be bodily resurrected after three days precluded his being in paradise on the same day that he died.[25]
Mormonism
In
Islam
In the
- 1. Jannah al-Mawa
- 2. Dar al-Maqam
- 3. Dar al-Salam
- 4. Dar al-Khuld
- 5. Jannah al-Adn
- 6. Jannah al-Na'im
- 7. Jannah al-Kasif
- 8. Jannah al-Firdaus
Jannah al-Mawa is in the lowest, Jannah al-Adn is the middle and Jannah al-Firdaus is the highest.
Imam Bukhari has also recorded the tradition in which the Prophet said,
'When you ask from Allah, ask Him for Al-Firdaus, for it is the middle of Paradise and it is the highest place and from it the rivers of Paradise flow.' (Bukhari, Ahmad, Baihaqi)
In this tradition, it is evident that Al-Firdaus is the highest place in Paradise, yet, it is stated that it is in the middle. While giving an explanation of this description of Al-Firdaus, the great scholar, Ibn Hibban states,
'Al-Firdaus being in the middle of Paradise means that with respect to the width and breadth of Paradise, Al-Firdaus is in the middle. And with respect to being 'the highest place in Paradise', it refers to it being on a height.'
This explanation is in agreement to the explanation which has been given by Abu Hurairah (r.a.) who said that
'Al Firdaus is a mountain in Paradise from which the rivers flow.' (Tafseer Al Qurtubi Vol. 12 pg. 100)
The Quran also gave a warning that not all Muslims or even the believers will assuredly be permitted to enter Jannah except those who had struggled in the name of God and tested from God's trials as faced by the messengers of God or ancient prophets:
Or do you think that you will enter Paradise while such [trial] has not yet come to you as came to those who passed on before you? They were touched by poverty and hardship and were shaken until [even their] messenger and those who believed with him said,"When is the help of Allah ?" Unquestionably, the help of Allah is near.
— Qur'an 2:214 (Al-Baqarah) (Saheeh International)
Other instances where paradise is mentioned in the Qur'an includes descriptions of springs, silk garments, embellished carpets and women with beautiful eyes.[27] These elements can also be seen as depicted within Islamic art and architecture.
"The semblance of Paradise (Jannah) promised the pious and devout (is that of a garden) with streams of water that will not go rank, and rivers of milk whose taste will not undergo a change, and rivers of wine delectable to drinkers, and streams of purified honey, and fruits of every kind in them, and forgiveness from their Lord." (47:15).[27]
References to Paradise (Jannah) in the Qur'an as reflected in Islamic art
The Qur'an contains multiple passages in which paradise, or 'Jannah', is referred to. The Holy Book contains 166 references to gardens, of which nineteen mention 'Jannah', connoting both images of paradise through gardens, water features, and fruit-bearing trees.[28] Scholars are unable to confirm that certain artistic choices were solely intended to reflect the Qur'an's description of paradise, since there are not extensive historical records to reference to. However, many elements of Islamic art and architecture can certainly be interpreted as being intended to reflect paradise as described in the Qur'an, and there are particular historical records which support a number of case studies in this claim.
Historical evidence does support the claim that certain Islamic garden structures and mosaics, particularly those of Spanish, Persian and Indian origins, were intended to mirror a scene of paradise as described in the Qur'an.
Water features in Islamic gardens
The Alhambra, Court of the Lions, Grenada, Spain
The structural layout of the gardens of the Alhambra in Grenada, embodies the idea of water as a symbol of representing paradise within Islamic gardens. In particular, the Courtyard of the Lions, which follows the Quarter Garden, or the 'Chahar-Bagh' layout, typical to Islamic gardens, features a serene water fountain at its centre.[29] The fountain is carved with stone lions, with the water emerging from the mouths of these lions. The static nature of the locally sourced water features within the Courtyard of the Lions at the Alhambra, adds to the atmosphere of serenity and stillness which is typical of Islamic gardens that utilise water features, resembling the image of paradise as found in the Qur'an.[30]
Tomb Gardens as representing Paradise
There is not yet concrete evidence that Islamic gardens were solely intended to represent images of paradise. However, it can be deduced from certain inscriptions and intentions of structures, that creating an atmosphere of divinity and serenity were part of the artists' intentions.
Tombs became the metaphorical 'paradise on Earth' for Islamic architecture and gardens; they were a place of eternal peace were devout followers of God could rest.[31]
The Taj Mahal
Upon the exterior of the tomb mausoleum of the Taj Mahal, inscriptions of passages from the Qur'an adorn the exterior facades, encasing the iwans. These inscriptions rehearse passages of an eschatological nature, referencing the Day of Judgement and themes of paradise.[32] Similarly, the placement of the tomb structure within the waterscape garden environment heightens the conceptual relationship between tomb gardens and a place of paradise as discussed in the Qur'an.[33] Similarly, the white marble used for the construction of the tomb mausoleum, furthers the relationship between the purity and divinity of the tomb, elevating the status of the tomb to that of paradise.
Mosaic representations of paradise within Islamic Architecture
Preserved historical writings from an interview with the artisan of the Prophet's Mosque at Medina between 705 and 715, revealed how the mosaic depictions of gardens within this mosque were in fact created "according to the picture of the Tree of Paradise and its palaces".[34] Structures that are similarly adorned with naturalistic mosaics, and were created during the same period as the Prophet's Mosque at Medina, can be said to have had the same intended effect.
The mosaic of the Dome of the Rock, Jerusalem
Constructed between 690 and 692, the Dome of the Rock at Jerusalem features a large-scale mosaic on the interior of the domed structure. It is likely that this richly embellished and detailed mosaic was intended to replicate an image of paradise, featuring fruit-bearing trees, vegetal motifs and flowing rivers. Accompanied by a calligraphic frieze, the mosaic depicts symmetrical and vegetal vine scrolls, surrounded by trees of blue, green and turquoise mosaics. Jewel-like embellishments as well as gold pigment complete the mosaic. Not only did mosaics of this kind seek to reflect paradise as described in the Qur'an, but they were also thought to represent and proclaim Muslim victories.[35]
The mosaic of The Great Mosque of Damascus, Syria
In a similar instance, the mosaic within the Great Mosque of Damascus, constructed within a similar timeframe to the Dome of the Rock, features the most noticeable elements of a paradisiacal garden as described in the Qur'an. Therefore, it would not be unreasonable to suggest that the mosaic on the exterior facade of the Great Mosque of Damascus, was similarly intended to replicate an image of paradise in the viewer's mind.
Gnosticism
On the Origin of the World, a text from the Nag Hammadi library held in ancient Gnosticism, describes Paradise as being located outside the circuit of the Sun and Moon in the luxuriant Earth east in the midst of stones. The Tree of Life, which will provide for the souls of saints after they come out of their corrupted bodies, is located in the north of Paradise besides the Tree of Knowledge that contains the power of God.[36]
See also
- Deylaman
- Dilmun
- Eridu
- El Dorado
- Fiddler's Green
- Golden Age
- Goloka
- Heaven
- Nirvana
- Paradise garden
- Shangri-La
- Tír na nÓg
- Valhalla
References
- ^ "Paradise | religion". Encyclopedia Britannica. Retrieved 2021-01-14.
- ^ "Wall panel; relief British Museum". The British Museum.
- ^ British Museum notice in 2018 temporary exhibit "I am Ashurbanipal king of the world, king of Assyria"
- ^ a b Charnock, Richard Stephen (1859). Local Etymology: A Derivative Dictionary of Geographical Names. Houlston and Wright. p. 201.
- ^ a b "Paradise: Origin and meaning of paradise by Online Etymology Dictionary". www.etymonline.com.
- ^ a b New Oxford American Dictionary
- ^ "Online Etymology Dictionary". Archived from the original on 6 October 2014. Retrieved 2 October 2014.
- ^ "An Etymological Dictionary of Astronomy and Astrophysics". Archived from the original on 2015-01-15. Retrieved 15 January 2015.
- ^ R. S. P. Beekes, Etymological Dictionary of Greek, Brill, 2009, p. 1151.
- ^ a b Eshatology – JewishEncyclopedia; 02-22-2010.
- ^ Leo Rosten, The Joys of Yiddish, © 1968; Pocket Books edition, 1970, p. 127:
"Gehenna... Hebrew: Gehinom: 'Hell.' Literally: the Valley (gay) of Hinnom" - ^ "End of Days". Aish. 11 January 2000. Retrieved 1 May 2012.
- ^ a b Gan Eden – JewishEncyclopedia; 02-22-2010.
- ^ "JewishEncyclopedia.com". Archived from the original on 13 October 2011. Retrieved 2 October 2014.
- ^ Church fathers: De Principiis (Book II) Origen Archived 2008-07-20 at the Wayback Machine, newadvent.org
- ISBN 978-0-252-06880-5. Retrieved 3 April 2013.
- ^ "Luke 23". Bible Gateway. Archived from the original on 19 July 2017. Retrieved 2 October 2014.
- ISBN 978-90-04-10897-4. Retrieved 3 April 2013.
- ^ "The Significance of a Comma: An Analysis of Luke 23:43 – Ministry Magazine". Ministry Magazine. Archived from the original on 17 April 2017. Retrieved 8 May 2018.
- ^ "For an Answer: Christian Apologetics – Luke 23:43". www.forananswer.org. Archived from the original on 18 April 2017. Retrieved 8 May 2018.
- ^ What Does the Bible Really Teach? (Watchtower Bible & Tract Society, 2005), Chapter 7
- ^ Insight on the Scriptures (Watchtower Bible & Tract Society, 1988), 783–92
- ^ Luke 23:43
- ^ "Luke 23:43". Archived from the original on 3 October 2014. Retrieved 2 October 2014.
- ^ "Meeting the Challenge of Bible Translation", The Watchtower, June 15, 1974, page 362–363
- ^ Duane S. Crowther – Life Everlasting Chapter 5 – Paradise of the Wicked – Retrieved 8 July 2014.
- ^ a b Fairchild, Ruggles (2008). Islamic Gardens and Landscapes. Pennsylvania: University of Pennsylvania Press. p. 89.
- ^ Mehdi, Aqsa (2021). "A Comparative Study Between the Qur'an's Vision of Paradise and the Mughal Islamic Gardens of Lahore" (PDF). Online Journal of Art and Design. 9 (3): 7 – via Adjournal.
- ProQuest 2345535132– via ProQuest.
- ProQuest 2345535132– via ProQuest.
- ^ Fairchild, Ruggles (2008). Islamic Gardens and Landscapes. Pennsylvania: University of Pennsylvania Press. p. 103.
- ^ Fairchild, Ruggles (2008). Islamic Gardens and Landscapes. Pennsylvania: University of Pennsylvania Press. p. 113.
- ^ Fairchild, Ruggles (2008). Islamic Gardens and Landscapes. Pennsylvania: University of Pennsylvania Press. p. 115.
- ^ Fairchild, Ruggles (2008). Islamic Gardens and Landscapes. Pennsylvania: University of Pennsylvania Press. p. 95.
- ^ Kaptan, Kubilay (2013). "Early Islamic Architecture and Structural Configurations" (PDF). International Journal of Architecture and Urban Development. 3 (2): 7–8.
- ^ Marvin Meyer; Willis Barnstone (2009). "On the Origin of the World". The Gnostic Bible. Shambhala. Retrieved 2021-10-20.
External links
- Etymology of "paradise", Balashon.com
- Etymology OnLine, etymonline.com
- Cheyne, Thomas Kelly (1911). "Paradise" . Encyclopædia Britannica. Vol. 20 (11th ed.). pp. 751–752.