Is Paradise of different levels? Will the people of the lower levels visit the people of the higher levels?

Praise
be to Allah

Firstly:

One of the
things that Muslims believe is that Paradise is of different levels, and
that Allah has promised those who obey Him places to dwell in Paradise in
return for their acts of obedience. The difference among the people of
Paradise in status and levels is only due to the difference among them in
terms of acts of obedience and righteousness in this world.

Allah, may He be
exalted, says (interpretation of the meaning):

“Look
how We have favored [in provision] some of them over others. But the
Hereafter is greater in degrees [of difference] and greater in distinction”

[al-Israa’
17:21]

“And
for all are degrees from what they have done. And your Lord is not unaware
of what they do”

[al-An‘aam
6:132].

Shaykh al-Islam
Ibn Taymiyah (may Allah have mercy on him) said:

Paradise is of
different levels, that vary greatly, and the pious, believing friends of
Allah will be in those different levels according to the level of their
faith and piety.

Majmoo‘ al-Fataawa
(11/188). See also: Tafseer as-Sa‘di (p. 274).

In the answer to
question no. 27075, we have discussed the deeds by
means of which the Muslim may attain high levels in Paradise.

Secondly:

One of the
matters concerning which there can be no doubt is the fact that the people
of Paradise will vary in the bliss they enjoy in Paradise, according to the
levels they attain. The one who dwells in al-Firdaws (the highest level of
Paradise) will not be like one who dwells in lower levels of Paradise.

Allah, may He be
exalted, has described the gardens of Paradise that will be granted to the
one who fears the standing before Him, may He be glorified and exalted. He
says (interpretation of the meaning):

“But
for he who has feared the standing before his Lord are two gardens –

So which of the
favors of your Lord would you deny? –

Having
[spreading] branches…”

[ar-Rahmaan
55:46-48].

Then He
describes them, then He says:

“And below them
both [in excellence] are two [other] gardens”

[ar-Rahmaan
55:62].

Thus it is clear
that the gardens of Paradise differ from one another according to the good
deeds of their occupants and their status before their Lord.

It was narrated
from Abu Sa‘eed al-Khudri (may Allah be pleased with him) that the Prophet
(blessings and peace of Allah be upon him) said: “The people of Paradise
will see the people of the highest places in Paradise above them as you see
a brilliant star far away on the horizon in the east or the west, because of
the difference in status between them.” They said: O Messenger of Allah, is
that the status of the Prophets that no one else will attain? He said: “No,
by the One in Whose hand is my soul. They are men who believed in Allah and
believed in the Messengers.”

Narrated by al-Bukhaari
(3083) and Muslim (2831).

According to
another report, “The people of the highest degrees of Paradise will be seen
by those beneath them as a star is seen on the horizon. Abu Bakr and ‘Umar
will be among them, and how blessed they are!”

Narrated and
classed as hasan by at-Tirmidhi (3658). Also narrated by Ibn Maajah (96),
from the hadith of Abu Sa‘eed. Classed as saheeh by al-Albaani in Saheeh
at-Tirmidhi.

Al-Qurtubi (may
Allah have mercy on him) said:

It should be
understood that these high places will vary in elevation and description, in
accordance with the differences between their occupants in terms of
righteous deeds. So some of them will be higher than others, and more
elevated.

With regard to
the phrase “a brilliant star far away on the horizon in the east or the
west”, what is meant is that the star, when it is rising or setting, is far
from people’s vision, so it appears small because it is so far away.

At-Tadhkirah fi
Ahwaal al-Mawta wa’d-Daar al-Aakirah
(p. 398).

Thirdly:

What has been
mentioned above clearly indicates that it is not possible for those who are
in the lower levels of paradise to attain what is in the highest levels,
because they did not do that which makes them deserving of attaining those
levels. If all the people of Paradise were to share in the bliss that Allah
has prepared for those who are above them, then there would be no wisdom in
the variation of status and degree! By Allah’s perfect justice, those who
are deserving of Paradise will not all be the same in degree or level of
bliss. Variation between people in this world in terms of faith and
obedience leads to variation in their status and standing before Him, may He
be glorified and exalted.

Al-Qurtubi (may
Allah have mercy on him) said:

With regard to
the words “By the One in Whose hand is my soul, there are men who believed
in Allah and believed the Messengers”, he did not mention any righteous
deeds or anything else, except faith and belief in the Messengers. That is
so that it would be understood that he was referring to complete faith and
belief in the Messengers without asking for a sign and without hesitation.
Otherwise, how could these high levels be attained by merely believing and
accepting the Messengers, which ordinary Muslims do. If that were the case,
then all those who affirm the Oneness of Allah would be in the highest
levels and degrees of Paradise, and this is impossible.

At-Tadhkirah
(p. 398).

Fourthly:

There will be no
envy or resentment in Paradise. Concerning that, Allah, may He be exalted,
says (interpretation of the meaning):

“And We will
remove whatever is in their hearts of resentment, [so they will be]
brothers, on thrones facing each other”

[al-Hijr 15:47].

It was narrated
that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of
Allah (blessings and peace of Allah be upon him) said: “The first group to
enter Paradise will look like the moon when it is full. They will not spit
or blow their noses or defecate therein. Their vessels there will be of
gold, and their combs will be of gold and silver, their incense burners will
be of aloeswood and their sweat will be musk. Each of them will have two
wives, the marrow of whose calves will be visible from beneath the flesh
because of their beauty. There will be no dissent or enmity among them and
their hearts will be as one, and they will glorify Allah morning and
evening.”

Narrated by
al-Bukhaari (3073) and Muslim (2834).

Think about this
hadith:

It was narrated
from Ibn Mas‘ood (may Allah be pleased with him) that the Messenger of Allah
(blessings and peace of Allah be upon him) said: “ The last one to enter
Paradise will be a man, who will walk a little, then fall on his face, then
the Fire will touch his face and leave its mark on it, then when he has
passed it, he will turn back to look at it and will say: Blessed be the One
Who has saved me from you; Allah has given me something that He has not
given to any of the first and the last.”

Narrated by
Muslim (274).

This is  the
state of the last of the people of Hell to be brought forth from the Fire,
and the last of the people of Paradise to be admitted to Paradise; he will
think that he has attained something that no one else, of the first and the
last, has attained, and he has not even entered Paradise yet, so how about
when he does enter it?!

Ibn ‘Atiyyah
al-Andalusi (may Allah have mercy on him) said:

Everyone in it
will be granted contentment with his situation, and he will not believe that
anyone has been given something better than him. We know from the religious
texts that the people of Paradise will vary in status, commensurate with
their good deeds, and commensurate with the grace of Allah to whomever He
wills.

Al-Muharrar
al-Wajeez fi Tafseer al-Kitaab al-‘Azeez
(2/91)

See also:
al-Jannah wa’n-Naar (available in English under the title Paradise and
Hell) by Shaykh ‘Umar Sulaymaan al-Ashqar (154-163).

Fifthly:

There by the
grace of Allah, may He be exalted, to His believing slaves, He will not
deprive any person of his status in Paradise and put him in a lower level
(than he deserves), but He may bestows His grace upon whomever He wills of
His slaves, and raise his status in Paradise. The means of being raised in
status in this manner include the following:

1.    

The intercession
of the intercessors

There are two
hadiths which speak of this:   

(a) 

It was narrated
that Abu Moosa (may Allah be pleased with him) said: The Prophet (blessings
and peace of Allah be upon him) …
raised his hands
and said: “O Allah, forgive ‘Ubayd Abu ‘Aamir,” until I could see the
whiteness of his armpits. Then he said: “O Allah, on the Day of Resurrection
make him above many of Your creation.”

Narrated by
al-Bukhaari (4067) and Muslim (2498).

Abu ‘Aamir is
al-Ash‘ari; he is the paternal uncle of Abu Moosa (may Allah be pleased with
him).

(b)

It was narrated
that Umm Salamah said: The Messenger of Allah (blessings and peace of Allah
be upon him)
entered upon Abu
Salamah and his eyes were fixed open. He closed them, then he said: “When
the soul is taken, the gaze follows it.” Some of his family wailed and he
said: “Do not pray against yourselves except for good things, for the angels
says ameen to whatever you say.” Then he said: “O Allah, forgive Abu Salamah
and raise him in status among those who are guided, and take care of his
family who are left behind. Forgive us and him, O Lord of the Worlds, and
make his grave spacious for him, and illuminate it for him.”

Narrated by
Muslim (920).

Ibn al-Qayyim
(may Allah have mercy on him) said:

The second type
(of intercession): The intercession of the Prophet (blessings and peace of
Allah be upon him) for increased reward and higher status for some of the
believers.

Haashiyat Ibn
al-Qayyim ‘ala Mukhtasar Sunan Abi Dawood
(13/56).

Shaykh Muhammad
ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said, explaining the
types of intercession:

The third type:
intercession for high status for the believers. This may be understood from
the du‘aa’ (supplication) of the believers for one another, as the Prophet
(blessings and peace of Allah be upon him) said when he prayed for Abu
Salamah…

Majmoo‘ Fataawa
ash-Shaykh Ibn ‘Uthaymeen
(9/326).

2.    

A child’s
supplication and prayer for forgiveness for his parent

It was narrated
that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah
be upon him) said: “A man will be raised in status on Paradise and will say,
Where did this come from? And it will be said: From your son’s praying for
forgiveness for you.” Narrated by Ibn Maajah (3660); classed as hasan by
al-Albaani in as-Silsilah as-Saheehah (1598).

3.    

Parents being
raised to the status of their children and vice versa.

Allah, may He be
exalted, says (interpretation of the meaning):

“And
those who believed and whose descendants followed them in faith – We will
join with them their descendants, and We will not deprive them of anything
of their deeds. Every person, for what he earned, is retained”

[at-Toor 52:21].

It was narrated
that Ibn ‘Abbaas said: Verily Allah will raise the offspring of the believer
to his level (in Paradise), even if they were lower than him in terms of
righteous deeds, so that he may delight in them being with him. This is a
saheeh report and may be deemed marfoo‘. See: as-Silsilat as-Saheehah
(2490).

Shaykh Muhammad
ibn Saalih al-‘Uthaymeen (may Allah have mercy on him) said:

Allah, may He be
exalted, says (interpretation of the meaning): “And
those who believed and whose offspring followed them in faith – We will join
with them their descendants”
[at-Toor 52:21].
The offspring whose faith follows that of their parents are small children
(minors). So Allah is saying, “We
will join with them their offspring”
i.e., We will cause their offspring to join them in their levels (in
Paradise).

As for adult
children who have got married, they will be in their own levels in Paradise,
and will not join their parents, because they have offspring of their own,
so they will be in their own abodes. As for small children who followed
their parents, they will be lifted up to be with their parents. This lifting
up does not imply any detraction from the reward and status of the parents,
hence Allah says: “and
We will not deprive them of anything of their deeds”
[at-Toor 52:21]. The word translated here as deprived means detract or take
away. In other words, their offspring will join them, but He did not say
that the parents’ level will be demoted commensurate with the degree by
which the offspring are raised in status; rather He says, “and
We will not deprive them of anything of their deeds.”

Tafseer
al-Qur’an min al-Hujuraat ila al-Hadeed
(p. 187).

Sixthly:

There are some
hadiths which indicate that when the people in the higher levels want to
visit those who are lower than them, they will go down to them, but the
people of the lower levels will not ascend to the higher levels. But these
reports are not saheeh. Examples of that include:

1.    

It was narrated
that Abu Salaam al-Aswad said: I heard Abu Umaamah say: A man asked the
Messenger of Allah (blessings and peace of Allah be upon him): Will the
people of Paradise visit one another? He said: “Yes, the people of the
higher level will come down to the people of the lower level, and they will
welcome them and greet them with salaam, but the people of the lower level
will not be able to ascend to the higher levels, because their good deeds
fell short of that.”

Narrated by Ibn
Abi Haatim in his Tafseer (10/3371).

There is some
weakness in it, because its isnad includes Sa‘eed ibn Yoosuf.

Yahya ibn Ma‘een
said: He is da‘eef in hadith; he is not strong.

Ad-Du‘afa’
wa’l-Matrookeen
by Ibn al-Jawzi (1/327)

2.    

It was narrated
that Abu Umaamah said: The Messenger of Allah (blessings and peace of Allah
be upon him) said: “The people of Paradise will visit one another on saddled
camels. The people of the higher levels will visit those who are lower than
them, but those who are lower than them will not visit those who are in the
higher levels, except two who loved one another for the sake of Allah; they
will visit one another in Paradise wherever they wish.”

Narrated by
at-Tabaraani in al-Mu‘jam al-Kabeer (8/240).

Its isnad
includes Bishr ibn Numayr, who is matrook (rejected); he was accused of
fabricating reports.

Al-Haythami (may
Allah have mercy on him) said: Its isnad includes Bishr ibn Numayr, who is
matrook (rejected).

Majma‘
az-Zawaa’id
(10/496)

3.    

A similar,
marfoo‘, report was narrated by Abu Na‘eem al-Asbahaani in Sifat
al-Jannah (no. 421) via Ja‘far ibn az-Zubayr and Bishr ibn Numayr, from
al-Qaasim, from Abu Umaamah.

But Ja‘far ibn
az-Zubayr is matrook (rejected), and was accused of fabricating reports.

Bishr ibn Numayr
is also matrook, as noted above.

4.    

“When the people
of Paradise enter Paradise, and brethren miss one another, the couch of one
will travel to the couch of another, and so on, until they are all gathered
together, then they will recline, and one of them will say to the other: Do
you know when Allah forgave us? And his companion will say: Yes, the day
when we were in such and such a place, and we prayed to Allah, and He
forgave us.”

This is a da‘eef
(weak) hadith. See: as-Silsilah ad-Da‘eefah (5029).

The most that
can be understood from the words of the scholars concerning this issue is
what was narrated by Abu Na‘eem al-Asbahaani in Sifat al-Jannah (422)
from Humayd ibn Hilaal, who said: We heard that among the people of
Paradise, the one who is in a higher level will visit the one who is in a
lower level, and the one who is in the lower level will not visit the one
who is in the higher level.

Humayd was one
of the Taabi‘een; the isnad going back to him is saheeh (sound). Allah knows
best what the truth is concerning this matter.

And Allah knows
best.