Jannah: Reflections and clarifications regarding Paradise (Qur'an study notes series)

                                                                        Introduction

                     

Occasionally, we share our notes- as prepared for our weekly Qur'an study sessions- in the form of an article, as a means to present with more clarity the texts and/or the subject under discussion.

The section of the Qur'an under analysis in our recent studies stems from Soorah At-Toor. While it is true that the themes of Paradise and Hellfire are found throughout the scripture, it has been this particular section, beginning with the seventeenth  verse, which has been the foundation for further contemplation. 

What is Hoor Al 'Ayn? حور العين 

إِنَّ ٱلْمُتَّقِينَ فِى جَنَّـٰتٍۢ وَنَعِيمٍۢ

Before addressing the meaning of Hoor Al 'Ayn, it is important to conduct a careful, contextual analysis of the texts in question. Beginning at Q 52:17, it presents the contrast between the realities of Hell and Paradise, the latter being a mode of existence in which 'gardens" (in the plural) are present, a general sense of well-being, in which there is refuge, safety, provision, dignity and finally mates.

وَزَوَّجۡنٰہُمۡ بِحُوۡرٍ عِیۡنٍ

The Saheeh International translation renders wa zawwajnaahum bi-hoorin 'ayn as " And We will marry them to fair women with large, (beautiful) eyes." ( Q 52:20). A notion about this term is that God is giving females of certain skin color  as mates, complete with sensual rewards to men.  Sometimes associated with this is another notion of the presence of seventy-two virgins, made available to martyrs. For the latter, there is nothing in the Qur'an even remotely in support of that particular assertion, and it is our observation over the years that this notion has actually been popularized by Non-Muslim media sources and pundits, who attempt to rebut Islamic theology and various Muslim political causes by presenting Muslims as sex-crazed fanatics out for world conquest! 

The term Hoor Al 'ayn is simply an expression denoting mates of comfort. In English, we use expressions such as "easy on the eyes" that carry not only a comment on physical attractiveness, but on disposition. Indeed, the Qur'an has a du'aa that holds a similar meaning.

رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ

"Our Lord. Bestow on us spouses and offspring that will be a comfort to our eyes (Qurrata a'yunin).." ( Q 25:74). The Qur'an also mentions the concept of purified spouses (Azwaajun Mutahharah) (Q 2:25). These particular attributions ties in very well with the overall presentation of the reality of Jannah, as we will see.

Heavenly Wine

While the mention of a heavenly drink is noted in various locations in the Quranic text, a key text  uses the word "wine" (khamr), and is itself within a verse which begins its description of paradise with the word "metaphor" (mathal) (Q 47:15)  To be clear, the implication is that the entire presentation of Jannah in the Qur'an is purely figurative, meant to give us an approximation of an experience we have not encountered in this worldly realm.  It is not meant to be read in a literal fashion. 

The heavenly drink is mentioned in Soorah At Toor as accompanying meals, and itself a drink that won't present the sort of harms that occur with wine in this world ( Q 52:22-23). Thus, the "wine" of heaven and the "wine" of earth are two different items, with contrasting results!

"Boys" in heaven?

وَیَطُوۡفُ عَلَیۡہِمۡ غِلۡمَانٌ لَّہُمۡ کَاَنَّہُمۡ لُؤۡلُؤٌ مَّکۡنُوۡنٌ

Q 52:24-25 asserts that the residents of paradise will be surrounded by youths who will be like preserved pearls. The Arabic term for these youths is Ghilmaan (the singular being Ghulam).  Christian apologists, eager for any negative spin, have attempted to portray this (and other similar texts) as pedophilia! However, when read in context, it does not assert anything of that sort. Rather, it is stating that those in heaven, provided with all of their needs, will also have staff facilitate that provision. 

Anyone who has ever traveled on a cruise, stayed in a hotel, or dined in a restaurant, will have experiences with staff, whose primary job is to make the guest feel comfortable. These establishments will have cooks to prepare food, waiters to present it, and even have training to be able to engage with their clients. Indeed, much of the formal studies in Business Administration, hospitality management, and other related fields is in the study of methods and tools to facilitate ease for clients, ensuring a sustainable business.  The staff is expected to be energetic, intelligent and able to interact with the public.  This is how the term Ghilmaan is employed in the account of  paradise. There is nothing sinister in the Quranic presentation of Jannah, and certainly does not suggest anything repugnant.

Healthy discourse in Jannah is a result of being a sincere seeker in the Dunya

اِنَّا کُنَّا مِنۡ قَبۡلُ نَدۡعُوۡہُ

Q 52:25-28 has the inhabitants of Jannah speaking about that which led them to their abode, acknowledging that Allah has saved them from having the experiences of Hellfire. The sentence in verse 28 quotes them as saying Inna Kunna Min Qablu nad'oohu which means "indeed, we were-before- calling upon Him (i.e. God)". 

This "calling" should not be seen in the limited fashion of  formal du'aa. Indeed, the Qur'an itself " And when MY servants ask you (O Muhammad) about ME, Then I am close. I respond to the call of those who call to ME. Thus, let them respond to ME, and have faith in ME, so that perhaps they will find guidance" ( Q 2:186).

 وَإِذَا سَأَلَكَ عِبَادِى عَنِّى فَإِنِّى قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ ٱلدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا۟ لِى وَلْيُؤْمِنُوا۟ بِى لَعَلَّهُمْ يَرْشُدُونَ 

This clearly demonstrates that the life-long process of a believer, a seeker, who has sought out God's support, knowledge of Divine realities, is the "calling" that finds its answer-ultimately- within the other dimension known as paradise. 

A summary of the Jannah existence

اِنَّ اَصۡحٰبَ الۡجَنَّۃِ الۡیَوۡمَ فِیۡ شُغُلٍ فٰکِہُوۡنَ

ہُمۡ وَاَزۡوَاجُہُمۡ فِیۡ ظِلٰلٍ عَلَی الۡاَرَآئِکِ مُتَّکِـُٔوۡنَ

لَہُمۡ فِیۡہَا فَاکِہَۃٌ وَّلَہُمۡ مَّا یَدَّعُوۡنَ

سَلٰمٌ ۟ قَوۡلًا مِّنۡ رَّبٍّ رَّحِیۡمٍ

"Indeed, the inhabitants of Jannah on that day will be busy with happiness (shughulin faakihoon), They, and their mates, shaded, in a state of relaxation on adorned couches, for them is the fruit (of their spiritual labors in dunya) and (in addition) for them is whatever they ask for: Peace: A decree (Qawlan) from a Merciful Lord." ( Q 36:55-59).

The verbiage resembles a vacation, as previously noted. An environment in which the traveler's needs are met. A good vacation in this world will include moments of education, such as museum tours, natural areas, in which tour guides will give important information on history, geology, geography, etc. 

Jannah as a picture of something to bring about in our world today

Muslims cannot deny that the afterlife (Akhirah) is a reality, something that is eternal, whereas our lives in this world is not only temporary, but even the planet itself is temporary. At some point, it will cease to exist. Thus, while we should seek the Jannah of the afterlife by giving our obedience to the guidance of Allah, as conveyed through His own words and the overarching example of His Messengers (upon them all be peace), we have to remember that we are still inhabitants of this world, a world that Allah has made humans to exercise responsibility (Q 2:30). We are told to pray for that which is pleasant in this world and the next abode in equal fashion ( Q 2:201), and that each have a share of this life that should not be neglected ( Q 28:77).

The followers of Prophet Muhammad ( Sall Allahu 'alayhi wa sallam) went on to create an entirely new civilization, a civilization that, despite its flaws, had a deep and profound impact on the world, in every field imaginable. Poignant examples include the Muslim rule of Spain (Andalusia) and the Indian subcontinent, as well as within West Africa, which built not only mosques, palaces and gardens, but constructed those physical and intellectual edifices that were meant to sustain a healthy spirituality and worldly existence. The Taj Mahal is still seen today as one of the wonders of the world, a site that was built entirely on the premises of paradise as displayed within the Qur'an. 

The picture of paradise is universal provision, mutual respect, companionship, healthy thinking and ultimate peace. Are not those things that humans can create in this world? Do we not need sobriety in this world? Strong families and healthy relationships? Cleanliness, and an ethic inspired entirely by faith? 

We should be inspired by our faith in God, in His messenger Muhammad (upon whom be peace), to fix ourselves as individuals and to spread healthy awareness to our fellow human beings that it is entirely possible to take actions,  make solid plans, to have some levels of paradise in this world. The foundation for that is already present. 

فَذَکِّرۡ فَمَاۤ اَنۡتَ بِنِعۡمَتِ رَبِّکَ بِکَاہِنٍ وَّلَا مَجۡنُوۡنٍ

 أَمْ يَقُولُونَ شَاعِرٌۭ نَّتَرَبَّصُ بِهِۦ رَيْبَ ٱلْمَنُونِ 

Q 52:29-30 tell us that the Messenger who delivered all of this information is not a promoter of dark arts, insane, not a poet with his head in the clouds. The Messenger  ('alayhis salaamu was salaam) delivered this information, these words, at the command of Allah.   This is a perfect place to end our article. After all, the Prophet himself, an uneducated orphaned individual, went on to achieve the success of his mission in his very lifetime, whose followers literally changed the world after his death. The Prophet Muhammad is an example that it is possible for us to be successful, regardless of those barriers placed against us. 

An Ear Of Benefit: thoughts on the role of faith in the modern world

Last week I received a telephone call at my office. The caller expressed their gratitude for "all the efforts" I did which- according to them- changed their life for the better. The sentiments expressed by the caller was obviously heart-felt, and influenced me to think about the countless times such sentiments have been expressed by those who have been positively impacted by us in one sense or another. On a personal level, there is undoubtedly a sense of gratification, a sense of accomplishment, that our efforts achieve positive results, but it also made me recall a rather profound, if undervalued, statement in the Qur'an.

Among them are men who molest the Prophet and say, "He is (all) ear." Say, "He listens to what is best for you: he believes in Allah, has faith in the Believers, and is a Mercy to those of you who believe." But those who molest the Messenger will have a grievous penalty.

The above is from Soorah 9:61, Abdullah Yusuf Ali translation. The Tafseer literature states that the hypocrites are those whom the Quranic verse above is mentioning, they used the expression "He is an ear" (Huwa Udhunun) to assert that Prophet Muhammad          صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ           did not have the ability to distinguish between those who are telling the truth and those who are lying to him.(ft.1).

In other words, they saw him as naive, as-at best- a useful fool. The Prophet's congenial and helpful nature was well known, even by those who would become his foes. He was known as someone who was very honest and trustworthy (As Saadiq and Al Amin), and was involved in activities designed to take care of the downtrodden(ft.2).

To the assertion that he is naive , the Qur'an says "Say: He is an ear, an ear of benefit to you" (Qul:Udhunu khayril lakum).  This is an extremly profound assertion. It is profound because it expresses the fact that there are people out there, blessed by God to function as blessings to others. Similarly, there are institutions out there, which function as a vehicle for the channeling of those blessings.

Long Term Benefit

People of faith want to be connected to those which will help them in developing their faith and to channel their positive impulses to that which is wholesome. Those who lack faith, or are simply oppurtunistic in nature, can only go after short term benefits, and only for selfish reasons. They cannot think in an alturistic manner. Such thinking is- according to the Qur'an, a consequence of having a diseased heart!

The nature of Prophet Muhammad is a nature that has so much love, goodness and mercy therein, even for those who may not necessarily agree with his prophetic claims, that the benefits from his teachings actually outlived him as a person.

I think the same thing can be said of other messengers of God, as well as Non Prophetic figures, men and women who have been blessed with so much internal goodness that it shines forth and benefits others long after the death of those initial personalities.

Conclusion

Strive to do what is right, avoid the company and influence of those who are insincere, have diseased hearts, whose baggage is extremly destructive, and BE the blessing. Allah will in turn bless you. The blessings will be passed around, benefitiing all they touch at some level.

Have faith in this path, have faith in the ONE who created all of us, try to be positive even in the midst of the temptations to give in to negative emotions and naysayer detractors, and take as a model of success the human model, universal messnger and seal of the Prophet, Muhammad ibn 'Abdullah, upon whom be Allah's peace and blessings.

Footnotes

[1] This explanation is given by Imam Ash-Shawkanee(d.1839 CE)  in his Commentary Fat-h ul Qadeer. Similar explanations are found in other tafaseer as well.

[2] The Hilful Fudool is the association that is said to have been created after an internal conflict in Arabian society. It is said that the Prophet (before the Prophethood) was twenty years old when this association was created.

Understanding Qur'anic teachings: an Examination of the Functions of Virtue and Evil

Understanding Qur’anic Teachings: An Examination of the Functions of Virtue and Evil

All of us can identify what we see as manifest evil in our world. Among the top of this, we can name murders, wars, rape, and other crimes. These are all acts which largely fall in the control of individuals. Philosophers would call these actions moral evil. The seemingly destructive worldview of many humans can lead to a loss of faith, in both God and humanity itself.

In a similar vein, natural disasters, such as what we have witnessed recently in Indonesia, can have the same affect. Indeed, many will point to natural disasters to “prove” that God does not exist! Disasters such as tsunamis, hurricanes, earthquakes, are all among the events beyond human abilities to control or direct, and as such philosophers refer to them as examples of natural evil.

God: The Ultimate Source of all events

In a world that largely depicts God and the Devil as equal co-potentials [even though they are perceived as representing polar opposites], it is understandable that there would be some confusion on the place of good and evil. We must admit that both inside and outside the Muslim Ummah, there have always been debates and differences among leading figures and thinkers on these issues.

The Qur’an says: “Praise belongs to Allah, who has created the Heavens and the Earth, and has made darkness and light [wa ja’aladh- dhulumaati wan Noor]. Despite this, the ‘Kuffaar’ ascribe equals to their ‘Rabb’ [Thummal ladheena kafaroo bi-Rabbihim Ya’diloon].” [Q 6:1]

The latter sentence clearly expresses a refutation of the idea of dualism, a Zoroastrian tenant which has influenced other faiths and philosophers. Dualism is the term that is used to explain the notion that God and the Devil both exist as equal co-potentials. The above Qur’anic verse shows that Allah, the most high, is the source of ‘darkness’ [Dhulumaat is actually the plural of ‘dhulm’, which can also mean ‘oppression’] as well as ‘light’. Similarly, in a Soorah that we have all memorized, a text that is recited when seeking protection from Satan [ Saheeh Al-Bukhari, 58:1805, Kitaab at-Tafseer], we are told to say, in part, to seek refuge with Allah “from evil which he has created” [ Min Sharri Maa Khalaq] {Q 113:2].

Struggles with evil are a tool for human development


To understand the Islamic perception on issues of this kind, we must treat the entire Qur’an as a united, coherent text, looking at the whole to understand its parts. The Qur’anic teaching is that God has placed humans in this world to have the role of Khalifah. We are to be stewards in this life that God has given us. Oftentimes, this role requires ‘on the job’ training, in order to be prepared for future challenges, in order to have moral, spiritual, material growth. In addition to this, as Muslims we have to remember these lessons, especially when there has been loss of physical life. This world is only the stepping stone into the next life, an existence that is eternal. Rather than loosing faith, we are to recognize that God alone is Al-‘Aleem [the All-knowing] and Al-Hakeem [The Wise]. “And put all of your trust [in Allah], if you are indeed believers.” [Q 5:23]

[Shamsuddin Waheed is Imam at Toledo Masjid Al-Islam, which has recently re-opened the historic Islamic Center at 722 E. Bancroft Street. More of his writings can be found at shamsuddinwaheed.blogspot.com.]