: 51 All these qualities are qualified by the doctrine that ultimately salvation can only be attained through God's judgment. 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." Īnother 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 ( tawḥīd), angels, revealed books, messengers, as well as repentance to God, and doing good deeds ( amal salih). 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. Scholars do not all agree on who will end up in Jannah, and the criteria for whether or not they will. Jannah is also used as the name of the Garden of Eden, where Adam and Hawa ( Eve) dwelt.įurther information: Islamic_eschatology § Who_will_enter_Heaven_or_hell Most of them have become part of the Islamic belief. There are many words in the Arabic language for both Heaven and Hell and those words also appear in the Quran and hadith. In contrast to jannah, the words Jahannam, an-Nār, jaheem, saqar, and other terms are used to refer to the concept of hell. "Firdaus" also designates the highest level of heaven. 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. But another term with a more direct connection to that term is also found. Jannah is also frequently translated as "paradise". (It is often used in the phrase as-samawat al-ard ٱلسَّمَٰوَٰتِ وَٱلۡأَرۡضِ "the heavens and the earth", an example being Q.38:10.) The Quran describes both samāʾ and jannah as being above us. samāwāt) is also found frequently in the Quran and translated as " heaven", but in the sense of the sky above or celestial sphere. 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. Although humans may not pass the boundaries to the otherworld, the otherworld may interact with the temporal world of humans. : 165 Most Muslims hold that Jannah (as well as Jahannam) coexist with the temporal world, rather than being created after Judgement Day. Jannah is also referred to as the abode of Adam and Eve, before they have been expelled. The pleasure and delights of Jannah described in the Quran, are matched by the excruciating pain and horror of Jahannam. The characteristics of Jannah often have direct parallels with those of Jahannam. Their reward of pleasure will vary according to the righteousness of the person. Jannah is described with physical pleasures such as gardens, houris, wine that has no aftereffects, and "divine pleasure". The afterlife experiences are described as physical, psychic and spiritual. Both Jannah and Jahannam are believed to have several levels, in both cases, the higher the level, the more desirable : 131-133 - in Jannah the higher the prestige and pleasure, in Jahannam the less the suffering.
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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. According to one count, the word appears 147 times in the Quran. "paradise, garden", is the final abode of the righteous. In Islam, Jannah ( Arabic: جَنّة, romanized: janna, pl. 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).
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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.