what does heaven actually look like ?a typical pornographic heaven as of islam or peaceful as in bible?

Question

islam gives a very vivid pornographic description of heaven unlike any other religion ,is this how heaven looks like or does it look something else

Answer 1

Persoanlly, I'm an atheist. But if I were to believe anything it probably would NOT be any of the following:

Some are of opinion that heaven is everywhere, as God is everywhere. According to this view the blessed can move about freely in every part of the universe, and still remain with God and see everywhere. Everywhere, too, they remain with Christ (in His sacred Humanity) and with the saints and the angels. For, according to the advocates of this opinion, the spatial distances of this world must no longer impede the mutual intercourse of blessed.

In general, however, theologians deem more appropriate that there should be a special and glorious abode, in which the blessed have their peculiar home and where they usually abide, even though they be free to go about in this world. For the surroundings in the midst of which the blessed have their dwelling must be in accordance with their happy state; and the internal union of charity which joins them in affection must find its outward expression in community of habitation. At the end of the world, the earth together with the celestial bodies will be gloriously transformed into a part of the dwelling-place of the blessed (Revelation 21). Hence there seems to be no sufficient reason for attributing a metaphorical sense to those numerous utterances of the Bible which suggest a definite dwelling-place of the blessed. Theologians, therefore, generally hold that the heaven of the blessed is a special place with definite limits. Naturally, this place is held to exist, not within the earth, but, in accordance with the expressions of Scripture, without and beyond its limits. All further details regarding its locality are quite uncertain. The Church has decided nothing on this subject.

It is a dogma of faith that the happiness of the blessed is everlasting. This truth is clearly contained in the Holy Bible (see Section I); it is daily professed by the Church in the Apostles' Creed (credo . . . vitam aeternam), and it has been repeatedly defined by the Church, especially by Benedict XII (cf. Section III). Even reason, as we have seen, can demonstrate it. And surely, if the blessed knew that their happiness was ever to come to an end, this knowledge alone would prevent their happiness from being perfect. In this matter Origen fell into error; for in several passages of his works he seems to incline to the opinion that rational creatures never reach a permanent final state (status termini), but that they remain forever capable of falling away from God and losing their beatitude and of always returning to Him again.

The blessed are confirmed in good; they can no longer commit even the slightest venial sin; every wish of their heart is inspired by the purest love of God. That is, beyond doubt, Catholic doctrine. Moreover this impossibility of sinning is physical. The blessed have no longer the power of choosing to do evil actions; they cannot but love God; they are merely free to show that love by one good action in preference to another. But whilst the impeccability of the blessed appears to be unanimously held by theologians, there is a diversity of opinion as to its cause. According to some, its proximate cause consists in this that God absolutely withholds from the blessed His co-operation to any sinful consent.

The beatific Vision does not, they argue, of its very nature exclude sin directly and absolutely; because God may still displease the blessed soul in various ways, e.g., by refusing a higher degree to beatitude, or by letting persons whom that soul loves die in sin and sentencing them to eternal torment. Moreover, when great sufferings and arduous duties accompany the beatific vision, as was the case in the human nature of Christ on earth, then at least the possibility of sin is not directly and absolutely excluded. The ultimate cause of impeccability is the freedom from sin or the state of grace in which at his death man passes into the final state (status termini), i.e. into a state of unchangeable attitude of mind and will. For it is quite in consonance with the nature of that state that God should offer only such co-operation as corresponds to the mental attitude man chose for himself on earth. For this reason also the souls in purgatory, although they do not see God, are still utterly incapable of sin. The beatific vision itself may be called a remote cause of impeccability; for by granting so wondrous a token of His love, God may be said to undertake the obligation of guarding from all sin those whom He so highly favours, whether by refusing all co-operation to evil acts or in some other manner. Besides, even if the clear vision of God, most worthy of their love, does not render the blessed physically unable, it certainly renders them less liable, to sin.

Impeccability, as explained by the representatives of this opinion, is not, properly speaking, extrinsic, as is often wrongly asserted; but it is rather intrinsic, because it is strictly due to the final state of blessedness and especially to the beatific vision. This is substantially the opinion of the Scotists, likewise of many others, especially in recent times. Nevertheless the Thomists, and with them the greater number of theologians, maintain that the beatific vision of its very nature directly excludes the possibility of sin. For no creature can have a clear intuitive view of the Supreme Good without being by that very fact alone irresistibly drawn to love it efficaciously and to fulfil for its sake even the most arduous duties without the least repugnance. The Church has left this matter undecided.

Some writers rather incline to the opinion of the Scotists because of its bearing on the question of the liberty of Christ. (See HELL under the heading Impenitence of the Damned.)

Answer 2

Ha ha ha! Very funny question. Yeah those Muslim men will probably have a better Heaven than the Christians!

Answer 3

C'mon, was this really an answerable? Sounds more like a bit of Bible thumping and religious intolerance disguised as a question. I thought you had to be dead to see "Heaven".

Answer 4

actual, it doesn't say all of us is going to heaven. John 3:16 - For God so loved the international, that he gave his purely begotten Son, that whosoever believeth in him ought to no longer perish, yet have eternal existence. eternal existence is what it says.... Revelation states god and all his human beings will be on earth. elsewhere it states the Meek inherit the earth... and gods each body is meek. I have no longer started to locate an actually verse, in context, that states all of us is going to heaven. "Abrahams Bosom" isn't heaven both. And no, it does no longer say the e book of existence is of believers purely. It factors to human beings which will be taken out of the e book.... and also you actual ought to DO something evil for that take position. conception isn't component of it.

Answer 5

U must be delighted to answer ur question.


But thats would be fun in Islamic heaven.. not a boring one.

Answer 6

Pornographic? U could have thought of a different word. Ur stupid.

Answer 7

No one knows. However scripture promises complete beauty. Yes it will be peaceful.

Answer 8

you get women, (and men for women) in the islamic heaven you little homo for ETERNITY, anyone you want

Answer 9

If it does exist, I don't think our mortal descriptions could do it justice.

Answer 10

I think it should be a combination of both. Something for everyone!!

Answer 11

It might look like what they think...but what virgins that you know are beautiful..im sure they are fat and ugly and that is exactly what they get...hahahaha!