Apostate prophet in search of heaven; beyond imagination?

In answer to the video "72 Juicy Virgins"

Heaven belongs to the realm of the Unseen 19:61 (unreachable to human perception since outside any known experience). None can imagine the unlimited good that lies in store for the righteous believers, men and women 32:17,40:40 who will consequently never desire to leave it 18:107-8.

The description of paradise as given in the Quran is therefore expressly stated to be a parable which is why various verses describe these hidden realities such as the types of sustenance, through loan-images that are derived from our actual –physical or mental– experiences. This helps the reader and audience visualize, but not fully encompass, these otherworldly concepts 13:35,37:40-9,47:15,83:25.

Heaven/hell wouldnt have been appealing/repelling hadnt they been described using worldly similitudes, as some sort of preview, keeping in mind that the full reality is beyond any human experience and imagination. The greatest achievement of the righteous in the Hereafter is stated as being drawn back to their Lord, near to Him in a place of permanent honour, sensing God's love and pleasure 9:21,19:96 for it is this proximity to God that makes Paradise into Paradise otherwise it is nothing more than an orchard. This is beautifully and concisely reflected in the wife of Pharaoh's prayer

66:11"My Lord! Build for me a home with You in Paradise and save me from Pharaoh and his deeds and save me from the wrong doing people".

Being in Paradise reflects the physical dimension and being with God Almighty is indicative of the spiritual dimension and she expressed both in one brief utterance. Nearness to Allah in the Hereafter is presented as the foremost reward of the foremost in faith, far surpassing everything that heaven may offer of delights 56:10-11.

An interesting observation is the statement that those nearest to God

21:19"are never too proud to worship Him and never grow weary".

Contrary to worldly ownership and mastership, the closer a servant is to his master the more benefits he gains in terms of power, material gains and personal freedom. But as regards to God's ownership which is the true and absolute one, the closer the servant is drawn to Him the more humbled and submissive the servant becomes, aware of his insignificance in relation to the Supreme Being. That is how complete and intricate the Quran is, in its argumentations for perfect monotheism.

Heaven is thus the garden of honor above anything else. Its dwellers are honored by the Mighty king, as already seen, drawing near implies honoring and prestige in Quranic usage. Their prestige is such that their own satisfaction is mentioned beside God Almighty and His Satisfaction 9:72,50:35,54:55,56:11,88,89:28.

Heaven in addition is described as a place where the righteous, including even the prophets, can continuously evolve in pleasure, expectations and fulfilment of desires. This is implied by the description of gardens above one another

39:20"those who keep their duty to their Lord, for them are high places, above them higher places, a built (for them), wherein rivers flow. (It is) the promise of Allah. Allah fails not in (His) promise"  

What paradise contains is of such unimaginable delight that whatever one may currently wish for, will always remain less than what is prepared 

50:35"They will have whatever they wish therein, and with Us is more". 

The "more" here is connected to God because it is limitless.

In 18:3 the Quran describes the dwellers of Heaven as forever in eager expectation, as denoted with makitheen. This is because every pleasure they shall experience, whether spiritual or physical will only 

increase in intensity. This is in stark contrast with worldly experiences and pleasures, which one anxiously fears their eventual end and destruction. Heaven on the other hand is qualified with the word "aadnin" (often rendered "Eden") which conveys the idea of settlement and stability 35:33.

Humans will not cease being humans in paradise. Their human desires will perdure, whether physical, psychological or spiritual. At the same time their innermost instincts and fears will be appeased, fears of death, loss, survival. That is why one finds across cultures and ages common references to otherworldly pleasures of the meritorious; no difficulty, no toil, no pain and grief, abundant space and resources, state of physical and mental contentment. But the Quran takes every one of those human desires and explains that the manner they will be enjoyed and the nature of these benefits and rewards will be free from blemishes, raised to a lofty state, and corresponding to the person's sacrifices in each of these spheres in this world.