“And they say, “Never will the Fire touch us, except for a few days.” Say, “Have you taken a covenant with Allah? For Allah will never break His covenant. Or do you say about Allah that which you do not know?” Yes, whoever earns evil and his sin has encompassed him – those are the companions of the Fire; they will abide therein eternally.” (Qur’an 2:80-81)
“But whoever disobeys Allah and His Messenger and exceeds their limits will be cast into Hell, to stay there forever. And they will suffer a humiliating punishment.” (Qur’an 4:14)
Do you not consider, [O Muhammed], those who were given a portion of the Scripture? They are invited to the Scripture of Allah that it should arbitrate between them; then a party of them turns away, and they are refusing. “This because they say: “The Fire shall not touch us but for a few numbered days.” What will happen to their belief when We bring them together on the Inevitable Day when every soul will be justly recompensed for its deeds?” For their forgeries deceive them as to their own religion.” (Qur’an 3:23-24)
“Indeed, your Lord’s torment is fearsome.” (Qur’an 17:57)
﷽
As mentioned in a previous post, we would like to clarify that, for those of us who follow the Ibadi school of Islam, for us, it is not important if our school is right or wrong on the matter.
What is important for us is that we are following the clear evidence as given by the Qur’an and the agreed-upon traditions of the Blessed Messenger (saw) Al Sunnah.
What is also important to note is that on this very important issue it is absolutely impossible for us to lose on this issue. As we mentioned to a brother before. We believe that the Ash`aris & Maturidis & Athari are upon batil (falsehood) and we are upon haqq (truth) in this matter.
So why is it impossible for us to lose? Because if the Ashari and Maturidi and Athari are correct, then we will all eventually be in paradise. However, if we are correct, and they are mistaken, your eternal salvation is the price of being upon misguidance.
The first point of clarification. Difference between infinite and everlasting (going backward and forward in time).
The difference between infinite and everlasting. Infinite is something beyond counting, beyond a real measurement. In this regard, only Allah (swt) is truly eternal. The knowledge of the created things is eternal.
Knowledge of the eternal does not equate to the eternality of the thing known.
Whereas everlasting is enduring forever; existing or continuing without end.
“That is Allah, your Lord; there is no deity except Him, the Creator of all things, so worship Him. And He is Disposer of all things.” (Qur’an 6:102)
Only Allah (swt) has no beginning.
Prevalent Muslim attitudes towards the afterlife have precipitated a moral and ethical decline.
Some may wonder if such an article is necessary? What benefit does this have for the Muslim community? Such an article is necessary, and it has an immense benefit for those who are willing to take heed. Every one of us has come short of the Glory of Allah (swt). Every one of us has fallen short in some aspect of our relationship with Allah (swt). Some of us more than others.
Do you ever wonder about moral erosion even in the Muslim communities? Do you think that this possibly has some root in the theology that Muslims have concerning the afterlife?
Do you not think that an attitude that says:
- I’ll only be in the hellfire for a little while.
- The Blessed Messenger (saw) will make intercession for me, so I have nothing to worry about.
Do you not think that such attitudes are flippant? To already treat hellfire as such a light matter has certainly led many of us not to fear Allah (swt).
An over-emphasis on the Love of Allah (swt). Of course, Allah (swt) is known as Al-Wadud (The Loving) twice in the Qur’an. After that, people have to read Rumi and other forms of poetry and books of saints to get their fix.
However, the Al-Nar (The Fire) is mentioned some 120+ times.
Jahnnam (The Abode of Hell) is mentioned some 70+ times.
Jaheem (Blazing Flames) is mentioned 20+ times.
It is a theme that is threaded all throughout the Qur’an.
We have often wondered at the success of Christian evangelism throughout certain parts of the world. Certainly, they bring food, build wells, hospitals, and schools. All of this is good and Muslims are doing this and should increase our efforts in doing this. Yet, for the Evangelicals, there is one central message that comes packaged with this help. That message is one that says, ‘I care about your eternal hereafter‘. It is a frightening warning, that without faith in Christ Jesus we will burn for all eternity. Unless one is in the habit of scoffing outright at such a proclamation, it is certainly something many take very seriously.
“And thus We have revealed to you an Arabic Qur’an that you may warn the Mother of Cities [Makkah] and those around it and warn of the Day of Assembly, about which there is no doubt. A party will be in Paradise and a party in the Blaze.” (Qur’an 42:7)
Allah (swt) revealed the Qur’an in Arabic. He wanted the Blessed Messenger (saw), to convey the message about the day of resurrection, that people would be in paradise and that people would be in hellfire.
Now, with calling people to Allah (swt), there should be a methodology and wisdom in how we call people. Yet, it cannot be denied that the Blessed Messenger (saw) was sent to warn people against the hellfire.
Keep in mind as well, those very few but loud voices that say that hellfire is an allegory, are now saying the same thing about paradise and the resurrection. They came as a packaged message.
“This is the fire which you used to deny. Is this an illusion (afasih’run) or is it you who are still unable to see?” (Qur’an 52:14-15)
We would like to begin as well with a quotation that is a very heartfelt response taken by the majority of our brothers from Ahl Sunnah today. That those who commit the major sins will still enter paradise. As well as the view as taken by the majority of Sunni Muslims that sinful Muslims will eventually enter paradise.
“This objection is rejected in that, on the basis of this opinion of theirs, they must then say that the committers of fornication, those who do the deed of the people of Lut, the consumers of usury, the killers of souls without right, those who prevent the payment of zakah, and the rest of the people who commit major sins other than shirk, will be counted among the righteous who have been promised Bliss, and greater contentment from Allah. By Allah, there is no more effective means to demolish the foundations of the religion, to abase the rituals, to diffuse evil, than this opinion. It demolishes all the commands and prohibitions of Allah and blows up everything that has come in His Book and the Sunnah of His Messenger, of the warning for people who commit major sins. It is sufficient that fornication, homosexuality, drinking wine, indifference to being cuckolded, and all the prohibited things will be among acts of righteousness because those who commit them are in the ranks of the righteous.” — Shaykh Ahmad b. Hamad al-Khalili (Grand Mufti of the Sultanate of Oman)
“The belief of us Ibadis is that whoever enters the Fire from among the muwahhid disobedient and the associators (mushriks) will remain there permanently, not for a finite period.”-Shaykh Ahmed b. Hamad al-Khalili
“The difference between us and the Kharijis is that they oppose us only in that they judge every punishable act of shirk entailing expulsion from the millah.”-Shaykh Ahmed b. Hamad al-Khalili.
What is the methodology that is used to establish the truth in this matter?
The established rule is that any major belief of the Muslims should come from the agreed- upon text. We see, for example, that those who believe in the second coming of Christ Jesus (as) will try and appeal to various texts of the Qur’an, among them are the following: Qur’an 4:159 Qur’an 43:61 Qur’an 3:46
Yet, when it comes to the belief that a believer will enter hellfire, we do not see that our opponents can establish any evidence from the Qur’an at all for this.
We can turn to the hadith, and we can find hadith promising because of this or that such and such a person will enter paradise. We can also find hadith promising that such and such a person for doing this or that will enter the hellfire. That they will never see paradise or even smell the slightest scent of paradise.
Thus, we turn to the Qur’an.
Methodological principles.
When we analyze the text of the Qur’an. We take the verses that are firm and decisive in their meaning, whereas the Ahl Khilaf (the People of Opposition) base their evidence upon verses that are subject to various interpretations.
“It is He who caused the Book to descend to you. In it are verses, that are (muḥkamāt) definitive. They are the essence of the Book and others, ones that are (mutashābihāt) unspecific. Then, those whose hearts are swerving, they follow what was unspecific in it, looking for dissent and looking for an interpretation.” (Qur’an 3:7)
That is to say we build our belief upon clear-cut evidence from the Qur’an. Ahl Khilaf (the People of Opposition) take an isolated verse that is subject to more than one interpretation and make the clear-cut verses bend to an interpretation.
Looking at the evidence from the Qur’an.
“And they say, “Never will the Fire touch us, except for a few days.” Say, “Have you taken a covenant with Allah? Allah will never break His covenant. Or do you say about Allah that which you do not know?” Yes, whoever earns evil and his sin has encompassed him – those are the companions of the Fire; they will abide therein eternally (khaliduna).”(Qur’an 2:80-81)
Among the people who believe that hellfire is not permanent are the Jews. This assertion of theirs is rebuked and made public to emphasize how very wrong they were in their assertion.
Verily, what has reached us from the Qur’an is that Allah (swt) not once informed us about this doctrine of exit from the hellfire, neither from the Jews nor from others. Rather, what Allah (swt) has informed us is the doctrine of uninterrupted torment, and it includes the invalidation of the doctrine of the exit from hellfire. It also nullifies the doctrine of cessation of torment and its absolute end.
The idea of being in the hellfire ‘except for a few days‘ or ‘awhile’ is juxtaposed next to the phrase ‘companions of the Fire; they will abide therein eternally‘.
There are those who will object to the word khaliduna. Two things must be kept in mind:
- The term khaliduna is being contrasted with the bold lie of being in hell for a little while.
- ” And We granted not to any human being immortality before you (O Muhammed), then if you die, would they live forever (khaliduna)?” (Qur’an 21:34) -This verse contrasts living a long time with living forever.
Whom Allah (swt) addresses in verses: 81–82. It is very clear that this distinguishes a few days, a little while, from non-permanence with everlasting permanence.
This is another text that should make this very clear.
“But I have for you only notification from Allah and His messages.” And whoever disobeys Allah and His Messenger – then indeed, for him is the fire of Hell; they will abide therein(khalidina) forever (abadan).” (Qur’an 72:23)
Those who do not understand the obvious text and wording of khalidina to be forever will also have to come to terms with the idea that heaven is not abiding forever, the paradise will not abide forever, neither will the Blessed messenger (saw) or his family.
They will one day come out of paradise. Do you believe it?
The idea of hellfire being some temporary stay is certainly Jewish penetration into Islamic thought.
Do you not consider, [O Muhammed], those who were given a portion of the Scripture? They are invited to the Scripture of Allah that it should arbitrate between them; then a party of them turns away, and they are refusing. “This is because they say: “The Fire shall not touch us but for a few numbered days.” What will happen to their belief when We bring them together on the Inevitable Day when every soul will be justly recompensed for its deeds?” For their forgeries deceive them as to their own religion.” (Qur’an 3:23-24)
There are a few things to take note of for those who fear Allah (swt) in the above verse:
- This text would in no way be sensible to those it addressed if the Qur’an itself contained such a doctrine! (limited time in the hellfire)
These people will say hell is only a number of days, they are going to be in for a really terrible surprise when they approach the inevitable day. ‘What will happen to their belief?‘- These lies have deceived them about their own religion—that there could be laxity in obeying the commands of Allah (swt).
“But whoever kills a believer intentionally – his recompense is Hell, wherein he will abide eternally, and Allah has become angry with him and has cursed him and has prepared for him a great punishment.” (Qur’an 4:93)
Killing is a major sin (less than shirk) but still deserving of everlasting hellfire.
“Those who consume interest cannot stand on the Day of Resurrection except as one stand who is being beaten by Satan into insanity. That is because they say, “Trade is just like interest.” But Allah has permitted trade and has forbidden interest. So whoever has received an admonition from his Lord and desists may have what is past, and his affair rests with Allah. But whoever returns to dealing in interest or usury- those are the companions of the Fire; they will abide eternally therein.” (Qur’an 2:275)
“For them who have done good is the best reward and extra. No darkness will cover their faces, nor humiliation. Those are companions of Paradise; they will abide therein eternally. But they who have earned blame for evil doings – the recompense of an evil deed is its equivalent, and humiliation will cover them. They will have from Allah no protector. It will be as if their faces are covered with pieces of the night – so dark, are they! Those are the companions of the Fire; they will abide therein eternally.” (Qur’an 10:26-27)
Prima Qur’an Comments:
People who were in hell for a while and then admitted to heaven can hardly be described as having, “no darkness covering their faces nor humiliation.”
Those who do not understand the obvious text and wording of khalidina to be forever will also have to come to terms with the idea that heaven is not abiding forever, the paradise will not abide forever, neither will the Blessed messenger (saw) or his family.
They will one day come out of paradise. Do you believe it?
“And those who say, “Our Lord, avert from us the punishment of Hell. Indeed, its punishment is (gharanama) everlasting debt…” (Qur’an 25:65)
“Our Lord! bring us out of this: if ever we return to Evil, then shall we be wrong-doers indeed!” He will say: “Be driven into it with ignominy! And do not speak to Me!” (Qur’an 107- 108)
“But as for those who defiantly disobeyed, their refuge is the Fire. Every time they wish to emerge from it, they will be returned to it while it is said to them, “Taste the punishment of the Fire which you used to deny.” (Qur’an 32:20)
“And for those who disbelieve will be the fire of Hell. Death is not decreed for them so they may die, nor will its torment be lightened for them. Thus do we recompense every ungrateful one. And they will cry out therein, “Our Lord, remove us; we will do righteousness – other than what we were doing!” But did We not grant you life enough for whoever would remember therein to remember, and the warner had come to you? So taste the punishment, for there is not for the wrongdoers any helper.” (Qur’an 35:36-37)
“And those who do not invoke with Allah another deity or kill the soul which Allah has forbidden to be killed, except by right, and do not commit unlawful sexual intercourse. And whoever should do that will meet a penalty. Their punishment will be multiplied on the Day of Judgment, and they will remain in it forever (wayakhlud), in disgrace .” (Qur’an 25:68-69)
“So taste the penalty, and never will We increase you except in torment.” (Qur’an 78:30)
“Indeed, the righteous will be in pleasure, And indeed, the wicked will be in Hellfire. They will [enter to] burn therein on the Day of Recompense, And will not be removed from it.” (Qur’an 82:13-16)
“Indeed, Allah has cursed the ungrateful and prepared for them a Blaze Abiding therein forever (khalidina fiha abadan), they will not find a protector or a helper., they will not find a protector or a helper.” (Qur’an 33:64-65)
Prima Qur’an Comments:
- These people are not going to be let out during Ramadan (no helper, no protector).
- Allah (swt) is not going to release them after a period of time. (no helper, no protector).
- They find no reprieve in the annihilation of hellfire and/or their own existence (no helper, no protector).
“Indeed, those who disbelieve and commit wrong or injustice – never will Allah forgive them, nor will He guide them to a path. Except for the (tariqah)path of Hell; they will abide therein forever (khalidina fiha abadan). And that, for Allah, is always easy.” (Qur’an 4:168-169)
“But the ones who disbelieved and denied Our verses – those are the companions of the Fire, abiding eternally (khalidina) therein; and wretched is the destination.” (Qur’an 64:10)
“Indeed, the criminals will be in the punishment of Hell, abiding eternally (khaliduna). It will not be allowed to subside for them, and they, therein, are in despair. And We did not wrong them, but it was they who were the wrongdoers. And they will call, “O Malik, let your Lord put an end to us!” He will say, “Indeed, you will remain.” (Qur’an 43:74-77)
Prima Qur’an Comments:
Once again, if anyone has any doubts about khaliduna being eternal, forever, everlasting, the guardian of Hellfire himself, the noble angel Malik, told the inhabitants that they will remain there.
The proof of the enduring, eternal, everlasting nature of the punishment of hellfire is overwhelming. In fact, based upon the evidence that has been given every place in the Qur’an that talks about hellfire (is talking about eternal agony)
This is absolutely terrifying. In fact, We would encourage anyone reading this to go and listen to their favorite Qur’an reciter, reciting the verses of Hellfire and you will feel as if a hand has reached deep within your soul and shook you to the core of your being! Except possibly those whose hearts are dead or bereft of faith. May Allah (swt) protect us from that!
POSSIBLE OBJECTIONS TO THIS FIRMLY ESTABLISHED BELIEF.
First, it is important to understand that there are two groups here:
- There is Jahm bin Safwan and Ibn Al Qayyim. Keep in mind that most of what is known about Jahm is through polemical works directed at him, so how fair the assessment is can be debated. Their understanding is that there is an end to punishment for both the associators and the disobedient muwahhid .
- The Ash’ari holds permanence is for both places. However, they hold that the non-muwahhid will abide in hell forever, whereas the muwahhid disobedient will be in hell for a short while (undefined).
As regards the term ‘khalidina‘, both groups try to dismiss this by interpreting it metaphorically. We have already shown above the problem with doing this, especially when we look at the context.
The argument of the first and the last.
As regards evidence that Jahm bin Safwan advanced to show that heaven and hell are not eternal is the following:
“He is the First and the Last, the Ascendant and the Intimate, and He is, of all things, Knowing.” (Qur’an 57:3)
The argument is that, if we understand this, is that, as Allah (swt) is The Last, it means heaven and hell cannot be enduring.
We understand ‘The First and The Last‘ as the first meaning taking precedence and The Last as remaining after every existent. Nothing brought into being can cancel out anything about him. Presidency over -remaining after every existent. Nothing is before Him and nothing is after Him.
We also understand that Allah (swt) is one. However, we do not understand this as numerically ‘one‘ as zero precedes one.
The argument that ages comes to an end.
Another proof that is used is:
“They will abide therein for ages.” (Qur’an 78:23)
The argument is that ages come to an end.
It is simply an expression of time. One age passes, another follows. Note it does not say ‘until the ages come to an end’.
Even one has to agree that the evidence here is implicit. Whereas the explicit is what is mentioned here:
“They would desire to go forth from the fire, and they shall not go forth from it, and they shall have a lasting punishment.” (Qur’an 5:37)
“Everything(kullu)will perish save His Face.” (Qur’an 28:88)
Texts taken at their apparent meaning in and of themselves are foundational.
If this text is understood without understanding Arabic grammar, it can present a challenge.
This text is a challenge that takes the attributes of Allah (swt) based upon their apparent meaning.
We take into account other places where this is mentioned:
“Everyone upon the earth will perish. And there will remain the Face of your Lord, Owner of Majesty and Honor.” (Qur’an 55:26-27)
We understand this to be that every single being will perish, and their lives will be short. Whereas Allah (swt) is Ever-Living.
This text cited above brings us to the next point.
This above text (Qur’an 28:88) is also used by believers who ascribe to Neoplantonism, and those among the Muslims who believe in the eternality of the universe.
They will argue everything comes to an end (hell, heaven, all of it). That is a huge logical fallacy.
There is a huge logical flaw in this. You cannot have an infinitude that goes one way and not the other. That is why you will see them often come up with other arguments that are nothing more than the machinations of their own imaginations.
In the next section, we will bring forth proof text that can be used by Jahm bin Safwan and Ibn Al Qayyim as well as the Ash’ari/Maturidi
The proof texts
The following will always be the ‘go to’ verse for those who wish to go against the clear verses. They will take a verse that is not definite in meaning and use it to bend the verses which are definitive in meaning.
“As for those who were destined to be wretched, they will be in the Fire. For them therein is violent exhaling and inhaling. They will be abiding therein as long as the heavens and the earth endure, except what your Lord should will. Indeed, your Lord is an effecter of what He intends. And as for those who were destined to be prosperous, they will be in Paradise, abiding therein as long as the heavens and the earth endure, except what your Lord should will – a bestowal uninterrupted.” (Qur’an 11:106-108)
A look at the two clauses.
The first clause: “Except what Allah wills.”
This will deal primarily with the Ash’ari/Maturidi objection.
Those who also cite the above text (Qu’ran 11:106-108) in conjunction with the following verse:
“And the Day when He will gather them together and say, “O company of jinn, you have misled many of mankind.” And their allies among mankind will say, “Our Lord, some of us made use of others, and we have now reached our term, which you appointed for us.” He will say, “The Fire is your residence, wherein you will abide eternally, except for what Allah wills. Indeed, your Lord is Wise and Knowing.” (Qur’an 6:128)
So at 11:108 above and at 6:128, they focus on the phrase: “Except for what Allah wills.“
First, it is important to understand that Allah’s will is not like a human will. If a human being wills something today, that person may change their mind tomorrow, and when tomorrow comes they may again adopt a completely different idea.
“There is no changing in the words of Allah.” (Qur’an 10:64)
“We would have invented against Allah a lie if we returned to your religion after Allah had saved us from it. And it is not for us to return to it except what Allah wills. Our Lord has encompassed all things in knowledge. Upon Allah, we have relied. Our Lord, decide between us and our people in truth, and You are the best of those who give a decision.” (Qur’an 7:89)
We can see the phrase: ‘Except what Allah wills’ above.
Does anyone think for a moment that the will of Allah (swt) is that people leave Islam for their previous religion? Does anyone think, ‘Well you know there may be exceptions where Allah wants people to leave Islam and practice Shirk again!’. It is an absolutely ridiculous idea.
“The response to this is that exception does not denote the ending (of the punishment). Because exception by the Will of Allah comes in the Word of Allah to emphasize that what is reported happens by His Will (not otherwise). If he wills the opposite of that, it will be so. When Allah (swt) says that something happens if He wills it, it is intended to show His power and majesty because He has control over all things.
That is like in His saying, Exalted is He:
“By degrees shall We teach you, so you will not forget, except what Allah wills” (Qur’an 87:6-7)
With the assurance that the Prophet does not forget anything of what Allah (swt) revealed or taught him.”-Shaykh Ahmed Al Khalili
“By degrees shall We teach you, so you shall not forget except as Allah wills” (Quran 87:6-7)
The meaning is that the exception here is to emphasize the negation.
If Allah (swt) wants the Prophet (saw) to recite the Qur’an without forgetting it, the exceptional clause cannot be construed to mean that, if He wishes, Ee will make him forget it. That would be a contradiction and defeat the whole purpose of the passage.
Another example:
Certainly, has Allah showed to His Messenger the vision in truth. You will certainly enter al-Masjid al-Haram, if Allah wills, in safety, with your heads shaved and hair shortened, not fearing anyone. He knew what you did not know and has arranged before that a conquest near at hand.” (Qur’an 48:27)
This verse cannot be construed so that Allah (swt) will ‘change his mind‘ as Allah (swt) has already given his decision on this matter: “You will CERTAINLY enter.”
So, as we have seen,’Except what Allah wills‘ can be seen as a rhetorical device.
“In any case, they have not argued from any text which means what they claim. They have only presented some interpretations which can be opposed by what invalidates them. And matters of the faith-as I said above-must rely upon the firm text.” -Shaykh Ahmed Al Khalili.
If anyone was ever to be taken out ofthe hellfire it would be a clear contradiction of the following verses:
“And those who followed shall say: Had there been for us a return, then we would renounce them as they have renounced us. Thus will Allah show them their deeds to be intense regret to them, and they shall not come forth from the fire.” (Qur’an 2:167)
“And as for those who disbelieve, for them is the fire of hell; it shall not be finished with them entirely so that they should die, nor shall the chastisement thereof be lightened to them: even thus do We retribute every ungrateful one.” (Qur’an 35:36)
“And as for those who transgress, their abode is the fire; whenever they desire to go forth from it they shall be brought back into it, and it will be said to them: Taste the chastisement of the fire which you called a lie.” (Qur’an 32:20)
“They would desire to go forth from the fire, and they shall not go forth from it, and they shall have a lasting punishment.” (Qur’an 5:37)
“Surely as for those who reject Our communications and turn away from them haughtily, the doors of heaven shall not be opened for them, nor shall they enter the garden until the camel pass through the eye of the needle; and thus do We reward the guilty.” (Qur’an 7:40)
These texts are sufficient to prove that ‘Except As Allah wills‘ -that Allah (swt) has not willed for them anything except enduring punishment.
The ‘will of Allah’ in the verses above is undefined and not defined.
The verses that declare the permanence of punishment are clear, there is no uncertainty as to what they denote.
Matters of Aqidah have to be derived from the explicit text and not ambiguous evidence.
As for the Ash’ari, we say to them there is nothing in those verses that indicates differentiation between the muwahhid disobedient and the others. Rather, those verses are about the warning of ALL the people of the fire.
The second clause: “They will be abiding therein as long as the heavens and the earth endure.”
“As for those who were destined to be wretched, they will be in the Fire. For them therein is violent exhaling and inhaling. They will be abiding therein as long as the heavens and the earth endure, except what your Lord should will. Indeed, your Lord is an effecter of what He intends. And as for those who were destined to be prosperous, they will be in Paradise, abiding therein as long as the heavens and the earth endure, except what your Lord should will – a bestowal uninterrupted.” (Qur’an 11:106-108)
For Jahm bin Safwan and Ibn Al Qayyim. They are focused on the part that says, “They will be abiding therein as long as the heavens and the earth endure.” This means the enjoyment of heaven and the punishment of hellfire are conditional upon the existence of heaven and earth.
However, that very verse can be used to demolish their view. It says, “a bestowal uninterrupted.” Certainly, it would be interrupted if it was contingent upon the endurance of heaven and earth. Unless we are not talking about heaven and the earth that you and I know!
“On the Day when the earth shall be changed into another earth, as shall be the heavens, they will all appear before God, the One, the Most Supreme.” (Qur’an 14:48)
This is an important point. It is important because it is proof that demolishes any claims against the abiding punishment of hellfire. So the clause ‘except as your Lord wills‘ is also understood by the clause ‘abiding therein as long as the heavens and the earth endure‘. This in turn is ‘a bestowal without interruption‘.
Summary:
The bestowal will be uninterrupted
This means the new heavens and the new earth will have no end.
This in turn means no end to paradise and no end to the suffering of hellfire.
So this deals a crushing blow to Jahm bin Safwan and Ibn Al Qayyim.
The Ash’ari will also use the following as an argument:
“Perhaps will wish those who disbelieved, if they had been those-who-submit/Muslims.” (Qur’an 15:2)
Their argument is that those people will so wish to be Muslims when they see the disobedient Muslims getting out of the fire, whereas they still remain in it. That is an interpretation not supported by the wording of the verse, and there is no evidence for it from anywhere else.
There is no scope to argue from what is unclear.
“Indeed, Hell has been lying in wait For the transgressors, a place of return, In which they will remain for ages. They will not taste therein any coolness or drink. Except for scalding water and foul purulence -An appropriate recompense. Indeed, they were not expecting an account. And denied Our verses with emphatic denial. But all the things We have enumerated in writing. “So taste [the penalty], and never will We increase you except in torment.” (Qur’an 78:21-30)
Prima Qur’an Comment:
Also, if the Ash’ari were to apply consistent hermeneutic principles, their understanding invalidates the understanding of surah 78 because it necessarily entails saying the same about the mushrikin, that they will come out of hell, and saying that there is a term (an end) to the blessings of Paradise.
That is in regard to the Qur’an. If the Qur’an is not sufficient for anyone to draw their theological conclusions from, then let that be known.
Arguments from the Sunnah.
They (the Ash’ari)rely on narrations that speak of release from the fire, yet there are narrations that speak of dwelling permanently in the fire. We can give those upon request. We take the text of that which conforms to the strongest evidence, the Qur’an, and not what opposes it.
“Abrogation is never permitted in the reports of the Law-Maker because His Knowledge is not refreshed and He is not ignorant of anything that happens, and He does not reveal but the truth.”-Shaykh Ahmed Al Khalili
Ash’ari rational arguments:
As for their rational argument: that is that, if the muwahhid disobedient are equal to the muhsrikin in dwelling permanently, then there will be no effect of the word of tawhid, and no advantage from pious actions.
The answer to this is that they, though equal in permanence, are not equal in punishment in the same way as the righteous will not be equal in reward. Rather, they will differ in their actions. The fire has stages as the garden has grades.
Philosophical objections:
Allah’s actions are not bound by systems and world views decided by human reason, nor are they to be related to norms derived from human imagination.
“He cannot be questioned concerning what He does and they shall be questioned.” (Qu’ran 21:23)
We must believe that our limited intellects are too disabled, wearied, feeble, and powerless to encompass His wise purpose in His actions, or to penetrate His secrets in His creation:
“You are not given of the knowledge but little.” (Quran 17:85)
Our duty is only to surrender to what Allah (swt) informs us about. Our certainty that Allah, Exalted is He, does not speak but the truth, just as He does not command but to the truth:
“Who is truer in speaking than Allah?” (Quran 4:122)
As the Sufi poet Rabia Basri is recorded to have said: “O my Lord, if I worship you from fear of hell, burn me in hell. If I worship you for the hope of Paradise, bar me from its gates.
But if I worship you for yourself alone, grant me then the beauty of your Face.”
Source: (Women in Praise of the Sacred (HarperCollins Publishers Inc, 1994)
One can admire such longing and desire, but it must be realized that such a statement was uttered by a person who never tasted the flames of hellfire. As is the case, paradise should be sufficient for her, you and me.
May Allah (swt) grant you the reader, all Muslims who truly repent and all truth seekers everlasting paradise. Amin!
“This because they say: “The Fire shall not touch us but for a few numbered days.” What will happen to their belief when We bring them together on the Inevitable Day when every soul will be justly recompensed for its deeds?” For their forgeries deceive them as to their own religion.” (Qur’an 3:24)
May Allah Guide the Ummah.
May Allah Forgive the Ummah.
Prima Quran 