Bring your Friends Closer to Allah

In the Name of Allâh, the Most Beneficent, the Most Merciful

By Dar-ul-Muslimeen

Why should you, a young Muslim, be helping to bring your friends closer to Allah? After all, you've got your own struggles to deal with: trying to explain to hostile teachers why you pray, Hijab discrimination, standing up in class when the professor attacks Islam, dealing with parents who think you've gone nuts because you're growing a beard, or all the other difficulties faced by a number of practicing Muslim youth?

Islam was never meant to be an individualistic faith, reserved for the "chosen few". Muslims have a duty to spread the Deen; and practicing Muslim youth, whether beginners, activists or leaders, have a crucial role to play.

"Allah has put them in a position that perhaps no one else is in," notes Sheema Khan, former Muslim Youth of North America (MYNA) advisor for eastern Canada. "They have the means to communicate with their peers, they have an understanding of what they're going through plus they have the guidance of Islam."

Who is your childhood friend going to listen to? Who is your childhood friend, who would rather spend Fridays at McDonalds's than the Masjid, or your classmate who is Muslim in name and only knows that "Muslims don't eat pork" going to listen to: the nice Imam of the Masjid who would freak out if he saw the way they were dressed and talked or you who may have grown up with them, joked with them, or see them everyday in school?

The answer is obvious: You.

Don't panic. Here are some tips and advice which can help. These are advises from other Muslims, many of whom have been there and done that:

Tip # 1 : Make Your Intention Sincere

All work we do should ideally be for the sake of Allah. That includes the task of bringing someone closer to Allah. That of course means this should not be connected to arrogance, thinking you're the teacher and everyone else should be lucky you've embarked on a crusade to save them. Guidance is from Allah. Make Dua and make sincere efforts and remember Allah.

Tip # 2 : Practice What You Preach

Not practicing what you preach is wrong and you will lose the confidence of anyone, young or old, once they figure you out. Don't do it.

Tip # 3 : Use The Qur'an, Seerah of the Prophet and Ahlulbait (peace be upon them)

As TABLIGH Guides Read and understand those chapters of the Qur'an which talk about how the Prophets presented the message of Islam to their people.

Read the Seerah to see especially how the Prophet Muhammad and Ahlulbait peace and blessings be upon them) brought Islam to so many different people, including young people.

As well, talk to Tabligh workers, and check out manuals they may have
written, like Yahiya Emerick's How to Tell Others About Islam.

Tip # 4 : Talk To People As If You Really Don't Know Them

Don't assume you know someone just by looking at them. You don't know that the Muslim girl in your homeroom who walks through the school's hallways as if they were fashion show catwalks, is not someone you can talk to about Allah because she looks like a snob. Or that the Muslim guy who you've never seen at Juma at your university is a "bad Muslim". Maybe he was never really taught Islam and has no idea what importance Friday prayers have in Islam, especially for Muslim men.

Tip # 5 : Smile

Did you know the Prophet was big on smiling? But many "practicing" Muslims seem to have "their faces on upside down" as one speaker once said-frowning and serious. Smiling, being polite and kind are all part of the manners of the Prophet, which we must exercise in our daily lives. If we want to approach others with Islam, we have to make ourselves approachable. Smiling is key to this.

But note that being approachable does not mean being flirtations with the other gender. There are Islamic rules for how men and women should deal with each other which have to be respected. Tabligh is no excuse to have long and private conversations and meetings with the other sex, for example. Set up a system where someone expressing an interest in Islam is referred to someone of the same sex.

Tip # 6 : Take The Initiative & Hang Out With Them

Take the first step and invite someone you may have spoken to a couple of times to sit at lunch together, to check out a hockey game or invite them over for Iftaar in Ramadan.

Also, share difficulties, sorrows and frustrations. Help with homework, be a shoulder to cry on when depression hits, or just plain listen when your friend is upset, discuss common problems and KEEP THEIR SECRETS. There are few things as annoying as a snitch and backstabber. But an important note: if the problem is of a serious nature, (i.e. your friend is thinking of committing suicide or is taking drugs), notify and consult an adult immediately.

Tip # 7 : Show Them Islam Is Relevant Today, Right Here, Right Now

Young people may think Islam is too "old fashioned" and not in tune with the modern age.

Prove this wrong. Show how Islam is really about relating to Allah, which any human being can do, anywhere, anytime. Allah is always closer to you than your jugular vein and He hears and knows everything. Encourage friends to ask Allah's help during tests, exams, and in dealing with problems at home with parents and siblings. Also point out how Islam relates to teenagers: Islam gives you focus and an understanding of who you are and where you are going, which most of "teen culture" does not.

Tip # 8 : Get Them Involved In Volunteer Work With You

If you are already involved in the community, get your friend to help out. Ask them to make a flyer for one of your youth group's events or brainstorm for ideas about activities to hold this school year. This involvement makes them feel part of the Muslim community and deepens your friendship, since you are now working together on something beneficial for both of you. Make sure you thank them for their contribution.

Tip # 9 : Ask Them 4 Fundamental Questions

As your friendship develops, you will notice the topics you discuss may become more serious. You may be discussing, for instance, future goals and plans. Khan recommends four questions to ask that can steer the topic to Allah and Islam:

a. Where am I going in life and what would make me really happy deep down inside?
b. What do I believe?
c. Who should I be grateful to?
d. Did I get to where I am today without the help of anyone?

Tip # 10 : Emphasize Praying 5 Times A Day Before Any Other Aspect Of Islam

A person's main connection with Allah, on a daily basis, is through the prayer five times a day. Don't emphasize any other aspect of Islam until your friend starts making a real effort to pray five times a day. Emphasize the direct connection one has with Allah in prayer. If they are facing a problem, tell them to pray, and to ask Allah for help in Salah and outside this time. When possible, make it a point to pray together during your "hang out time". If your friend begins to pray, that is the first step to other aspects of Islam like giving up swearing, treating parents with respect or dressing Islamically.

Tip # 11 : Help Instill Confidence In Adults

Adults, like Bart Simpson's dad Homer, are considered bumbling idiots in the eyes of "teen culture". Your job as a young Muslim is to help turn the tables on this false and un-Islamic belief. All you have to do is this: when a Muslim adult does something good (i.e. saving someone's life, donating money to a worthy cause, the Imam gives a good speech, taking good care of his/her family) bring it up in the course of your conversations with your friend and praise the adult in question. Doing this regularly may not only change your friend's perspective, but could lead to them seeing their own parents in a more respectful way.

Tip # 12 : Support Them Even When They Become More Practicing

Remember, just because a person starts practicing Islam more regularly, this does not mean everything will be okay from this point onwards. There will still be hard times, difficulties. There may be times when your friend may have doubts about his or her newfound practice of Islam. Be there to reassure them.

Knowledge

In the Name of Allâh, the Most Beneficent, the Most Merciful

by AB Khan

From an Islamic point of view, any discussion of knowledge and the importance of acquiring knowledge must begin with a consideration of what we mean by the term knowledge. As a learned scholar of Islam has recently written,

'Indeed the virtues and merits of knowledge (`ilm) are well known to everyone. It is the most noble thing one can ask for, and the best thing a striver can seek to attain. Knowledge consists of many branches, but according to the scholars of Islam: "What is meant by knowledge in the absolute sense is Islamic knowledge."

This is the intended meaning of knowledge in the Book of Allah and the Sunnah of His Messenger. In the absolute sense, it is knowledge regarding Allah, His names and attributes, knowledge of His rights over His creation, and what He, the One free from all defects, the Most High, has prescribed for them. It is the detailed knowledge of the path that leads to Allah; knowledge of the purpose of our creation; and the end which the slave will result in, in the Hereafter.

This Islamic knowledge is the best of sciences worth acquiring because through it Allah is recognized and acknowledged, and by it He is worshipped. One who possesses this knowledge knows what Allah has made lawful for him and what He has prohibited him from; what pleases Him and what evokes His anger. With this knowledge a person knows his result with Allah and his end...' ("Knowledge", Al-Hidaayah, 1995, p.4)

Thus, the Islamic understanding of knowledge pertains to knowledge about Allah swt. This knowledge, of His names and attributes, is generally referred to as 'aqeedah (belief). Connected to this is the understanding of the purpose and obligations that Allah swt has assigned to human existence. Again related to this is knowledge of Arabic, fiqh, hadeeth and hadeeth methodology, the life of the Prophet, and Islamic history since all of these areas of study, given the proper approach and application, ultimately assist in the strengthening of aqeedah.

Knowledge precedes faith. How can one have faith without knowing what it is that one has faith in? The example of the convert illustrates this. Generally, those who voluntarily enter Islam from other religions and belief-systems do so once they have acquired the knowledge and reached the understanding that Islam is the faith and the way of life to which they would like to adhere.

The Qur'an is clear with respect to the preferred rank, in the eyes of Allah, of those who possess the substantive knowledge described above. "Say: 'Are those who know equal to those who know not?' It is only men of understanding who will remember (that is get a lesson from Allah's signs)." [Az-Zumar, 39:9] Also, "Shall he then who knows that what has been revealed unto you (O Muhammad) from your Lord is the truth be like him who is blind? But it is only the men of understanding that pay heed." [Ar-Ra'd, 13:19]. Clearly, the person who has knowledge of Allah swt is not equal to the person who does not. Those who have knowledge are aware of the truth and act accordingly, thereby having a beneficial impact on those around them whereas those who are ignorant fumble through the world, vainly attempting to satisfy their desires, following Shaytan, and ultimately failing to gain consciousness of their purpose and duty in this life. It should be clear that knowledge is a means to an end. The Muslim who acquires knowledge, if he or she is sincere, does so essentially for three purposes. The first is to build aqeedah and taqwa, that is to say, belief in, and consciousness of, Allah. Secondly, and this obviously follows from the first, the Muslim acquires knowledge in order to practice and implement what he or she has learned. Thirdly, a Muslim who gains knowledge then has a duty to share it with others and invite others towards Allah and His messenger. In a sense, these are not three distinct purposes but all connected branches of the single purpose in acquiring knowledge which ought to be the seeking of the pleasure of Allah. According to a hadeeth reported by Abu Huraira, the Messenger of Allah is reported to have said that "He who does not acquire knowledge with the sole intention of seeking the pleasure of Allah, and does not impart it but for the gains of this world would not smell the scent of Paradise on the Day of Resurrection (reported in Ahmad, Abu Dawud, Ibn Majah). In this respect, as in everything having to do with Islam, sincerity is key. Sincerity in the acquisition and application of knowledge is critical to achieving success in this world and the hereafter. Consider the hadeeth reported by Abu Hurairah, who heard the Messenger say, "...[Another] will be a man who has acquired knowledge ('ilm) and has taught it and who used to recite the Qur'an. He will be brought (on the Day of Judgement) and Allah will make known to him His favours and he will acknowledge them. [The Almighty] will say: And what did you do about them? He will say: I studied knowledge and taught it and recited the Qur'an for your sake. He (Allah) will say: You have lied - you did but acquire knowledge that it might be said [of you]: He is learned. You recited the Qur'an that it might be said [of you]: He is a reciter. And so it was said. Then he will be ordered to be dragged along on his face until he is cast into the Hellfire..." (Muslim, at-Tirmidhee, an-Nasaa'ee) Thus those who acquire knowledge and who, either in its acquisition or application or both, engage in riyaa (showing off) face the potential of a grave punishment (no pun intended). They will be the first in the Fire.

(Somewhat tangentially, with respect to sincerity, what springs to mind is the insincerity of the Orientalists. These are individuals who have devoted their lives to the study of one aspect of Islam or another, but who, as a result of their insincerity, remain among the ranks of the kuffar, this despite their having greater factual understanding of Islam than perhaps the vast majority of Muslims).

Having pointed out the meaning of knowledge and its purpose, it should be emphasized that the source of this knowledge must clearly be the Qur'an and Sunnah and the writings of the pious scholars who have adhered closely to the two original sources. The importance of the Qur'an and Sunnah as sources of authentic knowledge is well understood by most. However, a cause of considerable distortion and confusion among Muslims and non-Muslims today is the fact that there exist many writers (both Muslim and non-Muslim) who, in producing different works on Islam, depart from the original sources and the understanding of those sources evinced by the sahaabah and their pious successors. If we accept that the sahaabah and their successors, according to the hadeeth of the Prophet s.a.w., were the best of generations, and the fact that they directly experienced or were most closely connected to the life of the Prophet s.a.w., it should be clear that we must seek out those writings and interpretations that stick most closely to their understanding of the deen.

Especially in this part of the world, acquiring authentic knowledge is a serious struggle. It requires time, money and effort. Alhamdulillah, we are in a period where an ever-increasing number of superb books and audio-cassettes (in English) on all aspects of Islam are becoming available through local mosques, bookstores and other agencies. Thus what is the main aspect of the struggle to gain knowledge really has to do with the time and effort that we put in. We need only consider the amount of energy we put into the study of worldly subjects - engineering, hard sciences, social studies, business - to realize the imbalance that exists in our approach. No one is questioning the fact that we all need to study engineering or commerce or other such subjects in order to earn a living. This is clearly a must. Moreover, Muslims ought to do their best in order to be among the top-ranking students in all of these areas. However, it is a greater duty and obligation upon each of us to sacrifice a certain quantity and quality of time and energy in order to achieve an increasing level of consciousness of Allah. We should all have the intention to learn Arabic, memorize parts of the Qur'an and the Hadeeth, comprehend the life of the Prophet s.a.w. and deepen our understanding of the basic pillars. This requires consistent effort, discipline and commitment. In the end, if we are clear that it is only this type of knowledge - knowledge about Allah, about the Qur'an and Sunnah - that will ultimately be of value to us on the Last Day, then the effort and commitment required should not be difficult to generate.

Courtesy Of: Islaam.com

The meaning of the verse, “They will dwell therein for all the time that the heavens and the earth endure, except as your Lord wills” [Hood 11:107]

I would like an explanation of the meaning of this passage, and the most correct interpretation of it. Allaah says (interpretation of the meaning):
“As for those who are wretched, they will be in the Fire, sighing in a high and low tone.
They will dwell therein for all the time that the heavens and the earth endure, except as your Lord wills. Verily, your Lord is the Doer of whatsoever He intends (or wills).
And those who are blessed, they will be in Paradise, abiding therein for all the time that the heavens and the earth endure, except as your Lord wills: a gift without an end.”
[Hood 11:106-108] May it be understood from this that whoever enters Paradise may be expelled from it if Allaah wills? Have these verses been abrogated by anything in the Qur’aan, since they appear in a Makkan soorah?.

Praise be to Allaah.

Shaykh Ibn Baaz (may Allaah have mercy on him) said:

These verses have not been abrogated, rather they are clear. The scholars differed as to the meaning of the phrase “except as your Lord wills”, but they are agreed that the delight of the people of Paradise will be everlasting and eternal; it will never cease or come to an end, and they will never be expelled from it. Hence after that Allaah says, “a gift without an end”, to refute what some people may imagine, that some may be expelled from Paradise. For they will abide therein forever and this gift is without an end, i.e., it will never cease. In other verses this meaning is explained further. Allaah says (interpretation of the meaning):

“Truly, the Muttaqoon (the pious) will be amidst Gardens and water‑springs (Paradise).

(It will be said to them): ‘Enter therein (Paradise), in peace and security’”

[al-Hijr 15:46]

Allaah states that they will be secure – safe from death, safe from expulsion, safe from sickness, grief and all kinds of hardship. Then Allaah says (interpretation of the meaning):

“And We shall remove from their hearts any deep feeling of bitterness (that they may have). (So they will be like) brothers facing each other on thrones.

No sense of fatigue shall touch them, nor shall they (ever) be asked to leave it”

[al-Hijr 15:47-48]

So Allaah states that they will abide therein forever and will never be expelled from it.

And Allaah says (interpretation of the meaning):

“Verily, the Muttaqoon (the pious), will be in place of Security (Paradise)

Among Gardens and Springs,

Dressed in fine silk and (also) in thick silk, facing each other,

So (it will be). And We shall marry them to Hoor (fair females) with wide lovely eyes.

They will call therein for every kind of fruit in peace and security;

They will never taste death therein except the first death (of this world), and He will save them from the torment of the blazing Fire,

As a bounty from your Lord! That will be the supreme success!”

[al-Dukhaan 44:51-57]

So Allaah tells us that the people of Paradise will be in a place of security where they will never be exposed to fear and where the blessing will never be taken away from them. They will also be safe, and they will not face the danger of death, sickness, expulsion, grief or any other hardship, and they will never die. What this means is that the people of Paradise will abide therein forever, for eternity.

Some of the scholars said that the phrase “except as your Lord wills” refers to the extent of their stay in the grave, for the believer will be in one of its gardens and delights. But that is not Paradise itself, rather it is a part of Paradise, for a door will be opened from Paradise for the believer in his grave, and some of its fragrance, goodness and blessings will reach him. Then after that he will be transferred to Paradise which is high above the heavens.

Some of the scholars said that what is meant by the words “except as your Lord wills” is the length of their standing in the place of resurrection, for the Reckoning and the reward or punishment, after they have been brought forth from their graves; then after that they will go to Paradise. And some of the scholars said that the meaning includes both things, the time that they spend in their graves and the time that they spend in the place of standing (on the Day of Judgement), and their passage across the Siraat. During all of these times they are not in Paradise, but they will move from these places to Paradise.

The phrase “except as your Lord wills” means, except for the time spent in the grave, and except for the time when they stand on the Day of Judgement, and except for the time spent crossing al-Siraat, because at those times they will not be in Paradise, but they will be moving towards it. Hence we know that the matter is clear and there is nothing unclear or doubtful in it, praise be to Allaah.

The people of Paradise will be blessed therein and will abide therein forever. There will be no death, no sickness, no expulsion, no hardship, no grief, no menstruation, no nifaas (post-partum bleeding), no kind of hurt forever, rather they will be in everlasting delight and goodness.

Similarly, the people of Hell will abide in it forever; they will not exit it and it will not be destroyed. Rather it will abide and they will abide therein. It was said that the phrase “except as your Lord wills” refers to the time they will spend in their graves, or the time they will spend standing on the Day of Resurrection, as mentioned above concerning the people of Paradise. After that they will be driven to Hell, where they will abide for eternity. We ask Allaah to keep us safe from that. Allaah says in Soorat al-Baqarah (interpretation of the meaning):

“Thus Allaah will show them their deeds as regrets for them. And they will never get out of the Fire”

[al-Baqarah 2:167]

And Allaah says concerning the kaafirs in Soorat al-Maa'idah (interpretation of the meaning):

“They will long to get out of the Fire, but never will they get out therefrom; and theirs will be a lasting torment”

[al-Maa’idah 5:37]

Some of the salaf said that the Fire would come to an end after thousands of years and many ages have passed, and that they would die or be brought forth from it. But this view does not count for anything according to the majority of Ahl al-Sunnah wa’l-Jamaa’ah, rather it is false and is refuted by a great deal of evidence from the Qur’aan and Sunnah, as stated above. The view of Ahl al-Sunnah wa'l-Jamaa'ah is that Hell will abide for eternity and that its people will never come forth from it, and that it will never be destroyed, rather it will remain forever, according to the apparent meaning of the Qur’aan and of the Sunnah as proven from the Prophet (peace and blessings of Allaah be upon him). The evidence for that, apart from what has been mentioned above, is that Allaah says concerning the Fire (interpretation of the meaning):

“whenever it abates, We shall increase for them the fierceness of the Fire”

[al-Isra’ 17:97]

And Allaah says in Soorat al-Naba’, addressing the people of Hell (interpretation of the meaning):

“So taste you (the results of your evil actions). No increase shall We give you, except in torment”

[al-Naba’ 78:30]

We ask Allaah to keep us safe and sound from that and becoming among its people.

See Majmoo’ Fataawa al-Maqaalaat al-Shaykh Ibn Baaz, vol. 4, p. 361

Other verses which clearly indicate that the people of Hell will abide therein forever include the following (interpretation of the meanings):

1 – “Verily, those who disbelieve and did wrong; Allaah will not forgive them, nor will He guide them to any way — (Tafsir Al-Qurtubî).

Except the way of Hell, to dwell therein forever; and this is ever easy for Allaah”

[al-Nisa’ 4:168-169]

2 – “(Mine is) but conveyance (of the truth) from Allaah and His Messages (of Islamic Monotheism), and whosoever disobeys Allaah and His Messenger, then verily, for him is the fire of Hell, he shall dwell therein forever”

[al-Jinn 72:23]

3 – “Verily, Allaah has cursed the disbelievers, and has prepared for them a flaming Fire (Hell).

Wherein they will abide for ever, and they will find neither a Wali (a protector) nor a helper”

[Al-Ahzaab 33:64-65]

And Allaah knows best.

The people of Paradise will remember the life of this world (Question and Answer)

In Paradise will the servants of Allah remember the Previous world, and therefore, be able to desire Things that they desired on earth?

Praise be to Allaah.

There is evidence in the Qur’aan that the people of Paradise will remember the life of this world. For example, in Soorat al-Toor, Allaah tells us (interpretation of the meaning):
"And some of them draw near to others, questioning, saying: ‘Aforetime, we were afraid with out families (of the punishment of Allaah). But Allaah has been gracious to us, and has saved us from the torment of the Fire. Verily, we used to invoke Him (Alone) before. Verily, He is the Most Kind, the Most Merciful." [al-Toor 52:25-28]

They will also remember the evil people who tried to make the people of faith have doubts and called them to kufr. Allaah says (interpretation of the meaning): "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)?" [al-Saffaat 37:50-53]

They will remember the trials and tribulations they went though in this world, with regard to themselves, their children, their families and their wealth, and they will say joyfully: "… ‘All praise and thanks be to Allaah, Who has removed from us (all) grief. Verily, our Lord is indeed Oft-Forgiving, Most Ready to appreciate (good deeds and to recompense).’" [Faatir 35:34]

They will also be reminded of this life when they see the fruits which will resemble those which they used to eat in this world, but whose size and taste are different. Allaah says (interpretation of the meaning): "… Every time they will be provided with a fruit therefrom, they will say: ‘This is what we were provided with before,’ and they will be given things in resemblance (i.e., in the same form but different in taste)…" [al-Baqarah 2:25]

They will also recall their du’aa’s in times of hardship, when they raised their hands to heaven asking for their deeds to be accepted and for help to do righteous deeds and to be included among those who would inherit blessings. Allaah says (interpretation of the meaning): "And some of them draw near to others, questioning, saying: ‘Aforetime, we were afraid with out families (of the punishment of Allaah). But Allaah has been gracious to us, and has saved us from the torment of the Fire. Verily, we used to invoke Him (Alone) before. Verily, He is the Most Kind, the Most Merciful." [al-Toor 52:25-28]

As regards the matter of them desiring something like the blessings of this world, they will in fact desire something better than that, because even the person who is the lowest in status in Paradise will enjoy something like ten times the joys of this world. ‘Abdullaah ibn Mas’ood said: "The Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said: ‘I know who will be the last person to be brought out of Hell and the last person to enter Paradise. It will be a man who will come out of Hell crawling. Allaah will say to him, "Go and enter Paradise." So he will go there and think that it is full, so he will come back and say, "O Lord, I found it full." Allaah will say to him a second time, "Go and enter Paradise." So he will go there and think that it is full, so he will come back and say, "O Lord, I found it full." Allaah will say to him, "Go and enter Paradise, for there you will have something like the world and ten times more." The man will say, "Are You making fun of me (or are You laughing at me), and You are the King of all?"’ - and I saw the Messenger of Allaah (Peace & Blessings of Allaah be upon Him) smiling so broadly that his back teeth could be seen. He used to say, ‘That is the person who is lowest in status in Paradise.’" [Agreed upon; this version is reported by Muslim, no. 272]

Everything that the people of Paradise desire will be theirs, as Allaah says (interpretation of the meaning): "… (there will be) therein all that one’s inner-self could desire, all that the eyes could delight in, and you will abide therein forever." [al-Zukhruf 43:71]

A number of ahaadeeth state that the people of Paradise will have their desires for children or to grow things fulfilled, without having to wait for them.

Abu Hurayrah reported that the Prophet (Peace & Blessings of Allaah be upon Him) was speaking about the people of Paradise one day when a Bedouin was present. He described how a man of the people of Paradise will ask his Lord’s permission to grow some plants. (In Arabic, the past tense is used here to show that this will undoubtedly happen). Allaah will ask him, "Do you not already have all that you want?" He will say, "Yes, but I like to grow things." So he will go and plant his seeds, and within the blinking of an eye they will grow, ripen, be harvested and piled up like mountains. Allaah will say, "Here you are, O son of Adam, nothing makes you satisfied!" The Bedouin said, "O Messenger of Allaah, you will find that he is either from Quraysh or the Ansaar, for they are the ones who like to grow things; we don’t like to grow anything!" The Prophet (Peace & Blessings of Allaah be upon Him) smiled broadly. (Reported by al-Bukhaari, 6965).

Ibn Hijr reported the following hadeeth in Fath al-Baari; from it we learn that whatever worldly desires one wishes for in Paradise can be fulfilled.

Abu Sa’eed al-Khudri reported that the Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said: "If the believer in Paradise wishes for a child, it will be conceived and delivered, and will grow to the desired age in an instant." (Reported by al-Tirmidhi, 2487. Abu ‘Eesaa said: This is a ghareeb hasan hadeeth; see also Saheeh al-Jaami’, 6649)

We ask Allaah to make us among the people of Paradise by His Grace and Mercy. And Allaah knows best.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

Description of al-hoor al-‘iyn in the Qur’aan and Sunnah ( Question & Answer )

What is the description of al-hoor al-iyn as stated in the Qur'aan and Sunnah? If a wife is righteous in this world, what will her form or attributes be in Paradise if Allaah wills that she should enter Paradise?.

Praise be to Allaah.

Firstly:

Pleasing the most Merciful and entering Paradise are the ultimate aim that believing men and women should wish for. If a person departs this world having won the pleasure of Allaah, then he will have the glad tidings of all that is good after that. When he enters Paradise he will have delights and pleasures such as no eye has seen, no ear has heard and it has not entered the mind of any man. He will have all that he wishes for in the best ways. Everything that he asks for will be granted, and everything that he longs for he will get. He will never find anything to upset or disturb him, because he is in the care of the Most Merciful, as Allaah says (interpretation of the meaning):

“Therein you shall have (all) that your inner‑selves desire, and therein you shall have (all) for which you ask.

32. An entertainment from (Allaah), the Oft‑Forgiving, Most Merciful”

[Fussilat 41:31-32]

One of the best things that people long for in the Hereafter is, for men, the women of Paradise, namely al-hoor al-‘iyn, and for women there is an equivalent delight. By His great wisdom, Allaah has not mentioned what the women will have as the equivalent of al-hoor al-‘iyn for men, and that is due to modesty and shyness. How can He encourage them to seek Paradise by mentioning something that they are too shy and modest to mention or speak about themselves? So He has simply hinted at it, as in the verse (interpretation of the meaning):

“Therein you shall have (all) that your inner‑selves desire

[Fussilat 41:31-32]

The description of al-hoor al-‘iyn is mentioned in more than one place in the Book of Allaah, such as the following:

1 – Allaah says, describing the reward of the people of Paradise (interpretation of the meaning):

“And (there will be) Hoor (fair females) with wide lovely eyes (as wives for Al-Muttaqoon – the pious).

23. Like unto preserved pearls”

[al-Waaqi’ah 56:22, 23]

al-Sa’di (may Allaah have mercy on him)said:

“And (there will be) Hoor (fair females) with wide lovely eyes”. Al-Hawra’ is a woman in whose eyes are lined with kohl, beautiful and bright. Al-‘iyn refers to beautiful and huge eyes. The beauty of eyes in the female is one of the greatest signs of beauty.

“Like unto preserved pearls” means, as if they are pure, white, shining pearls, which are covered and protected from people’s eyes, the wind and the sun. Their colour is one of the most beautiful of colours and they have no fault or blemish of any kind. This is how al-hoor al-‘iyn are: they have no faults of blemishes of any kind, rather they are beautiful in all ways.

Every time you gaze upon her, you see nothing but that which gladdens the heart. End quote.

Tafseer al-Sa’di, p. 991

2 – Allaah says (interpretation of the meaning):

“(In beauty) they are like rubies and coral”

[al-Rahmaan 55:58]

al-Tabari (may Allaah have mercy on him) said:

Ibn Zayd said concerning the words “they are like rubies and coral” it is as if they are rubies in their purity and like coral in their whiteness. So their purity is that of rubies and their whiteness is that of pearls. End quote.

Tafseer al-Tabari, 27/152

3 – Allaah says describing the women of Paradise, in Soorat al-Waaqi’ah (interpretation of the meaning):

“Verily, We have created them (maidens) of special creation.

36. And made them virgins.

37. Loving (their husbands only), (and) of equal age”

[al-Waaqi’ah 56:35-37]

Ibn Katheer (may Allaah have mercy on him) said:

With regard to the word “loving (‘uruban)”, Sa’eed ibn Jubayr said, quoting from Ibn ‘Abbaas that it means: they are loving towards their husbands. It was narrated from Ibn ‘Abbaas that al-‘urub are those who love their husbands and their husbands love them.

With regard to the word “of equal age (atraaban)”, al-Dahhaak said, quoting from Ibn ‘Abbaas, that it means: of the same age, thirty-three years.

Al-Saddi said: “atraaban” means that they are equal in temperament and they do not resent or envy one another, i.e., they are not like hostile co-wives. End quote.

Tafseer Ibn Katheer, 4/294

Al-Haafiz Ibn Hajar said:

It was narrated that Mujaahid said concerning the verse “Loving (their husbands only), (and) of equal age”: i.e., those who are dear to their husbands.

Fath al-Baari, 8/626

4 – Allaah says, describing them (interpretation of the meaning):

“Therein (Gardens) will be Khairaatun‑Hisaan [fair (wives) good and beautiful]”

[al-Rahmaan 55:70]

Ibn al-Qayyim said:

They are described as being fair and beautiful. The word khayraat (fair and good) is derived from the word khayyarah, which refers to the woman who combines all good qualities, both outward and inward, and whose physical appearance and attitude are perfect. So they are good in attitude and fair of face.

Rawdat al-Muhibbeen, p. 243.

5 – Allaah describes them as pure, as He says (interpretation of the meaning):

“and they shall have therein Azwaajun Mutahharatun (purified mates or wives), and they will abide therein forever”

[al-Baqarah 2:25]

Ibn al-Qayyim said:

Allaah describes them as pure: “and they shall have therein Azwaajun Mutahharatun (purified mates or wives)”, pure from menses, urine and the like (stools) and all off-putting features that may exist in the women of this world. And their hearts are pure from envy, annoyance of their husbands, meanness or wishing for husbands other than them.

Rawdat al-Muhibbeen, p. 243, 244

6 – Allaah describes them as refraining from looking at anyone except their husbands (interpretation of the meaning):

“Wherein both will be Qaasiraat‑ut‑Tarf [chaste females (wives) restraining their glances, desiring none except their husbands]”

[al-Rahmaan 55:56]

“Hoor (beautiful, fair females) guarded in pavilions”

[al-Rahmaan 55:72]

Ibn al-Qayyim said:

Allaah describes them as being “guarded in pavilions”, i.e., they are prevented from making a display of themselves before anyone except their husbands. They are guarded for their husbands and they do not go out of their houses, and they restrain themselves for them and do not desire anyone else. And Allaah describes them as “Qaasiraat‑ut‑Tarf [chaste females (wives) restraining their glances”. This description is more complete than the first, for one of them restrains her gaze and focuses her love upon her husband, she is content with him and does not look beyond him at anyone else.

Rawdat al-Muhibbeen, p. 244

This is a brief look at what has been said about them in the Qur’aan. In the Sunnah there are descriptions of their beauty and fairness which defy the imagination, such as the following:

1 – It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The first group will enter Paradise looking like the moon on the night when it is full, and those who follow them will be like the brightest shining star in the sky. Their hearts will be as one, and there will be no hatred or jealousy among them. Each man will have two wives from among al-hoor al-‘iyn, the marrow of whose calves can be seen from beneath the bone and flesh.” (Narrated by al-Bukhaari, no. 3014; Muslim, 2843.

Ibn Hajar (may Allaah have mercy on him) said:

The stunning beauty of the hoori is such that the marrow of her calves can be seen from beneath her clothes, and a man will be able to see his face in the liver of one of them, like a mirror because of the fineness of her skin and the purity of her colour.

Fath al-Baari, 8/570

2 – It was narrated that Anas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If a woman from among the people of Paradise were to look out over the earth, she would illuminate everything that is in between them, and would fill everything that is in between them with fragrance. And the scarf on her head is better than this world and everything in it.”

If she were to show her face, it would shine between heaven and earth; how beautiful is the light of her face and how beautiful the scent that is filling the space between heaven and earth. As for her garments, the scarf that she places on her head is better than the beauty of this world and all that is in it of delights and pleasure and natural beauty and splendid palaces and other kinds of luxuries. Glory be to their Creator, how great He is, and congratulations to the one for whom she is and he is for her.

Secondly:

The situation of the believing woman in Paradise will be better than the situation of the hoor al-‘iyn; she will be higher in status and more beautiful. Several ahaadeeth and reports have been narrated concerning that, but none of them can be proven to be sound. But if a righteous woman from among the people of this world enters Paradise, then she will do so as a reward for her righteous deeds and as a honour from Allaah to her for her religious commitment and righteousness. As for the hoori who is one of the delights of Paradise, she has only been created in Paradise for the sake of someone else, and has been made the reward for the believing man for his righteous deeds. There is a great difference between one who enters Paradise as a reward for her righteous deeds and the one who was created as a reward for one who did righteous deeds. The former is a queen and a princess, and the latter, no matter how beautiful she is, is undoubtedly lower in status than a queen, and she is subject to the command of her believing master for whom Allaah created her as a reward.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Does the description of the hoor al-‘iyn include the women of this world?

He replied:

It seems to me that the women of this world will be better than the hoor al-‘iyn, even in outward appearance, and Allaah knows best.

Fataawa Noor ‘ala al-Darb.

We ask Allaah the Almighty to give us the best of that which He gives to His believing slaves.

And Allaah knows best