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Jannat al-Ma'wā (Arabic: جَنَّةُ الْمَأْوَىٰ) is one of the appellations of Paradise, denoting a specific stratum within the celestial realms. It is situated at the terminus of the seventh heaven, adjacent to or above the Sidrat al-Muntaha (Lote Tree of the Farthest Boundary), and to the right of the Throne of God. It is described as the locus where creation observes God. The term translates as "the Garden of Abode," and traditions describe it as comprising thousands upon thousands of cities, each containing seventy thousand dwellings. In the Qur'anic context, Jannat al-Ma'wa is listed as one of the four distinct paradises alongside the Garden of Eden, Firdaws, and Na'im; it is explicitly cited in verses Qur'an 53:15 and Qur'an 32:19.

The designation Jannat al-Ma'wa also appears in supplications, notably in Dua Jawshan al-Kabir. Narratives indicate that Prophet Muhammad (s) beheld Jannat al-Ma'wa beside the Sidrat al-Muntaha during the Night of Ascension. In a disputation with Jewish scholars, Imam 'Ali (a) cited this observation as evidence of the Prophet's spiritual superiority over others. Based on verse 19 of Sura al-Sajda, some scholars identify Jannat al-Ma'wa as the Paradise of the Hereafter, viewing the verse as explicit scriptural evidence for the Prophet's (s) corporeal ascension.

Exegetical opinion regarding the precise nature of Jannat al-Ma'wa is divided among commentators. Some equate it with the Eternal Paradise. Conversely, 'Allama Tabataba'i interprets it as a realm entered after the Day of Judgment where believers will reside eternally. Others propose it is the Paradise of the Intermediate Realm (Barzakh). The Tafsir-i Namuna notes that the Prophet (s) observed specific individuals within Jannat al-Ma'wa, implying a current existence distinct from the final abode.

Jannat al-Ma'wa is the designated station for the Ashab al-Yamin (Companions of the Right), believers, the God-fearing, the "Muqarrabin" (Those Brought Near), the souls of martyrs, seekers of knowledge, and generally the elect and the sincere. It is also identified as the primordial residence of Prophet Adam (a) at the dawn of creation, the station of Gabriel and the angels, and the zenith of Gabriel's ascent during the Prophet's (s) Mi'raj. Some traditions identify it as the station of Imam 'Ali (a)—shared with the Prophet (s) during the Mi'raj—and the abode of those Prophets who bore witness to the vicegerency (wisaya) of Imam 'Ali (a).

Identity

Jannat al-Ma'wa is one of the names of Paradise[1] or a designation for one of the specific paradises.[2] It is classified as one of the fourfold[3] or fivefold paradises,[4] [5] referring to a distinct realm[6] located at the terminus of the Seventh Heaven [7] [8] adjacent to[9] or above the Sidrat al-Muntaha,[10] and to the right of the Throne of God.[11] According to one interpretation, this paradise is the locus where the creation observes God.[12] [13] Some scholars posit that no paradise exists above it.[14] It has also been referred to as Jannat al-Mabit.[15] In one tradition, Jannat al-Ma'wa is identified as a river in the center of Paradise, within which the Garden of Eden and Firdaws are situated.[16]

Taxonomically, Jannat al-Ma'wa is a compound term[17] signifying "the Garden of Abode."[18] The word Ma'wa is a noun of place[19] meaning a dwelling[20] or a station of permanent residence (khulud).[21]

Certain traditions elaborate on the characteristics of Jannat al-Ma'wa, describing it as containing millions of cities ("thousands of thousands"), with seventy thousand dwellings in each.[22] [23] The phrase appears in various supplications, including Dua Jawshan al-Kabir ("O He to Whom belongs the Garden of the Abode," section 56),[24] and has been widely reflected in Persian[25] and Arabic literature and poetry.[26] Several works have been authored under this title, such as Jannat al-Ma'wa by Muhaddith Nuri[27] and Jannat al-Ma'wa by Muhammad Husayn Kashif al-Ghita.[28]

Qur'anic Term

The phrase "Jannat al-Ma'wa" occurs twice in the Qur'an: once in the singular construction (Qur'an 53:15) and once in the plural (Jannat al-Ma'wa) (Qur'an 32:19). Within Qur'anic cosmology, it is one of the four named paradises, mentioned alongside the Garden of Eden, Firdaws, and Na'im.[29]

On the night of Mi'raj, the Prophet (s) witnessed some of the great signs of God, including Jannat al-Ma'wa, situated beside the Sidrat al-Muntaha. In a polemic against the Jews, Amir al-Mu'minin (a) cited the Prophet's (s) Ascension and his observation of Jannat al-Ma'wa as proof of his preeminence over other prophets.[30]

Referring to Qur'an 32:19, some scholars interpret Jannat al-Ma'wa as the Paradise of the Hereafter; they argue that its celestial location, as implied by the verse, provides explicit evidence for the Prophet's physical Mi'raj.[31] Various commentary works utilizing a traditional (hadith-based) approach have compiled exegetical narrations regarding Jannat al-Ma'wa.[32]

Barzakh Paradise or Eternal Paradise

Scholars differ regarding the precise identity of Jannat al-Ma'wa.[33] Some commentators identify it with the Eternal Paradise.[34] 'Allama Tabataba'i, author of al-Mizan, posits that Jannat al-Ma'wa is the paradise where believers will reside eternally following the Day of Judgment, distinguishing it from the temporary paradise of the Barzakh.[35] Conversely, others maintain that this location corresponds to the Barzakh Paradise. The Tafsir-i Namuna argues that since Prophet Muhammad (s) observed people within Jannat al-Ma'wa, and given that entry into the Eternal Paradise occurs only after the reckoning on the Day of Judgment (as indicated by Qur'anic verses), this realm must be the Barzakh Paradise. Consequently, the souls of martyrs reside here, as they too do not enter the Eternal Paradise prior to the Resurrection.[36]

A related theological debate concerns whether Paradise and Hell are already created or will be created in the future. Drawing upon the narrative of Adam and Eve's initial habitation in Paradise, as well as verses referencing Jannat al-Ma'wa, some scholars conclude that Paradise and Hell were created prior to the Day of Judgment.[37]

The Station of the Righteous

Jannat al-Ma'wa is characterized as the station for the Ashab al-Yamin,[38] believers,[39] the God-fearing,[40] those brought near to God (muqarrabin),[41] the residence for the souls of martyrs,[42] and seekers of knowledge.[43] In summary, it is the abode of the elect and the sincere.[44]

Historically, Jannat al-Ma'wa is identified as the dwelling of Prophet Adam (a) at the beginning of creation, from which he was descended to Earth.[45] It is also considered the realm of Gabriel and the angels,[46] as well as the zenith of Gabriel's ascent into the heavens on the night of Mi'raj in the company of the Prophet (s).[47] It was from this location that Gabriel, by God's command, announced the divine promise regarding the advent of the Prophet of Islam (s) to all inhabitants of the heavens and the earth.[48]

The Station of Imam 'Ali (a)

Certain sources designate Jannat al-Ma'wa as the station of Imam 'Ali (a).[49] A tradition from the Messenger of God (s) narrates that during the Mi'raj, he entered Jannat al-Ma'wa with Gabriel and observed both his own residence and that of 'Ali (a) within it.[50] Another tradition identifies this paradise as the station for those prophets who testified to the vicegerency of Amir al-Mu'minin (a).[51] In a ziyara (pilgrimage recitation) of Imam al-Husayn (a), the Imam is addressed as the "son of Jannat al-Ma'wa."[52]

In a narration from Amir al-Mu'minin (a), after identifying himself as the successor to the Messenger of God (s), he describes himself as the caller to Jannat al-Ma'wa.[53] He characterizes this paradise as the abode for those who renounce the material world,[54] defining the wretched individual as one who trades this eternal abode for the "meager pittance" of worldly gain.[55]

See Also

Notes

  1. ↑ Taymī, Tafsīr Yaḥyā b. Salām al-Taymī, 1425 AH, vol. 2, p. 692.
  2. ↑ Jurjānī, Daraj al-durar, 1430 AH, vol. 2, p. 598.
  3. ↑ Mufīd, al-Ikhtiṣāṣ, 1413 AH, p. 356; Fayḍ Kāshānī, al-Wāfī, 1406 AH, vol. 3, p. 686.
  4. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 1, p. 390.
  5. ↑ In some reports, it is even considered one of the seven (Rāghib al-Iṣfahānī, Mufradāt alfāẓ al-Qurʾān, 1412 AH, p. 204) or eight paradises (Kafʿamī, al-Miṣbāḥ, 1405 AH, p. 728; Khūʾī, Minhāj al-barāʿa, 1400 AH, vol. 2, p. 26).
  6. ↑ Āqā Jamāl Khwānsārī, Sharḥ Āqā Jamāl Khwānsārī, 1366 SH, vol. 4, p. 192.
  7. ↑ Qummī, Tafsīr al-Qummī, 1363 SH, vol. 2, p. 335; Baḥrānī, al-Burhān, 1374 SH, vol. 5, p. 192; Ṭūsī, al-Tibyān, Beirut, vol. 9, p. 426; Qurṭubī, al-Jāmiʿ li-aḥkām al-Qurʾān, 1364 SH, vol. 17, p. 96.
  8. ↑ Some have placed Jannat al-Ma'wa in the fourth (Khūʾī, Minhāj al-barāʿa, 1400 AH, vol. 10, p. 392, citing al-Tabrisi) or sixth heaven (Majlisī, Āsumān wa jahān, 1351 SH, vol. 2, p. 49).
  9. ↑ Ṭabrisī, al-Iḥtijāj, 1381 SH, vol. 1, p. 48.
  10. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 57, p. 248.
  11. ↑ Qurṭubī, al-Jāmiʿ li-aḥkām al-Qurʾān, 1364 SH, vol. 17, p. 96; Zayd b. ʿAlī, Tafsīr gharīb al-Qurʾān, 1412 AH, p. 419.
  12. ↑ Mahāʾimī, Tabṣīr al-Raḥmān, 1403 AH, vol. 2, p. 303.
  13. ↑ The observation of God does not refer to seeing God with the physical eyes, as physical sight would require God to possess dimension, place, and time, whereas God is transcendent above such attributes. Furthermore, the necessity of God's existence requires Him to be immaterial (mujarrad), negating direction and location. By negating these, the vision of God with physical eyes is ruled out. (Jawādī Āmulī, Tawḥīd dar Qurʾān, 1395 SH, p. 257; ʿAllāma al-Ḥillī, Kashf al-murād, 1382 SH, pp. 46–47).
  14. ↑ Muṣṭafawī, al-Taḥqīq fī kalimāt al-Qurʾān al-Karīm, 1368 SH, vol. 5, p. 83.
  15. ↑ Māwardī, al-Nukat wa-l-ʿuyūn, Beirut, vol. 5, p. 396; Qurṭubī, al-Jāmiʿ li-aḥkām al-Qurʾān, 1364 SH, vol. 17, p. 96.
  16. ↑ Ṣadūq, Man lā yaḥḍuruh al-faqīh, 1413 AH, vol. 1, p. 296.
  17. ↑ Markaz-i Farhang wa Maʿārif-i Qurʾān, Farhang-i Qurʾān, vol. 9, p. 566.
  18. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1371 SH, vol. 22, p. 498.
  19. ↑ Qurashī Bannāʾī, Qāmūs-i Qurʾān, 1412 AH, vol. 1, p. 145; Ālūsī, Rūḥ al-maʿānī, 1415 AH, vol. 14, p. 50.
  20. ↑ Ibn Manẓūr, Lisān al-ʿArab, 1414 AH, vol. 14, p. 52.
  21. ↑ Rāghib al-Iṣfahānī, Mufradāt alfāẓ al-Qurʾān, 1412 AH, p. 104.
  22. ↑ Ṣadūq, al-Amālī, 1376 SH, p. 49.
  23. ↑ Some sources mention certain vegetables in Jannat al-Ma'wa that the Prophet saw during the Mi'raj, which bore witness to the oneness of God, the mission of the Prophet, and the wilaya of Imam Ali (a). (Ṭabrisī, Makārim al-akhlāq, 1412 AH, p. 184).
  24. ↑ Kafʿamī, al-Miṣbāḥ, 1405 AH, p. 254.
  25. ↑ For example, see: Khūʾī, Minhāj al-barāʿa, 1400 AH, vol. 21, p. 452.
  26. ↑ For example, see: Ibn Shahrāshūb, Manāqib Āl Abī Ṭālib (a), vol. 4, p. 332.
  27. ↑ Nūrī, Jannat al-Maʾwā fī dhikr man fāza bi-liqāʾ al-Ḥujja (aj), Qom, Muʾassasat al-Sayyida al-Maʿṣūma, 1427 AH.
  28. ↑ Kāshif al-Ghiṭāʾ, Jannat al-Maʾwā, Qom, Muʾassasat al-Shahīd al-Anṣārī al-Qummī li-Iḥyāʾ al-Turāth, 1420 AH.
  29. ↑ Kulaynī, al-Kāfī, 1407 AH, vol. 8, p. 100; Fayḍ Kāshānī, al-Wāfī, 1406 AH, vol. 25, p. 674.
  30. ↑ Daylamī, Irshād al-qulūb, 1412 AH, vol. 2, p. 411.
  31. ↑ Qurashī Bannāʾī, Qāmūs-i Qurʾān, 1412 AH, vol. 3, p. 247.
  32. ↑ Suyūṭī, al-Durr al-manthūr, 1404 AH, vol. 6, pp. 125–126.
  33. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1371 SH, vol. 22, p. 498.
  34. ↑ Ṭūsī, al-Tibyān, Beirut, vol. 9, p. 426; Ṭabrisī, Majmaʿ al-bayān, 1372 SH, vol. 9, p. 265; Ṭabrisī, Jawāmiʿ al-jāmiʿ, 1412 AH, vol. 4, p. 197; Zamakhsharī, al-Kashshāf, 1407 AH, vol. 4, p. 421.
  35. ↑ Ṭabāṭabāʾī, al-Mīzān, 1390 AH, vol. 19, p. 31.
  36. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1371 SH, vol. 22, p. 499.
  37. ↑ Majlisī, Biḥār al-anwār, 1403 AH, vol. 8, pp. 205–206, commentator.
  38. ↑ Mufīd, al-Ikhtiṣāṣ, 1413 AH, p. 356.
  39. ↑ Zayd b. ʿAlī, Gharīb al-Qurʾān, 1412 AH, p. 419; Thaʿālibī, Tafsīr al-Thaʿālibī, 1418 AH, vol. 5, p. 325; Majlisī, Mirʾāt al-ʿuqūl, 1404 AH, vol. 4, p. 276; Āqā Jamāl Khwānsārī, Sharḥ Āqā Jamāl Khwānsārī, 1366 SH, vol. 4, p. 275.
  40. ↑ Ṭabrisī, Jawāmiʿ al-jāmiʿ, 1412 AH, vol. 4, p. 197; Zamakhsharī, al-Kashshāf, 1407 AH, vol. 4, p. 421; Bayḍāwī, Anwār al-tanzīl, 1418 AH, vol. 5, p. 158; Fayḍ Kāshānī, Tafsīr al-Ṣāfī, 1415 AH, vol. 5, p. 89; Ālūsī, Rūḥ al-maʿānī, 1415 AH, vol. 14, p. 50.
  41. ↑ Ibn ʿArabī, Tafsīr Ibn ʿArabī, 1422 AH, vol. 2, p. 293.
  42. ↑ Ibn Qāriyāghdī, al-Biḍāʿat al-muzyāt, 1429 AH, vol. 2, p. 158; Ṣanʿānī, Tafsīr al-Qurʾān al-ʿAzīz, 1411 AH, vol. 2, p. 204; Ṭabarī, Jāmiʿ al-bayān, 1412 AH, vol. 27, p. 33.
  43. ↑ Daylamī, Irshād al-qulūb, 1412 AH.
  44. ↑ Makārim Shīrāzī, Tafsīr-i namūna, 1371 SH, vol. 22, pp. 498–499.
  45. ↑ Ṭūsī, Tahdhīb al-aḥkām, 1407 AH, vol. 1, p. 326; Majlisī, Malādh al-akhyār, 1406 AH, vol. 2, p. 559.
  46. ↑ Ṭabarānī, al-Tafsīr al-kabīr, 2008, vol. 6, p. 139; Ibn al-Jawzī, Zād al-masīr, 1422 AH, vol. 4, p. 187; Maybudī, Kashf al-asrār, 1371 SH, vol. 9, p. 361.
  47. ↑ Ṣadūq, ʿIlal al-sharāʾiʿ, 1385 SH, vol. 1, p. 277; Baḥrānī, al-Burhān, 1374 SH, vol. 5, p. 195; Qummī Mashhadī, Kanz al-daqāʾiq, 1368 SH, vol. 12, p. 484.
  48. ↑ Bakrī, al-Anwār, 1411 AH, p. 123.
  49. ↑ Qummī, Tafsīr al-Qummī, 1363 SH, vol. 2, p. 170.
  50. ↑ Ibn Ṭāwūs, al-Yaqīn, 1413 AH, p. 300; Majlisī, Biḥār al-anwār, 1403 AH, vol. 37, p. 321.
  51. ↑ Qazwīnī, Ṣāfī dar sharḥ-i Kāfī, 1429 AH, vol. 2, p. 167.
  52. ↑ Ibn Mashhadī, al-Mazār al-kabīr, 1419 AH, p. 497; Majlisī, Biḥār al-anwār, 1403 AH, vol. 98, p. 318.
  53. ↑ Laythī, ʿUyūn al-ḥikam, 1376 SH, p. 165.
  54. ↑ Laythī, ʿUyūn al-ḥikam, 1376 SH, pp. 301, 465.
  55. ↑ Laythī, ʿUyūn al-ḥikam, 1376 SH, p. 98.

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