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In Islam, Jannah (, جَنات jannāt, ) is the place of the righteous in the afterworld, their final and permanent abode.Joseph Hell Die Religion des Islam Motilal Banarsidass Publishers 1915 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 "Mumin" will enjoy pleasure, while the Kafir ( kafir) will suffer in jahannam (also known as The Fire or Hell).Thomassen, "Islamic Hell", Numen, 56, 2009: p.401 Both jannah and jahannam are believed to have several levels, the higher the more desirable. In the case of jannah, the higher levels are higher in prestige and pleasure, while in the case of jahannam, the lower levels have more severe and excruciating punishments. The afterlife experiences are described as physical, psychic and spiritual.
Jannah is described with physical pleasures such as gardens, beautiful houris, wine that has no aftereffects, and "divine pleasure". Their reward of pleasure will vary according to the righteousness of the person.Tom Fulks, Heresy? The Five Lost Commandments, Strategic Book Publishing 2010 p. 74 The characteristics of jannah often have direct parallels with those of jahannam. The pleasure and delights of jannah described in the Qu'ran, are matched by the excruciating pain and horror of jahannam.Thomassen, "Islamic Hell", Numen, 56, 2009: p.405Smith & Haddad, Islamic Understanding, 1981: p.86
Jannah is also referred to as the abode of Adam and Eve before their expulsion. Muslims believe jannah and jahannam co-exist with the temporal world, rather than being created after Judgement Day. (2026). 9789004301214, BRILL. ISBN 9789004301214 Humans may not pass the boundaries to the afterlife, but the afterworld may interact with the temporal world of humans.
According to some Islamic teachings, there are two categories of the people of heaven: those who go directly to it and those who enter it after enduring some torment in hell; consequently the people of hell are also of two categories: those who stay there temporarily and those who stay there forever.
Jannah is also frequently translated as "paradise", but another term with a more direct connection to that term is also found, (Arabic: فردوس), the literal term meaning paradise, which was borrowed from the Persian language word (), which is also the source of the English language word "paradise". is used in Qu'ran 18:107 and 23:11Smith & Haddad, Islamic Understanding, 1981: p.87 and also designates the highest level of heaven.
In contrast to jannah, the words jahannam, , , , and other terms are used to refer to the concept of hell. There are many Arabic words for both heaven and hell that also appear in the Qu'ran and in the hadith. Most of them have become part of Islamic beliefs.
Jannah is also used as the name of the Garden of Eden in which Adam and Hawa (Eve) dwelt.
The eschatological destiny of these creatures is summarized in the prophetic tradition: "One kind of beings will dwell in Paradise, and they are the angels; one kind will dwell in Hell, and they are the demons; and another kind will dwell some in Paradise and some in Hell, and those are the jinn and the humans."
Muslim scholars arguing in favor of non-Muslims' being able to enter paradise cite the verse:
Those arguing against non-Muslim salvation regard this verse to have applied only until the arrival of Muhammad, after which it was abrogated by another verse:
Historically, the Ash'ari school of theology was known for having an optimistic perspective on salvation for Muslims, but a very pessimistic view of those who heard about Muhammad and his character, yet rejected him. The Maturidi school also generally agreed that even sinners among Muslims would eventually enter paradise, but its unclear whether they thought only Muslim would go to jannah, (2026). 9783319973555, Springer International Publishing. ISBN 9783319973555 or if non-Muslims who understood and obeyed "God's universal law" would be saved also. The Muʿtazila school held that free will and individual accountability was necessary for divine justice, thus rejecting the idea of intercession ( shafa'a) by Muhammad on behalf of sinners. Unlike other schools it believed Jannah and Jahannam would be created only after Judgement Day. Like most Sunni, Shia Islam hold that all Muslims will eventually go to jannah, Awaa'il al-Maqaalaat by Shaikh al-Mufeed, p.14 and like the Ash'ari school, believe heedless and stubborn unbelievers will go to hell, while those ignorant of the truth of Islam but "truthful to their own religion", will not. Modernist scholars Muhammad Abduh and Rashid Rida rejected the notion that the People of the Book are excluded from jannah, referring to another verse.Der Koran, ed. and transl. by Adel Theodor Khoury, Gütersloh 2004, p. 67 (footnote).
'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.
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!" ().
Inside there will be neither too much heat nor bitter cold; there will be fountains (), abundant shade from spreading tree branches green with foliage (Q.53:14–16, also ). They will be passed a cup () 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" (),
and every meat () and trees from which an unceasing supply of fruits grow (), "that looks similar ˹but tastes different˺"; () adornment with golden and pearl bracelets () and green garments of fine silk and brocade (); attended upon by ghulman (), servant-boys (eternal youths (56:17, 76:19)) like spotless pearls ().
While the Quran never mentions God being in the Garden, the faithful are promised the opportunity to gaze upon His face, something the inhabitants of the Fire will be deprived of.
Inhabitants will rejoice in the company of any parents, spouses, and children who were admitted to paradise () —conversing and recalling the past.,
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".Smith & Haddad, Islamic Understanding, 1981: p.96 In another series of narratives, God personally invites the inhabitants of Jannah "to visit with Him every Friday".
"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 (), virgin companions of equal age () and have large, beautiful eyes (). Houri have occasioned "spectacular elaborations" by later Islamic eschatological writers, but also "some derision by insensitive Western observers and critics of Islam".Smith & Haddad, Islamic Understanding, 1981: p.89
The Quran also states the saved "will have pure spouses," (without indicating gender) (, ), accompanied by any children that did not go to Jahannam (), and attended to by servant-boys with the spotless appearance similar to a protected pearls ().
Despite the Quranic description above, Houris have been described as women who will accompany faithful Muslims in Paradise. "Houri" . Random House Webster's Unabridged Dictionary. 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.
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 (). (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."Smith & Haddad, Islamic Understanding, 1981: p.91
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).Smith & Haddad, Islamic Understanding, 1981: pp.87–88
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.Smith & Haddad, Islamic Understanding, 1981: p.88
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, , and Shahid ( shahids) dwell. Al-Suyuti and Kitāb aḥwāl al-qiyāma each gives names to the levels that do not always coincide (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 S-L-M or As-Salamu Alaykum."Jannah", Encyclopaedia of Islam Online
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.Sachiko Murata The Tao of Islam: A Sourcebook on Gender Relationships in Islamic Thought SUNY Press 1992 page 127 Iblis (Satan) and Shaitan 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.
However, as paradise came over the centuries to be thought of more and more as "a transcendent, otherworldy realm", the idea of it being located somewhere on earth fell out of favor. The Garden of Eden, on the other hand lacked many transcendent, otherworldy characteristics. Al-Balluti (887–966) reasoned that the Garden of Eden lacked the perfection and eternal character of a final paradise: Adam and Eve lost the primordial paradise, while the paradisical afterlife lasts forever; if Adam and Eve were in the otherworldly paradise, the devil ( Shaiṭān) could not have entered and deceive them since there is no evil or idle talk in paradise; Adam slept in his garden, but there is no sleep in paradise.
Many adherences of the Muʿtazila, also refused to identify Adam's abode with paradise, because they argued that paradise and hell would not be created until after Day of Judgement, an idea proposed by Dirar b. Amr. Most Muslim scholars, however, assert that paradise and hell have been created already and coexists with the contemporary world, taking evidence from the Quran, Muhammad's heavenly journey, and Barzakh.Smith & Haddad, Islamic Understanding, 1981: p.92
Islamic exegesis regards Adam and Eve's expulsion from paradise not as punishment for disobedience or a result from abused free will on their part, but as part of Hikmah ( ḥikma) and plan for humanity to experience the full range of his attributes, his love, forgiveness, and his creation's power. By experiencing hardship, they better appreciate paradise and its delights. Khwaja Abdullah Ansari (1006–1088) describes Adam and Eve's expulsion as ultimately caused by God, since man has no choice but to comply to God's will. However, that does not mean that complying is not a "sin" and that humans should not blame themselves for it. That is exemplified by Adam and Eve in the Quran (Qu'ran 7:23 "Our Lord! We have wronged ourselves. If You do not forgive us and have mercy on us, we will certainly be losers".)
While the Quran is full of "graphic" descriptions of the "physical pleasures" for the inhabitants of the Garden, it also states that the "acceptance
riḍwānSome texts indicate that riḍwān is the name' of the guardian of paradise who receives the faithful into the Garden. from God" felt by the inhabitants "is greater" than the pleasure of the Gardens (Q.9:72), the true beauty of paradise,Mouhanad Khorchide, Sarah Hartmann Islam is Mercy: Essential Features of a Modern Religion Verlag Herder GmbH chapter 2.4Farnáz Maʻsúmián Life After Death: A Study of the Afterlife in World Religions Kalimat Press 1995 page 81 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".
Size, geography and structure
jannāt ʿadn
("garden of Eden")
white pearljannat al-firdaws
red goldJannat al na'īm
("garden of bliss")
white silverjannat al-khuld
("garden of eternity")
yellow coraljannat al-ma'wan
("garden of refuge")
green chrysolitedar al-salam
("abode of peace")
red sapphiredar al-jinān
("abode of the garden")
white pearl
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 those who were
punctual in prayer:
For those who
took part in jihad:
For those who gave
charity more often:
For those who
Fasting (siyam):
For those who participated
in the annual pilgrimage:
For those who withheld
their anger and forgave others:
For those who by
virtue of their faith
are saved from
reckoning and chastisement:
For those who showed
zeal in remembering Allah
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).
Rivers
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 Celtis australis that marks the end of the Seven Heavens, the boundary where no angel or human can pass.Jane Dammen McAuliffe Encyclopaedia of the Qurʾān Volume 1 Georgetown University, Washington DC p.32 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,Smith & Haddad, Islamic Understanding, 1981: p.84 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 allegory, 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.Cyril Glassé, Huston Smith The New Encyclopedia of Islam Rowman Altamira 2003 page 237 Although early Sufis, such as Hallaj, took the descriptions of Paradise literal, later Sufi traditions usually stressed out the allegorical meaning.Jane Dammen McAuliffe Encyclopaedia of the Qurʾān Volume 2 Georgetown University, Washington DC p. 268
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.Smith & Haddad, Islamic Understanding, 1981: pp.92–93 Consequently, neither "theologians nor the traditionalists" have had any doubts about the eternal nature of paradise or the residence of the righteous in it.Some exceptions to this include the followers of Jahmi, who "denied the eternality of both the Garden and the Fire".Smith & Haddad, Islamic Understanding, 1981: p.93
Other characteristics
To classical scholars on the afterlife Al-Suyuti and al-Majlisī, one of the characteristics of Jannah (like hellfire) 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". (So too in hellfire are the skin of the damned replaced each time that they are burned off by the fire to be burned again, and drowning sinners driven back into the sea by giant snakes and scorpions whernever they reach the safety of shore.)
Garden of Eden and Paradise
Muslim scholars differ on whether the Garden of Eden (), in which Adam and Eve (Adam and Hawwa) dwelled before being expelled by God, is the same as the afterlife abode of the righteous believers: paradise. Most scholars in the early centuries of Islamic theology and the centuries onwards thought it was and that indicated that paradise was located on earth. It was argued that when God commanded Adam to "go down" ( ihbit) from the garden, that did not indicate a vertical movement (such as "falling" from a heaven above to earth), but instead was used in the same sense as Moses telling Israelites to "go down to Egypt".
See also
Explanatory notes
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