Jannah

i depiction of Jannah, 1808 In Islam, Jannah ( , jannāt, ) is the place of the righteous in the afterworld, their final and permanent abode. According to one count, the word appears 147 times in the Qur'an. Belief in the afterlife is one of the six articles of faith in Islam and is a place in which the righteous will enjoy pleasure. Jannah is believed to have several levels, the higher the more desirable and higher in prestige and pleasure. The afterlife experiences are described as physical, psychic, and spiritual. Jannah is described with physical pleasures such as gardens, beautiful houris, wine that has no aftereffects, and "divine pleasure". Their reward of pleasure will vary according to the righteousness of the person. The characteristics of jannah often have direct parallels with those of jahannam. The pleasure and delights of jannah described in the Qu'ran, are matched by the pain and horror of jahannam. Jannah is also referred to as the abode of Adam and Eve before their expulsion. Muslims believe jannah co-exists with the temporal world, rather than being created after Judgement Day. Humans may not pass the boundaries to the afterlife, but the afterworld may interact with the temporal world of humans.

Terminology

Jannah is found frequently in the Qur'an (2:30, 78:12) and often translated as "heaven" in the sense of an abode in which believers are rewarded in afterlife. Another word, samāʾ (usually pl. samāwāt) also found frequently in the Quran and translated as "heaven", has the meaning of sky above or the celestial sphere. (It is often used in the phrase as-samawat wal-ard "the heavens and the earth", an example being Qu'ran 38:10.) The Qu'ran describes both samāʾ and jannah as being above this world. Jannah is also frequently translated as "paradise", but another term with a more direct connection to that term is also found, (Arabic: ), the literal term meaning paradise, is used in Qu'ran 18:107 and 23:11 and also designates the highest level of heaven. In Persian the word ( ), is the source of the English word "paradise". In contrast to jannah, the words , , , , and other terms are used to refer to the concept of hell. There are many Arabic words for both heaven and hell that also appear in the Qu'ran and in the hadith. Most of them have become part of Islamic beliefs. Jannah is also used as the name of the Garden of Eden in which Adam and Hawa (Eve) dwelt.

Salvation/inhabitants

and Muslim philosopher Ibn Arabi, ca. 1238. Shown are the 'Arsh (Throne of God), pulpits for the righteous (al-Aminun), seven rows of angels, Gabriel (al-Ruh), A'raf (the Barrier), the Pond of Abundance, al-Maqam al-Mahmud (the Praiseworthy Station; where Muhammad will stand to intercede for the faithful), Mizan (the Scale), As-Sirāt (the Bridge), Jahannam (Hell), and Marj al-Jannat (Meadow of Paradise). Scholars do not all agree on who will end up in jannah, and the criteria for whether or not they will. Issues include whether all Muslims, even those who've committed major sins, will end up in jannah; and whether any non-Muslims will go there.

Inhabitants according to Quran

The Quran specifies the qualities for those allowed to inhabit jannah (according to Smith and Haddad) as: "those who refrain from doing evil, keep their duty, have faith in God's revelations, do good works, are truthful, penitent, heedful, and contrite of heart, those who feed the needy and orphans and who are prisoners for God's sake." Another source (Sebastian Günther and Todd Lawson) gives as the basic criterion for salvation in the afterlife more detail on articles of faith: the belief in the oneness of God ( ), angels, revealed books, messengers, as well as repentance to God, and doing good deeds (amal salih). All these qualities are qualified by the doctrine that ultimately salvation can only be attained through God's judgment.

Descriptions, details, and organization

Delights

Inside jannah, the Quran says its inhabitants "will have whatever they wish for, forever"; (Q.25:16). Other verses give more specific descriptions of the delights of paradise: 'And whoever is in awe of standing before their Lord will have two Gardens ... ˹Both will be˺ with lush branches. ... In each ˹Garden˺ will be two flowing springs. ... In each will be two types of every fruit. ... Those ˹believers˺ will recline on furnishings lined with rich brocade. And the fruit of both Gardens will hang within reach. ... In both ˹Gardens˺ will be maidens of modest gaze, who no human or jinn has ever touched before. ... Those ˹maidens˺ will be ˹as elegant˺ as rubies and coral. ... Is there any reward for goodness except goodness? ... And below these two ˹Gardens˺ will be two others. ... Both will be dark green. ... In each will be two gushing springs. ... In them are fruits, palm trees, and pomegranates. ... In all Gardens will be noble, pleasant mates ...˹They will be˺ maidens [houris] with gorgeous eyes, reserved in pavilions. .... No human or jinn has ever touched these ˹maidens˺ before. ... All ˹believers˺ will be reclining on green cushions and splendid carpets. Then which of your Lord's favours will you both deny? (Q.55:46–76, Mustafa Khattab, the Clear Quran) Smith and Haddad summarize some of the Quranic pleasures: Choirs of angels will sing in Arabic (the only language used in paradise), the streets will be as familiar as those of the dwellers' own countries, inhabitants will eat and drink 100 times more than earthly bodies could hold and will enjoy it 100 times more, their rooms will have thick carpets and brocade sofas, on Fridays they will go to a market to receive new clothing to enhance their beauty, they will not suffer bodily ailments or be subject to functions such as sleeping, spitting, or excreting; they will be forever young. ) used to commemorate prophetic events. As the gates of jannah are opened for the arrival of the saved into jannah they will be greeted (Q.39:73) by angels announcing, "Peace be upon you, because ye have endured with patience; how excellent a reward is paradise!" (Q13:24). Inside there will be neither too much heat nor bitter cold; there will be fountains (Q.88:10), abundant shade from spreading tree branches green with foliage (Q.53:14–16, also Q.36:56–57). They will be passed a cup (Q.88:10–16) full of wine "wherefrom they will get [no] aching of the head” (hangovers) [Q.56:19], and "which leads to no idle talk or sinfulness" (Q.52:23), and every meat (Q.52:22) and trees from which an unceasing supply of fruits grow (Q.36:56–57), "that looks similar ˹but tastes different˺"; (Q.2:25) adornment with golden and pearl bracelets (Q.35:33) and green garments of fine silk and brocade (Q.18:31); attended upon by [ghulman] (Q.52:24), servant-boys (eternal youths (56:17, 76:19)) like spotless pearls (Q.52:24). While the Quran never mentions God being in the Garden, the faithful are promised the opportunity to gaze upon His face, something the inhabitants of the Fire will be deprived of. Inhabitants will rejoice in the company of any parents, spouses, and children who were admitted to paradise (Q52:21) —conversing and recalling the past. Non-physical pleasures While the Quran is full of "graphic" descriptions of the "physical pleasures" for the inhabitants of the Garden, it also states that the "acceptance [riḍwān] from God" felt by the inhabitants "is greater" than the pleasure of the Gardens (Q.9:72), the true beauty of paradise, the greatest of all rewards, surpassing all other joys. On the day on which God brings the elect near to his throne ( ), "some faces shall be shining in contemplating their Lord". The visit is described as Muhammad leading the men and Fatimah leading the women to approach the Throne, "which is described as a huge esplanade of musk". As "the veil of light before the Throne lifts, God appears with the radiance of the full moon, and His voice can be heard saying, 'Peace be upon you.'" Hadith include stories of the saved being served an enormous feast where "God Himself is present to offer to His faithful ones delicacies kneaded into a kind of pancake". In another series of narratives, God personally invites the inhabitants of Jannah "to visit with Him every Friday". Houri "Perhaps no aspect of Islamic eschatology has so captured the imagination" of both "Muslims and non-Muslims" as houri (ḥūr). Men will get untouched Houri in paradise (Q55:56), virgin companions of equal age (56:35–38) and have large, beautiful eyes (37:48). Houri have occasioned "spectacular elaborations" by later Islamic eschatological writers, but also "some derision by insensitive Western observers and critics of Islam". The Quran also states the saved "will have pure spouses," (without indicating gender) (Q2:25, Q4:57), accompanied by any children that did not go to Jahannam (Q52:21), and attended to by servant-boys with the spotless appearance similar to a protected pearls (Q52:24). Despite the Quranic description above, Houris have been described as women who will accompany faithful Muslims in Paradise. Muslim scholars differ as to whether they refer to the believing women of this world or a separate creation, with the majority opting for the latter.

Size, geography and structure

The Qur'an describes paradise as a "great kingdom" (Q.76:20) stretching out over and above the entire world, and "lofty" (Q.69:22). Paradise is "as vast as the heavens and the earth" (Q.3:133). There are four rivers: one each of water, milk, honey, and wine (47:15). (They were later identified as Kawthar, Kafur, Tasnim, and Salsabil.) Despite the details given in the Quran about jannah/garden, "nowhere" is there found "an ordered picture of the structure" of the abode. "For the most part Islamic theology has not concerned itself with questions about the location and structure of the Garden and the Fire on the understanding that only God knows these particulars."

Layers/levels

On the basis of "several scriptural suggestions", scholars have created "a very detailed structure" of paradise, but there is more than one, and not all of the traditions on location of paradise and hell "are easily pictured or indeed mutually reconcilable". For example, Qu'ran 23:17 states "We created above you seven paths [Ṭarā'iq]" from which is drawn a heaven of seven tiers (which is also "a structure familiar to Middle Eastern cosmogony since the early Babylonian days"). Another school of thought insists Jannah actually has "eight layers or realms" as the Quran gives "eight different names ... for the abode of the blessed". Some descriptions of jannah/the garden indicate that the most spacious and highest part of the Garden firdaws, which is directly under the throne and the place from which the four rivers of paradise flow. Others say the uppermost portion is either the garden of Eden or 'Iliyi and that is the second level from the top. Another possibility is that there are four separate realms of the blessed, of which either Firdaws or Eden is the uppermost. This is based on Surah 55, which talks about two gardens: ("As for him who fears standing before his Lord there are two gardens [jannatan]") [S 55:46). All descriptions following this verse are of things in pairs, (i.e. in the Arabic dual form) – two fountains flowing, fruit of every kind in pairs, beside these two other gardens with two springs (Q.55:62,66). Still others have proposed that the seven levels suggested by the Qur'an are the seven heavens, above which is the Garden or final abode of felicity, while many see paradise as only one entity with many names. One version of the layered garden conceptualization describes the highest level of heaven (al-firdaws) as being said to be so close that its inhabitants could hear the sound of God's throne above. This exclusive location is where the messengers, prophets, Imams, and martyrs (shahids) dwell. Al-Suyuti and Kitāb aḥwāl al-qiyāma each gives names to the levels that do not always coincide (see table to right).

Gates/doors

Two verses of the Quran (Qu'ran 7:40, 39:73) mention "gates" or "doors" (using the plural form) as the entrance of paradise, but say nothing about their number, names or any other characteristics. As in the case of the levels of Jannah, later sources elaborate, giving names and functions but don't agree on all details (see table to right). In traditions, each level of the eight principal gates of Paradise is described as generally being divided into a hundred degrees guarded by angels (in some traditions Ridwan). The highest level is known as (sometimes called Eden) or Illiyin. Entrants will be greeted by angels with salutations of peace or As-Salamu Alaykum. Jannah is accessible vertically through its gates (Qu'ran 7:40), by ladders (ma'arij) (Qu'ran 70:3), or sky-ropes (asbab). However, only select beings such as angels and prophets can enter. Iblis (Satan) and devils are kept at bay by angels who throw stars at them, whenever they try to climb back to heaven (Q.37:6–10). Notably and contrary to many Christian ideas on heaven, God (Allah) does not reside in paradise.

Rivers

s. The Persian paradise garden evolved to the (Persian for "four gardens"). It appears in palaces and also in monumental tombs, where it reminds of the promised afterlife. The depicted plan is of the Taj Mahal mausoleum.|alt=A plan. From top to bottom: Blue lines representing the river; The mausoleum: a square with two rectangles on its sides; A green square divided in four by four crossing lines representing the water streams. They meet at a pool at the center. Each of the four garden squares is itself divided in four crossing paths; On the bottom, a rectangle represents the entrance. A few hadith name four rivers in paradise, or coming from paradise, as: Saihan (Syr Darya), Jaihan (Amu Darya), Furat (Euphrates) and Nil (Nile). Salsabil is the name of a spring that is the source of the rivers of Rahma (mercy) and Al-Kawthar (abundance). Sidrat al-Muntaha is a Lote tree that marks the end of the seventh heaven, the boundary where no angel or human can pass. Muhammad is supposed to have taken a pomegranate from jannah, and shared it with Ali, as recorded by Nasir al-Din al-Tusi. However, some scholars, like Ghazali, reject that Muhammad took the fruit, argued he had only a vision instead.

Literal or allegorical

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

Eternal, not temporal

While some Quranic verses suggest hellfire is eternal and some that its punishment will not necessarily be forever for Muslims who committed grave sins, verses on Jannah are less ambiguous. Eternality assured in verses about paradise such as Qu'ran 3:198, 4:57, and 57:12, which say that the righteous will be khālidūn fīhā (eternally in it), and Qu'ran 35:35, which describes the reward of dār al-maqāma [the abode of everlastingness]. Consequently, neither "theologians nor the traditionalists" have had any doubts about the eternal nature of paradise or the residence of the righteous in it.

Other characteristics

To classical scholars on the afterlife al-Suyūṭī and al-Majlisī, one of the characteristics of Jannah is that events are not "frozen in one eternal moment", but form cycles of "endless repetition" and "unceasing self renewing clockwork". For example, when a fruit is plucked from a tree, a new fruit immediately appears to takes its place; when a hungry inhabitant sees a bird whose meat they would like to eat, it falls already roasted into their hands, and after they are done eating, the bird "regains its form shape and flies away"; houri regain their virginity after being deflowered by one of the saved, but they also grow like fruit on trees or plants on the land and "whenever one of them is taken" by one of the saved in paradise one for his pleasure, "a new one springs forth in her place".

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Bibliography

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