We should know that as mentioned in the verses of Qur’an and in widely related traditions, it is a necessary part of Islamic faith to believe in Paradise and Hell. Those that deny Paradise and Hell right away like the apostates and heretics, or others that explain these away like the philosophers is without any doubt an unbeliever.

In this regard the philosophers are divided into two groups: the first group is that of the illuminists, who believe in the world of similes: They apparently believe in Paradise and Hell and those details, which are mentioned in Shari’ah, but neither do they believe in physical resurrection, nor agree that Paradise and Hell are material like this material world.

On the contrary, in their view, it is a middle world between the world of physicality and abstract world; like the condition in dreams or like the images seen in the water and mirror. Thus, reward and punishment will be like good or bad dreams.

Now, this matter is clearly opposed to the stand of Qur’anic verses and traditions. On the contrary, it mocks of the manifest religion. If they say that many Muslims have believed in simile in the world of Barzakh, we will reply that there are two differences: the first is that the matter they have believed in, for that denial of the return of the bodies to it in Mahshar is not necessary; and it does not necessitate the rejection of verses and clear traditions regarding physical resurrection.

Secondly, the facsimile world they have believe in, is other than those similes and they say that the facsimile body is a subtle body like the bodies of the angels and jinns. In the world of Barzakh, the soul becomes attached to it. And they do not interpret it to be a world of dream and imagination.

Another group is of the Peripatetics and most philosophers belong to this group. They interpret all those things mentioned in Shari’ah, like the bounties of Paradise, Hoories and palaces, with the pleasure obtained by the soul after it is separated from the body. As a result of their perfection and awareness they have obtained in the world, and this is its success and its reward and Paradise. Those, who are ignorant and have not achieved that awareness and those perfections, as result of this, they are in pain and regret, and this is their misfortune and the chastisement of Hell.

Since the soul in this world, was always under the control of the body and immersed in the dirt of the world of nature, it was not able to perceive that pleasure and pain, like it should have done, but after being separated from the body all these issues become clear to it. Since most people of all nations were ordinary people, unaware of the pleasure of the spiritual world, that is why those physical pleasures are mentioned in divine scriptures, sayings of prophets and traditions in order to encourage them to good deeds and to warn them of sins and mischief and only by way of metaphor, the interpretation of those spiritual pleasures is in form of palaces, streams and fruits.

The interpretation of the spiritual world is applied to Zaqqum, Zarie, Hameem, Fire and their likes, as Shaykh Abu ‘Ali has mentioned in Risala Madda wa Ma’ad.

In Shifa, due to the fear of Muslim scholars, physical resurrection is attributed to the Holy Prophet (S). One, who has even the least awareness and fairness, when he refers to the invalid beliefs and absurd statements of this group, he will know that most of those issues cannot be compatible to belief in the laws of the prophets. Those who follow the beliefs of this group and are compelled to live among Muslims due to fear of execution and excommunication; so, they mentioned a few words of the fundamental of religion, but in the heart, they are opposed to it.

يَقُولُونَ بِأَلْسِنَتِهِمْ مَا لَيْسَ فِي قُلُوبِهِمْ

“They say with their tongues what is not in their hearts” (48:11).

Sometimes, they express some principles of religion by way of ridicule, but, when they mingle with their disciples and confidants, they say:

قَالُوا إِنَّا مَعَكُمْ إِنَّمَا نَحْنُ مُسْتَهْزِئُونَ

“They say: Surely we are with you, we were only mocking” (2:14).

People, who have started believing in those false principles - as a result of emulating the philosophers or by deviation of the Satan - are excused in this regard; because one, who believes in all these, it is not possible from a single individual; but a single person regards each habit to be in material form; and also says what is proved, thus its absence is impossible.

Intellects, heavens, deception, and elements are considered eternal, and also the different kinds of created things; and they regard the return of the non-existent thing to be impossible. Intellects, heavens, and amorphous substances should be regarded as eternal and the created things are also believed to be eternal. He also regards the ordinary things impossible; that the skies should join each other. One should not believe in distance between them.

In astrology, he should consider supernatural phenomena as impossible and believe in these invalid beliefs and their like. How can he accept that the Almighty Allah is the doer with absolute power, and He can do whatever He likes? The world and human beings are created things. Resurrection will be physical, Paradise is above the heavens, and it consists of Hoories and palaces, houses and abodes, trees, and streams. The heavens will split and intermingle. Stars will lose their shine and collapse; rather all of them will be annihilated. Angels are bodies, but they possess feathers.

All the seven heavens are full of them: they descend to the earth and ascend to the skies. The Messenger of Allah (S) ascended the heavens during Mi’raj (ascension). Prophet ‘Isa and Prophet Idris (‘a) have been raised up to the heavens. In this way, many miracles of prophets and successors, like splitting of the moon, reviving the dead, turning back of the sun and its rising from the west; eclipse of sun and moon at unlikely times; bursting forth of great streams from small stones; swallowing of heaps of sticks and ropes by a staff, and such other miracles.

Thus, it is evident that believing in the principles of philosophers is incompatible with most principles of religion. In that case, it becomes necessary that either they should be deniers of the prophethood of prophets or imagine these divine personalities to be (God forbid) deceivers; as all their life they kept people in misguidance and compound ignorance and in view of people, displayed falsehood in the garb of truth. That the Almighty Allah entrusted guidance to such a deviated sect.

Most astonishing is the fact that that people, who consider themselves to be followers of Shari’ah - and make elaborate arrangements in fulfilment of moral and legal commands - teach such a misleading book with complete faith and no one has heard that they refuted or denied them and removed those doubts. On the contrary, if someone refutes or denies those beliefs, they create other doubts that perhaps they might be able to popularize their false beliefs and they ridicule one, who criticizes those having such beliefs. The Fakhriyya say that we are not from the group of those who curse.

يُرِيدُونَ أَنْ يُطْفِئُوا نُورَ اللَّهِ بِأَفْوَاهِهِمْ وَيَأْبَى اللَّهُ إِلَّا أَنْ يُتِمَّ نُورَهُ وَلَوْ كَرِهَ الْكَافِرُونَ

“They desire to put out the light of Allah with their mouths, and Allah will not consent save to perfect His light, though the unbelievers are averse” (9:32).

Thus, there is no doubt in the physicality of Paradise and Hell and one that denies this is an unbeliever.

However, Ahl al-Sunnah theologians have differed in this matter. Are Paradise and Hell already created or they will be created on Judgment Day? Most theologians believe that they are already created, and they were created in the beginning of the creation.

Very few people from Mu’tazila believe that they will be created later in Qiyamah; and it is not proved and known that anyone from Imamiyyah has ever believed in this improper view. This view is attributed to Sayyid Razi, but it was very unlikely from that gentleman and many verses during the revelation of Qur’an proved their existence.

أُعِدَّتْ لِلْمُتَّقِينَ

“It is prepared for those who guard (against evil)” (3:133).

أُعِدَّتْ لِلَّذِينَ آمَنُوا

“It is prepared for those who believe” (57:21).

أُعِدَّتْ لِلْكَافِرِينَ

“It is prepared for the unbelievers” (2:24).

عِنْدَهَا جَنَّةُ الْمَأْوَىٰ

“Near which is the garden, the place to be resorted to” (53:15).

Most traditions on Ascension (Mi’raj) also prove that the Messenger of Allah (S) entered Paradise and His Eminence was shown the Hell as well. Most commentators and theologians consider the Paradise of His Eminence, Adam, to be the Paradise of perpetuity.

Ibn Babawayh has narrated through authentic chains of narrators from Abu Sult Harawi that he said: I asked Imam ‘Ali ar-Ridha’ (‘a): O son of Allah’s Messenger (S), please tell me whether Paradise and Hellfire are already created and existent or not? He replied: Yes, and the Messenger of Allah (S) entered Paradise and saw Hell also on the night he was taken to the heavens.

I said: Some people say that they have been destined today, but not created as yet. Imam (‘a) said: Neither they are from us and nor we are from them. One, who denies the existence of Paradise and Hell has falsified the Holy Prophet (S) and us and has no share from our Wilayat and he will remain in Hell forever. The Almighty Allah says:

هَٰذِهِ جَهَنَّمُ الَّتِي يُكَذِّبُ بِهَا الْمُجْرِمُونَ

“This is the Hell, which the guilty called a lie” (55:43).

يَطُوفُونَ بَيْنَهَا وَبَيْنَ حَمِيمٍ آنٍ

“Round about shall they go between it and hot, boiling water” (55:44).

The Messenger of Allah (S) said: When I was taken up to the heavens, Jibra’il held my hand and entered me into Paradise and gave me a fresh date from Paradise. I ate it and it transformed into a seed in my loins. When I came back to the earth and established relations with Lady Khadija (‘a), she became pregnant with Fatima; thus, Fatimah is a Hoorie (Houriya) in goodness and morals and apparently, she is human (Insiya). When I desire to smell the fragrance of Paradise, I smell my daughter Fatima.

Ali Ibn Ibrahim has narrated that the proof that Paradise and Hell have been created is that the Almighty Allah says:

عِنْدَهَا جَنَّةُ الْمَأْوَىٰ

“Near which is the garden, the place to be resorted to” (53:15).

The Farthest Lote Tree (Sidratul Muntaha) is located on the seventh heaven; thus, the Paradise is also situated there. The proof that Paradises are above the heavens is that the Almighty Allah has said regarding the infidels:

لَا تُفَتَّحُ لَهُمْ أَبْوَابُ السَّمَاءِ وَلَا يَدْخُلُونَ الْجَنَّةَ

“The doors of heaven shall not be opened for them, nor shall they enter the garden.” (7:40).

The proof that Hellfire is located on the earth is that He says:

فَوَرَبِّكَ لَنَحْشُرَنَّهُمْ وَالشَّيَاطِينَ ثُمَّ لَنُحْضِرَنَّهُمْ حَوْلَ جَهَنَّمَ جِثِيًّا

“So by your Lord! We will most certainly gather them together and the Shaitans, then shall We certainly cause them to be present round hell on their knees.” (19:68).

And the terror of Hell is that sea encompassing the whole world and it will become fire as He says:

وَإِذَا الْبِحَارُ سُجِّرَتْ

“And when the seas are set on fire” (81:6).

After that He says:

وَنَذَرُ الظَّالِمِينَ فِيهَا جِثِيًّا

“And We will leave the unjust therein (earth) on their knees.” (19:72).

It is narrated from Ibn Abbas in al-Khisal that two Jews came to Amir al-Mu’minin (‘a) and posed some questions; including; Where is Paradise and Hell located? He replied: Paradise is on the sky and Hell is on the earth. They asked: What is the meaning of seven? He replied: There are seven gates of Hell compatible to each other? He asked: What is eight? Imam (‘a) replied: Paradise has eight gates.

It is narrated through authentic chains of narrators from Muhammad Ibn ‘Isa Qummi in Rijal Kishi that he said: I asked Imam ‘Ali ar-Ridha’ (‘a) that Yunus is of the view that Paradise and Hell are not created yet. Imam (‘a) declared: He is wrong, where was the Paradise of Adam?

It is narrated through another channel from the Imam that he said similarly.

Ibn Babawayh has narrated in Sifat ash-Shi’a from Imam Ja’far as-Sadiq (‘a) that: He is not our Shi’a, who denies four things: Mi’raj of the Prophet, questioning of the grave, existence of Paradise and Hell, and intercession.

It is narrated from Imam ‘Ali ar-Ridha’ (‘a) that one who believes in Raj’ah, Mut’ah and Hajj at-Tamattu, and Mi’raj, questioning of the grave, Hauz and intercession and existence of Paradise and Hell and Sirat and Balance (Mizan); raising of the dead and gathering on Judgment Day, and reward and punishment, is rightfully a believer and from among the Shi’a of us, Ahl al-Bayt (‘a).

Ibn Babawayh has said: And our belief concerning Heaven and Hell is that they are both created things. Verily the Prophet entered Paradise, and saw the Fire, at the time of his ascension. We believe that no one goes forth from this world, until he sees his own place, either in Heaven or in Hell. And verily no true believer (mu’min) goes forth from this world, without being shown the best place that he has seen in this world, and he sees also his place in the next world. Then he is asked to choose between the two, and he chooses the next world (al-akhira), and at this moment, he dies.

In common parlance (when someone dies) people say: So and so has made a gift of his spirit. Now, no one gives away anything, save by his own free will, unless he is compelled or constrained.

As regards the Garden (jannah) of Adam, it was one of the gardens of this world, in which the sun rose and set; it was by no means the Garden of Eternity (Jannat al-Khuld). If it were the Eternal Paradise, he would never have gone forth from it. We believe that the people of Paradise reside therein eternally as a reward (for their good actions); and the inhabitants of Hell remain there forever as a punishment (for their sins).

Not a single person enters Paradise, except that he is shown his place in Hell and told: This was your place. Had you disobeyed Allah, you would surely have been in it. And no one enters Hell-fire but is prior to that shown his place in Paradise and told: This was your place, if only you had obeyed Allah, you would surely have been in it. And these (the righteous ones) inherit (the houses in Paradise) the place of those (i.e. the unrighteous ones and the unbelievers). And this is in accordance with the saying of Allah:

أُولَٰئِكَ هُمُ الْوَارِثُونَ

“These are they who are the heirs” (23:10).

الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ

“Who shall inherit the Paradise; they shall abide therein” (23:11).

The believers of the lowest rank in Paradise shall have ten times of what he had in this world. However, we should know that the location of the Paradise is above the heavens. And it is popularly believed that it is on the seventh heaven. It has come in verses of Qur’an that the breadth of Paradise is equal to the heavens and the earth.

There is dispute regarding its meaning. Some have said that if the heavens and the earth are placed side by side, the width of Paradise is equal to all of them. Some are of the opinion that it means that if the heavens and earth are divided into layers and each of those layers is composed of continuous surfaces; then if some are connected to others, it will definitely equal the breadth of Paradise. Some others think that it will be for each person as much as this.

In any way, they object that when its breadth is equal to the breadth of the heavens and the earth, how is it possible for it to be accommodated in the heavens? Its reply is that it is above all the seven heavens and that is how it is possible that it might be bigger than all the heavens. As is mentioned in the description of Paradise that its roof is the throne (‘Arsh) of the Beneficent.

It is also narrated that the envoy of Heraclius, the ruler of Rome, asked the Messenger of Allah (S): You are inviting and guiding people to such a Paradise, whose breadth is equal to the seven heavens and the earth, then where is Hell located? The Prophet replied: Glory be to Allah, when the day rises where does night remain? The tradition means that like days and nights are opposites of each other and when the day is on the rise the night remains below; in the same way, Paradise is above the heavens and the Hell is below the earths.

Ahl al-Sunnah have narrated that people asked Anas Ibn Malik: Is Paradise located on the earth or above the heavens? He replied: Which heaven and which earth has the capacity to accommodate Paradise? They asked: Then where is it located? He replied: It is above the seventh heaven and below the ‘Arsh. And if it is said that in case, Paradise is above the heavens and Hell is below the seventh layer of the earth, then how is Sirat placed over the Hell and how do they cross it? We will reply that it is not necessary to contemplate on these matters, rather it is not lawful.

It is necessary to believe in general what the prophets have informed and we must not go into the details of those things, as it may cause Satan to create doubt in our minds. One, who eschews the false beliefs of philosophers and accepts the verses and traditions, for him all these can be compatible with each other, because when the stars crash, the skies are rolled up and the ‘Arsh comes down, at that time, the Paradise will also come down and its roof will also be ‘Arsh. It is possible that the verse:

وَأُزْلِفَتِ الْجَنَّةُ لِلْمُتَّقِينَ

“And the garden shall be brought near for those who guard (against evil)” (26:90).

May be a hint to this only. And the Hell is raised up and made apparent as He says:

وَبُرِّزَتِ الْجَحِيمُ لِلْغَاوِينَ

“And the hell shall be made manifest to the erring ones” (26:91).

Ali Ibn Ibrahim has narrated that all earth and all seas turn into fire and supplement Hell; and after that the Sirat is laid over it; and there is a straight path to Paradise; when they pass through all this, they reach Paradise and the ‘Arsh of God, which is its roof. One edge of the ‘Arsh is joined to Mahshar, which will be the venue of prophets, successors, and believers.

The pulpits of the prophets and successors will be placed there, but as philosophers have said; we must not regard the ‘Arsh to be heavenly; on the contrary, it is a huge body, which is a square having a number of legs. The length of Sirat, which is a journey of many thousands of years is compatible with these issues.

Space is a conceptual matter and is subject to the dweller; and like before the creation of the universe, there was no space; it became specified only after the creation of the universe; in the same way, after the movement of Paradise and Hell, their location will be specified, and the previous locations will go into oblivion. At that time, the command of ‘above the bodies’ (Fauq Ajsam) will be actualized.

In the same way, impossibility of this type by reason of space is not proved and known; and if we suppose that it is impossible that the Almighty Allah will create another body at that place.

Thus, one, who shuns false principles of philosophers, whose base is on baseless testimony for him all these issues become reconciled to each other. Despite this, to contemplate on them, as we have mentioned before, is not necessary and only a summarized belief is sufficient.

Allah gives Tawfiq for every good act and He is the refuge of all.