The Description of Paradise –II

The Grades of Paradise
The evidence that Paradise has various grades and its inhabitants will
be in different ranks and categories:
Paradise consists of grades, someof which are above others, and its
people will be of differing levels and categories according to their
position in Paradise. Almighty Allaah Says (what means):
{But whoever comes to Him as a believer having done righteous deeds —
for those will be the highest degrees [in position].} [Quran 20:75]
One of those who explained and clarified this issue was Ibn Taymiyyah
who said:"Paradise has grades that are widely differentiated. The
beloved Awliyaa' (those close to Allaah because of their piety and
heedfulness) will be placed in those levels according to their faith
and piety. Allaah, the Most Exalted, Says (what means):
{Whoever should desire the immediate (worldly gratifications) — We
hasten for him from it what We will to whom We intend. Then We have
made for him Hell, which he will [enter to] burn, censured and
banished.} [Quran 17:18]
Allaah, the Most High, explains how He gives more of His Bounty in
this world or the next, as He wills, and His Bounty is not withheld
[forbidden] from either the righteous or the sinful. Allaah, the
Exalted, Says (what means):
{Look how We have favored [in provision] some of them over others. But
the Hereafter is greater in degrees [of difference] and greater in
distinction.} [Quran17: 21]
Allaah Almighty explains that the differences between people in the
Hereafter will be greater thanthe differences between them in this
life, and the difference between the levels or ranks of the Hereafter
is greater than the differences here in this life. Allaahalso
differentiates between His Prophets, may Allaah exalt their mention,
as He does between therest of His believing slaves. Allaah,the
All-Majestic, Says (what means):
{Those messengers- some of them We caused to exceed others. Among them
were those to whom Allaah spoke, and He raised some of them in degree.
And We gave Jesus, the son of Mary, clear proofs, and We supported him
with the pure spirit [(Jibreel (Gabriel)].} [Quran 2: 253]
Allaah also Says (what means): {And your Lord is Most Knowing of
whoever is in the heavens and the earth. And We have made some of the
prophets exceed others [in various ways], and to Daawood (David) We
gave the Book [of Psalms].} [Quran 17: 55]
On the other hand, the Prophet Muhammad said:
"A strong believer is better and more beloved to Allaah than a weak
believer, although both are good. Pay attention to that whichbenefits
you, seek Allaah's help, and never feel helpless. If something happens
to you, do not say, 'If only such and such would have happened.' Say
instead: 'Allaah has decreed it and He does what He wills.' Saying 'if
only' opens the way for Satan." [Muslim]
Besides, the Prophet also said:
"If a judge forms an independent judgment to decide an issue in the
light of the Quran and the Sunnah (Ijtihaad) and is correct, he will
have two rewards, and if he is mistaken, he will have one reward."
[Al-Bukhaari and Muslim]
Indeed, there are many verses in the Quran which indicate that there
are different degrees and various ranks as a reward for the believers
in Paradise (according to the excellence of their deeds). These verses
are as follows:
{Not equal among you are those who spent before the conquest [of
Makkah] and fought [and those who did so after it]. Those are greater
in degree than those who spent afterwards and fought. But to all
Allaah has promised the best [reward] And Allaah, with what you do, is
Acquainted....} [Quran 57: 10]
{Not equal are those believers remaining [at home] — other than the
disabled — and the Mujahideen, [who strive and fight] in the cause of
Allaah with their wealth and their lives. Allaah has preferred the
Mujahideen through their wealth and their lives over those who remain
[behind], by degrees. And to all [i.e. both] Allaah has promised the
best [reward]. But Allaah has preferred the Mujahideen over those who
remain [behind] with a great reward — Degrees [of high position] from
Him and forgiveness and mercy.} [Quran 4: 95-96]
{Have you made the providing of water for the pilgrim and the
maintenance of al-Masjid al-Haram (the Sacred Mosque in Makkah) equal
to [the deeds of] one who believes in Allaah and the Last Day and
strives in the cause of Allaah? They are not equal in the sight of
Allaah. And Allaah does not guide the wrongdoing people. The ones who
have believed, emigrated and striven in the cause of Allaah with their
wealth and their lives are greater in rank in the sight of Allaah.
And it is those who are the attainers [of success]. Their Lord gives
them good tidings of mercyfrom Him and approval and of gardens for
them wherein is enduring pleasure. [They will be] abiding therein
forever. Indeed, Allaah has with Him a great reward.} [Quran 9: 19-22]
{Is one who is devoutly obedient during periods of the night,
prostrating and standing [in prayer], fearing the Hereafter andhoping
for the mercy of his Lord, [like one who does not]? Say, "Are those
who know equal to those who do not know?" Only they will remember [who
are] people of understanding.} [Quran 39. 9]
{... O you who have believed, when you are told, "Space yourselves" in
assemblies, then make space; Allaah will make space for you.' And when
you are told, "Arise," then arise; Allaah will raise those who have
believed among you and those who were given knowledge, by degrees. And
Allaah is Acquaintedwith what you do.} [Quran 58. 11]
Al-Bukhaari reported from Abu Hurayrah that the Prophet said:
"Whoever believes in Allaah and His Messenger, offers prayer perfectly
and fasts the month of Ramadhaan, will be granted Paradise as of right
by Allaah, no matter whether he fights in Allaah's cause or remains in
the land where he is born." The people said: "O Messenger of Allaah,
shall we acquaint the people with this good news?" He said, "Paradise
has one hundred grades (and ranks) which Allaah has reserved for the
Mujaahideen who fight in His Cause, and the extent of difference
(distance) between each of the two grades is like the distance between
the heavens and the earth. So when you ask Allaah for something,
askfor Al-Firdaws, which is the best and highest part of Paradise." I
(the narrator, Abu Hurayrah) thought that the Prophet said: "Above it
(Al-Firdaws) is the Throne of the Most Merciful, and from it originate
the rivers of Paradise." [Al-Bukhaari] - - ▓███▓ Translator:->
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The Description of Paradise - I

There is nothing Like It
The delights of Paradise surpass imagination and defy description.They
are like nothing known to the people of this world no matter how
advanced we may become.
What we achieve is nothing in comparison with the joys of the
Hereafter. As is mentioned in several Ahadeeth, there is nothing like
Paradise: "It is sparkling light, aromatic plants, alofty palace, a
flowing river, ripe fruit, a beautiful wife and abundant clothing, in
an eternal abode of radiant joy, in beautiful, soundly-constructed
high houses." [Ibn Maajah]
The Prophet Muhammad was asked by his companions about the buildings
of Paradise and he replied with a wonderful description: "(In it are)
Bricks of gold and silver, mortar of fragrant musk, pebbles of pearl
and sapphire, and soil of saffron. Whoever enters it is filled with
joy and will never feel miserable; he will live there forever and will
never die; their clothes will never wear out and their youth will
never fade." [Ahmad and others]
Describing Paradise, Almighty Allaah Says (what means): {And when you
look there [in Paradise], you will see pleasure and great dominion."}
[Quran 76:20]
What Allaah Almighty has kept hidden from us of the delights of
Paradise is beyond our ability to comprehend. Almighty Allaah Says
(what means):
{And no soul knows what has been hidden for them of comfort for eyes
[i.e. satisfaction] as reward for what they used to do.} [Quran 32.
17]
Besides, the Messenger of Allaah said:
"Allaah, the Exalted, has said: "I have prepared for My righteous
Slaves [in Paradise] what no eyes have ever seen, no ears have ever
heard of, and what has never come to the mind or heart of a human
being."; recite, if you wish{And no soul knows what has been hidden
for them of comfort for eyes [i.e. satisfaction] as reward for what
they used to do.} [Quran 32:17] [Al-Bukhaari and Muslim]
Moreover, Imaam Muslim reported that Sahl Ibn Sa'd As-Saa'idi said: I
attended a gathering where the Messenger of Allaah described Paradise,
and I stayed until he finished speaking. At the end of the
description, he said: "In it is whatno eyes have ever seen, no ears
have ever heard of, and what has never come to the mind or heart of a
human being." He then recited the verse (which means): {Their sides
part [i.e. they arise] from [their] beds; they supplicatetheir Lord in
fear and aspiration, and from what We have providedthem, they spend ).
And no soul knows what has been hidden for them of comfort for eyes
[i.e. satisfaction] as reward for what they used to do.} [Quran 32:
16-17]
The Gates of Paradise
Paradise has gates through which the believers will enter, as the
angels enter therein, as Allaah, the Most Exalted, Says (what means):
{Gardens of perpetual residence, whose doors will be opened to them.}
[Quran 38: 50]
Allaah, the Most Exalted, Says (what means): {Gardens of perpetual
residence; they will enter them with whoever were righteous among
their fathers, their spouses and their descendants. And the angels
will enter upon them from every gate, [saying]. 'Peace [i.e. security]
be upon you for what you patiently endured. And excellent is the final
home.'} [Quran 13: 23-24]
Allaah, the Most High and Exalted,has told us that these gates will be
opened when the believers reach them, and they [the believers] will be
welcomed by the angels with greetings of peace. Almighty Allaah Says
(whatmeans): {…when they reach it while its gates have been openedand
its keepers say, 'Peace be upon you; you have become pure;so enter it
to abide eternally therein,'} [Quran 39: 73]
The number of gates of Paradise is eight; one of them is called Ar-
Rayaan, which is exclusively for those who fast. The Messenger
of Allaah said: "In Paradise there are eight gates. There is one gate
called 'Ar-Rayyaan'. No-one will enter it except those who fast, and
when they have entered, it will be locked behind them, and no-one else
will enter it." [Al-Bukhaari and Muslim]
There are also gates for those who pray much, those who give charity
and those who fight in Jihad, as well as the gate called Ar-Rayyaan
for those who fast.
In a Hadeeth reported by both Al-Bukhaari and Muslim, Abu Hurayrah
narrated that the Messenger of Allaah said:
"Whoever spends a pair (of anything) from his wealth for thesake of
Allaah, will be called fromthe gates of Paradise, Paradise has eight
gates. Whoever will be from the people of the prayer (i.e.the people
who observe the prayer regularly, properly, and perform both
obligatory and supererogatory prayers), will be called from the gate
of prayer; whoever will be from among the people of Sadaqah (charity,
i.e. spend money in charity) will be called from the gate of charity.
Whoever will be from among the people of Jihad will be called from the
gate of Jihad, and whoever will be from among the people of fasting
(obligatory and optional) will be called from the gate of fasting."
Furthermore, Abu Bakr said: "By Allaah, it would not matter if a
person was called from any of them, but will anyone be there tobe
called from all of them, O' Messenger of Allaah?" He said,"Yes, and I
hope that you will be one of them." [Al-Bukhaari Muslim]
Abu Bakr's question refers to a person who has all these good
qualities: prayer, fasting, charity, Jihad, etc., in order to be
called from all the gates. In another Hadeeth, the Prophet said:
"Whoever spends a pair (of anything) for the sake of Allaah will be
called from all eight gates of Paradise. He also spoke of the person
who performs ablution and does it properly, then lifts hisgaze to the
sky and says: 'Ashhadu an laa ilaaha illallaah wahdahu laa shareeka
lahu, wa ashhadu anna Muhammadan 'abduhu wa rasooluhu,' the eightgates
of Paradise will be opened to him, and he will enter it through any
gate he wishes." [ibid]
Additionally, 'Umar Ibn Al-Khattaab said: "The Messenger of Allaah
said: "Whoever performs ablution and does it well, then lifts his gaze
to the heavens and says: 'Ashhadu an laa ilaaha illa Allaah wahdahu
laa shareeka lahu, wa ashhadu anna Muhammadan 'abduhu wa rasooluhu (I
bear witness that None has the right to be worshipped but Allaah, He
has nopartners nor associates, and I bear witness that Muhammad is His
slave and Messenger), the eight gates of Paradise will be opened to
him, and he will enter it through any gate he wishes." [Muslim]
Allaah also Says (what means): {…when they reach it while its gates
have been opened and its keepers say, 'Peace be upon you; you have
become pure; so enter it to abide eternally therein'.} [Quran 39:73]
The Prophet told us that there is a gate, which is specific for those
who will not be called to account: this is the right-hand gate of
Paradise. The rest of themwill enter Paradise with all other nations
through other gates. In aHadeeth about Ash-Shafaa'ah (intercession),
the Prophet said:
"Allaah will say: 'O Muhammad, admit those of your Ummah (followers)
who do not need to be brought to account through the right hand gate;
and the others will enter through other gates like the rest of the
people." [Al-Bukhaari and Muslim]
In the same Hadeeth, the Prophet described the width of the gate of
Paradise, stating that the width between the two sides of the gate is
like the distance between Makkah and Hajar, or between Makkah and
Basra." [ibid]
The Messenger of Allaah said: "The distance between the two
gate-panels of one of the gates ofParadise is the distance of
forty-year's walking, but a time will come when it would be very
crowded." [Ahmad]
To be continued…

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Dought and Clear, - al-Wali and al-Mawla are names of Allah, but itis permissible to call a Muslim “mawlana”.

Is the name al-Wali one of the beautiful names of Allah? Sometimes we
hear people calling a shaykh "mawlana" or saying "So and so is
mawlana" – is that permissible?
Praise be to Allah.
Firstly:
al-Wali and al-Mawla aretwo of the names of Allah, because Allah,
mayHe be exalted, says (interpretation of the meaning):
"Or have they taken (for worship) Awliya (guardians, supporters,
helpers, protectors, etc.) besides Him? But Allah, He Alone is the
Wali (Protector, etc.). And it is He Who gives life to the dead, and
He is Able to do all things"
[ash-Shoora 42:9]
"Allah is the Wali (Protector or Guardian) of those who believe.
Hebrings them out from darkness into light"
[al-Baqarah 2:257]
"And if they turn away, then know that Allah is your Mawla (Patron,
Lord, Protector and Supporter, etc.), (what) an Excellent Mawla, and
(what) an Excellent Helper!"
[al-Anfaal 8:40]
"Pardon us and grant us Forgiveness. Have mercy on us. You are our
Mawla (Patron, Supporter and Protector,etc.) and give us victory over
the disbelieving people"
[al-Baqarah 2:286]
"Say: Nothing shall ever happen to us except what Allah has ordained
for us. He is our Mawla (Lord, Helper and Protector)." And in Allah
let the believers put their trust"
[at-Tawbah 9:51].
And the Prophet (blessings and peace of Allah be upon him) said:
"You are its Guardian (Wali) and its Lord (Mawla)."
Narrated by Muslim, 7081
See: Fayd al-Qadeer, 2/613; al-Qawaa'id al-Mathla, p. 15
Secondly:
It is permissible to call another person "mawlana" if he is Muslim,
but it is not permissible to say that toa disbeliever.
Some of the scholars said that it is permissibleto use the word mawla
to refer to a Muslim who is distinguished in knowledge or
righteousness.
The Prophet (blessings and peace of Allah be upon him) said to Zayd
ibn Haarithah: "You are our brother and our mawla."
Narrated by al-Bukhaari,2552
The word mawla may beused with reference to an owner, companion,
relative, neighbour, ally, supporter, lover, benefactor, recipient of
kindness, slave or freed slave. See: al-Qamoos al-Muheet.
Ibn al-Atheer said: The word mawla appears frequently in hadeeth. It
is a word that may be applied to many things. It may refer to the
Lord, the owner, the master, the benefactor, the freed slave, the
supporter, the lover, the follower, the neighbour,the cousin, the
ally, the son-in-law, the slave, thefreed slave, and the recipient of
kindness. It mostly appears in hadeeth and should be interpreted
according tothe context of the hadeeth in which it is mentioned.
Everyone who is in charge of a matter or undertakes a matter may be
describedas its mawla or wali.
End quote from an-Nihaayah fi Ghareeb al-Hadeeth, 5/227
Hence there is nothing wrong with giving this name to a person so long
as he is not a disbeliever.
Ibn al-Qayyim (may Allah have mercy on him) said:Section: The dhimmi
cannot be addressed as Sayyiduna etc
With regard to addressing (the dhimmi)as sayyiduna, mawlana and the
like (titles roughly meaning "our master"), that is definitely haraam.
End quote from Ahkaam Ahl adh-Dhimmah, 2/771
An-Nawawi said: Imam Abu Ja'far an-Nahhaas said in his book Sinaa'at
al-Kitaab: With regard tothe word al-mawla, we do not know of any
difference of opinion among the scholars concerning the fact that no
one should say "mawlaya (my master)" to another person. But I say: We
have seen in the previous chapter that it is permissible in all
casesto say mawlaya and there is no difference between (the two forms
of the word). an-Nahhaas was speaking of the word with the definite
article (al-mawla). Similarly, an-Nahhaas said: The word sayyid may be
saidto anyone who is not an evildoer, but it should not be used with
the definite article (as-sayyid) to refer to anyone other than
Allah,may He be exalted. But the more correct view is that there is
nothing wrong with saying al-mawla and as-sayyid (with the definite
article,with reference to people) subject to the conditions mentioned
above, i.e., a person maybecalled as-sayyid (with the definite
article) if he is a person of virtue and goodness, either because of
his knowledge or his righteousness and so on.If he is an evildoer or
there is some doubt concerning his religious commitment and the like,
it is makrooh to call him sayyid.
End quote from al-Adhkaar, p. 840. See also Mu'jam al-Manaahi
al-Lafziyyah, p. 535
And Allah knows best. - - ▓███▓ Translator:->
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Dought and Clear, - Shar‘i attitude towards the books of Sayyid Qutb– take or leave them?.

Can we learn from the many books of Sayyid Qutb despite the fact that
some scholars have warned against them?
Praise be to Allah.
Ustaadh Sayyid Qutb is not a scholar and he is not known for any
contribution in hadeeth,fiqh or tafseer. Rather hewas a literary man
who loved Islam, defended it and promoted it, and he died for its sake
– as it appears to us – and we ask Allah to cause him to be among the
martyrs.
He wrote various books, in which he got somethings right and made some
mistakes. With regard to the scholars who fell into errors with regard
to 'aqeedah (belief), hadeeth or fiqh, we do not think that any of the
scholars have said that itis haraam to learn from them altogether or
to refrain from quoting them altogether. This is despite the fact that
some of them promoted their beliefs and their fiqhi madhhabs. This is
aan example of the fair-mindedness of Ahl as-Sunnah towards those who
differ from them.
Ustaadh Sayyid Qutb is not excluded from this fair-mindedness of Ahl
as-Sunnah. Hence we seethe leaders of Ahl as-Sunnah in our own time
quoting from those parts of his books that are in accordance with the
beliefs and methodology of Ahl as-Sunnah. For example:
1.
Shaykh Muhammad Naasir ad-Deen al-Albaani (may Allah have mercy on
him) quoted nearly three pages from him in the introduction to his
book Mukhtasar al-'Aluw, starting with the words: "The great ustaadh
Sayyid Qutb (may Allah have mercy on him)…" Merely quoting from himis
not regarded as praising him; rather the praise comes in the words
with which Shaykh al-Albaani (may Allah have mercy on him) spoke of
him: "ustaadh", "great", "mayAllah have mercy on him".
2.
Shaykh Saalih al-Fawzaan (may Allah preserve him) narrated four
quotations from him in his book at-Tahqeeqaat al-Mardiyyah
fi'l-Mabaahith al-Faradiyyah, pp. 21-24.
Secondly:
Our scholars learned fair-mindedness from the teachings of Islam and
they taught that to others, preaching the importance of this attitude.
It is only fair to say that we should not shun the writings of Sayyid
Qutb altogether; however it is also a religious duty to highlight the
mistakes that he made so that others who read his words will not be
confused by those mistakes. But this is not limited only to Sayyid
Qutb; rather it also applies to anyone who follows the path of Ahl
as-Sunnah. Our scholars warned against following anyone in matters
that he got wrong. The scholars of the Standing Committee have issued
many fatwaswarning against the mistakes of some who belong to Ahl
as-Sunnah,stating that they made mistakes in the way theyunderstood
some Islamicbeliefs.
But what is very strange is what we see on the part of some of those
who belong to Ahl as-Sunnah, who widely quote the criticisms made by
some leading scholars of the writings of Sayyid Qutb, whilst ignoring
what those scholars and imams said about the mistakes of their own
shaykhs! So they accept what the scholars say about some people but
not others. Whoever wants to see an example of following whims and
desires, this is a perfect example.
There follow some comments by the scholars about the writings of
Sayyid Qutb; they all have one thing in common, which is that we may
accept what is sound and correct and we should reject what is unsound
and incorrect; this is not only applicable to the books of Sayyid
Qutb.
1.
Shaykh Muhammad Naasir ad-Deen al-Albaani (may Allah have mercy on him) said:
The man wrote a book called al-'Adaalah al-Ijtimaa'iyyah (Social
Justice) which is worthless, but his book Ma'aalim 'ala at-Tareeq
(Milestones) contains some very valuable ideas.
Tape no. 784, from Silsilat al-Huda wa'n-Noor.
On the same tape, Shaykh al-Albaani (may Allah have mercy on him) said:
I believe that the man is not a scholar, but he spoke words of truth –
especially when he was in prison – that sound as if they were
inspired. End quote.
He also said:
The man is not a scholar but he wrote some words that shine with
guidance and reflect knowledge, such as the phrase "manhaj hayaat (a
way of life)". I believe this concept was adopted by many of our
Salafi brothers, that "Laailaaha ill-Allah is a way of life". This is
what I have to say about him. End quote.
2.
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allah have mercy on him)
was asked:
Sayyid Qutb is a man who produced some ideas that spread widely in the
Muslim world, but people differed concerning him; some glorified him
and some criticised him very harshly. We would like our shaykh to
explain this matter to us and clarify it. What should the Muslim's
attitude be towards this man, because Sayyid Qutb has had an impact on
the Muslim world and he hasleft a legacy of books and writings, and we
would like you to give ussome clarification.
He replied:
I do not think that there should be any argument or dispute among the
Muslim youth concerning any specific man, whether it is Sayyid Qutb or
someone other than Sayyid Qutb. Rather the dispute should be about the
Islamic ruling. For example, we should examine a statement made by
Sayyid Qutb or by someone else, and say: is this opinion correct or
incorrect? We should examine it and if it is correct we should accept
it, and if it is incorrect we should reject it. But for the youth to
argue and dispute about accepting or rejecting a specific person, this
is wrong and it is a grave mistake.
Sayyid Qutb is not infallible; scholars who are superior to him are
not infallible, and neither are scholars whoare inferior to him. The
opinions of any person may be accepted or rejected, except that of the
Messenger of Allah (blessings and peace of Allah be upon him and upon
his family): his words must be accepted in all cases.
Hence I tell the youth that their arguments and disagreements should
not be focused on a specific person, no matter who he is, because if
their disputes are like that, they may end up rejecting something that
is sound and correct that was said by this person, or they may end up
supporting something that is unsound and incorrect that was said by
this person. This is a very serious danger, because if a man blindly
supports one person andblindly goes against another, he may attribute
to the one whom he opposes wordsthat he never said, or he may
misinterpret what he said, and so on, or he may deny what he said or
try to find a way to interpret his unsound statements in a way that
makes them sound good.
So I say: we should not speak about people and we should not blindly
follow people. Sayyid Qutb has passed on and Allah will judge him,
andthis is true of other scholars.
As for what is sound and correct, it must be accepted whether it comes
from Sayyid Qutb or from anyone else. Andwhat is unsound and incorrect
must be rejected, whether it comes from Sayyid Qutb or anyone else. We
must beware of any unsound and incorrect ideas that are written or
heard, no matter who they come from.
This is my advice to my brothers. The discussion and dispute, and the
matter of accepting or rejecting, should not revolve around any
specific person.
With regard to Sayyid Qutb, my opinion concerning his legacy is that
it is like the legacy of anyone else; it contains both sound
andunsound elements, because no one is infallible. But his legacy is
not like that of, for example, Shaykh Muhammad Naasir ad-Deen
al-Albaani; the difference between them is like that between heaven
and earth. The legacy of the former consists of general, educated,
literary works; he did not have the deeper knowledge that Shaykh
al-Albaani had.
Hence I think that what is sound should be accepted from anyone and
what is unsound should be rejected from anyone. We should not –and
indeed it is not permissible for us – to focus disputes and arguments
on individuals, and to be divided or united on the basis of
individuals.
And Allah knows best.

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