Please Translate If Possible..

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Sorry Sorry Sorry :-[ I will try to be consistent with it from now on since my work at the office has lessened somewhat. Just a little bit for now since I have to rush home Insha'allah.


So this is a summary of all that they act upon and command with, and for everything that we have mentioned is proof. Towards this we turn and act upon and our success is only with Allah, He is sufficient for us, and the best of those to be entrusted, from Him we seek help and into Him we put our trust and by Him is our maseer (path).

The reason for mentioning this, is to relate from all of Ahl as-Sunnah and Hadeeth that Paradise and Hell fire are now in existence and These words are listed here so that this book may be founded upon the knowledge of those whom are deserving of the glad tidings which we have been mentioned, and the owner of these sayings are truly from amongst them, and In Allah is our Success.

From that which testifies (to the existence of paradise and hellfire) from the Qur’an is the statement of Allah :
“Indeed He (Muhammad) did see from the greatest signs of his Lord” (An-Najm verse 18)​

The Prophet had seen the Sidrat ul Muntaha (The Lote Tree of the utmost boundary over the seventh heaven beyond which none can pass) and he had seen along with it the Eternal Gardens, as how it has been reported in the Saheehayn from the hadeeth of Anas, and at the end of the hadeeth it is mentioned :

“And Jibreel went with me until we came upon the Sidratul Muntaha, and it was enveloped in different colors, I do not know how to describe them” He said “ Then I entered Jannah and Lo! Within it were Pillarsof pearls, and it’s Dirt was of Misk”​

And in the saheehayn from the hadeeth of Abdullah bin Umar that Rasulullah said:
“Verily when one of you dies His (future) dwelling will be displayed before him morning and night. If he is from the inhabitants of Jannah then he will inhabit it and if he is from the inhabitants of the Hellfire then he will inhabit it, and it will be said to him ‘This is your dwelling until Allah brings you forth on the Day of Judgment’”​

And in Al-Musnad and Saheeh al-Haakim and Ibn Hibban and others there is the hadeeth of Al-Baraa’ bin Aazib, he said :
“ We went out with Rasulullah to the funeral of a man from the Ansar” and the full hadeeth was mentioned, and in this hadeeth He (Rasulullah) said “ So then a caller will call from the sky ‘ If my slave was true (to me) then spread before him from the delights of Jannah and Clothe him with the clothes of Jannah and open for him the doors to Jannah and there will reach him it’s smells and aromas….’”​

And in the Saheehayn from the hadeeth of Anas bin Maalik, He said Rasulullah said:

“Verily when the servant is placed in his grave, and his companions have left him, he will hear their footsteps.” He said “Then two angels will approach him and sit him up and say to him ‘What did you used to say concerning this man?’” He said “As for the believer then he will say, ‘I bear witness that he is the slave of Allah and his messenger.’ Then the angels wills say to him ‘Look at your place in the fire, Allah has replaced it with a dwelling for you in Jannah’” The Prophet then said “Then they will show him both dwellings”​

And in Saheeh Abi Uwaanah al-Isfiraayinee and Sunan Abi Dawud from the Long Hadeeth of Al-Baraa’ bin Aazib where it is mentioned the taking of the soul:

[INDENT]“Then there will open for him a door to Paradise and a door to Hell and it will be said to him (about the fire) ‘This would have been your dwelling if you had disobeyed Allah, but Allah has replaced it with this.’ Then when he sees all that which is in Jannah he will say ‘O my Lord! Hasten the coming of the Hour so that I may return to my wealth and family!’and it will be said to him ‘Calm down’”.[/INDENT]

And in Musnad al-Bazzaar and others from the hadeeth of Abu Sa’eed, He said:
“ We attended a funeral with Rasulullah and so Rasulullah said ‘O people, verily this nation will be put to trial in their graves , for when a person has been buried and his companions have dispersed an angel approaches him and in his hand is a rod. He will seat him up and ask him “what do you say about this man?’ (meaning Muhammad) so if this person was a believer then he will say ‘I bear witness that there is no god worthy of worship but Allah and that Muhammad is his slave and messenger.’ So they will say to him ‘You have spoken the truth’. Then there will be opened before him a door to Jannah and he will wish to enter it then they will say to him ‘calm yourself’”​
He then mentioned the rest of the hadeeth.

And in Saheeh Muslim from Aisha, she said :
“The sun eclipsed in the time of Rasulullah” And she mentioned the hadeeth until she then said “Then he stood up and addressed the people and so he praised Allah with those things which are befitting unto Him then said ‘Verily the sun and the moon are two signs from the signs of Allah, they do not eclipse for the death of a person nor for the birth of a person, so if you see it (the eclipse) then hasten towards Salaat.” And the Prophet said “I have seen whilst standing here all of that which you have been promised (so clearly) until I envisioned myself picking a branch from Jannah whilst you were watching me step forward. And I saw the Hell fire, parts of it devouring each other when you saw me step backwards.’”​

And in the Saheehayn, and the wording is from Al-Bukhaari, from Abdullah bin Abbas, He said :
“ The sun eclipsed during the time of Rasulullah” And he mentioned the hadeeth, and in it he said “ ‘Verily the sun and the moon are two signs from the many signs of Allah, they do not eclipse for the death of anyone nor for his birth, so if you see that then keep in remembrance of Allah’. So they (the companions) said ‘O Rasulullah we saw you reach out towards something whilst you were addressing us, then we saw you stumble backwards’ So he said ‘ Verily I saw paradise and I reached out to grasp its branches and if I had grasped it you would have eaten from it for as long as this world exists, and I saw the fire and I have never seen a sight more hideous than what I have seen today, and I saw that most of its inhabitants were women.’ They said ‘and why is this O Messenger of Allah?’ He said “It is because of their ungratefulness,” so it was asked, “Are they ungrateful towards Allah?” He said, “They are ungrateful towards their husbands and they deny what good is done towards them until if you were to do good by one of them for a whole year, then she was to see something from you (which she dislikes) she would say “ I have never seen any good from you’”​

And in Saheeh Al-Bukhari from Asma bint Abi Bakr from Rasululah concerning Salatul Kusoof, He said:
“ Jannah was brought close to me, so close that if I was courageous enough I would have brought to you a cluster of it’s fruits. And the fire was brought near to me until I said “O my Lord! And am I from amongst them? Then I was beholding a woman (Asma said, I think that he said that she was being clawed by a cat) and I said “what is the affair of this one? They answered me, ‘she imprisoned it until it died from hunger, she did not feed it nor did she release it to find food.’”​
 And He (Rasulullah) mentioned the rest of the hadeeth.

And in Saheeh Muslim Rasulullah said in a hadeeth :
[INDENT]“There is not a thing which has been promised unto you except that I have seen it in this prayer of mine. The fire was brought forth to me and that was when you saw me step backward for fear that I would be afflicted by its flames, and I saw within it a man with a cane who was dragging his intestines behind him in the fire. This man used to steal things from the Pilgrims with his cane and if he used to be found out he would say ‘It had gotten hooked onto my cane’ and if no one noticed him he would leave with the thing which he had stolen. And I saw within it a Lady who owned a cat and tied it down and did not feed it, nor did she allow it to eat from the litter of the earth, until it died of hunger. Then Jannah was brought forth and that was when you saw me stepping forward, and I had stretched forward my hand wanting to pick of its fruits so that you may see it, then it occurred to me not to do so. So verily there is not a thing which you have been promised except that I have already seen it in this prayer of mine.”[/INDENT]

And in Musnad al-Imaam Ahmad and Sunan Abi Dawud and An-Nasaa’i from the Hadeeth of Abdullah bin Amr there is mentioned the story:
“By he whose hands the Soul of Muhammad is, Jannah had been lowered until if I had stretched out my hand I would have plucked from it’s branches, and Hell Fire had been lowered in front of me until I sought protection from it for fear that it would consume you”​
And he mentioned the hadeeth.

And in Saheeh Muslim from the Hadeeth of Anas bin Maalik he said:
“ On that day after the prayer had been established Rasulllah said ‘ O people, verily I am your Imaam so do not precede me with Rukoo’ or Sujood and do not raise your heads (before me) for verily I am able to see you from in front of me and from behind me, and By He whose hands my soul is, if you were to see that which I see you would laugh a little and you would weep a great deal. They said “And what did you see O Rasulullah? He said, I saw Paradise and Hell fire”​

And in Al-Muwatta’ and As-Sunan from Hadeeth Ka’b bin Maalik, He said, Rasulullah said:
“ Verily the soul of a believer is in a bird perched on a tree in Jannah until Allah returns it once more to his body on the Day of resurrection”​
In this hadeeth it is clear that the Soul enters Jannah before the Day of Judgement.

Similar to it is the hadeeth of Ka’b bin Maalik also, from the Prophet, that the souls of the martyrs are in the bellies of green birds perched on the fruits of Jannah or on the trees of Jannah. This hadeeth has been narrated by Ahlus-Sunan and At-Tirmidhi declared it to be authentic.

There shall come towards the end of this book in the chapter which mentions the entrance of the souls of the believers into Jannah before the day of Resurrection, the complete versions of these Ahaadeeth insha’allah along with mention of those verses which bear witness to that which have been mentioned in the hadeeth.

And in Saheeh Muslim and As-Sunan and Al-Musnad from the hadeeth of Abi Hurairah that Rasulullah said:
“ When Allah subhanah wa ta’ala created paradise and Hell fire he sent Jibreel to Jannah and said to him ‘Go and look at it and at what I have prepared within it for it’s inhabitants’, so Jibreel went and looked at that which Allah had prepared for it’s inhabitants and then he returned and said ‘By your ‘Izzah (Might), there will not be anyone who hears of it except that he will enter it.’ So then Allah ordered that Jannah be surrounded with difficulties. Then He said, “Return and look at it and at what I have prepared within it for it’s inhabitants.’ So he (Jibreel) went and looked and then returned and said “By your ‘Izzah, I fear that there will be none who will enter it’”. He said “Then Allah sent him to the Fire and said ‘Go and look at it and at what I have prepared within it for its inhabitants.’” He said “ So he looked at it and Lo! It’s parts were devouring each other, then he returned and said ‘By your Izzah and Jalaal No one who hears of it will enter it.’ So Allah then ordered for it to be surrounded with desires, then said ‘Go and look at that which I have prepared within it for it’s inhabitants,’ so he went and looked at it and returned and said ‘By your Izzah, I fear that none will be saved from it, and all will enter it’”​
At-Tirmidhi said (concerning this hadeeth) This is a Hasan Saheeh Hadeeth.

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To be continued Insha'allah.
Note: The above hadeeth were translated from me and were not copied from any of the hadeeth books, so if anyone familiar with the ahadeeth find mistakes in the translations please please inform me.

Wassalam.
 
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Jazak AllahKhair sis

Awsome. When you finish. I gather I wil compile it, and if their is mistake in the translation, I will attribute it to you.

Keep up the Good work.
 
:sl:


And in the Saheehayn from the hadeeth of Ibn Umar, (who narrated) from the Prophet peace be upon him that he said :

“Hell fire complained to her lord saying ‘O My lord, parts of me have devoured each other’ and so (Allah) allowed for her two breaths; A breath in winter and a breath in summer.”​

And it was reported from Al-layth ibn Sa’eed, from Mu’aawiyah bin Saalih from Abdul Malik bin Basheer who reports in a Marfuu’ form that the Prophet said:

“ There passes not a day except that Jannah and Hell Fire are questioning. Paradise says ‘O my lord, my fruits have become ripe, and my rivers are flowing uninterruptedly and the Pious are yearning for me, so hasten towards me my inhabitants.’ And Hell Fire says ‘My heat has become more intense, and the depth of my pits have increased and my coals have become magnified, so hasten towards me my inhabitants”​

And in Saheeh al-Bukhari from the Hadeeth of Anas, from the Prophet that He (peace be upon him ) said:
“ Whilst traveling thru Jannah, I came upon a river whose banks were lined with domes of hollowed pearl” He said, “I then said ‘What are these Ya Jibreel? So he said ‘This is al-Kawthar which was given to you by your Lord’ then the Angel (Jibreel) struck the ground with his hand and Lo! The dirt was of sweet smelling musk.”​

And in Saheeh Muslim from the hadeeth of Jaabir bin Abdillah, he said, :
“I heard Rasulullah (peace be upon him) saying ‘I entered Jannah and saw within it a palace, and so I said ‘For whom is this?’ So it was said to me ‘For a man from Quraish’ And I hoped that I was he. Then it was said ‘It is for Umar ibn al-Khattab’. And if it was not for your Jealousy O Abu Hafs, I would have entered it” And so Umar wept and said “And should I be jealous because of you O messenger of Allah?”​

There will also come the hadeeth of Bilaal in which Rasulullah (peace be upon him) said :
"I entered Jannah and heard your footsteps ahead of me” And other similar hadeeth Insha’allah.

Abdullah bin Wahb said, Mu’aawiyah bin Saalih informed me, From Isa bin Aasim, from Zur bin Hubaysh, from Anas bin Maalik Who said :

“ Rasulullah performed prayers with us that day, and It was the Morning prayer, and (whilst praying) he stretched out his hand, then brought it in. So when he gave Tasleem it was said “O Rasulullah, verily you have done in your salaat something which you do not usually do” so he said “verily I saw Jannah, and I saw within it hanging branches weighed down with fruits which resembled pumpkins, so I wished to pluck from it, but it was revealed to it (the tree) to distance itself (from my grasp). And then I saw the Hell fire in between me and you, (it was so close) until I saw within it my shadow and yours, so I leaned towards you (to warn you) to distance yourselves, but then it was revealed to me that ‘ Reassure them for verily you have accepted Islam, and they have accepted Islam, and you performed Hijra and they performed Hijra and You performed Jihaad and they have performed Jihaad,’ and verily I see that I am not better than you in any way except that I have been given Prophethood”​


So if it is asked : What prevents you from using as Proof to Jannahs present existence the story of Aadam and his entrance into Jannah and his expulsion from it as result of his eating from the tree, seeing that this evidence is of utmost clarity (on the existence of Jannah).
We answer to them saying: To Use that story as evidence, even though it may seem of utmost clarity with the majority of people, it is also of utmost obscurity due to the differing of people in the matter of the Jannah (Garden) in which Adam dwelled; was it Jannatul Khuld (Eternal Garden) into which the Beleivers will enter on the day of Judgement, or was it a Garden on an elevated piece of land in this World?


We will Insha’allah mention those who are of this opinion and those who are of the other opinion and the arguments which are used by the holders of each different opinion as well as the refutations which are used by each group Bi Hawlillah wa Quwwatih.



Chapter Two

The Difference of People concerning the Garden which was inhabited by Adam ( Peace be upon him) and from which he was expelled , Is it the Eternal Garden or is it another Garden situated on an Elevated part of this World?​


Mundhir bin Sa’eed mentions in the Tafseer of the verse “O Adam! Dwell you and your wife in the Paradise” [2:35]:
“A group of people say that Allah entered Adam to dwell in the Garden which will be entered by the Beleivers on the Day of Judgement, And another group says that It is a different Garden which was created by Allah for him and (which Allah) allowed him to dwell within, not the Garden of Eternity”​

He said “And this is an opinion which has many supportive evidences”

It was also said by Abul Hasan al-Maawardi in his Tafseer:
“And people have differed concerning the Garden which was inhabited by Adam and are of two opinions. One of them being that it was the Eternal Garden, and the other being that it was a Garden which was prepared by Allah for them as a Test, and was not the Eternal Garden which has been created by Allah as a Reward.

And the holders of this opinion (that it is not the Eternal Garden) are of two sayings:

One of them being that this Garden was created in the sky, because they were ordered to descend from it and this is the opinion of Al-hasan.

The other opinion is that it is on this earth, because He (Allah) tested them within it by forbidding them from eating from the Forbidden Tree without forbidding them from Other fruits, and this is the opinion of Ibn Bahr. And this is after Allah ordered Iblees to prostrate to Adam Alaihissalam, and Allah is most knowledgeable of the accuracy of that (opinion).”​

Those were his words, and Ibn Al-Khateeb also mentioned in his popular Tafseer :

“And they have differed concerning the Garden which is mentioned in this verse,
Was it on earth, or was it in the heavens? And if we say that it was in the heavens, then was it the Garden which is the Dwelling of Rewards (Daar al-Jazaa’), the Garden of Eternity, or was it a garden other than that?

It is said by Abul Qaasim Al-Balkhi and Abu Muslim Al-Asbahaani that this Garden was on this earth, and they explained the meaning of ‘Descending’ as ‘Transferring’ from one part (of land) to another as how Allah says “Go you down from Egypt!”[1:61] and they used this verse as evidence that it is existent now.

The second opinion and it is the opinion of Al-Jabaa’i is that that Garden was in the Seventh heaven.

The Third opinion and it is the opinion of the Majority of our Companions is that this Jannah is the Dwelling of Rewards."​

It was also mentioned by Abul Qaasim Ar-Raaghib in his Tafseer :
“And the people have differed concerning the Garden which was inhabited by Aadam. Some of the Mutakallimeen say that it was a Garden created by Allah as a test for him, and it was not the Eternal Garden.” ​

He then went on to mention some of the evidences used by each holder of the two opinions.

From those who also mentioned this difference of opinions was Abu Isa Ar-Rummaani in his Tafseer, and he preferred the opinion that it was the Eternal Garden and said:
“and the Madhab which we have chosen is the opinion of Al-Hasan and ‘Amr and Waasil and the Majority of our Companions and this is the opinion of Abi Ali and our Sheikh Abi Bakr, and the Ahl At-Tafseer are upon this also.”​

Ibn al-Khateeb chose At-Tawaqquf (to come to a stop) when it came to this matter, and he made (this choice of his) as a fourth opinion and so said:
“And the fourth opinion is that there is a possibility for each claim, as the evidences provided are contradicting, so to come to a stop in the matter and leaving off a preference (of one opinion) is required.”​


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Please, if there are any mistakes particularly in the hadeeth then inform me about it :)
 
Okay, the reason why there are some phrases in Arabic here is because I've really run into a wall as to how to translate them correctly :-\ so I decided to just post it up and go back and edit it when I can translate it correctly Insha'allah.

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Mundhir ibn Sa’eed said “And the opinion that it is the Garden of Eternity is held by Abu Hanifa and his Companions”

He further said :
“And I have seen some people who attacked our opinion concerning the Garden (inhabited by) Adam Peace be upon him whilst rectifying their Madhabs without any evidence besides allegations and whimsical sayings. They did not bring forth any proof from the Qur’an nor from the Sunnah nor from an Athar of a Sahaabi or Taabi’ee or Taabi’ at-Taabi’ee, nor a Mawsool report nor a Shaadh report, nor a Mashhuur report and we have informed them that the Faqih of Iraaq and those who are of his opinion have said that the Garden (inhabited) by Aadam is not the Garden of Eternity وهذه الدواوين مشحونة من علومهم ليسوا عند أحد من الشاذين بل بين رؤساء And I say this merely so that it may be known that I am not a supporter of the Madhab of Abi Haneefah, Rather I only support that which has been presented before me from the evidences of the Qur’aan and Sunnah.”

And Ibn Zaid Al-Maaliki says in his Tafseer:

“I asked Ibn Naafi’ concerning Paradise; is it created? So he replied to me saying ‘ To keep ones silence concerning this is better’”


And Ibn ‘Uyaynah says concerning the Statement of Allah most High “Verily you have (a promise from us) that you will not be hungry within nor naked “ [20:118] : “It means on this Earth.”


These are the sayings by these two,
وابن نافع امام وأبن عيينة امام وهو لا يأتوننا بمثلهما ولا من يضاد قوله لهما ………………………………….

And Ibn Qutaybah said in Kitaab al-Ma’aarif after mentioning Allahs creation of Adam and his Spouse, He said “ Then He (Allah) Left them and said to them ‘Be fruitful and multiply and fill the earth and rule over the fishes of the sea and the birds of the air and the beasts (of the land) and the vegetation of the Earth, it’s trees and it’s fruits’ So He (Allah) mentions here that His (Aadams) creation was on the Earth, and his Rule would be (on the Earth)”

Then He (Ibn Qutaybah ) said : “Then (the river of) Firdaws was made to flow and from it sprung four rivers : Sayhoon and Jayhoon and Dujlah and al-Furaat”


Then He (Ibn Qutaybah) goes on to mention the Snake and so said “And it was from the Greatest Of the land creatures, and so it said to the Woman (Hawa) “Death will be forever unable to touch you to if you eat from this tree” Then after mentioning some talk he (Ibn Qutaybah) said again “And he (Adam) was expelled from the eastern side of the Garden, into the Earth, from which he was taken” He then said “And Wahb said ‘The place unto which he (Adam) fell when he was expelled from Jannah was in the East of India.’ He (Wahb) said ‘And Qaabil carried his brother until he came with him to a valley from the valleys of Yemen towards the east of Aden and so he was buried there’”

And others have said concerning that narration which was transmitted by Abu Saalih from Ibn Abbas concerning Allahs saying “Go Down” : “It is like how it is said by people ‘So and So and has gone down from Such and Such a land’”

Mundhir bin Sa’eed said “So this is Wahb bin Munabbah saying that Aadam alaihissalam was created on this Earth, and inhabited this earth, and had (the river of) Firdaws displayed before him whilst on this Earth, and that it was in Aden and that four rivers branched off from that river which was called Firdaws Aadam, and those Rivers have remained on the Earth -amidst some difference from the Muslims concerning that- so take heeding from this O People of Knowledge”

And He (Wahb bin Munabbah) informed that the Snake which spoke to Aadam was from the greatest creatures on Earth, and he did not say that it was from the greatest creatures in the Sky, and they (those who oppose the view of the Garden having been on Earth) are saying that the Garden was not on the Earth, but rather it was above the Seventh heaven?,”

Then he said “And He (Allah) expelled Adam from the eastern side of the Garden of Aden, and in the Garden of Eternity there is no East nor West because there is no Sun within it “

Then he said “And He (Allah) expelled him into the earth from which he was taken, meaning that he expelled him from the Firdaws which was laid down for him in Aden which is in the East of India “

And this information from Ibn Qutaybah is merely information on the Land of Yemen, and on Aden which is (actually) in the Land of Yemen. And he also informed that Allah spread out the Firdaws for Aadam in Aden, and then He further confirmed it when he said “The four rivers which we have mentioned are rivers which sprung from that River which was called Firdaws Aadam”

Mundhir said “And Ibn Qutaybah has reported from Ibn Munabbah who narrates from Abi Hurairah who said: “And when Adam drew near death he desired a cluster of fruit from the Garden which he used to inhabit” -And there are those who claim that it is in the seventh sky, when in truth it is on Earth- “So his sons went out in quest of it, (and whilst they were on their quest) the Angel of death informed them of the death of their father Aadam.

So to you (O holders of the opinion that the Garden was Above the Sky) the sons of Adam will be considered as crazy if what has been reported from Ibn Qutaybah is correct. No! Rather they were seeking for their father the fruit of the Garden which was on this Earth.” He said “And we have not said anything different from what these people say, even if the Garden of Eternity may be in it (the earth)* and we have come forth with evidence from the Qur’an, whilst others have made undue claims which are not founded upon sound evidence”

So these are from some of the sayings of those who have differed in this matter, and we will put forth the arguments of both parties By the Will of Allah whilst making clear what is in their favor and what is against them



Chapter Three​
The Evidences of those who chose the Opinion that it is the Garden of Eternity into which People will enter on the Day of Resurrection.​


They said:

“This opinion of ours is what has been made by Allah to be mankind’s natural instinct and disposition, the young from them and the old, and there has never occurred to them to think otherwise, and most of them do not know of any dispute concerning this matter.”


They said:

Muslim has reported in his Saheeh from the Hadeeth of Abi Maalik, reporting from Abi Haazim, reporting from Abi Hurairah, (and also from the path of) Abi Maalik, reporting from Rib’I reporting from Hudhaifah. They (Abi Hurairah and Hudhaifah) said that Rasulullah (peace be upon him) said:
“Allah will gather mankind, and the Believers will advance forward until they approach Jannah. Then they will approach Aadam Alaihissalam and say to him “ O our father, intercede for the Doors of Jannah to be opened for us” so then he will say “ And what ousted you from Jannah but the sins of your Father?” ….then the rest of the hadeeth was mentioned.

They said
“And this is clear proof that the Garden, from which Adam was expelled, is the exact same garden which he will be requested to open.”


And In the Saheehayn, in the hadeeth of the argument between Musa and Adam, Musa said to Adam “You ousted us and yourself from Jannah”.

If it was on this Earth, then they (Adam) have stepped out of many gardens (on this Earth), but (in doing so) it did not cause them (Adam) to exit Jannah.

And likewise the saying of Adam to the Believers on the Day of Judgment “And what ousted you from Jannah but the sins of your Father?” But his sins did not oust him from the Gardens of this world.

They further say:

“And Allah has said in Surah al-Baqarah ‘And we said: “O Adam! Dwell you and your wife in the Paradise and eat both of you freely with pleasure and delight, of things therein as wherever you will, but come not near this tree or you both will be of the Wrongdoers.

Then the Shaytaan made them slip there from (the paradise) and got them out from that in which they were. We said “Get you down, all, with enmity between yourselves. On earth will be a dwelling place for you and an enjoyment for a time.”

So that this verse gives evidence that their Descent was from Paradise unto this Earth, is from two angles:

The first is from the saying of Allah “Get Down” For verily this shows that Adams’ descent was from a place higher up to a place lower down.

And the second is His saying “On earth will be a dwelling place for you” After His saying of “Get down”, so this is evidence that they were not on the Earth prior to that. And Allah further confirms this with His saying in Surah al-A’raaf when He said:

“He said: therein you shall live, and therein you shall die and from it you shall be brought out”

So if this Garden was on this Earth, then they would have had to spend their lives on it even before they were sent out (of the Garden).

Then they further said:


“And Allah Subhanahu has described the Garden (inhabited) by Adam with Characteristics which cannot be found except in the Garden of Eternity, as He (Allah) said “Verily you have (a promise from Us) that you will never be hungry therein or naked, And you will suffer not from thirst therein nor from the Suns heat”

These things are not possible in the Dunya, for even if a man were living in the most comfortable and luxurious of homes, there will most definitely come upon him one of the above mentioned. And Allah has countered the words Hunger with Nakedness and Thirst with Heat*, because Hunger is the inner humiliation and Nakedness the outer humiliation, and thirst is the heat of ones inner body and the Hotness of the sun is the heat for the outerbody, So here Allah negated that there will befall these inhabitants inner and outer humiliation and inner and outer heat.
And this is a more perfect arrangement of words than to counter hunger with thirst, and nakedness with heat.

So this was the affairs of the inhabitants of the Eternal Garden.

They said:

And also, if that Garden was situated on this Earth, Adam would have been knowledgeable of the lie of Iblees when he said to him “Shall I lead you to the Tree of Eternity and a kingdom which will never waste away?” [20:120] Because then Adam would have been knowledgeable of the fact that this World is not everlasting and that it’s Kingdoms dwindle away.

They said:

And also, the story in Surah al-Baqarah is extremely clear in informing us that the Garden from which he (Adam) was sent out is situated above the skies, for verily the Most High tells us “And (remember) when We said to the angels: ‘Prostrate yourselves before Adam’ and they prostrated except Iblis, he refused and was proud and was one of the disbelievers. And We said “O Adam! Dwell you and your wife in the paradise and eat both of you freely with pleasure and delight of things therein as wherever you will, but come not near this tree or you both will be of the wrongdoers. Then the Shaytaan made them slip there from (the Paradise) and got them out from that in which they were. We said: ‘Get you down, all, with enmity between yourselves. On earth will be a dwelling place for you and an enjoyment for a time.


Then Adam received from his Lord Words, and his Lord pardoned him, Verily He is the One Who forgives, the Most Merciful”

So this (shows) the Descent of Adam and Hawwa and Iblees from the Garden, and it is for this reason that the Ayat comes in the plural form.

It has been said that (this ayat) was addressed to them (Adam and Hawa) and the snake, but this is a very weak saying, as there is no mention at all of a snake in the story of Adam.

And it was said that it was addressed to only Adam and Hawwa, but the wording is in the plural form, as like when Allah says “And We were witness to their Judgement”, ‘their’ in this verse referring to Dawud and Sulaimaan.

And it was said that the plural form of the verse is to address Adam and Hawwa and their offspring, but these opinions are all weak save the first one, because they are all sayings which are not based upon any proof, whilst the available proof points towards other than (what they say).

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* In the Arabic version it was writtin "Hunger with thirst and nakedness with heat" But as I read on I saw that it was supposed to be vice versa and so I changed it.



More being translated....Bear with me....Any corrections to be done please notify....Wassalam.
 
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Boy,....all those colors are making my eyes spin....maybe I should edit them out? :?
 
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this is a good thread mashaAllah, inshaAllah i will print it all afta u guys finish it.

jazakaAllah khayr sis

:w:
 
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:cry: Just....Beautiful MashaAllah. I Heart Ibnul Qayyim:statisfie
and i heart maw for taking the time to translate his book. May Allah bless you with the good of this life and the next Ameen.
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my version of edit. I cant edit my actually post and i spelt his name wrong, so i re-wrote it :-[
 
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Continuation...




So it is evident that Iblees was included in this address of speech and that he was amongst those commanded to Descend. So if this is confirmed then Allah Subhanahu has mentioned the Descent a second instance with His statement:
“ We said : Get down all of you from this place, then whenever there comes to you Guidance from Me, and whoever follows My Guidance, there shall be no fear on them, nor shall they grieve” [Al-Baqarah 38]​

And what is apparent (from this verse) is that this descent was a second one other than the first one, it was a descent from the sky to the earth, and the first one was a descent from the Garden, so this would mean that the Garden from which he was first expelled was in the sky; the Garden of Eternity.

And Az-Zamakhshari has understood that the statement of Allah “Get down all of you from this place” was in address to Adam and Hawa’ only, and that Allah uttered His words (to them) using the plural form (in indication to their coming offspring) as their offspring will succeed them.

He (Az-Zamakhshari) said:
“And the proof for this opinion is the statement of Allah “He (Allah) said: Get you down both of you together, one of you is an enemy to the other” [Surah Taha: 123]
​

He (Az-Zamakhshari) also said:
“And what supports this also is Allahs statement ‘...Then whoever follows My Guidance there shall be no fear on them, nor shall they grieve. But those who disbelieve and belie our Ayaat, such are the dwellers of the Fire. They shall abide therein forever” [Surah Al-Baqarah: 38-39]

And (this verse) is nothing but a verdict encompassing all mankind. And the meaning of Allahs statement “One of you is an enemy to the other” [Surah Taha: 123]” is referring to that which is practiced amongst the people from hostility and oppression and misguiding of one another.”
​
And this (opinion) which he (Az-Zamakhshari) chose is the weakest of all the opinions concerning the verse, for verily the enmity which was mentioned by Allah was (the enmity) between Adam and Iblees and their offspring, as how Allah says:
“Surely Shaytaan is an enemy to you, so take him as an enemy….” [Faatir: 6].​

And Allah Subhanahu has already confirmed the matter of enmity between Shaytaan and mankind and He has repeated and scattered its mention throughout the Qur’an due to the pressing need of cautioning from this enemy. As for Adam and his wife then verily He has only mentioned in His book that He created her so that he (Adam) may find comfort in her and Allah made between them love and mercy. So the love and mercy is between the man and his wife, and the Enmity is between Mankind and Shaytaan.

And Adam and his wife and Iblees have been fore mentioned and they are three, so why then should the pronoun (the plural pronoun) be directed to only some of those mentioned - along with the fact that this would be in disagreement to the (correct) method of speech- excluding others? Also the fact that the expression used and the meaning both imply it (to be plural). So, Az-Zamakhshari has not accomplished anything.

As for the Statement of Allah in Surah Taha:
“He (Allah) said: Get you down both of you together, one of you is an enemy to the other” [Surah Taha: 123]​

This was in address to Adam and Hawwa, and He (Allah) has made them both enemies to each other. So the pronoun in the statement “: Get you down both” Is either directed to Adam and His wife or to Adam and Iblees without mention of the wife because (it is understood that) she would follow him. And building upon this (conclusion) the enmity mentioned is intended for those two who are being commanded with Descent and they are Adam and Iblees…and so the matter is clear.

As for the first verse, then here the verse has encompassed two matters. The first of them being the Order of Allah to Adam and His wife to Descend, And the Second of them being His informing of the enmity between Adam and his wife, and Iblees. And it is for this reason that the pronoun was mentioned as plural form in the second verse and was not mentioned (as plural) in the first. And it is certain that Iblees was included in this verdict of enmity without doubt, as how Allah has said “Verily this is an enemy to you and to your wife” [Surah Taha: 117]
And He said addressing the offspring (of Adam) “Surely Shaytaan is an enemy to you so take him as an enemy” [Surah Faatir: 6]
So ponder the fact that the places (in the Qur’an) in which there was mentioned Enmity were all in the plural form, and not dual form, but as for the Descent, then at times Allah mentions it in the plural form and at times He mentions it in the dual form and at times in the singular form, for example His statement in Surah al-A’raaf “ He (Allah) said : Get down from here” [Al-A’raaf: 13] And likewise in Surah Saad and this (singular form) would be in address to Iblees alone, and wherever it is mentioned in the plural form, then it would be in address to Adam and His wife and Iblees as the Story revolves around them (three) and wherever it is mentioned in the dual form, then it is either in address to Adam and His wife, as they were the ones who hastened towards eating the from the tree, and they were the ones who preceded with Ma’siyah, or it is either in regards to Adam and Iblees as they are the fathers of the two races; Human and Jinn and the roots of the offspring.

So He (Allah) mentions their situations and the outcome of their actions so that it may be a warning and a lesson to their children, and I have already related the two opinions concerning that, and what becomes clear is that the pronoun in the saying of Allah “Get you down both of you together,” is address to Adam and Iblees.

Verily when Allah mentioned the Sin, He singled out Adam without mention of his wife, and so said:
“Thus did Adam disobey his Lord, so he went astray” [Surah Taha: 121]​
And this is evidence that the one being addressed with (commandment) of descent is Adam; the one to whom Ma’siyah appeared attractive, and (it is understood that) the wife will follow him (in Descent).

Verily the objective of this is that Allah informs both Human and Jinn about that which befell their Fathers from the calamity of Ma’siyah and disobedience of orders, For the mention of the fathers (of both Jinkind and Mankind) leaves a more lasting impression than the mention of the parents of Mankind only.

And He Subhanahu has informed (us) concerning the Wife, that she ate with Adam.
And (then) He informed (us) that he ordered him (Adam) to descend and expelled him from Jannah as the result of that action of eating, and so from this it is known that the verdict of the wife was likewise, and that her outcome was like the outcome of Adam. And the need of mentioning the condition of (both) the Fathers of the Human and Jinn was more imperative than the mention (only) the Father of the Human race and their Mother, so ponder upon this.

So overall, His (Allahs) statement “Get you down, all, with enmity between yourselves.” is evidently plural, so it cannot justified that it be assumed that it is dual as in His statement “Get down you both” without any reason.

They said:

And also, Jannah has been stated as Ma’rifah (Definite noun) adorned with Laam At-Ta’reef in all of the places (it has been mentioned), for example His statement “Dwell you and your wife in Al-Jannah (The Garden)” and it’s like. And there is no other garden which is better known by those addressed, nor is there any other (Garden) that is familiar to them other than the Garden of Eternity which has been promised by The Merciful for His servants. This noun (The Garden/Al Jannah) has become symbolic of (Paradise) as the words The Star and The House and The Book and their like (are symbolic of what is intended by them). So whenever this word comes in Ma’rifah (Definite Noun) form it is understood that it is in reference to the well known Garden, the Garden which is known to the hearts of the believers.

And if a garden other than it is intended, then verily (the word Al Jannah) will come in the form of a Nakirah (Indefinite Noun) or it will be restricted with Al-Idhaafah (genitive construction) or the context will contain something which indicates that it is a garden on this earth.

As for the first one (Indefinite Noun) that it is like Allahs statement “Two Gardens of Grapes” [Surah Al-Kahf: 32]

And as for the second one (Restricted by Genitive Construction) it is like Allahs statement “It was better for you, when you entered Your Garden” [Al-Kahf: 39]

And as for the third one (a Garden on this Earth) it is like Allahs statement “Verily we have tried them as we tried the people of the Garden” [Surah Nuun: 17]
​

And they say:

And from that which further proves that the Garden inhabited by Adam was the Garden of Eternity is what has been reported by Howdhah bin Khalifah, from ‘Awf, from Qasaamah bin Zuhair, from Abi Musa al-Ash’ari He said: “Verily when Allah Ta’aala expelled Adam from Jannah, He supplied for him as provisions some of the fruit of Jannah and He taught him the workmanship of everything,
So this fruit of yours is from the fruit of Jannah except that (these fruits) spoil and those ones do not spoil”​

They said:

And Allah Subhanahu wa ta’ala promised and guaranteed him (Adam) that if he makes Tawbah and turns unto him, He will return him to it (Paradise), as how it has been reported by Al-Minhaal from Sa’eed ibn Jubair, from Ibn Abbas concerning the statement of Allah “Then Adam received from his Lord words, and his Lord pardoned him” [Surah Al-Baqarah: 37] He (Adam) said: O My Lord! Did you not create me with your hands? He said “Indeed (I did)”
He said “O Lord! Did you not blow into me of your soul? He said “Indeed (I did)”
He said “O Lord! Did you not let me to live in your Garden? He said “Indeed (I did)” He said “O Lord! Does not your Mercy precede your Anger? He said Indeed (it does)”
He (Ibn Abbas) then said: so this is the (meaning of the) verse ““Then Adam received from his Lord words, and his Lord pardoned him”

And He (Al-Minhaal) has other narrations from Ibn Abbaas and in some of them: “Adam said to his Lord after he disobeyed Him ‘My Lord! And if I do Tawbah and better myself?” And so His Lord said to him “Verily (if you do that) I will return you to Jannah”​

So this is from some of which was used as evidence by the Holders of the Opinion that it was the Garden of Eternity, and we shall state the Evidences of the others (of the other opinion).


Chapter Four :​
Quoting of the Evidences of the Groups who says that it was not the Garden of Eternity, but was a Garden on the Earth
​

They said:

This is an opinion for which the Evidences are many that obligate us to hold such an opinion.

We shall mention some of those evidences.

They said:

Allah Subhanahu has mentioned upon the tongues of all of His messengers, that entrance into the Garden of Eternity shall only be on Yaum al-Qiyamah, and there will not be another time for its entry. And Allah subhanahu wa ta’ala has already described for us in His book it’s characteristics, and there is absolutely no way that Allah subhanahu will describe something with certain descriptions only for that thing to be other than what was described.
​

They said:

And we have found that Allah has described the Jannah which is promised unto the Muttaqeen (God-fearing) to be Daarul Muqaamah, (Dwelling of Forevermore) so whoever enters it will stay within it, but Adam did not remain in the Garden which he entered.

And He has described it as a Garden of Eternity, but Adam did not dwell in it for Eternity.
He described it as a Dwelling of Rewards and Compensation, not a Dwelling of Burden, and commands and Prohibitions.


He described it as a Dwelling of Complete Safety, not a Dwelling of Tests and Tribulations, and Adam was tested within it with the Greatest of Trials.
He described it as a Dwelling in which Allah is never disobeyed and Adam had Disobeyed His Lord in the Garden which he entered.
He described it as a Dwelling in which there is neither fear nor Sadness, and there befell the Parents within it from Fear and Sadness, that which has befallen them.
He named it Daar As-Salaam (Dwelling of Safety) but the Parents were not safe within it from Fitnah, and (he named it) Daar al-Qaraar, but they did not stay within it.
He said concerning those who enter it “Maa Hum minhaa bi mukhrijeen” “And from it They will not be made to leave”, but the Parents were expelled from it.​


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And He said “No hardship will come near them within it” but within it Adam fled and ran away and sought the leaves of the Garden as his covering, and this is Hardship itself! He informed that there will be neither foul talk within nor sinning, and within the Garden Adam heard the foul talk of Iblees and (he committed) his Sin.

He informed that there will not be heard within it any Lies, and within it Adam peace be upon him heard the Lie ofIblees.

Allah Subhanahu wa ta’ala has named it Maq’ada Sidq (Dwelling of Truthfulness) but Iblees lied within it and Swore upon his Lie.

And Allah Most High has said to the Angels, “I will create a Khaleefah (succession of people) on the earth” [Al-Baqarah: 30] And he did not say “ I will create a Ma’waa (Place of Abode) on the Earth” And so the Angels said “Will you place therein those who will make mischief therein and shed blood?” [Al-Baqarah: 30] And there is absolutely no way that this would happen in Jannatul Ma’waa.(Garden of Abode).

And Allah has informed concerning Iblees that he said to Adam “O Adam! Shall I lead you to a tree of Eternity and to a kingdom that shall never waste away?” [Surah Taha: 120] So how is it that He (Adam) did not reply back to him and say “How is it that you wish to inform me about a state which I am already in, that I have already been given?”

And Allah Subhanahu wa ta’aala did not inform Adam when He placed him in the Garden that he would be within it forevermore, and if he had known that it was the Garden of Eternity he would not have inclined towards the sayings of Iblees nor would he have taken his advice, However, being as he was in other than a Dwelling of Eternity, The promise of Eternity enticed and mislead him.

They said:

And if Adam had inhabited the Garden of Eternity and it is Daar Al-Quds (Sacred Dwelling) which is not inhabited except by The Pure and the Holy, so how is it that it was accessed by Iblees! The Filthy one, The Impure one, The Sinful One, The Shunned One, until he was able to pose Fitnah for Adam peace be upon him and was able to Whisper to him? And this whisper could have either been in Adams heart, or in his ears, but whichever the implication, how can it be that the Cursed One could have entered the Dwelling of the Believers?

And also, after it was said to him (Iblees) “Get down from It (Paradise), it is not for you to be arrogant here.Get out for you are of those humiliated and Disgraced” [Surah Al-A’raaf: 13] Would there be a way for him to ascend up to Jannatul Ma’waa (Dwelling of Abode) which is above the Seventh Sky after the wrath (of Allah) upon him and His distancing away from him, and His reprimanding and banishment of Him as a result of his haughtiness and impertinence! And does this not place as faulty the statement of Allah “It is not for you to be arrogant here” [Surah Al-A’raaf: 13] ?

For if His (Iblees’) speech to Adam and his promise which he made to Adam was not Haughtiness and Impertinence then what is? And if you say ‘but perhaps his whispers reached Adam and Hawwa’whilst he was on the earth, and they were above the heavens’ Then this is incomprehensible language wise nor is it perceptible and it contradicts common understanding.

And if you all claim that he (Iblees) entered into the belly of the snake until he was able to reach them both (Adam and Hawwa) and whisper to them thru it, then this is false, this is false! for how can he ascend again to Paradise after he was sent down from it, regardless whether it was in the belly of the snake?

And if you all say that he entered into their hearts and whispered to them in that way, then the impossibility of such a thing is obvious.

And also, Verily Allah Subhanahu wa Ta’ala spoke of His (Iblees’) speech in a way that indicates that Adam and Hawwa heard it from him Orally for He (Iblees) said “ Your Lord did not forbid you from this tree” [Surah Al-A’raaf: 20] and this is proof of his (Iblees’) viewing of them both and also the tree.
And as Adam was being expelled from Jannah and no longer inhabiting it Allah Most High said to Adam “Did I not forbid you that tree” [Surah Al-A’raaf: 22] and He did not say “Did I not forbid you this Tree”.

So when He (Iblees) said to them “Your Lord did not forbid you from this tree” [Surah Al-A’raaf: 20] when enticing them with the promise of wealth and eternal living he spoke using a demonstrative pronoun indicating his nearness to the tree and indicating the trees nearness to them both (Adam and Hawwa).

And Their Lord most High said to Adam and Hawwa “Did I not forbid you that tree” Whilst He was expelling them using the demonstrative pronoun in a form which indicates distance and concealment as if there no longer remained for them anything from Jannah, not even the view of the tree which they were forbidden.

And also, Verily He Most High said “To him ascend all the goodly words and the righteous deeds exalt it” [Surah Faatir: 10] and the whispers of The Accursed One is from the most filthy of speech so it would not ascend to a Sacred place.

Mundhir said, and he has reported from the Prophet (peace be upon him), That Adam peace be upon him slept in his Garden, And within the Garden of Eternity there will be no sleep in accordance to the Nass (Evidence) and the Consensus of the Muslims for Verily the Prophet was asked “Will the inhabitants of Jannah sleep in it?” and so He said “No, Sleep is the brother of Death”.

So sleep is death and the Qur’an has also addressed it in this manner, and Death also changes ones condition and Daar As-Salaam (Dwelling of Safety) is free from the changing of ones condition. And the One who is asleep is dead…or similar to the one dead.

I say (Ibn Qayyim) about the hadeeth which is being used here, what is known is that it is Mawqoof (not from the Prophet) from the narration of Ibn Abi Najeeh From Mujaahid, He said: “ Hawwa was created from Adams rib whilst he was asleep”

And Asbaat said from As-Saddi : (Allah) placed Adam peace be upon him in Paradise and he used to walk about it in solitude, no spouse had he to seek comfort from, So he slept for a time and then he awoke and Lo! Near his head was sitting a woman, Allah had created her from his rib. And so he asked her “What are you?” and she said “A woman” He said “And for what were you created?” She said “So that you may seek comfort from me”.

And Ibn Ishaaq said from Ibn Abbas “Allah threw upon Adam drowsiness then He took a from his ribcage on his left side and replaced it with flesh, and Adam was asleep he did not awaken from his sleep until Allah had created from that rib of his, his wife Hawwa, and so Allah made her a woman for him to seek comfort from. And when the drowsiness had been lifted from him and he awoke from his sleep he saw her at his side and so he said “My flesh and My Blood and My Soul” and he sought comfort from her”

They said :

And there is no doubt that Allah created Adam on this earth, He did not mention in not one place that he then transferred him to the sky. And had He transferred Adam to the sky afterwards then this would have been of first priority to be mentioned for it would have been from the Greatest of Signs and from the Greatest Bounties bestowed upon him, for he would have ascended with body and soul from the Earth up to the Sky.

They say:

And how could Allah transfer him (from the earth) and allow him to inhabit the sky when he had already informed the angels that he was creating a Khaleefah (succession of generations) on the Earth? And how could he allow him to inhabit Daar al-Khuld (Dwelling of Eternity), which if one enters it one will forever abide within it and never exit from it? Allah says “And they will never be made to leave it”

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hey if u giys finish translating cud u please compile it and if possibli turn it into a pdf file and u can upload it here www.esnips.com from where every one can download and there are already some books on this website aasalaam o alaikum
 
As-salaamu 'alaykum wa rahmatullaah

Maashaa Allaah, may Allaah reward you sisters, aameen..
Is the translation finished?
 

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