Paradise and Hell

Contrary to what many may think, the descriptions of Paradise and Hell throughout the Quran are allegorical. This is made clear in the Quran.

Part 1: Paradise

The descriptions of Paradise in the Quran are numerous and varied and they speak of flowing rivers of honey, milk and wine, as well as fruits of every kind, purified spouses, being adorned with bracelets of gold, and garments of silk and brocade. All while reclining on lush couches in elevated mansions, and being offered cups of delicious drinks from flowing springs.

However, of no less importance, we note that in a number of verses when such descriptions occur as independent statements and not within a general subject, the word 'mathal' (allegory) is placed at the front of these descriptions:

The 'mathal' (example) of Paradise, that is promised to the reverent, is that beneath which rivers flow, and its food supply is everlasting as well as its shade. Such is the outcome of those who were reverent while the outcome of the disbelievers is the Fire. 13:35

The 'mathal' (example) of Paradise that is promised to the reverent is that of rivers of unpolluted water, and rivers of milk whose taste does not change, and rivers of wine that is pleasurable for the drinkers, and rivers of strained honey. They have all kinds of fruits therein, and forgiveness from their Lord. Is that like those who abide forever in the Fire, where they are given boiling water to drink which cuts up their intestines. 47:15

The word 'mathal' (example/allegory) used in these verses, tell us that such descriptions are by way of examples only, and therefore, should not be taken literally.

Linguistically, the word 'mathal' in such verses could be removed and we would still have perfect sentences. This confirms that the use of the word 'mathal. is deliberately included before the descriptions to remind us that these descriptions of Paradise are not literal.

What Paradise is really like is far beyond man's comprehension, hence the need for allegory. How can one describe, for example, the taste of chocolate to a person who never tasted chocolate? Allegory will have to be used. The person has to wait to actually taste chocolate in order to know what chocolate tastes like. Whatever allegory we use to describe the taste of chocolate it can only approximate the actual taste.

The Quran speaks of numerous categorical differences between the joys and pleasures on earth as opposed to those granted to the believers in Paradise:

1- Initially, we read that joys of the worldly life mean little and are dwarfed when compared to the joys of Paradise:

Say, "The enjoyments of this world mean little, while the Hereafter is better for the reverent; and you will not suffer a thread's breadth of injustice."
4:77

Are you satisfied with the worldly life over the Hereafter? The enjoyment of the worldly life will mean little in the Hereafter.
9:38

Whatever you are given is for the enjoyment of the worldly life and its adornment, while what is with God is better and longer lasting, so will you not reason? 28:60

2-
All enjoyments we are given on earth are mere illusions:

The worldly life is no more than the enjoyment of delusion.
3:185

3-
The joys and pleasures we are given on earth, which are dwarfed by those granted in Paradise, are therefore designed only for the duration of the worldly life:

The love of worldly desires has been adorned for the people, such as women, children, hoarded piles of gold and silver, branded horses, livestock and tilled land. These are the enjoyments of the worldly life while at God lies the best homecoming. 3:14

4-
The pleasures and rewards in Paradise are beyond our understanding and nothing like what we are given on earth:

No self knows what hidden delights await them as rewards for what they used to do.
32:17

For all the above, it was necessary for God to use allegories when speaking to us about Paradise
and its rewards.

5-
All what they wish for and God will have more:

Enter it (Paradise) in peace. This is the Day of Immortality. They shall have whatever they wish for therein, and We will have even more. 50:34-35

6- The differences between ranks in Paradise are far greater than in the worldly life:

See how We favoured some over others; the disparity in ranks and favour in the Hereafter is much greater. 17:21

------------------------------------


Paradise already exists, since Adam and Eve were placed in it during their days of innocence (2:35).
We learn from Sura 55 that there is a "Higher Paradise" and also a "Lower Paradise".

The Higher Paradise vs The Lower Paradise

There are profound differences between the High Paradise and the Lower Paradise. Allegorically, water in the High Paradise flows freely (55:50), while the water of the Lower Paradise needs to be pumped out (55:66).
Allegorically, the High Paradise has all kinds of fruit (55:52), while the Lower Paradise has a limited variety of fruits (55:68).
Allegorically, the pure spouses readily join their spouses in the High Paradise (55:56), while the dwellers of the Lower Paradise must go to fetch their spouses (55:72).
Yet, even the Lower Paradise is an incredibly fantastic prize for those who are fortunate enough to escape Hell and end up in the Lower Paradise (3:185). People who depart this life before reaching their 40th birthday, and did not sufficiently develop their "nafs" (self), will go to the Lower Paradise (46:15). The High Paradise is reserved for those who believed, led a righteous life, and developed their self sufficiently.

Whoever is nudged away from the Fire, and admitted into Paradise, has indeed won. 3:185

Part 2: Hell

A large number of Quranic verses that speak about Hell contain details of severe punishments, some of which are quite gruesome, such as:

Those who disbelieved in Our revelations, We will roast them in a Fire. Every time their skins are roasted, We will replace it with other skins so that they taste the punishment. God is Dignified, Wise.
4:56

Are such chilling illustrations literal or are they allegorical like the descriptions of Heaven?
We have seen confirmation that the verses that describe Paradise are allegorical,.
It can also be shown that the descriptions of Hell in the Quran are allegorical, and that they are mentioned by way of deterrents only.

FIRST
Throughout the Quran, a strong message is constantly ascertained: God's mercy is above any mercy we are able to conceive:

Say, "If you possessed my Lord's treasuries of mercy, you would have held back for fear of spending."
17:100

My mercy encompasses all things
. 7:156

Are those the ones whom you swore that God will not bestow mercy upon? Enter
Paradise. No fear is there concerning you, nor shall you grieve. 7:49

He is the Most Merciful of the merciful
. 12:92

Who despairs of his Lord's mercy except the misguided ones
? 15:56

Say, "O My servants who transgressed exceedingly against themselves, do not despair of God's mercy, for God forgives all sins; He is the Forgiver, the Merciful." 39:53

You have encompassed all things in mercy
. 40:7

One of the names God chose for Himself is Al-Raheem (The Merciful). This name appears in the Quran 114 times; a strong indicator for God's immense mercy.
When we weigh the above verses against the verses that speak of unbearable and gruesome punishment in Hell, there seems to be some contradiction!
How can God, whose mercy encompasses all things and which is virtually infinite let some people to burn eternally in Hell?

SECOND

Since the Quran is a Book that harbours no contradictions, how do we explain the apparent contradiction above?
Let us look at the two premises which appear to be in contradiction:
1- God's mercy encompasses everything, and is virtually infinite.
2- God allowing people to burn in Hell and subjecting them to gruesome intolerable torture.
The two premises above could not both be true. One of them must be incorrect.
This matter is resolved by means of two glorious Quranic verses:

Verse 1

They will have covers of fire above them and covers below them. With that, God frightens His servants: "O My servants, you shall therefore, reverence Me."
39:16

The words in this verse start with another severe punishment
"covers of fire above them and covers below them".
This is followed by the words: With that, God frightens His servants
What we note here is that God did not need to add the words "With that, God frightens His servants". The sentence would have still been a perfect sentence and the mention of such punishment would still be clear in order for God to instruct them to "Reverence Me".

Bearing in mind the above verses about God's infinite mercy, which encompasses all things, it can only be that the words
"With that, God frightens His servants" mean one thing: all the gruesome descriptions of torture in Hell are used only as deterrents, or scare tactics.

Verse 2

We have seen that the words of
4:56 above portray the most gruesome punishment, with people's skins being constantly replaced by new skin so that the torture is continuous.
Now let us look at the mirror image of 4:56, which is 6:54, and read the words of this verse:

Your Lord has decreed mercy upon Himself.
6:54

The significance of these words is immense. They tell us that mercy will always override all decisions made by God. The implication of such profound act which God decreed on Himself is that all descriptions of gruesome punishment cannot be literal. God decreeing mercy on Himself means that even those whom the punishment is justified against will be among those who will benefit from the decree in
6:54.