INQUIRY
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Are you ladies seriously telling me none of you are going for the cute guys? Food trumps eye pieces of candy? What is this world coming to. Though I'd pass on the black eyes, heck if they're like that I'd be trampling over you girls to get at the buffet table.
Hmmm... I won't mind a tall, slender, blue-eyed brunette to serve me with refreshing fruit platter. I also won't say no to a personalized massage sun
Okay... back to reality now (
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I will be quite happy sprawled on the lovely couches watching the stream and someone bring me a coffee and some toast occassionally, I would pass on the virgins for a bacon butty peace
Good, that leaves more handsome boys for the rest of us. http//foolstown.com/sm/ura1.gif
I'll have some Johnny Depp lookalikes, please. http//foolstown.com/sm/hug.gif http//foolstown.com/sm/sexe.gif
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Good, that leaves more handsome boys for the rest of us. http//foolstown.com/sm/ura1.gif
I'll have some Johnny Depp lookalikes, please. http//foolstown.com/sm/hug.gif http//foolstown.com/sm/sexe.gif
I am actually starting to re-think all this now after sound advice and words from my sisters here hypno
muscle
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Peace,
Respectfully.Ladies, ladies, sisters, but what about your husbands, if and when they make it to Heaven?
Because i also think about my fioncee, when i think of mansions of those wide-eyed virgins.....i mean, i am really hoping my fioncee won't mind if i have like couple of hundred wide-eyed virgins bringing fruit and roasted duck.....(just kidding, hun, ))
By the way, duck in Bayswater, London - you got to try it. policeAnyway, i was thinking about that for a while now.
A wife and a husband enter Paradise.
They both get virgins.
Will the other mind, if .....you know....?I mean, there's no cheating, just ....fun.......
Please don't kill me now. peacePeace.
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As for whether the partners will mind or not, they will have all the time in the world to make a decision P
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Ladies, ladies, sisters, but what about your husbands, if and when they make it to Heaven?
I guess if you're married and want to spend eternity with your spouse, this will be the case, insha'allah. http//foolstown.com/sm/dan.gif
The handsome boys are for those of us who are not married, like me. There's gotta be fairness, right?
Disclaimer This post is tongue-in-cheek!
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Peace Ayisha,
Actually what I am trying to resolve are as follows
-the said modest gaze and wonderful companion, are they creatures of hereafter or they are of us but successful in the hereafter?- it appears that they are provision for the successful men, if yes what about the successful women?
peace
zubairus
Peace zubairus and All,
Here is my two cents worth regarding the mater.
According to The Qur?an, in The Hereafter our physiological/biological build up is going to be quite different from this worldly, Earthly one.
In this Earthly life because of the natural law of ?ENTROPY? which causes the whole material world to age and eventually die out, we need to reproduce, because all living things die according to their life span. Sexuality is an evolutionary phenomenon necessary in serving the needs of Earthly living creatures, not to extinct as species.
According to The Qur?an, in The Hereafter we will be eternal and will not die at all, so there isn?t going to be any need for reproduction, so there isn?t going to be any need for SEXUAL activity, so there isn?t going to be any need for MARRIAGE/NIKAAHH.
And I personally believe that there isn?t going to be any sexuality, be either ?MALE? or ?FEMALE?.
With Salaam,
Khalil - it appears that they are provision for the successful men, if yes what about the successful women?
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According to The Qur?an, in The Hereafter our physiological/biological build up is going to be quite different from this worldly, Earthly one.
Peace everyone,
I agree with the above statement; according to the great reading, paradise (frds) is a place where the righteous will be happy/blissful at the end time (yawm al-akhir). The bliss/happiness to experience there is not something we can imagine. So, if you imagine having the most stunningly beautiful spouse (inside and out) in paradise, think again. It's not anything we can fathom
3217 No person knows what is hidden for them of bliss/happiness as a reward for what they used to work.
Peace,
-David
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If we are going to be re-created down to our fingertips, would the sexual organs, that having to do with sexuality etc not be present then? Will we be re-created as spayed cats so to say? And if there is no sexuality present what is the purpose of mentioning spouses/partners? Why can't we all just mingle without this spouse/partner stuff?
I agree that we really can't know for sure, but we do have some allegorical verses that we may use to give us a rough estimation of what we are to expect generally. That's the point of giving an incentive, you kinda somewhat let 'em in on what to expect even if it's just somewhere around the ballpark.
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I guess if you're married and want to spend eternity with your spouse, this will be the case
Peace Leyna,
My understanding is that we return to the god all alone, as individuals for judgement. Then, we join the righteous of our worldly friends and family, but instead of maintaining those worldly relationships, we will be one family in a different sense altogether. I believe it will be totally different from what we can imagine because of 3217.
1980 He came to us alone.
1323 They entered the gardens of "eden", as did the righteous of their parents, their spouses and their offspring.
1547 We removed all bad feelings from their chests. They are siblings, oriented towards one another.
3217 No person knows what is hidden for them of bliss/happiness as a reward for what they used to work.
The following clips present a funny joke about this, but I think there's a lesson behind the joke. The background is that Larry David and his wife are going to renew their vows, but Larry has a problem with the concept of "eternal marriage".
- http//www.youtube.com/watch?v=bsQpWHEYEMU
- http//www.youtube.com/watch?v=THg_YZcUwyc
Spoiler isn't it funny how the Rabbi basically denies the ontological reality of the ending (akhirah) and then shouts, "Jesus!" during their glass-smashing ritual? ;D
Peace,
-David
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If we are going to be re-created down to our fingertips
Peace Nadia,
The god says that he is able to do this, not that he will do this
754 Indeed, we are able to remake his fingertips
It is a response to the previous question does the human think the god can't gather his bones? The god responds by saying that he has the ability to remake even his fingertips, but not that he necessarily will do this.
Peace,
-David
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AND I want time with all the prophets, and pythagorus and plato and newton and einstein and all the other great minds I cant think of the names of! '( Now THAT would be heaven to me
Peace Ayisha,
I know how you feel. For sure, the prophets will be there. But are we sure that Pythagoras, Plato, Newton and Einstein have a place in the god's paradise? Maybe they didn't make it; it's not so easy. In truth, when I think of this matter deeply I'm much more excited to meat the greatest mind of all - that of the almighty - who created the natural world that men and women have studied.
Peace,
-David
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Sure I understand that, I was kinda appalled at the spayed cat notion. It's more than slightly disturbing. So, I take it the pure spouses/partners mentioned are... really pure as in untouchable? Way to go guys, women are oppressed on this earth and later on, we get our sexuality taken away and are presented with pure spouses we can't touch. I'm going to go sulk now.
Peace
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Sure I understand that, I was kinda appalled at the spayed cat notion. It's more than slightly disturbing. So, I take it the pure spouses/partners mentioned are... really pure as in untouchable? Way to go guys, women are oppressed on this earth and later on, we get our sexuality taken away and are presented with pure spouses we can't touch. I'm going to go sulk now.
Peace
Peace Nadia,
The spayed cat notion is indeed quite disturbing! Have you ever imagined not having a body at all? All throughout the great reading the god tells us, men and women, that we will have "hur" that are wondrous. Now, if we look at different derivatives from the same root, like 1834 and 581, it would seem that the word is related to conversations, which move back and forth. Is there anything more satisfying than having an intelligent, like-minded, free-minded friend?
So, if we consider the fact that we cannot fathom the god's paradise, I wouldn't imagine bodies at all. Besides, if your sexual drive (irbah) isn't re-created, you won't miss it.
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Peace David,
I've always wondered how the Cheshire cat felt, now it appears I'll be experiencing it, I need time for this to sink in. We often debate on rpg boards the necessity of being saddled with forced companions, my question still remains though. If we have the whole siblinghood of humanity that made it for mingling/conversations etc, why the need for a particular friend/partner/spouse etc? Can't we pick and choose our conversation companions? What is the significance of a special friend?
If I still retain my memory, then I'll sure as heck miss it!
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If I still retain my memory, then I'll sure as heck miss it!
Peace Nadia,
Per 3217, isn't it a fact that the bliss/happiness/joy of the god's paradise is better than sex? Muhammad Asad wrote a pretty good article on how our minds can't imagine the bliss of the end time
Symbolism and Allegory In The Qur'an
Muhammad AsadWhen studying the Quran, one frequently encounters what may be described as "key - phrases" - that is to say, statements which provide a clear, concise indication of the idea underlying a particular passage or passages for instance, the many references to the creation of man "out of dust" and "out of a drop of sperm", pointing to the lowly biological origin of the human species; or the statement in the ninety-ninth surah (Az-Zalzalah) that on Resurrection Day "he who shall have done an atom's weight of good, shall behold it; and he who shall have done an atom's weight of evil, shall behold it" - indicating the inelucctible afterlife consequences of, and the responsibility for, all that man consciously does in this world; or the divine declaration (in 3827),
"We have not created heaven and earth and all that is between them without meaning and purpose (baatilan), as is the surmise of those who are bent on denying the truth."
Instances of such Quranic key-phrases can be quoted almost ad infinitum, and in many varying formulations. But there is one fundamental statement in the Quran which occurs only once, and which may be qualified as "the key-phrase of all its key-phrases" the statement in verse 37 to the effect that the Quran "contains messages that are clear in and by themselves (ayat-e-muhkamaat) as well as others that are allegorical (mutashabihaat)". It is this verse which represents, in an absolute sense, a key to the understanding of the Qur'anic message and makes the whole of it accessible to "people who think" (li-qawmin yatafakkarUn).
In my notes on the above-mentioned verse I have tried to elucidate the meaning of the expression ayaat muhkimaat as well as the general purport of what is termed mutashabih ("allegorical" or "symbolic". Without a proper grasp of what is implied by this latter term, much of the Qur~an is liable to be - and, in fact, has often been - grossly misunderstood both by believers and by such as refuse to believe in its divinely-inspired origin. However, an appreciation of what is meant by "allegory" or "symbolism" in the context of the Quran is, by itself, not enough to make one fully understand its world-view in order to achieve this we must relate the Quranic use of these terms to a concept touched upon almost at the very beginning of the divine writ - namely, the existence of "a realm which is beyond the reach of human perception" (aI-ghayb). It is this concept that constitutes the basic premise for an understanding of the call of the Quran, and, indeed, of the principle of religion - every religion - as such for all truly religious cognition arises from and is based on the fact that only a small segment of reality is open to man's perception and imagination, and that by far the larger part of it escapes his comprehension altogether.
However, side by side with this clear-cut metaphysical concept we have a not less clear-cut finding of a psychological nature namely, the finding that the human mind (in which term we comprise conscious thinking, imagination, dream-life, intuition, memory, etc.) can operate only on the basis of perceptions previously experienced by that very mind either in their entirety or in some of their constituent elements that is to say, it cannot visualize, or form an idea of, something that lies entirely outside the realm of previously realized experiences. Hence, whenever we arrive at a seemingly "new" mental image or idea, we find, on closer examination, that even if it is new as a composite entity, it is not really new as regards its component elements, for these are invariably derived from previous - and sometimes quite disparate - mental experiences which are now but brought together in a new combination or series of new combinations.
Now as soon as we realize that the human mind cannot operate otherwise than on the basis of previous experiences - that is to say, on the basis of apperceptions and cognitions already recorded in that mind - we are faced by a weighty question Since the metaphysical ideas of religion relate, by virtue of their nature, to a realm beyond the reach of human perception or experience - how can they be successfully conveyed too us? How can we he expected to grasp ideas which have no counterpart, not even a fractional one, in any of the apperceptions which we have arrived at empirically?
The answer is self-evident By means of loan-images derived from our actual - physical or mental - experiences; or, as Zamakhshari phrases it in his commentary on 1335, "through a parabolic illustration, by means of something which we know from our experience, of something that is beyond the reach of our perception" (tamtheelan li-ma ghaaba anna bi-ma nushaahid). And this is the innermost purport of the term and concept of al-mutashaabihaat as used in the Quran.
Thus, the Qur~an tells us clearly that many of its passages and expressions must be understood in an allegorical sense for the simple reason that, being intended for human understanding, they could not have been conveyed to us in any other way.. It follows, therefore, that if we were to take every Quranic passage, statement or expression in its outward, literal sense and disregard the possibility of its being an allegory, a metaphor or a parable, we would be offending against the very spirit of the divine writ.
Consider, for instance, some of the Quranic references to God's Being - Being indefinable, infinite in time and space, and utterly beyond any creature's comprehension. Far from being able to imagine Him, we can only realize what He is not namely, not limited in either time or space, not definable in terms of comparison, and not to be comprised within any category of human thought. Hence, only very generalized metaphors can convey to us, though most inadequately, the idea of His existence and activity.
And so, when the Quran speaks of Him as being "in the heavens" or "established on His throne (al-arsh)", we cannot possibly take these phrases in their literal senses, since then they would imply, however vaguely, that God is limited in space and since such a limitation would contradict the concept of an Infinite Being, we know immediately, without the least doubt that the "heavens" and the "throne" and God's being "established" on it are but linguistic vehicles meant to convey an idea which is outside all human experience, namely, the idea of God's almightiness and absolute sway over all that exists. Similarly, whenever He is described as "all-seeing", "all-hearing" or "all-aware", we know that these descriptions have nothing to do with the phenomena of physical seeing or hearing hut simply circumscribe, in terms understandable to man, the fact of God's eternal Presence in all that is or happens. And since "no human vision can encompass Him" (Quran 6103), man is not expected to realize His existence otherwise than through observing the effects of His unceasing activity within and upon the universe created by Him.
But whereas our belief in God's existence does not - and, indeed, could not - depend on our grasping the unfathomable "how" of His Being, the same is not the case with problems connected with man's own existence, and, in particular, with the idea of a life in the hereafter for, man's psyche is so constituted that it cannot accept any proposition relating to himself without being given a clear exposition of its purport.
The Quran tells us that man's life in this world is but the first stage - a very short stage - of a life that continues beyond the hiatus called "death" ; and the same Quran stresses again and again the principle of man's moral responsibility for all his conscious actions and his behaviour, and of the continuation of this responsibility, in the shape of inescapable consequences, good or bad, in a person's life in the hereafter. But how could man be made to understand the nature of these consequences and, thus, of the quality of the life that awaits him'? - for, obviously, inasmuch as man's resurrection will be the result of what the Quran describes as "a new act of creation", the life that will follow upon it must be entirely different from anything that man can and does experience in this world.
This being so, it is not enough for man to be told, "If you behave righteously in this world, you will attain to happiness in the life to come" , or, alternatively, "If you do wrong in this world, you will suffer for it in the hereafter". Such statements would be far too general and abstract to appeal to man's imagination and, thus, to influence his behaviour. What is needed is a more direct appeal to the intellect, resulting in a kind of "visualization" of the consequences of one's conscious acts and omissions and such an appeal can be effectively produced by means of metaphors, allegories and parables, each of them stressing, on the one hand, the absolute dissimilarity of all that man will experience after resurrection from whatever he did or could experience in this world; and, on the other hand, establishing means of comparison between these two categories of experience.
Thus, explaining the reference to the bliss of paradise in 3217, the Prophet indicated the essential difference between man's life in this world and in the hereafter in these words "God says, 'I have readied for My righteous servants what no eye has ever seen, and no ear has ever heard, and no heart of man has ever conceived"' (Bukh?ri, Muslim, Tirmidhi). On the other hand, in 225 the Quran speaks thus of the blessed in paradise
"Whenever they are granted fruits therefrom as their appointed sustenance, they will say, 'It is this that in days of yore was granted to us as our sustenance' - for they shall be given something which will recall that
" and so we have the image of gardens through which running waters flow, blissful shade, spouses of indescribable beauty, and many other delights infinitely varied and unending, and yet somehow comparable to what may be conceived of as most delightful in this world.
However, this possibility of an intellectual comparison between the two stages of human existence is to a large extent limited by the fact that all our thinking and imagining is indissolubly connected with the concepts of finite time and finite space in other words, we cannot imagine infinity in either time or space - and therefore cannot imagine a state of existence independent of time and space - or, as the Qur'~n phrases it with reference to a state of happiness in afterlife, "a paradise as vast as the heavens and the earth" (3133) which expression is the Qur'anic synonym for the entire created universe. On the other hand, we know that every Qur'anic statement is directed to man's reason and must, therefore, be comprehensible either in its literal sense (as in the case of the dy?t muhkamdt) or allegorically (as in the ayat-e-mutashaabihaat); and since, owing to the constitution of the human mind, neither infinity nor eternity are comprehensible to us, it follows that the reference to the infinite "vastness" of paradise cannot relate to anything but the intensity of sensation which it will offer to the blest.
By obvious analogy, the principle of a "comparison through allegory" applied in the Qur~?n to all references to paradise - i.e., a state of unimaginable happiness in afterlife - must be extended to all descriptions of otherworldly suffering - i.e., hell - in respect of its utter dissimilarity from all earthly experiences as well as its unmeasurable intensity. In both cases the descriptive method of the Qur'?n is the same. We are told, as it
were "Imagine the most joyous sensations, bodily as well as emotional, accessible to man indescribable beauty, love physical and spiritual, conscious ness of fulfilment, perfect peace and harmony; and imagine these sensations intensified beyond anything imaginable in this world - and at the same time entirely different from anything imaginable and you have an inkling, however vague, of what is meant by 'paradise'." And, on the other
hand "Imagine the greatest suffering, bodily as well as spiritual, which man may experience burning by fire, utter loneliness and bitter desolation, the torment of unceasing frustration, a condition of neither living nor dying; and imagine this pain, this darkness and this despair intensified beyond anything imaginable in this world - and at the same time entirely different from anything imaginable and you will know, however vaguely, what is meant by 'hell'."
Side by side with these allegories relating to man's life after death we find in the Qur'?n many symbolical expressions referring to the evidence of God's activity. Owing to the limitations of human language - which, in their turn, arise from the inborn limitations of the human mind - this activity can only be circumscribed and never really described. Just as it is impossible for us to imagine or define God's Being, so the true nature of His creativeness - and, therefore, of His plan of creation - must remain beyond our grasp. But since the Quran aims at conveying to us an ethical teaching based, precisely, on the concept of God's purposeful creativeness, the latter must be, as it were, "translated" into categories of thought accessible to man. Hence the use of expressions which at first sight have an almost anthropomorphic hue, for instance, God's "wrath" (ghadab) or "condemnation"; His "pleasure" at good deeds or "love" for His creatures; or His being "oblivious" of a sinner who was oblivious of Him; or "asking" a wrongdoer on Resurrection Day about his wrongdoing; and so forth. All such verbal "translations" of God's activity into human terminology are unavoidable as long as we are expected to conform to ethical principles revealed to us by means of a human language; but there can be no greater mistake than to think that these "translations" could ever enable us to define the Undefinable.
And, as the Quran makes it clear in the seventh verse 37, only
"those whose hearts are given to swerving from the truth go after that part of the divine writ which has been expressed in allegory, seeking out confusion, and seeking its final meaning but none save God knows its final meaning."
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Peace David,
Thanks for posting.
3217 No person knows what is being hidden for them of joy, as a reward for what they used to do.
It means we don't know, it could be anything, we just don't know/can't imagine and so on. I agree with you we don't know/can't imagine the bliss! I don't particularly care if there is mindblowing sex involved, or mindblowing intellectual discourses or both/neither or more, which I've never even imagined/experienced let alone seen the likes of. For me, if God says I'll be happy...I'm sure I will be. What I was bringing up were certain questions that came up after reading the posts, thinking about the scenario that was brought up, is all.
I can understand some people do not see sex/sexuality etc present in the hereafter. There are some that believe we will be at peace, neither happy nor sad and that is the bliss talked about. I'm just weighing the options here
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True peace is an incredible thing, most people will never understand. It is mindblowing beyond measure, indeed there is no such thing as "measure" when there is complete peace and as such notions of "measure" are transcended.
Eternity is a state which is at complete peace, harmony, balance, unity, synchronicity. It is powered by the boundless power and love between forms, the balance lies in the fact that nothing witholds anything from anything else and each individual component gives everything else what it wants and in turn, it recieves what it wants in. Everything is exchanged at exactly the right times and this is what sustains the state of perpetual motion.
"Imagine the most joyous sensations, bodily as well as emotional, accessible to man indescribable beauty, love physical and spiritual, conscious ness of fulfilment, perfect peace and harmony; and imagine these sensations intensified beyond anything imaginable in this world - and at the same time entirely different from anything imaginable and you have an inkling, however vague, of what is meant by 'paradise'."
This is one for a savage carrot to consider
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Heh, I was sold OPF, and I'm still sold
Well put.