Paradise & Hell

[Abu Sarah]

Paradise & Hell​

• • Who goes to heaven?.
• • The people of Paradise will remember the life of this world.
• • Is there anyone in Paradise now?.
• • Why are some things forbidden in this world when they are permitted in Paradise?.
• • Will children who die young go to Paradise or Hell?.
• • If a woman marries more than one husband, which one will she be with in Paradise?.
• • Names of Hell.
• • Will there be animals in Paradise? .
• • Paradise and Hell exist and they will abide so long as Allaah wills them to abide.
• • The meaning of the verse, “They will dwell therein for all the time that the heavens and the earth endure, except as your Lord wills” [Hood 11:107].
• • Why will there be more women in Hell than men? .
• • What is the ruling on drawing artistic impressions of Paradise.
• • How old will people be in Paradise? .
• • Objection to the fact that a man will have hoor ‘iyn who will share her husband with her .
• • Hell will never cease to exist and neither will its people.
• • The degrees and levels of Paradise and Hell, and the deeds that take one to them .
• • The people of Hell will abide therein forever .
• • What will happen to a woman in Paradise if her husband is one of the people of the Fire?.
• • Description of al-hoor al-‘iyn in the Qur’aan and Sunnah.
• • How can Iblees be punished with fire when he has been created from it?.
• • Is Arabic the language of the people of Paradise?.
• • The people of Paradise are free from deformities and physical faults.

 

[Abu Sarah]

Who goes to heaven?​

Praise be to Allaah.

We have been told by the Creator of Heaven of the qualities of those who will go to Heaven. We read in Verse 40 of Surat al-Mumin, or the Believer: "...and he that works a righteous deed – Whether man or woman – And is a believer – Such will enter the garden (of bliss): therein will they have abundance without measure".

We also read in Verses 13 and 14 of Surat al-Ahqaf: (Verily those who say, "Our Lord is Allah", and remain firm (on that path), - On them shall be no fear, nor shall they grieve (13) Such shall be companions of the garden, dwelling therein (for aye): a recompense for their (good) deeds. (14)).

And in Verse 60 of Surat Maryam, or Mary: ("Except those who repent and believe, and work righteousness: for those will enter the garden and will not be wronged in the least. (60) )

All those who submit to Allah, do what He asked and avoid what He proscribed will go to Heaven.

Sheikh Muhammed Salih Al-Munajjid

The people of Paradise will remember the life of this world ​

In Paradise will the servants of Allah remember the Previous world, and therefore, be able to desire Things that they desired on earth?​

Praise be to Allaah.

There is evidence in the Qur’aan that the people of Paradise will remember the life of this world. For example, in Soorat al-Toor,

Allaah tells us (interpretation of the meaning):

"And some of them draw near to others, questioning, saying: ‘Aforetime, we were afraid with out families (of the punishment of Allaah). But Allaah has been gracious to us, and has saved us from the torment of the Fire. Verily, we used to invoke Him (Alone) before. Verily, He is the Most Kind, the Most Merciful." [al-Toor 52:25-28]


They will also remember the evil people who tried to make the people of faith have doubts and called them to kufr.

Allaah says (interpretation of the meaning):

"Then they will turn to one another, mutually questioning. A speaker of them will say, ‘Verily, I had a companion (in the world), who used to say, "Are you among those who believe (in resurrection after death), (that) when we die and become dust and bones, shall we indeed (be raised up) to receive reward or punishment (according to our deeds)?"
[al-Saffaat 37:50-53]


They will remember the trials and tribulations they went though in this world, with regard to themselves, their children, their families and their wealth, and they will say joyfully:

"… ‘All praise and thanks be to Allaah, Who has removed from us (all) grief. Verily, our Lord is indeed Oft-Forgiving, Most Ready to appreciate (good deeds and to recompense).’" [Faatir 35:34]


They will also be reminded of this life when they see the fruits which will resemble those which they used to eat in this world, but whose size and taste are different.

Allaah says (interpretation of the meaning):

"… Every time 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]


They will also recall their du’aa’s in times of hardship, when they raised their hands to heaven asking for their deeds to be accepted and for help to do righteous deeds and to be included among those who would inherit blessings.

Allaah says (interpretation of the meaning):

"And some of them draw near to others, questioning, saying: ‘Aforetime, we were afraid with out families (of the punishment of Allaah). But Allaah has been gracious to us, and has saved us from the torment of the Fire. Verily, we used to invoke Him (Alone) before. Verily, He is the Most Kind, the Most Merciful." [al-Toor 52:25-28]


As regards the matter of them desiring something like the blessings of this world, they will in fact desire something better than that, because even the person who is the lowest in status in Paradise will enjoy something like ten times the joys of this world.

‘Abdullaah ibn Mas’ood said: "The Messenger of Allaah (peace & Blessings of Allaah be upon Him) said: ‘I know who will be the last person to be brought out of Hell and the last person to enter Paradise. It will be a man who will come out of Hell crawling. Allaah will say to him, "Go and enter Paradise." So he will go there and think that it is full, so he will come back and say, "O Lord, I found it full." Allaah will say to him a second time, "Go and enter Paradise." So he will go there and think that it is full, so he will come back and say, "O Lord, I found it full." Allaah will say to him, "Go and enter Paradise, for there you will have something like the world and ten times more." The man will say, "Are You making fun of me (or are You laughing at me), and You are the King of all?"’ - and I saw the Messenger of Allaah (peace & Blessings of Allaah be upon Him) smiling so broadly that his back teeth could be seen. He used to say, ‘That is the person who is lowest in status in Paradise.’"
[Agreed upon; this version is reported by Muslim, no. 272]


Everything that the people of Paradise desire will be theirs,

as Allaah says (interpretation of the meaning):

"… (there will be) therein all that one’s inner-self could desire, all that the eyes could delight in, and you will abide therein forever."
[al-Zukhruf 43:71]


A number of ahaadeeth state that the people of Paradise will have their desires for children or to grow things fulfilled, without having to wait for them.

Abu Hurayrah reported that the Prophet (peace& Blessings of Allaah be upon Him) was speaking about the people of Paradise one day when a Bedouin was present. He described how a man of the people of Paradise will ask his Lord’s permission to grow some plants. (In Arabic, the past tense is used here to show that this will undoubtedly happen). Allaah will ask him, "Do you not already have all that you want?" He will say, "Yes, but I like to grow things." So he will go and plant his seeds, and within the blinking of an eye they will grow, ripen, be harvested and piled up like mountains. Allaah will say, "Here you are, O son of Adam, nothing makes you satisfied!" The Bedouin said, "O Messenger of Allaah, you will find that he is either from Quraysh or the Ansaar, for they are the ones who like to grow things; we don’t like to grow anything!" The Prophet (peace& Blessings of Allaah be upon Him) smiled broadly.

(Reported by al-Bukhaari, 6965).


Ibn Hijr reported the following hadeeth in Fath al-Baari; from it we learn that whatever worldly desires one wishes for in Paradise can be fulfilled.
Abu Sa’eed al-Khudri reported that the Messenger of Allaah (peace & Blessings of Allaah be upon Him) said: "If the believer in Paradise wishes for a child, it will be conceived and delivered, and will grow to the desired age in an instant."
(Reported by al-Tirmidhi, 2487. Abu ‘Eesaa said: This is a ghareeb hasan hadeeth; see also Saheeh al-Jaami’, 6649)

We ask Allaah to make us among the people of Paradise by His Grace and Mercy. And Allaah knows best.

Sheikh Muhammed Salih Al-Munajjid

Is there anyone in Paradise now?​

Is anyone in heaven right now (not prophets , angels etc) ? Or are we all waiting for the 'Day of Judgment' before entering heaven or hell I have heard some references to people who have seen heaven or are in heaven now or went to heaven and saw how it was Again, I am not including prophets and angels to this list of people ​

Praise be to Allaah.
Allaah has created Paradise and its creation is complete, because He says in a hadeeth qudsi: "I have prepared for My righteous slaves that which no eye has seen…" And because the Messenger (peace and blessings of Allaah be upon him) saw it on the night of the Israa' and Mi'raaj, and because of other proofs (daleel).

Will any humans enter it before the Day of Resurrection?

There are two aspects to this:

1. Entering it in spirit only, as is the case with the dead. This is proven in the case of the Prophets, and of the martyrs (shuhadaa') whose souls are in the crops of green birds which roam about in Paradise. This is also known from the ahaadeeth in which the Prophet (peaceand blessings of Allaah be upon him) describes how he entered Paradise in dreams, which has to do with the soul or spirit.

2. With regard to entering Paradise in both body and soul, this will happen on the Day of Resurrection for both humans and jinn. The only exception to this is Adam (peace be upon him) who was in Paradise before he came down to this earth, as was mentioned by Ibn al-Qayyim and others. And Allaah knows best.


Sheikh Muhammed Salih Al-Munajjid

Why are some things forbidden in this world when they are permitted in Paradise?​

Before I get to my question, I would like to introduce myself a little. I am a muslim girl in Sweden, who got a question from a christian person.
I've asked everyone around me and tried to find the answer by looking in books, internet, but unfortunately whithout any results.The question was about huriyat (several women), according to what I've heard it is several women that the muslim men will be "awarded" with,in janna(heaven).I don't know if this information is right, but if you could give me a little bit more information about this, I would be thankful. The main question is: -Why does Islam encourage something in janna(heaven), which is forbidden here on earth?. Whith that he means, that a relationship outside
marriage is according to Islam- haram (forbidden), if they(muslim men)avoid this on earth, they will be awarded with huriyat in janna. Isn't that very strange? Unfortunately a know very little about this subject, I don't know where he got this question, but I am sure there is a logical explanation for this question, which I hope to find answer to.
I would be very grateful, if you could help me with this question, thank you for your time!​

Praise be to Allaah.
In His Holy Book, Allaah has mentioned Paradise and what He has prepared therein. He has mentioned the attributes of Paradise and of its people in numerous places in the Qur’aan, such as the aayaat (interpretation of the meaning):

“Therein will be a running spring.
Therein will be thrones raised high.
And cups set at hand.
And cushions set in rows.
And rich carpets (all) spread out”
[al-Ghaashiyah 88:12-16]

“But for him who fears the standing before his Lord, there will be two Gardens (i.e. in Paradise).
Then which of the Blessings of your Lord will you both (jinn and men) deny?
With spreading branches.
Then which of the Blessings of your Lord will you both (jinn and men) deny?
In them (both) will be two springs flowing (free).
Then which of the Blessings of your Lord will you both (jinn and men) deny?
In them (both) will be every kind of fruit in pairs.”
[al-Rahmaan 55:46-52]


“Wherein both will be Qaasiraat ut-Tarf [chaste females (wives) restraining their glances, desiring none except - their husbands], with whom no man or jinni has had Tamth [sexual intercourse] before them.
Then which of the Blessings of your Lord will you both (jinn and men) deny?

(In beauty) they are like rubies and coral.”
[al-Rahmaan 55:56-58]

“Hoor (beautiful, fair females) guarded in pavilions”
[al-Rahmaan 55:72]

“And (there will be) Hoor (fair females) with wide lovely eyes (as wives for Al-Muttaqoon – the pious).
Like unto preserved pearls.
A reward for what they used to do.”
[al-Waaqi’ah 56:22-24]


There are many saheeh ahaadeeth from the Prophet (peaceand blessings of Allaah be upon him) which describe the women of Paradise and state that they will be prepared on the Day of Resurrection for the muttaqoon (pious). Among these ahaadeeth is the hadeeth of Abu Hurayrah (may Allaah be pleased with him) who said, the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“The first group to enter Paradise will look like the moon on the night when it is full, then those who follow them will look like the brightest star in the sky; they will not urinate or defecate or spit or blow their noses. Their combs will be of gold and their sweat will be musk and their incense-burners will be pearls. Their wives will be al-hoor al-‘iyn. Their appearance will be the same and they will look like their father Adam who was sixty cubits tall.”
(Saheeh al-Jaami’, 2015).


It was also reported that he (peace and blessings of Allaah be upon him) said: “A tent will be a pearl sixty miles high, in each corner of which will be a wife for the believer whom no one else will see.”

(Saheeh al-Jaami’, 3357).


In these ahaadeeth the women of Paradise are mentioned who have been prepared for the men. In His Book, Allaah called them al-Hoor. Al-Hoor is the plural of Hooraa’ .

Al-Qurtubi said in al-Ahkaam (17/12): “(This means) a woman in whose eyes the white is intensely white and the black is intensely black.” We believe in that with absolute faith uncontaminated with any doubts. It is part of the essentials of our belief. For more information see Saheeh al-Bukhaari, Kitaab Bad’ al-Khalq, Baab Sifat al-Jannah; and Saheeh Muslim, Abwaab Sifat al-Jannah; and Sifat al-Jannah by Abu’l-Na’eem al-Isfahaani, which describes the women of the people of Paradise and their beauty.
With regard to the question about why Islam encourages and gives glad tidings of things in Paradise which are forbidden in this world, such as men having intimate relationships with women outside of the framework of marriage – before we answer this question, we must make a serious point, which is that Allaah forbids whatever He wills in this world to its people, for He is the Creator and Sovereign of these things, so it is not permissible for anyone to object to the ruling of Allaah on the basis of his foolish thinking and imperfect understanding. The ruling and the decision of the matter, before and after, is only with Allaah, and there is none who can overturn His ruling, may He be glorified and exalted.

With regard to the question of why Allaah forbids some things in this world, then in the Hereafter will permit them as a reward to those who abstained from them (such as wine, zinaa, wearing silk for men, etc.), this is what Allaah wills to give as a reward to those who obey Him and patiently strive in this world.

Allaah says (interpretation of the meaning):
“Is there any reward for good other than good?” [al-Rahmaan 55:60]


With regard to the reason why these things are forbidden, there follow a few important points:

Firstly:

We do not necessarily know all the reasons why things are forbidden. There are some reasons which we do not know. The basic principle is to accept and submit to the texts even if we do not know the reason, because submission is the point of Islam which is based on complete obedience to Allaah, may He be exalted.

Secondly:

Some of the reasons for the prohibitions may be clear to us, such as the corruptions that result from zinaa, e.g., the mixing of lineages, the spread of fatal diseases and so on. When Islam forbids unlawful relationships, the intention is to protect people’s lineage and honour, which may not mean anything to the kaafirs and immoral people, who jump on one another like donkeys, with a boyfriend having intercourse with his girlfriend and people having intercourse with their own relatives and so on, as if they are in the jungle. Indeed, they are worse than animals, for some animals refuse to do such a thing, but these people do not refuse and do not care. As a result of this promiscuity, the ties that bind society disintegrate and it becomes filled with fatal sexual diseases which are an indication of the wrath of Allaah towards those who violate His sacred limits and make permissible that which is forbidden.

This is unlike the relationship of a man with the Hooris in Paradise – which is what has been asked about here – for we may note that in the case of a promiscuous woman in this world, her honour is readily available to all and she has no religious commitment or shame. She is not bound by a lawful relationship to one person. So men and women have intercourse with whomever they want, with no restrictions of religion or morality. But the hooris in Paradise are restrained and restricted to their husbands to whom Allaah has given them as a reward for their patience in abstaining from haraam things in this world.

As Allaah says (interpretation of the meanings):
“Hoor (beautiful, fair females) guarded in pavilions”
[al-Rahmaan 55:72]

“with whom no man or jinni has had Tamth [sexual intercourse] before them.” [al-Rahmaan 55:56]


The hoori is a wife for the man, as Allaah says (interpretation of the meaning):
“… and We shall marry them to Hooris [female fair ones] with wide, lovely eyes…” [al-Dukhaan 44:54].


And they will be confined to their husbands, and no one else will have a share in them.


Thirdly:

Allaah – who has declared that in this world a man is not permitted to have more than four wives at one time – is the One Who will bless the people of Paradise with whatever He wills of al-hoor al-‘iyn. So there is no contradiction between what is forbidden in this world and in the Hereafter, because the rulings of each are different, in accordance with what the Lord wills. Undoubtedly the Hereafter is far better and more lasting than this world.

Allaah says (interpretation of the meaning):

“Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world’s life; but Allaah has the excellent return (Paradise with flowing rivers) with Him.
Say: ‘Shall I inform you of things far better than those? For Al-Muttaqoon (the pious) there are Gardens (Paradise) with their Lord, underneath which rivers flow. Therein (is their) eternal (home) and Azwaajun Mutahharatun (purified mates or wives). And Allaah will be pleased with them. And Allaah is All-Seer of the (His) slaves.’”
[Aal ‘Imraan 3:14-15]


Fourthly:

This prohibition may be a kind of test from Allaah to His slaves, to see whether they will obey these commands and avoid that which He has forbidden. The test could not be with regard to something for which people have no inclination and which they do not like; it has to be with regard to something to which they are inclined and attracted. This testing may include wealth – will a person take from that which is permitted and dispose of it in manners which are permitted, and will he fulfil the rights which Allaah has over it? The test with regard to women is: will he restrict himself to that which Allaah has permitted him of women, and will he lower his gaze and avoid seeking pleasure in that which Allaah has forbidden. It is an aspect of Allaah’s mercy – may He be exalted and glorified – that He does not forbid something to which people are inclined without allowing something of that nature and there is much which is permitted.


Fifthly:

The rulings (ahkaam) of this world are not like the rulings of the Hereafter. The wine of this world causes people to lose their minds, unlike the good wine of the Hereafter which does not make people lose their minds or cause headaches or stomachaches. What Allaah has prepared for the believers of women on the Day of Resurrection as a reward for their obedience is not like zinaa which violates people’s honour, confuses lineages, spreads diseases and leads to regret. The women of Paradise are pure and good; they will never die or get old, unlike the women of this world.

Allaah says (interpretation of the meaning):
“Verily, We have created them (maidens) of special creation.
And made them virgins.
Loving (their husbands only), (and) of equal age”
[al-Waaqi’ah 56:35]


We ask Allaah to bless us with the best of this world and the next, and to help us to be obedient to His commands and to have certain faith in His reward and to keep us safe from His punishment. And Allaah knows best.

Sheikh Muhammed Salih Al-Munajjid

 

[Abu Sarah]

Will children who die young go to Paradise or Hell? ​

Will ALL children that died before the age of account go to jena OR will only the children of the muslim parents?​

Praise be to Allaah.

We may divide this issue, in sha Allaah, into two parts:

Firstly: the fate of the children of the Muslims.

Secondly: the fate of the children of the kuffaar.

With regard to the first part, the fate of the children of the Muslims:

Ibn Katheer (may Allaah have mercy on him) said: With regard to the children of the believers, there is no dispute among the scholars. Al-Qaadi Abu Ya’laa ibn al-Farraa’ al-Hanbali narrated that Imaam Ahmad said: there is no dispute concerning the fact that they will be among the people of Paradise. This is what is well known among people (i.e., the majority of scholars) and this is what we are definitely sure about, in sha Allaah. (Tafseer al-Qur’aan al-‘Azeem, 3/33).


Imaam Ahmad (may Allaah have mercy on him) said: who has any doubts that the children of the Muslims will be in Paradise?!
He also said: there is no difference among them on this matter.
(Haashiyat Ibn al-Qayyim ‘ala Sunan Abi Dawood, 7/83).


Imaam al-Nawawi said: the reliable Muslim scholars agreed that any Muslim child who dies will be among the people of Paradise, because he was not responsible (i.e., had not yet reached the age of account).
(Sharh Muslim, 16/207).


Al-Qurtubi said: the view that they will be in Paradise is the view of the majority. And he said: some scholars denounced any dispute concerning them. (al-Tadhkirah, 2/328).


With regard to the second part, the fate of the children of the kuffaar:
The scholars differed concerning this matter, and there are several views:
That they will be in Paradise. Some of them said, they will be in al-A’raaf [a place between Paradise and Hell]. And the reason why it was said that they will be in Paradise is because this is the ultimate destiny of the people of al-A’raaf. This is the view of the majority of scholars, as reported from them by Ibn ‘Abd al-Barr in al-Tamheed, 18/96.

Their evidence (daleel):

The hadeeth of Samurah (may Allaah be pleased with him), that the Prophet (peaceand blessings of Allaah be upon him) saw the children of the Muslims and the children of the Mushrikeen with Ibraaheem (peace be upon him). Narrated by al-Bukhaari, 6640.


Hasnaa’ bint Mu’aawiyyah from Bani Suraym said: my paternal uncle told me: I said, O Messenger of Allaah, who will be in Paradise? He said: Prophets will be in Paradise, martyrs will be in Paradise, infants will be in Paradise and baby girls who were buried alive will be in Paradise. Narrated by Imaam Ahmad, 5/409; classed as da’eef by al-Albaani in Da’eef al-Jaami’, 5997.


That they will be with their parents in Hell. Al-Qaadi Abu Ya’laa attributed this view to Ahmad! But Shaykh al-Islam (Ibn Taymiyah) pointed out that this was a grave error. See Haashiyat Ibn al-Qayyim ‘ala Sunan Abi Dawood, 7/87.

Their evidence (daleel):

Salamah ibn Qays al-Ashja’i said: my brother and I came to the Prophet (peaceand blessings of Allaah be upon him) and said that our mother had died during the Jaahiliyyah, and that she had honoured her guests and upheld the ties of kinship, but that she had buried alive a sister of ours during the Jaahiliyyah who had not reached the age of puberty. He said: the one who was buried and the one who buried her are in Hell, unless Islam reached the one who buried the child alive and she became Muslim.
The hadeeth was classed as hasan by Ibn Katheer in al-Tafseer, 3/33, and before him by Ibn ‘Abd al-Barr in al-Tamheed, 18/120.

There are other ahaadeeth, but they are da’eef (weak).

Not giving any opinion on this matter. This is the view of Hammaad ibn Zayd, Hammaad ibn Salamah, Ibn al-Mubaarak and Ishaaq ibn Raahawayh.

Their evidence (daleel):
According to Ibn ‘Abbaas, the Prophet (peaceand blessings of Allaah be upon him) was asked about the children of the mushrikeen, and he said, “Allaah knows best what they would have done.” Narrated by al-Bukhaari, 1383, and Muslim, 2660.

There is a similar hadeeth narrated by Abu Hurayrah. Narrated by al-Bukhaari, 1384, and Muslim, 2659.

Some scholars say that they (the children of the mushrikeen) will be the servants of the people of Paradise.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: there is no basis for this view. (Majmoo’ al-Fataawaa, 4/279)

I say: concerning this there was a hadeeth narrated by al-Tabaraani and al-Bazzaar, but it was classed as da’eef by the imaams – including al-Haafiz ibn Hajar in al-Fath, 3/246.


That they will be tested in the Hereafter, and whoever obeys Allaah will enter Paradise, and whoever disobeys Him will enter Hell. This is the view of the majority of Ahl al-Sunnah wa’l-Jamaa’ah, as transmitted by Abu’l-Hasan al-Ash’ari, and it is the opinion of al-Bayhaqi and many other researchers. It is also the opinion favoured by Shaykh al-Islam Ibn Taymiyah. He said that this is what is implied by the texts of Imaam Ahmad, and is the view regarded as most correct by al-Haafiz Ibn Katheer. He said: this view reconciles all the reports, and all the ahaadeeth quoted above support one another. Al-Tafseer, 3/31.


Their evidence:

Anas said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Four (kinds of people) will be brought forth on the Day of Resurrection: the infant, the insane, the one who died during the Fatrah (the period between two prophets) and the very old man. All of them will speak in their own defence, then the Lord, may He be blessed and exalted, will say to a neck of Hell, ‘Come forth!’ and He will say to them, ‘I used to send Messengers to My slaves from amongst themselves. Now I am the Messenger of Myself to you. Enter this (i.e., the Fire).’ Those who are decreed to be among the doomed will say, ‘O Lord, how could we enter it when we are trying to escape it?’ And those who are decreed to be among the blessed will rush to enter it. And Allaah will say: ‘You would have been more disobedient towards My Messengers.’ So those will enter Paradise and those will enter Hell.” Narrated by Abu Ya’laa, 4224. There are corroborating reports which were mentioned by Ibn Katheer in al-Tafseer, 3/29-31.


Ibn al-Qayyim (may Allaah have mercy on him) said: this is the most reasonable of the opinions, which reconciles all the reports and brings all the ahaadeeth into harmony. On this basis, some of them will be in Paradise, as in the hadeeth of Samurah, and some of them will be in Hell, as in the hadeeth of ‘Aa’ishah. The reply of the Prophet (peaceand blessings of Allaah be upon him) indicates this, as he said: “Allaah knows best what they would have done, because He created them.” It is known that Allaah does not punish anyone on the basis of what He knows, unless what He knows actually comes to pass.

The phrase “Allaah knows best what they would have done” indicates that Allaah knows what they would have done if they had lived. The ones who obey Him at the time of the test are the ones who would have obeyed Him if they had lived in this world, and those ones who disobey Him at that time are the ones who would have disobeyed Him if they had lived in this world. This indicates that He knows about what does not happen and how it would have been if it had happened. And Allaah knows best.
(Haashiyat Ibn al-Qayyim ‘ala Sunan Abi Dawood, 7/87).

The ahaadeeth quoted above stating that they will either be in Paradise or in Hell do not contradict what we believe is more likely to be correct. Ibn Katheer (may Allaah have mercy on him) said: the ahaadeeth about them being tested is more specific. Whoever Allaah knows will obey Him, He puts his soul in al-Barzakh with Ibraaheem and the children of the Muslims who died in a state of Fitrah, and whoever He knows will not obey Him Him, his case rests with Allaah, and on the Day of Resurrection he will be in Hell, as is indicated in the ahaadeeth about the test and as reported by al-Ash’ari from the scholars of Sunnah. Al-Tafseer, 3/33.

The phrase “Allaah knows best what they would have done” does not mean that the Prophet (peaceand blessings of Allaah be upon him) was not giving an opinion.

Ibn al-Qayyim (may Allaah have mercy on him) said: The evidence used by this group needs further examination. The answer of the Prophet (peaceand blessings of Allaah be upon him) does not mean that he did not want to give an opinion; rather, he was attributing the knowledge of what they would have done if they had lived to Allaah. This was the answer to the question of how they could be with their fathers when they had no deeds in their records – which is part of the hadeeth. The Prophet (peace and blessings of Allaah be upon him) attributed the knowledge of what they would have done to Allaah; he did not say, Allaah knows best where they will be. This evidence does not support the opinion of this group. And Allaah knows best.

Sheikh Muhammed Salih Al-Munajjid

If a woman marries more than one husband, which one will she be with in Paradise?
If a woman dies, and she had more than one husband in her lifetime, who will she be with in Paradise?​

Praise be to Allaah.

There are three scholarly opinions on this matter:
That she will be with the one who was best in character and conduct with her in this world;
That she will choose between them;
That she will be with the last of her husbands.
The best and most correct of these views is the third one, concerning which there is a hadeeth attributed to the Prophet (peaceand blessings of Allaah be upon him) (marfoo’): “Any woman whose husband dies and she marries someone else after him, she will be with the last of her husbands.” This was classed as saheeh by Al-Albaani (may Allaah have mercy on him) in Saheeh Al-Jaami’, 2704, and in Al-Silsilah al-Saheehah, 1281.


This is by way of general response to the question. A detailed discussion of the evidence for the three points of view follows:

The evidence for the first view:

Al-Qurtubi said:

Abu Bakr ibn al-Najjaad said: Ja’far ibn Muhammad ibn Shaakir told us, ‘Ubayd ibn Ishaaq al-‘Attaar told us, Sinaan ibn Haaroon told us, from Humayd from Anas: that Umm Habeebah the wife of the Prophet (peaceand blessings of Allaah be upon him) said: “O Messenger of Allaah, if a woman had two husbands in this life, then they all died and came together in Paradise, with which of them would she be – the first or the last?” He said: “With the one whose attitude and conduct with her was best, O Umm Habeebah; a good attitude brings one the best of this world and the Hereafter.”
(Al-Tadhkirah fi Ahwaal al-Mawtaa wa’l-Aakhirah, 2/278).


I say: this hadeeth is da’eef jiddan (very weak), and has two things wrong with its isnaad: ‘Ubayd ibn Ishaaq al-‘Attaar and Sinaan ibn Haaroon. The former is da’eef jiddan, and the latter is da’eef.
The views of the ‘ulamaa’:

It was reported that Yahyaa ibn Ma’een said: ‘Ubayd ibn Ishaaq al-‘Attaar is nothing (i.e., what he says is not to be taken into account).

Abu Haatim al-Raazi said: we think that he is a good person, but he is not very reliable and there are some odd things in his ahaadeeth.
In al-Du’afaa’ wa’l-Matrookeen by al-Nasaa’i (p.72), it says: his hadeeth is matrook (to be ignored, not accepted).

Al-Dhahabi said: he was classed as da’eef (weak) by Yahyaa. Al-Bukhaari said: he has some some munkar ahaadeeth. Al-Azdi said: his hadeeth is matrook. Al-Daaraqutni said: (he is) da’eef. Abu Haatim, on the other hand, accepted him! Ibn ‘Udayy said: in general his ahadeeth are munkar.
(Meezaan al-I’tidaal, 5/24)


Ibn ‘Udayy said in al-Kaamil (5/347): this hadeeth is one of his munkar reports. And he said: most of what he reported is either munkar with regard to the isnaad (chain of narrators) or munkar with regard to the matn (text of the hadeeth).

With regard to Sinaan ibn Haaroon:
Ibn Hibbaan said:
His ahaadeeth are very munkar, he narrated munkar reports from al-mashaaheer.
Yahyaa ibn Ma’een said: the hadeeth of Sinaan ibn Haaroon al-Burjami are nothing (are not to be accepted).
(Al-Majrooheen, 1/354)


al-‘Aqeeli mentioned him in al-Du’afaa’ (2/171) and mentioned this hadeeth narrated by him.
Therefore, this hadeeth is not valid to be used as evidence. It is da’eef jiddan (very weak), so this opinion does not count.


The second view

which is that a woman will choose between her husbands.
I could not find any evidence for those who state this.
In al-Tadhkirah fi Ahwaal al-Mawtaa wa’l-Aakhirah (2/278), this matter is mentioned, then the author says: and it is said that she will have the choice, if she had a husband.”

Al-‘Ajlooni said: … and it was said that she will be with the best of them in character and conduct, and it was said that she will have the choice. (Kashf al-Khafaa’, 2/392).


This is the view regarded as most correct by Shaykh Ibn ‘Uthaymeen (may Allaah preserve him), as stated in his Fataawaa, 2/53)


The third view


This view is supported by plenty of evidence:

Imaam al-Tabaraani said:
3130 Bakr told us, he said, Muhammad ibn Abi’l-Sirri al-‘Asqallaani told us, he said, al-Waleed ibn Muslim told us, he said, Abu Bakr ibn ‘Abd-Allaah ibn Abi Maryam told us, from ‘Atiyah ibn Qays al-Kilaa’i who said: Mu’aawiyah ibn Abi Sufyaan proposed marriage to Umm al-Darda’ after Abu’l-Darda’ had passed away. Umm al-Darda’ said: I heard Abu’l-Darda’ say: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: any woman whose husband dies and she marries someone else after him, she will be with the last of her husbands, and I would not choose you over Abu’l-Darda’. So Mu’aawiyah wrote to her (saying), you have to fast, for it is a protection.
(al-Mu’jam al-Awsat, 3/275)

I say: there are two problems with this hadeeth: the fact that Abu Bakr ibn Abi Maryam is da’eef, and the fact that al-Waleed ibn Muslim did not clearly state haddathanaa ([So and so] told us) in the rest of the isnaad.


The views of the ‘ulamaa’:

Ibn Hibbaan said:

Abu Bakr ibn Abi Maryam was one of the best of the people of al-Shaam, but he had a bad memory and would narrate things about which he was obviously confused. The problem is not so bad that everything he narrated deserves to be rejected (matrook), but neither is he so trustworthy that what he says can be taken as evidence. In my view his reports should not be used as evidence if the isnaad is only through him.
(al-Majrooheen, 3/146)

The tadlees (deception) of al-Waleed ibn Muslim is well known. His tadlees gives the impression that all the narrators are equal, by inserting the name of a da’eef narrator between the names of two thiqah (trustworthy) narrators. Hence the scholars stipulated that the reports of narrators of this type can only be accepted if they clearly state “haddathanaa” ([So and so] told us) in every stage of the isnaad after their name is mentioned.
(See: al-Tabyeen li Asmaa’ al-Mudalliseen, by Sabt Ibn al-‘Ajami, p. 235; and Tabaqaat al-Mudalliseen, by al-Haafiz ibn Hajar, p. 51)


Imaam Abu’l-Shaykh al-Asbahaani said:

Ahmad ibn Ishaaq al-Jawhari told us, he said, Ismaa’eel ibn Zaraarah told us, he said, Abu’l-Maleeh al-Raqqi told us from Maymoon ibn Mahraan from Umm al-Darda’ from Abu’l-Darda’ that the Prophet (peaceand blessings of Allaah be upon him) said that a woman will be with the last of her husbands.
(Tabaqaat al-Muhaaditheen bi Asbahaan, 4/36)


I say, the men of the hadeeth (isnaad) are thiqaat mashhooroon (trustworthy and well known), apart from Ahmad ibn Ishaaq al-Jawhari, for whom I cannot find any biographical details apart from the fact that Abu’l-Shaykh himself stated that this was one of his hasan ahaadeeth.
If this is indeed the case, then this is the best isnaad concerning this matter. And Allaah knows best.


Al-Khateeb al-Baghdaadi said:

4803 Samurah ibn Hajar Abu Hajar al-Khurasaani went and settled in Al-Anbaar, where he narrated from Hamzah ibn Abi Hamzah al-Nusaibi and ‘Ammaar ibn ‘Ata’ al-Khurasaani and al-Rabee’ ibn Badr; Ishaaq ibn Bahlool al-Tanookhi narrated from him, he informed us, ‘Ali ibn Abi ‘Ali told us, Abu Ghaanim Muhammad ibn Yoosuf al-Azraq told us, my father told us, he said, my grandfather told us, Samurah ibn Hajar Abu Hajar al-Khurasaani told us from Hamzah al-Nusaibi from ibn Abi Maleekah from ‘Aa’ishah that the Prophet (peaceand blessings of Allaah be upon him) said:
“A woman will be with the last of her husbands.”
(Taareekh Baghdaad, 9/228)


I said, this hadeeth is da’eef jiddan (very weak); it includes Hamzah al-Nusaibi, who is da’eef jiddan.

The views of the ‘ulamaa’:

Imaam al-Nasaa’i said:
The hadeeth (of Hamzah ibn al-Nusaibi) is to be rejected (matrook).
(al-Du’afaa’ wa’l-Matrookeen, p. 39)

Ibn al-Jawzi said:
Ahmad said: the hadeeth (of Hamzah ibn al-Nusaibi) is to be rejected (matrooh). Yahyaa said: he is nothing, he is not even worth a penny. Al-Bukhaari and al-Raazi said: his hadeeth is munkar. Al-Nasaa’i and al-Daaraqutni said: the hadeeth (of Hamzah ibn al-Nusaibi) is to be rejected (matrook). Ibn ‘Udayy said: he fabricates ahaadeeth. Ibn Hibbaan said: he is the only thiqah (trustworthy) narrator who transmitted fabricated ahaadeeth and it looks as if he is deliberately narrating them; it is not permissible to report from him.
(al-Du’afaa’ wa’l-Matrookeen by Ibn al-Jawzi, 1/237)


Al-Bayhaqi said:
Muhammad ibn ‘Abd-Allaah al-Haafiz informed us, Abu’l-‘Abbaas Muhammad ibn Ya’qoob told us, Yahyaa ibn Abi Taalib told us, Ishaaq ibn Abi Taalib told us, Ishaaq ibn Mansoor told us, ‘Eesaa ibn ‘Abd al-Rahmaan al-Sulami told us, from Abu Ishaaq from Silah from Hudhayfah (may Allaah be pleased with him), that he said to his wife, “If you want to be my wife in Paradise, do not marry anyone after I die, for in Paradise a woman will be with the last of her husbands in this world. This is why Allaah forbade the wives of the Prophet (peaceand blessings of Allaah be upon him) to marry anyone after he died, because they will be his wives in Paradise.” (al-Sunan, 7/69)


I say: the isnaad includes Abu Ishaaq al-Subay’i, who is mudallis and may mix things up, so the report is da’eef.

The views of the ‘ulamaa’:

See: Man rumiya bi’l-Ikhtilaat by al-Taraabulsi (p. 64) and Tabaqaat al-Mudalliseen by Ibn Hajar (p. 42).

It was classed as da’eef by al-‘Allaamah al-Shaykh al-Albaani (may Allaah have mercy on him) in al-Silsilah al-Saheehah (1281).
A report narrated by Ibn ‘Asaakir (19/193/1) from ‘Ikrimah:

Asmaa’ bint Abi Bakr was married to al-Zubayr ibn al-‘Awwaam, who was strict with her. She came to her father and complained to him about that, and he said: O my daughter, have patience, for if a woman has a righteous husband, then he dies, and she does not marry anyone after him, they will be joined together in Paradise.

Shaykh al-Albaani (may Allaah have mercy on him) said:
The men of this report are thiqaat (trustworthy), but there is Irsaal ( a break in the chain), because ‘Ikrimah never met Abu Bakr, but he may have heard this report from Asmaa’ bint Abi Bakr. And Allaah knows best.
Al-Silsilah al-Saheehah, 3/276.

Conclusion

The view that a woman will be with the husband who was best in character and conduct with her in this world has no saheeh evidence to support it.

The view that a woman will have the choice of whichever husband she wishes to be with has no evidence to support it at all.

The view that she will be with the last of her husbands is the view that is most likely to be correct, because the hadeeth of Umm al-Dardaa’ is likely to be hasan and marfoo’ (attributed to the Prophet (peaceand blessings of Allaah be upon him)). It is supported by the reports of Hudhayfah and Asmaa’ which are mawqoof (their isnaads stop at the Sahaabi and are not directly attributed to the Prophet (peaceand blessings of Allaah be upon him)). They are fit to be taken as a corroboration of the marfoo’ report and as proof that there is a reasonable basis for this view.

The hadeeth was classed as saheeh by al-‘Allaamah Shaykh al-Albaani in al-Silsilah al-Saheehah (1281).

In any case, we prefer it to mere opinion.
And Allaah knows best.
O Allaah, bestow Your blessings and peace upon Muhammad and his family and companions.

Sheikh Muhammed Salih Al-Munajjid

 

[Abu Sarah]

Names of Hell
I am looking for the different name of the Hell-fire. I have found these: Blazing Fire (35:6), Flaming Fire (33:64), Crushing Fire (104:4,5), and Burning Flame (83:16). Are these correct and could you give me a few more?​

Praise be to Allaah.

“The Fire of Hell has many names, which reflect its characteristics. It is called Jaheem, Jahannam, Lazaa, al-Sa’eer, Saqar, al-Hatamah and al-Haawiyah, according to its various characteristics. That which is named is one and the same. The believer is obliged to believe in and affirm all the names that have been proven in the Book of Allaah or the Sunnah of His Messenger (peace and blessings of Allaah be upon him).”
Majmoo’ Fataawa wa Rasaa’il al-‘Uthaymeen by al-Salmaan, 2/58.
It is called al-Jaheem (fire) because of its blazing fire.

It is called Jahannam (Hell) because of the depth of its pit – according to al-Qaamoos.

It is called Lazaa (blazing fire) because of its flames.

It is called al-Sa’eer (blazing flame) because it is kindled and ignited (this word is derived from the root sa’ara meaning to kindle).

It is called Saqar (Hell) because of the intensity of its heat.

It is called al-Hatamah (broken pieces, debris) because it breaks and crushes everything that is thrown into it.

It is called al-Haawiyah (chasm, abyss) because the one who is thrown into it is thrown from top to bottom… and so on.

Some of the scholars, mufassireen (Qur’aan commentators) and others mentioned other names besides these.

Some of them said that these names are the names for the various levels and degrees of Hell, and some of them divided people into various categories on the basis of these levels. But it is not correct to divide people in Hell into categories on this basis, even though the division of people into categories on the basis of their actions is something that is proven from the texts – just as it is not correct to name the various levels of Hell in the manner in which they mentioned. The correct view is that each of these names which they mentioned is a name for the whole of Hell, not for a part of it in exclusion of another part.

Al-Yawm al-Aakhir (the Last Day) – al-Jannah wa’l-Naar (Paradise and Hell) by Dr. ‘Umar al-Ashqar, 26.

And Allaah knows best.

Sheikh Muhammed Salih Al-Munajjid

Will there be animals in Paradise?​

Praise be to Allaah.

The animals that will be in Paradise according to the reports are of three types:

1 – Specific animals which it is said will themselves be in Paradise, such as the dog of the people of the Cave and the she-camel of Saalih (peace be upon him). There are no saheeh reports concerning them.

2 – Those which are mentioned in the Qur’aan and Sunnah, which Allaah has prepared for the believers in Paradise, whether they are mentioned in specific terms,

such as the birds of which Allaah says (interpretation of the meaning):

“And with the flesh of fowls that they desire”
[al-Waaqi’ah 56:21]

or mentioned in general terms, as He says (interpretation of the meaning):
“And We shall provide them with fruit and meat such as they desire”
[al-Toor 52:22]

Another example is the bull which Allaah has prepared as food for the people of Paradise, as was narrated from Thawbaan the freed slave of the Messenger of Allaah (peace and blessings of Allaah be upon him), who said: “I was standing by the Messenger of Allaah (peace and blessings of Allaah be upon him) when one of the Jewish rabbis came and said, ‘Peace be upon you, O Muhammad,’ and I pushed him back so hard that he nearly fell over… He (the Jew) said: ‘What would be their food after this?’ He (the Prophet (peace and blessings of Allaah be upon him)) said: ‘A bull which was fed in the different quarters of Paradise would be slaughtered for them’…” Narrated by Muslim, 315.


3 – Those animals which have been specifically mentioned in the saheeh Sunnah, which will be in Paradise.

These include:

(a) It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Pray in the sheep pens and wipe their dust (raghaam), for they are among the animals of Paradise.”
Narrated by al-Bayhaqi, 2/449; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 3789.


Raghaam means dust (as translated here). The word has also been narrated as ra’aam, which refers to the mucus that comes from the sheep’s nose. What is meant is to wipe the dust from it, or wipe away what comes from its nose, so as to look after it and take care of it.
This was the view of al-Manaawi in Fayd al-Qadeer.

(b) It was narrated that Abu Mas’ood al-Ansaari said: A man brought a bridled she-camel and said, “This is for the sake of Allaah.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “You will have seven hundred she-camels in return on the Day of Resurrection, each of them bridled.” Narrated by Muslim, 1892.


Al-Nawawi said: What is meant by makhtoomah (bridled) is that it has a khitaam (bridle) on it, which is like a halter. And it was said that that it may be understood as meaning that he will have the reward of giving seven hundred she-camels, or it may be understood as it appears to be, and that he will have seven hundred she-camels in Paradise, each of them bridled, and he will be able to ride them wherever he wants, for pleasure, as was narrated concerning the horses and camels (nujab) of Paradise. This interpretation is more clear. And Allaah knows best.
Sharh al-Nawawi, 13/38.

The ahaadeeth about the camels and horses to which al-Nawawi referred are as follows
(a) It was narrated from Abu Ayyoob that the Prophet (peace and blessings of Allaah be upon him) said: “The people of Paradise will visit one another on white camels as if they are rubies, and there are no animals in Paradise apart from camels and birds.”
Narrated by al-Tabaraani in al-Kabeer, 4/179.


Al-Haythami said: This was narrated by al-Tabaraani. Its isnaad includes Jaabir ibn Nooh who is da’eef (weak). Majma’ al-Zawaa’id, 10/413. It was also classed as da’eef by al-Albaani in Da’eef al-Jaami’, 1833.


(b) It was narrated from Sulaymaan ibn Buraydah from his father that a man asked the Prophet (peace and blessings of Allaah be upon him), “O Messenger of Allaah, will there be horses in Paradise?” He said, “If Allaah admits you to Paradise, you will not wish that you could be carried on a horse of red rubies which will fly wherever you want in Paradise, but that will happen.” And another man asked him, “O Messenger of Allaah, will there be camels in Paradise?” but he did not say something like he had said to his companion. He said, “If Allaah admits you to Paradise, you will have therein whatever your heart desires and will delight your eyes.”
Narrated by al-Tirmidhi, 2543. Classd as hasan by al-Albaani in Saheeh al-Targheeb, 3/522.


A similar report was also narrated by Abu Ayyoob from al-Tirmidhi, 2544; and also classed as saheeh by al-Albaani, 3/423.



And it was narrated in saheeh ahaadeeth that the souls of the martyrs are in the crops of birds in Paradise which fly wherever they want.
It should be noted that the birds, horses and camels in Paradise are not the same as those in this world; they resemble them in name only. What they are really like is known only to Allaah. But we know that they are extremely beautiful, because they are one of the delights that Allaah has prepared for His close friends in Paradise. This was indicated by the Prophet (peaceand blessings of Allaah be upon him) in the hadeeth quoted above, in which it says that the horses of Paradise are of red rubies, and will fly with their rider wherever he wants.
We ask Allaah to bless us and admit us to Paradise by His mercy, for He is the Most Generous.

Islam Q&A

Paradise and Hell exist and they will abide so long as Allaah wills them to abide
Do Paradise and Hell exist at present? Or have they not been created yet?​

Praise be to Allaah.
The scholars of Ahl al-Sunnah wa’l-Jamaa’ah are agreed that Paradise and Hell are two created things that exist at present. None of them doubt that because of the volume of evidence from the Qur’aan and Sunnah which indicates that.

From the Qur’aan:

Allaah says (interpretation of the meanings):
“[Paradise] prepared for Al-Muttaqoon (the pious)”
[Aal ‘Imraan 3:133]

“Race with one another in hastening towards forgiveness from your Lord (Allaah), and Paradise the width whereof is as the width of the heaven and the earth, prepared for those who believe in Allaah and His Messengers”[al-Hadeed 57:21]


“And indeed he (Muhammad) saw him [Jibreel (Gabriel)] at a second descent (i.e. another time).
Near Sidrat-ul-Muntaha (a lote tree of the utmost boundary over the seventh heaven beyond which none can pass).
Near it is the Paradise of Abode”[al-Najm 53:13-15]


Allaah says concerning Hell (interpretation of the meaning):
“prepared for the disbelievers”[al-Baqarah 2:24]


The word prepared indicates that they exist at present.


From the Sunnah:

The Prophet (peace and blessings of Allaah be upon him) saw Sidrat al-Muntaha (a lote tree of the utmost boundary over the seventh heaven beyond which none can pass), by which he saw the Paradise of Abode, as it says in Saheeh al-Bukhaari (336) and Saheeh Muslim (237) who narrated the hadeeth of Anas (may Allaah be pleased with him) which tells the story of the Isra’ (Prophet’s Night Journey). At the end of this hadeeth it says: “Jibraa’eel took me until we reached Sidrat al-Muntaha, which was covered with colours, I do not know what they are. Then I entered Paradise and saw that its domes were pearls and its soil was musk.”


In al-Bukhaari (1290) and Muslim (5111) it is narrated from the hadeeth of ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with them both) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When any one of you dies, he is shown his place morning and evening. If he is one of the people of Paradise, then he is one of the people of Paradise, and if he is one of the people of Hell, then he is one of the people of Hell, and he is told, ‘This is your abode until Allaah raises you on the Day of Resurrection.”


According to the lengthy hadeeth of al-Baraa’ ibn ‘Aazib, “A voice will call out from heaven, ‘My slave spoke the truth, so provide him with furnishings from Paradise and open for him a door to Paradise so that its fragrant breeze may reach him.’” This is a saheeh hadeeth which was classed as such by Ibn al-Qayyim in Tahdheeb al-Sunan (4/337) and by al-Albaani in Ahkaam al-Janaa’iz (59).


In Saheeh al-Bukhaari (993) and Saheeh Muslim (1512), it is narrated that ‘Abd-Allaah ibn ‘Abbaas (may Allaah be pleased with him) said: “The sun was eclipsed at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him)… and he said: ‘I saw Paradise and I reached out for a bunch of its fruits. If I had managed to take it you would have eaten from it for as long as the earth remains. And I saw Hell, and I have never seen anything more terrifying than it…”



In Saheeh Muslim (646) it is narrated from the hadeeth of Anas (may Allaah be pleased with him) that the Prophet (peaceand blessings of Allaah be upon him) said: “By the One is Whose hand is my soul, if you had seen what I have seen, you would laugh little and weep much.” They said, “What have you seen, O Messenger of Allaah?” He said, “I have seen Paradise and Hell.”


In Sunan al-Tirmidhi (2483) and elsewhere it is narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Allaah created Paradise and Hell, he sent Jibreel to Paradise and said, ‘Look at it and at what I have prepared for its people therein.’ So he went and looked at it and at what Allaah had prepared for its people therein. Then he went back to Him and said, ‘By Your Glory, no one will hear of it but he will enter it.’ Then He commanded that it should be surrounded with difficult things. Then He said, ‘Go back and look at what I have prepared for its people therein.’ He went back and saw that it was surrounded with difficult things. He came back and said, ‘By Your Glory, I am afraid that no one will enter it.’ Allaah said, ‘Go and look at Hell and see what I have prepared for its people therein.’ [He saw it] with parts of it consuming other parts. He came back and said, ‘By Your Glory, no one who hears of it will enter it.’ So Allaah commanded that it should be surrounded with desires. Then he said, ‘Go back to it.’ So he went back, then he said, ‘By Your Glory, I am afraid that no one will be saved from it and that all will enter it.’”

Al-Tirmidhi said: this is a saheeh hasan hadeeth.

Al-Haafiz said in al-Fath (6/320): its isnaad is qawiy (strong).


And there are very many ahaadeeth on this topic. In his Saheeh, al-Bukhaari wrote a chapter entitled Baab ma jaa’a fi Sifat al-Jannah wa annaha makhlooqah (Chapter on what was narrated concerning the description of Paradise and the fact that it has already been created), in which he listed ahaadeeth, such as the one quoted above, which say that Allaah shows the dead person his place in Paradise or Hell after he has been placed in his grave.

All that remains for a person to do is to strive his utmost in worshipping his Lord and refraining from disobeying Him, in the hope that He may attain the victory of being admitted to Paradise and being saved from the painful torment. And Allaah knows best.


See Sharh al-‘Aqeedah al-Tahhaawiyyah by Imam Ibn Abi’l-‘Izz al-Hanafi, 1/475; al-Jannah wa’l-Naar by Shaykh ‘Umar al-Ashqar, 13-18. [Translator’s note: the latter book is available in English under the title Paradise and Hell].

Sheikh Muhammed Salih Al-Munajjid

The meaning of the verse, “They will dwell therein for all the time that the heavens and the earth endure, except as your Lord wills” [Hood 11:107]
I would like an explanation of the meaning of this passage, and the most correct interpretation of it. Allaah says (interpretation of the meaning):
“As for those who are wretched, they will be in the Fire, sighing in a high and low tone.
They will dwell therein for all the time that the heavens and the earth endure, except as your Lord wills. Verily, your Lord is the Doer of whatsoever He intends (or wills).
And those who are blessed, they will be in Paradise, abiding therein for all the time that the heavens and the earth endure, except as your Lord wills: a gift without an end.”
[Hood 11:106-108] May it be understood from this that whoever enters Paradise may be expelled from it if Allaah wills? Have these verses been abrogated by anything in the Qur’aan, since they appear in a Makkan soorah?.​

Praise be to Allaah.

Shaykh Ibn Baaz (may Allaah have mercy on him) said:

These verses have not been abrogated, rather they are clear. The scholars differed as to the meaning of the phrase “except as your Lord wills”, but they are agreed that the delight of the people of Paradise will be everlasting and eternal; it will never cease or come to an end, and they will never be expelled from it. Hence after that Allaah says, “a gift without an end”, to refute what some people may imagine, that some may be expelled from Paradise. For they will abide therein forever and this gift is without an end, i.e., it will never cease. In other verses this meaning is explained further.

Allaah says (interpretation of the meaning):
“Truly, the Muttaqoon (the pious) will be amidst Gardens and water‑springs (Paradise).
(It will be said to them): ‘Enter therein (Paradise), in peace and security’”
[al-Hijr 15:46]


Allaah states that they will be secure – safe from death, safe from expulsion, safe from sickness, grief and all kinds of hardship.

Then Allaah says (interpretation of the meaning):
“And We shall remove from their hearts any deep feeling of bitterness (that they may have). (So they will be like) brothers facing each other on thrones.
No sense of fatigue shall touch them, nor shall they (ever) be asked to leave it”
[al-Hijr 15:47-48]


So Allaah states that they will abide therein forever and will never be expelled from it.

And Allaah says (interpretation of the meaning):
“Verily, the Muttaqoon (the pious), will be in place of Security (Paradise)
Among Gardens and Springs,
Dressed in fine silk and (also) in thick silk, facing each other,
So (it will be). And We shall marry them to Hoor (fair females) with wide lovely eyes.
They will call therein for every kind of fruit in peace and security;
They will never taste death therein except the first death (of this world), and He will save them from the torment of the blazing Fire,
As a bounty from your Lord! That will be the supreme success!”
[al-Dukhaan 44:51-57]


So Allaah tells us that the people of Paradise will be in a place of security where they will never be exposed to fear and where the blessing will never be taken away from them. They will also be safe, and they will not face the danger of death, sickness, expulsion, grief or any other hardship, and they will never die. What this means is that the people of Paradise will abide therein forever, for eternity.


Some of the scholars said that the phrase “except as your Lord wills” refers to the extent of their stay in the grave, for the believer will be in one of its gardens and delights. But that is not Paradise itself, rather it is a part of Paradise, for a door will be opened from Paradise for the believer in his grave, and some of its fragrance, goodness and blessings will reach him. Then after that he will be transferred to Paradise which is high above the heavens.


Some of the scholars said that what is meant by the words “except as your Lord wills” is the length of their standing in the place of resurrection, for the Reckoning and the reward or punishment, after they have been brought forth from their graves; then after that they will go to Paradise. And some of the scholars said that the meaning includes both things, the time that they spend in their graves and the time that they spend in the place of standing (on the Day of Judgement), and their passage across the Siraat. During all of these times they are not in Paradise, but they will move from these places to Paradise.


The phrase “except as your Lord wills” means, except for the time spent in the grave, and except for the time when they stand on the Day of Judgement, and except for the time spent crossing al-Siraat, because at those times they will not be in Paradise, but they will be moving towards it. Hence we know that the matter is clear and there is nothing unclear or doubtful in it, praise be to Allaah.


The people of Paradise will be blessed therein and will abide therein forever. There will be no death, no sickness, no expulsion, no hardship, no grief, no menstruation, no nifaas (post-partum bleeding), no kind of hurt forever, rather they will be in everlasting delight and goodness.
Similarly, the people of Hell will abide in it forever; they will not exit it and it will not be destroyed. Rather it will abide and they will abide therein. It was said that the phrase “except as your Lord wills” refers to the time they will spend in their graves, or the time they will spend standing on the Day of Resurrection, as mentioned above concerning the people of Paradise. After that they will be driven to Hell, where they will abide for eternity. We ask Allaah to keep us safe from that.


Allaah says in Soorat al-Baqarah (interpretation of the meaning):
“Thus Allaah will show them their deeds as regrets for them. And they will never get out of the Fire”
[al-Baqarah 2:167]


And Allaah says concerning the kaafirs in Soorat al-Maa'idah (interpretation of the meaning):
“They will long to get out of the Fire, but never will they get out therefrom; and theirs will be a lasting torment”
[al-Maa’idah 5:37]


Some of the salaf said that the Fire would come to an end after thousands of years and many ages have passed, and that they would die or be brought forth from it. But this view does not count for anything according to the majority of Ahl al-Sunnah wa’l-Jamaa’ah, rather it is false and is refuted by a great deal of evidence from the Qur’aan and Sunnah, as stated above. The view of Ahl al-Sunnah wa'l-Jamaa'ah is that Hell will abide for eternity and that its people will never come forth from it, and that it will never be destroyed, rather it will remain forever, according to the apparent meaning of the Qur’aan and of the Sunnah as proven from the Prophet (peace and blessings of Allaah be upon him). The evidence for that, apart from what has been mentioned above, is that Allaah says concerning the Fire (interpretation of the meaning):
“whenever it abates, We shall increase for them the fierceness of the Fire”
[al-Isra’ 17:97]


And Allaah says in Soorat al-Naba’, addressing the people of Hell (interpretation of the meaning):
“So taste you (the results of your evil actions). No increase shall We give you, except in torment”
[al-Naba’ 78:30]


We ask Allaah to keep us safe and sound from that and becoming among its people.

See Majmoo’ Fataawa al-Maqaalaat al-Shaykh Ibn Baaz, vol. 4, p. 361

Other verses which clearly indicate that the people of Hell will abide therein forever include the following (interpretation of the meanings):

1 – “Verily, those who disbelieve and did wrong; Allaah will not forgive them, nor will He guide them to any way — (Tafsir Al-Qurtubî).
Except the way of Hell, to dwell therein forever; and this is ever easy for Allaah”
[al-Nisa’ 4:168-169]


2 – “(Mine is) but conveyance (of the truth) from Allaah and His Messages (of Islamic Monotheism), and whosoever disobeys Allaah and His Messenger, then verily, for him is the fire of Hell, he shall dwell therein forever”
[al-Jinn 72:23]

3 – “Verily, Allaah has cursed the disbelievers, and has prepared for them a flaming Fire (Hell).
Wherein they will abide for ever, and they will find neither a Wali (a protector) nor a helper”
[Al-Ahzaab 33:64-65]

And Allaah knows best.

Islam Q&A

Why will there be more women in Hell than men? ​

Praise be to Allaah.

It was narrated from the Prophet (peace and blessings of Allaah be upon him) that women will form the majority of the people of Hell. It was narrated from ‘Imraan ibn Husayn that the Prophet (peace and blessings of Allaah be upon him) said: “I looked into Paradise and I saw that the majority of its people were the poor. And I looked into Hell and I saw that the majority of its people are women.”
(Narrated by al-Bukhaari, 3241; Muslim, 2737)


With regard to the reason for that, the Prophet (peaceand blessings of Allaah be upon him) was asked about it and he explained the reason.
It was narrated that ‘Abd-Allaah ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I was shown Hell and I have never seen anything more terrifying than it. And I saw that the majority of its people are women.” They said, “Why, O Messenger of Allaah?” He said, “Because of their ingratitude (kufr).” It was said, “Are they ungrateful to Allaah?” He said, “They are ungrateful to their companions (husbands) and ungrateful for good treatment. If you are kind to one of them for a lifetime then she sees one (undesirable) thing in you, she will say, ‘I have never had anything good from you.’”
(Narrated by al-Bukhaari, 1052)


It was narrated that Abu Sa’eed al-Khudri said:
“The Messenger of Allaah (peace and blessings of Allaah be upon him) went out to the Musalla on the day of Eid al-Adha or Eid al-Fitr. He passed by the women and said, ‘O women! Give charity, for I have seen that you form the majority of the people of Hell.’ They asked, ‘Why is that, O Messenger of Allaah?’ He replied, ‘You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religious commitment than you. A cautious sensible man could be led astray by some of you.’ The women asked, ‘O Messenger of Allaah, what is deficient in our intelligence and religious commitment?’ He said, ‘Is not the testimony of two women equal to the testimony of one man?’ They said, ‘Yes.’ He said, ‘This is the deficiency in her intelligence. Is it not true that a woman can neither pray nor fast during her menses?’ The women said, ‘Yes.’ He said, ‘This is the deficiency in her religious commitment.’”
(Narrated by al-Bukhaari, 304)


It was narrated that Jaabir ibn ‘Abd-Allaah said: “I attended Eid prayers with the Messenger of Allaah (peace and blessings of Allaah be upon him). He started with the prayer before the khutbah, with no adhaan or iqaamah. Then he stood up, leaning on Bilaal, speaking of fear of Allaah (taqwa) and urging us to obey Him. He preached to the people and reminded them. Then he went over to the women and preached to them and reminded them. Then he said, ‘Give in charity, for you are the majority of the fuel of Hell. A woman with dark cheeks stood up in the midst of the women and said, ‘Why is that, O Messenger of Allaah?’ He said, ‘Because you complain too much and are ungrateful to your husbands.’ Then they started to give their jewellery in charity, throwing their earrings and rings into Bilaal’s cloak.”
(Narrated by Muslim, 885)

Our believing sisters who learn of this hadeeth should behave like those Sahaabiyaat who, when they learned of this, did good deeds which would be the means, by Allaah’s leave, of keeping them far away from being included in that majority of the inhabitants of Hell.
So our advice to the sisters is to strive to adhere to the rituals and obligatory duties of Islam, especially prayer, and to keep away from that which Allaah has forbidden, especially shirk in its many forms which are widespread among women, such as seeking one's needs from someone other than Allaah, going to practitioners of witchcraft and fortune-tellers, etc.

We ask Allaah to keep us and all our brothers and sisters far away from the Fire and the words and deeds that bring one close to it.
Islam Q&A

What is the ruling on drawing artistic impressions of Paradise
What is the ruling on drawing artistic impressions of Paradise based on the descriptions given by the Prophet (peaceand blessings of Allaah be upon him)?​

Praise be to Allaah.
That is not permissible, and it is not possible, because the Prophet (peace and blessings of Allaah be upon him) told us that his Lord said, describing Paradise: “I have prepared for My righteous servants that which no eye has seen, no ear has heard, and it has not crossed the mind of man. Recite, if you wish:
‘No person knows what is kept hidden for them of joy’
[al-Sajdah 32:17 – interpretation of the meaning].”
(Narrated by al-Bukhaari, 3244; Muslim, 3824).


This drawing may lead to belittling of the delights of Paradise; the descriptions narrated in the Qur’aan and Sunnah are sufficient, as the Prophet (peaceand blessings of Allaah be upon him) explained to his companions. And Allaah knows best.

Sheikh Muhammed Salih Al-Munajjid

How old will people be in Paradise?
How old will everybody be in paradise and will they grow or remain the same as they were when they first enter paradise? And please can you tell me why? Thank you very much!!! I will really apppreciate it!​

Praise be to Allaah.

Allaah has prepared Paradise as a reward for His close friends who obey Him in this world and who are patient in following His commands and heeding His prohibitions. He has placed therein everything that is dear to them, as He says (interpretation of the meaning):
“(there will be) therein all that inner‑selves could desire, and all that eyes could delight in and you will abide therein forever”
[al-Zukhruf 43:71]


It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said (that Allaah said): ‘I have prepared for My righteous slaves that which no eye has seen, no ear has heard, and it has never entered the mind of man.’ Recite if you wish:
“No person knows what is kept hidden for them of joy as a reward for what they used to do”
[al-Sajdah 32:17]
(al-Bukhaari, 3244; Muslim 2824).


Therefore we believe that the condition of those who enter Paradise will be the best and most perfect condition in all senses, whether we know the details of that or not. Knowing some of these details is something that makes the Muslim more interested and more motivated to do good deeds.
One of the aspects of this perfect condition has to do with the ages of the people of Paradise. There is a hadeeth which states that they will enter Paradise “aged thirty-three years” (narrated by al-Tirmidhi, 2545; classed as hasan by al-Albaani in Takhreej al-Mishkaat, 5634).



Ibn al-Qayyim (may Allaah have mercy on him) said concerning this age: “There is obvious wisdom behind this, for it is the most perfect age at which one is most able to enjoy physical pleasures, and the age at which one's health and strength are most perfect.” (Haadi al-Arwaah, p. 111).


With regard to whether they will grow older, there are some ahaadeeth which do not confirm that they will not age. What has been proven from the Prophet (peace and blessings of Allaah be upon him) is that they “will never lose their youth.” (Narrated by al-Tirmidhi, 2539; classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 2062).

Whatever the case, it is certain from the principle established above that they will be in the most perfect condition, so they will remain young for ever and ever, and their delight will increase and never decrease, and they will live a good life and nothing will ever spoil their joy.
We ask Allaah by His grace and mercy to make us, you and all the Muslims among the people of that abode, and to help us to act in accordance with His religion and for the sake of His religion, until we meet Him when He is pleased with us, for He is the Most Merciful of those who show mercy.

Sheikh Muhammed Salih Al-Munajjid

 

[Abu Sarah]

Hell will never cease to exist and neither will its people
Allaah threatens the kaafirs and atheists with Hell, “they will abide therein for ages” [al-Naba’ 78:23]. Will their torment in the Fire continue forever, and if so, doesn’t that contradict Allaah’s justice and mercy? Or will their punishment last for ages the length of which is known to Allaah, and if so, what will their fate be after that, is there any reference to that in the Qur’aan or Sunnah?​

Praise be to Allaah.
What Ahl al-Sunnah wa’l-Jamaa’ah believe is that Hell will never cease to exist or be extinguished, and no one will be brought forth from it except the sinners among the people of Tawheed. As for the kuffaar and atheists, they will abide therein forever.
Imaam Ibn Hazm said in his book Maraatib al-Ijmaa’: “Hell is real; it is an abode of torment that will never cease to exist, and its people will never cease to exist, they will remain there without end.”
And he said in his book al-Fasl fi’l-Milal wa’l-Ahwa’ wa’l-Nihal: “All the sects of the ummah are agreed that Paradise and its delights will never cease to exist, and that Hell and its torments will never cease to exist, except for al-Jahm ibn Safwaan, Abu’l-Hudhayl al-‘Allaaf and some of the Raafidis. As for Jahm, he said that Paradise and Hell will cease to exist, as will their people. Abu’l-Hudhayl said that Paradise and Hell will not cease to exist, and neither will their people, but their movements will cease and they will remain immobile, never moving, and their people will be alive, being blessed or tormented. And that group of Raafidis said that the people of Paradise will come out of Paradise, and the people of Hell will come out of Hell, to wherever Allaah wants to take them.”
(al-Fasl 4/154, Dar al-Jeel edition)
Al-Tahhaawi said in his ‘Aqeedah: “Paradise and Hell are two created entities that will never cease to exist or come to an end.”
There is a great deal of evidence in the Qur’aan and Sunnah to confirm this belief. For example, Allaah says (interpretation of the meanings):
“They will long to get out of the Fire, but never will they get out therefrom; and theirs will be a lasting torment”
[al-Maa'idah 5:37]
“(The torment) will not be lightened for them, and they will be plunged into destruction with deep regrets, sorrows and in despair therein”
[al-Zukhruf 43:75]
“Their reward with their Lord is ‘Adn (Eden) Paradise (Gardens of Eternity), underneath which rivers flow. They will abide therein forever”
[al-Bayyinah 98:8]
“No sense of fatigue shall touch them, nor shall they (ever) be asked to leave it [Paradise]”
[al-Hijr 15:48]
“And they will never get out of the Fire”
[al-Baqarah 2:167]
“and they will not enter Paradise until the camel goes through the eye of the needle”
[al-A’raaf 7:40]
“Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them. Thus do We requite every disbeliever!”
[Faatir 35:36]
In the Sunnah, the Prophet (peaceand blessings of Allaah be upon him) said: “Death will come on the Day of Resurrection like a black and white ram, and it will stand between Paradise and Hell. It will be said, ‘O people of Paradise, do you recognize this?’ They will crane their necks and look, and will say, ‘Yes, it is death.’
It will be said, ‘O people of Hell, do you recognize this?’ They will crane their necks and look, and will say, ‘Yes, it is death.’ Then the command will be issued and it will be slaughtered. Then it will be said, ‘O People of Paradise, it is eternal and there is no death. O people of Hell, it is eternal and there is no death.’” Then the Messenger of Allaah (peace and blessings of Allaah be upon him) recited the verse (interpretation of the meaning):
“And warn them (O Muhammad) of the Day of grief and regrets, when the case has been decided, while (now) they are in a state of carelessness, and they believe not”
[Maryam 19:39]
(Narrated by Muslim, 5087, from the hadeeth of Abu Sa’eed al-Khudri)
This clear saheeh text leaves no room for doubt concerning this matter, which is that the people of Hell will abide therein forever, and will not die or come out, just as the people of Paradise will abide therein forever.
The commentator of al-Tahhaawiyyah said: “Many reports of the Sunnah indicate that those who said Laa ilaaha ill-Allaah will be brought forth from Hell. The ahaadeeth about intercession clearly indicate that the sinners among the people of Tawheed will be brought forth from Hell and that this applies only to them; if the kuffaar were to be brought forth from it, they would be like the believers, and that contradicts the exclusiveness indicated in the hadeeth.”
(Sharh al-Tahhaawiyyah, p. 430, al-Maktab al-Islami edition).
With regard to the aayah (interpretation of the meaning):
“They will abide therein for ages [ahqaab].
Nothing cool shall they taste therein, nor any drink.
Except boiling water, and dirty wound discharges”
[al-Naba’ 78:23-25]
what is meant, as al-Qurtubi (may Allaah have mercy on him) said, is “They will stay in the Fire for as long as those ages last, and these ages will never cease. Every time one age ceases, another will come. Huqub means a lifetime or an age, and (the plural) ahqaab means ages. Hiqbah means a year, the plural of which is hiqab. Huqb means eighty years, or it was said that it means more than that, as we shall see, and the plural is ahqaab. The meaning in this verse is that they will abide therein for the ages of the Hereafter, to which there is no end. The verse does not specifically mention the Hereafter (by saying “the ages of the Hereafter”) because it is clear that the context here is speaking of the Hereafter. It is like saying the days of the Hereafter, days after days, without end. If it was referring to time it would have mentioned a specific length of time, such as five ages or ten ages, etc. The word ahqaab/huqub is used because that was the longest period of time according to the Arabs, so they would understand that. It is a metaphor for eternity, i.e., that they would abide therein forever. And it was said that ages (ahqaab) were mentioned rather than days because ahqaab is more indicative of eternity. These meaning are very similar.
This eternal abiding is for the mushrikeen. The verse may also be interpreted as referring to the sinners who will be brought forth from Hell after these ages have passed.
And it was said that ahqaab refers to the time when they will drink the hameem (boiling water) and ghasaaq (dirty wound discharges). When that comes to an end they will have another kind of punishment. Hence Allaah says (interpretation of the meaning):
‘They will abide therein for ages [ahqaab].
Nothing cool shall they taste therein, nor any drink.
Except boiling water, and dirty wound discharges’
[al-Naba’ 78:23-25].”
(From Tafseer al-Qurtubi)
With regard to the aayah:
“As for those who are wretched, they will be in the Fire, sighing in a high and low tone.
They will dwell therein for all the time that the heavens and the earth endure, except as your Lord wills. Verily, your Lord is the Doer of whatsoever He intends (or wills).”
[Hood 11:106-107 – interpretation of the meaning]
Al-Qurtubi (may Allaah have mercy on him) mentioned in his Tafseer eleven scholarly opinions, all of which indicate that the kuffaar will abide forever in Hell. One of these opinions states that the exception applies only to the sinners among the believers, who will be brought forth from Hell after some time. On this basis, the phrase ‘As for those who are wretched’ is general and applies to both kaafirs and sinners, and the exception refers to the word ‘khaalideena [translated here as dwell therein for all the time]’. In al-Saheeh it is narrated that Anas ibn Maalik said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Some people will enter Hell, then when they are like ashes, they will be brought forth from it and admitted to Paradise, and it will be said, ‘These are the Jahannamiyyeen (the hellish ones).’”
(Narrated by al-Bukhaari, 6896).
Another view is that illa (except) here [ in the phrase translated as They will dwell therein for all the time that the heavens and the earth endure, except as your Lord wills] means siwa (apart from), as in the phrase ma ma’i rajulun illa Zayd (there is no man with me apart from Zayd). So the meaning here is: so long as the heavens and the earth endure, apart from (or in addition to) the eternity which Allaah wills they should abide therein.
We have refrained from quoting all the opinions here for the sake of brevity, but the reader may benefit from referring to them.
Hence we may note that the teaching of the Qur’aan and Sunnah, and scholarly consensus (ijmaa’), that Hell and its people will remain forever, is not contradicted by any clear saheeh text of the Book of Allaah or the Sunnah of His Messenger, or by any report from the Sahaabah and Taabi’een.
So this is the answer to your question, “Or will their punishment last for ages the length of which is known to Allaah, and if so, what will their fate be after that, is there any reference to that in the Qur’aan or Sunnah?”
We may add here that in the texts that we have quoted and in others that we have not mentioned, there is evidence to confirm the beliefs of Ahl al-Sunnah in this matter. The fact that the texts do not say anything about their fate after those ages proves what we have mentioned, that those ages will not come to an end. May Allaah protect us and you from that.
There is nothing in what we have mentioned that contradicts the mercy and justice of Allaah. Rather this is what is implied by His justice and mercy, as Allaah says (interpretation of the meaning):
“But those who disbelieve (in the Oneness of Allaah — Islamic Monotheism), for them will be the fire of Hell. Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them. Thus do We requite every disbeliever!
Therein they will cry: ‘Our Lord! Bring us out, we shall do righteous good deeds, not (the evil deeds) that we used to do.’ (Allaah will reply ‘Did We not give you lives long enough, so that whosoever would receive admonition could receive it? And the warner came to you. So taste you (the evil of your deeds). For the Zaalimoon (polytheists and wrongdoers) there is no helper.’”
[Faatir 35:36-37]
“Verily, the Mujrimoon (criminals, sinners, disbelievers) will be in the torment of Hell to abide therein forever.
(The torment) will not be lightened for them, and they will be plunged into destruction with deep regrets, sorrows and in despair therein.
We wronged them not, but they were the Zaalimoon (polytheists, wrongdoers).
And they will cry: ‘O Malik (Keeper of Hell)! Let your Lord make an end of us’ He will say: ‘Verily, you shall abide forever.’
Indeed We have brought the truth (Muhammad with the Qur’aan) to you, but most of you have a hatred for the truth”
[al-Zukhruf 43:74-78]
“Shall We then treat the Muslims (believers of Islamic Monotheism, doers of righteous deeds) like the Mujrimoon (criminals, polytheists and disbelievers)?
What is the matter with you? How judge you?”
[al-Qalam 68:34-35]
“Or do those who earn evil deeds think that We shall hold them equal with those who believe (in the Oneness of Allaah Islamic Monotheism) and do righteous good deeds, in their present life and after their death? Worst is the judgement that they make.
And Allaah has created the heavens and the earth with truth, in order that each person may be recompensed what he has earned, and they will not be wronged”
[al-Jaathiyah 43:21-22]
“To Him is the return of all of you. The Promise of Allaah is true. It is He Who begins the creation and then will repeat it, that He may reward with justice those who believed and did deeds of righteousness. But those who disbelieved will have a drink of boiling fluids and painful torment because they used to disbelieve”
[Yoonus 10:4]
Whoever ponders these blessed verses will be certain that Allaah is All-Wise, All-Knowing, Most Merciful, and He does not wrong any soul in the slightest. Your Lord is not unjust towards His slaves and
“He cannot be questioned as to what He does, while they will be questioned”
[al-Anbiya’ 21:23 – interpretation of the meaning]
And Allaah knows best.
Sheikh Muhammed Salih Al-Munajjid

The degrees and levels of Paradise and Hell, and the deeds that take one to them
How many heavens and hells are there?How do these levels differenciate?And wat do you need to do to get into each level?.​

Praise be to Allaah.
With regard to numbers, there is one Hell and one Paradise, but each of them has degrees and levels. Paradise is sometimes mentioned in the plural in the Sunnah, but this does not mean that there are several types of Paradise; rather this is indicative of its greatness and the various degrees and levels in it, or it is indicative of the greatness of the reward of the one who enters it, as it says in the hadeeth of Anas ibn Maalik that Umm al-Rubayyi’ bint al-Bara’ , who was the mother of Haarithah ibn Suraaqah, came to the Prophet (peaceand blessings of Allaah be upon him) and said: O Prophet of Allaah, will you not tell me about Haarithah?” – who had been killed at the battle of Badr by a stray arrow. “If he is in Paradise I will bear it with patience but if it is otherwise then I shall weep long and hard for him.” He said: “O Umm Haarithah, there are gardens in Paradise – according to another report: many gardens – and your son has attained the highest Firdaws.” Narrated by al-Bukhaari, 2809.
Secondly:
The levels of Hell differ according to the extent of their inhabitants’ kufr in this world. The hypocrites will be in the lowest level of Hell, as our Lord has told us (interpretation of the meaning):
“Verily, the hypocrites will be in the lowest depth (grade) of the Fire; no helper will you find for them”
[al-Nisa’ 4:145]
The least severe (in torment) of its levels – from which we seek refuge with Allaah – was mentioned by the Prophet (peaceand blessings of Allaah be upon him) in the hadeeth reported by al-Nu’maan ibn Basheer who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The least severely punished of the people of Hell will be a man who has two shoes and shoelaces of Fire – according to another version: two live coals will be placed on the soles of his feet – because of which his brains will boil as a pot boils. He will not think that anyone is being punished more severely than him, but he will be the one who is punished most lightly.” Narrated by al-Bukhaari, 6562; Muslim, 212. The person is named specifically in a report narrated by Muslim, where it says that this is Abu Taalib, the paternal uncle of the Prophet (peaceand blessings of Allaah be upon him), for whom Allaah will reduce the punishment because of the role he played in protecting Islam at the beginning.
Thirdly:
We know of no limit to the number of degrees and levels in Paradise. It was said that their number is equal to the number of verses in the Qur’aan, based on the hadeeth of ‘Abd-Allaah ibn ‘Amr, who said that the Prophet (peaceand blessings of Allaah be upon him) said: “It will be said to the companion of the Qur’aan: ‘Recite and rise in status as you used to recite in the world, and your position will be at the last verse you recite.’” Narrated by Abu Dawood, 1646; al-Tirmidhi, 2914; classed as saheeh by al-Albaani in Saheeh Abi Dawood.
Al-Mundhiri said in al-Targheeb: al-Khattaabi said: It said in the report that the number of verses in the Qur’aan is the number of degrees or levels of Paradise in the Hereafter, and it will be said to the reader: ‘Rise through the levels to the extent that you used to read the verses of the Qur’aan. Whoever recites all of the Qur’aan, will reach the highest degree of Paradise in the Hereafter, and whoever recites part of it will reach a level commensurate with that, and the limit of his reward will match the limit of his reading. Al-Targheeb wa’l-Tarheeb, 2/228
But this idea is subject to further discussion, because the hadeeth speaks of the manaazil (status, position) of those who memorized Qur’aan, not of their darajaat (degrees, levels). The darajah (degree or level) varies according to their efforts in this world, just as there are other acts of faith in which people vary in status, such as sincere faith, jihad and others. So we cannot say that the one who memorized the entire Qur’aan will be in the highest degrees of Paradise in absolute terms.
The highest of the degrees of Paradise is al-Firdaws, as it was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “… When you ask of Allaah, ask Him for al-Firdaws, for it is in the middle of Paradise and is the highest part of Paradise, and above it is the Throne of the Most Merciful, and from it spring forth the rivers of Paradise.” Narrated by al-Bukhaari, 2637; Muslim, 2831
What is meant by the “middle of Paradise” is the best of it, as when Allaah says (interpretation of the meaning):
“Thus We have made you a just (and the best) nation (lit. a middle nation)”
[al-Baqarah 2:143]

The Sunnah also describes the position of those who do certain actions. For example:

1 – Faith in Allaah and belief in the Messengers:
It was narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that the Prophet (peaceand blessings of Allaah be upon him) said: “The people of Paradise will be able to see the people in the apartments above them as you see the shining stars on the horizon in the east and the west, because of the differences in their status.” They said: “O Messenger of Allaah, is that the status of the Prophets which no one else will reach besides them?” He said: “No, by the One in Whose hand is my soul, they are men who had faith in Allaah and believed in the Messengers.” Narrated by al-Bukhaari, 2082; Muslim, 2831.
2 – Jihad for the sake of Allaah:
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “In Paradise there are one hundred degrees which Allaah has prepared for those who strive in jihad for the sake of Allaah. The distance between each two degrees is like the distance between the heavens and the earth.” Narrated by al-Bukhaari, 2637.
3 – The one who sincerely desires martyrdom may also attain that.
It was narrated from Sahl ibn Haneef that the Prophet (peaceand blessings of Allaah be upon him) said: “Whoever asks Allaah sincerely for martyrdom, Allaah will cause him to reach the status of the martyrs even if he dies in his bed.” Narrated by al-Bukhaari, 1909.
4 – Spending for the sake of Allaah.
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The poor came to the Prophet (peaceand blessings of Allaah be upon him) and said: “The rich people have taken all the highest positions. They pray as we pray, and they fast as we fast, but they have surplus wealth with which they perform Hajj and strive in jihad and give in charity…” Narrated by al-Bukhaari, 807; Muslim, 595.
5 – Doing wudoo’ properly even when it is difficult, taking many steps towards the mosque and waiting for prayer after prayer.
It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Shall I not tell you of something by means of which Allaah erases sins and raises you in status?” They said: “Yes, O Messenger of Allaah.” He said: “Doing wudoo’ well even when it is difficult, taking many steps to the mosques and waiting for prayer after prayer. That is (equivalent) to guarding the frontier.” Narrated by Muslim, 251.
6 – Memorizing Qur’aan
‘Abd-Allaah ibn ‘Amr narrated that the Prophet (peaceand blessings of Allaah be upon him) said: “It will be said to the companion of the Qur’aan: ‘Recite and rise in status as you used to recite in the world, and your position will be at the last verse you recite.’” Narrated by Abu Dawood, 1646; al-Tirmidhi, 2914; classed as saheeh by al-Albaani in Saheeh Abi Dawood.
The one who is keen should set his sights on the highest position in Paradise and strive to earn the pleasure of Allaah and enter the Paradise of al-Firdaws, which is the highest that Allaah has promised.
And Allaah knows best.
Islam Q&A

The people of Hell will abide therein forever
Will the torment of the people of Hell in Hell be neverending, or will there come a time when it will end?. ​

Praise be to Allaah.
The people of Hell will remain in Hell being tormented without end. This is indicated by a great deal of evidence from the Qur’aan and Sunnah.
Shaykh Ibn ‘Uthaymeen was asked: Is Hell eternal or will it come to an end?
He replied:
What is definite is that it is eternal, and no other view is known among the salaf. Hence the scholars made this one of their tenets of faith, so that we believe that Hell is eternal and will last forever. This is a matter concerning which there is no doubt, because Allaah has mentioned the eternal nature of Hell in three places in the Qur’aan:
1 – In Soorat al-Nisa, where He says (interpretation of the meaning):
“Verily, those who disbelieve and did wrong [by concealing the truth about Prophet Muhammad and his message of true Islamic Monotheism written in the Tawraatt (Torah) and the Injeel (Gospel) with them]; Allaah will not forgive them, nor will He guide them to any way.
Except the way of Hell, to dwell therein forever”
[al-Nisa’ 4:168-169]
2 – In Soorat al-Ahzaab, where He says (interpretation of the meaning):
“Verily, Allaah has cursed the disbelievers, and has prepared for them a flaming Fire (Hell)
Wherein they will abide for ever”
[al-Ahzaab 33:64]
3 – In Soorat al-Jinn, where He says (interpretation of the meaning):
“and whosoever disobeys Allaah and His Messenger, then verily, for him is the fire of Hell, he shall dwell therein forever”
[al-Jinn 72:23]
If Allaah had mentioned the eternal nature of Hell in one place, that would have been sufficient, so how about if He has mentioned it in three places? It is strange that a group of scholars are of the view that Hell will cease to exist, based on false arguments which go against what is indicated by the Qur’aan and Sunnah, and they misinterpreted the meanings of the Qur’aan and Sunnah and said that the words “dwell therein forever” mean for as long as it exists.
How can this be correct? If they are to dwell therein forever, that means that Hell itself must last forever, as they will be in it. If a person is to dwell in some place forever, then the place where he will be must last forever as well, because if that place will cease to exist then he cannot dwell forever. The verse is very clear, and the arguments which go against the text are to be rejected.
This difference of opinion which was narrated from a few scholars is to be rejected, because it goes against the clear text which every believer must believe in. Whoever goes against it because of some argument that he comes up with may be excused before Allaah. But whoever studies the texts of the Qur’aan and Sunnah will know that the view that Hell will last forever is the truth which cannot be ignored.
Majmoo’ Fataawa Ibn ‘Uthaymeen, 2/55-56
It says in Fataawa al-Lajnah al-Daa’imah:
There is a great deal of evidence in the Qur’aan and Sunnah to show that Hell will never cease to exist, and that the kaafireen will abide in Hell forever and will never come out of it. Allaah says (interpretation of the meaning):
“This, because you took the Revelations of Allaah (this Qur’aan) in mockery, and the life of the world deceived you. So this Day, they shall not be taken out from there (Hell), nor shall they be returned to the worldly life (so that they repent to Allaah, and beg His Pardon for their sins)”
[al-Jaathiyah 45:35]
“Surely, those who disbelieved in Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.), We shall burn them in Fire. As often as their skins are roasted through, We shall change them for other skins that they may taste the punishment”
[al-Nisa’ 4:56]
“but he whom He sends astray, for such you will find no Awliyaa’ (helpers and protectors) besides Him, and We shall gather them together on the Day of Resurrection on their faces, blind, dumb and deaf; their abode will be Hell; whenever it abates, We shall increase for them the fierceness of the Fire.
That is their recompense, because they denied Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and said: “When we are bones and fragments, shall we really be raised up as a new creation?”
[al-Isra’ 17:97]
“But those who disbelieved (in the Oneness of Allaah – Islamic Monotheism) and denied Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.), they will be the dwellers of the Fire, to dwell therein forever. And worst indeed is that destination”
[al-Taghaabun 64:10]
“and whosoever disobeys Allaah and His Messenger, then verily, for him is the fire of Hell, he shall dwell therein forever”
[al-Jinn 72:23]
“Verily, the Mujrimoon (criminals, sinners, disbelievers) will be in the torment of Hell to abide therein forever.
(The torment) will not be lightened for them, and they will be plunged into destruction with deep regrets, sorrows and in despair therein.
We wronged them not, but they were the Zaalimoon (polytheists, wrongdoers).
And they will cry: ‘O Malik (Keeper of Hell)! Let your Lord make an end of us.” He will say: “Verily, you shall abide forever.’
Indeed We have brought the truth (Muhammad with the Qur’aan) to you, but most of you have a hatred for the truth”
[al-Zukhruf 43:74]
“And of mankind are some who take (for worship) others besides Allaah as rivals (to Allaah). They love them as they love Allaah. But those who believe, love Allaah more (than anything else). If only, those who do wrong could see, when they will see the torment, that all power belongs to Allaah and that Allaah is Severe in punishment.
When those who were followed disown (declare themselves innocent of) those who followed (them), and they see the torment, then all their relations will be cut off from them.
And those who followed will say: ‘If only we had one more chance to return (to the worldly life), we would disown (declare ourselves as innocent from) them as they have disowned (declared themselves as innocent from) us.’ Thus Allaah will show them their deeds as regrets for them. And they will never get out of the Fire”
[al-Baqarah 2:165-167]
“Verily, those who belie Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and treat them with arrogance, for them the gates of heaven will not be opened, and they will not enter Paradise until the camel goes through the eye of the needle (which is impossible). Thus do We recompense the Mujrimûn (criminals, polytheists, sinners).
Theirs will be a bed of Hell (Fire), and over them coverings (of Hell-fire). Thus do We recompense the Zaalimoon (polytheists and wrongdoers)”
[al-A’raaf 7:40-41]
“But those who disbelieve (in the Oneness of Allaah — Islamic Monotheism), for them will be the fire of Hell. Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them. Thus do We requite every disbeliever!
Therein they will cry: “Our Lord! Bring us out, we shall do righteous good deeds, not (the evil deeds) that we used to do.” (Allaah will reply “Did We not give you lives long enough, so that whosoever would receive admonition could receive it? And the warner came to you. So taste you (the evil of your deeds). For the Zaalimoon (polytheists and wrongdoers) there is no helper”
[Faatir 35:36]
“Truly, Hell is a place of ambush —
A dwelling place for the Taaghoon (those who transgress the boundary limits set by Allaah, like polytheists, disbelievers in the Oneness of Allaah, hypocrites, sinners, criminals),
They will abide therein for ages.
Nothing cool shall they taste therein, nor any drink.
Except boiling water, and dirty wound discharges —
An exact recompense (according to their evil crimes).
For verily, they used not to look for a reckoning.
But they belied Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, and that which Our Prophet brought) completely.
And all things We have recorded in a Book.
So taste you (the results of your evil actions). No increase shall We give you, except in torment”
[al-Naba’ 78:21-30]
And there are other verses which all indicate that the kuffaar will abide in Hell for eternity and will never come out, and it will never cease to exist. When taken all together this view is very strong and there is no room for misinterpretation .
Islam Q&A

What will happen to a woman in Paradise if her husband is one of the people of the Fire?
In the Holy Qur’aan and in many ahaadeeth of the Prophet (peaceand blessings of Allaah be upon him) it describes what the Muslim will find when he enters Paradise by Allaah’s Leave of reward and delights. In particular mention is made of al-hoor al-‘iyn and it says that Allaah will reunite him with his wife if she was one of the righteous believing women.
My question is: What awaits the righteous believing woman who enters Paradise if her husband was not righteous and is one of the people of Hell, Allaah forbid?.​

Praise be to Allaah.
We ask Allaah to make us and you among the people of Paradise, with all our families and loved ones. If a woman’s husband enters Paradise along with her, then he will be her husband there too, but if he is one of the people of Hell, or if the woman did not get married in this world, then she will get married to a man among the people of Paradise.
Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: If a woman is one of the people of Paradise and she did not get married in this world, or she got married but her husband does not enter Paradise, who will she be with?
He answered:
The answer is based on the general meaning of the verses in which Allaah says (interpretation of the meaning):
“Therein you shall have (all) that your inner‑selves desire, and therein you shall have (all) for which you ask”
[Fussilat 41:31]
“(there will be) therein all that inner‑selves could desire, and all that eyes could delight in and you will abide therein forever”
[al-Zukhruf 43:71]
So if a woman is one of the people of Paradise and she did not get married, or if her husband is not one of the people of Paradise, when she enters Paradise there will be men who did not get married, and those men will have wives from among the hur al-‘iyn and wives from among the people of this world if they wish.
Similarly with regard to the woman who did not have a husband, or who had a husband in this world but he did not enter Paradise with her, if she wants to get married then she will inevitably have what she desires, because of the general meaning of these verses.
From Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen, 2/52
And Allaah knows best.

Islam Q&A

 

[Abu Sarah]

Description of al-hoor al-‘iyn in the Qur’aan and Sunnah
What is the description of al-hoor al-iyn as stated in the Qur'aan and Sunnah? If a wife is righteous in this world, what will her form or attributes be in Paradise if Allaah wills that she should enter Paradise?.​

Praise be to Allaah.

Firstly:

Pleasing the most Merciful and entering Paradise are the ultimate aim that believing men and women should wish for. If a person departs this world having won the pleasure of Allaah, then he will have the glad tidings of all that is good after that. When he enters Paradise he will have delights and pleasures such as no eye has seen, no ear has heard and it has not entered the mind of any man. He will have all that he wishes for in the best ways. Everything that he asks for will be granted, and everything that he longs for he will get. He will never find anything to upset or disturb him, because he is in the care of the Most Merciful,

as Allaah says (interpretation of the meaning):
“Therein you shall have (all) that your inner‑selves desire, and therein you shall have (all) for which you ask.
32. An entertainment from (Allaah), the Oft‑Forgiving, Most Merciful”
[Fussilat 41:31-32]


One of the best things that people long for in the Hereafter is, for men, the women of Paradise, namely al-hoor al-‘iyn, and for women there is an equivalent delight. By His great wisdom, Allaah has not mentioned what the women will have as the equivalent of al-hoor al-‘iyn for men, and that is due to modesty and shyness. How can He encourage them to seek Paradise by mentioning something that they are too shy and modest to mention or speak about themselves? So He has simply hinted at it,

as in the verse (interpretation of the meaning):
“Therein you shall have (all) that your inner‑selves desire
[Fussilat 41:31-32]


The description of al-hoor al-‘iyn is mentioned in more than one place in the Book of Allaah, such as the following:

1 – Allaah says, describing the reward of the people of Paradise (interpretation of the meaning):
“And (there will be) Hoor (fair females) with wide lovely eyes (as wives for Al-Muttaqoon – the pious).
23. Like unto preserved pearls”
[al-Waaqi’ah 56:22, 23]


al-Sa’di (may Allaah have mercy on him)said:
“And (there will be) Hoor (fair females) with wide lovely eyes”. Al-Hawra’ is a woman in whose eyes are lined with kohl, beautiful and bright. Al-‘iyn refers to beautiful and huge eyes. The beauty of eyes in the female is one of the greatest signs of beauty.

“Like unto preserved pearls” means, as if they are pure, white, shining pearls, which are covered and protected from people’s eyes, the wind and the sun. Their colour is one of the most beautiful of colours and they have no fault or blemish of any kind. This is how al-hoor al-‘iyn are: they have no faults of blemishes of any kind, rather they are beautiful in all ways.
Every time you gaze upon her, you see nothing but that which gladdens the heart. End quote.
Tafseer al-Sa’di, p. 991


2 – Allaah says (interpretation of the meaning):
“(In beauty) they are like rubies and coral”
[al-Rahmaan 55:58]


al-Tabari (may Allaah have mercy on him) said:
Ibn Zayd said concerning the words “they are like rubies and coral” it is as if they are rubies in their purity and like coral in their whiteness. So their purity is that of rubies and their whiteness is that of pearls.
End quote.
Tafseer al-Tabari, 27/152

3 – Allaah says describing the women of Paradise, in Soorat al-Waaqi’ah (interpretation of the meaning):
“Verily, We have created them (maidens) of special creation.
36. And made them virgins.
37. Loving (their husbands only), (and) of equal age”
[al-Waaqi’ah 56:35-37]

Ibn Katheer (may Allaah have mercy on him) said:
With regard to the word “loving (‘uruban)”, Sa’eed ibn Jubayr said, quoting from Ibn ‘Abbaas that it means: they are loving towards their husbands. It was narrated from Ibn ‘Abbaas that al-‘urub are those who love their husbands and their husbands love them.

With regard to the word “of equal age (atraaban)”, al-Dahhaak said, quoting from Ibn ‘Abbaas, that it means: of the same age, thirty-three years.

Al-Saddi said: “atraaban” means that they are equal in temperament and they do not resent or envy one another, i.e., they are not like hostile co-wives. End quote.
Tafseer Ibn Katheer, 4/294

Al-Haafiz Ibn Hajar said:
It was narrated that Mujaahid said concerning the verse “Loving (their husbands only), (and) of equal age”: i.e., those who are dear to their husbands.
Fath al-Baari, 8/626


4 – Allaah says, describing them (interpretation of the meaning):
“Therein (Gardens) will be Khairaatun‑Hisaan [fair (wives) good and beautiful]”
[al-Rahmaan 55:70]

Ibn al-Qayyim said:
They are described as being fair and beautiful. The word khayraat (fair and good) is derived from the word khayyarah, which refers to the woman who combines all good qualities, both outward and inward, and whose physical appearance and attitude are perfect. So they are good in attitude and fair of face.
Rawdat al-Muhibbeen, p. 243.


5 – Allaah describes them as pure, as He says (interpretation of the meaning):
“and they shall have therein Azwaajun Mutahharatun (purified mates or wives), and they will abide therein forever”
[al-Baqarah 2:25]


Ibn al-Qayyim said:
Allaah describes them as pure: “and they shall have therein Azwaajun Mutahharatun (purified mates or wives)”, pure from menses, urine and the like (stools) and all off-putting features that may exist in the women of this world. And their hearts are pure from envy, annoyance of their husbands, meanness or wishing for husbands other than them.
Rawdat al-Muhibbeen, p. 243, 244


6 – Allaah describes them as refraining from looking at anyone except their husbands (interpretation of the meaning):
“Wherein both will be Qaasiraat‑ut‑Tarf [chaste females (wives) restraining their glances, desiring none except their husbands]”
[al-Rahmaan 55:56]

“Hoor (beautiful, fair females) guarded in pavilions”
[al-Rahmaan 55:72]

Ibn al-Qayyim said:
Allaah describes them as being “guarded in pavilions”, i.e., they are prevented from making a display of themselves before anyone except their husbands. They are guarded for their husbands and they do not go out of their houses, and they restrain themselves for them and do not desire anyone else. And Allaah describes them as “Qaasiraat‑ut‑Tarf [chaste females (wives) restraining their glances”. This description is more complete than the first, for one of them restrains her gaze and focuses her love upon her husband, she is content with him and does not look beyond him at anyone else.
Rawdat al-Muhibbeen, p. 244

This is a brief look at what has been said about them in the Qur’aan. In the Sunnah there are descriptions of their beauty and fairness which defy the imagination, such as the following:

1 – It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The first group will enter Paradise looking like the moon on the night when it is full, and those who follow them will be like the brightest shining star in the sky. Their hearts will be as one, and there will be no hatred or jealousy among them. Each man will have two wives from among al-hoor al-‘iyn, the marrow of whose calves can be seen from beneath the bone and flesh.” (Narrated by al-Bukhaari, no. 3014; Muslim, 2843.

Ibn Hajar (may Allaah have mercy on him) said:
The stunning beauty of the hoori is such that the marrow of her calves can be seen from beneath her clothes, and a man will be able to see his face in the liver of one of them, like a mirror because of the fineness of her skin and the purity of her colour.
Fath al-Baari, 8/570


2 – It was narrated that Anas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If a woman from among the people of Paradise were to look out over the earth, she would illuminate everything that is in between them, and would fill everything that is in between them with fragrance. And the scarf on her head is better than this world and everything in it.”


If she were to show her face, it would shine between heaven and earth; how beautiful is the light of her face and how beautiful the scent that is filling the space between heaven and earth. As for her garments, the scarf that she places on her head is better than the beauty of this world and all that is in it of delights and pleasure and natural beauty and splendid palaces and other kinds of luxuries. Glory be to their Creator, how great He is, and congratulations to the one for whom she is and he is for her.

Secondly:

The situation of the believing woman in Paradise will be better than the situation of the hoor al-‘iyn; she will be higher in status and more beautiful. Several ahaadeeth and reports have been narrated concerning that, but none of them can be proven to be sound. But if a righteous woman from among the people of this world enters Paradise, then she will do so as a reward for her righteous deeds and as a honour from Allaah to her for her religious commitment and righteousness. As for the hoori who is one of the delights of Paradise, she has only been created in Paradise for the sake of someone else, and has been made the reward for the believing man for his righteous deeds. There is a great difference between one who enters Paradise as a reward for her righteous deeds and the one who was created as a reward for one who did righteous deeds. The former is a queen and a princess, and the latter, no matter how beautiful she is, is undoubtedly lower in status than a queen, and she is subject to the command of her believing master for whom Allaah created her as a reward.


Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Does the description of the hoor al-‘iyn include the women of this world?
He replied:

It seems to me that the women of this world will be better than the hoor al-‘iyn, even in outward appearance, and Allaah knows best.
Fataawa Noor ‘ala al-Darb.

We ask Allaah the Almighty to give us the best of that which He gives to His believing slaves.
And Allaah knows best.

Islam Q&A

How can Iblees be punished with fire when he has been created from it?
Will Iblees enter Hell? How can he enter the Fire when he is created of fire? Is there anything that confirms how he will be punished?.​

Praise be to Allaah.

Firstly:

With regard to Iblees entering Hell to abide therein forever, this is something concerning which there is no doubt. Allaah has mentioned his ultimate fate in a number of verses, such as the following.

1 – Allaah says (interpretation of the meaning):
“(Allaah) said: ‘What prevented you (O Iblees) that you did not prostrate yourself, when I commanded you?’ Iblees said: ‘I am better than him (Adam), You created me from fire, and him You created from clay.’
13. (Allaah) said: ‘(O Iblees) get down from this (Paradise), it is not for you to be arrogant here. Get out, for you are of those humiliated and disgraced.’
14. (Iblees) said: ‘Allow me respite till the Day they are raised up (i.e. the Day of Resurrection).’
15. (Allaah) said: ‘You are of those respited.’
16. (Iblees) said: ‘Because You have sent me astray, surely, I will sit in wait against them (human beings) on Your straight path.
17. ‘Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones (i.e. they will not be dutiful to You).’
18. (Allaah) said (to Iblees): ‘Get out from this (Paradise), disgraced and expelled. Whoever of them (mankind) will follow you, then surely, I will fill Hell with you all’”
[al-A’raaf 7:12-18]

Al-Tabari said:
This is an oath from Allaah, may He be glorified and exalted; He swore that whoever among the sons of Adam followed the enemy of Allaah Iblees and obeyed him, He would fill Hell with them all, i.e., with the disbelievers among the sons of Adam who followed Iblees, and with Iblees and his offspring. End quote.
Tafseer al-Tabari, 8/139

2 – Allaah says (interpretation of the meaning):
“(Allaah) said: ‘O Iblees (Satan)! What is your reason for not being among the prostrators?’
33. [Iblees (Satan)] said: ‘I am not the one to prostrate myself to a human being, whom You created from dried (sounding) clay of altered mud.’
34. (Allaah) said: ‘Then, get out from here, for verily, you are Rajeem (an outcast or a cursed one).
35. ‘And verily, the curse shall be upon you till the Day of Recompense (i.e. the Day of Resurrection).’
36. [Iblees (Satan)] said: ‘O my Lord! Give me then respite till the Day they (the dead) will be resurrected.’
37. Allaah said: ‘Then verily, you are of those reprieved,
38. ‘Till the Day of the time appointed.’
39. [Iblees (Satan)] said: ‘O my Lord! Because You misled me, I shall indeed adorn the path of error for them (mankind) on the earth, and I shall mislead them all.
40. ‘Except Your chosen, (guided) slaves among them.’
41. (Allaah) said: ‘This is the Way which will lead straight to Me.’
42. ‘Certainly, you shall have no authority over My slaves, except those who follow you of the Ghaawoon (Mushrikoon and those who go astray, criminals, polytheists, and evildoers).
43. ‘And surely, Hell is the promised place for them all.
44. ‘It (Hell) has seven gates, for each of those gates is a (special) class (of sinners) assigned’”
[al-Hijr 15:32-44]

Al-Shanqeeti (may Allaah have mercy on him) said:
Every verse which mentions how Iblees misguides the sons of Adam also states that Iblees and all those who follow him will be in Hell, as Allaah says here: “And surely, Hell is the promised place for them all. It (Hell) has seven gates ”.
Adwa’ al-Bayaan, 3/131

3 – And Allaah said:
“(Allaah) said: The truth is — and the truth I say
85. That I will fill Hell with you [Iblees (Satan)] and those of them (mankind) that follow you, together”
[Saad 38:84, 85]

4 – Allaah tells us that the jinn said (interpretation of the meaning):
“And of us some are Muslims (who have submitted to Allaah, after listening to this Qur’aan), and of us some are Al‑Qaasitoon (disbelievers those who have deviated from the Right Path). And whosoever has embraced Islam (i.e. has become a Muslim by submitting to Allaah), then such have sought the Right Path.
15. And as for the Qaasitoon (disbelievers who deviated from the Right Path), they shall be firewood for Hell”
[al-Jinn 72:14, 15]

Secondly:
With regard to
how Iblees will be punished with fire when he is created from fire, the answer is:

The fact that the jinn were created from fire does not necessarily mean that they are fire now, just as man was created from dust but he is not dust now.

Abu’l-Wafa’ ibn Aqeel said:
The devils and jinn are attributed to fire just as man is attributed to dust, clay and baked clay. What is meant in the case of man is that he originates from clay, but a human being is not clay in a real sense, rather he used to be clay. Similarly the jinn were fire in the beginning. End quote.
Laqt al-Marjaan fi Ahkaam al-Jaan, p. 33, quoted in ‘Aalim al-Jinn wa’l-Shayaateen, p. 58.


Although man was created from clay, a little of it will harm him; if he is buried beneath it he will die, and if he is struck with it (such as with baked clay), he will be wounded or will die. So it not strange to think that although the jinn were created from fire, they will be punished with the Fire of Hell.

Allaah created the jinn from fire, but they are not fire now. There is a great deal of evidence to that effect, such as the following:
1 – It was narrated from ‘Aa’ishah that the Messenger of Allaah (peace and blessings of Allaah be upon him) was praying, then the Shaytaan came to him and he seized him, threw him to the ground and strangled him. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Until I felt the coolness of his tongue on my hand. Were it not for the prayer of my brother Sulaymaan, he would have been tied up this morning so that the people could see him.” Narrated by al-Nasaa’i in al-Sunan al-Kubra, 6/442; classed as saheeh by Ibn Hibbaan, 6/115
2 – It was narrated that Abu’l-Darda’ said: The Messenger of Allaah (peace and blessings of Allaah be upon him) stood (in prayer) and we heard him say: “I seek refuge with Allaah from you.” Then he said: “I curse you with the curse of Allaah,” three times, and he reached out his hand as if to take something. When he had finished praying, we said: “O Messenger of Allaah, we heard you say something in your prayer that we have never heard you say before, and we saw you reaching out your hand.” He said: “The enemy of Allaah Iblees came with a brand of fire to throw it in my face, so I said, ‘I seek refuge with Allaah from you,’ three times, then I said: ‘I curse you with the full curse of Allaah,’ but he did not go back, three times. Then I wanted to seize him, and by Allaah, were it not for the prayer of our brother Sulaymaan, this morning he would have been tied up and the children of the people of Madeenah would have played with him.” Narrated by Muslim, 542.


From these two hadeeths it is clear to us that the jinn are not fire now. This is indicated by the coolness that the Messenger of Allaah (peace and blessings of Allaah be upon him) felt from the tongue of the Shaytaan, as stated in the first hadeeth. If the Shaytaan was still in the form of fire, he would not have needed to bring a brand of fire to throw in the face of the Prophet (peaceand blessings of Allaah be upon him), and the children would not have been able to play with him.

3 – The Prophet (peaceand blessings of Allaah be upon him) said: “The Shaytaan flows through the son of Adam as blood flows.” Narrated by al-Bukhaari (1933) and Muslim (2175).

If the Shaytaan was fire, he would burn man, because the Shaytaan is inside him. So we can see the difference between the Shaytaan being fire and being created from fire.

If the Shaytaan were fire now – for the sake of argument – and Allaah wanted to punish him with the Fire of Hell, then Allaah is Able to do all things, and He is not incapable of anything, may He be glorified and exalted.
And Allaah knows best.

Islam Q&A

Is Arabic the language of the people of Paradise?
I would like to know what the language of the people of Paradise is. Is it Arabic?.​

Praise be to Allaah.
There is no mention in the Qur’aan or in the saheeh Sunnah – as far as we know – of which language is spoken by the people of Paradise. What is narrated concerning that is a hadeeth which is not soundly narrated from our Prophet (peaceand blessings of Allaah be upon him), and some other reports (athaar).

It was narrated by al-Tabaraani in al-Awsat, al-Haakim, al-Bayhaqi in Shu’ab al-Eemaan and others that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Love the Arabs for three reasons, because I am an Arab, the Qur’aan is Arabic and the speech of the people of Paradise is Arabic.”
Ibn al-Jawzi ruled that this hadeeth is fabricated. Al-Dhahabi said: I think that the hadeeth is fabricated (mawdoo’). Al-Albaani said in al-Silsilah al-Da’eefah (no. 160): (it is) fabricated.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: Similarly, Abu Ja’far Muhammad ibn ‘Abd-Allaah al-Haafiz al-Koofi, who is known as Mateen, told us: al-‘Ala’ ibn ‘Amr al-Hanafi told us: Yahya ibn Zayd al-Ash’ari told us: Ibn Jurayj told us, from Ibn 'Abbaas (may Allaah be pleased with him) that he said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Love the Arabs for three reasons: because I am an Arab, the Qur’aan is Arabic, and the language of the people of Paradise is Arabic.”

Al-Haafiz al-Salafi said: this is a hasan hadeeth. I do not know whether he meant that its isnaad is hasan according to the way of the scholars of hadeeth, or that its text is hasan in general terms. Abu’l-Faraj ibn al-Jawzi mentioned this hadeeth among the mawdoo’ (fabricated) texts and said: al-Tha’labi said: it has no basis. Ibn Hibbaan said: Yahya ibn Zayd narrated unsound ahaadeeth from sound narrators, so it is invalid to quote his reports as evidence. And Allaah knows best.
End quote from Iqtida’ al-Siraat al-Mustaqeem (1/158).


Al-Tabaraani narrated in al-Awsat that Abu Hurayrah (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I am an Arab, and the Qur’aan is Arabic, and the language of the people of Paradise is Arabic.”
Al-Albaani said in al-Silsilah al-Da’eefah (no. 161): it is fabricated.

The point is that there is no saheeh evidence to show which language is spoken by the people of Paradise. Hence we should refrain from speaking about this issue and not indulge in it, and we should refer knowledge of the matter to Allaah (may He be exalted), and focus instead on issues that will lead to good deeds in this world.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked: in what (language) will Allaah address the people on the Day of Resurrection? Will Allaah address them in the tongue of the Arabs? Is it true that the language of the people of Hell will be Farsi and that the language of the people of Paradise will be Arabic? He replied: Praise be to Allaah, the Lord of the Worlds. It is not known what language the people will speak on that Day, or in what language they will hear the words of the Lord, may He be exalted, because Allaah has not told us anything about that, nor has His Messenger (peace and blessings of Allaah be upon him). It is not true that Farsi will be the language of the people of Hell, or that Arabic will be the language of the people of Paradise. We do not know of any discussion of that among the Sahaabah (may Allaah be pleased with them), rather all of them refrained from speaking of that because speaking about such a thing is discussion of something unnecessary… but there was a dispute concerning that among later scholars. Some people said that they will be addressed in Arabic and others said that the people of Hell will respond in Farsi, which will be their language in Hell. Others said that they will be addressed in Syriac because that was the language of Adam and from it stemmed all other languages. Others said that the people of Paradise will speak Arabic. There is no basis for any of these ideas, whether on the grounds of common sense or in any report or text, rather they are mere claims that are devoid of any evidence. And Allaah knows best and is most Wise. End quote.
Majmoo’ al-Fataawa (4/299)
And Allaah knows best.

Islam Q&A

The people of Paradise are free from deformities and physical faults
Will a believer enter Paradise with his physical faults or deformities or obesity, or will he be physically perfect?.​

Praise be to Allaah.

What is indicated by the texts is that the people of Paradise will be in the most beautiful form and appearance, with no hair on their bodies and beardless, in the form of their father Adam (peace be upon him), as was narrated by al-Tirmidhi (2468) from Mu’aadh ibn Jabal that the Prophet (peaceand blessings of Allaah be upon him) said: “The people of Paradise will enter Paradise with no hair on their bodies and beardless, with kohl-rimmed eyes, thirty or thirty-three years old.” This hadeeth was classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

Al-Tirmidhi (2462) also narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The people of Paradise have no hair on their bodies and are beardless, with kohl-rimmed eyes, their youth will never end and their garments will never wear out.” Classed as hasan by al-Albaani in Saheeh al-Tirmidhi.


Al-Bukhaari (3006)and Muslim (5063) narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The first group to enter Paradise will look like the moon when it is full. They will not spit or blow their noses or defecate. Their vessels will be of gold, their combs will be of gold and silver, their incense burners will be of aloes-wood and their sweat will be musk. Each one of them will have two wives whose marrow can be seen through their flesh because of their beauty, and there will be no disputes or grudges among them. Their hearts will be as one and they will glorify Allaah morning and evening.”
This and other texts indicate that the people of Paradise will be transformed into the most beautiful forms, and there will be no deformities or other faults among them.
May Allaah help us and you to do that which He loves and which pleases Him.
And Allaah knows best.

Islam Q&A

 

[Abu Sarah]

Objection to the fact that a man will have hoor ‘iyn who will share her husband with her
What happens in paradise, with a couple who have been married. I have heard that the wife will be with her husband, but that the husband will in addition to her, have 70 women (hoors) at his service.
This to me does not seem like a fair concept for the women, to share their husbands in this way. ​

Praise be to Allaah.

Firstly:

The believer must submit to the rulings and decrees of Allaah.


Allaah says (interpretation of the meaning):
“The only saying of the faithful believers, when they are called to Allaah (His Words, the Qur’aan) and His Messenger, to judge between them, is that they say: ‘We hear and we obey.’ And such are the successful (who will live forever in Paradise)”
[al-Noor 24:51]



If the believer is confused about anything in the rulings of Allaah, and he does not know what it means or what the reason behind it is, then he must say as those who are firmly grounded in knowledge say:
“We believe in it; the whole of it (clear and unclear Verses) are from our Lord”[Aal ‘Imraan 3:7 – interpretation of the meaning]


It is not permissible for the believer to say that one of the rulings of Allaah is not fair; exalted be Allaah far above that.


Allaah says (interpretation of the meaning):
“And your Lord is not at all unjust to (His) slaves”
[Fussilat 41:46]



There is no rule that is better than the rule of Allaah.


Allaah says (interpretation of the meaning):
“Is not Allaah the Best of judges?”
[al-Teen 95:8]


“Do they then seek the judgement of (the days of) Ignorance? And who is better in judgement than Allaah for a people who have firm Faith?”
[al-Maa’idah 5:50]



Secondly:

In this question there are two mistakes and a misunderstanding. The first mistake is where the questioner says that in Paradise a man will have seventy hoor ‘iyn. What is proven in the saheeh Sunnah is that the martyr (shaheed) will have seventy-two hoor ‘iyn. The least of the people of Paradise will have two wives, and some will have more than that.


It was narrated that al-Miqdaam ibn Ma’di Yakrib said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The martyr has six blessings with Allaah: he will be forgiven from the first drop of blood shed; he will be shown his place in Paradise; he will be protected from the torment of the grave; he will be safe from the greater terror; a crown of dignity will be placed on his head, one ruby of which is better than this world and everything in it; he will be married to seventy-two wives from al-hoor al-‘iyn; and he will intercede for seventy of his relatives.”
Narrated by al-Tirmidhi, 1663; Ibn Maajah, 2799; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.



And more than that has been narrated. Abu Na’eem narrated in Sifat al-Jannah from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “A man will go to one hundred virgins in one day – i.e., in Paradise.” Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 367.



It was narrated from Abu Sa’eed al-Khudri that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The lowest of the people of Paradise in status will be a man whose face Allaah will turn away from the Fire towards Paradise, and make a shady tree appear before him. … Then he will enter his house and his two wives from among al-hoor al-‘iyn will enter after him. They will say: ‘Praise be to Allah Who has created you for us and us for you.’ And he will say: ‘No one has been given the like of that which I have been given.’” Narrated by Muslim, 188.


Al-Haafiz said:
The apparent meaning is that the least that will be given to each of them will be two wives.


Thirdly:

The second mistake is the questioner’s saying that al-hoor al-‘iyn will serve the man. This is not correct, rather the ones who will serve the people of Paradise will be boys of everlasting youth.

Allaah says (interpretation of the meaning):
“And round about them will (serve) boys of everlasting youth. If you see them, you would think them scattered pearls”
[al-Insaan 76:19]


Al-hoor al-‘iyn will be wives of the men in Paradise, in addition to their wives from among the people of this world.


Allaah says (interpretation of the meaning):
“So (it will be). And We shall marry them to Hoor (fair females) with wide lovely eyes”
[al-Dukhaan 44:54]


“They will recline (with ease) on thrones arranged in ranks. And We shall marry them to Hoor (fair females) with wide lovely eyes”
[al-Toor 52:20]


Fourthly:

The misunderstanding is when the questioner says: “This to me does not seem like a fair concept for the women, to share their husbands in this way.”
Fairness or justice is to be found in the rulings of sharee’ah, not in what a person thinks who does not know sharee’ah and its rulings, let alone the reasons behind them.
The sister who is asking this question thinks that the jealousy in her heart, and what it leads to of depression and sorrow will remain with her in Paradise, but this is not correct, and this is why there is this misunderstanding in her question.


Allaah says (interpretation of the meaning):
“And We shall remove from their breasts any (mutual) hatred or sense of injury (which they had, if at all, in the life of this world); rivers flowing under them, and they will say: ‘All the praises and thanks be to Allaah, Who has guided us to this, and never could we have found guidance, were it not that Allaah had guided us! Indeed, the Messengers of our Lord did come with the truth.’ And it will be cried out to them: ‘This is the Paradise which you have inherited for what you used to do’”
[al-A’raaf 7:43]



There is nothing but joy and happiness in Paradise; there is no room for hatred and rancour in the hearts of the people of Paradise. Al-hoor al-‘iyn are something which Allaah has created to honour the people of Paradise and to increase their delight. Moreover a man will be given the strength of one hundred men for intercourse, so the large number will not have any effect on a woman, and her feelings towards her co-wives and her husband’s concubines will not be like her feelings in this world.



It was narrated that Zayd ibn Arqam said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me: “A man in Paradise will be given the strength of one hundred men in eating, drinking, desire and intercourse.” A Jewish man said: “The one who eats and drinks will need to relieve himself.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him, “The way in which one of them will relieve himself will be by means of sweat which will come out through his pores, and thus the food in his stomach will be digested.”
“Do they then seek the judgement of (the days of) Ignorance? And who is better in judgement than Allaah for a people who have firm Faith?”
[al-Maa’idah 5:50 – interpretation of the meaning]
Narrated by Ahmad, 18827; classed as saheeh by Ibn Hibbaan, 16/443; and by Shaykh al-Albaani in Saheeh al-Jaami’, 1627.



It was narrated from Anas that the Prophet (peace and blessings of Allaah be upon him) said: “The believer in Paradise will be given such-and-such strength for intercourse.” It was said, “O Messenger of Allaah, will he really be able to do that?” He said, “He will be given the strength of a hundred (men).”
Narrated by al-Tirmidhi, 2536; classed as saheeh by Ibn Hibbaan, 16/413; and by Shaykh al-Albaani in Saheeh al-Jaami’, 8106.

And Allaah knows best.
Islam Q&A