This chapter is truly a matter of remapping, geographically speaking, and the metaphor of a map is well deserved. For once in Islamic studies, the compass shows north, without doubt. It is possible to prove, mostly through the use of some very specific verses of the Qur’ān, and by the means of material culture, that quranic eschatology was inspired by the socio-cultural milieu of contemporary Iran and Mesopotamia, ruled by the mighty Sasanian empire, then north of Arabia: a way rarely, if ever, explored by scholars. The main attempts thus far have been due to Shaul Shaked, but they stopped just before the Rubicon, and still refused to establish a link between the Qur’ān and Realia. They could have been enhanced by other, better known evidence for Iranian, Manichaean, or Zoroastrian influence on the Qur’ān. It can be added that even Jewish and Christian ideas could come more directly from Mesopotamia, where those communities flourished at the time. What is certain is that the inspiration to create this image of paradise is twofold: it is conceived, first, as the inversion of a displeasing situation (real or imaginary), and second, it is conceived from elements of the surrounding area, but in historical times (namely Mesopotamia). The alternative should have been to borrow some aspects of Jewish-Christian paradises: but those were not developed enough, nor seductive enough, and they were too easily recognisable.