Tuesday, September 4, 2018
Please describe soil, rivers, springs and what others things that will be available in paradise?
The Soil of Paradise
Bukhaari and Muslim reported the hadith of al-Mi'raaj from Anas ibn Maalik from Abu Dharr in which Abu Dharr (ra) said, "The Messenger of Allah (saw) said, "I entered Paradise where I saw lights of pearl and its soil was musk". Muslim and Ahmad report from Abu Sa'eed that Ibn Sayyaad asked the Messenger (saw) about the soil of Paradise. He said, "It is a fine white powder of pure musk".
Ahmad reports from Jaabir ibn 'Abdullaah that the Messenger of Allah (saw) said, concerning the Jews: "I am going to ask them about the soil of Paradise, which is a fine white powder." So he asked them, and they said, "It is like a loaf of bread, O Abul-Qaasim," The Messenger of Allah (saw) said, "Bread is like pearls". [an-Nihaayah, 2/242]
Ahmad at-Tirmidhi and ad-Daarimi reported that the Prophet (saw) said, "I asked "O Messenger of Allah (saw), From what are people made?" He said, "From water." We asked, "From what is Paradise built?" He said, "Bricks of gold and silver and mortar of fragrant musk; its pebbles are pearls and rubies, and its soil is saffron. Whoever enters it is blessed with joy and will never be miserable; he will remain there forever and never die; his clothes will never wear out, and his youth will never fade away." [Mishkaat al-Masaabeeh, 3/89, no. 5630]
The Rivers of Paradise
Allah (swt), may He be Blessed and Exalted, has told us that rivers flow from beneath Paradise: "And give glad tidings to those who believe and do righteous good deeds, that for them will be Gardens under which rivers flow…." [Al-Baqarah 2:25]
"For them will be Gardens of Eternity: beneath them rivers will flow...." [Al-Kahf 18:31]
The Prophet (saw) told us clearly about the rivers of Paradise. He said that during his Israa' (Night Journey): "...I saw four rivers flowing out from beneath Sidrat al-Muntahaa, two visible and two hidden. He asked, "O Jibreel, What are these rivers?" He said, "The two hidden rivers are rivers of Paradise, and the two visible rivers are the Nile and the Euphrates". [Muslim & Bukhaari]
Muslim reports from Abu Hurayrah that the Messenger of Allah (saw) said, "Sihran, Jihran, the Euphrates and the Nile are all from the rivers of Paradise". [Sahih Muslim, Kitaab al-Jannah]
Sheikh Naasir ud-Deen al-Albaani said, "Perhaps what is meant is that these rivers originated in Paradise just as mankind did; this hadith does not contradict the well-established fact that these rivers spring forth from known sources on earth. If this is not in fact the meaning of this hadith, then it is one of the matters of al-Ghayb [the Unseen], which we must believe and accept because the Prophet (saw) has told us about it". [Silsilat al-Hadith as-Saheehah, 1/18]
Another of the rivers of Paradise is al-Kawthar, which Allah has given to His Messenger (saw): "Verily We have granted you [O Muhammad] al-Kawthar [a river in Paradise]" [Al-Kauthar 108:1]
The Prophet (saw) saw it and told us about it. Bukhaari reported from Anas ibn Maalik that the Prophet (saw) said, "Whilst I was walking in Paradise I saw a river whose banks were domes of hollow pearls, and I asked, "What is this, O Jibreel?" He said, "This is al-Kawthar which your Rabb has given to you". And its scent - or its mud - was of fragrant musk". Hudbah [one of the narrators] was not sure if he said tib [scent] or teen [mud]. [Sahih al-Bukhaari, Kitaab ar-Riqaaq]
Ibn 'Abbaas explained, "al-Kawthar means the abundant blessings which Allah has bestowed upon His Messenger (saw)."
Ibn Katheer compiled a number of hadith [an-Nihaayah, 2/246] in which the Prophet (saw) spoke about al-Kawthar, such as the Narrated by Muslim from Anas, which states that when the aayah "Verily We have granted you al-Kawthar"  was revealed, the Prophet (saw) said, "Do you know what al-Kawthar is?" They said, "Allah and His Messenger know best". He said, "It is a river that Allah (swt) has promised me and in it is much goodness".
Another hadith narrated by Ahmad from Anas, according to which the Prophet (Saw) said, "I have been given al-Kawthar, which is a river flowing across the face of the earth; its banks are domes of pearl and it is not covered. I touched its mud with my hand, and found that it was fragrant musk and its pebbles were pearls".
Also narrated by Ahmad from Anas, the Prophet (saw) said, "It is a river that Allah (swt) has given to me in Paradise. Its mud is musk and its water is whiter than milk, and sweeter than honey. Birds with necks like the necks of camels drink from it."
The rivers of Paradise do not just contain water. There are rivers of water, of milk, of wine and of clear honey.
Allah (swt) says: "The description of Paradise which the Muttaqoon have been promised is that in it are rivers of water the taste and smell of which are not changed; rivers of milk of which the taste never changes; rivers of wine delicious to those who drink; and rivers of clarified honey [clear and pure].." [Muhammad 47:15]
Tirmidhi reports, with a sahih isnaad, from Haakim ibn Mu'aawiyah that the Messenger of Allah (saw) said, "In Paradise there is a sea of honey, a sea of wine, a sea of milk and a sea of water, and the rivers flow out of these seas." [Jaami' al-Usool, 10/508]
He also told us of a river called Baariq, which flows by the gate of Paradise. During the period of al-Barzakh [the time between death and the day of Judgement] the shuhadaa are beside this river. Ibn 'Abbaas narrated that the Messenger of Allah (saw) said, "The shuhadaa [martyrs] are in a green dome beside the river of Baariq, near the gate of Paradise, from which provision comes to them morning and evening." [Saheeh al-Jaami' as-Sagheer, 3/235, no. 3636]
The Springs of Paradise
In Paradise there are many springs that provide drinks of different tastes: "Truly al-Muttaqoon [the pious and righteous] will be amidst Gardens and Water-springs" [Al-Hijr15:45]
Concerning the two Gardens which Allah (swt) has prepared for those who fear their Rabb, Allah (swt) said, "In them [both] will be two springs flowing [free]." [Ar-Rahman 55:50]
And concerning the two Gardens beneath them, He said, "In them [both] will be two springs gushing forth water." [Ar-Rahman 55:66]
In Paradise there are two springs from which al-Muqarraboon will drink pure and undiluted, whilst the Abraar will drink their water mixed with something else. The first is the spring of Kafoor, as Allah (swt) says: "Verily the Abraar [the pious, those who fear Allah and avoid evil], shall drink a cup [of wine] mixed with water from a spring in Paradise called Kafoor, (5) A spring wherefrom the slaves of Allah will drink, causing it to gush forth abundantly." [Al-Insan 76:5-6]
He tells us that the pious will drink from it mixed with something else, whilst those close to Allah will drink it pure and undiluted.
The second spring is of Tasneem, as Allah (swt) says: "Verily al-Abraar will be in delight [Paradise], (22) On thrones, looking [at all things]. (23) You will recognise in their faces the brightness of delight. (24) They will b given to drink pure sealed wine, (25) the last thereof [that wine] will be the smell of musk, and for this let [all] those who strive who want to strive [i.e. hasten earnestly to the obedience of Allah]. (26) It [that wine] will be mixed with Tasneem, (27) a spring whereof drink those nearest to Allah." [Al-Mutaffafin 83:22-28]
Another of the springs of Paradise is called al-Salsabeel as Allah (swt) says: "And they will be given to drink there a cup [of wine] mixed with zanjabeel [ginger], (17) a spring there, called Salsabeel". [Al-Insan 76:17-18]
The Palaces and Tents of Paradise
Allah (swt) will build good and beautiful dwellings for the people of Paradise: "....and beautiful mansions in Gardens of everlasting bliss...." [At-Tauba 9:72]
In some places in the Qur'an, Allah (swt) described these dwellings as ghurafaat [chambers or dwellings]: "and they will reside in the high dwellings [Paradise] in peace and security...." [Saba 34:37]
The reward for the slaves of the all-Merciful will be: "Those will be rewarded with the highest place [in Paradise] because of their patience. Therein they shall be met with greetings and the word of peace and respect" [Al-Furqan 25:75]
Allah (swt) described these Ghurafaat: "But for those who fear Allah and keep their duty to their Rabb [Allah], for them are built lofty rooms, one above the other, under which rivers flow. [This is] the Promise of Allah, and Allah does not fail in [His] Promise." [Az-Zumr 39:20]
Ibn Katheer said: "Allah has told us about His blessed slaves who will have rooms [or dwellings] in Paradise: these will be lofty palaces, "lofty rooms, one above another - story upon story, well-constructed, strong and decorated. The Prophet (saw) described these palaces to us. According to a hadith narrated by Ahmad, and Ibn Hibbaan from Abu Maalik al-Ash'ari and by at-Tirmidhi from 'Ali (ra) the Prophet (saw) said:
"In Paradise there are dwellings whose inside can be seen from the outside, and the outside can be seen from inside. Allah [swt] has prepared them for those who feed the hungry, and speak softly and gently, fast continuously and pray at night whilst the people are asleep." [Saheeh al-Jaami' as-Sagheer, 2/220, no. 2119]
Allah (swt) has told us that there are tents or pavilions in Paradise:
"Houris [beautiful, fair females] restrained in pavilions" [Ar-Rahman 55:72]
These pavilions are wondrous tents, made of pearls, each one is made from a single, hollowed-out pearl. They are sixty miles high; according to some reports they are sixty miles wide. Bukhaari reports from 'Abdullaah ibn Qays that the Messenger of Allah (saw) said, "The tent is a hollowed out pearl, thirty miles high; in each corner of it the believer will have a wife whom no one else can see". Abu 'Abdus-Samad and al-Haarith reported from Abu 'Imraan that the wording was "sixty miles high" [Sahih al-Bukhaari, Kitaab Bid' al-Khalq, Fath al-Baari, 6/318]
Muslim reported from 'Abdullaah ibn Qays that the Prophet (saw) said: "The believer in Paradise will have a tent made out of a single, hollowed-out pearl, sixty miles long, in which he will have [a number of] wives, whom he will visit in turn, none of whom will see the others". [ Muslim, Kitaab al-Jannah]
The Prophet (saw) told us about the characteristics of the palaces of some of his wives and companions. Bukhaari and Muslim report that Abu Hurayrah (ra) said, "Jibreel came to the Prophet (saw) said, "O Messenger of Allah, Khadeejah is coming, carrying a container of food. When she comes to you, convey to her greetings of peace from her Rabb and from me, and give her the glad tidings of a house in Paradise made of brocade, in which there is no noise or exhaustion."" [Mishkaat al-Masaabeeh, 3/266]
Bukhaari and Muslim report from Jaabir that the Messenger of Allah (saw) said, "I entered Paradise, where I saw ar-Rumaysa', the wife of Abu Talhah. And I heard footsteps and asked, "Who is that?" He [Jibreel] said, "That is Bilaal." And I saw a palace with women in its courtyard. I asked, "Whose is this?" They said, "It is for 'Umar ibn al-Khattab". I had wanted to go in and look at it, but I remembered your jealousy [where women are concerned]." 'Umar said, "May my mother and father be sacrificed for you, O Messenger of Allah (saw), would I feel jealous from you?" [Mishkaat al-Masaabeeh, 3/226]
The Prophet (saw) has told us of the way in which the believer may acquire more than one house in Paradise:
Ahmad reports with a saheeh isnaad from Ibn 'Abbaas that the Prophet (saw) said, "Whoever builds a masjid for Allah, even if it is as small as the nestling-place scratched out by the sane grouse for its eggs, Allah (swt) will build a house for him in Paradise".[Saheeh al-Jaami-Sagheer]
Ahmad, Bukhaari, Muslim, at-Tirmidhi and Ibn Maajah report from 'Uthmaan that the Messenger of Allah (saw) said "Whoever builds a mosque for Allah (swt), Allah (swt) will build something similar for him in Paradise". [Saheeh al-Jaami' as-Sagheer, 5/265, no. 6007]
Muslim, Abu Dawud, Ahmad, an-Nasaa'ee, and Ibn Maajah report from Umm Habeebah that the Messenger of Allah (saw) said, "Whoever prays twelve extra [supererogatory] rak'ahs every day, Allah (swt) will build for him a house in Paradise." [Saheeh al-Jaami', 5/316, no. 6234]
The Light of Paradise
Ibn Katheer in his commentary on the aayah: "....And they will have therein their sustenance, morning and evening. (62) Such is the Paradise, which We shall give as an inheritance to those of Our slave who have been al-Muttaqoon [pious and righteous]" [Maryam 19:62-63] said, "This means something approximate to the times of day and night, it does not mean that there will be a day and night there. They will know the passing of time by the changes in the light" [Tafseer Ibn Katheer, 4/471]
On the same subject, Ibn Taymiyyah said, "There is no sun and moon in Paradise, and no day or night, but they will know morning and evening from a light that shines from the direction of the Throne" [Majmu' Fataawa Shaikh al-Islaam, 4/312]
The Fragrance of Paradise
Paradise is filled with a pure and beautiful fragrance, which the believers will be able to discern from a great distance. Ahmad, an-Nasaa'ee, Ibn Maajah and al-Haakim report with a saheeh isnaad that the Messenger (saw) said, "Whoever kills a man of Ahl ad-Dhimmah [non-Muslims living under Islaamic rule] will not smell the fragrance of Paradise, even though its fragrance can be discerned from a distance of forty years' travelling." [Saheeh al-Jaami as-Sagheer, 5/235, no. 6324 adn 5/337 no. 6333]
The Trees and Fruits of Paradise
(i) Its trees and fruits are of many kinds and everlasting
The trees of Paradise are abundant and good and of many kinds. Allah has told us that there are grapevines, date palms and pomegranate trees in Paradise, as well as lotus trees and acacia trees: "Verily, for the muttaqoon, there will be a success [Paradise], (31) gardens and grape yards" [An-Naba 78:31-32]
"in them [both will be fruits, date palms and pomegranates" [Ar-Rahman 55:68]
"And those on the Right Hand (27) who will be those on the Right Hand? [They will be] among thornless lote-trees, (28) Among Talh trees with fruits piled one above another, (29) In shade long-extended, (30) By water flowing constantly, (31)And fruit in plenty (32) whose season is not limited, and their supply will not be cut off, " [Al-Waqia 56:27-33]
The lotus tree [ad-Sidr] is a thorny plant, but in Paradise it will be thornless. At-Talh [acacia tree] is a tree of Hijaaz, a kind of 'idah [a fair sized thorny shrub], but in Paradise its fruits will be ready to eat, with no effort required.
What Allah (swt) has told us about the trees of Paradise is only a small part of what Paradise contains. Hence Allah told us : "In them [both] will be every kind of fruit in pairs" [Ar-Rahman 55:52]
Because of its abundance, people will be able to leave what they want and take what they want: "Verily the Muttaqoon shall be amidst shades and springs, (41) And fruits - such as they desire" [Al-Mursalat 77:41-42]
Ibn Katheer spoke very cleverly about the greatness of the fruits of Paradise, and concluded that by means of understatement, Allah (swt) conveyed the abundance and greatness of those fruits. He said, "how do you think the trees that are grown for their fruit on earth will be in Paradise, like apple trees, date palms, grape vines and so on? How do you think the flowers will be? In short, there will be what no eye has seen, no ear has heard and no human heart can comprehend and we ask Allah (swt) to grant us some of this, by His Grace"
The trees of Paradise bear fruit constantly, unlike the trees of this world, which bear fruit only at certain times or seasons. The trees of Paradise always bear fruit and offer shade: "And fruit in plenty, (32) whose season is not limited, and their supply will not be cut off" [Al-Waqia 56:32-33]
The supply is continuous and the people of Paradise are never denied. one of the delights that the people of Paradise will enjoy is finding that its fruits are similar in appearance, but different in taste:
"....Everytime they will be provided with a fruit therefrom, they will say, "This is what we were provided with before", and they will be given things in resemblance [i.e. in the same form but different in taste]...." [Al-Baqarah 2:25]
The trees of Paradise are of rich and lush foliage - "With spreading branches" [Ar-Rahman 55:48], and they are intensely green - "dark and green [in colour]" [Ar-Rahman 55:64]. The intensity of the colour is because of the density of the trees in Paradise.
The fruits of the trees will be low-hanging, in easy reach of the people of Paradise: "Reclining upon the couches lined with silk brocade, and the fruits of the two Gardens will be near at hand" [Ar-Rahman 55:54]
The shade of these trees will be as Allah (swt) says: "..and We shall admit them to shades wide and ever deepening". [An-Nisa 4:57]
(ii) Some of the trees of Paradise
The Messenger of Allah (saw) told us wondrous things about some of the trees of paradise which indicates that they are so amazingly huge that trying to imagine them makes one's head spin. We shall quote some examples here:
(a) A tree whose shadow it takes one hundred years to cross.
This is a huge tree, whose true size is known only to its Creator. The Prophet (saw) conveyed an impression of its size when he said that "In Paradise there is a tree which the rider of a swift horse would need one hundred years to pass beneath" [Bukhaari, Kitaab ar-Riqaaq]
And in the narration of Muslim from Abu Hurayrah and Sahl ibn Sa'd it is said that "In Paradise there is a tree under whose shade a traveller could travel for one hundred years and not reach the edge of it" [Muslim, Kitaab al-Jannah]
(b) Sidrat al-Muntaha
There is a tree in paradise which Allah has mentioned in a clear and unambiguous revelation. Allah (swt) told us that our Prophet Muhammad (saw) saw Jibreel in the form in which Allah created him at that tree. He also told us that it was veiled with something known only to Allah (swt) when the Prophet (saw) saw it: "And indeed he [Muhammad] saw him [Jibreel] at a second descent [i.e. a second time] (13) near Sidrat al-Muntaha [the Lote-tree of the utmost boundary beyond which none may pass] (14)near it is the Paradise of Abode. (15) When that covered the lote-tree which covered it! (16) The sight of [Muhammad] turned not aside [right or left], nor did it transgress beyond [the] limit [ordained for it] (17) Indeed he (Muhammad SAW) did see, of the Greatest Signs, of his Lord (Allâh). [An-Najm 53:13-18]
The Prophet (saw) told us about what he saw of this tree: "Then I was taken up until I reached Sidrat al-Muntaha and I saw its Nabq [fruits] which looked like the clay jugs of Hajar, its leaves were like the ears of elephants, and one of these leaves could cover the whole of this ummah. It was veiled in colours indescribable. Then I entered Paradise, and its lights were pearls and its soil was musk". [Saheeh Bukhaari and Muslim]
This is a huge tree which produces the fabric for the clothing of the people of Paradise. Ahmad Ibn Jareer and Ibn Hibbaan report from Abu Sa'eed al-Khudri that the Messenger of Allah (saw) said, "Tooba is a tree in Paradise, as big as a hundred year's journey; the clothes of the people of Paradise comes from its calyces [the outer parts of its flowers]" [Silsilat al-Hadith as-Saheehah, 4/639, no. 1985, the isnaad is hasan]
Narrated by Ahmad from 'Abdullaah ibn 'Amr, who said, "A man came to the Prophet (saw) and asked, "O Messenger of Allah, tell us about the clothes of the people of Paradise; are they created or are they woven?" Some of the people laughed. The Messenger of Allah (saw) said, "Why are you laughing? Because someone who does not know has asked someone who does know?" Then he turned and asked, "Where is the one who asked the question?" The man said, "Here I am, O Messenger of Allah". He said, "No, they are produced by the fruits of Paradise" three times" [Silsilat al-Hadith as-Saheehah, 4/640]
(iii) The best aromatic plants in Paradise
Allah told us that in Paradise there are aromatic plants: "[there is for him] rest and provision [Rayhaan - literally - sweet smelling plants, here used as symbolical of complete satisfaction and delight]" [Al-Waqia 56:89]
In Mu'jam at-Tabaraanee al-Kabeer, a report from 'Abdullaah ibn 'Amr whose isnaad is saheeh according to the conditions of Bukhaari and Muslim states that the Prophet (saw) said, "The best of the aromatic plants of Paradise is henna." [SilSilah as-Saheehah, 3/407, no. 1420]
(iv) The trunks of the trees of Paradise are of Gold
One of the wondrous things that the Messenger of Allah (saw) told us is that the trunks of the trees are gold: "There is no tree in Paradise that does not have a trunk made of gold" [Ibn Hibbaan, at-Tirmidhi, al-Bayhaqee, from Abu Hurayrah, Saheeh al-Jaami' as-Sagheer 5/150 saheeh]
(v) How can the Believer increase his share of the trees of Paradise?
The Father of the Prophets, Ibraaheem (as) asked our Prophet Muhammad (saw) on the night of the Israa' to convey his greetings to this ummah and to tell them the way in which they could increase their share of the trees of Paradise. at-Tirmidhi reported with a hasan isnaad from Ibn Mas'oud that the Messenger of Allah (saw) said:
"I met Ibraaheem...and he said, "O Muhammad, tell your ummah that Paradise is a land whose soil is good and its water is sweet. It is an empty plain, which will be planted with SubhaanAllah, al-Hamdulillaah, and Allahu Akbar" [Saheeh al-Jaami' as-Sagheer, 5/34, no. 5028]
The Animals and Birds of Paradise
The kinds of birds and animals that exist in Paradise are known only to Allah. He ta'ala told us that among the delights enjoyed by the people of Paradise will be: "..and the flesh of fowls any that they may desire" [Al-Waqia 56:21]
Tirmidhi reports from Anas that the Messenger of Allah (saw) was asked, "What is al-Kawthar?" He said, "That is a river that Allah has given me... and in it are birds with necks like the necks of camels". 'Umar said, These birds will be in bliss". The Messenger of Allah (saw) said, "Those who eat them will be more blissful"". [Mishkaat al-Masaabeeh, 2/91]
Haakim and Abu Na'eem reported from Ibn Mas'oud that "a man brought a haltered she-camel and said, "O Messenger of Allah, this she-camel is for the sake of Allah". He said, "You will have seven hundred haltered she-camels in Paradise" [Silsilat as-Saheehah, 2/228 no. 634; a similar report is narrated by Muslim, Mishkaat al-Masaabeeh, 2/350, 3799]
Paradise: There is Nothing Like It
The delights of Paradise surpass the imagination and defy description. They are like nothing known to the people of this world; no matter how advanced we may become, what we achieve is as nothing in comparison with the joys of the Hereafter. As is mentioned in several reports, there is nothing like Paradise:
"It is sparkling light, aromatic plants, a lofty palace, a flowing river, ripe fruit, a beautiful wife and abundant clothing, in an eternal abode of radiant joy, in beautiful soundly-constructed high houses". [Ibn Maajah]
The Sahabah asked the Prophet (saw) about the buildings of Paradise and he replied with a wonderful description:
"Bricks of gold and silver, and mortar of fragrant musk, pebbles of pearl and sapphire, and soil of saffron. Whoever enters it is filled with joy and will never feel miserable; he will live there forever and never die; their clothes will never wear out and their youth will never fade." [Ahmad, at-Tirmidhi, ad-Daarimee, Mishkaat al-Masaabeeh, 3/29, sahih].
Allah (swt) indeed spoke the truth when He (swt) said: "And when you look there [in Paradise] you will see a delight [that cannot be imagined]. and a great dominion" [Al-Insan 76:20]
What Allah (swt) has kept hidden from us the delights of Paradise is beyond our ability to comprehend: Bukhaari reported from Abu Hurayrah (ra) that the Prophet (saw) said that Allah (swt) said, "I have prepared for My slaves what no eye has seen, no ear has heard and no human heart can imagine". Recite if you wish, "No person know what is kept hidden for them of joy as a reward for what they used to do...." (As-Sajda 32:17).
The Gates of Paradise
Paradise has gates through which the believers, like the angels, will enter: ".....And angels shall enter unto them from every gate [with the salutation]: (23) "Peace be unto you for that you persevered in patience! How excellent is the final home!" [Ar-Rad 13:23-24]
Allah (swt) has told us that these gates will be opened when the believers reach them, and they will be welcomed by the angels with greetings of peace: "...... till, when they reach it, its gates will be opened, and its keepers will say, "Salaamun 'alaykum! You have done well, so enter here to abide therein." [Az-Zumr 39:73]
The number of gates in Paradise is eight, one of which is called Ar-Rayyaan, which is exclusively for those who fast. Bukhaari and Muslim report from Sahl ibn Sa'eedi that the Messenger of Allah (saw) said, "In Paradise there are eight gates, one of which is called ar-Rayyaan. No one will enter it except those who fast, and when they have entered it will be locked behind them and no one else will enter it". [Ibn Katheer]
In addition to Ar-Rayyaan, there are also gates for those who pray much, those who give in charity and those who fight in jihaad; Abu Hurayrah (ra) reported that the Prophet (saw) said, "Whoever spends a pair [of anything] from his wealth for the sake of Allah (swt) will be called from the gates of Paradise, and Paradise has eight agates. Whoever used to pray [regularly and properly] will be called from the gate of prayer; whoever use to give in charity will be called from the gate of charity' whoever used to fight in jihaad will be called from the gate of jihaad, and whoever used to fast [regularly] will be called from the gate of fasting".
Abu Bakr (ra) said, "By Allah, it would not matter if a person was called from any of them but will anyone be called from all of them, O Messenger of Allah (saw)?" He said, "Yes, and I hope that you will be one of them". [saheeh, Ibn Katheer, an-Nihaayah, 2/214]
The Prophet (saw) also said, "Whoever performs wudhu and does it properly, then lifts his gaze to the sky and says, "Ashhadu an laa ilaaha illa Allah, wahdahu laa shareeka lah, wa ashhadu anna Muhammadan 'abdahu wa rasuluhu, the eight gates of Paradise will be opened to him, and he will enter it through whichever one he wishes". [Muslim, Ahmad and others on the authority of 'Umar, an-Nihaayah, 2/219]
The Prophet (saw) told us that there is a gate, which is only for those who will not be called to account: this is the right-hand gate of Paradise. Everyone else will enter Paradise with the rest of the nations through the other gates. In a hadith about ash-Shafaa'ah (intercession) whose authenticity is agreed upon, Abu Hurayrah reported that the Prophet (saw) said, "Allah (swt) will say, "O Muhammad, admit those of your ummah who do not need to be brought to account through the right-hand gate and the others will enter through the other gates like the rest of the people.""
In the same hadith, the Prophet (saw) described the width of the gates of Paradise:
"By the One in Whose Hand is the soul of Muhammad, the distance between two panesl of the gates of Paradise or between the two gateposts, is liek the distance between Makkaah and Hajar, or between Makkah and Basra" [an-Nihaayah, 2/221]
The Prophet (saw) has told us that the gates of Paradise are opened during Ramadhaan. Bukhaari, Muslim, and Ahmad report from Abu Hurayrah that the Messenger of Allah (saw) said, "When the month of Ramadhan comes, the gates of heaven are opened".
In some reports it states that the distance between the two gate-panels when they are open is that of a forty year journey.
The Messenger of Allah (saw) said, "The distance between the two gate-panels of one of the gates of Paradise is the distance of forty-year's walking, but there will come a time when it is very crowded". [Ahmad]
Paradise is Not the Equivalent of Deeds
Paradise is something of immense value; a person cannot earn it by virtue of his deeds alone - Muslim reported from Abu Hurayrah (ra) that the Prophet (saw) said, "No one of you will enter Paradise by his deeds alone." They asked, "Not even you, O Messenger of Allah?" He said, "Not even me, unless Allah covers me with His Grace and Mercy" [Saheeh Muslim, 4/2170, no. 2816]
The fact that some texts indicate that Paradise is the equivalent reward for deeds could be problematic, for example: "No person knows what is kept hidden for them of joy as reward for they used to do." [As-Sajda 32:17].
However there is no conflict between these aayaat and the meaning of the hadith. The aayaat indicate that good deeds will be a reason, not the price, for admission to Paradise. The hadith say that good deeds are not the price.
According to the Qur’an when a man enters paradise, he will get hoor, i.e. beautiful maidens. What will a woman have when she enters paradise?
1. Hoor mentioned in the Qur’an
The word hoor occurs in the Qur’an in no less than four different places:
(1) In Surah Dukhan chapter 44, verse 54
"....Moreover, We shall join them to companions with beautiful, big and lustrous eyes." [Ad-Dukhan 44:54]
(2) In Surah Al-Tur chapter 52 verse 20
"...And We shall join them to companions, with beautiful, big and lustrous eyes." [At-Tur 52:20]
(3) In Surah Rahman chapter 55 verse 72
"Companions restrained (as to their glances), in goodly pavilions." [Ar-Rehman 55:72]
(4) In Surah Al-Waqiah chapter 56 verse 22
"And (there will be) companions with beautiful, big and lustrous eyes." [Al-Waqiah 56:22]
2. Hoor Translated as Beautiful Maidens
Many translators of the Qur’an have translated the word hoor as ‘beautiful maidens’ especially in the Urdu translations. If hoor means ‘beautiful maidens’ or girls, then they are meant only for the men. Hence, what will the women get if they enter Paradise?
3. Meaning of Hoor
The word hoor is actually the plural of ahwar (applicable to man) and of haura (applicable to woman) and signifies a person having eyes characterized by hauar a special quality bestowed upon a good soul, male or female in paradise and it denotes the intense whiteness of the white part of the spiritual eye.
The Qur’an describes in several other verses that in paradise you will have azwaj which mean a pair or spouse or companion which means you will have spouses or companions pure and holy (mutaharratun means pure, holy).
"But give glad tidings to those who believe and work righteousness, that their portion is gardens, beneath which rivers flow. Every time they are fed with fruits therefrom, they say: "Why, this is what we were fed with before", for they are given things in similitude; and they have therein companions pure (and holy); and they abide therein (forever)". [Al-Baqarah 2:25]
"But those who believe and do deeds of righteousness, We shall soon admit to Gardens, with rivers flowing beneath – their eternal home; therein shall they have companions pure and holy: we shall admit them to shades, cool and ever deepening". [An-Nisa 4:57]
Therefore the word hoor has no specific gender. Mohammad Asad has translated the word hoor as spouse and Abdullah Yusuf Ali as companion. Therefore according to some scholars a man in paradise will have a hoor that is a beautiful maiden with beautiful big and lustrous eyes and a woman in paradise will get a man with beautiful big and lustrous eyes.
4. Women will get something exceptional in Paradise
Many scholars say that in context, the word hoor used in the Qur’an refers only to ladies since gents are addressed. A reply that would be accepted by all types of people would rather be the answer given in the Hadith when a similar question was posed that if a man gets a hoor, a beautiful Maiden in Paradise, then what will the women get? The reply was that the women will get that which the heart has not desired for, the ear hasn’t heard off and the eye hasn’t seen, indicating that even the women will get something exceptional in Paradise.
Many a Qur'anic statement describes the life of men in heaven, but there is nothing to describe the status of women there. Men are said to live in heaven with their wives and sons, but how will women live?
The Prophet describes heaven in the following terms :
"There is in it what no eye has even seen, things of which no ear has ever heard and what no one has ever imagined."
If we try to relate this Hadith to the description of heaven in the Qur'an we conclude that although the Qur'anic description is true and accurate, it is given in terms which are familiar to us. The reality is far happier and much more enjoyable than we can imagine.
The Prophet says: "Women are the sisters of men."
This Hadith means that women have equal status with men and, with regard to religious duties and rights, they enjoy the same treatment. What this means in effect is that every type of enjoyment which is promised in the Qur'an to believers applies both to men and women in equal measure. Women do not have any lower status, nor are they neglected nor treated in an inferior way.
Read Verse 35 of Surah 33, entitled "The Confederates," or "Al-Ahzab". It may be rendered in translation as follows:
"For all men and women who have surrendered themselves to Allah, and all believing men and believing women, and all truly devout men and truly devout women, and all men and women who are true to their word, and all men and women who are patient in adversity, and all men and women who humble themselves before Allah, and all men and women who give in charity, and all men and women who fast, and all men and women who are mindful of their chastity, and all men and women who remember Allah unceasingly: for all of them Allah has indeed readied forgiveness of sins and a great reward." (Al-Ahzab 33:35)
It is well known that with regard to religious duties, men and women are alike. Hence, their reward must be alike in order to maintain justice between them. Likewise, what they may receive in heaven must be the same. When the Qur'an speaks of wives for believers in heaven, this need not be understood in terms of marriage in this world. If a married couple are good believers and both of them are admitted to heaven, they will be together in heaven. The woman's happiness will not be jeopardized by her husband having wives from among the women of heaven. That sort of marriage is only for companionship. The women will also have companions and will live in endless bliss.
Our Dialogue ( Source : Arab News - Jeddah )
What are solid proof that those who entered paradise will see Allah? give details.
The Greatest Delight: Ridwaan Allah and Looking At His Face
"Some faces that Day will be Nadhirah [shining, radiant], (22) Looking at their Rabb." [Al-Qiyamah 75:22-23]
Ibn al-Itheer said, "Seeing Allah is the ultimate joy in the Hereafter, the most precious gift of Allah. May Allah (swt) help us reach that goal." [Jaami' al-Usool, 10/557]
Abu Sa'eed al-Khudri reported that the Prophet (saw) said that "Allah will say to the people of Paradise, "O People of Paradise! They will say, "We are at Your Worship, our Rabb, and all goodness is in Your hand." He will say, "Are you content?" They will say, "Why should we not be content, O Rabb, when you have given us what you have not given to anyone else of Your Creation?" He will say, "Shall I not give you better than that?" They will say, "O Rabb, what could be better than that?" He will say, "I grant you My pleasure and I will never be displeased with you after that." [Bukhaari and Muslim]
Muslim and at-Tirmidhi reported from Suhayb ar-Rumi that the Messenger of Allah (saw) said: "When the people of Paradise enter Paradise, Allah will say: "Do you want anything more?" They will say, "Have You not made our faces white [i.e. honoured us]? Have You not admitted us to Paradise and saved us from the Fire?" Then the veil will be lifted, and they will never have been given anything more dear to them than looking at their Rabb, may He be Blessed and Exalted."
One report adds, "Then the Prophet (saw) recited the aayah, "For those who have done good is the best [reward i.e. Paradise] and even more [i.e. the honour of glancing at the Countenance of Allah]..." [Younus 10:26]
Thus seeing the Face of Allah (swt) was interpreted as part of the "more" [mazeed] which Allah has promised to al-Muhsinoon [those who have done good]: "There they will have all that they desire - and We have more [for them, i.e. a glance at the All-Mighty, All-Majestic." [Qaf 50:35]
This is a joy and honour that will be denied to the Kuffaar and Mushrikeen: "Nay, surely they [evildoers] will be veiled from seeing their Rabb that day." [Al-Mutafafeen 83:15]
Imaam Maalik ibn Anas, the Imaam of al-Madinah, used this aayah as proof that "Looking at their Rabb" [Al-Qiyamah 75:23] literally meant they would see the face of Allah, as some had interpreted it as meaning the people would be waiting for their reward. Maalik said, "They have lied.... The people will look at Allah on the Day of Resurrection with their own eyes. If the believers are not going to see their Rabb on the Day of Resurrection, why did Allah (swt) say that the kuffaar would be veiled from Seeing Him?" [See Sharh as-Sunnah, Mishkaat al-Masaabeeh, 3/100 no. 5662]
At-Tahhaawi, the great Hanafi Imaam, said in his "Al-'Aqeedah at-Tahhaawiyyah", "This seeing [Allah] is true, something that will happen to the people of Paradise; it is not necessary to attempt to define it or describe how it will happen. It is mentioned in the Book of Our Rabb [75:23]. The way it will happen is according to the will and knowledge of Allah and we have to believe in it as it was narrated from the Messenger of Allah in the saheeh hadith. We should not interpret it according to our own inclinations and opinions, for no one is sound in his deen except the one who submits fully to Allah and His Messenger. What is ambiguous should be referred to one who has knowledge (i.e. a scholar)" [Sharh at-Tahhaawiyyah, 203]
The Refutation of Those Who Differ
The commentator of at-Tahhaawiyyah explained the different misguided opinions on this matter: "Those who differed with regard to the believers seeing Allah (swt) on the Day of Resurrection are the Jahmiyyah and al-Mu'tazilah, and those who followed them of the Khawaarij and Imaamiyyah. Their false opinion is refuted by the Qur'an and Sunnah. The fact that the believers will see Allah (swt) is confirmed by the words of the Sahaabah, Taabi'een, well known scholars of Islaam, Ahl al-Hadith and by all the groups of philosophers (Ahl al-Kalaam) who belong to Ahl as-Sunnah wal-Jama'ah."
"This issue is one of the most important matters of Usool ad-Deen [the fundamentals of religion] for it is the ultimate goal for which people are striving and competing, and it will be denied to those who are "veiled from seeing their Rabb" and who will be turned away from His Mercy."
He then explained the dangers of misinterpretation:
"This is what corrupted both the world and religion. This is what the Jews and Christians did to the texts of the Tawraat and Injeel, and Allah (swt) warned us against doing likewise, but the confused people insisted on following their path. How much harm has been caused to the religion and its followers by wrong interpretations! Was 'Uthmaan killed except as a result of misinterpretation? Would the Battle of Siffeen, the Battle of the Camel, the killing of Husayn and the Battle of al-Harrah have happened without there being misinterpretation? Would the Khawaarij, Mu'tazilah and Rawaafid have emerged, and would the ummah have split into seventy-three sects, if there had been no misinterpretation?"
He explained that there were two reasons that the aayah should be taken to mean the believers will see Allah
(1) the Understanding of the Text itself
"An-Nadhar (looking) is connected by Idaafah (genitive grammatical possessive structure) to al-Wajh (face) which is the location of looking (because the face is the site of the eyes). The use of the word "ilaa" (here translated as "at") clearly means that they will be looking and seeing with their eyes; the wording has no indication that it could mean anything other than that. It is crystal clear that what Allah meant is that they will see their Rabb, subhaanahu, with their own eyes, which are located in the face.
"The Arabic word Nadhar is used in a number of ways and may mean different things, depending on the context:
"If it stands alone with nothing following it, it means "stopping" and "waiting" - "...Wait for us! (undhuroonaa) Let us get something from your light!.." [Al-Hadid 57:13]
"If it is followed by "fi" (lit. "in") it means "thinking" or "pondering": "Have they not considered (yandhuru fi) the dominion of the heavens and the earth?...." [Al-Araf 7:185]
"If it is followed by ilaa (at) it refers to looking or seeing with the eyes: "Look at (undhuru ilaa) their fruits when they begin to bear" [Al-Anam 6:99]
So how can it be interpreted otherwise when it refers to the face, which is the site of the eyes?"
(2) the way in which the Salaf understood the text.
He quotes a number of reports to illustrate this:
Al-Hasan said, "[Their faces] will look at their Rabb and will become radiant with His light."
Abu Saalih reported from Ibn 'Abbaas (ra) that "Looking at their Rabb" [Al-Qayamah 75:23] meant, "They will be looking at the face of Allah, azza wa jall."
'Ikrimah said that "Some faces will be Nadhirah" [Al-Qayamah 75:22] indicated "because of joy, and looking at their Rabb" meant "truly looking at their Rabb" and he reported a similar opinion from Ibn 'Abbaas. This is the opinion of the Mufassireen of Ahlus-Sunnah.
Concerning the aayah, "There they will have all that they desire - and We shall have more [for them]" [Qaaf 50:35] at-Tabari reported that 'Ali ibn Abi Taalib (ra) and Anas ibn Maalik said, "This means that they will see Allah, azza wa jall."
He explains the meaning of "even more" [az-Ziyaadah] as looking at the face of Allah, as the report narrated by Muslim in his saheeh from Suhayb "..then the veil will be lifted and they will see Him, and they will never be given anything more precious to them than seeing Allah (swt). This is az-Ziyaadah [the "even more" referred to in the aayah]". The same hadith was narrate with a number of isnaads and slightly different wording from others, and this is how it was interpreted by the Sahaabah as Ibn Jareer reported from Abu Bakr as-Siddeeq, Hudhayfah, Abu Musa al-Ash'ari and Ibn 'Abbaas (ra).
Tabari and others quoted from ash-Shaafi'ee via al-Mazani, and al-Haakim said, "al-Asaam told us that ar-Rabee' ibn Sulayma said, "I was with Muhammad ibn Idrees ash-Shaafi'ee when a letter reached him from Upper Egypt in which he was asked his opinion about the aayah [83:15], and he said, "As those [evildoers] will be veiled from Seeing Allah because of His wrath towards them indicates that these people (the believers) will see Him because He will be pleased with them."
The Mu'tazilah however concluded from the aayaat "....You cannot see Me..." [Al-Araf 7:143] and "No vision can grasp Him.." [Al-Anam 6:103] that therefore no one would see Allah, but these can in fact be used as proof against their position, for the first aayah proves that the believers will see Allah for a number of reasons:
(i) Nobody could think that Musaa (as), the Messenger of Allah and the most knowledgeable about Allah at that time, the one who spoke with Allah, would ask to see Allah [as is stated in the earlier part of this aayah] if it were improper to do so.
(ii) Allah did not rebuke Musaa for this request although when Nuh asked Allah to save his son, He rebuked him for doing so [see 11:46]
(iii) Allah said, "..You cannot see Me..", but He did not say, "I can never be seen" or "It is not possible to see Me" or "I am invisible". There is a difference. This indicates that Allah could be seen but that Musaa did not have the strength to see him in this life because human beings in this world are too weak to be able to endure seeing Allah.
(iv) The ideas mentioned in (iii) can be explained by referring to the next part of the aayah
"...but look upon the mountain. If it stands still in its place then you shall see Me...." [Al-Araf 7:143]
Allah showed Musaa that despite its strength and solid nature, a mountain in this world could not withstand exposure to the sight of Allah, so how could a human being who was created weak, endure it?
(v) Allah could have made the mountain stable, which is possible, but he had placed a condition for seeing Him. If the mountain stood firm when he appeared to it, then Musa would be able to see Him.
(vi) Allah said, "..When his Rabb appeared to the mountain, He made it collapse to dust.." [Al-Araf 7:143].
If it is possible for Him to reveal Himself to a mountain, which is an inanimate object how could it be impossible for Him to reveal Himself to His Messengers and those whom He loves (awliyaa) in the abode of honour which is Paradise?
(vii) Allah spoke to Musa and if a person is permitted to speak and converse with no mediator, then it is more befitting for him to be able to see the One to whom he speaks. No one could deny that people may see Allah unless they also deny that Allah may speak to them and those who denied that Allah could be seen did in fact also deny that Allah could speak to his slaves. Their claim that "Lan" (never) implies absolute and eternal negation can be answered by the fact that the people will see Allah in the Hereafter and such a negation will not necessarily be carried over into the Hereafter, especially as in this case a condition was attached. There are other similar instances in the Qur'an - "But they will never long for it.." [l-Baqarah 2:95] although elsewhere He says, "And they will cry, O Maalik! Let your Rabb make an end of us." He will say, "Verily you shall abide forever" [Az-Zukhruf 43:77]. If "lan" meant absolute and eternal negation (i.e. that such and such a thing would never happen), it would not be possible to impose conditions, but Allah (swt) says, "Therefore I will not leave this land until my father permits me.." [Yousuf 12:80] which proves that "lan" does not imply absolute negation.
The evidence that people may see Allah is presented in the most eloquent fashion, and in the context of praise, and it is well-known that praise is something positive; a thing that does not exist cannot be praised. When Allah (swt) praises by negation it implies something positive; a thing that does not exist cannot be praised. When Allah (swt) praises by negation it implies something positive, like when He is praised by saying that He neither slumbers nor sleeps, which implies that He is the Eternal One; or by saying that He never dies, which implies that He is the eternally living; or by saying that He never feels tired or exhausted, which implies He is the All-Powerful; or by saying that He never forgets or lacks awareness, which implies that He is All-Knowing. So there is no praise in negation unless it implies something positive. The One Who is Perfect cannot share in the quality that is denied. The meaning is that Allah (swt) may be seen but He cannot be seen in His entirety. The aayah "No vision can grasp Him" indicates that He is Almighty and because of His greatness he cannot be fully comprehend, for idraak [comprehension] is something that surpasses seeing, as Allah (swt) says, "And when the two hosts saw each other the companions of Musa said, "We are sure to be overtaken." [Ash-Shura 26:61]
Musaa did not deny that they saw them but he denied that they would overwhelm them because seeing [ru'yah] and overwhelming or surrounding [idraak] could take place independently of one another. Allah may be seen [ru'yah] but He may never be fully comprehended just as He may be known, but never completely. This is how the Sahaabah and Imaam understood this aayah, as their opinions are recorded in its tafseer. Even the Sun, which is a mere created entity, cannot be fully comprehended by the one who sees it.
The hadith narrated by the Prophet (saw) and his companions concerning the believers seeing Allah has also reached the level of tawaatur and were recorded by the compilers of the six books, for example, the hadith of Abu Hurayrah, "Some people asked, "O Messenger of Allah, will we see our Rabb on the Day of Resurrection?" The Messenger of Allah (saw) said, "Do you doubt that the moon is seen when it is full?" They said, "No, O Messenger of Allah." He said, "Do you doubt that the sun is seen when there are no clouds to hide it?" They said, "No." He said, then you will see Him just as clearly." [Bukhaari and Muslim, who narrated a similar hadith from Abu Sa'eed al-Khudri, and narrated by Jareer ibn 'Abdullaah al-Bajlee narrated by al-Bukhaari and Muslim; Abu Musa narrated in al-Bukhaari, Sharh at-Tahhawwiyah, p.204-210]
Who are confirmed people of Paradise?
The People of Paradise: The Leaders of the People of Paradise
(i) The Leaders of the Men
Abu Sa'eed al-Khudri reported that the Messenger (saw) said, "Abu Bakr and 'Umar will be the leaders of men of Paradise from the earlier and later generations." [Silsilat al-Hadith as-Saheehah]
(ii) The Leaders of the Youth
Tirmidhi, al-Haakim, at-Tabaraani, Ahmad and others reported that Abu Sa'eed al-Khudri said, that the Messenger of Allah (saw) said, "Hasan and Husayn are the leaders of the youth of Paradise".
(iii) The Leaders of the Women
The true female leader is the one with whom her Rabb is pleased and whose deeds He accepts. The best women are those who attain the Paradise of delights. The women of Paradise are of different levels, and the Messenger (saw) told us about their leaders:
"The Messenger of Allah (saw) drew four lines and said, "Do you know what these are?" They said, "Allah and His Messenger know best." He said, "The best women of Paradise are Khadeejah bint Khuwaylid, Faatimah bint Muhammad, Maryam bint 'Imraan and Aasiyah bin Muzahim, the wife of Fir'awn" [Saheehah, 4/13, no. 1508, from Ahmad at-Tahhaawi, al-Haakim from Ibn 'Abbaas, saheeh]
Maryam and Khadeejah are the best of the four - "The best of its women is Maryam and the best of its women is Khadeejah" [from 'Ali in Bukhaari, Kitaab Manaaqib al-Ansaar] - and Maryam is the "First Lady" The reason why Maryam is considered the best of all women is clearly stated in the Qur'an:
"Behold! the angels said, "O Maryam! Allah has chosen you and purified you, chosen you above the women of all nations." [Aale-Imran 3:42]
How could she not be the best of women when Allah has clearly stated that, "her Rabb accepted her with a goodly acceptance. He made her to grow in a good manner...." [Aale-Imran 3:37]
These four women are beautiful examples of perfect, righteous women. Maryam, the daughter of 'Imraan, is praised by Allah in the Qur'an: "And Maryam, daughter of Imraan, who guarded her chastity; and We breather into [the sleeve of her shirt/garment] through Our Ruh [i.e. Jibreel] and she testified to the truth of the Words of her Rabb, and [also believed in] His Scriptures and she was one of the Qaaniteen [obedient to Allah]" [At-Tahreem 66:12]
Khadeejah as-Siddeeqah believed in the Messenger (saw) without hesitation; she consoled him and supported him in every way. Her Rabb gave her the good news, during her lifetime, of a place in Paradise in which there would be no noise or exhaustion [Bukhaari, Kitaab al-Manaaqib, Fath al-Baari, 7/133]
Aasiyah the wife of Fir'awn, despised the power and luxuries of this world and rejected Pharaoh and his false claims of divinity, so her husband tortured her until her soul departed to her Creator: "And Allah sets forth an example for those who believe, the wife of Pharaoh, when she said, "My Rabb! Build for me a home with You in Paradise, and save me from Pharaoh and his works, and save me from the Dhaalimoon [those that do wrong]" [At-Tahreem 66:11]
Faatimah az-Zahraa, the daughter of the Prophet (saw) was patient and forbearing, and feared Allah. She was a branch from the pure tree, brought up by the educator of humanity.
The People of Paradise: The Ten Who Were Given Glad Tidings of Paradise
The Messenger (saw) clearly stated that ten of his Companions would be in Paradise: "Abu Bakr will be in Paradise, 'Umar will be in Paradise, 'Uthmaan will be in Paradise, 'Ali will be in Paradise, Talhah will be in Paradise, az-Zubayr will be in Paradise, 'Abdur-Rahmaan ibn 'Awf will be in Paradise, Sa'd ibn Abi Waqqaas will be in Paradise, Sa'eed ibn Zayd will be in Paradise and Abu 'Ubaydah ibn al-Jarraah will be in Paradise." [sahih, Ahmad from Sa'eed ibn Zayd, at-Tirmidhi from 'Abdur-Rahmaan ibn 'Awf]
The People of Paradise: Others Who It Was Reported Will Be In Paradise
Others are Ja'far ibn Abi Taalib, Hamzah ibn 'Abdul-Muttaalib, Abdullaah ibn Salaam, Zayd ibn Harithah, Zayd ibn 'Amr ibn Nufay, * Harithah ibn al-Nu'maan, Bilaal ibn Abi Rabah, Abud-Dahdah, * Waraqah ibn Nawfal
Ibn 'Abbaas narrated that the Prophet (saw) said "I entered Paradise yesterday and looked at it, and saw Ja'far flying with the angels, and I saw Hamzah reclining on a couch" [at-Tabaraani, Ibn 'Adiyy, al-Haakim, Saheeh al-Jaami', 3/140, no. 3358]
In a saheeh hadith the Prophet (saw) said, "The leader of the martyrs is Hamzah ibn 'Abdul-Muttaalib" [Saheeh al-Jaami', 3/219, no. 3569]
From Mu'aadh that the Messenger of Allah (saw) said, "'Abdullaah ibn Salaam is the tenth of the first ten to enter Paradise" [Saheeh al-Jaami' as-Sagheer, 4/25, no. 3870, Ahmad, at-Tabaraani, al-Haakim]
ar-Rawayanee and ad-Diyaa reported from Buraydah that the Prophet (saw) said, "I entered Paradise and I was welcomed by a young girl. I asked, "Who do you belong to?" She said, "To Zayd ibn Harithah" [Saheeh al-Jaami as-Sagheer, 3/141, no. 3361]
From 'Aa'ishah (ra) that the Messenger of Allah (saw) said, "I entered Paradise and I saw that Zayd ibn 'Amr ibn Nufayl had two levels." [Saheeh al-Jaami as-Sagheer, 3/141, no. 3362. Ibn 'Asaakir]
Tirmidhi and al-Haakim narrated from 'Aa'ishah that the Messenger of Allah (saw) said, "I entered Paradise and I heard someone reciting. I asked, "Who is that?" They said, "Harithah ibn al-Nu'maan; this is the righteous man" [Saheeh al-Jaami as-Sagheer, 3/142, no. 3366]
Tabaraani and Ibn 'Adiyya report with a saheeh isnaad from Abu Umamah that the Prophet (saw) said, "I entered Paradise, and heard footsteps ahead of me. I asked, "What is this sound?" I was told, "This is Bilaal, walking in front of you"" [Saheeh al-Jaami' as-Sagheer]
Muslim, Abu Dawood, at-Tirmidhi and Ahmad reported from Jaabir ibn Samurah that the Messenger (saw) said, "How many bunches of dates are hanging for Abud-Dahdah is Paradise!". This is the one who gave his garden called Bayrahaa, the best garden in Madinah, in charity when he heard that Allah (swt) had revealed : "Who is he that will lend to Allah a goodly loan so that He may multiply it to him many times?...." [Al-Baqarah 2:245]
Al-Haakim reported with a saheeh isnaad from 'Aa'ishah that the Messenger (saw) said, "Do not slander Waraqah ibn Nawfal for I have seen that he will have one or two gardens in Paradise" [Saheeh al-Jaami as-Sagheer, 6/1534, no. 7197]
Waraqah believed in the Prophet (saw) when Khadeejah brought him to him at the beginning of his Call; he had asked Allah to let him live until he saw His Messenger so that he could support him.
Two groups were misled in this matter: The Jabaariyyah, who took the hadith to mean that the reward is not connected to deeds, because man has nothing to do with deeds [i.e. everything is foreordained]; and the Qaadariyyah who took the hadith to mean that Paradise was the equivalent of good deeds, and man has the right to enter by virtue of his good deeds.
The commentator on at-Tahhaawiyyah said, "As for the idea that recompense results directly from one's deeds, the Jabaariyyah and the Qaadariyyah are misled, and Allah has guided Ahl as-Sunnah. The ba' of negation [nafyi] is not like the ba' used for affirmation. The negation in the hadith "No one will enter Paradise by virtue of his deeds" [bi' amaalihi] is the ba' of substitution or exchange, as if good deeds were not the price of a man's admission to Paradise. This is like the [false] Mu'tazili claim that good deeds will give a person the right to enter Paradise, whereas the truth is that admission to Paradise is by the Grace and Mercy of Allah. The bi' in the aayah "....a reward for what they used to do...." [As-Sajda 32:17]. Allah is the Creator of Cause and Effect, so everything is referred back to His Grace and Mercy" [Sharh at-Tahhaawiyyah, 495]
In brief, which people will enter Paradise, and what is in Paradise, and how will be people in Paradise?
Initially all people whom their deeds record are given in right hand will enter Paradise. However later people will be entering to paradise due to intercession and by mercy of Allah.
As we cannot comprehend the Hell punishment, same way we can not exactly imagine what Allah has made for the people of Heaven. As said by prophet (pbuh) “There are things in Paradise, which no eye has seen no ear has heard and no human mind has thought of “.
1. Paradise has eight agates.
2. The distance between the two gate-panels of one of the gates of Paradise is the distance of forty-year's walking
3. Paradise has one hundred levels.
4. Bricks used are of gold and silver.
5. Prophet will get “Al-Waseelah” The Highest level of Paradise.
6. There are lights of pearl.
7. Its Soil of saffron, a fine white powder.
8. There is a sea of honey, a sea of wine, a sea of milk and a sea of water, and the rivers flow out of these seas. Wine will be highly tasteful without any sore taste and bad smell.
9. In it are rivers of water; rivers of milk of which the taste never changes; rivers of wine, and rivers of honey pure and clear. One can bring canal to one’s selected place without any trouble.
10. There are spring of Kafoor, Salsabeel, and spring of Kauthar which will be given in custody of prophet Mohammad (PBUH)
11. The wine of Paradise is crystal-white, delicious to those who drink and free from intoxication.
12. Dark Green Gardens under which rivers flow.
13. Pebbles of pearl and sapphire
14. There are Tent, hollowed out pearl
15. Its fragrance can be discerned from a distance of forty years' traveling. The best of the aromatic plants of Paradise is henna.
16. Fruits of all kinds, two types having taste of world but much better in quality, including dates and pomegranates, apple, grape, pomegranates. The fruits in bunches will be low and near at hand.
17. Trees, like date palms and, thornless Lot-trees, among them Talh trees with fruits piled one above another.
18. There is no tree in Paradise that does not have a trunk made of gold
19. Tooba is a tree in Paradise, as big as a hundred year's journey; the clothes of the people of Paradise comes from its calyces. Their clothes will never wear out.
20. Tree, Sidrat al-Muntaha, its Nabq [fruits] looked like the clay jugs of Hajar, leaves like ears of elephants, and one of these leaves could cover the whole of this ummah.
21. Beautiful high dwellings or mansion whose inside can be seen from the outside, and the outside can be seen from inside.
22. Flesh of any fowl that they may desire.
23. Some heavens will be having all utensils and other things of Silver and some of Gold.
24. People will be like Aadam, sixty cubits tall, age about 30 to 33 and their youth will never fade.
25. People will not urinate, defecate, spit, blow their noses or excrete.
26. There will be no sickness, pain or sadness.
27. People will sit on gold-encrusted thrones, reclining on green cushions and rich carpets, facing one another, eating and talking and drinking.
28. Immortal youths will serve them with goblets, and ewers, and cups filled with wine from unsullied springs by which their minds will not be clouded and which will not make them drunk.
29. They will be given to drink there a cup [of wine] mixed with zanjabeel (ginger), from a spring there, called Salsabeel.
30. Also wine mixed with Tasneem (spring in Paradise), drink from it are those who are nearest to Allah.
31. People of Paradise will look at the people dwelling in the chambers above them in the same way that people look at a brilliant star shining far away on the horizon.
32. People of Paradise will also be able to look Hell and talk to them.
33. People will go every Friday to a market, then a wind will come from the north and blow on their faces and clothes, and they will get increase in beauty.
34. People will be in permanent joy and will never feel miserable.
35. Their wives will be Al-Hoor Al-Eyn. Very beautiful, like Rubies and Coral. The marrow of whose calves will be visible from beneath the flesh because of their beauty.
36. The wives will sing to their husband in the most beautiful voices that anyone has ever heard.
37. Hoors are like pearls hidden in their shells, having big and lustrous eyes but restrained (as to their glances).
38. If a woman from the people of Paradise were to look at this earth, she would light up everything between it and fill it with her fragrance; the veil on her head is better than this world and all that is in it
39. Worldly spouses, shall be in a renewed life, as virgins with full of love and well matched.
40. The close relatives will get joined to higher stages by Allah blessing. (Parents with children or spouses)
41. There will be no hatred of resentment among them, their hearts will be as one.
42. They shall not hear therein any Laghw (useless talk), talk starting by saying salaam to each other.
43. People shall abide for ever and will never die.
44. Abu Bakr and 'Umar will be the leaders of men of Paradise from the earlier and later generations.
45. Hasan and Husayn are the leaders of the youth of Paradise
46. The best women of Paradise are Khadeejah bint Khuwaylid, Faatimah bint Muhammad, Maryam bint 'Imraan and Aasiyah bin Muzahim, the wife of Fir'awn
The Prophet Muhammad (PBUH) is quoted as saying that everyone will see Allah on the Day of Resurrection, as easily as one can see the sun when there are no clouds. And this is the most pleasurable and valuable, that heavenly people will get.
Mukto-mona ( Collection ) This article is mainly focused to show that when we read some of the verses in Quran, we clearly understand that...
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