The Path to Paradise

Jabir bin Abdullah (radiyallahu anh) narrated: "A man asked the Messenger of Allah (sallallahu alayhi wa sallam): 'If I perform the obligatory prayers, fast during Ramadan, consider what is halal to be halal and what is haram to be haram, and do not add anything to that, would I enter Jannah?'

The Prophet (sallallahu alayhi wa sallam) replied, 'Yes.'" (Muslim, Iman, 16; Ahmad, al-Musnad, 3/316, 348; Abu Ya'la, al-Musnad, no.1940, 2295)

Acceptance of Halal and Haram

Some scholars interpret the phrase "considering what is halal to be halal" as believing in what is halal, and "considering what is haram to be haram" as believing in what is haram and avoiding it. From this perspective, the phrase "considering what is halal to be halal" could also mean practicing what is halal.

The concept of "halal" here includes everything that is not haram. Therefore, fard (obligatory), mustahab (recommended), and mubah (permissible) acts fall within the scope of the concept of halal. In this context, the phrase implies practicing what is not forbidden, not exceeding the limits of what is permissible, staying within the bounds of what is halal, and avoiding what is haram.

“Those to whom We have given the Book recite it with its true recital. They (are the ones who) believe in it. And whoever disbelieves in it - it is they who are the losers” (Al-Baqarah, 121). Some of the pious predecessors, including Ibn Masud and Ibn Abbas (radiyallahu anhuma), commented on the phrase "recite it with its true recital" in this verse, saying, "They consider the halal in the Qur'an to be halal and the haram to be haram, and they do not change their places (they do not alter or violate them)." (Tabari, Jamia al-Bayan, no. 1883 and 1884; Hakim, al-Mustadrak, 2/266)

Allah says in the Qur'an: "O you who have believed, do not prohibit the good things which Allah has made halal to you and do not transgress. Indeed, Allah does not like transgressors. And eat of what Allah has provided for you (which is) halal and good. And fear Allah, in whom you are believers." (Al-Maidah, 87-88)

This verse was revealed about a group who preferred a life of asceticism and seclusion, abandoning many worldly things that were halal. Some of them even regarded certain halal foods as haram to themselves by forswearing them and forbidding them to themselves. However, what they did was not considering them haram in the true meaning of the term, as a declaration for all believers to accept and abide by; instead, they only applied these restrictions to themselves while maintaining the mainstream belief of what is universally halal or haram. Some people also restrained themselves without swearing oaths or declaring things haram for themselves.

All these situations are referred to as self-deprivation. This is because the purpose of exerting self-restraint in these matters is to harm the nafs and control desires. There is a common expression in some Muslim countries that translates in English to "Such and such knows no boundaries when it comes to halal and haram." This phrase refers to those who do not avoid committing forbidden acts and do not stay within the limits of what is permissible, even if said people believe that haram acts are forbidden. This is because a person who commits a haram act, even if they do not believe that what they are doing is lawful, is effectively considering it lawful for themselves.

Performing Fards and Avoiding Harams

The hadith we mentioned at the beginning of this article points to the following:

If a person fulfills the obligations and avoids the prohibitions, they will enter Jannah. The hadiths that have come from the Prophet (sallallahu alayhi wa sallam) in this regard have reached a level of tawatur or near tawatur.

(It’s worth noting that the word tawatur is not used in the modern sense of the word; it is used for hadiths narrated by a number of competent people who cannot possibly agree on a lie.)

Nasai narrates from Abu Huraira and Abu Said (radiyallahu anhuma) that the Messenger of Allah (sallallahu alayhi wa sallam) said, "Whoever performs the five daily prayers, fasts during Ramadan, gives their zakat, and avoids the seven major sins, all the gates of Paradise will be opened for them; they can enter Paradise from whichever gate they wish." 

After these words, the Prophet (sallallahu alayhi wa sallam) recited the verse, "If you avoid the major sins which you are forbidden, We will remove from you your lesser sins and admit you to a noble entrance." (An-Nisa, 31) (Nasai, Zakat, 1)

Imam Ahmad and Nasai narrate from Abu Ayyub al-Ansari (radiyallahu anh) that the Messenger of Allah (sallallahu alayhi wa sallam) said, "Whoever worships Allah without associating anything with Him, performs the prayer, gives zakat, fasts during Ramadan, and avoids major sins, for them is Paradise." (Nasai, Tahrimu'd-Dam, 3; Ahmad, al-Musnad, 5/413)

Again, in the Musnad, it is narrated from Ibn Abbas (radiyallahu anh) that, "Dimam b. Salaba came to the Messenger of Allah (sallallahu alayhi wa sallam) as a representative of his tribe. The Prophet explained to him the five daily prayers, fasting, zakat, hajj, and all the rulings of Islamic law. When he finished, Dimam said, 'I bear witness that there is no god but Allah and that Muhammad is His Messenger. I will fulfill these obligations and avoid what you have forbidden me. I will neither add anything to them nor subtract anything from them.' Upon these words, the Messenger of Allah (sallallahu alayhi wa sallam) said, 'If he is true to what he said, he will enter Paradise.'" (Abu Dawud, Salat, 23)

Tabarani narrated this hadith from another perspective. There is an additional part in his narration: "... I and those who follow me will definitely act with these.” Upon these words, the Messenger of Allah said, 'If he is true to his word, he will certainly enter Jannah.'" (Darimi, as-Sunan, 1/165; Tabarani, al-Kabir, nr. 8151, 8152)

Imam Bukhari narrates from Abu Ayyub (radiyallahu anh) in his Sahih, "A man said to the Messenger of Allah (sallallahu alayhi wa sallam), 'Tell me an action that will admit me to Paradise.' The Messenger of Allah (sallallahu alayhi wa sallam) replied, 'You worship Allah and associate nothing with Him, perform the prayer, give zakat, and maintain ties of kinship.'" This hadith is also narrated by Muslim. However, the wording in his narration is, "Tell me an action that will bring me closer to Paradise and keep me away from Hellfire." In another narration in Muslim, it is stated, "When the man turned and left, the Messenger of Allah (sallallahu alayhi wa sallam) said, 'If he adheres to what he has been commanded, he will enter Paradise.'"

(Bukhari, nr. 1396, 5982; Muslim, Iman, 14)

What should I do?

In Sahih Bukhari and Sahih Muslim, there is a narration from Talha bin Ubaydullah (radiyallahu anh) which states:

"A Bedouin with disheveled hair came to the Messenger of Allah (sallallahu alayhi wa sallam) and said, 'O Messenger of Allah, inform me of how many obligatory prayers Allah has enjoined upon me.' The Prophet (sallallahu alayhi wa sallam) replied, 'Five daily prayers, unless you offer additional voluntary prayers.' The man asked further, 'Inform me of how much obligatory fasting Allah has enjoined upon me.' The Prophet (sallallahu alayhi wa sallam) answered, 'The fasting of Ramadan, unless you fast voluntarily.' The man then asked, 'Inform me of how much obligatory charity Allah has enjoined upon me.' The Prophet (sallallahu alayhi wa sallam) informed him of the rulings of Islamic law. Upon hearing this, the man declared, 'By Allah, I will not add anything to them nor diminish anything from what Allah has made obligatory upon me.'"

Upon hearing the man's statement, the Prophet (sallallahu alayhi wa sallam) said, "If he is truthful, he will attain salvation (or he will enter Paradise)."

(Sahih Bukhari, Hadith No. 46; Sahih Muslim, Hadith No. 11)

In Sahih Muslim, the same hadith is narrated by Anas (radiyallahu anh) with the addition: "If you have the means, perform the pilgrimage to the House of Allah [i.e., hajj]."

The intention of the Bedouin's statement that he would not add anything to the obligatory prayers, fasting, charity, and hajj is to express that he will not go beyond what Islam has made obligatory upon him.

This hadith does not mention anything about avoiding the forbidden acts because the person who asked the question was primarily seeking to know the actions that would lead to entry into Paradise.

In Tirmidhi, there is a narration from Abu Umamah (radiyallahu anh) which states:

"I heard the Messenger of Allah (sallallahu alayhi wa sallam) say in his farewell khutbah during the hajj, 'O people, fear Allah! Perform your five daily prayers, observe fasting in the month of Ramadan, give your wealth in charity, and obey those in authority over you so that you may enter the Paradise of your Lord.'" (Jami` at-Tirmidhi, Salat, Hadith No. 616)

Imam Ahmad narrates from Ibn al-Muntathiq (radiyallahu anh):

"I was in the company of the Prophet (sallallahu alayhi wa sallam). One day, while we were walking, I seized an opportunity to approach him. I asked, 'O Messenger of Allah, tell me about a deed that will keep me away from the Fire and admit me into Paradise.’

Upon this, the Prophet (sallallahu alayhi wa sallam) replied: 'Indeed, you have asked a question the fulfilling of which is difficult, but Allah makes it easy for whoever He wills. Worship Allah and associate nothing with Him, observe the prayer, pay the zakat, fast during Ramadan, and make the pilgrimage to the hajj.'"(Ahmad bin Hanbal, Musnad, 3/472; 6/383, 384)

There are other hadiths that have been reported by narrators, which further indicate the relationship between deeds and a favorable outcome. One of them is:

"Whoever performs the five daily prayers on time, Allah has promised to admit him to Paradise."

(Sunan Abu Dawud, Salat, Hadith No. 9, 337)

The relationship between actions and a good outcome is also evident in the following hadith narrated by Imam Ahmad from Bashir bin Hasasiyyah (radiyallahu anh):

"I came to the Messenger of Allah (sallallahu alayhi wa sallam) to pledge allegiance to him. He stipulated that I bear witness that there is no deity worthy of worship except Allah and that Muhammad is His servant and Messenger, establish the prayers, give zakat, perform the hajj pilgrimage, observe fasting in Ramadan, and engage in jihad for the cause of Allah. I replied, 'O Messenger of Allah, I swear by Allah that I cannot fulfill two of these conditions: jihad and zakat.' Upon this, the Messenger of Allah (sallallahu alayhi wa sallam) took hold of his hands and shook them, saying, '"How will you enter Paradise (what deed's reward will admit you into it) if you neither strive in jihad nor pay zakat!"'

I said, 'O Messenger of Allah, I pledge allegiance to you,' and I pledged my allegiance, accepting all of the conditions." (Ahmad bin Hanbal, Musnad, 5/224)

According to this hadith, fulfilling the conditions mentioned in the hadith is not enough to attain Jannah without fulfilling jihad and zakat as well.

Obstacles on the Path to Paradise

Alongside the actions that serve as means for entering Paradise, there are certain major sins, foremost among them being associating partners with Allah (shirk), that hinder a person from entering Paradise. The following hadiths serve as examples:

Imam Ahmad narrates from Amr bin Murrah al-Juhani (radiyallahu anh), who said:

"A man came to the Messenger of Allah (sallallahu alayhi wa sallam) and said, 'O Messenger of Allah, I bear witness that there is no deity worthy of worship except Allah and that you are the Messenger of Allah. I have performed the obligatory prayers, given zakat from my wealth, and observed fasting in Ramadan. What reward awaits me?'

The Prophet (sallallahu alayhi wa sallam) replied, 'Whoever dies in this state, not having been disobedient to his parents, will be on the Day of Judgment with the prophets, the truthful ones, and the martyrs, just like this (bringing his two fingers together).'" (Ahmad bin Hanbal, Musnad, 4/231)

"One who severs family ties will not enter Paradise." (Sahih Bukhari, No. 5984; Sahih Muslim, No. 2556)

"A person with an atom's weight of arrogance in their heart will not enter Paradise." (Sahih Muslim, No. 91; Sunan Abu Dawud, No. 4091)

"You will not enter Paradise until you have faith, and you will not have faith until you love one another." (Sahih Bukhari, No. 980; Sahih Muslim, No. 54)

Furthermore, there are hadiths that emphasize how one cannot enter Paradise until they have settled their debts. (Sunan Abu Dawud, No. 3341; Sunan an-Nasai, Buyu', No. 98; Ahmad bin Hanbal, Musnad, 5/11, 13, 20; At-Tayalisi, No. 891, 892)

In one hadith that draws attention to this, it is said:

"While the believers are crossing the Bridge [Siraat], they will be detained on the Bridge until the rights of those whom they wronged in the world are taken from them." (Sahih Bukhari, No. 2440)

All of these, and countless other negative qualities and deeds, act as obstacles to entering Paradise. The key to a favorable outcome lies in fulfilling the obligatory duties commanded by Allah and staying away from forbidden actions and states. These matters have been determined through the teachings of Islam and are recorded in writing, including in our aqaid (creed), fiqh (jurisprudence), and akhlaq (ethics) books.

Ali Kaya