Praise be to Allaah. 

We have been told by the Creator of Heaven of the qualities of those who will go to Heaven. We read in Verse 40 of Surat al-Mumin, or the Believer: "...and he that works a righteous deed – Whether man or woman – And is a believer – Such will enter the garden (of bliss): therein will they have abundance without measure".

We also read in Verses 13 and 14 of Surat al-Ahqaf: (Verily those who say, "Our Lord is Allah", and remain firm (on that path), - On them shall be no fear, nor shall they grieve (13) Such shall be companions of the garden, dwelling therein (for aye): a recompense for their (good) deeds. (14)).

And in Verse 60 of Surat Maryam, or Mary: ("Except those who repent and believe, and work righteousness: for those will enter the garden and will not be wronged in the least. (60) )

Praise be to Allaah. 

Allaah has created Paradise and its creation is complete, because He says in a hadeeth qudsi: "I have prepared for My righteous slaves that which no eye has seen…" And because the Messenger (peace and blessings of Allaah be upon him) saw it on the night of the Israa' and Mi'raaj, and because of other proofs (daleel).

Will any humans enter it before the Day of Resurrection?

There are two aspects to this:

1. Entering it in spirit only, as is the case with the dead. This is proven in the case of the Prophets, and of the martyrs (shuhadaa') whose souls are in the crops of green birds which roam about in Paradise. This is also known from the ahaadeeth in which the Prophet (peace and blessings of Allaah be upon him) describes how he entered Paradise in dreams, which has to do with the soul or spirit.
2. With regard to entering Paradise in both body and soul, this will happen on the Day of Resurrection for both humans and jinn. The only exception to this is Adam (peace be upon him) who was in Paradise before he came down to this earth, as was mentioned by Ibn al-Qayyim and others. And Allaah knows best.

Praise be to Allaah.

In His Holy Book, Allaah has mentioned Paradise and what He has prepared therein. He has mentioned the attributes of Paradise and of its people in numerous places in the Qur’aan, such as the aayaat (interpretation of the meaning):

“Therein will be a running spring.

Therein will be thrones raised high.

And cups set at hand.

And cushions set in rows.

And rich carpets (all) spread out”

[al-Ghaashiyah 88:12-16]

“But for him who fears the standing before his Lord, there will be two Gardens (i.e. in Paradise).

Then which of the Blessings of your Lord will you both (jinn and men) deny?

With spreading branches.

Then which of the Blessings of your Lord will you both (jinn and men) deny?

In them (both) will be two springs flowing (free).

Then which of the Blessings of your Lord will you both (jinn and men) deny?

In them (both) will be every kind of fruit in pairs.”

[al-Rahmaan 55:46-52]

“Wherein both will be Qaasiraat ut-Tarf [chaste females (wives) restraining their glances, desiring none except - their husbands], with whom no man or jinni has had Tamth [sexual intercourse] before them.

Then which of the Blessings of your Lord will you both (jinn and men) deny?

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

[al-Rahmaan 55:56-58]

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

[al-Rahmaan 55:72]

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

Like unto preserved pearls.

A reward for what they used to do.”

[al-Waaqi’ah 56:22-24]

There are many saheeh ahaadeeth from the Prophet (peace and blessings of Allaah be upon him) which describe the women of Paradise and state that they will be prepared on the Day of Resurrection for the muttaqoon (pious). Among these ahaadeeth is the hadeeth of Abu Hurayrah (may Allaah be pleased with him) who said, the Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“The first group to enter Paradise will look like the moon on the night when it is full, then those who follow them will look like the brightest star in the sky; they will not urinate or defecate or spit or blow their noses. Their combs will be of gold and their sweat will be musk and their incense-burners will be pearls. Their wives will be al-hoor al-‘iyn. Their appearance will be the same and they will look like their father Adam who was sixty cubits tall.”

(Saheeh al-Jaami’, 2015).

It was also reported that he (peace and blessings of Allaah be upon him) said: “A tent will be a pearl sixty miles high, in each corner of which will be a wife for the believer whom no one else will see.” (Saheeh al-Jaami’, 3357).

In these ahaadeeth the women of Paradise are mentioned who have been prepared for the men. In His Book, Allaah called them al-Hoor. Al-Hoor is the plural of Hooraa’ . Al-Qurtubi said in al-Ahkaam (17/12): “(This means) a woman in whose eyes the white is intensely white and the black is intensely black.” We believe in that with absolute faith uncontaminated with any doubts. It is part of the essentials of our belief. For more information see Saheeh al-Bukhaari, Kitaab Bad’ al-Khalq, Baab Sifat al-Jannah; and Saheeh Muslim, Abwaab Sifat al-Jannah; and Sifat al-Jannah by Abu’l-Na’eem al-Isfahaani, which describes the women of the people of Paradise and their beauty.

With regard to the question about why Islam encourages and gives glad tidings of things in Paradise which are forbidden in this world, such as men having intimate relationships with women outside of the framework of marriage – before we answer this question, we must make a serious point, which is that Allaah forbids whatever He wills in this world to its people, for He is the Creator and Sovereign of these things, so it is not permissible for anyone to object to the ruling of Allaah on the basis of his foolish thinking and imperfect understanding. The ruling and the decision of the matter, before and after, is only with Allaah, and there is none who can overturn His ruling, may He be glorified and exalted.

With regard to the question of why Allaah forbids some things in this world, then in the Hereafter will permit them as a reward to those who abstained from them (such as wine, zinaa, wearing silk for men, etc.), this is what Allaah wills to give as a reward to those who obey Him and patiently strive in this world. Allaah says (interpretation of the meaning):

“Is there any reward for good other than good?” [al-Rahmaan 55:60]

With regard to the reason why these things are forbidden, there follow a few important points:

Firstly:

We do not necessarily know all the reasons why things are forbidden. There are some reasons which we do not know. The basic principle is to accept and submit to the texts even if we do not know the reason, because submission is the point of Islam which is based on complete obedience to Allaah, may He be exalted.

Secondly:

Some of the reasons for the prohibitions may be clear to us, such as the corruptions that result from zinaa, e.g., the mixing of lineages, the spread of fatal diseases and so on. When Islam forbids unlawful relationships, the intention is to protect people’s lineage and honour, which may not mean anything to the kaafirs and immoral people, who jump on one another like donkeys, with a boyfriend having intercourse with his girlfriend and people having intercourse with their own relatives and so on, as if they are in the jungle. Indeed, they are worse than animals, for some animals refuse to do such a thing, but these people do not refuse and do not care. As a result of this promiscuity, the ties that bind society disintegrate and it becomes filled with fatal sexual diseases which are an indication of the wrath of Allaah towards those who violate His sacred limits and make permissible that which is forbidden.

This is unlike the relationship of a man with the Hooris in Paradise – which is what has been asked about here – for we may note that in the case of a promiscuous woman in this world, her honour is readily available to all and she has no religious commitment or shame. She is not bound by a lawful relationship to one person. So men and women have intercourse with whomever they want, with no restrictions of religion or morality. But the hooris in Paradise are restrained and restricted to their husbands to whom Allaah has given them as a reward for their patience in abstaining from haraam things in this world. As Allaah says (interpretation of the meanings):

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

[al-Rahmaan 55:72]

“with whom no man or jinni has had Tamth [sexual intercourse] before them.” [al-Rahmaan 55:56]

The hoori is a wife for the man, as Allaah says (interpretation of the meaning):

“… and We shall marry them to Hooris [female fair ones] with wide, lovely eyes…” [al-Dukhaan 44:54].

And they will be confined to their husbands, and no one else will have a share in them.

Thirdly:

Allaah – who has declared that in this world a man is not permitted to have more than four wives at one time – is the One Who will bless the people of Paradise with whatever He wills of al-hoor al-‘iyn. So there is no contradiction between what is forbidden in this world and in the Hereafter, because the rulings of each are different, in accordance with what the Lord wills. Undoubtedly the Hereafter is far better and more lasting than this world. Allaah says (interpretation of the meaning):

“Beautified for men is the love of things they covet; women, children, much of gold and silver (wealth), branded beautiful horses, cattle and well-tilled land. This is the pleasure of the present world’s life; but Allaah has the excellent return (Paradise with flowing rivers) with Him.

Say: ‘Shall I inform you of things far better than those? For Al-Muttaqoon (the pious) there are Gardens (Paradise) with their Lord, underneath which rivers flow. Therein (is their) eternal (home) and Azwaajun Mutahharatun (purified mates or wives). And Allaah will be pleased with them. And Allaah is All-Seer of the (His) slaves.’”

[Aal ‘Imraan 3:14-15]

Fourthly:

This prohibition may be a kind of test from Allaah to His slaves, to see whether they will obey these commands and avoid that which He has forbidden. The test could not be with regard to something for which people have no inclination and which they do not like; it has to be with regard to something to which they are inclined and attracted. This testing may include wealth – will a person take from that which is permitted and dispose of it in manners which are permitted, and will he fulfil the rights which Allaah has over it? The test with regard to women is: will he restrict himself to that which Allaah has permitted him of women, and will he lower his gaze and avoid seeking pleasure in that which Allaah has forbidden. It is an aspect of Allaah’s mercy – may He be exalted and glorified – that He does not forbid something to which people are inclined without allowing something of that nature and there is much which is permitted.

Fifthly:

The rulings (ahkaam) of this world are not like the rulings of the Hereafter. The wine of this world causes people to lose their minds, unlike the good wine of the Hereafter which does not make people lose their minds or cause headaches or stomachaches. What Allaah has prepared for the believers of women on the Day of Resurrection as a reward for their obedience is not like zinaa which violates people’s honour, confuses lineages, spreads diseases and leads to regret. The women of Paradise are pure and good; they will never die or get old, unlike the women of this world. Allaah says (interpretation of the meaning):

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

And made them virgins.

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

[al-Waaqi’ah 56:35]

Praise be to Allaah.

We may divide this issue, in sha Allaah, into two parts:

Firstly: the fate of the children of the Muslims.

Secondly: the fate of the children of the kuffaar.

With regard to the first part, the fate of the children of the Muslims:

Ibn Katheer (may Allaah have mercy on him) said: With regard to the children of the believers, there is no dispute among the scholars. Al-Qaadi Abu Ya’laa ibn al-Farraa’ al-Hanbali narrated that Imaam Ahmad said: there is no dispute concerning the fact that they will be among the people of Paradise. This is what is well known among people (i.e., the majority of scholars) and this is what we are definitely sure about, in sha Allaah. (Tafseer al-Qur’aan al-‘Azeem, 3/33).

Imaam Ahmad (may Allaah have mercy on him) said: who has any doubts that the children of the Muslims will be in Paradise?!

He also said: there is no difference among them on this matter. (Haashiyat Ibn al-Qayyim ‘ala Sunan Abi Dawood, 7/83).

Imaam al-Nawawi said: the reliable Muslim scholars agreed that any Muslim child who dies will be among the people of Paradise, because he was not responsible (i.e., had not yet reached the age of account). (Sharh Muslim, 16/207).

Al-Qurtubi said: the view that they will be in Paradise is the view of the majority. And he said: some scholars denounced any dispute concerning them. (al-Tadhkirah, 2/328).

With regard to the second part, the fate of the children of the kuffaar:

The scholars differed concerning this matter, and there are several views:

That they will be in Paradise. Some of them said, they will be in al-A’raaf [a place between Paradise and Hell]. And the reason why it was said that they will be in Paradise is because this is the ultimate destiny of the people of al-A’raaf. This is the view of the majority of scholars, as reported from them by Ibn ‘Abd al-Barr in al-Tamheed, 18/96.

Their evidence (daleel):

The hadeeth of Samurah (may Allaah be pleased with him), that the Prophet (peace and blessings of Allaah be upon him) saw the children of the Muslims and the children of the Mushrikeen with Ibraaheem (peace be upon him). Narrated by al-Bukhaari, 6640.

Hasnaa’ bint Mu’aawiyyah from Bani Suraym said: my paternal uncle told me: I said, O Messenger of Allaah, who will be in Paradise? He said: Prophets will be in Paradise, martyrs will be in Paradise, infants will be in Paradise and baby girls who were buried alive will be in Paradise. Narrated by Imaam Ahmad, 5/409; classed as da’eef by al-Albaani in Da’eef al-Jaami’, 5997.

That they will be with their parents in Hell. Al-Qaadi Abu Ya’laa attributed this view to Ahmad! But Shaykh al-Islam (Ibn Taymiyah) pointed out that this was a grave error. See Haashiyat Ibn al-Qayyim ‘ala Sunan Abi Dawood, 7/87.

Their evidence (daleel):

Salamah ibn Qays al-Ashja’i said: my brother and I came to the Prophet (peace and blessings of Allaah be upon him) and said that our mother had died during the Jaahiliyyah, and that she had honoured her guests and upheld the ties of kinship, but that she had buried alive a sister of ours during the Jaahiliyyah who had not reached the age of puberty. He said: the one who was buried and the one who buried her are in Hell, unless Islam reached the one who buried the child alive and she became Muslim.

The hadeeth was classed as hasan by Ibn Katheer in al-Tafseer, 3/33, and before him by Ibn ‘Abd al-Barr in al-Tamheed, 18/120.

There are other ahaadeeth, but they are da’eef (weak).

Not giving any opinion on this matter. This is the view of Hammaad ibn Zayd, Hammaad ibn Salamah, Ibn al-Mubaarak and Ishaaq ibn Raahawayh.

Their evidence (daleel):

According to Ibn ‘Abbaas, the Prophet (peace and blessings of Allaah be upon him) was asked about the children of the mushrikeen, and he said, “Allaah knows best what they would have done.” Narrated by al-Bukhaari, 1383, and Muslim, 2660.

There is a similar hadeeth narrated by Abu Hurayrah. Narrated by al-Bukhaari, 1384, and Muslim, 2659.

Some scholars say that they (the children of the mushrikeen) will be the servants of the people of Paradise.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: there is no basis for this view. (Majmoo’ al-Fataawaa, 4/279)

I say: concerning this there was a hadeeth narrated by al-Tabaraani and al-Bazzaar, but it was classed as da’eef by the imaams – including al-Haafiz ibn Hajar in al-Fath, 3/246.

That they will be tested in the Hereafter, and whoever obeys Allaah will enter Paradise, and whoever disobeys Him will enter Hell. This is the view of the majority of Ahl al-Sunnah wa’l-Jamaa’ah, as transmitted by Abu’l-Hasan al-Ash’ari, and it is the opinion of al-Bayhaqi and many other researchers. It is also the opinion favoured by Shaykh al-Islam Ibn Taymiyah. He said that this is what is implied by the texts of Imaam Ahmad, and is the view regarded as most correct by al-Haafiz Ibn Katheer. He said: this view reconciles all the reports, and all the ahaadeeth quoted above support one another. Al-Tafseer, 3/31.

Their evidence:

Anas said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Four (kinds of people) will be brought forth on the Day of Resurrection: the infant, the insane, the one who died during the Fatrah (the period between two prophets) and the very old man. All of them will speak in their own defence, then the Lord, may He be blessed and exalted, will say to a neck of Hell, ‘Come forth!’ and He will say to them, ‘I used to send Messengers to My slaves from amongst themselves. Now I am the Messenger of Myself to you. Enter this (i.e., the Fire).’ Those who are decreed to be among the doomed will say, ‘O Lord, how could we enter it when we are trying to escape it?’ And those who are decreed to be among the blessed will rush to enter it. And Allaah will say: ‘You would have been more disobedient towards My Messengers.’ So those will enter Paradise and those will enter Hell.” Narrated by Abu Ya’laa, 4224. There are corroborating reports which were mentioned by Ibn Katheer in al-Tafseer, 3/29-31.

Ibn al-Qayyim (may Allaah have mercy on him) said: this is the most reasonable of the opinions, which reconciles all the reports and brings all the ahaadeeth into harmony. On this basis, some of them will be in Paradise, as in the hadeeth of Samurah, and some of them will be in Hell, as in the hadeeth of ‘Aa’ishah. The reply of the Prophet (peace and blessings of Allaah be upon him) indicates this, as he said: “Allaah knows best what they would have done, because He created them.” It is known that Allaah does not punish anyone on the basis of what He knows, unless what He knows actually comes to pass.

The phrase “Allaah knows best what they would have done” indicates that Allaah knows what they would have done if they had lived. The ones who obey Him at the time of the test are the ones who would have obeyed Him if they had lived in this world, and those ones who disobey Him at that time are the ones who would have disobeyed Him if they had lived in this world. This indicates that He knows about what does not happen and how it would have been if it had happened. And Allaah knows best. (Haashiyat Ibn al-Qayyim ‘ala Sunan Abi Dawood, 7/87).

The ahaadeeth quoted above stating that they will either be in Paradise or in Hell do not contradict what we believe is more likely to be correct. Ibn Katheer (may Allaah have mercy on him) said: the ahaadeeth about them being tested is more specific. Whoever Allaah knows will obey Him, He puts his soul in al-Barzakh with Ibraaheem and the children of the Muslims who died in a state of Fitrah, and whoever He knows will not obey Him Him, his case rests with Allaah, and on the Day of Resurrection he will be in Hell, as is indicated in the ahaadeeth about the test and as reported by al-Ash’ari from the scholars of Sunnah. Al-Tafseer, 3/33.

The phrase “Allaah knows best what they would have done” does not mean that the Prophet (peace and blessings of Allaah be upon him) was not giving an opinion.

Praise be to Allaah.

There are three scholarly opinions on this matter:

That she will be with the one who was best in character and conduct with her in this world;

That she will choose between them;

That she will be with the last of her husbands.

The best and most correct of these views is the third one, concerning which there is a hadeeth attributed to the Prophet (peace and blessings of Allaah be upon him) (marfoo’): “Any woman whose husband dies and she marries someone else after him, she will be with the last of her husbands.” This was classed as saheeh by Al-Albaani (may Allaah have mercy on him) in Saheeh Al-Jaami’, 2704, and in Al-Silsilah al-Saheehah, 1281.

This is by way of general response to the question. A detailed discussion of the evidence for the three points of view follows:

The evidence for the first view:

Al-Qurtubi said:

Abu Bakr ibn al-Najjaad said: Ja’far ibn Muhammad ibn Shaakir told us, ‘Ubayd ibn Ishaaq al-‘Attaar told us, Sinaan ibn Haaroon told us, from Humayd from Anas: that Umm Habeebah the wife of the Prophet (peace and blessings of Allaah be upon him) said: “O Messenger of Allaah, if a woman had two husbands in this life, then they all died and came together in Paradise, with which of them would she be – the first or the last?” He said: “With the one whose attitude and conduct with her was best, O Umm Habeebah; a good attitude brings one the best of this world and the Hereafter.”

(Al-Tadhkirah fi Ahwaal al-Mawtaa wa’l-Aakhirah, 2/278).

I say: this hadeeth is da’eef jiddan (very weak), and has two things wrong with its isnaad: ‘Ubayd ibn Ishaaq al-‘Attaar and Sinaan ibn Haaroon. The former is da’eef jiddan, and the latter is da’eef.

The views of the ‘ulamaa’:

It was reported that Yahyaa ibn Ma’een said: ‘Ubayd ibn Ishaaq al-‘Attaar is nothing (i.e., what he says is not to be taken into account).

Abu Haatim al-Raazi said: we think that he is a good person, but he is not very reliable and there are some odd things in his ahaadeeth.

In al-Du’afaa’ wa’l-Matrookeen by al-Nasaa’i (p.72), it says: his hadeeth is matrook (to be ignored, not accepted).

Al-Dhahabi said: he was classed as da’eef (weak) by Yahyaa. Al-Bukhaari said: he has some some munkar ahaadeeth. Al-Azdi said: his hadeeth is matrook. Al-Daaraqutni said: (he is) da’eef. Abu Haatim, on the other hand, accepted him! Ibn ‘Udayy said: in general his ahadeeth are munkar.

(Meezaan al-I’tidaal, 5/24)

Ibn ‘Udayy said in al-Kaamil (5/347): this hadeeth is one of his munkar reports. And he said: most of what he reported is either munkar with regard to the isnaad (chain of narrators) or munkar with regard to the matn (text of the hadeeth).

With regard to Sinaan ibn Haaroon:

Ibn Hibbaan said:

His ahaadeeth are very munkar, he narrated munkar reports from al-mashaaheer.

Yahyaa ibn Ma’een said: the hadeeth of Sinaan ibn Haaroon al-Burjami are nothing (are not to be accepted).

(Al-Majrooheen, 1/354)

al-‘Aqeeli mentioned him in al-Du’afaa’ (2/171) and mentioned this hadeeth narrated by him.

= Therefore, this hadeeth is not valid to be used as evidence. It is da’eef jiddan (very weak), so this opinion does not count.

The second view

which is that a woman will choose between her husbands.

I could not find any evidence for those who state this.

In al-Tadhkirah fi Ahwaal al-Mawtaa wa’l-Aakhirah (2/278), this matter is mentioned, then the author says: and it is said that she will have the choice, if she had a husband.”

Al-‘Ajlooni said: … and it was said that she will be with the best of them in character and conduct, and it was said that she will have the choice. (Kashf al-Khafaa’, 2/392).

This is the view regarded as most correct by Shaykh Ibn ‘Uthaymeen (may Allaah preserve him), as stated in his Fataawaa, 2/53)

The third view

This view is supported by plenty of evidence:

Imaam al-Tabaraani said:

3130 Bakr told us, he said, Muhammad ibn Abi’l-Sirri al-‘Asqallaani told us, he said, al-Waleed ibn Muslim told us, he said, Abu Bakr ibn ‘Abd-Allaah ibn Abi Maryam told us, from ‘Atiyah ibn Qays al-Kilaa’i who said: Mu’aawiyah ibn Abi Sufyaan proposed marriage to Umm al-Darda’ after Abu’l-Darda’ had passed away. Umm al-Darda’ said: I heard Abu’l-Darda’ say: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: any woman whose husband dies and she marries someone else after him, she will be with the last of her husbands, and I would not choose you over Abu’l-Darda’. So Mu’aawiyah wrote to her (saying), you have to fast, for it is a protection.

(al-Mu’jam al-Awsat, 3/275)

I say: there are two problems with this hadeeth: the fact that Abu Bakr ibn Abi Maryam is da’eef, and the fact that al-Waleed ibn Muslim did not clearly state haddathanaa ([So and so] told us) in the rest of the isnaad.

The views of the ‘ulamaa’:

Ibn Hibbaan said:

Abu Bakr ibn Abi Maryam was one of the best of the people of al-Shaam, but he had a bad memory and would narrate things about which he was obviously confused. The problem is not so bad that everything he narrated deserves to be rejected (matrook), but neither is he so trustworthy that what he says can be taken as evidence. In my view his reports should not be used as evidence if the isnaad is only through him. (al-Majrooheen, 3/146)

The tadlees (deception) of al-Waleed ibn Muslim is well known. His tadlees gives the impression that all the narrators are equal, by inserting the name of a da’eef narrator between the names of two thiqah (trustworthy) narrators. Hence the scholars stipulated that the reports of narrators of this type can only be accepted if they clearly state “haddathanaa” ([So and so] told us) in every stage of the isnaad after their name is mentioned.

(See: al-Tabyeen li Asmaa’ al-Mudalliseen, by Sabt Ibn al-‘Ajami, p. 235; and Tabaqaat al-Mudalliseen, by al-Haafiz ibn Hajar, p. 51)

Imaam Abu’l-Shaykh al-Asbahaani said:

Ahmad ibn Ishaaq al-Jawhari told us, he said, Ismaa’eel ibn Zaraarah told us, he said, Abu’l-Maleeh al-Raqqi told us from Maymoon ibn Mahraan from Umm al-Darda’ from Abu’l-Darda’ that the Prophet (peace and blessings of Allaah be upon him) said that a woman will be with the last of her husbands.

(Tabaqaat al-Muhaaditheen bi Asbahaan, 4/36)

I say, the men of the hadeeth (isnaad) are thiqaat mashhooroon (trustworthy and well known), apart from Ahmad ibn Ishaaq al-Jawhari, for whom I cannot find any biographical details apart from the fact that Abu’l-Shaykh himself stated that this was one of his hasan ahaadeeth.

If this is indeed the case, then this is the best isnaad concerning this matter. And Allaah knows best.

Al-Khateeb al-Baghdaadi said:

4803 Samurah ibn Hajar Abu Hajar al-Khurasaani went and settled in Al-Anbaar, where he narrated from Hamzah ibn Abi Hamzah al-Nusaibi and ‘Ammaar ibn ‘Ata’ al-Khurasaani and al-Rabee’ ibn Badr; Ishaaq ibn Bahlool al-Tanookhi narrated from him, he informed us, ‘Ali ibn Abi ‘Ali told us, Abu Ghaanim Muhammad ibn Yoosuf al-Azraq told us, my father told us, he said, my grandfather told us, Samurah ibn Hajar Abu Hajar al-Khurasaani told us from Hamzah al-Nusaibi from ibn Abi Maleekah from ‘Aa’ishah that the Prophet (peace and blessings of Allaah be upon him) said:

“A woman will be with the last of her husbands.”

(Taareekh Baghdaad, 9/228)

I said, this hadeeth is da’eef jiddan (very weak); it includes Hamzah al-Nusaibi, who is da’eef jiddan.

The views of the ‘ulamaa’:

Imaam al-Nasaa’i said:

The hadeeth (of Hamzah ibn al-Nusaibi) is to be rejected (matrook).

(al-Du’afaa’ wa’l-Matrookeen, p. 39)

Ibn al-Jawzi said:

Ahmad said: the hadeeth (of Hamzah ibn al-Nusaibi) is to be rejected (matrooh). Yahyaa said: he is nothing, he is not even worth a penny. Al-Bukhaari and al-Raazi said: his hadeeth is munkar. Al-Nasaa’i and al-Daaraqutni said: the hadeeth (of Hamzah ibn al-Nusaibi) is to be rejected (matrook). Ibn ‘Udayy said: he fabricates ahaadeeth. Ibn Hibbaan said: he is the only thiqah (trustworthy) narrator who transmitted fabricated ahaadeeth and it looks as if he is deliberately narrating them; it is not permissible to report from him.

(al-Du’afaa’ wa’l-Matrookeen by Ibn al-Jawzi, 1/237)

Al-Bayhaqi said:

Muhammad ibn ‘Abd-Allaah al-Haafiz informed us, Abu’l-‘Abbaas Muhammad ibn Ya’qoob told us, Yahyaa ibn Abi Taalib told us, Ishaaq ibn Abi Taalib told us, Ishaaq ibn Mansoor told us, ‘Eesaa ibn ‘Abd al-Rahmaan al-Sulami told us, from Abu Ishaaq from Silah from Hudhayfah (may Allaah be pleased with him), that he said to his wife, “If you want to be my wife in Paradise, do not marry anyone after I die, for in Paradise a woman will be with the last of her husbands in this world. This is why Allaah forbade the wives of the Prophet (peace and blessings of Allaah be upon him) to marry anyone after he died, because they will be his wives in Paradise.” (al-Sunan, 7/69)

I say: the isnaad includes Abu Ishaaq al-Subay’i, who is mudallis and may mix things up, so the report is da’eef.

The views of the ‘ulamaa’:

See: Man rumiya bi’l-Ikhtilaat by al-Taraabulsi (p. 64) and Tabaqaat al-Mudalliseen by Ibn Hajar (p. 42).

It was classed as da’eef by al-‘Allaamah al-Shaykh al-Albaani (may Allaah have mercy on him) in al-Silsilah al-Saheehah (1281).

A report narrated by Ibn ‘Asaakir (19/193/1) from ‘Ikrimah:

Asmaa’ bint Abi Bakr was married to al-Zubayr ibn al-‘Awwaam, who was strict with her. She came to her father and complained to him about that, and he said: O my daughter, have patience, for if a woman has a righteous husband, then he dies, and she does not marry anyone after him, they will be joined together in Paradise.

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

The men of this report are thiqaat (trustworthy), but there is Irsaal ( a break in the chain), because ‘Ikrimah never met Abu Bakr, but he may have heard this report from Asmaa’ bint Abi Bakr. And Allaah knows best.

Al-Silsilah al-Saheehah, 3/276.

Conclusion

The view that a woman will be with the husband who was best in character and conduct with her in this world has no saheeh evidence to support it.

The view that a woman will have the choice of whichever husband she wishes to be with has no evidence to support it at all.

The view that she will be with the last of her husbands is the view that is most likely to be correct, because the hadeeth of Umm al-Dardaa’ is likely to be hasan and marfoo’ (attributed to the Prophet (peace and blessings of Allaah be upon him)). It is supported by the reports of Hudhayfah and Asmaa’ which are mawqoof (their isnaads stop at the Sahaabi and are not directly attributed to the Prophet (peace and blessings of Allaah be upon him)). They are fit to be taken as a corroboration of the marfoo’ report and as proof that there is a reasonable basis for this view.

The hadeeth was classed as saheeh by al-‘Allaamah Shaykh al-Albaani in al-Silsilah al-Saheehah (1281).

In any case, we prefer it to mere opinion.

And Allaah knows best.

“The Fire of Hell has many names, which reflect its characteristics. It is called Jaheem, Jahannam, Lazaa, al-Sa’eer, Saqar, al-Hatamah and al-Haawiyah, according to its various characteristics. That which is named is one and the same. The believer is obliged to believe in and affirm all the names that have been proven in the Book of Allaah or the Sunnah of His Messenger (peace and blessings of Allaah be upon him).” 

Majmoo’ Fataawa wa Rasaa’il al-‘Uthaymeen by al-Salmaan, 2/58. 

It is called al-Jaheem (fire) because of its blazing fire. 

It is called Jahannam (Hell) because of the depth of its pit – according to al-Qaamoos. 

It is called Lazaa (blazing fire) because of its flames. 

It is called al-Sa’eer (blazing flame) because it is kindled and ignited (this word is derived from the root sa’ara meaning to kindle).  

It is called Saqar (Hell) because of the intensity of its heat. 

It is called al-Hatamah (broken pieces, debris) because it breaks and crushes everything that is thrown into it. 

It is called al-Haawiyah (chasm, abyss) because the one who is thrown into it is thrown from top to bottom… and so on. 

Some of the scholars, mufassireen (Qur’aan commentators) and others mentioned other names besides these. 

Some of them said that these names are the names for the various levels and degrees of Hell, and some of them divided people into various categories on the basis of these levels. But it is not correct to divide people in Hell into categories on this basis, even though the division of people into categories on the basis of their actions is something that is proven from the texts – just as it is not correct to name the various levels of Hell in the manner in which they mentioned. The correct view is that each of these names which they mentioned is a name for the whole of Hell, not for a part of it in exclusion of another part. 

Al-Yawm al-Aakhir (the Last Day) – al-Jannah wa’l-Naar (Paradise and Hell) by Dr. ‘Umar al-Ashqar, 26. 

The animals that will be in Paradise according to the reports are of three types: 

1 – Specific animals which it is said will themselves be in Paradise, such as the dog of the people of the Cave and the she-camel of Saalih (peace be upon him). There are no saheeh reports concerning them. 

2 – Those which are mentioned in the Qur’aan and Sunnah, which Allaah has prepared for the believers in Paradise, whether they are mentioned in specific terms,  such as the birds of which Allaah says (interpretation of the meaning): 

“And with the flesh of fowls that they desire”

[al-Waaqi’ah 56:21]  

or mentioned in general terms, as He says (interpretation of the meaning): 

“And We shall provide them with fruit and meat such as they desire”

[al-Toor 52:22] 

Another example is the bull which Allaah has prepared as food for the people of Paradise, as was narrated from Thawbaan the freed slave of the Messenger of Allaah (peace and blessings of Allaah be upon him), who said: “I was standing by the Messenger of Allaah (peace and blessings of Allaah be upon him) when one of the Jewish rabbis came and said, ‘Peace be upon you, O Muhammad,’ and I pushed him back so hard that he nearly fell over… He (the Jew) said: ‘What would be their food after this?’ He (the Prophet (peace and blessings of Allaah be upon him)) said: ‘A bull which was fed in the different quarters of Paradise would be

slaughtered for them’…” Narrated by Muslim, 315. 

3 – Those animals which have been specifically mentioned in the saheeh Sunnah, which will be in Paradise. These include: 

(a)       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: “Pray in the sheep pens and wipe their dust (raghaam), for they are among the animals of Paradise.”

Narrated by al-Bayhaqi, 2/449; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 3789.

Raghaam means dust (as translated here). The word has also been narrated as ra’aam, which refers to the mucus that comes from the sheep’s nose. What is meant is to wipe the dust from it, or wipe away what comes from its nose, so as to look after it and take care of it. This was the view of al-Manaawi in Fayd al-Qadeer. 

(b)      It was narrated that Abu Mas’ood al-Ansaari said: A man brought a bridled she-camel and said, “This is for the sake of Allaah.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “You will have seven hundred she-camels in return on the Day of Resurrection, each of them bridled.” Narrated by Muslim, 1892.

Al-Nawawi said: What is meant by makhtoomah (bridled) is that it has a khitaam (bridle) on it, which is like a halter. And it was said that that it may be understood as meaning that he will have the reward of giving seven hundred she-camels, or it may be understood as it appears to be, and that he will have seven hundred she-camels in Paradise, each of them bridled, and he will be able to ride them wherever he wants, for pleasure, as was narrated concerning the horses and camels (nujab) of Paradise. This interpretation is more clear. And Allaah knows best.

Sharh al-Nawawi, 13/38. 

The ahaadeeth about the camels and horses to which al-Nawawi referred are as follows 

(a)    It was narrated from Abu Ayyoob that the Prophet (peace and blessings of Allaah be upon him) said: “The people of Paradise will visit one another on white camels as if they are rubies, and there are no animals in Paradise apart from camels and birds.”

Narrated by al-Tabaraani in al-Kabeer, 4/179.

Al-Haythami said: This was narrated by al-Tabaraani. Its isnaad includes Jaabir ibn Nooh who is da’eef (weak). Majma’ al-Zawaa’id, 10/413. It was also classed as da’eef by al-Albaani in Da’eef al-Jaami’, 1833. 

(b)   It was narrated from Sulaymaan ibn Buraydah from his father that a man asked the Prophet (peace and blessings of Allaah be upon him), “O Messenger of Allaah, will there be horses in Paradise?” He said, “If Allaah admits you to Paradise, you will not wish that you could be carried on a horse of red rubies which will fly wherever you want in Paradise, but that will happen.” And another man asked him, “O Messenger of Allaah, will there be camels in Paradise?” but he did not say something like he had said to his companion. He said, “If Allaah admits you to Paradise, you will have therein whatever your heart desires and will delight your eyes.”

Narrated by al-Tirmidhi, 2543. Classd as hasan by al-Albaani in Saheeh al-Targheeb, 3/522.

A similar report was also narrated by Abu Ayyoob from al-Tirmidhi, 2544; and also classed as saheeh by al-Albaani, 3/423. 

And it was narrated in saheeh ahaadeeth that the souls of the martyrs are in the crops of birds in Paradise which fly wherever they want. 

It should be noted that the birds, horses and camels in Paradise are not the same as those in this world; they resemble them in name only. What they are really like is known only to Allaah. But we know that they are extremely beautiful, because they are one of the delights that Allaah has prepared for His close friends in Paradise. This was indicated by the Prophet (peace and blessings of Allaah be upon him) in the hadeeth quoted above, in which it says that the horses of Paradise are of red rubies, and will fly with their rider wherever he wants. 

The scholars of Ahl al-Sunnah wa’l-Jamaa’ah are agreed that Paradise and Hell are two created things that exist at present. None of them doubt that because of the volume of evidence from the Qur’aan and Sunnah which indicates that. 

From the Qur’aan: 

Allaah says (interpretation of the meanings): 

“[Paradise] prepared for Al-Muttaqoon (the pious)”

[Aal ‘Imraan 3:133] 

“Race with one another in hastening towards forgiveness from your Lord (Allaah), and Paradise the width whereof is as the width of the heaven and the earth, prepared for those who believe in Allaah and His Messengers”[al-Hadeed 57:21] 

“And indeed he (Muhammad) saw him [Jibreel (Gabriel)] at a second descent (i.e. another time).

Near Sidrat-ul-Muntaha (a lote tree of the utmost boundary over the seventh heaven beyond which none can pass).

Near it is the Paradise of Abode”[al-Najm 53:13-15] 

Allaah says concerning Hell (interpretation of the meaning): 

“prepared for the disbelievers”[al-Baqarah 2:24] 

The word prepared indicates that they exist at present. 

From the Sunnah: 

The Prophet (peace and blessings of Allaah be upon him) saw Sidrat al-Muntaha (a lote tree of the utmost boundary over the seventh heaven beyond which none can pass), by which he saw the Paradise of Abode, as it says in Saheeh al-Bukhaari (336) and Saheeh Muslim (237) who narrated the hadeeth of Anas (may Allaah be pleased with him) which tells the story of the Isra’ (Prophet’s Night Journey). At the end of this hadeeth it says: “Jibraa’eel took me until we reached Sidrat al-Muntaha, which was covered with colours, I do not know what they are. Then I entered Paradise and saw that its domes were pearls and its soil was musk.” 

In al-Bukhaari (1290) and Muslim (5111) it is narrated from the hadeeth of ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with them both) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When any one of you dies, he is shown his place morning and evening. If he is one of the people of Paradise, then he is one of the people of Paradise, and if he is one of the people of Hell, then he is one of the people of Hell, and he is told, ‘This is your abode until Allaah raises you on the Day of Resurrection.” 

According to the lengthy hadeeth of al-Baraa’ ibn ‘Aazib, “A voice will call out from heaven, ‘My slave spoke the truth, so provide him with furnishings from Paradise and open for him a door to Paradise so that its fragrant breeze may reach him.’” This is a saheeh hadeeth which was classed as such by Ibn al-Qayyim in Tahdheeb al-Sunan (4/337) and by al-Albaani in Ahkaam al-Janaa’iz (59). 

In Saheeh al-Bukhaari (993) and Saheeh Muslim (1512), it is narrated that ‘Abd-Allaah ibn ‘Abbaas (may Allaah be pleased with him) said: “The sun was eclipsed at the time of the Messenger of Allaah (peace and blessings of Allaah be upon him)… and he said: ‘I saw Paradise and I reached out for a bunch of its fruits. If I had managed to take it you would have eaten from it for as long as the earth remains. And I saw Hell, and I have never seen anything more terrifying than it…” 

In Saheeh Muslim (646) it is narrated from the hadeeth of Anas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “By the One is Whose hand is my soul, if you had seen what I have seen, you would laugh little and weep much.” They said,  “What have you seen, O Messenger of Allaah?” He said, “I have seen Paradise and Hell.” 

In Sunan al-Tirmidhi (2483) and elsewhere it is narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:  “When Allaah created Paradise and Hell, he sent Jibreel to Paradise and said, ‘Look at it and at what I have prepared for its people therein.’ So he went and looked at it and at what Allaah had prepared for its people therein. Then he went back to Him and said, ‘By Your Glory, no one will hear of it but he will enter it.’ Then He commanded that it should be surrounded with difficult things. Then He said, ‘Go back and look at what I have prepared for its people therein.’ He went back and saw that it was surrounded with difficult things. He came back and said, ‘By Your Glory, I am afraid that no one will enter it.’ Allaah said, ‘Go and look at Hell and see what I have prepared for its people therein.’  [He saw it] with parts of it consuming other parts. He came back and said, ‘By Your Glory, no one who hears of it will enter it.’ So Allaah commanded that it should be surrounded with desires. Then he said, ‘Go back to it.’ So he went back, then he said, ‘By Your Glory, I am afraid that no one will be saved from it and that all will enter it.’” Al-Tirmidhi said: this is a saheeh hasan hadeeth. Al-Haafiz said in al-Fath (6/320): its isnaad is qawiy (strong). 

And there are very many ahaadeeth on this topic. In his Saheeh, al-Bukhaari wrote a chapter entitled Baab ma jaa’a fi Sifat al-Jannah wa annaha makhlooqah (Chapter on what was narrated concerning the description of Paradise and the fact that it has already been created), in which he listed ahaadeeth, such as the one quoted above, which say that Allaah shows the dead person his place in Paradise or Hell after he has been placed in his grave. 

All that remains for a person to do is to strive his utmost in worshipping his Lord and refraining from disobeying Him, in the hope that He may attain the victory of being admitted to Paradise and being saved from the painful torment. And Allaah knows best. 

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]

It was narrated from the Prophet (peace and blessings of Allaah be upon him) that women will form the majority of the people of Hell. It was narrated from ‘Imraan ibn Husayn that the Prophet (peace and blessings of Allaah be upon him) said: “I looked into Paradise and I saw that the majority of its people were the poor. And I looked into Hell and I saw that the majority of its people are women.”

(Narrated by al-Bukhaari, 3241; Muslim, 2737) 

With regard to the reason for that, the Prophet (peace and blessings of Allaah be upon him) was asked about it and he explained the reason. 

It was narrated that ‘Abd-Allaah ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I was shown Hell and I have never seen anything more terrifying than it. And I saw that the majority of its people are women.” They said, “Why, O Messenger of Allaah?” He said, “Because of their ingratitude (kufr).” It was said, “Are they ungrateful to Allaah?” He said, “They are ungrateful to their companions (husbands) and ungrateful for good treatment. If you are kind to one of them for a lifetime then she sees one (undesirable) thing in you, she will say, ‘I have never had anything good from you.’” (Narrated by al-Bukhaari, 1052) 

It was narrated that Abu Sa’eed al-Khudri said:  

“The Messenger of Allaah (peace and blessings of Allaah be upon him) went out to the Musalla on the day of Eid al-Adha or Eid al-Fitr. He passed by the women and said, ‘O women! Give charity, for I have seen that you form the majority of the people of Hell.’ They asked, ‘Why is that, O Messenger of Allaah?’  He replied, ‘You curse frequently and are ungrateful to your husbands. I have not seen anyone more deficient in intelligence and religious commitment than you. A cautious sensible man could be led astray by some of you.’ The women asked, ‘O Messenger of Allaah, what is deficient in our intelligence and religious commitment?’ He said, ‘Is not the testimony of two women equal to the testimony of one man?’ They said, ‘Yes.’ He said, ‘This is the deficiency in her intelligence. Is it not true that a woman can neither pray nor fast during her menses?’ The women said, ‘Yes.’ He said, ‘This is the deficiency in her religious commitment.’” 

(Narrated by al-Bukhaari, 304) 

It was narrated that Jaabir ibn ‘Abd-Allaah said: “I attended Eid prayers with the Messenger of Allaah (peace and blessings of Allaah be upon him). He started with the prayer before the khutbah, with no adhaan or iqaamah. Then he stood up, leaning on Bilaal, speaking of fear of Allaah (taqwa) and urging us to obey Him. He preached to the people and reminded them. Then he went over to the women and preached to them and reminded them. Then he said, ‘Give in charity, for you are the majority of the fuel of Hell. A woman with dark cheeks stood up in the midst of the women and said, ‘Why is that, O Messenger of Allaah?’ He said, ‘Because you complain too much and are ungrateful to your husbands.’ Then they started to give their jewellery in charity, throwing their earrings and rings into Bilaal’s cloak.”

(Narrated by Muslim, 885) 

Our believing sisters who learn of this hadeeth should behave like those Sahaabiyaat who, when they learned of this, did good deeds which would be the means, by Allaah’s leave, of keeping them far away from being included in that majority of the inhabitants of Hell. 

So our advice to the sisters is to strive to adhere to the rituals and obligatory duties of Islam, especially prayer, and to keep away from that which Allaah has forbidden, especially shirk in its many forms which are widespread among women, such as seeking one's needs from someone other than Allaah, going to practitioners of witchcraft and fortune-tellers, etc.

That is not permissible, and it is not possible, because the Prophet (peace and blessings of Allaah be upon him) told us that his Lord said, describing Paradise: “I have prepared for My righteous servants that which no eye has seen, no ear has heard, and it has not crossed the mind of man. Recite, if you wish:

‘No person knows what is kept hidden for them of joy’

[al-Sajdah 32:17 – interpretation of the meaning].”

 (Narrated by al-Bukhaari, 3244; Muslim, 3824).

Allaah has prepared Paradise as a reward for His close friends who obey Him in this world and who are patient in following His commands and heeding His prohibitions. He has placed therein everything that is dear to them, as He says (interpretation of the meaning):

 “(there will be) therein all that inner‑selves could desire, and all that eyes could delight in and you will abide therein forever”

[al-Zukhruf 43:71] 

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 (that Allaah said): ‘I have prepared for My righteous slaves that which no eye has seen, no ear has heard, and it has never entered the mind of man.’ Recite if you wish:

“No person knows what is kept hidden for them of joy as a reward for what they used to do”

[al-Sajdah 32:17]

(al-Bukhaari, 3244; Muslim 2824). 

Therefore we believe that the condition of those who enter Paradise will be the best and most perfect condition in all senses, whether we know the details of that or not. Knowing some of these details is something that makes the Muslim more interested and more motivated to do good deeds. 

One of the aspects of this perfect condition has to do with the ages of the people of Paradise. There is a hadeeth which states that they will enter Paradise “aged thirty-three years” (narrated by al-Tirmidhi, 2545; classed as hasan by al-Albaani in Takhreej al-Mishkaat, 5634). Ibn al-Qayyim (may Allaah have mercy on him) said concerning this age: “There is obvious wisdom behind this, for it is the most perfect age at which one is most able to enjoy physical pleasures, and the age at which one's health and strength are most perfect.” (Haadi al-Arwaah, p. 111). 

With regard to whether they will grow older, there are some ahaadeeth which do not confirm that they will not age. What has been proven from the Prophet (peace and blessings of Allaah be upon him) is that they “will never lose their youth.” (Narrated by al-Tirmidhi, 2539; classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 2062). Whatever the case, it is certain from the principle established above that they will be in the most perfect condition, so they will remain young for ever and ever, and their delight will increase and never decrease, and they will live a good life and nothing will ever spoil their joy.

Firstly: 

The believer must submit to the rulings and decrees of Allaah. Allaah says (interpretation of the meaning): 

“The only saying of the faithful believers, when they are called to Allaah (His Words, the Qur’aan) and His Messenger, to judge between them, is that they say: ‘We hear and we obey.’ And such are the successful (who will live forever in Paradise)”

[al-Noor 24:51] 

If the believer is confused about anything in the rulings of Allaah, and he does not know what it means or what the reason behind it is, then he must say as those who are firmly grounded in knowledge say: 

“We believe in it; the whole of it (clear and unclear Verses) are from our Lord”

[Aal ‘Imraan 3:7 – interpretation of the meaning] 

It is not permissible for the believer to say that one of the rulings of Allaah is not fair; exalted be Allaah far above that. Allaah says (interpretation of the meaning): 

“And your Lord is not at all unjust to (His) slaves”

[Fussilat 41:46] 

There is no rule that is better than the rule of Allaah. Allaah says (interpretation of the meaning): 

“Is not Allaah the Best of judges?”

[al-Teen 95:8] 

“Do they then seek the judgement of (the days of) Ignorance? And who is better in judgement than Allaah for a people who have firm Faith?”

[al-Maa’idah 5:50] 

Secondly: 

In this question there are two mistakes and a misunderstanding. The first mistake is where the questioner says that in Paradise a man will have seventy hoor ‘iyn. What is proven in the saheeh Sunnah is that the martyr (shaheed) will have seventy-two hoor ‘iyn. The least of the people of Paradise will have two wives, and some will have more than that. 

It was narrated that al-Miqdaam ibn Ma’di Yakrib said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The martyr has six blessings with Allaah: he will be forgiven from the first drop of blood shed; he will be shown his place in Paradise; he will be protected from the torment of the grave; he will be safe from the greater terror; a crown of dignity will be placed on his head, one ruby of which is better than this world and everything in it; he will be married to seventy-two wives from al-hoor al-‘iyn; and he will intercede for seventy of his relatives.” 

Narrated by al-Tirmidhi, 1663; Ibn Maajah, 2799; classed as saheeh by al-Albaani in Saheeh al-Tirmidhi. 

And more than that has been narrated. Abu Na’eem narrated in Sifat al-Jannah from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “A man will go to one hundred virgins in one day – i.e., in Paradise.” Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 367. 

It was narrated from Abu Sa’eed al-Khudri that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The lowest of the people of Paradise in status will be a man whose face Allaah will turn away from the Fire towards Paradise, and make a shady tree appear before him. …  Then he will enter his house and his two wives from among al-hoor al-‘iyn will enter after him. They will say: ‘Praise be to Allah Who has created you for us and us for you.’ And he will say: ‘No one has been given the like of that which I have been given.’” Narrated by Muslim, 188. 

Al-Haafiz said:  

The apparent meaning is that the least that will be given to each of them will be two wives. 

Thirdly: 

The second mistake is the questioner’s saying that al-hoor al-‘iyn will serve the man. This is not correct, rather the ones who will serve the people of Paradise will be boys of everlasting youth. Allaah says (interpretation of the meaning): 

“And round about them will (serve) boys of everlasting youth. If you see them, you would think them scattered pearls”

[al-Insaan 76:19] 

Al-hoor al-‘iyn will be wives of the men in Paradise, in addition to their wives from among the people of this world. Allaah says (interpretation of the meaning): 

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

[al-Dukhaan 44:54] 

“They will recline (with ease) on thrones arranged in ranks. And We shall marry them to Hoor (fair females) with wide lovely eyes”

[al-Toor 52:20] 

Fourthly: 

The misunderstanding is when the questioner says: “This to me does not seem like a fair concept for the women, to share their husbands in this way.” 

Fairness or justice is to be found in the rulings of sharee’ah, not in what a person thinks who does not know sharee’ah and its rulings, let alone the reasons behind them. 

The sister who is asking this question thinks that the jealousy in her heart, and what it leads to of depression and sorrow will remain with her in Paradise, but this is not correct, and this is why there is this misunderstanding in her question.  

Allaah says (interpretation of the meaning): 

“And We shall remove from their breasts any (mutual) hatred or sense of injury (which they had, if at all, in the life of this world); rivers flowing under them, and they will say: ‘All the praises and thanks be to Allaah, Who has guided us to this, and never could we have found guidance, were it not that Allaah had guided us! Indeed, the Messengers of our Lord did come with the truth.’ And it will be cried out to them: ‘This is the Paradise which you have inherited for what you used to do’”

[al-A’raaf 7:43] 

There is nothing but joy and happiness in Paradise; there is no room for hatred and rancour in the hearts of the people of Paradise. Al-hoor al-‘iyn are something which Allaah has created to honour the people of Paradise and to increase their delight. Moreover a man will be given the strength of one hundred men for intercourse, so the large number will not have any effect on a woman, and her feelings towards her co-wives and her husband’s concubines will not be like her feelings in this world. 

It was narrated that Zayd ibn Arqam said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to me: “A man in Paradise will be given the strength of one hundred men in eating, drinking, desire and intercourse.” A Jewish man said: “The one who eats and drinks will need to relieve himself.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him, “The way in which one of them will relieve himself will be by means of sweat which will come out through his pores, and thus the food in his stomach will be digested.” 

“Do they then seek the judgement of (the days of) Ignorance? And who is better in judgement than Allaah for a people who have firm Faith?”

[al-Maa’idah 5:50 – interpretation of the meaning] 

Narrated by Ahmad, 18827; classed as saheeh by Ibn Hibbaan, 16/443; and by Shaykh al-Albaani in Saheeh al-Jaami’, 1627. 

It was narrated from Anas that the Prophet (peace and blessings of Allaah be upon him) said: “The believer in Paradise will be given such-and-such strength for intercourse.” It was said, “O Messenger of Allaah, will he really be able to do that?” He said, “He will be given the strength of a hundred (men).” 

Narrated by al-Tirmidhi, 2536; classed as saheeh by Ibn Hibbaan, 16/413; and by Shaykh al-Albaani in Saheeh al-Jaami’, 8106. 

What Ahl al-Sunnah wa’l-Jamaa’ah believe is that Hell will never cease to exist or be extinguished, and no one will be brought forth from it except the sinners among the people of Tawheed. As for the kuffaar and atheists, they will abide therein forever. 

Imaam Ibn Hazm said in his book Maraatib al-Ijmaa’: “Hell is real; it is an abode of torment that will never cease to exist, and its people will never cease to exist, they will remain there without end.” 

And he said in his book al-Fasl fi’l-Milal wa’l-Ahwa’ wa’l-Nihal: “All the sects of the ummah are agreed that Paradise and its delights will never cease to exist, and that Hell and its torments will never cease to exist, except for al-Jahm ibn Safwaan, Abu’l-Hudhayl al-‘Allaaf and some of the Raafidis. As for Jahm, he said that Paradise and Hell will cease to exist, as will their people. Abu’l-Hudhayl said that Paradise and Hell will not cease to exist, and neither will their people, but their movements will cease and they will remain immobile, never moving, and their people will be alive, being blessed or tormented. And that group of Raafidis said that the people of Paradise will come out of Paradise, and the people of Hell will come out of Hell, to wherever Allaah wants to take them.” 

(al-Fasl 4/154, Dar al-Jeel edition) 

Al-Tahhaawi said in his ‘Aqeedah: “Paradise and Hell are two created entities that will never cease to exist or come to an end.” 

There is a great deal of evidence in the Qur’aan and Sunnah to confirm this belief. For example, Allaah says (interpretation of the meanings): 

“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] 

“(The torment) will not be lightened for them, and they will be plunged into destruction with deep regrets, sorrows and in despair therein”

[al-Zukhruf 43:75] 

“Their reward with their Lord is ‘Adn (Eden) Paradise (Gardens of Eternity), underneath which rivers flow. They will abide therein forever”

[al-Bayyinah 98:8] 

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

[al-Hijr 15:48] 

“And they will never get out of the Fire”

[al-Baqarah 2:167] 

“and they will not enter Paradise until the camel goes through the eye of the needle”

[al-A’raaf 7:40] 

“Neither will it have a complete killing effect on them so that they die nor shall its torment be lightened for them. Thus do We requite every disbeliever!”

[Faatir 35:36] 

In the Sunnah, the Prophet (peace and blessings of Allaah be upon him) said: “Death will come on the Day of Resurrection like a black and white ram, and it will stand between Paradise and Hell. It will be said, ‘O people of Paradise, do you recognize this?’ They will crane their necks and look, and will say, ‘Yes, it is death.’ 

It will be said, ‘O people of Hell, do you recognize this?’ They will crane their necks and look, and will say, ‘Yes, it is death.’ Then the command will be issued and it will be slaughtered. Then it will be said, ‘O People of Paradise, it is eternal and there is no death. O people of Hell, it is eternal and there is no death.’” Then the Messenger of Allaah (peace and blessings of Allaah be upon him) recited the verse (interpretation of the meaning): 

“And warn them (O Muhammad) of the Day of grief and regrets, when the case has been decided, while (now) they are in a state of carelessness, and they believe not”

[Maryam 19:39] 

(Narrated by Muslim, 5087, from the hadeeth of Abu Sa’eed al-Khudri) 

This clear saheeh text leaves no room for doubt concerning this matter, which is that the people of Hell will abide therein forever, and will not die or come out, just as the people of Paradise will abide therein forever. 

The commentator of al-Tahhaawiyyah said: “Many reports of the Sunnah indicate that those who said Laa ilaaha ill-Allaah will be brought forth from Hell. The ahaadeeth about intercession clearly indicate that the sinners among the people of Tawheed will be brought forth from Hell and that this applies only to them; if the kuffaar were to be brought forth from it, they would be like the believers, and that contradicts the exclusiveness indicated in the hadeeth.”

(Sharh al-Tahhaawiyyah, p. 430, al-Maktab al-Islami edition). 

With regard to the aayah (interpretation of the meaning): 

“They will abide therein for ages [ahqaab].

Nothing cool shall they taste therein, nor any drink.

Except boiling water, and dirty wound discharges”

[al-Naba’ 78:23-25] 

what is meant, as al-Qurtubi (may Allaah have mercy on him) said, is “They will stay in the Fire for as long as those ages last, and these ages will never cease. Every time one age ceases, another will come. Huqub means a lifetime or an age, and (the plural) ahqaab means ages. Hiqbah means a year, the plural of which is hiqab. Huqb means eighty years, or it was said that it means more than that, as we shall see, and the plural is ahqaab. The meaning in this verse is that they will abide therein for the ages of the Hereafter, to which there is no end. The verse does not specifically mention the Hereafter (by saying “the ages of the Hereafter”) because it is clear that the context here is speaking of the Hereafter. It is like saying the days of the Hereafter, days after days, without end. If it was referring to time it would have mentioned a specific length of time, such as five ages or ten ages, etc. The word ahqaab/huqub is used because that was the longest period of time according to the Arabs, so they would understand that. It is a metaphor for eternity, i.e., that they would abide therein forever. And it was said that ages (ahqaab) were mentioned rather than days because ahqaab is more indicative of eternity. These meaning are very similar. 

This eternal abiding is for the mushrikeen. The verse may also be interpreted as referring to the sinners who will be brought forth from Hell after these ages have passed. 

And it was said th