The Wishes of the People of Paradise
Some of the People of Paradise will wish for things that will be fulfilled
in the strangest ways, unlike anything that happens in this world. The
Messenger ﷺ told of some of these and how they will be fulfilled.
Abû Hurayrah said that the Prophet ﷺ was speaking and a bedouin man was present. The Prophet ﷺ said:
“A man from the people of Paradise will ask his Rabb for permission to grow things. Allâh will ask him,
“Do you not have what you want?”
He will say, “Of course, but I love to grow things.” So he will sow the seeds and in the blinking of an eye the plant will grow and its fruit will ripen and become like mountains. Allâh (swt) will say,
“Here it is. O son of Adam nothing satisfies you!”
The Bedouin said, “By Allâh! you wont find him except he is from Quraysh or the Ansâr for these are the people that love to grow things. As for us, we don’t grow
anything!” The Messenger of Allâh ﷺ laughed.” [Mishkât al-Masâbîh, 3/95, no.
5653]
The Wives of the People of Paradise
(i) The Wife Of The Believer In This World Will Be His Wife In The Hereafter If She Is Righteous
“Gardens of ‘Adn, which they shall enter, and [also] those who act righteously from among their fathers, and their wives and their offspring…” [13:23]
“They and their wives will be in pleasant shade, reclining on thrones.” [36:56]
“Enter Paradise, you and your wives, in happiness” [43:70]
(ii) A Woman [Who Was Married More Than Once] Will Be With The Last of Her Husbands
In Târîkh ar-Raqqah, Abû ‘Ali al-Hurani reported from Maymun ibn Mahran that
“Mu’âwiyah ibn Abi Sufyan (ra) proposed to Umm ad-Darda’ but she refused to marry him, saying, “I heard Abud-Dardâ’ say that the Messenger of Allâh ﷺ said, “A woman will be with the last of her husbands.””
The men in its isnâd are trustworthy apart from al-‘Abbâs ibn Sâlih, whose biography is unknown. Abul-Shaykh reported it in at-Târîk with a sahîh isnâd only quoting the marfû’ version of it. At-Tabarâni reported it with a da’îf isnâd in al-Mu’jam al-Awsat but taking both isnâds into account strengthens it. The marfû’ version is sahîh, and it also has two corroborating reports that are mawqûf. The first of these was reported by Ibn ‘Asâkir from ‘Ikrimah:
“Asmâ bint Abi Bakr was married to az-Zubayr ibn al-‘Awwâm who was harsh towards her. She came to her father and complained to him, and he said,
“O my daughter, have patience, for if a woman has a righteous husband, and he dies and she does not remarry after his death, they will be reunited in Paradise.”
[The men of its isnâd are thiqât [trustworthy] but is it mursâl because ‘Ikrimah never met Abû Bakr; he only heard it from Asmâ]
The second report was narrated by al-Bayhaqî in as-Sunan, where he says that
Hudhayfah said to his wife,
“If you want to be my wife in Paradise, do not remarry after I die, for the woman in Paradise will be with the last of her husbands on earth.”
For this reason, Allâh forbade the wives of the Prophet ﷺ to remarry after his death, because they will be his wives in the Hereafter.
(iii) al-Hûr al-‘Eyn
Allâh (swt) will marry the believers in Paradise to beautiful women who were not their wives in this world, as Allâh (swt) says:
“So [it will be] and We shall marry them to Houris with wide lovely eyes.” [44:54]
Al-Hûr is the plural of Hûrâ’, which is a woman, the white parts of her eyes intensely white, and the black is intensely black. Al-‘Eyn is the plural for ‘Aynâ, which is the woman whose eyes are wide. The Qur’ân describes al-Hûr al-‘Eyn as being firm and
full-breasted:
“Verily, for al-Muttaqûn, there will be a success; gardens and grapeyards and young full-breasted [mature] maidens of equal age.” [78:31-33]
Al-Hûr al-‘Eyn are creatures that Allâh (swt) has made especially for Paradise, and has made them virgins:
“Verily, We have created [their companions] of special creation, and made them virgin-pure [and undefiled], beloved [by nature], equal in age.” [56:35-37]
The fact that they are virgins means that no-one has ever married them before:
“…whom no man or jinn has touched before them.” [55:56]
This refutes the idea that the wives that Allâh (swt) will create for them in Paradise will be their wives from this life, made young again after old age had overtaken them. That idea if correct in that Allâh (swt) will admit the believing women to Paradise with their youth restored but they are not al-Hûr al-‘Eyn whom Allâh created in Paradise. The Qur’an also speaks of the beauty of the women of al-Jannah:
“And [there will be] Houris with wide lovely eyes [as wives for the pious], Like unto preserved pearls.” [56:22-23]
Maknûn [“preserved”] means hidden or protected, something whose colour is not changed by exposure to sunlight or by being tampered with. Elsewhere, Allâh likens them to rubies and coral, two beautiful precious stones:
“In them will be [maidens] restraining their glances, whom no man or jinn
has touched before them, Then which of the favours of your Rabb will you
deny? Like unto rubies and coral.” [55:56-58]
Al-Hûr are also described as restraining their gaze upon their husbands
i.e. they restrict their gaze and don’t let their eyes wander to others. Allâh
(swt) has stated that they are very beautiful, and it is sufficient to know that Allâh (swt) said:
“In them will be fair [companions] good and beautiful; then which of the favours of your Rabb will you deny? Companions restrained [as to their glances] in [goodly] pavilions” [55:70-72]
The women are not like the women of this world. They are free of al-Hayd [menstruation], an-Nifâs [post-natal bleeding], spittle, mucus, urine and stools. This is what is referred to in the âyah:
“..And they shall have therein Azwâjun Mutahharatun [purified mates]” [2:25]
The Prophet ﷺ told us about the beauty of the wives of the People of Paradise. Al-Bukhâri and Muslim reported from Abû Hurayrah that the Messenger ﷺ said,
“…the marrow of whose leg-bones will be visible through the flesh because of their extreme beauty.”
[as-Sahîh, Kitâb al-Khalq, Bâb Mâ Jâ’a fi Sifât al-Jannah, Fath
al-Bâri, 6/318 and Muslim in Kitâb al-Jannah wa Sifât Na’îm ahlilhâ, Bâb awwal zumrah tadkhul al-Jannah, 4/2178, no. 2834]
Look at this beauty that the Prophet ﷺ described! Can you find any comparison to it in the world that you know?! :
“If one of the women of Paradise were to look at the people of this world, everything in between them would be lit up and filled with her fragrance. The veil on her head is better than this world and everything in it.” [al-Bukhâri, in as-Sahîh, Kitâb al-Jihâd, Bâb wa Zawwajnahum bi Hûr-‘Eyn. Fath al-Bâri, 6/15]
The smallest number of wives that any one man will have in Paradise is seventy-two. It was reported that the Shahîd will have seventy two wives from amongst al-Hûr al-‘Eyn [Mishkât al-Masâbîh, 3/357, no. 3834, at-Tirmidhi, Ibn Mâjah from al-Miqdâm ibn Ma’d Yakrib]
The Song of al-Hûr al-‘Eyn
The Messenger ﷺ told us that al-Hûr in Jannah sing with sweet, beautiful voices. In al-Mu’jam al-Awsat, at-Tabarâni reports with a sahîh isnâd from Ibn ‘Umar that the Prophet ﷺ said,
“The wives of the people of Paradise will sing to their husband in the most beautiful voices that anyone has ever heard. What they will sing is: “We are good and beautiful, the wives of a noble people, who look at their husbands content and happy.” And they will sing, “We are eternal, and will never die, we are safe and will never fear, we are remaining here and will never go away.””
[Sahîh al-Jâmi as-Saghîr, 2/48, no. 1557; also Abû Na’îm, ad-Diyâ in Sifât al-Jannah]
Samawayh reported in al-Fawâ’id from Anas that the Messenger of Allâh
ﷺ said,
“al-Hûr al-‘Eyn are singing in Paradise saying, “We are the beautiful
houris, we are being kept for noble husbands.”” [Sahîh al-Jâmi’, 2/58, no. 1598]
The Jealousy of al-Hûr al-Eyn over their Husbands in this World
The Prophet ﷺ told us that al-Hûr feel jealous over their husbands in this world, if the wife of one of them upsets him. Ahmad and at-Tirmidhi report with a sahîh isnâd from Mu’âdh that the Messenger of Allâh ﷺ said,
“No woman in this world upsets her husband but his wife from among
al-Hûr al-‘Eyn will say, “Do not upset him, may Allâh kill you! For he is with you only temporarily, and soon he will leave you and come to us.”” [Sahîh al-Jâmi’ as-Saghîr, 6/125, no. 7069]
(iv) The believer in Paradise will be given the strength of One Hundred
Men
Anas reported that the Prophet ﷺ said,
“The believer in Paradise will
be given such and such strength.” He was asked, “O Messenger of Allâh,
will he really be able to do that?” He said, “He will be given the strength
of one hundred men.” [it was reported by at-Tirmidhi, Mishkât al-Masâbîh,
3/90, no. 5636, at-Tirmidhi said: “gharîb sahîh.”]
The People of Paradise Will Laugh at the Fire
After Allâh (swt) admits the people of Paradise to Paradise, they will
call out to their opponents among the kuffâr in Hell, rebuking and scolding
them:
“And the dwellers of Paradise will call out to the dwellers of the Fire [saying]: “We have indeed found true what our Rabb promised us; have you also found true, what your Rabb promised [warnings, etc]? They will say “Yes”. Then a crier will proclaim between them: “The Curse of Allâh is on the Dhâlimûn [wrongdoers]” [7:44]
The kuffâr used to dispute with the believers in this world, making fun
of them and insulting them, but on that Day the believers will be victorious: they will be in a state of everlasting joy, looking at the wrongdoers and making fun of them:
“Verily, al-Abrâr will be in delight, on thrones, looking [at all things]. You will recognise in their faces the brightness of delight. They will be given to drink pure sealed wine, the last thereof will be the smell of musk, and for this let [all] those strive who want to strive. It [that wine] will be mixed with Tasnîm, a spring whereof drink those nearest to Allâh. Verily [during the earthly life] those who committed crimes used to laugh at those who believed, and whenever they passed by them, used to wink to one another [in mockery]; and when they returned to their own people, they would return jesting; and when they saw them, they say, “Verily! These have
indeed gone astray!” But the [disbelievers] had not been sent as watchers
over them [the believers]. But this Day those who believe will laugh at the
disbelievers on [high] thrones, looking [at all things]. Are not the disbelievers paid [fully] for what they used to do?” [83:22-36]
By Allâh, the kuffâr will finally get the punishment that they deserve,
a punishment that fits their crimes. The believer who is now in the luxury
of Paradise will remember that colleague or friend who used to encourage
him to follow kufr in this world and called him to embrace those misguided
principles that would have placed him in the ranks of the kuffâr and enemies
of Allâh (swt). He will tell his companions about that former colleague, and tell them to look at him and his punishment. When he sees how he is being punished, he will realise the extent of the blessing that Allâh (swt) has bestowed upon him, and how Allâh (swt) has saved him from a similar fate. Then he will address his former companion and rebuke him:
“Then they will turn to one another, mutually questioning. A speaker
of them will say, “Verily I had a companion [in the world] who used to say,
“Are you among those who believe [in resurrection after death], [that] when we
die and become dust and bones, shall we indeed [be raised up] to receive
reward or punishment [according to our deeds]?” The Man said, “Will
you look down?” So he looked down and saw him in the midst of the Fire. He said, “By Allâh! You have nearly ruined me. Had it not been for the Grace of my Rabb, I
would certainly have been among those brought forth [to Hell].” [Allâh (swt) informs about the true believer that he said], “Are we not then to die [any more]? Except our first death and we shall not be punished? [after we have entered Paradise] Truly this is the supreme success! For the like of this let the workers work.” [37:50-61]
Tasbîh And Takbîr Are Among The Delights Of The People Of Paradise
Paradise is the abode of reward and delight, not of trials and testing. A problem might arise concerning the hadîth reported by al-Bukhâri and others from Abû Hurayrah, according to which the Prophet ﷺ described the first group to enter Paradise and said,
“They will glorify Allâh (swt) morning and evening.” [Sahîh al-Bukhâri, Kitâb Bid’ al-Khalq, Bâb mâ jâ’a fi Sifât al-Jannah, Fath al-Bâri, 6/318]
But there is nothing problematic in this report, insha’Allâh, because, as al-Qurtubî said
“This tasbîh is not the matter of obligation or imposition.”
As was reported by Muslim, Jâbir explained it as follows, “They will be inspired with tasbîh and takbîr as they are inspired with breathing.” The analogy of breathing was used because it is something man does with no conscious effort. Their breathing will become tasbîh, and the reason for this is that their hearts will be illuminated with the knowledge of their Rabb, may He be glorified, and filled with love for Him, and whoever loves a thing remembers it frequently.”” [Fath al-Bâri, 6/326]
Shaykh al-Islâm Ibn Taymiyyah stated that this tasbîh and takbîr will be one of the pleasures enjoyed by the people of Paradise. He said,
“This is not the kind of bligatory work that is done for the sake of a specific reward. It is the same as the kind of deeds that people do for pleasure and enjoyment.” [Majmu’ Fatâwa, 4/330]
The Best Thing That The Ahl al-Jannah Will Be Given Is The Pleasure of Allâh
(swt) And To See His Face
“Some faces that Day will be Nadhirah [shining, radiant], Looking at their Rabb.” [75:22-23]
Ibn al-Kathîr said,
“Seeing Allâh is the ultimate joy in the Hereafter, the most precious gift of Allâh. May Allâh (swt) help us reach that goal.” [Jâmi’ al-Usûl, 10/557]
Abû Sa’îd al-Khudri reported that the Prophet ﷺ said that
“Allâh will say to the people of Paradise,
“O People of Paradise!
They will say, “We are at Your Worship, our Rabb, and all goodness is in Your hand.” He will say,
“Are you content?”
They will say, “Why should we not be content, O Rabb, when you have given us what you have not given to anyone else of Your Creation?” He will say,
“Shall I not give you better than that?”
They will say, “O Rabb, what could be better than that?” He will say,
“I grant you My pleasure and I will never be displeased with you after that.”
[al-Bukhâri and Muslim, Mishkât al-Masâbîh]
and Muslim and at-Tirmidhi reported from Suhayb ar-Rumi that the Messenger
of Allâh ﷺ said:
“When the people of Paradise enter Paradise, Allâh will
say:
“Do you want anything more?”
They will say, “Have You not made our faces white [i.e. honoured us]? Have You not admitted us to Paradise and saved us from the Fire?” Then the veil will be lifted, and they will never have been given anything more dear to them than looking at their Rabb, may He be Blessed and Exalted.”
One report adds,
“Then the Prophet ﷺ recited the âyah,
“For those who have done good is the best [reward i.e. Paradise] and even more [i.e. the honour of glancing at the Countenance of Allâh]…” [10:26]
Thus seeing the Face of Allâh (swt) was interpreted as part of the “more” [mazîd] which Allâh has promised to al-Muhsinûn [those who have done good]:
“There they will have all that they desire – and We have more [for them, i.e.
a glance at the All-Mighty, All-Majestic.” [50:35]
This is a joy and honour that will be denied to the Kuffâr and Mushrikîn:
“Nay, surely they [evildoers] will be veiled from seeing their Rabb that day.” [83:15]
Imâm Mâlik ibn Anas, the Imâm of al-Madinah, used this âyah as proof that
“Looking at their Rabb” [75:23] literally meant they would see the face of Allâh, as some had interpreted it as meaning the people would be waiting for their reward. Mâlik said,
“They have lied…. The people will look at Allâh on the Day of Resurrection with their own eyes. If the believers are not going to see their Rabb on the Day of Resurrection, why did Allâh (swt) say that the kuffâr would be veiled from Seeing Him?” [See Sharh as-Sunnah, Mishkât al-Masâbîh, 3/100 no. 5662]
At-Tahhâwi, the great Hanafi Imâm, said in his“al-‘Aqîdah at-Tahhâwiyyah”,
“This seeing [Allâh] is true, something that will happen to the people of Paradise; it is not necessary to attempt to define it or describe how it will happen. It is mentioned in the Book of Our Rabb [75:23]. The way it will happen is according to the will and knowledge of Allâh and we have to believe init as it was narrated from the Messenger of Allâh in the sahîh hadîth. We should not interpret it according to our own inclinations and opinions, for no one is sound in his dîn except the one who submits fully to Allâh and His Messenger. What is ambiguous should be referred to one who has knowledge (i.e. a scholar)” [Sharh at-Tahhâwiyyah, 203]
The Refutation of Those Who Differ
The commentator of at-Tahhâwiyyah explained the different misguided opinions
on this matter:
“Those who differed with regard to the believers seeing Allâh (swt) on the Day of Resurrection are the Jahmiyyah and al-Mu’tazilah, and those who followed them of the Khawârij and Imâmiyyah. Their false opinion is refuted by the Qur’ân and Sunnah. The fact that the believers will see Allâh (swt) is confirmed by the words of the Sahâbah, Tâbi’în, well known scholars of Islâm, Ahl al-Hadîth and by all the groups of philosophers (Ahl al-Kalâm) who belong to Ahl as-Sunnah wal-Jama’ah.”
“This issue is one of the most important matters of Usûl ad-Dîn [the fundamentals of religion] for it is the ultimate goal for which people are striving and competing, and it will be denied to those who are “veiled from seeing their Rabb” and who will be turned away from His Mercy.”
He then explained the dangers of misinterpretation:
“This is what corrupted both the world and religion. This is what the Jews and Christians did to the texts of the Tawrât and Injîl, and Allâh (swt) warned us against doing likewise, but the confused people insisted on following their path. How much harm has been caused to the religion and its followers by wrong interpretations! Was ‘Uthmân killed except as a result of misinterpretation? Would the Battle of Siffîn, the Battle of the Camel, the killing of Husayn and the Battle of al-Harrah have happened without there being misinterpretation? Would the Khawârij, Mu’tazilah and Rawâfid
have emerged, and would the ummah have split into seventy-three sects, if there had been no misinterpretation?”
He explained that there were two reasons that the âyah should be taken to mean the believers will see Allâh:
(1) the Understanding of the Text itself
“an-Nadhar (looking) is connected by Idâfah (genitive grammatical possessive
structure) to al-Wajh (face) which is the location of looking (because the face is the site of the eyes). The use of the word “ilâ” (here translated as “at”) clearly means that they will be looking and seeing with their eyes; the wording has no indication that it could mean anything other than that. It is crystal clear that what Allâh meant is that they will see their Rabb, subhânahu, with their own eyes, which are located in the face.
“The Arabic word Nadhar is used in a number of ways and may mean different things, depending on the context:
“If it stands alone with nothing following it, it means “stopping” and “waiting”
“…Wait for us! (undhurûnâ) Let us get something from your light!..” [57:13]
“If it is followed by “fi” (lit. “in”) it means “thinking” or “pondering”:
“Have they not considered (yandhuru fi) the dominion of the heavens and the earth?” [7:185]
“If it is followed by ilâ (at) it refers to looking or seeing with the eyes:
“Look at (undhuru ilâ) their fruits when they begin to bear” [6:99]
So how can it be interpreted otherwise when it refers to the face, which is
The site of the eyes?”
(2) the way in which the Salaf understood the text.
He quotes a number of reports to illustrate this:
Al-Hasan said,“[Their faces] will look at their Rabb and will become radiant
with His light.” Abû Sâlih reported from Ibn ‘Abbâs (ra) that “Looking
at their Rabb” [75:23] meant, “They will be looking at the face of Allâh,
azza wa jall.”
‘Ikrimah said that “Some faces will be Nadhirah” indicated “because of joy, and looking at their Rabb” meant “truly looking at their Rabb” and
he reported a similar opinion from Ibn ‘Abbâs.
This is the opinion of the Mufassirîn of Ahlus-Sunnah. Concerning the âyah,
“There they will have all that they desire – and We shall have more [for them]”
at-Tabari reported that ‘Ali ibn Abi Tâlib (ra) and Anas ibn Mâlik said,
“This means that they will see Allâh, azza wa jall.”
He explains the meaning of “even more” [az-Ziyâdah] as looking at the face of Allâh, as the report narrated by Muslim in his sahîh from Suhayb
“..then the veil will be lifted and they will see Him, and they will never be
given anything more precious to them than seeing Allâh (swt). This is
az-Ziyâdah [the “even more” referred to in the âyah]”
The same hadîth was narrated with a number of isnâds and slightly different wording from others, and this is how it was interpreted by the Sahâbah as Ibn Jarîr reported from Abû Bakr as-Siddîq, Hudhayfah, Abû Musa al-Ash’ari and Ibn ‘Abbâs (ra).
At-Tabari and others quoted from ash-Shâfi’î via al-Mazani, and al-Hâkim
said,
“al-Asâm told us that ar-Rabî’ ibn Sulayma said, “I was with Muhammad
ibn Idrîs ash-Shâfi’î when a letter reached him from Upper Egypt in which
he was asked his opinion about the âyah [83:15], and he said, “As those [evildoers] will be veiled from Seeing Allâh because of His wrath towards them indicates that these people (the believers) will see Him because He will be pleased with them.”””
The Mu’tazilah however concluded from the âyâh “You cannot see Me…” [7:143] and “No vision can grasp Him..” [6:103] that therefore no one would see Allâh, but these can in fact be used as proof against their position, for the first âyah proves that the believers will see Allâh for a number of reasons:
(i) Nobody could think that Musâ (as), the Messenger of Allâh and the most knowledgeable about Allâh at that time, the one who spoke with Allâh, would ask to see Allâh [as is stated in the earlier part of this âyah] if it
were improper to do so.
(ii) Allâh did not rebuke Musâ for this request although when Nuh asked Allâh to save his son, He rebuked him for doing so [see 11:46]
(iii) Allâh said, “..You cannot see Me..”, but He did not say, “I can never be seen” or “It is not possible to see Me” or “I am invisible”. There is a difference. This indicates that Allâh could be seen but that Musâ did not have the strength to see him in this life because human beings in this world are too weak to be able to endure seeing Allâh.
(iv) The ideas mentioned in (iii) can be explained by referring to the next part of the âyah
“…but look upon the mountain. If it stands still in its place then you shall see Me.” [7:143]
Allâh showed Musâ that despite its strength and solid nature, a mountain in this world could not withstand exposure to the sight of Allah, so how could a human being
who was created weak, endure it?
(v) Allâh could have made the mountain stable, which is possible, but he had placed a condition for seeing Him. If the mountain stood form when he appeared to it, then Musa would be able to see Him
(vi) Allâh said,
“..When his Rabb appeared to the mountain, He made it collapse to dust..” [7:143].
If it is possible for Him to reveal Himself to a mountain, which is an inanimate object how could it be impossible for Him to reveal Himself to His Messengers and those whom He loves (awliyâ) in the abode of honour which is Paradise?
(vii) Allâh spoke to Musa and if a person is permitted to speak and converse with no mediator, then it is more befitting for him to be able to see
the One to whom he speaks. No one could deny that people may see Allâh unless
they also deny that Allâh may speak to them and those who denied that Allâh could be seen did in fact also deny that Allâh could speak to his slaves. Their claim that “Lan” (never) implies absolute and eternal negation can be answerd by the fact that the people will see Allâh in the Hereafter and such a negation will not necessarily be carried over into the Hereafter, especially as in this case a condition was attached. There are other similar instances in the Qur’ân –
“But they will never long for it..” [2:95]
although elsewhere He says,
“And they will cry, O Mâlik! Let your Rabb
make an end of us.” He will say, “Verily you shall abide forever” [43:77].
If “lan” meant absolute and eternal negation (i.e. that such and such a thing would never happen), it would not be possible to impose conditions, but Allâh (swt) says,
“Therefore I will not leave this land until my father permits me..” [12:80]
which proves that “lan” does not imply absolute negation.
The evidence that people may see Allâh is presented in the most eloquent fashion, and in the context of praise, and it is well-known that praise is something positive; a thing that does not exist cannot be praised. When Allâh (swt) praises by negation it implies
something positive; a thing that does not exist cannot be praised. When Allâh (swt) praises by negation it implies something positive, like when He is praised by saying that He neither slumbers nor sleeps, which implies that He is the Eternal One; or by
saying that He never dies, which implies that He is the eternally living; or by saying that He never feels tired or exhausted, which implies He is the All-Powerful.; or by saying that He never forgets or lacks awareness, which implies that He is All-Knowing.
So there is no praise in negation unless it implies something positive. The One Who is Perfect cannot share in the quality that is denied. The meaning is that Allâh (swt) may be seen but He cannot be seen in His entirety. The âyah
“No vision can grasp Him”
indicates that He is Almighty and because of His greatness he cannot be
fully comprehend, for idrâk [comprehension] is something that surpasses seeing,
as Allâh (swt) says,
“And when the two hosts saw each other the companions
of Musa said, “We are sure to be overtaken.” [26:61]
Musâ did not deny that they saw them but he denied that they would overwhelm them
because seeing [ru’yah] and overwhelming or surrounding [idrâk] could take place independently of one another. Allâh may be seen [ru’yah] but He may never be fully comprehended just as He may be known, but never completely. This is how the Sahâbah and Imâm understood this âyah, as their opinions are recorded in its tafsîr. Even the Sun, which is a mere created entity, cannot be fully comprehended by the one who sees it.
The hadîth narrated by the Prophet ﷺ and his companions concerning
the believers seeing Allâh has also reached the level of tawâtur and were recorded by the compilers of the six books, for example, the hadîth of Abû Hurayrah,
“Some people asked, “O Messenger of Allâh, will we see our Rabb on the Day of Resurrection?” The Messenger of Allâh ﷺ said, “Do you doubt that the moon is seen when it is full?” They said, “No, O Messenger of Allâh.” He said, “Do you doubt that the sun is seen when there are no clouds to hide it?” They said, “No.” He said, then you will see Him just as clearly.
[narrated by al-Bukhâri and Muslim, who narrated a similar hadîth from Abû sa’îd al-Khudri, and narrated by Jarîr ibn ‘Abdullâh
al-Bajlî narrated by al-Bukhâri and Muslim; Abû Musa narrated in al-Bukhâri, Sharh
at-Tahhawwiyah, p.204-210]
Earning The Blessings Of Paradise Does Not Mean One Has To Forego The Pleasures Of This World
Monks and ascetics, and many of the believers of this ummah think that the blessings of the hereafter cannot be attained without giving up the good things and pleasures of this world. So you see them punishing themselves and making life hard for themselves with non-stop fasting and [qiyâm] praying at night. Some of them even deny themselves good food, drink and clothing and reject work and marriage. All of this is wrong, for Allâh has created the good things of this world for the believers, and He denounces those who forbid the beautiful things that Allâh (swt) has created for His slaves:
“Say: “Who has forbidden the adornment with clothes given by Allah, which
He has produced for His slaves, and at-Tayyibât [all kinds of lawful things]
of food?” Say: “They are in the life of this world, for those who believe, [and] exclusively for them [believers] on the Day of Resurrection [the disbelievers will not share them].” [7:32]
This world is only condemned when it distracts the believer from the Hereafter, but if he treats it as a means of achieving success in the âkhirah then its pleasures need not be spurned, as some people think.
The Conclusion Of Their Prayer Will Be Al-Hamdulillâhi Rabbil-Alamîn
The believers will pass through the turmoil of the Day of Judgement, then they will cross as-Sirât [the bridge over Hell] and will witness its horrors. Then Allâh (swt) will admit them to gardens of delight in Paradise, after removing all grief and sorrow from their hearts. They will see the wonders that Allâh has prepared for them in Paradise and they will raise their voices in praise and glorification of Allâh because He will have lifted their sorrow, fulfilled His promise to them, and caused them to inherit Paradise:
“And they will say, “All praise and thanks be to Allâh, Who has removed
from us [all] grief. For Our Rabb is indeed Oft-Forgiving, Most Ready to appreciate [good deeds and recompense] Who out of His Grace, has lodged us in a home that will last forever, there, toil will not touch us, nor will weariness touch us” [35:34-35]
“And they will say, “All the praises and thanks be to Allâh Who Has fulfilled His promise to us and has made us inherit [this] land. We can dwell in Paradise where we will; how excellent a reward for the [pious good] workers!” And you will see the angels surrounding the Throne [of Allâh] from all around, glorifying the praises of their Rabb. And they [all the creatures] will be judged with truth, and it will be
said, “All the praises and thanks be to Allâh, the Rabb of the Âlamîn” [39:74-75]
And the conclusion of their prayer will be al-Hamdulillâhi Rabbil Alamîn:
“Their prayer will be Glory to You, O Allâh! and their greeting therein
will be Peace, and the conclusion of their prayer will be, “Praise be to Allâh,
Lord of the Worlds” [10:10]
