Jannah
In Islam, Jannah is the place of the righteous in the afterworld, their final and permanent abode. According to one count, the word appears 147 times in the Qur'an. Belief in the afterlife is one of the six articles of faith in Islam and is a place in which "believers" will enjoy pleasure, while the disbelievers will suffer in jahannam. Both jannah and jahannam are believed to have several levels, the higher the more desirable. In the case of jannah, the higher levels are higher in prestige and pleasure, while in the case of jahannam, the lower levels have more severe and excruciating punishments. The afterlife experiences are described as physical, psychic and spiritual.
Jannah is described with physical pleasures such as gardens, beautiful houris, wine that has no aftereffects, and "divine pleasure". Their reward of pleasure will vary according to the righteousness of the person. The characteristics of jannah often have direct parallels with those of jahannam. The pleasure and delights of jannah described in the Qu'ran, are matched by the excruciating pain and horror of jahannam.
Jannah is also referred to as the abode of Adam and Eve before their expulsion. Muslims believe jannah and jahannam co-exist with the temporal world, rather than being created after Judgement Day. Humans may not pass the boundaries to the afterlife, but the afterworld may interact with the temporal world of humans.
According to some Islamic teachings, there are two categories of the people of heaven: those who go directly to it and those who enter it after enduring some torment in hell; consequently the people of hell are also of two categories: those who stay there temporarily and those who stay there forever.
Terminology
Jannah is found frequently in the Qur'an and often translated as "heaven" in the sense of an abode in which believers are rewarded in afterlife. Another word, سماء samāʾ also found frequently in the Quran and translated as "heaven", has the meaning of sky above or the celestial sphere. The Qu'ran describes both samāʾ and jannah as being above this world.Jannah is also frequently translated as "paradise", but another term with a more direct connection to that term is also found, ', the literal term meaning paradise, which was borrowed from the Persian word ', which is also the source of the English word "paradise". ' is used in Qu'ran 18:107 and 23:11 and also designates the highest level of heaven.
In contrast to jannah, the words jahannam|, ', ', ', and other terms are used to refer to the concept of hell. There are many Arabic words for both heaven and hell that also appear in the Qu'ran and in the hadith. Most of them have become part of Islamic beliefs.
Jannah is also used as the name of the Garden of Eden in which Adam and Hawa dwelt.
Salvation/inhabitants
Scholars do not all agree on who will end up in jannah, and the criteria for whether or not they will. Issues include whether all Muslims, even those who've committed major sins, will end up in jannah; whether any non-Muslims will go there or all go to jahannam.Inhabitants according to Quran
The Quran specifies the qualities for those allowed to inhabit jannah as: "those who refrain from doing evil, keep their duty, have faith in God's revelations, do good works, are truthful, penitent, heedful, and contrite of heart, those who feed the needy and orphans and who are prisoners for God's sake."Another source gives as the basic criterion for salvation in the afterlife more detail on articles of faith: the belief in the oneness of God, angels, revealed books, messengers in Islam|messengers], as well as repentance to God, and doing good deeds. All these qualities are qualified by the doctrine that ultimately salvation can only be attained through God's judgment.
Angels, devils, and jinns
The idea that jinn as well as humans could find salvation was widely accepted, based on the Quran where the saved are promised maidens "untouched before by either men or jinn" – suggesting to classical scholars al-Suyūṭī and al-Majlisī that jinn also are provided their own kind of houri maidens in paradise. Like humans, their destiny in the hereafter depends on whether they accept God's guidance. Angels, on the other hand, because they are not subject to desire and so are not subject to temptation, work in paradise serving the "blessed" guiding them, officiating marriages, conveying messages, praising them, etc. The devils cannot return to paradise, because Islamic scripture states that their father, the fallen angel Iblis, was banished, but never suggests that he or his offspring were forgiven or promised to return.The eschatological destiny of these creatures is summarized in the prophetic tradition: "One kind of beings will dwell in Paradise, and they are the angels; one kind will dwell in Hell, and they are the demons; and another kind will dwell some in Paradise and some in Hell, and those are the jinn and the humans."
Salvation of non-Muslims
Muslim scholars disagree about exact criteria for salvation of Muslim and non-Muslim. Although most agree that Muslims will be finally saved – shahids who die in battle, are expected to enter paradise immediately after death – non-Muslims are another matter.Muslim scholars arguing in favor of non-Muslims' being able to enter paradise cite the verse:
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:
Historically, the Ash'ari school of theology was known for having an optimistic perspective on salvation for Muslims, but a very pessimistic view of those who heard about Muhammad and his character, yet rejected him. The Maturidi school also generally agreed that even sinners among Muslims would eventually enter paradise, but its unclear whether they thought only Muslim would go to jannah, or if non-Muslims who understood and obeyed "God's universal law" would be saved also. The Muʿtazila school held that free will and individual accountability was necessary for divine justice, thus rejecting the idea of intercession by Muhammad on behalf of sinners. Unlike other schools it believed Jannah and Jahannam would be created only after Judgement Day. Like most Sunni, Shia Islam hold that all Muslims will eventually go to jannah, and like the Ash'ari school, believe heedless and stubborn unbelievers will go to hell, while those ignorant of the truth of Islam but "truthful to their own religion", will not. Modernist scholars Muhammad Abduh and Rashid Rida rejected the notion that the People of the Book are excluded from jannah, referring to another verse.
- ˹Divine grace is˺ neither by your wishes nor those of the People of the Book! Whoever commits evil will be rewarded accordingly, and they will find no protector or helper besides Allah. But those who do good—whether male or female—and have faith will enter Paradise and will never be wronged ˹even as much as˺ the speck on a date stone.
Descriptions, details, and organization
Delights
Inside jannah, the Quran says the saved "will have whatever they wish for, forever";. Other verses give more specific descriptions of the delights 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 them are fruits, palm trees, and pomegranates.
... In all Gardens will be noble, pleasant mates
...˹They will be˺ maidens 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?
Smith and Haddad summarize some of the Quranic pleasures:
Choirs of angels will sing in Arabic, the streets will be as familiar as those of the dwellers' own countries, inhabitants will eat and drink 100 times more than earthly bodies could hold and will enjoy it 100 times more, their rooms will have thick carpets and brocade sofas, on Fridays they will go to a market to receive new clothing to enhance their beauty, they will not suffer bodily ailments or be subject to functions such as sleeping, spitting, or excreting; they will be forever young.
As the gates of jannah are opened for the arrival of the saved into jannah they will be greeted by angels announcing, "Peace be upon you, because ye have endured with patience; how excellent a reward is paradise!".
Inside there will be neither too much heat nor bitter cold; there will be fountains, abundant shade from spreading tree branches green with foliage. They will be passed a cup full of wine "wherefrom they will get aching of the head” , and "which leads to no idle talk or sinfulness",
and every meat and trees from which an unceasing supply of fruits grow, "that looks similar ˹but tastes different˺"; adornment with golden and pearl bracelets and green garments of fine silk and brocade ; attended upon by , servant-boys like spotless pearls.
While the Quran never mentions God being in the Garden, the faithful are promised the opportunity to gaze upon His face, something the inhabitants of the Fire will be deprived of.
Inhabitants will rejoice in the company of any parents, spouses, and children who were admitted to paradise —conversing and recalling the past.
;Non-physical pleasures
While the Quran is full of "graphic" descriptions of the "physical pleasures" for the inhabitants of the Garden, it also states that the "acceptance
from God" felt by the inhabitants "is greater" than the pleasure of the Gardens, the true beauty of paradise, the greatest of all rewards, surpassing all other joys. On the day on which God brings the elect near to his throne, "some faces shall be shining in contemplating their Lord".
The visit is described as Muhammad leading the men and Fatimah leading the women to approach the Throne, "which is described as a huge esplanade of musk". As "the veil of light before the Throne lifts, God appears with the radiance of the full moon, and His voice can be heard saying, 'Peace be upon you.'"
Hadith include stories of the saved being served an enormous feast where "God Himself is present to offer to His faithful ones delicacies kneaded into a kind of pancake". In another series of narratives, God personally invites the inhabitants of Jannah "to visit with Him every Friday".
;Houri
"Perhaps no aspect of Islamic eschatology has so captured the imagination" of both "Muslims and non-Muslims" as houri. Men will get untouched Houri in paradise, virgin companions of equal age and have large, beautiful eyes. Houri have occasioned "spectacular elaborations" by later Islamic eschatological writers, but also "some derision by insensitive Western observers and critics of Islam".
The Quran also states the saved "will have pure spouses," , accompanied by any children that did not go to Jahannam, and attended to by servant-boys with the spotless appearance similar to a protected pearls.
Despite the Quranic description above, Houris have been described as women who will accompany faithful Muslims in Paradise. 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.
Size, geography and structure
The Qur'an describes paradise as a "great kingdom" stretching out over and above the entire world, and "lofty".Paradise is "as vast as the heavens and the earth". There are four rivers: one each of water, milk, honey, and wine.
Despite the details given in the Quran about jannah/garden, "nowhere" is there found "an ordered picture of the structure" of the abode. "For the most part Islamic theology has not concerned itself with questions about the location and structure of the Garden and the Fire on the understanding that only God knows these particulars."
Layers/levels
On the basis of "several scriptural suggestions", scholars have created "a very detailed structure" of paradise, but there is more than one, and not all of the traditions on location of paradise and hell "are easily pictured or indeed mutually reconcilable".For example, Qu'ran 23:17 states "We created above you seven paths " from which is drawn a heaven of seven tiers. 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".
Some descriptions of jannah/the garden indicate that the most spacious and highest part of the Garden, firdaws, which is directly under the throne and the place from which the four rivers of paradise flow. Others say the uppermost portion is either the garden of Eden or 'Iliyi and that is the second level from the top.
Another possibility is that there are four separate realms of the blessed, of which either Firdaws or Eden is the uppermost. This is based on Surah 55,
which talks about two gardens:. All descriptions following
this verse are of things in pairs, – two fountains flowing, fruit of every kind
in pairs, beside these two other gardens with two springs.
Still others have proposed that the seven levels suggested by the Qur'an are the seven heavens, above which is the Garden or final abode of felicity, while many see paradise as only one entity with many names.
One version of the layered garden conceptualization describes
the highest level of heaven as being said to be so close that its inhabitants could hear the sound of God's throne above. This exclusive location is where the messengers, prophets, Imams, and martyrs dwell. Al-Suyuti and Kitāb aḥwāl al-qiyāma each gives names to the levels that do not always coincide.
Gates/doors
Two verses of the Quran mention "gates" or "doors" as the entrance of paradise, but say nothing about their number, names or any other characteristics.- "To those who reject Our signs and treat them with arrogance, no opening will there be of the gates of heaven..."
- "And those who kept their duty to their Lord will be led to Paradise in groups till when they reach it, and its gates will be opened"
In traditions, each level of the eight principal gates of Paradise is described as generally being divided into a hundred degrees guarded by angels. The highest level is known as or Illiyin. Entrants will be greeted by angels with salutations of peace or As-Salamu Alaykum.
Jannah is accessible vertically through its gates, by ladders , or sky-ropes. However, only select beings such as angels and prophets can enter. Iblis and devils are kept at bay by angels who throw stars at them, whenever they try to climb back to heaven. Notably and contrary to many Christian ideas on heaven, God does not reside in paradise.
Rivers
A few hadith name four rivers in paradise, or coming from paradise, as: Saihan, Jaihan, Furat and Nil. Salsabil is the name of a spring that is the source of the rivers of Rahma and Al-Kawthar. Sidrat al-Muntaha is a Lote tree that marks the end of the seventh heaven, the boundary where no angel or human can pass. Muhammad is supposed 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 took the fruit, argued he had only a vision instead.Literal or allegorical
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 "to be real and specific, anticipating them" with joy or terror, although this view "has generally not insisted that the realities of the next world will be identical with those of this world".
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. Although early Sufis, such as Hallaj, took the descriptions of Paradise literal, later Sufi traditions usually stressed out the allegorical meaning.
Eternal, not temporal
While some Quranic verses suggest hellfire is eternal and some that its punishment will not necessarily be forever for Muslims who committed grave sins, verses on Jannah are less ambiguous. Eternality assured in verses about paradise such as Qu'ran 3:198, 4:57, and 57:12, which say that the righteous will be khālidūn fīhā, and Qu'ran 35:35, which describes the reward of dār al-maqāma . Consequently, neither "theologians nor the traditionalists" have had any doubts about the eternal nature of paradise or the residence of the righteous in it.Other characteristics
To classical scholars on the afterlife al-Suyūṭī and al-Majlisī, one of the characteristics of Jannah is that events are not "frozen in one eternal moment", but form cycles of "endless repetition" and "unceasing self renewing clockwork". For example, when a fruit is plucked from a tree, a new fruit immediately appears to takes its place; when a hungry inhabitant sees a bird whose meat they would like to eat it falls already roasted into their hands, and after they are done eating, the bird "regains its form shape and flies away"; houri regain their virginity after being deflowered by one of the saved, but they also grow like fruit on trees or plants on the land and "whenever one of them is taken" by one of the saved in paradise one for his pleasure, "a new one springs forth in her place".Garden of Eden and Paradise
Muslim scholars differ on whether the Garden of Eden, in which Adam and Eve dwelled before being expelled by God, is the same as the afterlife abode of the righteous believers: paradise. Most scholars in the early centuries of Islamic theology and the centuries onwards thought it was and that indicated that paradise was located on earth. It was argued that when God commanded Adam to "go down" from the garden, that did not indicate a vertical movement, but instead was used in the same sense as Moses telling Israelites to "go down to Egypt".However, as paradise came over the centuries to be thought of more and more as "a transcendent, otherworldy realm", the idea of it being located somewhere on earth fell out of favor. The Garden of Eden, on the other hand lacked many transcendent, otherworldy characteristics. Al-Balluti reasoned that the Garden of Eden lacked the perfection and eternal character of a final paradise: Adam and Eve lost the primordial paradise, while the paradisical afterlife lasts forever; if Adam and Eve were in the otherworldly paradise, the devil could not have entered and deceive them since there is no evil or idle talk in paradise; Adam slept in his garden, but there is no sleep in paradise.
Many adherences of the Muʿtazila, also refused 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. 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.
Islamic exegesis regards Adam and Eve's expulsion from paradise not as punishment for disobedience or a result from abused free will on their part, but as part of God's wisdom and plan for humanity to experience the full range of his attributes, his love, forgiveness, and his creation's power. By experiencing hardship, they better appreciate paradise and its delights. Khwaja Abdullah Ansari describes Adam and Eve's expulsion as ultimately caused by God, since man has no choice but to comply to God's will. However, that does not mean that complying is not a "sin" and that humans should not blame themselves for it. That is exemplified by Adam and Eve in the Quran