Jannah

In Islam, Jannah (Arabic: جَنّة, romanized: janna, pl. جَنّٰت jannāt, Turkish: Cennet), lit. "paradise, garden",[2] is the final abode of the righteous.[3] Belief in the afterlife is one of the six articles of faith in Sunni and Twelver Shi'ism, a place where "believers" (Mumin) will enjoy pleasure, while the unbelievers (Kafir) will suffer in Jahannam.[4] Both Jannah and Jahannam are believed to have several levels, in both cases, the higher the level, the more desirable[5]: 131  -- in Jannah the higher the prestige and pleasure, in Jahannam the less the suffering. The afterlife experiences are described as physical, psychic and spiritual.[6] Jannah is described with physical pleasures such as gardens, houris, wine that does not make drunk, and "divine pleasure".[6] Their reward of pleasure will vary according to the righteousness of the person.[7][8] The characteristics of Jannah often have direct parallels with those of Jahannam. The pleasure and delights of Jannah described in the Quran, are matched by the excruciating pain and horror of Jahannam.[9][10] Both Jannah and Jahannam are believed to have several levels, in both cases, the higher the level, the more desirable[5]: 131  -- in Jannah the higher the prestige and pleasure, in Jahannam the less the suffering.

"Firdaus" redirects here. For the city in Iran, see Ferdows.
"Cennet" redirects here. For the Turkish television series, see Cennet'in Gözyaşları.
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Diagram of "Plain of Assembly" (Ard al-Hashr) on the Day of Judgment, from an autograph manuscript of Futuhat al-Makkiyya by Sufi mystic 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 the prophet Muhammad will stand to intercede for the faithful), Mizan (the Scale), As-Sirāt (the Bridge), Jahannam (Hell), and Marj al-Jannat (Meadow of Paradise).[1]

Jannah is also referred to as the abode of Adam and Eve, before they have been expelled. The common belief among many (but not all)[5]: 165  Muslims holds that Jannah (as well as Jahannam) coexists with the temporal world, rather than being created after Judgement Day.[11] Although humans may not pass the boundaries to the otherworld, the otherworld 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 where believers are rewarded in afterlife. Another word, سماء samāʾ (usually pl. samāwāt) is also found frequently in the Quran and translated as "heaven", but in the sense of the sky above or celestial sphere.[12][13] (It is often used in the phrase as-samawat al-ard ٱلسَّمَٰوَٰتِوَٱلۡأَرۡضِ "the heavens and the earth", an example being Q.38:10.) The Quran describes both samāʾ and jannah as being above us.

Jannah is also frequently translated as "paradise". But another term with a more direct connection to that term is also found. Firdaus (Arabic: فردوس), the literal term meaning paradise was borrowed from the Persian word Pardis (Persian: پردیس), being also the source of the English word "paradise", is used in verses Q.18:107 and Q.23:11.[14] "Firdaus" also designates the highest level of heaven.[15]

In contrast to jannah, the words Jahannam, an-Nār, jaheem, saqar, and other terms are used to refer to the concept of hell. There are many words in the Arabic language for both Heaven and Hell and those words also appear in the Quran and hadith. Most of them have become part of the Islamic belief.[16]

Jannah is also used as the name of the Garden of Eden, where Adam and Hawa (Eve) dwelt.

Descriptions, details, organization
A Persian miniature depicting paradise from The History of Mohammed, Bibliothèque nationale de France, Paris.

Sources

Sources for Jannah come from the Quran, Islamic traditions, creeds, Quranic commentaries (tafsir) and "other theological writing".[17] Especially in "areas on which the Quran is relatively silent" about the nature of Jannah, "third Islamic century traditionalists amplified the eschatological material enormously".[18] Some of the more popular Sunni manuals of eschatology are Kitāb al-rūḥ of Ibn Qayyim al-Jawzīyaand al-Durra al-fākhira ft kashf 'ulūm al-ākhira of Abǖ Ḥāmid al-Ghazālī.[18]

Quranic description

The heavenly paradise is pictured through the Quran as above the earth, a "great kingdom" (Q.76:20) stretching out over the entire world.[5]: 41  The Quran describes paradise as "lofty" (Q.69:22),[19]: 51 

Delights

Numerous verses of the Quran give very specific descriptions of the delights and pleasures 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 both will be fruit, 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)[20]


Pomegranate flower and fruit, considered a fruit from paradise in Muslim tradition. Therefore, it is used as an ingredient in a dessert (Ashure) used to commemorate prophetic events.

It as a garden with flowing water, rising from springs and fountains (88:10), trees with unceasing supply of fruits grow.[19]: 58  Four rivers provide four different drinking substances, which are water, milk, honey, and wine (47:15), while wine in paradise doesn't intoxicate (52:23).[19]: 59  Physical pleasures are understood to appeal to humans. In paradise, humans will still be humans, not turn to angels.[19]: 62  Each person that goes to Jannah is greeted by angels from every gate with the words, "Peace be upon you, because ye have endured with patience; how excellent a reward is paradise!" (Q13:24) [21] Each person lives near to the Lord in a garden (3:15) of perpetual bliss (13:23). In paradise, people would have "whatever they wish for" (Q25:16).[19]: 65  In each garden is a mansion (9:72), a high throne (88:10–16) of dignity (52:20) in a grove of cool shade (36:56–57), an adorned couch (18:31), rows of cushions, rich carpets spread out, a cup (Q88:10–16) full of wine (52:23), and every meat (52:22) and fruit (Q36:56–57) that is like the food on Earth (Q2:25). Each person is adorned in golden and pearl bracelets (Q35:33) and green garments of fine silk and brocade (Q18:31).

The Islamic texts describes life for its immortal inhabitants as: one that is happy—without hurt, sorrow, fear or shame—where every wish is fulfilled. Traditions relate that inhabitants will be of the same age (33 years), and of the same standing. Their life is one of bliss including wearing sumptuous robes, bracelets and perfumes as they partake in exquisite banquets served in priceless vessels by immortal youths (Houri), as they recline on couches inlaid with gold or precious stones.

According to Muslim traditions and belief, everything one longs for while in this world will be there in Paradise.[22] Inhabitants will rejoice in the company of their parents, spouses, and children (provided they were admitted to paradise)—conversing and recalling the past.[23]

One day in paradise is considered equal to a thousand years on earth. Palaces are made from bricks of gold, silver, pearls, among other things. Traditions also note the presence of horses and camels of "dazzling whiteness", along with other creatures. Large trees whose shades are ever deepening, mountains made of musk, between which rivers flow in valleys of pearl and ruby.[24]

Both men and women will have beautiful and pure spouses (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). The Believers Men will get untouched (Q55:56) virgin companions of equal age (56:35-38) and have large, beautiful eyes (37:48).

Jannah is described as an eternal dwelling (Q3:136), with its supreme felicity and greatest bliss being God's good pleasure (Q9:72).[25]

In spite of the goodly dwellings given to the inhabitants of paradise, the approval of God and nearness to Him is considered greater. According to the Quran, God will bring the elect near to his throne (‘arsh), a day on which "some faces shall be shining in contemplating their Lord." The vision of God is regarded as the greatest of all rewards, surpassing all other joys.[24] The true beauty of paradise is also understood as the joy of beholding God, the Creator.[26][27]

Houri
Further information: Houri

Houris, who live in paradise, are described as women who will accompany faithful Muslims in Paradise.[28] 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.[29] Houri have occasioned "spectacular elaborations" by later Islamic eschatological writers, but also "some derision by insensitive Western observers and critics of Islam".[30]

Characteristics of the rewarded

The Quran also gives very specific qualities of the people inhabiting the abode of felicity: "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."[14]

Structure

Despite the details given in the Quran about Jannah/Garden, "nowhere" is there found "an ordered picture of the structure" of the abode. However, on the basis of "several scriptural suggestions", Scholars have created "a very detailed structure" for it.[14] For example, Q.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").[14] 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".[14] [Note 1]

The highest level of heaven (al-firdaws) is said to be so close that its inhabitants could hear the sound of God's throne above.[5]: 132  This exclusive location is where the messengers, prophets, Imams, and martyrs (shahids) live.[5]: 133  The other layers are named, according to al-Suyuti, Jannat al-Na'im ("Garden of Bliss"), Jannat al-Ma'wa ("Garden of Refuge"), Jannat 'Adn (Garden of Eden), Dar al-Khuld ("Abode of Eternity"), Dar al-Salam ("Abode of Peace"), and Dar al-Jalal ("Abode of Glory"), in descending order.[5]: 131 

In traditions, Paradise is described as surrounded by eight principal gates, each level generally being divided into a hundred degrees guarded by angels (in some traditions Ridwan). The highest level is known as firdaws (sometimes called Eden) or Illiyin. Entrants will be greeted by angels with salutations of peace or As-Salamu Alaykum.[24] Furthermore, paradise is considered to be "as vast as the heavens and the earth".[32]

Jannah is accessible vertically through its gates (Q.7:40), by ladders (ma'arij) (Q.70:3), or sky-ropes (asbab). However, only select beings such as angels and prophets can enter.[33] Iblis (Satan) and devils are repelled by star-hurling angels, whenever they try to climb back to heaven (Q.37:6-10).[5]: 41  Notably and contrary to many Christian ideas on heaven, God (Allah) does not reside in paradise.[5]: 11 

A few hadith name four rivers in paradise, or coming from paradise, as: Saihan (Syr Darya), Jaihan (Amu Darya), Furat (Euphrates) and Nil (Nile).[34][35][Note 2] [38] Salsabil is the name of a spring that is the source of the rivers of Rahma (mercy) and Al-Kawthar (abundance).[39] Sidrat al-Muntaha is a Lote tree that marks the end of the seventh heaven, the boundary where no angel or human can pass.[40] Muhammad is suppossed 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 grabbed the fruit, argued he had only a vision instead.[5]: 215 

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.[41] although this view "has generally not insisted that the realities of the next world will be identical with those of this world".[41] 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.[42] Although early Sufis, such as Hallaj, took the descriptions of Paradise literal, later Sufi traditions usually stressed out the allegorical meaning.[43]

Garden Eden and Paradise
Adam and Eve, cast out from the Garden, along them the serpent and the peacock, who gave aid to Satan. Painting from a copy of the Fālnāmeh (Book of Omens) ascribed to Ja´far al-Sādiq.

Muslim scholars differ on whether the Garden of Eden, in which Adam and Eve dwelled, is the same as the abode of the righteous believers, i.e. heaven. Most scholars in the early centuries of Islamic theology and the centuries onwards thought it was.[5]: 166  It was argued that, when God commanded Adam to "go down" (ihbit) from the garden, this does not indicate a vertical movement (such as "falling"), but a horizontal dislocation.[5]: 166  However, when the idea of paradise was sublimated, some scholars denied the identification of both abodes. Al-Balluti (887 – 966) reasoned that the final paradise is perfect, while the primordial Garden of Eden was not.[5]: 167  Adam and Eve lost the primodrial paradise, while the paradisical afterlife lasts forever. Also, he argues, if Adam and Eve were in the otherworldly paradise, the devil (Shaiṭān) could not have entered and deceive Adam and Eve, since there is no evil or idle talk in paradise. Further, Adam slept in his garden, but there is no sleep in paradise.[5]: 167 

Many adherences of the Muʿtazila, refuse 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.[5]: 167  Most Muslim scholars, however, assert that paradise and hell have been created already and coexists with the contemporary world, taking evidence from the Quran, Muhammad's heavenly journey, and the life in the graves.[5]: 168 

Muslim exegesis does not regard Adam and Eve's expulsion from paradise as punishment for disobedience or a result from abused free will on their part.[5]: 171  As ibn Qayyim al-Jawziyya (1292-1350) states, Islamic theology asserts that God's wisdom (ḥikma) destined human's settlement on earth. This is because God wants to unfold the full range of his attributes.[5]: 171  If humans were not to live on earth, God couldn't express his love, forgivness, and power to his creation.[5] Further, if humans were not to experience hardship, they could neither long for paradise nor appreciate its delights.[5] Khwaja Abdullah Ansari (1006–1088) describes Adam and Eve's expulsion as ultimately caused by God.[44]: 252  Nonetheless, despite the paradoxical notion that man has no choice but to comply to God's will, humans must blame themselves for their sins.[44]: 252  This is exemplified by Adam and Eve in the Quran (Q.7:23), in contrast to Iblis (Satan) who blames God for leading him astray (Q.15:37).

Salvation

Scholars do not all agree on who will end up in Jannah, and the criteria for whether or not they will. Issues include whether all Muslims, even those who've committed major sins, will end up in Jannah; whether any non-Muslims will go there or all go to Jahannam.

According to the Quran, the basic criterion for salvation in the afterlife is the belief in the oneness of God (tawḥīd), angels, revealed books, messengers, as well as repentance to God, and doing good deeds (amal salih).[19]: 51  This is qualified by the doctrine that ultimately salvation can only be attained through God's judgment.[45]

The idea that jinn as well as humans could find salvation was widely accepted, based on the Quran (Q.55:74) and the fact that they are addressed by sharia.[5]: 140  Like humans, their destiny in the hereafter depends on whether they accept God's guidance. Angels all go to paradise, because they are not subject to desire.[5]: 141 

Salvation of non-Muslims

Muslim scholars disagree about exact criteria for salvation of Muslim and non-Muslim. Although most agree that Muslims will be finally saved -- shahids (martyrs) who die in battle, are expected to enter paradise immediately after death[5]: 40  -- non-Muslims are another matter.

Muslim scholars arguing in favor of non-Muslims' being able to enter paradise cite the verse:

  • "Indeed, those who believed and those who were Jews or Christians or Sabians—those who believed in Allah and the Last Day and did righteousness—will have their reward with their Lord, and no fear will there be concerning them, nor will they grieve," (Q.2:62).

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:

  • "And whoever desires other than Islam as religion—never will it be accepted from him, and he, in the Hereafter, will be among the losers. (Q.3:85).[46][47]

Historically the Ash'ari school of theology was known for having an optimistic perspective on salvation for Muslims,[48] but a very pessimistic view of those who heard about Muhammad and his character, yet rejected him.[49] The Maturidi school also generally agreed that even sinners among Muslims would eventually enter paradise,[5]: 177  but its unclear whether they thought only Muslim would go to Jannah,[50]: 110  or if non-Muslims who understood and obeyed "God's universal law" would be saved also.[50]: 109  The Muʿtazila school held that free will and individual accountability was necessary for Divine justice, thus rejecting the idea of intercession (Shafa'a) by the prophet Muhammad on behalf of sinners.[5]: 178  Unlike other schools it believed Jannah and Jahannam would be created only after Judgement Day.[5]: 167–168  Like most Sunni, Shia Islam hold that all Muslims will eventually go to Jannah,[51][52] and similarly to Ash'ari, believe heedless and stubborn unbelievers will go to hell, while the ignorant who "are truthful to their own religion", will not.[53] Modernist scholars Muhammad Abduh and Rashid Rida are rejecting the notion that the People of the Book are excluded from Jannah, with reference to Quran 4:123-124.[54]

Quranic names

Layers of Jannah

Doors of Jannah

According to hadith, there are eight doors of Jannah. Their names are as following:

  1. Bāb al-Ṣalāh: For those who were punctual in prayer
  2. Bāb al-Jihād: For those who took part in jihad
  3. Bāb al-Ṣadaqah: For those who gave charity more often
  4. Bāb al-Rayyān: For those who fasted (siyam)
  5. Bāb al-Ḥajj: For those participated in the annual pilgrimage
  6. Bāb al-Kāẓimīn al-Ghayẓ wa-al-‘Āfīn ‘an al-Nās: For those who withheld their anger and forgave others
  7. Bāb al-Aymān: For those who by virtue of their faith are saved from reckoning and chastisement
  8. Bāb al-Dhikr: For those who showed zeal in remembering Allah

Comparison with other religions

Comparison with Judaism

Jannah shares the name "Garden of the Righteous" with the Jewish concept of paradise. In addition, paradise in Judaism is described as a garden, much like the Garden of Eden, where people live and walk and dance with God and his angels, wear garments of light, and eat the fruit of the tree of life.[73] Like the feast of Jannah, Jewish eschatology describes the messiah holding a Seudat nissuin, called the Seudat Chiyat HaMatim, with the righteous of every nation at the end time.[74]

Comparison with Christianity

Jesus in the Gospels uses various images for heaven that are similarly found in Jannah: feast, mansion, throne, and paradise.[75] In Jannah, humans stay as humans. However, the Book of Revelation describes that in heaven Christ “will transform our lowly bodies so that they will be like his glorious body” (Philippians 3:21). God (Allah) does not reside in paradise or heaven. However, in Christianity, the new heavens and earth will be a place where God dwells with humans.

Vision of Don Bosco

In an alleged private revelation, John Bosco describes visiting a garden beautiful beyond description, with trees made of gemstones and mansions too great to describe. His guide tells him that he's in paradise.[76]

See also

References

Explanatory notes
  1. "Five descriptions are used" in the Quran "in conjunction with Janna, singular or plural: the garden of eternity [al-khuld] (Q 25: 15), the gardens of Firdaws (Q 18: 107), the gardens of refuge [al-ma'wan] (Q 32: 19), the gardens of bliss [al-na'im] (Q 5:65), and the gardens of Eden (Q 9:72). Two are in conjunction with dlir, abode: abode of peace [sallim] (Q 6:127) and abode of repose [qarlir] (Q 40:39); the last is 'iliytn (Q 83: 18).[31]
  2. According to the website Questions on Islam, "The number of the rivers coming from Paradise is mentioned as three in some narrations and four and five in others."
    • Three rivers:"For instance, while explaining the sentence “For among rocks there are some from which rivers gush forth” in verse 74 of the chapter of al-Baqara in his book called Sözler (Words), Badiuzzaman Said Nursi attracts attention to the rivers like the Nile, Tigris and Euphrates and quotes the hadith 'The source of each of those three rivers is in Paradise.'"
    • Four rivers: "In most of the hadith books including Muslim, four rivers that come from Paradise are mentioned."[36]
    For those who think that geography and hydrology have proven that the source of the rivers is in mountains and that its water comes from snow melt and rain, a Badiuzzaman Said Nursi explains that this is untrue: “It is certainly not possible that the mountains could be the actual source of such mighty rivers. For let us suppose the water was cut completely and the mountains each became a conical reservoir, they would only persist a few months before losing the balance to the swift and abundant flow of those large rivers. And the rain, which penetrates only about a meter into the earth, would not be sufficient income for that high expenditure. This means that the springs of these rivers are not something ordinary and natural arising from chance, but that the All-Glorious Creator makes them flow forth from an unseen treasury in truly marvelous fashion. Thus, alluding to this mystery and stating this meaning, it is narrated in a Hadith: 'Each of those three rivers is a drop from Paradise which continuously issues forth from Paradise, as a result of which they are sources of abundance.'”[37]

Citations
  1. Begley, Wayne E. The Garden of the Taj Mahal: A Case Study of Mughal Architectural Planning and Symbolism, in: Wescoat, James L.; Wolschke-Bulmahn, Joachim (1996). Mughal Gardens: Sources, Places, Representations, and Prospects Dumbarton Oaks, Washington D.C., ISBN 0884022358. pp. 229–231.
  2. "Searchable Hans Wehr Dictionary of Modern Written Arabic" (PDF). giftsofknowledge. p. 138. Retrieved 18 April 2022.
  3. Joseph Hell Die Religion des Islam Motilal Banarsidass Publishe 1915
  4. Thomassen, "Islamic Hell", Numen, 56, 2009: p.401
  5. Lange, Christian (2016). Paradise and Hell in Islamic Traditions. Cambridge United Kingdom: Cambridge University Press. ISBN 978-0-521-50637-3.
  6. "Eschatology (doctrine of last things)". Britannica. Retrieved 18 April 2022.
  7. Emerick, Yahiya (2011). The Complete Idiot's Guide to Islam (3rd ed.). Penguin. ISBN 9781101558812.
  8. Tom Fulks, Heresy? The Five Lost Commandments, Strategic Book Publishing 2010 ISBN 978-1-609-11406-0 p. 74
  9. Thomassen, "Islamic Hell", Numen, 56, 2009: p.405
  10. Smith & Haddad, Islamic Understanding, 1981: p.86
  11. Lange, Christian. Locating Hell in Islamic Traditions. BRILL. p. 12. ISBN 978-90-04-30121-4.
  12. "Surah Nabaa, Chapter 78". al-Islam. 24 January 2014. Retrieved 23 April 2018.
  13. "english tafsir. Sayyid Abul Ala Maududi - Tafhim al-Qur'an - The Meaning of the Qur'an. 78. Surah An Naba (The News)". englishtafsir.com. Retrieved 23 April 2018.
  14. Smith & Haddad, Islamic Understanding, 1981: p.87
  15. Asad, Muhammad (1984). The Message of the Qu'rán (PDF). Gibraltar, Spain: Dar al-Andalus Limited. pp. 712–713. ISBN 1904510000.
  16. Asad, Muhammad (1984). The Message of the Qu'rán (PDF). Gibraltar, Spain: Dar al-Andalus Limited. p. 531. ISBN 1904510000.
  17. Smith & Haddad, Islamic Understanding, 1981: p.vii
  18. Smith & Haddad, Islamic Understanding, 1981: p.viii
  19. Günther, Sebastian; Lawson, Todd (2017). Roads to Paradise: Eschatology and Concepts of the Hereafter in Islam (2 vols.): Volume 1: Foundations and Formation of a Tradition. Reflections on the Hereafter in the Quran and Islamic Religious Thought / Volume 2: Continuity and Change. The Plurality of Eschatological Representations in the Islamicate World. Brill Publishers. doi:10.1163/1875-9831_isla_COM_0300. ISBN 978-9-004-33315-4.
  20. Taylor, John B. (October 1968). "Some Aspects of Islamic Eschatology". Religious Studies. 4 (1): 60–61. Retrieved 23 April 2022.
  21. Sale, George (1891). The Koran: Commonly Called the Alkoran of Mohammed ... New York: John B. Alden.
  22. Annemarie Schimmel. Islam and The Wonders of Creation: The Animal Kingdom. Al-Furqan Islamic Heritage Foundation, 2003. Page 46
  23. Quran 55:56-58, 56:15-25
  24. "Jannah", Encyclopaedia of Islam Online
  25. Learn Religions: How is heaven (jannah) described?
  26. Mouhanad Khorchide, Sarah Hartmann Islam is Mercy: Essential Features of a Modern Religion Verlag Herder GmbH ISBN 978-3-451-80286-7 chapter 2.4
  27. Farnáz Maʻsúmián Life After Death: A Study of the Afterlife in World Religions Kalimat Press 1995 page 81
  28. "Houri". Random House Webster's Unabridged Dictionary.
  29. Seyyed Hossein Nasr; Caner K. Dagli; Maria Massi Dakake; Joseph E.B. Lumbard; Mohammed Rustom, eds. (2015). The Study Quran: A New Translation and Commentary. New York, NY: HarperCollins. ISBN 978-0-06-112586-7.
  30. Smith & Haddad, Islamic Understanding, 1981: p.89
  31. Smith & Haddad, Islamic Understanding, 1981: p.217 note 72
  32. "Quran". Quran.com. Retrieved 20 November 2017.
  33. Sachiko Murata The Tao of Islam: A Sourcebook on Gender Relationships in Islamic Thought SUNY Press 1992 ISBN 978-0-791-40913-8 page 127
  34. Muslim. "Sahih Muslim 2839. (10) Chapter: Rivers Of Paradise In This World. Abu Huraira reported Allah's Messenger (ﷺ) as saying: Saihan, Jaihan, Euphrates and Nile are all among the rivers of Paradise". Sunnah.com. Retrieved 24 April 2022.
  35. Al-Nawawi. "Riyad as-Salihin 1853. (370) Chapter: Ahadith about Dajjal and Portents of the Hour. Abu Hurairah ... said: The Messenger of Allah (ﷺ) said, "Saihan (Oxus), Jaihan (Jaxartes), Al-Furat (Euphrates) and An-Nil (Nile) are all from the rivers of Jannah."". Sunnah.com. Retrieved 24 April 2022.
  36. "Are there rivers that originate/come from Paradise?". Questions on Islam. Retrieved 24 April 2022.
  37. Badiuzzaman Said Nursi. Sözler (Words), Yirminci Söz (Twentieth Word). p. 260.; quoted in "Are there rivers that originate/come from Paradise?". Questions on Islam. Retrieved 24 April 2022.
  38. Hughes, Patrick (1995). "EDEN". A Dictionary of Islam. New Delhi, India: Asian Educational Services. p. 106. ISBN 9788120606722. .
  39. Muhyiddin Ibn 'Arabi (2004). Divine sayings (Mishkat al-Anwar). Oxford, UK: Anqa Publishing. pp. 105, note 7. ISBN 0-9534513-5-6.
  40. Jane Dammen McAuliffe Encyclopaedia of the Qurʾān Volume 1 Georgetown University, Washington DC p.32
  41. Smith & Haddad, Islamic Understanding, 1981: p.84
  42. Cyril Glassé, Huston Smith The New Encyclopedia of Islam Rowman Altamira 2003 ISBN 978-0-759-10190-6 page 237
  43. Jane Dammen McAuliffe Encyclopaedia of the Qurʾān Volume 2 Georgetown University, Washington DC p. 268
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  56. Quran 23:11
  57. Quran 35:35
  58. Quran 10:25
  59. Quran 6:127
  60. Quran 29:64
  61. Quran 2:35
  62. Quran 3:133
  63. Quran 5:72
  64. Quran 3:72
  65. Quran 13:23
  66. Quran 25:15
  67. Quran 53:15
  68. Quran 5:65
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  72. Quran 44:51
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Bibliography
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