“We will certainly test you with a touch of fear and famine and loss of property, life, and crops. Give good news to those who patiently endure—and in difficulty say, “Truly! To Allah we belong and truly, to Him we shall return.” (Qur’an 2:155-156)
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The following is a summary of the four types of punishments.
Al-ʿAdhāb al-Adnā -The Lesser Punishment which typically refers to minor trials, afflictions, or punishments in this worldly life.
“And We will surely make them taste the nearer punishment before the greater punishment so that perhaps they will return.” (Qur’an 32:21)
An example can be something as seemingly trivial as one’s car not starting in the morning. One person might only look at the mechanics of this. The key is turning but no ignition. It is possible that on a metaphysical level this is for some sin the person committed. This can even be a common cold. This is known to be an expiation and a purification for the soul of the believer.
However, when you see someone who is stranded along the road, whose car has broken down, or they are ill or have a disease or lost a loved one or job we cannot say, ‘Ah this must be Allah is punishing this person’. No. This is not correct.
Because Allah (swt) also told us he will test us.
“Do the people think that they will be left to say, “We believe” and they will not be tried?” (Qur’an 29:2)
This is known as Ibtilah.
Al-ʿAdhāb al-Muḥeeṭ – The Lesser Punishment which overwhelms their self or wealth or at times thier health.
“And strike for them a parable of two men. We made for one of them two gardens of grapevines, and We surrounded them with palm trees and placed between them crops. Each of the two gardens yielded its produce and did not fall short in anything. And We caused a river to flow through them. And he had wealth. So he said to his companion while he was conversing with him, “I am greater than you in wealth and stronger in men.” And he entered his garden while wronging himself. He said, “I do not think that this will ever perish. And I do not think the Hour will occur. And if I should be brought back to my Lord, I will surely find better than this as a return.” His companion said to him while conversing with him, “Have you disbelieved in He who created you from dust, then from a sperm-drop, then fashioned you into a man? But as for me, He is Allah, my Lord, and I do not associate anyone with my Lord. And why, when you entered your garden, did you not say, ‘That which Allah wills [will come to pass]. There is no power except with Allah’? Although you see me less than you in wealth and children, it may be that my Lord will give me [something] better than your garden and will send upon it a calamity from the sky, and it will become a smooth, slippery ground. Or its water will become sunken [into the earth], so you will never be able to seek it.” And his fruits were encompassed [by ruin]. So he began to turn his hands about [in dismay] over what he had spent on it, while it had collapsed upon its trellises, and he said, “Oh, I wish I had not associated anyone with my Lord.” And there was for him no company to aid him other than Allah, nor could he defend himself. There, [all] authority belongs to Allah, the True. He is best in reward and best in outcome. (Qur’an 18:32-44)
You have to understand also the parable or the teaching of this verse. The second man thought about his lush, thriving garden that it will never perish, that perhaps there will be no end to it. The seasons and the cycles will continue on and on. So when the man’s garden did come to ruin, all the efforts simply collapsed. This was an analogy of his own life. That he (the keeper of the garden) will come to an end. So Allah (swt) let the reality sink in for this man. Before death overcame him.
“Indeed, We have tried them as We tried the companions of the garden, when they swore to cut its fruit in the morning, without making exception [i.e., without saying “if Allah wills”]. Then a calamity from your Lord passed over it while they were asleep. And it became as a garden stripped [of all fruit]. And they called out to one another at morning, “Go early to your crop if you would cut the fruit.” So they set off, whispering to one another, “No poor person shall enter it today against you.” And they went early in determination, [thinking themselves] able. But when they saw it, they said, “Indeed, we are lost! Rather, we have been deprived.” The most moderate of them said, “Did I not say to you, ‘Why do you not exalt [Allah]?'” They said, “Exalted is our Lord! Indeed, we were wrongdoers.” Then they approached one another, blaming each other. They said, “O woe to us! Indeed, we were transgressors. Perhaps our Lord will substitute for us [a garden] better than it. Indeed, we are towards our Lord desirous.” Such is the punishment [of this world]. But the punishment of the Hereafter is greater, if they only knew.” (Qur’an 68:17-33)
In this scenario the men above had an evil intention to go and cut their fruit so that the poor would not come and take it. Allah (swt) deprived them of the entire garden for their greed, and possibly put them in the same state as those seeking sustenance from their garden.
“It is He who enables you to travel on land and sea until, when you are on ships and they sail with them by a good wind and they rejoice therein, there comes a storm wind and waves come upon them from every place and they think that they are encompassed [by death], they call upon Allah, being sincere to Him in religion, “If You save us from this, we will surely be among the thankful.”But when He saves them, at once they commit injustice upon the earth without right. O mankind, your injustice is only against yourselves, [being merely] the enjoyment of worldly life. Then to Us is your return, and We will inform you of what you used to do.” (Qur’an 10:22-23)
Many people experience these situations. A scenario where you are certain that death is going to overcome you and yet Allah had restrained the jaws of death from taking you.
This is the case with Atheists, Muslims, Christians, Hindus or anyone else for that matter.
ʿAdhāb al-Halāk- The Punishment of Destruction.
This refers to catastrophic, annihilating punishments sent to disobedient nations in the past (e.g., floods, earthquakes, or storms) that utterly destroyed them. Like the case of Firaun. Death over came him and he is finished. There is no chance for him.
“And We took the Children of Israel across the sea, and Pharaoh and his soldiers pursued them in tyranny and enmity until, when drowning overtook him, he said: ‘I believe that there is no deity except the One in whom the Children of Israel believe, and I am of the Muslims.’” (Qur’an 10:90)
Al- ‘ Adhāb al-Akbar- The Greatest Punishment.
This refers to the eternal punishment of Hellfire in the Hereafter, which is vastly more severe than any earthly or lesser punishment.
“Our Lord, give them double the punishment and curse them with a great curse.” (Qur’an 33:68)
This is important to keep in mind when discussing aqidah (theological) points with Sunni Muslims.
First and foremost because their position on believers entering the hellfire or a kafir leaving hellfire has no basis in the foundational text of Islam. That is to say they have no evidence from the Qur’an.
Therefore they turn to the hadith. So not with standing the fact that each hadith brought forth as evidence has to be put to the test of all the rigors of hadith science one must be certain what punishment is mentioned in a hadith.
So for example. If someone were to bring a hadith that says the believer is punished before he/she enters the paradise. That person would first have to establish from the text that the punishment described is actually Al-ʿAdhāb al-Akbar before advancing it as evidence.
If they cannot prove that, then it is very possible that the punishment being described is talking about something other than hellfire.
Of course when engaging with the Sunni it always important to keep in mind two types. The Sunni Muslim that believes lone narrator reports or khabar ahad can convey certainty in theology (aqidah).
So for this person a single authentic hadith that states a believer will be in hellfire is sufficient for them.
Whereas a Sunni Muslim who believes the matters of theology (aqidah) need to be conveyed by mutawatir hadith weakening the mutawatir is enough to weaken their position.
Prima Quran 