25:15
Say: “Is that best, or the eternal garden, promised to the righteous? for them, that is a reward as well as a goal (of attainment).
The following passage summarizes a discussion found in Paradise and Hell in the Light of the Qur’an (pp. 3, 5). The work explains that, according to classical Islamic theology, Paradise and Hell have already been created and will exist eternally. God created both realms before the rest of creation and designated inhabitants for each. Entry into Paradise occurs through God’s grace and mercy, while entry into Hell is the result of His justice. Human beings act in accordance with the nature for which they were created, and both righteous and evil deeds occur within the framework of divine foreordination (qadar) (Paradise and Hell in the Light of the Qur’an, pp. 3, 5).
The same source also addresses arguments claiming that Hell has not yet been created. Some argue that if Hell already existed, it would necessarily cease to exist on the Day of Resurrection because the Qur’an states, “Everything will perish except His Face” (Qur’an 28:88) and “Every soul shall taste death” (Qur’an 3:185). In response, classical scholars maintain that these verses do not imply the nonexistence of Paradise and Hell. Rather, they argue that the verse refers only to things for which God has decreed destruction. Paradise and Hell, along with the Divine Throne, were created to endure eternally and therefore are not included in what will perish (Ibn Abī al-ʿIzz, Sharḥ al-ʿAqīdah al-Ṭaḥāwiyyah, p. 479; Khan, Yaqaẓah ūlī al-Iʿtibār, p. 37; al-Safarīnī, ʿAqīdah al-Safarīnī, 2/230).
Qur’an 28:88 states: “And do not invoke with Allah another deity. There is no deity except Him. Everything will perish except His Face. To Him belongs the judgment, and to Him you will be returned.” In his commentary In the Shade of the Qur’an, Sayyid Qutb explains that this verse emphasizes the absolute permanence of God in contrast to the transient nature of all created things. Wealth, authority, life, the earth, the heavens, and the entire universe will ultimately perish, while God alone remains eternal, and all judgment belongs solely to Him (Qutb, In the Shade of the Qur’an).
Similarly, Ali Ünal raises the theological question of whether the statement “everything will perish except His Face” includes Paradise, Hell, and their inhabitants. Citing the scholar Said Nursi, Ünal notes that Muslim scholars have differed in their interpretations. Some maintain that the inhabitants of the eternal realm are not included in this universal perishing, while others suggest that they may experience annihilation only momentarily, for such a brief instant that they would not perceive it (Ünal, The Qur’an with Annotated Interpretation in Modern English).
- O. Shanavas discusses cosmological theories concerning the possible collapse of the universe, explaining that if the universe were to contract completely, all matter would be compressed into a single point of singularity. At such a point of infinite density and curvature in space–time, every particle and atom would effectively cease to exist, and known scientific laws would no longer apply. Shanavas notes that scientists such as Stephen Hawking have acknowledged the difficulty of formulating physical laws for such extreme conditions, since empirical observations would not be able to define the governing principles of singularities. The possibility of a renewed universe emerging from such a collapse has also been considered by scientists like Carl Sagan, who questioned whether a new universe might arise with different physical laws, structures, and properties. Shanavas interprets certain Qurʾānic verses as potentially corresponding to these cosmological ideas. For example, Qurʾān 21:104 describes the heavens being rolled up like a scroll and the creation being brought forth again as it was first created, which he interprets as suggesting the emergence of a new universe after cosmic collapse. Similarly, Qurʾān 14:48 states that the earth will be transformed into another earth and the heavens into new heavens, which Shanavas views as implying that a recreated universe might operate under different physical conditions or laws (Shanavas).
Anisur Rahman also reflects on these verses, emphasizing that the Qurʾān states that all creation ultimately returns to God and that creation will be reproduced after its initial formation. He cites Qurʾān 10:4 and 21:104 as evidence that the process of creation may be repeated after the universe collapses, suggesting that God will recreate the universe and humanity in a manner similar to the original act of creation (Rahman).
Modern cosmological theories have likewise proposed that the universe began with a “Big Bang” and might eventually collapse in a “Big Crunch,” potentially leading to another cycle of expansion and rebirth. According to such cyclical cosmological models, the universe may not have begun with a single event but could instead represent one stage in an ongoing sequence of expansion, collapse, and renewal (Rahman; Shanavas).
Entering the Gardens of Paradise is not the End
According to Allamah Nooridin, entry into Paradise does not signify the end of spiritual progression or divine activity. Qurʾān 36:55 describes the inhabitants of Paradise as joyfully engaged in their pursuits, indicating that life in Paradise is not characterized by inactivity but by meaningful engagement and fulfillment. Similarly, Qurʾān 39:20 refers to “lofty mansions, story upon story with streams running beneath them,” which Nooridin interprets as symbolizing continuous advancement and elevation in the heavenly realm (Nooridin, Commentary and Reflections, pp. 193–194).
From this perspective, entering the “Gardens of Eternity” marks the beginning of an ongoing spiritual journey rather than its conclusion. After the stages of death, resurrection, and judgment, individuals are granted ranks and positions corresponding to their deeds and knowledge, as suggested in Qurʾān 46:19. Nooridin explains that believers will then embark on an everlasting journey of spiritual development and closeness to God. This progression is illustrated in Qurʾān 66:8, which describes believers whose light advances before them and to their right as they pray for God to perfect their light and forgive their shortcomings.
In mystical language, Nooridin refers to Paradise as the “Gardens of the Divine Attributes” (Jannāt al-Ṣifāt al-Ilāhī), where believers continue to experience spiritual growth and divine communion. This development is understood to be perpetual, with individuals continually advancing in knowledge and awareness of God while approaching—but never fully attaining—the Divine Essence (maʿrifat al-dhāt). Qurʾān 3:133 further invites believers to strive toward God’s forgiveness and the vast Paradise prepared for the righteous, described as extending as widely as the heavens and the earth (Nooridin, Commentary and Reflections, pp. 193–194).
References:
NOORUDDÎN ,ALLÂMAH. (2015). Exegesis of The Holy Qur’ân Commentary and Reflections.
Sulaiman al-Ashqar, Umar. al-Jannah wa an-Naar – In the Light of the Qur’aan and Sunnah.
Retrieved from: al-Jannah wa an-Naar – In the Light of the Qur’aan and Sunnah
Qutb. In the Shade of the Quran. ( pg. 228).
Rahman,Dr. Md. Anisur. Quran and Modern Science (pp. 52-53). Unknown. Kindle Edition
Unal, Ali (2006). The Quran with Annotated Interpretation in Modern English. (pg. 767)
Wynn Sr., Charles M.. And God said, “Let there be evolution!” (p. 132 – 136). All Things That
Matter Press. Kindle Edition.