From historical accounts it appears that there is a variety of opinions among Muhammadan divines on the site of paradise, many of whom, especially some of the companions and followers of the prophet, such as Abu Harira, Hodaifa Alyamani, and Abu Mâlek Ush-shujáyi— u. w. b., etc.—assert that the paradise of Adam was the paradise of promise. Some, again, such as Abdullah Bin Abbâs—u. w. b., etc.—and others, say that it was not the paradise of promise.* Firstly, because in that garden he was prohibited to touch the forbidden tree; secondly, because in it he was occupied, he slept, and reposed; thirdly, because Eblis found admittance to that place: consequently, it is impossible that it should have been the paradise of promise. With this opinion also agrees the text of the Pentateuch, which Jewish scholars have preserved from generation to generation up to the present day. Between the adherents of the second opinion there is again a schism whether this paradise was in heaven or on earth. Some maintain that it was in heaven, since God commanded Adam to get down, which undoubtedly points to the descent from heaven. Ebn Yahia, who is one of the greatest scholars, asserts, with another party, that it was on earth, since the Almighty tried Adam and Eve by commanding them not to eat of the forbidden fruit; therefore that garden was a locality prepared by the Lord of Glory in order to tempt them. It is asserted that the tradition handed down from the refuge of prophecy [i.e. Muhammad] concerning Adam’s departure from this world is confirmatory of this opinion. The tradition resembles the one narrated above, and is as follows: When the time of Adam’s death drew near, he asked his children to bring a bunch of grapes of paradise. They complied with his request, and while they were on the road they met some angels, who questioned them about their errand. The children replied: ‘Our dear father wishes to eat a bunch of the grapes of paradise, and in obedience to his will we have started.’ The angels said: ‘Return; for the Almighty—w. n. b. ex.—has completed His business.’ When the children returned, they found that Adam was being shrouded and buried. From this account it appears that if the children of Adam had not been able to enter paradise, they would not have gone in search of its grapes.
The Emâm Abul-Hasan Fariâbi has recorded, in the book entitled ‘Asûl Jâmi’a,’ that the paradise of Adam was in the country of Filisteen [in Syria], and it was a garden containing many green shrubs; and this confirms it [that Adam was in the terrestrial paradise], because he was commanded and prohibited. But command and prohibition take place only in this world, and that which his lordship the Qâzi Nassir-ud-din Beidhavi has copied from the Mutazzelite U’lamâ concerning paradise agrees with the just-mentioned opinion. It is related in the book entitled ‘Ihvân-ussafa,’ in the twenty-first treatise, which is called the ‘Treatise of the Animate Being,’ that when [the person of] Adam was completely finished, and the angels worshipped him, the divine command was issued to translate his splendid couch to paradise, and that paradise was a garden situated on the top of the ruby mountain in the direction of the east; it was so high that neither man nor beast could ascend it; the climate of that garden was temperate, and the same throughout the year; it was unparalleled in freshness and verdure, and one of the principal poets says concerning it:
Verses: Adam promenaded in a garden whose
Servant and slave is the spring of paradise.
Its trees were lignum aloe, its leaves of emerald,
Its foundation Concha Veneris, its earth ambergris.
A deep lake in the parterre of the park
Clear like the heart of a sage, and nature of an orator,
Pure like a spirit and beauteous like knowledge;
Its atmosphere pellucid, and subtle like fire;
Silver-bodied fishes sporting in it
Like the virgin moon in the celestial sphere.
The partisans of the just-mentioned opinion have affirmed that the command, ‘Get ye all down from hence,’ is synonymous with the words, ‘Get ye down into Egypt, for ye shall obtain what ye ask;’ and many opinions like these have been broached by eloquent authors. But the writer of this book affirms that such of the preceding opinions as are in accordance with the orthodox belief of the Sonna* are to be adopted, because salvation is in them.