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Al-Wasilah- The Highest Rank In Jannah
There is one rank called Al-Wasilah, which is described as a very special and highest rank in Jannah, even above Jannat al-Firdaus, and many scholars mention that it is meant for only one person, i.e., Prophet Muhammad (peace be upon him).
Can a normal Muslim like me ask Allah for it too?
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10 Replies
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Al-Wasilah- The Highest Rank In Jannah
updated 3 weeks, 6 days ago
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10
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There is no such rank in the Quran.
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So as per my understanding highest achievable rank for normal human beings including prophets is jannat al firdaus?
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yes. But the prophets would have the highest rank.
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Can normal human beings achive same rank as prophets?
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No such restriction was stated. One should focus on achieving the highest ranks instead of speculating on such matters.
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Sir actually I ask Allah to grant me first rank in jannat al Firdaus…which means same rank as prophets like prophet Muhammad PBUH, prophet Jesus PBUH, etc…is my dua ok to ask…or i am asking something which is only reserved for prophets?
Jazakallah khair
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Thankyou sir ..jazakallah khair
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The Seeker of FirdawsHazrat ‘Ubadah bin as-Samit (رضی اللہ عنہ) narrates that the Messenger of Allah ﷺ said:“There are one hundred levels in Paradise. Between every two levels there is a distance like that between the sky and the earth. Firdaws is the highest of them. From it the rivers of Paradise flow, and above it is the Throne. So when you ask Allah, ask Him for Firdaws.”(Sunan al-Tirmidhi, Hadith no. 2471)That is, there are one hundred levels of Paradise. Between each level there is a distance equal to that between the earth and the sky. Firdaws is the highest level of Paradise. From it flow the four streams of Paradise, and above it is the Throne of Allah. Therefore, when you ask Allah for Paradise, ask Him for Firdaws.In this Hadith of the Messenger ﷺ, asking for Paradise does not mean merely making a verbal supplication for Paradise. Rather, in this Hadith, asking for Paradise means becoming a seeker of Paradise. A person’s intention should be that he always seeks the highest thing. By nature, a person of elevated aspiration is not satisfied with anything lower. From the perspective of aspiration, to be a seeker of Firdaws means that in order to attain the highest Paradise, you should become one who performs the highest level of deeds. Your character, your understanding, and your standards should reach the highest level, so that you may become deserving of the highest Paradise. You should shape your personality according to the highest standard required for entry into the highest Paradise.Therefore, prove yourself to be a seeker of Firdaws. It is clear from this Hadith that merely asking Allah for Firdaws is not sufficient; in reality, its seeker is one whose deeds become worthy of it. If you become included among that fortunate group who will be settled in Jannat-ul-Firdaws in the Hereafter, then Jannat-ul-Firdaws is another name for being in the neighborhood of the Lord of the Worlds. Firdaws requires the highest level of action; once Paradise becomes one’s goal, nothing less remains worthy of being a person’s ultimate objective.Reference:Kitab-e-Ma‘rifat, page 484By Maulana Wahiduddin Khan
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The People of Faith in Later Times
The narrations mention such people of faith in later times who will possess the true qualities of belief and Islam. Several narrations are cited in this regard. Hazrat Anas (RA) reports that the Prophet Muhammad ﷺ said:
“The example of my Ummah is like that of rain; it is not known whether the beginning of it is better or the end.” (Sunan al-Tirmidhi, Hadith No. 2869)
This means the example of my Ummah is like rain; it is uncertain whether its beginning or its end is better.
This hadith uses the example of rain to describe a historical process. The revolution that took place through the Prophet and his companions was apparent at the beginning of its time. The historical process that followed represents an event of the future in terms of its ultimate outcomes. This future refers to the same historical manifestation that is also mentioned in other narrations in the context of the Prophet’s brothers (Ikhwan al-Rasul).
Hazrat Malik al-Ash’ari (RA) reports that the Prophet Muhammad ﷺ said:
“Indeed, Allah has servants who are neither Prophets nor Martyrs, but the Prophets and Martyrs envy them for their positions and closeness to Allah on the Day of Judgment.” (Musnad Ahmad, Hadith No. 22894)
This means there will be people who are neither Prophets nor Martyrs, yet the Prophets and Martyrs will envy them because of the rank and proximity to Allah they will attain on the Day of Judgment.
These narrations likely refer to the people of faith who will emerge during the age of science, using opportunities discovered in nature for the propagation of religion.
The Companions of the Prophet and the Prophet’s Brothers
The matter of the Prophet’s Companions and his brothers is similar in one respect: the use of the opportunities available in their times. The Companions utilized the opportunities created by the complete Prophethood to develop a new civilization. The Prophet’s brothers, in later times, will utilize the opportunities of the scientific era for religious purposes. The forms in which these opportunities are likely to be used by the Prophet’s brothers are:
1. Using scientific discoveries in nature to generate rational arguments, e.g., proving the existence of God to philosophers and theologians using new evidence (argument from design).2. Utilizing modern communication tools for global propagation, such as print media, electronic media, and other channels to spread the message worldwide.
3. Taking full advantage of the religious freedom achieved in later times, using peaceful efforts to propagate the truth universally.Kitabe muarifat page number 116
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