Were proof needed, to show that the Prophet taught a real and literal interpretation of the sensual delights of the abodes of bliss, a tradition of high authority is found in the Ṣaḥīḥu Muslim (p. 379), vide also Mishkāt, book xxiii. ch. 13, in which the Prophet goes to some trouble to explain the sanitary laws of the heavenly kingdom, in the most literal manner possible.
Sir William Muir says: “It is remarkable that the notices in the Corân of this voluptuous Paradise are almost entirely confined to a time when, whatever the tendency of his desires, Mahomet was living chaste and temperate with a single wife of threescore years of age. Gibbon characteristically observes that ‘Mahomet has not specified the male companions of the female elect, lest he should either alarm the jealousy of the former husbands, or disturb their felicity by the suspicion of an everlasting marriage.’ The remark, made in raillery, is pregnant with reason, and aims a fatal blow at the Paradise of Islām. Faithful women will renew their youth in heaven as well as faithful men: why should not their good works merit an equal and analogous reward? But Mahomet shrank from this legitimate conclusion. It is noteworthy that in the Medîna Suras—that is in all the voluminous revelations of the ten years following the Hegira—women are only twice referred to as one of the delights of Paradise; and on both occasions in these simple words:—‘and to them (believers) there shall be therein pure wives.’ ([Sūrah ii. 23], [Sūrah iv. 60].) Was it that satiety had then left no longings unfulfilled; or that a closer contact with Judaism had repressed the budding pruriency of his revelation, and covered with confusion the picture of a sensual Paradise which had been drawn at Mecca?” (Life of Mahomet, new ed. p. 82 and note.)
Sir W. Muir has omitted a third passage, [Sūrah iii. 13], where “women of stainless purity” are spoken of, but it is remarkable how much more restrained are the Prophet’s descriptions of Paradise in his later revelations. For example, [Sūrah xiii. 23, 24], 35:—“Gardens of Eden—into which they shall enter together with the just of their fathers, and their wives and their descendants, and the angels shall go in unto them at every portal: Peace be with you, say they, because ye have endured all things.… The rivers flow beneath its bowers; its food and its shades are perpetual.”
PARDON FOR SIN. The words used to express pardon for sins on the part of the Almighty, are ʿAfw (عفو), Mag͟hfirah (مغفرة), and G͟hufrān (غفران). The act of seeking pardon is Istig͟hfār (استغفار).
The following is the teaching of the Qurʾān on the subject:—
[Sūrah liii. 32, 33]: “God’s is what is in the heavens and what is in the earth, that He may reward those who do evil with evil, and those who do good with good. Those who shun great sins and iniquities—all but venial sins,—verily thy Lord is of ample forgiveness.
[Sūrah lxvii. 12]: “Verily those who fear their Lord in secret, for them is forgiveness and a great reward.”
[Sūrah xxxiii. 71]: “He (God) will correct you for your works and pardon you for your sins; for he who obeys God and His Apostle has attained a mighty happiness.”
[Sūrah xxxv. 8]: “Those who believe and do right, for them is forgiveness.”
[Sūrah viii. 29]: “O ye who believe! if ye fear God, He will make for you a discrimination, and will cover your offences and will forgive you; for God is the Lord of mighty grace.”