Jannah

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Diagram of "Plain of Assembly" (Ard al-Hashr) on the Day of Judgment, from an autograph manuscript of Futuhat al-Makkiyya by Sufi mystic and Muslim philosopher Ibn Arabi, ca. 1238. Shown are the 'Arsh (Throne of God), pulpits for the righteous (al-Aminun), seven rows of angels, Gabriel (al-Ruh), A'raf (the Barrier), the Pond of Abundance, al-Maqam al-Mahmud (the Praiseworthy Station; where the prophet Muhammad will stand to intercede for the faithful), Mizan (the Scale), As-Sirāt (the Bridge), Jahannam (Hell), and Marj al-Jannat (Meadow of Paradise).[1]

In Islam, Jannah (Arabic: جَنّة, romanized: janna, pl. جَنّٰت jannāt, Turkish: Cennet), lit. "paradise, garden",[2] is the final abode of the righteous.[3] Belief in the afterlife is one of the six articles of faith in Sunni and Twelver Shi'ism, a place where "believers" (Mumin) will enjoy pleasure, while the unbelievers (Kafir) will suffer in Jahannam.[4] Both Jannah and Jahannam are believed to have several levels, in both cases, the higher the level, the more desirable[5]: 131  -- in Jannah the higher the prestige and pleasure, in Jahannam the less the suffering. The afterlife experiences are described as physical, psychic and spiritual.[6] Jannah is described with physical pleasures such as gardens, houris, wine that does not make drunk, and "divine pleasure".[6] Their reward of pleasure will vary according to the righteousness of the person.[7][8] The characteristics of Jannah often have direct parallels with those of Jahannam. The pleasure and delights of Jannah described in the Quran, are matched by the excruciating pain and horror of Jahannam.[9][10] Both Jannah and Jahannam are believed to have several levels, in both cases, the higher the level, the more desirable[5]: 131  -- in Jannah the higher the prestige and pleasure, in Jahannam the less the suffering.

Jannah is also referred to as the abode of Adam and Eve, before they have been expelled. The common belief among many (but not all)[5]: 165  Muslims holds that Jannah (as well as Jahannam) coexists with the temporal world, rather than being created after Judgement Day.[11] Although humans may not pass the boundaries to the otherworld, the otherworld may interact with the temporal world of humans.

Terminology[edit]

While Jannah in the Quran (2:30, 78:12) is often translated as "Heaven" in the sense of an abode where believers are rewarded in afterlife, another word, سماء samāʾ (usually pl. samāwāt) is used for heaven in the sense of the sky above or celestial sphere.[12][13]

Jannah is found frequently in the Qur'an and often translated as paradise. But another term with a more direct connection to that term is also found. Firdaus (Arabic: فردوس), the literal term meaning paradise was borrowed from the Persian word Pardis (Persian: پردیس), being also the source of the English word "paradise", is used in verses Q.18:107 and Q.23:11.[14] "Firdaus" also designates the highest level of heaven.[15]

In contrast to Jannah, the words Jahannam, an-Nār, jaheem, saqar, and other terms are used to refer to the concept of hell. There are many words in the Arabic language for both Heaven and Hell and those words also appear in the Quran and hadith. Most of them have become part of the Islamic belief.[16]

Jannah is also used as the name of the Garden of Eden, where Adam and Hawa (Eve) dwelt.

Details, images, descriptions[edit]

A Persian miniature depicting paradise from The History of Mohammed, Bibliothèque nationale de France, Paris.

Sources[edit]

Sources for Jannah come from the Quran, Islamic traditions, creeds, Quranic commentaries (tafsir) and "other theological writing".[17] Especially in "areas on which the Quran is relatively silent" about the nature of Jannah, "third Islamic century traditionalists amplified the eschatological material enormously".[18] Some of the more popular Sunni manuals of eschatology are Kitāb al-rūḥ of Ibn Qayyim al-Jawzīyaand al-Durra al-fākhira ft kashf 'ulūm al-ākhira of Abǖ Ḥāmid al-Ghazālī.[18]

Quranic description

The heavenly paradise is pictured through the Quran as above the earth, a "great kingdom" (Q.76:20) stretching out over the entire world.[5]: 41  The Quran describes paradise as "lofty" (Q.69:22),[19]: 51 

Numerous verses of the Quran give specific descriptions of the delights and pleasures of paradise.

'And whoever is in awe of standing before their Lord will have two Gardens
... ˹Both will be˺ with lush branches.
... In each ˹Garden˺ will be two flowing springs.
... In each will be two types of every fruit.
... Those ˹believers˺ will recline on furnishings lined with rich brocade. And the fruit of both Gardens will hang within reach.
... In both ˹Gardens˺ will be maidens of modest gaze, who no human or jinn has ever touched before.
... Those ˹maidens˺ will be ˹as elegant˺ as rubies and coral.
... Is there any reward for goodness except goodness?
... And below these two ˹Gardens˺ will be two others.
... Both will be dark green.
... In each will be two gushing springs.
... In both will be fruit, palm trees, and pomegranates.
... In all Gardens will be noble, pleasant mates
...˹They will be˺ maidens [houris] with gorgeous eyes, reserved in pavilions.
.... No human or jinn has ever touched these ˹maidens˺ before.
... All ˹believers˺ will be reclining on green cushions and splendid carpets.
Then which of your Lord’s favours will you both deny? (Q.55:46-76, Mustafa Khattab, the Clear Quran)[20]

Structure[edit]

Despite the details given in the Quran about Jannah/Garden, "nowhere" is there found "an ordered picture of the structure" of the abode. However, on the basis of "several scriptural suggestions", Scholars have created "a very detailed structure" for it.[14] For example, Q.23:17 states: "We created above you seven paths [Ṭarā'iq]", from which is drawn a heaven of seven tiers (which is also "a structure familiar to Middle Eastern cosmogony since the early Babylonian days").[14] Another school of thought insists Jannah actually has "eight layers or realms" as the Quran gives "eight different names ... for the abode of the blessed".[14] [Note 1]

The highest level of heaven (al-firdaws) is said to be so close that its inhabitants could hear the sound of God's throne above.[5]: 132  This exclusive location is where the messengers, prophets, Imams, and martyrs (shahids) live.[5]: 133  The other layers are named, according to al-Suyuti, Jannat al-Na'im ("Garden of Bliss"), Jannat al-Ma'wa ("Garden of Refuge"), Jannat 'Adn (Garden of Eden), Dar al-Khuld ("Abode of Eternity"), Dar al-Salam ("Abode of Peace"), and Dar al-Jalal ("Abode of Glory"), in descending order.[5]: 131 

In traditions, Paradise is described as surrounded by eight principal gates, each level generally being divided into a hundred degrees guarded by angels (in some traditions Ridwan). The highest level is known as firdaws (sometimes called Eden) or Illiyin. Entrants will be greeted by angels with salutations of peace or As-Salamu Alaykum.[22] Furthermore, paradise is considered to be "as vast as the heavens and the earth".[23]

Jannah is accessible vertically through its gates (Q.7:40), by ladders (ma'arij) (Q.70:3), or sky-ropes (asbab). However, only select beings such as angels and prophets can enter.[24] Iblis (Satan) and devils are repelled by star-hurling angels, whenever they try to climb back to heaven (Q.37:6-10).[5]: 41  Notably and contrary to many Christian ideas on heaven, God (Allah) does not reside in paradise.[5]: 11 

A few hadith name four rivers in paradise, or coming from paradise, as: Saihan (Syr Darya), Jaihan (Amu Darya), Furat (Euphrates) and Nil (Nile).[25][26][Note 2] [29] Salsabil is the name of a spring that is the source of the rivers of Rahma (mercy) and Al-Kawthar (abundance).[30] Sidrat al-Muntaha is a Lote tree that marks the end of the seventh heaven, the boundary where no angel or human can pass.[31][further explanation needed] Muhammad is suppossed to have taken a pomegranate from jannah, and shared it with Ali, as recorded by Nasir al-Din al-Tusi. However, some scholars, like Ghazali, reject that Muhammad grabbed the fruit, argued he had only a vision instead.[5]: 215 

Delights[edit]

Pomegranate flower and fruit, considered a fruit from paradise in Muslim tradition. Therefore, it is used as an ingredient in a dessert (Ashure) used to commemorate prophetic events.

Jannah is described as an eternal dwelling (Q3:136), with its supreme felicity and greatest bliss being God's good pleasure (Q9:72).[32]

It as a garden with flowing water, rising from springs and fountains (88:10), trees with unceasing supply of fruits grow.[19]: 58  Four rivers provide four different drinking substances, which are water, milk, honey, and wine (47:15), while wine in paradise doesn't intoxicate (52:23).[19]: 59  Physical pleasures are understood to appeal to humans. In paradise, humans will still be humans, not turn to angels.[19]: 62  Each person that goes to Jannah is greeted by angels from every gate with the words, "Peace be upon you, because ye have endured with patience; how excellent a reward is paradise!" (Q13:24) [33] Each person lives near to the Lord in a garden (3:15) of perpetual bliss (13:23). In paradise, people would have "whatever they wish for" (Q25:16).[19]: 65  In each garden is a mansion (9:72), a high throne (88:10–16) of dignity (52:20) in a grove of cool shade (36:56–57), an adorned couch (18:31), rows of cushions, rich carpets spread out, a cup (Q88:10–16) full of wine (52:23), and every meat (52:22) and fruit (Q36:56–57) that is like the food on Earth (Q2:25). Each person is adorned in golden and pearl bracelets (Q35:33) and green garments of fine silk and brocade (Q18:31).

The Islamic texts describes life for its immortal inhabitants as: one that is happy—without hurt, sorrow, fear or shame—where every wish is fulfilled. Traditions relate that inhabitants will be of the same age (33 years), and of the same standing. Their life is one of bliss including wearing sumptuous robes, bracelets and perfumes as they partake in exquisite banquets served in priceless vessels by immortal youths (Houri), as they recline on couches inlaid with gold or precious stones.

According to Muslim traditions and belief, everything one longs for while in this world will be there in Paradise.[34] Inhabitants will rejoice in the company of their parents, spouses, and children (provided they were admitted to paradise)—conversing and recalling the past.[35]

One day in paradise is considered equal to a thousand years on earth. Palaces are made from bricks of gold, silver, pearls, among other things. Traditions also note the presence of horses and camels of "dazzling whiteness", along with other creatures. Large trees whose shades are ever deepening, mountains made of musk, between which rivers flow in valleys of pearl and ruby.[22][attribution needed]

Both men and women will have beautiful and pure spouses (Q2:25, Q4:57), accompanied by any children that did not go to Jahannam (Q52:21), and attended to by servant-boys with the spotless appearance similar to a protected pearls (Q52:24). The Believers Men will get untouched (Q55:56) virgin companions of equal age (56:35-38) and have large, beautiful eyes (37:48).

Houri

Houris, who live in paradise, are described as women who will accompany faithful Muslims in Paradise.[36] Muslim scholars differ as to whether they refer to the believing women of this world or a separate creation, with the majority opting for the latter.[37]

In spite of the goodly dwellings given to the inhabitants of paradise, the approval of God and nearness to Him is considered greater. According to the Quran, God will bring the elect near to his throne (‘arsh), a day on which "some faces shall be shining in contemplating their Lord." The vision of God is regarded as the greatest of all rewards, surpassing all other joys.[22] The true beauty of paradise is also understood as the joy of beholding God, the Creator.[38][39]

Literal or allegorical[edit]

According to scholars Jane I. Smith, Yvonne Y. Haddad, while there are Muslims of a "philosophical or mystical" bent who interpret descriptions of heaven and hell "metaphorically", "the vast majority of believers", understand verses of the Quran on Jannah (and hellfire) "to be real and specific, anticipating them" with joy or terror.[40] although this view "has generally not insisted that the realities of the next world will be identical with those of this world".[40] Besides the material notion of the paradise, descriptions of it are also interpreted as allegories, whose meaning is the state of joy believers will experience in the afterlife. For some theologians, seeing God is not a question of sight, but of awareness of God's presence.[41] Although early Sufis, such as Hallaj, took the descriptions of Paradise literal, later Sufi traditions usually stressed out the allegorical meaning.[42]

Garden Eden and Paradise[edit]

Adam and Eve, cast out from the Garden, along them the serpent and the peacock, who gave aid to Satan. Painting from a copy of the Fālnāmeh (Book of Omens) ascribed to Ja´far al-Sādiq.

Muslim scholars differ on whether the Garden of Eden, in which Adam and Eve dwelled, is the same as the abode of the righteous believers, i.e. heaven. Most scholars in the early centuries of Islamic theology and the centuries onwards thought it wass.[5]: 166  It was argued that, when God commanded Adam to "go down" (ihbit) from the garden, this does not indicate a vertical movement (such as "falling"), but a horizontal dislocation.[5]: 166  However, when the idea of paradise was sublimated, some scholars denied the identification of both abodes.[clarification needed] Al-Balluti (887 – 966) reasoned that the final paradise is perfect, while the primordial Garden of Eden was not.[5]: 167  Adam and Eve lost the primodrial paradise, while the paradisical afterlife lasts forever. Also, he argues, if Adam and Eve were in the otherworldly paradise, the devil (Shaiṭān) could not have entered and deceive Adam and Eve, since there is no evil or idle talk in paradise. Further, Adam slept in his garden, but there is no sleep in paradise.[5]: 167 

Many adherences of the Muʿtazila, refuse to identify Adam's abode with paradise, because they argued that paradise and hell would not be created until after Day of Judgement, an idea proposed by Dirar b. Amr.[5]: 167  Most Muslim scholars, however, assert that paradise and hell have been created already and coexists with the contemporary world, taking evidence from the Quran, Muhammad's heavenly journey, and the life in the graves.[5]: 168 

Muslim exegesis does not regard Adam and Eve's expulsion from paradise as punishment for disobedience or a result from abused free will on their part.[5]: 171  As ibn Qayyim al-Jawziyya (1292-1350) states, Islamic theology asserts that God's wisdom (ḥikma) destined human's settlement on earth. This is because God wants to unfold the full range of his attributes.[5]: 171  If humans were not to live on earth, God couldn't express his love, forgivness, and power to his creation.[5] Further, if humans were not to experience hardship, they could neither long for paradise nor appreciate its delights.[5] Khwaja Abdullah Ansari (1006–1088) describes Adam and Eve's expulsion as ultimately caused by God.[43]: 252  Nonetheless, despite the paradoxical notion that man has no choice but to comply to God's will, humans must blame themselves for their sins.[43]: 252  This is exemplified by Adam and Eve in the Quran (Q.7:23), in contrast to Iblis (Satan) who blames God for leading him astray (Q.15:37).

Salvation[edit]

Scholars do not all agree on who will end up in Jannah and the criteria for whether or not they will.

According to the Quran, the basic criterion for salvation in the afterlife is the belief in the oneness of God (tawḥīd), angels, revealed books, messengers, as well as repentance to God, and doing good deeds (amal salih).[19]: 51  This is qualified by the doctrine that ultimately salvation can only be attained through God's judgment.[44]

Muslim scholars disagree about exact criteria for salvation of Muslim and non-Muslim. Although most agree that Muslims will be finally saved; especially shahids (martyrs), who die in battle, are expected to enter paradise immediately after death,[5]: 40  non-Muslims are another matter.

Muslim scholars arguing in favor of non-Muslims' being able to enter paradise cite the verse:

  • "Indeed, those who believed and those who were Jews or Christians or Sabians—those who believed in Allah and the Last Day and did righteousness—will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve," (Q.2:62).

Those arguing against non-Muslim salvation regard this verse to have applied only until the arrival of Muhammad, after which it was abrogated by another verse:

  • "And whoever desires other than Islam as religion—never will it be accepted from him, and he, in the Hereafter, will be among the losers. (Q.3:85).[45][46]

The idea that jinn as well as humans could find salvation was widely accepted, based on the Quran (Q.55:74) and the fact that they are addressed by sharia.[5]: 140  Like humans, their destiny in the hereafter depends on whether they accept God's guidance. Angels all go to paradise, because they are not subject to desire.[5]: 141 

Ash'arism[edit]

Ashʿarism (/æʃəˈriː/; Arabic: أشعرية: al-ʾAshʿarīyah), one of the main Sunni schools of Islamic theology, founded by the Islamic scholar, Shāfiʿī jurist, Abū al-Ḥasan al-Ashʿarī in the 10th century,[47] is known for an optimistic perspective on salvation for Muslims, repeatedly adressing God's mercy over God's wrath.[48]: 165  However, God is, according to Ash'arism, neither obligated to punish disobedience nor to reward obedience.[48]: 167 

Ash'aris hold revelation necessary to understand good and evil, as well as religious truths.[49]: 109  Accordingly, revelation is necessary to reach moral and religious truths and thus, people who hear from a prophet or messenger are obligated to follow the revealed religion. However, those who have not received revelation are not obligated, and can hope for salvation.[50]: 215  Mohammad Hassan Khalil considers Ash'arite scholar al-Ghazali to divide non-Muslims into three categories: [51]

  • people who never heard about Muhammad
  • those who only heared falsehood about Muhammad
  • the ones who heard about Muhammad and his character, yet rejected him.

Of these three, only the last group would be punished.[51]

Maturidism[edit]

Māturīdism (Arabic: الماتريدية: al-Māturīdiyyah) is one of the main Sunni schools of Islamic theology[52] developed and formalized by the Islamic scholar, Ḥanafī jurist Abū Manṣūr al-Māturīdī in the 10th century.[52] Māturīdi scholars generally acknowledge the idea that even sinners among Muslims will eventually enter paradise.[5]: 177  Regarding the fate of non-Muslims, there are diverse opinions.[49]: 110  Māturīdism holds people responsible for believing in a creator due to their intellectual capacities, even if they haven't heared about any prophetic mission.[53]: 5 [50]: 215 [49]: 110  While some (like Rifat Atay) regard Māturīdism to be exclusivistic, only allowing people who are Muslims to enter paradise,[49]: 110  others argue that Māturīdi understood "to believe in Islam" as referring to a subjective conceptualization of God and his laws by reason alone. This fits the doctrine that human reason suffices to grasp good and evil, and arrive at religious truths, uphold by Māturīdism.[49]: 109  Accordingly, people are judged by their degree of understanding God's universal law, not by their adherence to a particular belief system.[50]: 215 [49]: 110  In modern times, Yohei Matsuyama largely agrees with this interpretation.[53]: 5  According to Abu'l-Qasim Ishaq, children cannot be considered unbelievers, thus all of them go to paradise.[54]

Muʿtazila[edit]

Muʿtazila (Arabic: المعتزلة al-muʿtazilah) emphasized God's justice, free will, and the responsibility of each human being for their actions. They have been called the "best known exponents" of Qadariyah, the idea that human free will was necessary "as a guarantee of divine justice".[55] The "divine threat" (al-wa'id) and "divine promise" (al wa'd) became key tenets of the Mu'tazilites.,[5]: 173  who stressed that they applied to both Muslims and non-Muslims. This meant that those who committed grave or heinous sins (Islamic_views_on_sin#Major_sins:_Al-Kabirah), even Muslims, might denied entry to paradise forever.[5]: 173  The only way for a grave sinner to be forgiven is by repentance (tawba). Peculiarly to the Mu'tazilites was the belief that God's justice obligated Him to forgive those who committed very serious sins.[5]: 175  The Mu'tazilites stress on individual accountability meant a rejection of intercession (Shafa'a) on behalf of the prophet Muhammad.[5]: 178  Another controversial belief of many Mu'tazilites was that paradise and hell would be created only after Judgement Day. This meant rejection of the commonly accepted idea that paradise and hell coexist with the contemporary world. Their reasoning was that paradise and hell only serve as places for reward and punishment, and would be useless if they had to exist now.[5]: 167–168 

Twelver Shia[edit]

Shia Islam (or at least cleric Ayatullah Mahdi Hadavi Tehrani of Al-Islam.org), takes a view similar to Ash'arism in the fate of non-Muslims in the hereafter. Tehrani divides non-Muslims into two groups: the heedless and stubord who will go to hell and the ignorant who will not "if they are truthful to their own religion":

  1. Those who are termed ‘Jahil-e-Muqassir’ (lit. ‘culpable ignorant’). These are non-believers to whom the message of Islam has reached and who have understood its truthfulness. However, they are not prepared to accept the truth due to their obstinacy and stubbornness. This group deserves to be punished in Hell.
  2. Those who are termed ‘Jahil-e-Qasir’ (lit. ‘inculpable ignorant’). These are non-believers to whom the message of Islam has not reached, or it has been presented to them in a very incomplete and untruthful manner. Such people will attain salvation if they are truthful to their own religion.[56]

Also like mainstream schools, and unlike Muʿtazila, Twelver Shia hold that Jannah and hellfire "exist at present ... according to the Qur`an and ahadith". However, they will not "become fully apparent and represented" until Judgement Day.[57] As to the differences between Adam and Eve's Garden of Eden, "the heaven or hell of one’s actions which envelopes a person"; and the Barzakh state of "purgatory" in Islam after death and before Resurrection; in Shia Islam, these three "types" of jannah are "all simply manifestations of the ultimate, eternal heaven and hell".[57]

Contemporary debate of non-Muslim fate[edit]

Modernist scholars Muhammad Abduh and Rashid Rida are rejecting the notion that the People of the Book are excluded from Jannah, with reference to Quran 4:123-124.[58] Ghazali distinguished between the "saved" and "those who will attain success". Therefore, righteous non-Muslims will neither enter hell nor Jannah, but will stay in Araf.[59] The Fate of the unlearned is also a matter of dispute within Islamic theology.

Islam theologian Süleyman Ateş argues, Muslims had made the same mistake Jews and Christians made before by claiming Jannah is exclusive to Muslims only. Further he states, that those who believe in God without associating any partners with Him, believe in the hereafter without any doubt and do good and useful deeds can enter paradise, conditions several religions offer. He also refers to the Quran 5:66 that there are good and bad people among any religion, and even not all Muslims may enter paradise.[60]

Further those who regard Jannah as exclusively for Muslims argue, that Islam is the "completed" and "perfected" religion and it is necessary to believe in the whole teaching of God, the prophets and the angels that just can be done by a Muslim.[61]

Quranic names[edit]

Layers of Jannah[edit]

Doors of Jannah[edit]

According to hadith, there are eight doors of Jannah. Their names are as following:

  1. Bāb al-Ṣalāh: For those who were punctual in prayer
  2. Bāb al-Jihād: For those who took part in jihad
  3. Bāb al-Ṣadaqah: For those who gave charity more often
  4. Bāb al-Rayyān: For those who fasted (siyam)
  5. Bāb al-Ḥajj: For those participated in the annual pilgrimage
  6. Bāb al-Kāẓimīn al-Ghayẓ wa-al-‘Āfīn ‘an al-Nās: For those who withheld their anger and forgave others
  7. Bāb al-Aymān: For those who by virtue of their faith are saved from reckoning and chastisement
  8. Bāb al-Dhikr: For those who showed zeal in remembering Allah

Comparison with other religions[edit]

Comparison with Judaism[edit]

Jannah shares the name "Garden of the Righteous" with the Jewish concept of paradise. In addition, paradise in Judaism is described as a garden, much like the Garden of Eden, where people live and walk and dance with God and his angels, wear garments of light, and eat the fruit of the tree of life.[80] Like the feast of Jannah, Jewish eschatology describes the messiah holding a Seudat nissuin, called the Seudat Chiyat HaMatim, with the righteous of every nation at the end time.[81]

Comparison with Christianity[edit]

Jesus in the Gospels uses various images for heaven that are similarly found in Jannah: feast, mansion, throne, and paradise.[82] In Jannah, humans stay as humans. However, the Book of Revelation describes that in heaven Christ “will transform our lowly bodies so that they will be like his glorious body” (Philippians 3:21). God (Allah) does not reside in paradise or heaven. However, in Christianity, the new heavens and earth will be a place where God dwells with humans.

Vision of Don Bosco[edit]

In an alleged private revelation, John Bosco describes visiting a garden beautiful beyond description, with trees made of gemstones and mansions too great to describe. His guide tells him that he's in paradise.[83]

See also[edit]

References[edit]

Explanatory notes[edit]

  1. ^ "Five descriptions are used" in the Quran "in conjunction with Janna, singular or plural: the garden of eternity [al-khuld] (Q 25: 15), the gardens of Firdaws (Q 18: 107), the gardens of refuge [al-ma'wan] (Q 32: 19), the gardens of bliss [al-na'im] (Q 5:65), and the gardens of Eden (Q 9:72). Two are in conjunction with dlir, abode: abode of peace [sallim] (Q 6:127) and abode of repose [qarlir] (Q 40:39); the last is 'iliytn (Q 83: 18).[21]
  2. ^ According to the website Questions on Islam, "The number of the rivers coming from Paradise is mentioned as three in some narrations and four and five in others."
    • Three rivers:"For instance, while explaining the sentence “For among rocks there are some from which rivers gush forth” in verse 74 of the chapter of al-Baqara in his book called Sözler (Words), Badiuzzaman Said Nursi attracts attention to the rivers like the Nile, Tigris and Euphrates and quotes the hadith 'The source of each of those three rivers is in Paradise.'"
    • Four rivers: "In most of the hadith books including Muslim, four rivers that come from Paradise are mentioned."[27]
    For those who think that geography and hydrology have proven that the source of the rivers is in mountains and that its water comes from snow melt and rain, a Badiuzzaman Said Nursi explains that this is untrue: “It is certainly not possible that the mountains could be the actual source of such mighty rivers. For let us suppose the water was cut completely and the mountains each became a conical reservoir, they would only persist a few months before losing the balance to the swift and abundant flow of those large rivers. And the rain, which penetrates only about a meter into the earth, would not be sufficient income for that high expenditure. This means that the springs of these rivers are not something ordinary and natural arising from chance, but that the All-Glorious Creator makes them flow forth from an unseen treasury in truly marvelous fashion. Thus, alluding to this mystery and stating this meaning, it is narrated in a Hadith: 'Each of those three rivers is a drop from Paradise which continuously issues forth from Paradise, as a result of which they are sources of abundance.'”[28]

Citations[edit]

  1. ^ Begley, Wayne E. The Garden of the Taj Mahal: A Case Study of Mughal Architectural Planning and Symbolism, in: Wescoat, James L.; Wolschke-Bulmahn, Joachim (1996). Mughal Gardens: Sources, Places, Representations, and Prospects Dumbarton Oaks, Washington D.C., ISBN 0884022358. pp. 229–231.
  2. ^ "Searchable Hans Wehr Dictionary of Modern Written Arabic" (PDF). giftsofknowledge. p. 138. Retrieved 18 April 2022.
  3. ^ Joseph Hell Die Religion des Islam Motilal Banarsidass Publishe 1915
  4. ^ Thomassen, "Islamic Hell", Numen, 56, 2009: p.401
  5. ^ a b c d e f g h i j k l m n o p q r s t u v w x y z aa ab ac Lange, Christian (2016). Paradise and Hell in Islamic Traditions. Cambridge United Kingdom: Cambridge University Press. ISBN 978-0-521-50637-3.
  6. ^ a b "Eschatology (doctrine of last things)". Britannica. Retrieved 18 April 2022.
  7. ^ Emerick, Yahiya (2011). The Complete Idiot's Guide to Islam (3rd ed.). Penguin. ISBN 9781101558812.
  8. ^ Tom Fulks, Heresy? The Five Lost Commandments, Strategic Book Publishing 2010 ISBN 978-1-609-11406-0 p. 74
  9. ^ Thomassen, "Islamic Hell", Numen, 56, 2009: p.405
  10. ^ Smith & Haddad, Islamic Understanding, 1981: p.86
  11. ^ Lange, Christian. Locating Hell in Islamic Traditions. BRILL. p. 12. ISBN 978-90-04-30121-4.
  12. ^ "Surah Nabaa, Chapter 78". al-Islam. 24 January 2014. Retrieved 23 April 2018.
  13. ^ "english tafsir. Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Qur'an. 78. Surah An Naba (The News)". englishtafsir.com. Retrieved 23 April 2018.
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Bibliography[edit]

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