Where Believers Live in Paradise

Allah has promised the men and women of the believers Gardens with
rivers flowing under them, remaining in themtimelessly, forever, and
fine dwellings in the Gardens of Eden. And Allah's good pleasure is
even greater. That is the great victory. (Surat at-Tawba: 72)
As we said earlier, the houses where believers live their earthly
lives are "places in which Allah has permitted to bebuilt and in which
His name is remembered" (Surat an-Nur, 36), placesthat are cared for
and kept spotlessly clean according to Allah's command. Houses in
Paradise are like these, in that they are incomparably
refreshingplaces in which Allah is remembered and offered
thanksgiving.
In the same way as thesebeautiful houses and mansions may be built
amid natural beauty, it isalso possible that they may have been built
in outstandingly modern cities with aesthetically beautiful
architecture and superior technology.
The houses mentioned in the Qur'an are generally built amid natural
beauty, as the following verse informs us:
But those who heed their Lord will have mansions raised upon mansions
high, beneath which runnning waters flow. That is Allah's promise.
Allah does not break His promise. (Surataz-Zumar, 20)
Mansions located in highplaces, with views around and below
them,provide a detailed panorama that allows their inhabitants to
perceive many beautiful things at the same time.
The Qur'an mentions that water runs below those mansions built in high
places. Thus, in order to see this view, the mansions may contain
sitting-rooms with picture windows orwith glass on all four sides. In
such mansions,"designed to provide the human spiritwith the greatest
amount of pleasure possible, believers lounge on their thrones, enjoy
the best fruits and drinks and, as they look down from above, derive
pleasure from looking at one beautiful view after another.
The mansions are designed and furnished with the highest quality
materials and the most harmonious colors, and feature comfortable
armchairs and thrones facing each other. As"gold-encrusted thrones"
(Surat al-Waqi'a, 15) and"thrones lined up" (Suratat-Tur, 20)
maintain, thrones are symbols of wealth, splendor, and power.
Believers, to whom Allah has granted Paradise's eternal blessings,
have been found worthy of such beauty. Sitting and reclining on their
thrones, and surroundedby unimaginable beauty,they continually
remember Allah. The Qur'an states:
They will enter Gardens of Eden, where they will be adorned with gold
bracelets and pearls, andwhere their clothing willbe of silk. They
will say:"Praise be to Allah, Who has removed all sadness from us.
Truly, our Lord is Ever-Forgiving, Ever-Thankful: He Who has lodged
us, out of His favor, in the Abode of Permanence, where no weariness
or fatigue affects us." (Surah Fatir, 33-35)
Reclining upon soft couches, believers "gaze around them" (Surat
al-Mutaffifin, 23). Just seeing Paradise's magnificent views and
beauties is a feast for the eyes and a great blessing. This will be an
enjoyable banquet for believers to behold.
To share these beauties and pleasures with all believers, regardless
of when they led their earthly existence, is a blessing that can be
realized fully only in Paradise. For example, tosit on facing thrones
andconverse with Musa (as), 'Isa (as), or with pious believers and the
Prophet's Companions, as well as to remember Allah with them, is not a
pleasure that the world can grant; this pleasure belongs only to
Paradise.
In Paradise, everything believers desire will be created and brought
to them by special servants appointed for that task. The Qur'an
informs us that:
Circulating among them will be youths like hidden pearls. (Surat at-Tur, 24)
Believers, whom Allah has made worthy of Paradise, are highly select
and valuable persons. The fact that they are in a position of"high
honor" (Surat as-Saffat, 42) shows the value that Allah places upon
them. The servants mentioned above, who attend immediately to the
believers' every wishand give them free and interrupted service, are
described in the Qur'an as ageless young men:
Ageless youths will circulate among them, serving them. Seeing them,
you would think them scattered pearls. (Surat al-Insan, 19)
These servants, whose sole purpose is to attendto the believers'
wishes, and the fact that the blessings are freely offered with such
perfect service, are otherexamples of glorious beauty. The gadgets
used in this service also have great value and areof high quality,
for:
Platters and cups of goldwill be passed around among them, and they
will have there all that their hearts desire and in which their eyes
find delight. You will remain in it timelessly, forever. (Surat
az-Zukhruf, 71)
While in this world, believers attend to manythings, among them
getting as close as possible to the blessings of life in Paradise. We
can learn about the magnificent material used for clothing there.
Allah teaches people in this world to wear fine clothing, as stated
in:
O Children of Adam! We have sent down clothingto you to conceal your
private parts, and fine apparel. But the garment of the fear of Allah
- that is the best! That is one of Allah's Signs, so that hopefully
you will pay heed. (Suratal-A'raf, 26)
In Surat al-A'raf, 31, Allahurges believers to wear clean and fine
clothing:"O Children of Adam! Wear fine clothing in every mosque. Eat
and drink, but do not be profligate. He does not love the profligate."
Therefore, the clothing worn in Paradise will be several times more
splendid and stylish thanworldly clothing. The Qur'an especially
mentions two kinds of material found in Paradise: silk and brocade.
For example, it states that believers will wear "fine silk and rich
brocade, face to face with one another" (Surat ad-Dukhan, 53). Inthis
world, these two materials are rare, expensive, and of high quality.
Such clothing will give great aesthetic pleasure both to the person
wearing them and the one who sees them being worn. The beauty and
splendor of this clothing only enhances the perfection of those who
wear it.
Of course, the material and clothing found there is not limited to
these two, for Allah, Whogranted these great rewards, will clothe the
people of Paradise in many more beautiful garments made of many more
beautiful materials. He can create clothing styles and materials that
are unknown to us in this world.
The Qur'an tells us that this beautiful clothing is ornamented with
jewelry to enhance its attractiveness. Gold and silver bracelets and
pearls are mentioned specifically, as in the following verses:
Allah will admit those who believe and do right actions into Gardens
with rivers flowing under them, where they will be adorned with gold
bracelets and pearls, andwhere their clothing willbe of silk. (Surat
al-Hajj, 23)
They will wear green garments of fine silk andrich brocade. They will
be adorned with silver bracelets. And their Lord will give them a pure
draught to drink. (Surat al-Insan, 21)
As this verse maintains, beautiful jewelry complements fine clothing,
and both offered for the pleasure of believers.
The basic quality of the materials in Paradise is their varied
delicacy andstriking beauty, both of which are reflections of Allah's
eternal knowledge and artistry. For example, thrones areinlaid with
precious stones and arranged carefully in high places; clothing is
made of silk and brocade, and adorned with gold and silver ornaments.
Allah has given many details about Paradise inthe Qur'an, but the
expressions that He has used allow believers to use their imagination
open. In Paradise, (Allah surely knows best) everybeliever will have
all kinds of blessings, views,and places especially designed for his
or her own pleasure. Of course, apart from the blessings announced in
the Qur'an, Allah has prepared many more surprises for believers, whom
He has made worthy of Paradise.

Endless Delight

Eat and drink with relish for what you did.(Surat al-Mursalat, 43)
The Qur'an announces that the people of Paradise are blessed with the
finest food and various drinks. But since these people require no
nourishment, we can understand that such food and drink have been
created only to give pleasure.
This food resembles the food of this world. The people of Paradise
will express this similarity in the following way:
Give the good news to those who believe and do right actions, that
they will have Gardens with rivers flowing under them. When they are
given fruit there as provision, they will say:"This is what we were
given before." But they were only given a simulation of it. They will
have there spouses of perfect purity, and will remain there
timelessly, forever. (Surat al-Baqara, 25)
Many foods in this worldaddress people's appetites and give pleasure
by their appearance and taste. Ofcourse Allah can easily create
similar foods in Paradise to give pleasure to believers. But, unlike
with earthly food, there will be no need to worry about gaining
weight, cholesterol, overeating, and so on, for Allah tells them: "Eat
and drink with relish for what you did" (Surat al-Mursalat, 43) Being
able to eat and drink beyond any reckoning is a delightfully pleasant
reward.
In order to attain Paradise, people are tested in this earthly
life.Believers show great effort and zeal in order to please our Lord,
for they turn to Him sincerely, thank Him continually, pray to Him,
and repent of their sins. As a reward, Allah offers them the blessings
of Paradise.
Leading all of the food mentioned in the Qur'an is meat. In Paradise,
Allah gives believers"any kind of fruit and meat that they desire"
(Surat at-Tur, 22), and will offer them "any bird-meat they desire"
(Surat al-Waqi'a, 22). Moreover, their food will"never run out" (Surah
Sad, 54), because believers will"enter Paradise, provided for init
without any reckoning" (Surah Ghafir, 40).
They will be able to eat as much as they want, for the amount and
types of food available will never decrease, and no one will be forced
to stop eating due to beingfull or feeling sick.
Fruit is perhaps the food most often mentioned inthe Qur'an. In
Paradise, believers receive whatever type of fruit they desire. The
Qur'an describes this:
Its shading branches willdroop down over them, its ripe fruit hanging
ready to be picked. (Surat al-Insan, 14)
Thus, we understand that fruits of Paradise grow on trees in natural
surroundings and that believers can easily pick and eat them. Surat
al-Waqi'a 28-29 mentions ""fruit-laden lote-trees with thorns removed"
and "[banana]trees layered [with fruit]," meaning that thefruit can be
obtained easily due to Paradise's infinite blessings.
The fruit it so plentiful that the tree branches cannot bear its
weight, and it is easy to reach because the branches bend down to the
ground.
This fruit may be offeredfreely on golden and silver trays and
tastefullydesigned plates to believers, who are sitting on thrones and
conversing with one another. Certainly all seeds and traces of rot and
bruising that annoy people in this world have been removed, as befits
Paradise. All fruits are offered to believers freely, with their
eye-catching beauty andwithout blemish.
Fruit also adds further color and aesthetic beauty to Paradise. The
sight of trees laden with all sorts of colorful fruits lends even more
beauty to the wonderful landscape. The predominant color is green, and
within that green are yellows, oranges, and reds that form a beautiful
view that strikes the human eye. As an indication of Allah's mighty
artistry, this view is another cause for thanksgiving.
Certainly, many kinds of drinks are also desirable.For instance, Surat
as-Saffat, 45 mentions "acup from a flowing spring passing round among
them." In Paradise, believers are given "the choicest sealed wine to
drink, whose seal is musk" (Surat al-Mutaffifin, 25-27). As these
verses state, whatever they drink is also sweet-smelling and, of
course, this wine is unlike any earthly wine.
The people who drink it will not become intoxicated or have
theirawareness impaired. Allah says that these drinks will be offered
in glasses. They will not cause headaches, a loss of control of
themselves, or any alteration in theirminds. Young men whom Allah
appointed for this service freely offer these drinks.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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No one knows the unseen in the absolute sense except Allaah

I want to know that Quran says that only Allah knows the Unseen. But i
found out in a hadith that Prophet PBUH told us that Jinn the
fortuneteller a part of truth and then fortune teller mix it witha
hundred lies and tells to us , In another hadithsProphet PBUH tells us
that Astrology is only based on lies " Sun and Moon are only Signs of
Allah"
So How does Jinn tells the fortune while only Allah knows the Fortune?.
Praise be to Allaah.
Knowledge of the unseen is something that Allaah has kept for Himself,
as is indicated by the texts of the Qur'aan and Sunnah. Allaah says
(interpretation of the meaning):
"Say: "None in the heavens and the earth knows the Ghaib (Unseen)
except Allaah, nor can they perceive when they shall be resurrected"
[al-Naml 27:65]
"And with Him are the keys of the Ghayb (all that is hidden), none
knows them but He. And He knows whatever there is in the land and in
the sea; not a leaf falls, but He knows it. There is not a grain in
the darkness of the earth nor anything freshor dry, but is written in
aClear Record"
[al-An'aam 6:59]
The Prophet (peace and blessings of Allaah be upon him) explained
these keys as referring to five things which are mentioned in Soorat
Luqmaan, where Allaah says (interpretation of the meaning):
"Verily, Allaah, with Him (Alone) is the knowledgeof the Hour, He
sends down the rain, and knows that which is in the wombs. No person
knows what he will earntomorrow, and no person knows in what land he
will die. Verily, Allaah is All-Knower, All-Aware (of things)"
[Luqmaan 31:34].
Al-Bukhaari narrated in his Saheeh (hadeeth no. 4477) that 'Aa'ishah
(may Allaah be pleased with her) said: "Whoevertells you that he knows
what will happen tomorrow is lying." Thenshe recited, "No person knows
what he will earntomorrow."
But with regard to this matter it is important to know what is the
unseen the knowledge of which Allaah has kept to Himself, because
al-ghayb (the unseen) means that which is not seen, and that which is
not seen may be either that which is not seen byall of creation - both
those who are in the heavens and those who are on earth - this kind of
unseen is known to no one but Allaah, and this is that which is called
al-ghayb al-mutlaq (the unseen in the absolute sense); or this unseen
matter may be unseen for some people, and known to some others. This
is called unseen for the one who is ignorant of it, but it is not
unseen or unknown to all people, and knowledge of it is not unique to
Allaah. Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said in
Sharh al-'Aqeedah al-Waasitiyyah (p. 158): What is meant by the unseen
is that which is not seen. The unseen is something relative. But that
which is unseen in the absolute sense (al-ghyab al-mutlaq) is known
only to Allaah. End quote.
What fortune-tellers say of things that will happen in the future
hasnothing to do with the unseen or with knowledge of the unseen, and
it is not knowledge of what will happen in the future. Rather they are
liars who make false claims. But the Prophet (peace and blessings of
Allaah be upon him) has told usthat they steal knowledge of that which
Allaah has revealed to His angels. It was narrated that 'Aa'ishah (may
Allaah be pleased with her) said: Some people asked the Prophet (peace
and blessings of Allaah be upon him) about fortune-tellers, and he
said: "They are nothing."They said: O Messenger of Allaah, they say
something and it comes true. The Prophet (peaceand blessings of Allaah
be upon him) said: "Thatis a word of truth which the jinni snatches
and cackles into the ear of his familiar like the cackling of a hen,
and they mix more than one hundred lies with it." Narrated by
al-Bukhaari (7561).
The Prophet (peace and blessings of Allaah be upon him) explained how
the jinn steal this word. He said: "...when our Lord, may His name be
blessed and exalted, decrees some matter, the bearers of the Throne
glorify Him, then the people of heaven who are closest to them glorify
Him, until the tasbeeh reaches the people of the lowest heaven. Then
those who are nearest to the bearers of the Throne say: What did your
Lord say? And they tell them what He said. And the people of heaven
ask one another for the news, until the news reaches the lowest
heaven. Then the eavesdropping jinn snatch what they can and convey it
to their familiars. What they narrated as they heard itis true, but
they add lies to it." Narrated by Muslim (2229).
From this it is clear that the jinn do not have knowledge of the
unseen, rather they stealwords that they hear from the angels, but the
angels themselves do not have any knowledgeof that unless Allaah tells
them of it. After they are told of it, it is no longer regarded as
unseen in the absolute sense, but before that they are like anyone
else in creation and do not know anything of the unseen. This depends
on Allaah's telling them of it. Allaah says (interpretation of the
meaning):
""(He Alone is) the All-Knower of the Ghayb (Unseen), and He reveals
to none His Ghayb (Unseen)"
[al-Jinn 72:26].
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said: The
noblestof the angelic Messengers, Jibreel, asked the noblest of the
human Messengers, Muhammad (peace and blessings of Allaah be upon
him), "Tell me about the Hour." He said:"The one who is asked about it
is does not know any more about it than the one who is asking"
meaning, just as you have no knowledge of it, I have no knowledge of
it either. End quote.
Sharh al-'Aqeedah al-Waasitiyyah, p. 158
And Allaah knows best.

Is Iblees the father of all the jinn?

Is Iblees the father of all Jinn, evil and righteous ones, or a father
for onlythe evil Jinn?.
Praise be to Allaah.
The devils (shayaateen) are the kuffaar of the jinn. Allaah, may He be
exalted, says of the accursed Iblees (interpretation of the meaning):
"except Iblees (Satan). He was one of the jinn; he disobeyed the
Command of his Lord"
[al-Kahf 18:50].
Many scholars are of the view that Iblees is the father of all of the
jinn, both the believing and disbelieving ones amongthem. He is their
origin and they are his offspring. This view was narrated from Ibn
'Abbaas, Mujaahid, Qataadah, al-Hasan al-Basri and others.
See: Tafseer al-Tabari (1/507) and al-Durr al-Manthoor (5/402).
There is a hadeeth concerning that which isattributed to the Prophet
(peace and blessings of Allaah be upon him). It was narrated by
al-Tabaraaniin al-Mu'jam al-Awsat (6/197) from Mu'aawiyah ibn al-Hakam
al-Sulami. But it is very weak (da'eef jiddan), as it was narrated
only by Talhah ibn Zayd al-Qurashi of whom 'Ali ibn al-Madeeni said:
He usedto fabricate hadeeth. See: Tahdheeb al-Tahdheeb (5/16).
Shaykh al-Islam Ibn Taymiyah called Iblees the father of the jinn in
more than one place (see Majmoo' al-Fataawa, 4/346, 235), as did his
student Ibn al-Qayyim, then al-HaafizIbn Hajar in Fath
al-Baari(6/369).
Shaykh 'Abd al-'Azeez ibn Baaz (may Allaah have mercy on him) said in
Majmoo' al-Fataawa (9/370-371): The shaytaan is the father of the jinn
according to a number of scholars. He isthe one who disobeyed his Lord
and was too proud to prostrate to Adam, so Allaah expelled him and
cast him away. End quote.
It says in Fataawa Noor 'ala al-Darb by Shaykh Ibn 'Uthaymeen (al-Jinn
wa'l-Shayaateen, question no. 2) :
Undoubtedly Iblees is the father of the jinn, because Allaah says
(interpretation of the meaning) :
"And the jinn He created from a smokeless flame of fire"
[al-Rahmaan 55:15]
And He describes Iblees when he addressed the Lord of Glory (may He be
glorified and exalted) (interpretation of the meaning) :
" 'I am better than him (Adam), You created me from fire, and him You
created from clay'"
[al-A'raaf 7:12]
And Allaah says (interpretation of the meaning):
"Will you then take him (Iblees) and his offspringas protectors and
helpers rather than Me while they are enemies to you?"
[al-Kahf 18:50]
This evidence clearly indicates that Iblees has offspring and that the
jinn are his offspring, but how did that come about? This is
somethingof which we have no knowledge and it is something concerning
which it does not matterif we are ignorant, and knowing it does not
bring any benefit. And Allaah knows best.