Raj

Raj je dio vizije o ivotu poslije smrti. Ova vizija postoji u veini svjetskih religija.
Sadraj
[sakrij]

1 Raj prema islamu

1.1 Opis Denneta

o o

1.1.1 Opis Denneta iz Kur'ana 1.1.2 Opis Denneta iz Hadisa

1.2 Razlozi ulaska u Dennet 1.3 Vienje Allaha u Dennetu

2 Raj prema katolianstvu 3 Raj u Judaizmu 4 Raj prema pravoslavlju 5 Raj prema protestantskom kranstvu 6 Reference

Raj prema islamu [uredi]

"Raj", perzijska minijatura iz 11. stoljea

Dennet (Arapski

), je islamski izraz za raj, to u doslovnom prijevodu znai "vrt" ili "bata". Koncept

denneta u Islamu je razliit od predstavljanja Raja uKranstvu i Judaizmu u nekoliko taaka:

Krani vjeruju da je Raj iz kojeg je Adam istjeran sa Evom na Zemlji. Veina muslimanskih uenjaka tvrdi da je to mjesto izvan Zemlje.

Krani vjeruju da je ivot u Raju izriito duhovne prirode (bestjelesni), dok muslimani tvrde da nakon ivota na ovome svijetu ovjek ima duhovnu fazu (Berzeh) ali da na Sudnjem Danu e se sastati tijelo i duh, i da e ovjek u Raju doivljavati i duhovne i tjelesne uitke.

Krani i muslimani imaju razliita vienja razloga ulaska u Raj.

Opis Denneta [uredi]

Opis Denneta iz Kur'ana [uredi]
Dennet se spominje na mnogo mjesta u Kur'anu. Neki od tih opisa su:

"I nastojte da zasluite oprost Gospodara svoga i Denet prostran kao nebesa i Zemlja, pripremljen za one koji se Allaha boje."[1]

"A one koji se Gospodara svoga boje ekaju odaje, sve jedne iznad drugih sagraene, ispred kojih e rijeke tei...."[2]

"A oni koji su se Allaha bojali, oni e na sigurnu mjestu biti, usred baa i izvora, u dibu i kadifu obueni i jedni prema drugima. Eto, tako e biti i Mi emo ih hurijama, krupnih oiju, eniti. U njima e moi, bezbjedno, koju hoe vrstu voa traiti; u njima, poslije one prve smrti, smrt vie nee okusiti i On e ih patnje u ognju sauvati, blagodat e to od Gospodara tvoga biti; to e, zaista, biti uspjeh veliki!"[3]

"A Denet e biti primaknut estitima, nee biti ni od jednog daleko: "Ovo je ono to vam je obeano, svakome onome koji se kajao i uvao, koji se Milostivoga bojao, iako Ga nije vidio, i koji je srce odano donio. Uite u njega, u miru, ovo je Dan vjeni!" U njemu e imati to god zaele - a od nas i vie."[4]

"Zar je denet, koji je obean onima koji se Allaha boje - u kome su rijeke od vode neustajale i rijeke od mlijeka nepromjenjena ukusa, i rijeke od vina, prijatna onima koji piju, i rijeke od meda procjeenog i gdje ima voa svakovrsnog i oprosta od Gospodara njihova..."[5]

"A one koji vjeruju i dobra djela ine obraduj dennetskim baama kroz koje e rijeke tei; svaki put kada im se iz njih da kakav plod, oni e rei: Ovo smo i prije jeli", - a bie im davani samo njima slini. U njima e iste ene imati, i u njima e vjeno boraviti."[6]

"Oni koji su u ajete Nae vjerovali i posluni bili - uite u denet, vi i ene vae, radosni! 'Oni e biti slueni iz posuda i aa od zlata. U njemu e biti sve to due zaele i ime se oi naslauju, i u njemu ete vjeno boraviti. Eto, to je denet koji vam je darovan kao nagrada za ono to ste radili, u njemu ete svakovrsnog voa imati od kojeg ete neko jesti."[7]

Opis Denneta iz Hadisa [uredi]

Nee ui u Denet onaj od ije zlobe nije siguran njegov komija

Hadis

U mnogo Hadisa , Muhamed s.a.v.s. je podsticao svoje sljedbenike na poslunost Allahu, prijetei im kaznom u Dehenemu koji je suprotnost Denetu i obeavajui Denetske vrtove onima koji ispunjavajuIslamske obaveze. Neki od tih Hadisa su:

"Dennet ima osmera vrata, jedna od njih se zovu "Rejan" na koja ce ulaziti samo postai"[8] "Rekli smo (Ashabi): O Allahov Poslanie! Priaj nam neto o Denetu i njegovoj konstrukciji, a on je rekao: "Njegovi zidovi su od zlata i srebra, a sastav grae od miska, kamenje je od bisera, dragog kamenja. Zemlja je mirisna. Ko u njega ue osjetie svu ljepotu i nee osjeati tugu. Trajno ce ivjeti i nee umirati. Njegova odjea se nee mijenjati niti e njegova mladost prolaziti."

"U Dennetu ima stotinu predjela (oblasti), kada bi se svi ljudi smjesti li u jedan njegov dio ne bi ga popunili"[9]

"U Denetu ima stotinu spratova koje je Allah obeao za one koji se bore na njegovu putu. Prostor izmeu dva sprata je kao prostor izmeu nebesa i zemlje. Ako traite od Allaha Denet onda molite Ga za Firdeus, a to je sredite, odnosno najvii nivo denneta. Odatle izviru denetske rijeke, iznad toga je Allahovo prijestolje 'Ar.'"[10]

"U Dennetu ima odaja koje su prozirne; iz vana se vidi unutranjost, a unutranji dio se vidi spolja. Allah je ove odaje pripremio za one koji nahrane gladne, redovno poste i klanjaju noni namaz kada drugi ljudi spavaju".[11]

Razlozi ulaska u Dennet [uredi]

Kur'anski ajeti koji govore o ulasku ljudi u Denet, skoro svaki puta kau de e to biti "oni koji vjeruju i ine dobra djela". Islamski uenjaci su sloni da "oni koji vjeruju" znai oni koji vjeruju u 6 imanskih arta, (6 vjerskih uslova), a to su :

Vjerovanje u Allaha (Monoteizam) Vjerovanje u Meleke (Anele) Vjerovanje u svete knjige Vjerovanje u sve Poslanike Vjerovanje u Sudnji Dan Vjerovanje u sudbinu (Da je sve Boija odredba)

Nakon vjerovanja navodi se "oni koji ine dobra djela". Koncept dobroinstva je irok u Islamu, pa se u klasinom islamskom djelu "Trideset uzroka ulaska u Denet" od arapskog uenjaka Dar ibnul Mubareka, navodi da su to :

Lijepo ponaanje, ostavljanje prepirke, ostavljanje lai pa makar i u ali, odlazak na zajedniku molitvu, mnogo seddi, irenje Selama, hranjenje gladnih, odravanje rodbinskih veza, Namaz nou, ispunjavanje obeanja,izvravanje obaveza, uvanje stidnih mjesta, obaranje pogleda od onoga to je

zabranjeno, uvanje ruku od zabranjenih stvari, izdravanje siroeta,oprost duga onome kome je teko da ga vrati...

Vienje Allaha u Dennetu [uredi]

Veina Islamskih uenjaka se slae da e vjernici vidjeti Boga u Raju, i za to navode Hadis od Poslanika u kome se kae:

"Derir ibn Abdulah pripovjeda:"kada smo jedne noi sjedili sa Allahovim poslanikom, on pogleda u pun mjesec i ree:" Vi ete vidjeti vaeg Gospodara jasno kao to vidite ovaj Mjesec, a gledajui u Njega, neete osjetiti tegobu"[12]

Paradise
From Wikipedia, the free encyclopedia

O robovi Moji, za vas danas straha nee biti, niti ete i za im tugovati; oni koji su u Nae ajete vjerovali i posluni bili - uite u Dennet, vi i vae ene,radosni! Oni e biti slueni iz posua i aa od zlata, u njemu e biti sve to due zaele i ime se oi naslauju i u njemu ete vjeno boraviti. Eto to je Dennet koji vam je darovan kao nagrada za ono to ste radilu

Kur'an

For other uses, see Paradise (disambiguation).

Paradise by Jan Bruegel.

Paradise is a religious term for a place in which existence is positive, harmonious and timeless. It is conceptually a counter-image of the supposed miseries of human civilization, and in paradise there is only peace, prosperity, and happiness. Paradise is a place of contentment, but it is not necessarily a land of luxury and idleness. Paradise is often described as a "higher place", the holiest place, in contrast to Hell. Paradisaical notions are cross-cultural, often laden with pastoral imagery, and may be cosmogonical or eschatological or both. In eschatological contexts, paradise is imagined as an abode of the virtuous dead. In Christian and Islamic understanding, Heaven is a paradisaical relief, evident for example in the Gospel of Luke when Jesus tells a penitent criminal crucified alongside him that they will be together in paradise. In old Egyptian beliefs, the otherworld is Aaru, the reed-fields of ideal hunting and fishing grounds where the dead lived after judgment. For the Celts, it was theFortunate Isle of Mag Mell. For the classical Greeks, the Elysian fields was a paradisaical land of plenty where the heroic and righteous dead hoped to spend eternity. The Vedic Indians held that the physical body was destroyed by fire but recreated and reunited in the Third Heaven in a state of bliss. In the Zoroastrian Avesta, the "Best Existence" and the "House of Song" are places of the righteous dead. On the other hand, in cosmological contexts 'paradise' describes the world before it was tainted by evil. So for example, the Abrahamic faiths associate paradise with the Garden of Eden, that is, the perfect state of the world prior to the fall from grace, and the perfect state that will be restored in the World to Come.

The concept is a topos' in art and literature, particularly of the pre-Enlightenment era, a well-known representative of which is John Milton's Paradise Lost. A paradise should not be confused with a utopia, which is an alternative society.
Contents
[hide]

1 Etymology and semasiology 2 Religious use

o o

2.1 Judaism 2.2 Christianity

o o

2.2.1 Slavic Christianity 2.2.2 Jehovah's Witnesses 2.2.3 Mormonism

2.3 Islam 2.4 The Urantia Book

3 See also 4 References 5 External links

[edit]Etymology

and semasiology

Nicolas Poussin, Four seasons of paradise. 166064

The word "paradise" entered English from the French paradis, inherited from the Latin paradisus, from Greek pardeisos (), and ultimately from an Old Iranian root, attested in Avestan as pairi.daza-.[1] The literal meaning of this Eastern Old Iranian language word is "walled (enclosure)",[1] from pairi- "around" + -diz"to create (a wall)".[2] The word is not attested in other Old Iranian languages (these may however be hypothetically reconstructed, for example as Old Persian*paridayda-). By the 6th/5th century BCE, the Old Iranian word had been adopted as Akkadian pardesu and Elamite partetas, "domain". It subsequently came to indicate walled estates, especially the carefully tended royal parks and menageries. The term eventually appeared in Greek

as pardeisos "park for animals" in the Anabasis of the early 4th century BCE Athenian gentlemanscholar Xenophon. Aramaic pardaysa similarly reflects "royal park". Hebrew ) pardes) appears thrice in the Tanakh; in the Song of Solomon 4:13, Ecclesiastes 2:5 and Nehemiah 2:8. In those contexts it could be interpreted as an "orchard" or a "fruit garden". In the 3rd1st centuries BCE Septuagint, Greek (pardeisos) was used to translate both Hebrew pardes and Hebrew gan, "garden": it is from this usage that the use of "paradise" to refer to the Garden of Eden derives. The same usage also appears in Arabic and in the Quran itself as (firdaws). The idea of a walled enclosure was not preserved in most Iranian usage, and generally came to refer to a plantation or other cultivated area, not necessarily walled. For example, the Old Iranian word survives in New Persian plz (or "jlz"), which denotes a vegetable patch. However, the word park, as well as the similar complex of words that have the same indoeuropean root: garden, yard, girdle, orchard, court, etc., all refer simply to a deliberately enclosed area, but not necessarily an area enclosed by walls. For the connection between these ideas and that of the city, compare German Zaun ("fence"), English town and Dutch tuin ("garden"), or garden/yard with Nordic garr and Slavic gard (both "city").

[edit]Religious [edit]Judaism

use

The word pardes, borrowed from the Persian word, does not appear before the post-Exilic period (post-538 BCE); it occurs in the Song of Songs 4:13, Ecclesiastes 2:5, and Nehemiah 2:8, in each case meaning "park" or "garden", the original Persian meaning of the word, where it describes to the royal parks of Cyrus the Great by Xenophon in Anabasis. Later in Second Temple era Judaism "paradise" came to be associated with the Garden of Eden and prophesies of restoration of Eden, and transferred to heaven. The Septuagint uses the word around 30 times, both of Eden, (Gen.2:7 etc.) and of Eden restored (Ezek. 28:13, 36:35) etc. In the Apocalypse of Moses, Adam and Eve are expelled from paradise (instead of Eden) after having been tricked by the serpent. Later after the death of Adam, the Archangel Michael carries the body of Adam to be buried in Paradise, which is in the Third Heaven. Later in Rabbinical Judaism the word 'Pardes' recurs, but less often in the Second Temple context of Eden or restored Eden. Tosefta Hagigah14b uses the word of the veil around mystic philosophy.[3] The Zohar gives the word a mystical interpretation, and associates it with the four kinds of Biblical exegesis: peshat (literal meaning), remez (allusion), derash (anagogical), and sod (mystic). The initial letters of those four words then form p(a)rd(e)s, which was in turn felt to represent the fourfold interpretation of the Torah (in which sod the mystical interpretation ranks highest).

[edit]Christianity

See also: World to Come The New Testament use and understanding of paradise parallels that of contemporary Judaism. The word is used three times in the New Testament writings:

Luke 23:43 by Jesus on the cross, in response to the thief's request that Jesus remember him when he came in his kingdom.

2 Cor.12:4 in Paul's description of a man's description of a third heaven paradise, which may in fact be a vision Paul himself saw.

Rev.2:7 in a reference to the Gen.2:8 paradise and the tree of life

In the 2nd century AD, Irenaeus distinguished paradise from heaven. In Against Heresies, he wrote that only those deemed worthy would inherit a home in heaven, while others would enjoy paradise, and the rest live in the restored Jerusalem (which was mostly a ruin after the JewishRoman wars but was rebuilt beginning with Constantine the Great). Origen likewise distinguished paradise from heaven, describing paradise as the earthly "school" for souls of the righteous dead, preparing them for their ascent through the celestial spheres to heaven.[4] Many early Christians identified Abraham's bosom with paradise, where the souls of the righteous go until the resurrection, others were inconstant in their identification of paradise, such as St. Augustine whose views varied.[5] In Luke 23:43 Jesus has a conversation with one of those crucified with him, he asks: Jesus, remember me when you come into your kingdom" and Jesus answered him, Truly I tell you today you will be with me in paradise.;[6] which is often understood to mean, that on that same day the thief and Jesus would enter the intermediate resting place of the dead who were waiting for the Resurrection.[7] Divergent views on paradise and when one enters it may have be responsible for a punctuation difference in Luke; for example the two early Syriac versions translate Luke 23:43 differently. The Curetonian Gospels read "Today I tell you that you will be with me in paradise", whereas the Sinaitic Palimpsest reads "I tell you, today you will be with me in paradise". Likewise the two earliest Greek codices with punctuation disagree: Codex Vaticanus has a pause mark in the original ink after 'today', whereas Codex Alexandrinus has the "today in paradise" reading. In Christian art Fra Angelico's Last Judgement painting shows Paradise on its left side. There is a tree of life (and another tree) and a circle dance of liberated souls. In the middle is a hole. In Muslim art it similarly indicates the presence of the Prophet or divine beings. It visually says, 'Those here cannot be depicted.'

[edit]Slavic Christianity
Main article: Rai (paradise) Slavic languages, and Romanian which is not Slavic but Slavic-influenced, have a distinct term for "paradise", "raj" (read "rai") which is generally agreed to derive from Persian ray and co-exists alongside terms deriving from the Persian word pardeis.

[edit]Jehovah's Witnesses
See also: Jehovah's Witnesses and salvation Jehovah's Witnesses believe that Jehovah's purpose from the start was, and is, to have the earth filled with the offspring of Adam and Eve as caretakers of a global paradise. After God had designed this earth for human habitation, however, Adam and Eve rebelled against Jehovah and so they were banished from the Garden of Eden, or Paradise. Jehovah's Witnesses believe that the wicked people will be destroyed at Armageddon and that many of the righteous (those faithful and obedient to Jehovah) will live eternally in an earthly Paradise. (Psalms 37:9, 10, 29; Prov. 2:21, 22). Joining the survivors will be resurrected righteous and unrighteous people who died prior to Armageddon (John 5:28, 29; Acts 24:15). The latter are brought back because they paid for their sins by their death, and/or also because they lacked opportunity to learn of Jehovah's requirements prior to dying (Rom. 6:23). These will be judged on the basis of their post-resurrection obedience to instructions revealed in new "scrolls" (Rev. 20:12). This provision does not apply to those that Jehovah deems to have sinned against his holy spirit (Matt. 12:31, Luke 12:5).[8][9] One of Jesus' last recorded statements before he died were the words to an evildoer hanging alongside him on a torture stake, "You will be with me in Paradise".Luke 23:43. Witnesses believe scriptures such as Matthew 12:40 and 27:63 and Mark 8:31 and 9:31 show that Jesus himself expected an interval of three days between his own death and resurrection, making impossible a reunion in Paradise on the same day as Jesus' "you will be with me in Paradise" statement.[10]

[edit]Mormonism
In Latter Day Saint theology, paradise usually refers to the spirit world. That is, the place where spirits dwell following death and awaiting the resurrection. In that context, "paradise" is the state of the righteous after death. In contrast, the wicked and those who have not yet learned the gospel of Jesus Christ await the resurrection in spirit prison. After the universal resurrection, all persons will be assigned to a particular kingdom or degree of glory. This may also be termed "paradise".

[edit]Islam
Main article: Jannah In the Qur'an, Paradise is denoted as jannah (garden), with the highest level being called firdaus. The etymologically equivalent word is derived from the original Avestan counterpart, and used instead of Heaven to describe the ultimate pleasurable place after death, accessible by those who pray, donate to charity, read the Qur'an, believe in: God, the angels, his revealed books, his prophets and messengers, the Day of Judgement and the afterlife, and follow God's will in their life. Heaven in Islam is used to describe the Universe. It is also used in the Qur'an to describe skies in the literal sense, i.e., above earth. In Islam, the bounties and beauty of Heaven are immense, so much so that they are beyond the abilities of mankinds worldly mind to comprehend.

[edit]The

Urantia Book

The Urantia Book portrays Paradise as the "eternal center of the universe of universes," and as "the abiding place of the Universal Father, the Eternal Son, the Infinite Spirit, and their divine co-ordinates and associates." The book states that paradise is the primal origin and the final destiny for all spirit personalities, and for all the ascending creatures of the evolutionary worlds of time and space.[11]

[edit]See

also

Dilmun Eridu Fiddler's Green Garden of Eden Golden Age Goloka Nirvana Paradise garden Utopia Valhalla

[edit]References
a b

1. 2. 3. 4. 5.

New Oxford American dictionary

^ Online Etymology Dictionary ^ JewishEncyclopedia.com ^ Church fathers: De Principiis (Book II) Origen, newadvent.org ^ Jean Delumeau (1995). History of paradise. University of Illinois Press. pp. 29. ISBN 978-0-25206880-5. Retrieved 3 April 2013.

6. 7.

^ http://www.biblegateway.com/passage/?search=Luke+23&version=NIV ^ A. W. Zwiep (1997). The Ascension of the Messiah in Lukan Christology /. BRILL. pp. 150 . ISBN 978-90-04-10897-4. Retrieved 3 April 2013.

8. 9.

^ What Does the Bible Really Teach? (Watchtower Bible & Tract Society, 2005), Chapter 7 ^ Insight on the Scriptures (Watchtower Bible & Tract Society, 1988), 78392

10. ^ "Meeting the Challenge of Bible Translation", The Watchtower, June 15, 1974, page 362363 11. ^ http://www.urantia.org/en/urantia-book-standardized/paper-11-eternal-isle-paradise

Jannah
From Wikipedia, the free encyclopedia

"Jannat" redirects here. For the city in Iran, see Jannat Shahr. For the village in Iran, see Jannat, South Khorasan. For the 2008 Bollywood film, see Jannat (film).

"Firdaus" redirects here. For the city in Iran, see Ferdows.

This article has multiple issues. Please help improve it or discuss these issues on the talk page. This article improperly uses one or more religious texts as primary sources without referring to secondary sources that critically analyze them. (December 2010) This article needs additional citations for verification. (September 2011)
Part of a series on

Eschatology
Buddhist eschatology[show]

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Jewish eschatology[show]

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Inter-religious[show]

Jannah (Arabic:

Jannah), is the Islamic conception of paradise. The Arabic word Jannah is a shortened

version meaning simply "Garden". According to Islamic eschatology, after death, one will reside in the grave until the appointed resurrection on Yawm al-Qiymah. Muslims believe that the treatment of the individual in the life of the grave will be according to his or her deeds in the worldly life. Jannah is often compared to Christian concepts of Heaven. According to Muslim belief, everything one longs for in this world will be there in Paradise.[1] Paradise itself is commonly described in the Qur'an. The highest level of Paradise is Firdaws () , which is where the prophets, the martyrs and the most truthful and pious people will dwell. In contrast to Jannah, the words Jahannam and Nr are used to refer to the concept of hell.

Contents
[hide]

1 Descriptions of Paradise 2 Conditions of going to Paradise 3 Qur'anic names of Paradise (heaven) 4 How many will enter heaven 5 Doors of Jannah 6 See also 7 References

[edit]Descriptions

of Paradise

The descriptions of paradise are mentioned in significant detail in the Qur'an, hadiths and traditional tafsr (exegesis). Paradise is described as surrounded by eight principal gates, each level generally being divided into a hundred degrees. The highest level is known as firdaws (sometimes called Eden). It will be entered first by Muhammad, then those who lived in poverty, and then the most pious. Entrants will be greeted by angels with salutations of peace or As-Salamu Alaykum.[2] Gardens of perpetual bliss: they shall enter there, as well as the righteous among their fathers, their spouses, and their offspring: and angels shall enter unto them from every gate (with the salutation): "Peace unto you for that ye persevered in patience! Now how excellent is the final home!" Qur'an, sura 13 (al-Rad), ayat 23-24[3] The Islamic texts describes life for its immortal inhabitants as: one that is happy without hurt, sorrow, fear or shame where every wish is fulfilled. Traditions relate that inhabitants will be of the same age (33 years), and of the same standing/equal. Their life is one of bliss including: wearing fancy robes, bracelets, perfumes as they partake in exquisite banquets, served in priceless vessels by immortal youths, as they recline on couches inlaid with gold or precious stones. They will eat foods and fruits continuously up to 40 years, every bowl will have a new taste. They will take eructation which will digest the food and there will be perfumed sweating for the digestion of water. Inhabitants will rejoice in the company of their parents, spouses, and children (provided they were admitted to paradise) conversing and recalling the past. The food in Jannah is reported by the companions of the Prophet as never rotting and so sweet it will make any person on earth live without feeling hunger forever. The dwellings for inhabitants will be pleasant, with lofty gardens, shady valleys, fountains scented with camphor or ginger; rivers of water, milk, honey and Sharabun Tahoora (pure drink); delicious fruits of all seasons without thorns; One day in paradise is considered equal to a thousand years on earth. Palaces are made from bricks of gold, silver, pearls, among other things. Traditions also note the presence of horses andcamels of "dazzling

whiteness", along with other creatures. Large trees are described, mountains made of musk, between which rivers flow in valleys of pearl and ruby.[2] The names of four rivers are Saihan (Syr Darya), Jaihan (Amu Darya), Furat (Euphrates) and Nil (Nile).[4] Salsabil is the name of a spring that is the source of the rivers of Rahma (mercy) and AlKawthar(abundance).[5] Sidrat al-Muntaha is a Lote tree that marks the end of the seventh heaven, the boundary where no creation can pass. In spite of the goodly dwellings given to the inhabitants of paradise, the approval of God and nearness to him is considered greater. According to the Qur'an, God will bring the elect near to his throne (arsh), a day on which "some faces shall be shining in contemplating their Lord." The vision of God is regarded as the greatest of all rewards, surpassing all other joys.[2]

[edit]Conditions

of going to Paradise

According to the Qur'an, the basic criteria for salvation in afterlife is the belief in one God (tawd), Last Judgment, good deeds, and in all the messengers of God, as well as believing that Muhammad is thefinal prophet of God. Though one must do good deeds and believe in God, salvation can only be attained through God's judgement.[6] Conditions of going to Paradise according to the Qur'an: Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men;for Allah loves those who do good;And those who, having done something to be ashamed of, or wronged their own souls, earnestly bring Allah to mind, and ask for forgiveness for their sins,- and who can forgive sins except Allah?- and are never obstinate in persisting knowingly in (the wrong) they have done. For such the reward is forgiveness from their Lord, and Gardens with rivers flowing underneath,- an eternal dwelling: How excellent a recompense for those who work (and strive)! Qur'an, sura 3 (Al-i-Imran), ayat 134 - 136[7] Allah did aforetime take a covenant from the Children of Israel, and we appointed twelve captains among them. And Allah said: "I am with you: if ye (but) establish regular prayers, practise regular charity, believe in my messengers, honour and assist them, and loan to Allah a beautiful loan, verily I will wipe out from you your evils, and admit you to gardens with rivers flowing beneath; but if any of you, after this, resisteth faith, he hath truly wandered from the path or rectitude." Qur'an, sura 5 (al-Midah) ayah 12[8] As in life there are many trials which one must face. This is also a condition individuals must encounter in order to enter Jannah. Or do ye think that ye shall enter the Garden (of bliss) without such (trials) as came to those who passed away before you? they encountered suffering and adversity, and were so shaken in spirit that even the

Messenger and those of faith who were with him cried: "When (will come) the help of Allah?" Ah! Verily, the help of Allah is (always) near! Qur'an, sura 2 (al-Baqarah), ayah 214[9] Did ye think that ye would enter Heaven without Allah testing those of you who fought hard (In His Cause) and remained steadfast? Qur'an, sura 3 (Al-i-Imran), ayah 142[10] The Qur'an also asserts that those who reject the Prophets of God with their best knowledge are damned in afterlife[6] and if they reject in front of the Messenger of God, then they also face dreadful fate in this world and in afterlife (see Itmam al-hujjah). Conversely, a person who discovers monotheism not having been reached by a messenger is called Hanif.

[edit]Qur'anic

names of Paradise (heaven)

Firdaws The Highest Gardens of the Paradise (al-Kahf,[11] Al-Muminoon[12]) Dr al-maqmah The Home (Fir[13]) Dr al-salm Home of Peace (Ynus[14]) Dr al-khirah The Home in the Hereafter (al-Ankabt[15]) al-Jannah This is the most commonly used term in the Qur'an and Hadith. (al-Baqarah,[16] l
Imran,[17][10] al-Maidah[18])

Jannat al-adn Gardens of Everlasting Bliss (al-Tawbah:[19] 72, al-Rad[20]) Jannat al-Khuld The Eternal Gardens (al-Furqn[21]) Jannat al-Maw Garden of Abode (al-Najm[22]) Jannat al-Nam The Gardens of Delight (al-Midah,[23] Ynus,[24] al-ajj[25]) Maqad al-idq Assembly of Truth (al-Qamar[26]) al-Maqm al-Amn The House of Security (al-Dukhn[27])

[edit]How

many will enter heaven

A few hadith, for example those narrated by Sahl bin Sad, `Abd Allah ibn `Abbas, and Abu Hurairah, suggest that some who were born before Islam, during the "Period of Ignorance", but who then believed in God in the Islamic period, would be allowed into heaven without a full reckoning of their behavior. [28]

[edit]Doors

of Jannah

According to hadith, there are eight doors of Jannah. Their names are as following:[29] 1. Bb al--alh: For those who were punctual in prayer. 2. Bb al-Jihd: For those who took part in jihad. 3. Bb al-adaqah: For those who gave charity more often. 4. Bb al-Rayyn: For those who fasted (sawm). 5. Bb al-ajj: For those participated in the annual pilgrimage.

6. Bb al-Kimn al-Ghay wa-al-fn an al-Ns: For those who withheld their anger and forgave others. 7. Bb al-Aymn: For those who by virtue of their faith are saved from reckoning and chastisement. 8. Bb al-Dhikr: For those who showed zeal in remembering God.