The Alpha and the Omega of Eschatology: A Comparative Analysis of the Return to Eden in Islamic and Biblical Traditions
Introduction: The Universal Longing for Return
The human narrative, across the great monotheistic traditions, is bracketed by two gardens. At the incipit of history lies the Garden of Eden—the locus of creation, innocence, and subsequent exile. At the terminus of history, eschatological hope projects a return to a state of bliss, often conceptualized as a restoration of that primordial paradise. The user’s inquiry—Does Islam also tell like the Bible in Revelation 22 that our end will be in the garden of Eden where it also begun?—touches upon the fundamental trajectory of soteriology: is salvation a linear progression toward a new, unprecedented reality, or is it a cyclical return to a lost heritage?
In the Christian canon, the Book of Revelation, specifically Chapter 22, provides a definitive answer: the "New Jerusalem" descends, containing within it the distinct features of the original Eden—the Tree of Life and the River of the Water of Life—signaling the lifting of the curse and the restoration of access to the Divine presence. The "End" is explicitly linked to the "Beginning," closing the circle of redemptive history.
Islam, emerging from the same Abrahamic lineage, engages deeply with this motif. However, the Islamic theological landscape presents a more complex topography regarding the "Return." Through a rigorous examination of Quranic exegesis (tafsir), Prophetic traditions (hadith), and systematic theology (kalam), one discovers that while the imagery of rivers, trees, and divine proximity is strikingly parallel, the metaphysical architecture of the Islamic "End" involves a nuanced debate regarding the very location of the "Beginning." The prevailing orthodoxy, however, aligns with the cyclical view: the Jannah (Paradise) of the afterlife is inextricably linked—if not identical—to the abode of Adam. Thus, for the Muslim as for the Christian, the ultimate hope is a repatriation, a homecoming to the celestial estate forfeited by the primal ancestors.
This report offers an exhaustive comparative analysis of this eschatological trajectory, exploring the theological geography of Adam's Garden, the arboreal symbolism of the Tuba and Lote trees compared to the Tree of Life, the hydrography of the celestial rivers, and the final lifting of the curse in the presence of the Divine.
Chapter I: The Locus of Origin — Defining the "Beginning"
To determine whether the eschatological "End" is a return to the "Beginning," one must first establish the precise theological location of that Beginning. In the Biblical narrative, Eden is geographically terrestrial (Genesis 2:8-14), planted "in the east," yet accessible only through divine restoration in the Apocalypse. In Islamic theology, the location of Adam’s original dwelling (Jannah) is the subject of a "Great Debate" that fundamentally shapes the understanding of the Return.
1.1 The Great Theological Schism: Celestial vs. Terrestrial
The Quran describes Adam and Eve dwelling in Al-Jannah (The Garden) before their expulsion (Quran 2:35). The critical question that occupied classical Muslim intellects was: Is this "Garden" the eternal Paradise of the Hereafter (Jannat al-Khuld), or was it a specific, lush garden located on Earth?
The Orthodoxy of the Celestial Garden
The majority of Sunni theologians, including early traditionalists (Ahl al-Hadith) and the Ash'arite school, assert that the garden of Adam was indeed the Garden of Eternity—the very same abode promised to believers in the Afterlife.1 If this view is upheld, the Islamic narrative becomes perfectly cyclical: humanity’s destiny is to return to the exact physical and spiritual location of its origin.
Proponents of this view, such as the influential jurist and theologian Ibn Taymiyyah (though he acknowledges the debate), rely on several textual and linguistic proofs:
The Definite Article (Al-Jannah): The Quran consistently refers to Adam’s abode as Al-Jannah. In the distinct terminology of the Quran, the definite article Al- implies the specific, known entity—the Eternal Paradise. When the Quran refers to earthly gardens, it typically uses the indefinite jannah (a garden) or plural jannat.1
The Semantics of Descent (Hubut): When Adam is expelled, the command used is Ihbitu ("Go down") (Quran 2:36). Exegetes argue that the verb habata connotes a vertical descent from a higher ontological plane to a lower one. If Adam were merely moving from a garden in India or Palestine to another earthly location, terms like kharaja (exit) or dhahaba (go) would have been more linguistically appropriate. The "descent" implies a fall from the celestial realm of the Throne to the terrestrial realm of dust.1
The Presence of the Angelic Host: The Quranic narrative depicts Adam in direct communion with angels, who prostrate before him. This interaction typically occurs in the celestial realm (Malakut), suggesting that Adam was in the abode of angels before the Fall.2
In this framework, the "End" is a restoration of the status quo ante. The believer does not inherit a new creation but reclaims a lost inheritance. The narrative is one of exile and return, mirroring the Prodigal Son but on a cosmic scale.
The Rationalist Dissent: The Terrestrial Garden
However, a significant minority of scholars, including the Mu'tazilah (rationalists) and notable exegetes like Ibn Kathir (in his historical analysis, though he reports the consensus otherwise), argued that Adam’s garden was terrestrial.1 This view disrupts the strict "Return to Eden" cycle, suggesting instead a linear progression from an Earthly Garden to a Celestial Paradise.
Their arguments are rooted in theological logic regarding the nature of the Eternal Paradise:
The Sanctity of Jannat al-Khuld: The Eternal Paradise is explicitly described in the Quran as Dar al-Salam (The Abode of Peace), where no "idle talk" or "sin" is heard (Quran 19:62, 56:25). How, then, could Iblis (Satan), the arch-deceiver, enter this sanctified space to whisper to Adam? How could Adam commit a sin (eating from the tree) in a realm purified of sin?3
The Promise of Non-Expulsion: The Quran promises that those who enter the Garden of Eternity "shall never be ejected therefrom" (Quran 15:48). Since Adam was ejected, logical consistency suggests he was not in the Eternal Garden.3
The Nature of Testing (Taklif): The Eternal Paradise is the realm of Jaza (Recompense), not Taklif (Moral Obligation/Test). Adam was under a command (do not eat), implying he was in a realm of testing, distinct from the realm of final reward where all prohibitions (save those of dignity) are lifted.3
Scholars holding this view often located Adam’s garden in high-altitude regions like the mountains of India or the fertile crescent between the Tigris and Euphrates, aligning partially with the Biblical geography of Eden.2 For these theologians, the "End" is superior to the "Beginning." Adam began in a perishable earthly garden but ends in an imperishable celestial one.
1.2 The Synthesis: Mabda’ wa Ma’ad (The Origin and the Return)
Despite the geographical dispute regarding the dirt of Adam’s garden, the metaphysical doctrine of Islam overwhelmingly supports the concept of Return. This is encapsulated in the philosophical and mystical concept of Mabda’ wa Ma’ad.4
Islamic metaphysics posits that the soul (ruh) is undeniably celestial, blown into Adam by the Divine. The journey of human existence is circular:
Mabda’ (Origin): The soul descends from the Divine presence into the material world (Alam al-Mulk).
Ma’ad (Return): The soul sheds materiality to ascend back to the Alam al-Malakut (The Kingdom of Heavens) and ultimately to the Divine presence.7
Whether Adam’s body was in a garden on Earth or in Heaven, his status was one of proximity to God. The "Return" is the restoration of that proximity. As the Quran states, "As He began the first creation, so shall He repeat it" (Quran 21:104) and "To Him is the Return" (wa ilayhi al-masir). Thus, even if the physical location differs in the minority view, the state of being is a return to the primordial grace of the Beginning.
Chapter II: The Arboreal Axis — The Tree of Life vs. Tuba & Sidrah
In Revelation 22:2, the visual center of the restored Eden is the Tree of Life, standing on either side of the river, bearing twelve crops of fruit, and yielding leaves for the "healing of the nations." This tree serves as the ultimate symbol of the lifting of the curse; access to it, barred in Genesis 3:24 by cherubim and a flaming sword, is now fully granted.
Does Islam possess an equivalent "Tree of Life" that marks the return to Eden? The answer lies in disentangling the specific tree of the "Test" from the trees of the "Reward."
2.1 The Polemic of the Two Trees
The Biblical narrative in Genesis establishes a duality: the Tree of Life (imparting immortality) and the Tree of the Knowledge of Good and Evil (imparting moral agency/death). The Fall is precipitated by eating from the latter; the expulsion is mandated to prevent eating from the former (Genesis 3:22).
The Quranic narrative simplifies this arboreal symbolism to a single focal point, often leading to comparative confusion. The Quran mentions only one tree in the context of the Fall, referred to simply as "this tree" (hadhihi al-shajara) (Quran 2:35).9
The Satanic Deception: Crucially, it is Satan (Iblis) who names the tree in the Quranic narrative, calling it Shajarat al-Khuld (The Tree of Eternity) (Quran 20:120).10 Satan tempts Adam by promising that eating from it will grant him immortality and "a kingdom that never decays."
The Theological Inversion: Comparative theologians note a striking inversion. In the Bible, the Tree of Life is real, and God bars access to it to prevent immortality in a sinful state. In the Quran, the "Tree of Eternity" is a lie—a false promise made by Satan. There was no tree in the original garden that granted immortality by mere consumption; immortality was dependent on obedience to God. By seeking immortality through the forbidden tree, Adam lost the very immortality he possessed by grace.11
Thus, Islam does not teach a return to the specific forbidden tree of Adam, for that tree represented a probationary test that has been concluded. The "Return" is not to the tree of the Fall, but to the trees of the Reward.
2.2 The Tuba Tree: The Prophetic Parallel to the Tree of Life
While the Quran corrects the "Tree of Eternity" myth as a Satanic deception regarding the forbidden tree, the Hadith literature introduces a tree in Jannah that functions strikingly similarly to the Tree of Life in Revelation 22: the Tree of Tuba.
The term Tuba appears in the Quran (13:29): "Those who believed and led a righteous life, Tuba is for them and a beautiful place of return." While legally interpreted as "blessedness" or "beatitude," Prophetic tradition personifies this beatitude as a colossal tree in Paradise.
Scale and Provision: The Prophet Muhammad described Tuba as a tree so vast that a rider could travel under its shade for one hundred years without reaching its end.13 This mirrors the centrality and magnitude of the Tree of Life which spans the river in the New Jerusalem.
The Source of Vestments: Just as the Tree of Life provides sustenance, the Tuba tree is the industrial source of Paradise’s luxury. The Prophet stated, "The clothes of the people of Paradise are made from its calyces (outer casing of its flowers)".14 This is a direct reversal of the Fall; Adam and Eve, who stripped themselves of light and scrambled for fig leaves in the Beginning, are now clothed eternally by the fruit of the Tree in the End.
Healing Leaves: Revelation 22:2 explicitly states the leaves are for "healing." While Tuba is not explicitly described as medicinal (since there is no illness in Jannah), Islamic tradition holds a parallel concept regarding the leaves of trees. A Hadith narrates that when a believer praises Allah or suffers illness, their sins fall away "just as the leaves of a tree fall down".16 The tree in Islam becomes a symbol of spiritual healing and the shedding of the burden of sin, aligning with the therapeutic function of the Tree of Life.
2.3 Sidrat al-Muntaha: The Cosmic Axis
Another vital arboreal parallel is the Lote Tree of the Utmost Boundary (Sidrat al-Muntaha). Located at the apex of the seventh heaven, near the Garden of Abode (Jannat al-Ma’wa), this tree marks the limit of created knowledge, beyond which even the Archangel Gabriel cannot pass.14
Source of Rivers: Just as the River of Life flows from the Throne in Revelation, the Prophetic narrative of the Isra and Mi'raj (Night Journey) confirms that the four rivers of Paradise originate from the roots of the Sidrat al-Muntaha.20
The Throne Connection: The Sidrah is physically or metaphysically adjacent to the Divine Throne (Arsh), positioning it as the axis mundi of the Islamic cosmos. In Revelation, the Tree of Life is in the center of the city; in Islam, the Sidrah is at the center of the cosmos, marking the transition from the created to the Divine.
Chapter III: The Hydrography of Salvation — Rivers of Life
In the heat of the Near East, where these revelations emerged, the presence of flowing water is the ultimate signifier of life and divine favor. Revelation 22:1 describes: "Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb."
This imagery—of a river originating from the seat of Divine Authority and feeding the paradise—is a shared, yet distinct, feature of Islamic eschatology. The hydraulic systems of Jannah confirm the user's suspicion of a parallel, yet they expand upon it with specific hydro-theological details that link the celestial rivers to the terrestrial ones of the Beginning.
3.1 The Source: The Throne (Al-Arsh) and Al-Firdaws
In Islamic cosmology, the highest level of Paradise is Jannat al-Firdaws. The Prophet Muhammad explicitly stated that Firdaws is the "middle and highest part of Paradise," and "above it is the Throne of the Most Merciful (Arsh ar-Rahman), and from it the rivers of Paradise gush forth".22
This establishes a profound convergence with Revelation 22. In both traditions, the life-giving waters do not spring from the ground (as in a typical terrestrial garden) but flow directly from the Throne, the seat of God’s sovereignty. This symbolizes that eternal life is not a natural property of the garden itself but a continuous gift flowing from the Divine command.
However, a divergence exists in the nature of the flow. Revelation describes a singular "River of the Water of Life." Islam describes a complex system of four distinct "Seas" or primary sources that branch into rivers:
Water: Pure and non-stagnating (Ghayr Asin).
Milk: Whose taste never changes.
Honey: Purified and clear.
Wine: Delightful to drinkers, without intoxication.20
These four seas represent the perfection of sustenance: hydration, nutrition, healing/sweetness, and joy.
3.2 The River Al-Kawthar: The Prophetic Gift
The closest specific parallel to the Johannine "River of Life" in Islam is Al-Kawthar. Mentioned in the shortest Surah of the Quran (108), it is a river granted specifically to the Prophet Muhammad.
Description: Prophetic descriptions are vivid and sensory: its banks are made of hollow pearls, its mud is pungent musk, and its water is whiter than milk and sweeter than honey.26
Eschatological Function: Al-Kawthar serves a critical soteriological function. On the Day of Judgment, before entering the Gardens, the believers will drink from the Prophet's cistern (Hawd) fed by this river. One drink grants eternal quenching—a permanent relief from the "thirst" of the worldly trial. Just as the River in Revelation "heals the nations," Al-Kawthar purifies the believers for their final entry.
3.3 The Terrestrial-Celestial Connection: The Nile and Euphrates
A profound esoteric aspect of Islamic eschatology is the belief that the "End" is physically linked to the "Beginning" through the rivers of the Earth. The Prophet Muhammad stated: "The Ceyhan, the Oxus, the Euphrates, and the Nile are all from the rivers of Paradise".20
This Hadith creates a physical-metaphysical bridge between the Garden of Eden and the current world.
Metaphysical Origin: Scholars like Al-Nawawi and Al-Albani interpret this to mean that the elemental source of these rivers is celestial. Just as humanity originated in Paradise and descended, these waters originated in Paradise and were placed on Earth.20
The Geography of Return: This has immense implications for the concept of "Return." If the Nile and Euphrates are "Rivers of Paradise," then living on Earth is, in a fragmented way, living downstream from Eden. The spiritual journey of the believer is an "upstream" migration back to the source of these waters—back to the Sidrah and the Throne. This reinforces the idea that the "End" is the "Beginning" purified and traced back to its spring.
Chapter IV: The Architecture of the Final Abode — City vs. Garden
While the location (the Return) holds strong parallels, the nature of the final abode reveals a fascinating divergence in the idealization of the "End" between Revelation 22 and Islamic tradition. This distinction highlights different theological emphases on civilization versus nature.
4.1 Revelation: The Urban Restoration
Revelation 21-22 describes the New Jerusalem. It is emphatically a city (polis).
Civilization Redeemed: It has walls, gates, foundations, and streets of gold. It measures its dimensions in furlongs. It is a place of high architecture and high community density.
The Garden Within: The "Edenic" elements (Tree of Life, River) are contained within the City. The narrative arc of the Bible moves from a Garden (Genesis) to a City (Revelation). This suggests that the "Return" is also an evolution: the simplicity of the primal garden is integrated into the complexity of a redeemed civilization. Human culture, represented by the city, is sanctified.31
4.2 Islam: The Pastoral Perfection
The Islamic "End" remains fundamentally a Garden (Jannah). While the Quran mentions "lofty mansions" (Ghurufat) and palaces, the overriding imagery is botanical and hydraulic, not urban.
Nature Redeemed: The defining feature of Jannah is its vegetation ("gardens of perpetual residence," "spreading shade," "fruit hanging low"). It is a realm of "ease and abundance" where the stress of "building" and "maintenance"—which defines city life—is removed.
The Rejection of Urban Stress: The Quranic paradise is often contrasted with the "toil" of this world. Cities in the Quran (like Iram of the Pillars) are often associated with hubris and destruction. The "End" in Islam is a return to pure, unadulterated nature, perfected and eternalized. It is a pastoral ideal where the believer reclines on couches, served by rivers, free from the noise and commerce of the city.33
Thus, while Revelation offers a Garden-City, Islam offers a City of Gardens. The "Return to Eden" in Islam is a more literal return to the pastoral state of the Beginning, whereas in Revelation it is a return to the presence of Eden within a new civic structure.
Chapter V: The Removal of the Curse and the Vision of God
Both traditions agree that the "End" involves the reversal of the specific catastrophes that occurred at the "Beginning." The "Return to Eden" is defined not just by geography, but by the lifting of the Curse.
5.1 The Reversal of the Fall
In Genesis 3, the Fall results in specific curses: death, painful toil, hostility, and separation from God. Revelation 22:3 explicitly states, "No longer will there be any curse."
Islam parallels this "decriminalization" of humanity through specific negations of the earthly condition:
Toil (Laghub): In Genesis, Adam is cursed to toil the ground for food. In the Quran, Adam is sent to a place of "settlement and provision for a time" (Quran 2:36), implying temporary struggle. In Jannah, this is reversed: "No fatigue will touch them therein" (Quran 15:48).3 The "Return" is the cessation of work.
Nakedness: The immediate result of the Fall in both traditions was the shame of nakedness. In Islam, the "End" involves being clothed in silk, brocade, and the produce of the Tuba tree. This is a restoration of the "garments of light" or dignity that were lost.14
Malice: The "enmity" prophesied between the descendants of Adam and the serpent (Genesis 3:15) and between humans ("enemies to one another," Quran 2:36) is surgically removed. Allah says, "And We will remove whatever is in their breasts of resentment" (Quran 15:47). The "Return" is a return to the unified heart of the single soul.
5.2 The Ultimate Reward: The Vision (Ru’yat) vs. The Face
The climax of Revelation 22 is verse 4: "They will see his face, and his name will be on their foreheads." This beatific vision is the restoration of the intimacy lost in Eden, where God walked in the garden in the cool of the day.
Islam’s highest reward mirrors this exactly. While Jannah is filled with physical delights, the ultimate "End" is Ru’yat Allah—the Vision of Allah.
The Theological Apex: The Prophet Muhammad said, "When the people of Paradise enter Paradise... Allah will lift the veil, and they will not be given anything more beloved than looking at their Lord".34
The Controversy of Sight: Just as Adam’s garden location was debated, the "Vision" was debated. The Mu'tazilah, emphasizing God's transcendence, interpreted "seeing" metaphorically. However, the Sunni orthodoxy (Ash'ari/Salafi) affirms a literal looking at the Face of God, without "how" (bila kayf). This confirms that the ultimate "End" is the restoration of the direct, unveiled relationship with the Creator that existed at the "Beginning."
Chapter VI: The Cyclical Nature of History
The comparison confirms that Islamic eschatology, like the Biblical account, views history as a circle, or perhaps more accurately, a spiral.
Alpha and Omega / Al-Awwal wa Al-Akhir: Both traditions attribute the titles of "The First and the Last" to the Divine (Rev 22:13; Quran 57:3). Since the Creator is the First and the Last, the creation's journey is necessarily a return to its source.
Fitrah: Islam teaches that every child is born on Fitrah—a primordial inclination toward God, the spiritual state of the pre-Fall soul. Life is a struggle to preserve this Fitrah against corruption. Salvation is not "finding" something new, but "returning" to this original constitution.
The Resolution: The "End" is the resolution of the tension introduced by the Fall. The exile was a temporary safar (journey); Jannah is the Dar al-Qarar (The Abode of Permanence).
Conclusion: A Nuanced Affirmation
Does Islam tell, like Revelation 22, that our end will be in the Garden of Eden where it also began?
The answer is a definitive, nuanced "Yes."
While Revelation 22 constructs a New Jerusalem that incorporates Edenic elements, Islam envisions a Repatriation to the very Garden from which Adam fell (according to the majority view). The parallels are structural and profound:
The Source: A river flowing from the Throne of God.
The Sustenance: A Tree (Life/Tuba) that provides healing and provision, replacing the forbidden tree of the test.
The Restoration: The lifting of the curse of toil and the restoration of the Vision of God.
For the Muslim, as for the Christian, the dusty roads of history do not lead to a precipice, but to a gate. The journey forward is, in reality, a journey back. The "End" is the "Beginning," purified of the possibility of loss, eternalized in the presence of the King.
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