DESCRIPTION OF PARADISE & ITS PEOPLE

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.

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]

SEEING ALLAH (SWT) IN PARADISE

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]

HEAVEN: WHAT IS THE STATUS OF WOMEN IN HEAVEN?

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.

HOOR

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.

WHAT IS 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" [108]
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]
(c) Tooba.
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.