Belief In Paradise And Hell Being An Integral Part Of The Religion

It should not remain hidden from the readers that Paradise was a house of comfort, which would be given to the believers in accordance with their degree of performance that will contain all kind of comforts, while Hell was the name of the place of agony and punishment, which would accommodate infidels, lewd, wayward and the fornicators according to their status. These two places, Paradise and Hell were real and physical, where some of God’s creatures were currently living.

Those fortunate people who entered Paradise would remain there permanently, and those unfortunate ones who entered the Hell, would stay there eternally. Some would be freed after paying for their sins and intercession of the Prophets. They would then enter the Paradise. Belief in these two physical places was among the needs of the religion. Those who denied or interpreted in some way other than that had been elucidated by the Shariah, were excommunicated from Islam. No sect in Islam denied this concept except the atheists and polytheists.

The Greek philosophers had equated this concept with a virtual or intellectual/ spiritual existence, which was infidelity so far as Islam was concerned. Several Qur’anic Verses and established traditions proved the existence of Paradise and the Hell, and this discussion must include the following points.

• that the Paradise and Hell were physical and real entities.

• that they had been created and they exist somewhere in the universe.

• the living conditions in these two places.

• the permanence of the bliss of Paradise for its residents and severity of punishment for the Hell dwellers.

• Paradise in which Adam stayed

• the visualisation of their places in the Paradise or in Hell by the believers and infidel before their death.

• rebuttal of some doubts.

Proof That Paradise And Hell Are Real

Allama Al-Majlisi wrote in Bihar Al-Anwar, “It is among the requirements of the religion that we must believe in the existence of Paradise and Hell, the way it has been described in the Qur’anic Verses and established traditions. The one who denies it or interprets it in a different way is an apostate.”

Similarly, Allama Taftazani described the same views in Sherh al-Maqasid.

Greek philosophers thought that the Paradise and Hell were spiritual, and other Sufi thinkers such as Imam Ghazali proclaimed that it had dual existence i.e. physical and spiritual, but rest of them thought it to be an intellectual and imaginative exercise.

Among the Greeks there were two schools of thought i.e. Ashraqeen (Eastern or Saracens) and Mashaeen (Rationals). The Ashraqeens were headed by Plato, who believed that punishment or reward was given in a virtual world, which was neither completely physical nor purely spiritual but it was something between the two realms.

According to this concept bliss was like a good dream, while punishment resembled a shocking delusion. It was evident that this concept was against the physical return on the Day of Judgement, and was therefore, against the Qur’anic teachings and traditions of the other Prophets. Therefore, anyone who was committed to Islam would not be a party to such a feeble thought.

The Rationalists, whose leader was Aristotle, considered Paradise and Hell among the intellectual concepts that had no physical existence. According to them when a person died his body was destroyed but his spirit survived, and if its deeds were good, it remained happy and joyous, and that was her paradise, and if its actions were bad and ghastly and did not do anything worthwhile, she felt depressed and unhappy, and that was her hell. Evidently, this interpretation was also alien to Islamic thoughts.

It was pitiable for those Muslim Philosophers, who believed in Islamic doctrine and its legitimacy, yet accepted the teachings of Greek Philosophy and sided with its teachings. Unfortunately, the pseudo-intellectuals of the society, in order to accommodate Shariah and philosophical thoughts accepted the idea of semi physical paradise and hell. However, this duality of belief was not acceptable. They should boldly declare their allegiance to any side of their choosing. That is why, Allama Al-Majlisi declared,

“Those who carefully examine the work of these Philosophers, they will find that their concepts are against the prophetic teachings and they only professed their religious loyalty to safeguard themselves against edicts of infidelity. Their belief is verbal, while their hearts are staunched in denial and most of them are infidels.”

Since this concept was not totally academic, therefore, it was not possible to have intellectual argument alone with the founders of this ideology, as its proof was related to the news that came verbally or in writing from the Prophets, therefore, its rivals must accept Islamic ideology first with complete satisfaction, then this concept would automatically become clearer to them, and it would then by design make their elucidations totally unnecessary. That is the reason why this notion of Heaven and Hell is kept towards the end of Islamic doctrine, so that researchers first convince themselves with the concepts of Monotheism, Justice and Prophecy, and then it would become easy for them to understand this view.

Proof Of The Creation Of The Paradise And Hell And Their Existence

Most of Islamic sects other than some Mu’tazilites believe that the Paradise and Hell has already been created and it is in existence at this moment. There are many Qur’anic Verses and established narrations available to prove it. Allama Al-Majlisi says,

“The existence and creation of Paradise and the Hell is well established among various Muslim sects, except a few Mu’tazilites, who claim that those will be created during the period of resurrection. However, various Qur’anic Verses and Prophetic traditions negate their thesis.”

A Sunni scholar Allama Taftazani substantiated Allama Al-Majlisi’s view in his book Shahr al-Maqasid.

The First Argument

We now present some reasons in support of our view and begin with the story of Adam and Eve that spoke of their presence in the paradise, which has been mentioned in various Qur’anic Verses. It was said,

قُلْنَا يَا آدَمُ اسْكُنْ أَنتَ وَزَوْجُكَ الْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا

“And We said: O Adam! Dwell you and your wife in the garden and eat from it a plenteous (food) wherever you wish” (2:35).

It remained evident that if the paradise did not exist, then to ask someone to eat and enjoy there was meaningless. It was mentioned in Rijal al-Kishi that Imam Ar-Ridha (‘a) was asked that a certain person thought that paradise has not yet been created. Listening to this Imam replied that he was lying, because if the paradise had not yet been created then where had paradise of Adam gone?

Similarly, Ibn Sinan said that he asked Imam Musa Kaazim (‘a) that he had heard Yunus saying that paradise and hell had not yet been created. Imam replied - may God curse him, where had the paradise of Adam gone? Shaykh As-Saduq quoted in Kitab Al-Shi’a from Imam Ja’far As-Sadiq (‘a) who said, “The one who denies four things was not among our Shi’as - Ascension of the Prophet, interrogation in the grave, creation of Paradise and Hell and intercession. This argument also showed the weakness of the author’s point of view that Adam’s Paradise was a mundane ecstasy.”

Second Argument

It was mentioned in the Qur’an:

‏ وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ

“And certainly he (the Prophet) saw him (Gabriel) in another descent” (53:13).

عِندَ سِدْرَةِ الْمُنتَهَىٰ

“At Sidra tul Muntaha (the farthest lote-tree)” (53:14).

عِندَهَا جَنَّةُ الْمَأْوَىٰ

“Near which is Jannat tul Ma’wa (the Paradise of Ma’wa)” (53:15).

It was mentioned in Tafsir Al-Qummi that if Jannat or Paradise was not present then why did God declare that the Prophet had met with Gabriel at Sidra, which was situated in the seventh heaven, near the Paradise of Mawa.

Third Argument

God mentioned about the Paradise that it was provided for the temperate, for the abstemious (Muttaqi) and was brought nearer to the self-controlled.

Similarly, it was mentioned about the Hell,

إِنَّا أَعْتَدْنَا جَهَنَّمَ لِلْكَافِرِينَ نُزُلًا

“...Surely We have prepared hell for the entertainment of the unbelievers” (18:102).

These Verses clearly indicated that the Paradise and Hell had already been created.

Fourth Argument

There were several reports within the Islamic literature of both sects that the Prophet of Islam had visited the Paradise during the night of ascension. This clearly proved that Paradise has been created and it was in existence, otherwise to give a round trip to somewhere that did not exist was a meaningless venture.

The same was true about the Hell, because it was also shown to the Prophet. The denial of the creation of the Paradise and Hell thus surmounts to the denial of the Prophecy of Muhammad. Imam Ar-Ridha (‘a) said,

“Those who deny the creation of Paradise and Hell are not aligned to us nor do we belong to them. Anyone, who denies the presence and creation of these two entities, denies us, the Prophet and our Wilayat; and he will permanently live in the fire of Hell.

Rebuttal Of Some Doubts

It was said that the paradise in which Adam was stationed, was one of the mundane gardens, where sun used to rise and set. There was also a narration to support this view. Again, it was said that if it were the Paradise of permanence (Jannat al-Khuld) then Adam would not have left it, because it was said in the Qur’an that its inhabitants would be its permanent residents.

Although, there is a difference of opinion between the theologians and the commentators (Mufassireen) about whether, it was a mundane garden or Jannat al-Khuld, some commentators sided with the view that has been cited here. The author of this book has also adopted this view, but many other commentators differed with this analysis.

There were several narrations that could be quoted to support the second view, and the one narration that was quoted on the authority of Imam Ja’far As-Sadiq (‘a) was weak with respect to its documentation and repetition. It has been an accepted rule that we would only favour those narrations that were abundant and stronger in relation to their documentary evidence.

So far as this objection was concerned that had this paradise been Jannat al-Khuld, then Adam would not have left it, since its dwellers would remain there permanently, the objector must understand that this rule was applicable to those whom Paradise was granted as a result of an award. Adam (‘a) had not been stationed there according to this principle. If it was true that anyone who once entered the Paradise would not leave it, then what made the Prophet to leave the Paradise after he had entered to inspect it during the night of Ascension? These facts reveal that the Paradise to which Adam is referred was actually Jannat al-Khuld.

It was argued that if the Paradise and Hell were actually needed on the day of resurrection, then their earlier creation was a useless exercise. We could answer to this objection by saying that there was no futility in this exercise. On the other hand, there were some mysteries attached to it.

One of the benefits of earlier creation was to make people wish for Paradise and to be fearful of the Hell. As a result, they could mould their lives in accordance with the constitution of God. Such a term, according to the theologians was called Lutf or Pleasure, which God does not deny at any time.

The second line of reasoning was that the people who were our guides provided by God, and on whose saying we believed in the unseen objects, then logic demanded that God must have showed those objects to them so that they could describe it to their nations as per their experience. If it was not so then the news given by the messengers of God would not be trustworthy and they could not satisfy their people, if such a request was made to them.

Moreover, it was not true to say that the Paradise and Hell were lying empty, but in fact those are filled with the spirits of the pious and aberrant people respectively. It was reported on the authority of Imam Muhammad Al-Baqir (‘a), who said,

“By God, since the day God has created the Paradise, it was never empty of the souls of believers and the same is true for the Hell.”

It was mentioned in the Qur’an about the Paradise that it’s one dimension was equal to the expanse of Heaven and Earth, which made its other dimensions immeasurable. Similar news was also available about the Hell. The question now arose that if both had been created then in what spatial coordinates did they exist?

It could be said in reply that the coordinates of the Paradise and Hell were difficult to define, since God had not spoken about it. Our responsibility as a believer was to accept God’s words and continue with our other responsibilities. However, whatever we have learned from the discourses of leading theologians could be put in the following words.

It was said that Paradise was situated above the seventh Heaven and the Hell in the opposite direction. Some narrations that have incorporated the term Sama’ or Heaven, suggested that the Paradise was at the edges of the present Universe. God has said:

إِنَّ الَّذِينَ كَذَّبُوا بِآيَاتِنَا وَاسْتَكْبَرُوا عَنْهَا لَا تُفَتَّحُ لَهُمْ أَبْوَابُ السَّمَاءِ وَلَا يَدْخُلُونَ الْجَنَّةَ

“To those who reject Our signs and treat them with arrogance, no opening will there be of the gates of heaven, nor will they enter the garden” (7:40).

Amir Al-Mu’minin Ali Ibn Abi Talib (‘a) had also credited this point of view. When it was established that the Paradise was situated beyond the edges of the Universe, then all questions pertaining to its coordinates automatically became redundant.

Description Of Some Delightful Experiences Of The Paradise

True description of the Paradise was very difficult. There was Persian Proverb, which meant that the taste of sweet bread could not be appreciated without actually eating it. The bliss of the Paradise was very similar to this. Whatever we have learnt from the Qur’anic Verses and established traditions, could be summarised in the following words.

Paradise was a place in which there is no distress, ailments, degeneration, famine, animosity, encounters and assassinations, as described in the text of this chapter. Instead, it was a permanent house of peace. There would be all kinds of food and attire for the appreciation of its residents. Paradise was such a wonderful place, for which the Prophet had said,

“It is better than what anyone can imagine. It will neither be hot nor too cold for discomfort, but instead its temperature is balanced throughout its timeframe.” Qur’an states, “There will be neither scorching Sun nor bitter cold.”

We have presented a few more Qur’anic Verses in this respect.

قُلْ أَؤُنَبِّئُكُم بِخَيْرٍ مِّن ذَٰلِكُمْ لِلَّذِينَ اتَّقَوْا عِندَ رَبِّهِمْ جَنَّاتٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَأَزْوَاجٌ مُّطَهَّرَةٌ وَرِضْوَانٌ مِّنَ اللَّهِ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ

“Say: Shall I tell you what is better than these? For those who guard (against evil) are gardens with their Lord, beneath which rivers flow, to abide in them, and pure mates and Allah's pleasure; and Allah sees the servants” (3:15).

إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَعُيُونٍ

“Surely those who guard (against evil) shall be in the midst of gardens and fountains” (15:45).

ادْخُلُوهَا بِسَلَامٍ آمِنِينَ

“Enter them in peace, secure” (15:46).

وَنَزَعْنَا مَا فِي صُدُورِهِم مِّنْ غِلٍّ إِخْوَانًا عَلَىٰ سُرُرٍ مُّتَقَابِلِينَ

“And We will root out whatever of rancour is in their breasts- (they shall be) as brethren, on raised couches, face to face” (15:47).

لَا يَمَسُّهُمْ فِيهَا نَصَبٌ وَمَا هُم مِّنْهَا بِمُخْرَجِينَ

“Toil shall not afflict them in it, nor shall they be ever ejected from it” (15:48).

فِيهَا أَنْهَارٌ مِّن مَّاءٍ غَيْرِ آسِنٍ وَأَنْهَارٌ مِّن لَّبَنٍ لَّمْ يَتَغَيَّرْ طَعْمُهُ وَأَنْهَارٌ مِّنْ خَمْرٍ لَّذَّةٍ لِّلشَّارِبِينَ وَأَنْهَارٌ مِّنْ عَسَلٍ مُّصَفًّى وَلَهُمْ فِيهَا مِن كُلِّ الثَّمَرَاتِ وَمَغْفِرَةٌ مِّن رَّبِّهِمْ

“Therein are rivers of water that does not alter, and rivers of milk the taste whereof does not change, and rivers of drink delicious to those who drink, and rivers of honey clarified and for them therein are all fruits and protection from their Lord…” (47:15).

إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ

“Save the servants of Allah, the purified ones” (37:40).

أُولَٰئِكَ لَهُمْ رِزْقٌ مَّعْلُومٌ

“For them is a known sustenance” (37:41).

فَوَاكِهُ وَهُم مُّكْرَمُونَ

“Fruits, and they shall be highly honoured” (37:42).

فِي جَنَّاتِ النَّعِيمِ

“In gardens of pleasure” (37:43).

عَلَىٰ سُرُرٍ مُّتَقَابِلِينَ

“On thrones, facing each other” (37:44).

يُطَافُ عَلَيْهِم بِكَأْسٍ مِّن مَّعِينٍ

“A bowl shall be made to go round them from water running out of springs” (37:45).

بَيْضَاءَ لَذَّةٍ لِّلشَّارِبِينَ

“White, delicious to those who drink” (37:46).

لَا فِيهَا غَوْلٌ وَلَا هُمْ عَنْهَا يُنزَفُونَ

“There shall be no trouble in it, nor shall they be exhausted therewith” (37:47).

وَعِندَهُمْ قَاصِرَاتُ الطَّرْفِ عِينٌ

“And with them shall be those who restrain the eyes, having beautiful eyes” (37:48).

كَأَنَّهُنَّ بَيْضٌ مَّكْنُونٌ

“As if they were eggs carefully protected” (37:49).

لَٰكِنِ الَّذِينَ اتَّقَوْا رَبَّهُمْ لَهُمْ غُرَفٌ مِّن فَوْقِهَا غُرَفٌ مَّبْنِيَّةٌ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ وَعْدَ اللَّهِ لَا يُخْلِفُ اللَّهُ الْمِيعَادَ

“But those who are fearful of their Lord will be given lofty palaces with extended heights, underneath which the rivers flow. This is a promise of their Lord, and He does not go back on His promises” (39:20).

الْأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ

“The friends shall on that day be enemies one to another, except those who guard (against evil)” (43:67).

يَا عِبَادِ لَا خَوْفٌ عَلَيْكُمُ الْيَوْمَ وَلَا أَنتُمْ تَحْزَنُونَ

“O My servants! there is no fear for you this day, nor shall you grieve” (43:68).

الَّذِينَ آمَنُوا بِآيَاتِنَا وَكَانُوا مُسْلِمِين

َ

“Those who believed in Our communications and were submissive” (43:69).

ادْخُلُوا الْجَنَّةَ أَنتُمْ وَأَزْوَاجُكُمْ تُحْبَرُونَ ‎

“Enter the garden, you and your wives; you shall be made happy” (43:70).

يُطَافُ عَلَيْهِم بِصِحَافٍ مِّن ذَهَبٍ وَأَكْوَابٍ وَفِيهَا مَا تَشْتَهِيهِ الْأَنفُسُ وَتَلَذُّ الْأَعْيُنُ وَأَنتُمْ فِيهَا خَالِدُونَ

“There shall be sent round to them golden bowls and drinking-cups and therein shall be what their souls yearn after and (wherein) the eyes shall delight, and you shall abide therein (permanently)” (43:71).

مَّثَلُ الْجَنَّةِ الَّتِي وُعِدَ الْمُتَّقُونَ فِيهَا أَنْهَارٌ مِّن مَّاءٍ غَيْرِ آسِنٍ وَأَنْهَارٌ مِّن لَّبَنٍ لَّمْ يَتَغَيَّرْ طَعْمُهُ وَأَنْهَارٌ مِّنْ خَمْرٍ لَّذَّةٍ لِّلشَّارِبِينَ وَأَنْهَارٌ مِّنْ عَسَلٍ مُّصَفًّى وَلَهُمْ فِيهَا مِن كُلِّ الثَّمَرَاتِ وَمَغْفِرَةٌ مِّن رَّبِّهِمْ

“A similitude of the Garden which those who keep their duty (to Allah) are promised: Therein are rivers of water unpolluted, and rivers of milk whereof the flavour changeth not, and rivers of wine delicious to the drinkers, and rivers of clear-run honey; therein for them is every kind of fruit, with pardon from their Lord” (47:15).

عَلَىٰ سُرُرٍ مَّوْضُونَةٍ

“On lined couches” (56:15).

مُّتَّكِئِينَ عَلَيْهَا مُتَقَابِلِينَ

“Reclining therein face to face” (56:16).

يَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُّخَلَّدُونَ

“There wait on them immortal youths” (56:17).

بِأَكْوَابٍ وَأَبَارِيقَ وَكَأْسٍ مِّن مَّعِينٍ

“With bowls and ewers and a cup from a pure spring” (56:18).

لَّا يُصَدَّعُونَ عَنْهَا وَلَا يُنزِفُونَ

“Wherefrom they get no aching of the head nor any madness” (56:19).

وَفَاكِهَةٍ مِّمَّا يَتَخَيَّرُونَ

“And fruit that they prefer” (56:20).

وَلَحْمِ طَيْرٍ مِّمَّا يَشْتَهُونَ

“And flesh of fowls that they desire” (56:21).

وَحُورٌ عِينٌ

“And (there are) fair ones with wide, lovely eyes” (56:22).

كَأَمْثَالِ اللُّؤْلُؤِ الْمَكْنُونِ

“Like unto hidden pearls” (56:23).

جَزَاءً بِمَا كَانُوا يَعْمَلُونَ

“Reward for what they used to do” (56:24).

لَا يَسْمَعُونَ فِيهَا لَغْوًا وَلَا تَأْثِيمًا

“There hear they no vain speaking nor recrimination (Naught)” (56:25).

إِلَّا قِيلًا سَلَامًا سَلَامًا

“But the saying: Peace, (and again) Peace” (56:26).

وَيُسْقَوْنَ فِيهَا كَأْسًا كَانَ مِزَاجُهَا زَنجَبِيلًا

“There are they watered with a cup whereof the mixture is of Zanjabil” (76:17).

عَيْنًا فِيهَا تُسَمَّىٰ سَلْسَبِيلًا

“(The water of) a spring therein, named Salsabil” (76:18).

وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤًا مَّنثُورًا

“There wait on them immortal youths, whom, when thou seest, thou wouldst take for scattered pearls” (76:19).

وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا

“When thou seest, thou wilt see there bliss and high estate” (76:20).

الِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ وَحُلُّوا أَسَاوِرَ مِن فِضَّةٍ وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا

“Their raiment will be fine green silk and gold embroidery. Bracelets of silver will they wear. Their Lord will slake their thirst with a pure drink” (76:21).

لَا يَذُوقُونَ فِيهَا الْمَوْتَ إِلَّا الْمَوْتَةَ الْأُولَىٰ وَوَقَاهُمْ عَذَابَ الْجَحِيمِ

“They (the residents of the Paradise) shall not taste therein death except the first death” (44:56).

لَا يَمَسُّهُمْ فِيهَا نَصَبٌ وَمَا هُم مِّنْهَا بِمُخْرَجِينَ

“They will neither undergo grief (in the Paradise), nor they are asked to vacate it” (15:48).

لَّا يَسْمَعُونَ فِيهَا لَغْوًا إِلَّا سَلَامًا وَلَهُمْ رِزْقُهُمْ فِيهَا بُكْرَةً وَعَشِيًّا

“They shall not hear therein any vain discourse, but only: Peace, and they shall have their sustenance therein morning and evening” (19:62).

وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ

“And hasten to forgiveness from your Lord; and a Garden, the extensiveness of which is (as) the heavens and the earth, it is prepared for those who guard (against evil)” (3:133).

وَالَّذِينَ صَبَرُوا ابْتِغَاءَ وَجْهِ رَبِّهِمْ وَأَقَامُوا الصَّلَاةَ وَأَنفَقُوا مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلَانِيَةً وَيَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ أُولَٰئِكَ لَهُمْ عُقْبَى الدَّارِ

“Such as persevere in seeking their Lord's Countenance and are regular in prayer and spend of that which We bestow upon them secretly and openly, and overcome evil with good. Theirs will be the sequel of the (heavenly) Home” (13:22).

جَنَّاتُ عَدْنٍ يَدْخُلُونَهَا وَمَن صَلَحَ مِنْ آبَائِهِمْ وَأَزْوَاجِهِمْ وَذُرِّيَّاتِهِمْ وَالْمَلَائِكَةُ يَدْخُلُونَ عَلَيْهِم مِّن كُلِّ بَابٍ

“Gardens of Eden which they enter, along with all who do right of their fathers and their helpmeets and their seed. The angels enter unto them from every gate, (Saying)” (13:23).

سَلَامٌ عَلَيْكُم بِمَا صَبَرْتُمْ فَنِعْمَ عُقْبَى الدَّارِ

“Peace be unto you because ye persevered. Ah, passing sweet will be the sequel of the (heavenly) Home” (13:24).

قُلْ أَذَٰلِكَ خَيْرٌ أَمْ جَنَّةُ الْخُلْدِ الَّتِي وُعِدَ الْمُتَّقُونَ كَانَتْ لَهُمْ جَزَاءً وَمَصِيرًا

“Say (O Prophet): Is this (Hell) better or the abiding garden which those who guard (against evil) are promised? That shall be a reward and a resort for them” (25:15).

لَّهُمْ فِيهَا مَا يَشَاءُونَ خَالِدِينَ كَانَ عَلَىٰ رَبِّكَ وَعْدًا مَّسْئُولًا

“They shall have therein what they desire abiding (in it); it is a promise which it is proper to be prayed for from your Lord” (25:16).

إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا تَتَنَزَّلُ عَلَيْهِمُ الْمَلَائِكَةُ أَلَّا تَخَافُوا وَلَا تَحْزَنُوا وَأَبْشِرُوا بِالْجَنَّةِ الَّتِي كُنتُمْ تُوعَدُونَ

“In the case of those who say, "Our Lord is Allah", and, further, stand straight and steadfast, the angels descend on them (from time to time): "Fear ye not!" (they suggest), "Nor grieve! but receive the Glad Tidings of the Garden (of Bliss), the which ye were promised!” (41:30).

نَحْنُ أَوْلِيَاؤُكُمْ فِي الْحَيَاةِ الدُّنْيَا وَفِي الْآخِرَةِ وَلَكُمْ فِيهَا مَا تَشْتَهِي أَنفُسُكُمْ وَلَكُمْ فِيهَا مَا تَدَّعُونَ ‎

“We are your protectors in this life and in the Hereafter: therein shall ye have all that your souls shall desire; therein shall ye have all that ye ask for!” (41:31).

نُزُلًا مِّنْ غَفُورٍ رَّحِيمٍ

“A hospitable gift from one Oft-Forgiving, Most Merciful!” (41:32).

فِيهِنَّ خَيْرَاتٌ حِسَانٌ

“In them will be fair (Companions), good, beautiful” (55:70).

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

“Then which of the favours of your Lord will ye deny?” (55:71).

حُورٌ مَّقْصُورَاتٌ فِي الْخِيَامِ

“Companions restrained (as to their glances), in (goodly) pavilions” (55:72).

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

“Then which of the favours of your Lord will ye deny?” (55:73).

لَمْ يَطْمِثْهُنَّ إِنسٌ قَبْلَهُمْ وَلَا جَانٌّ

“Whom no man or Jinn before them has touched” (55:74).

فَبِأَيِّ آلَاءِ رَبِّكُمَا تُكَذِّبَانِ

“Then which of the favours of your Lord will ye deny?” (55:75).

إِنَّ الْمُتَّقِينَ فِي ظِلَالٍ وَعُيُونٍ

“Surely those who guard (against evil) shall be amid shades and fountains” (77:41).

وَفَوَاكِهَ مِمَّا يَشْتَهُونَ

“And fruits such as they desire” (77:42).

كُلُوا وَاشْرَبُوا هَنِيئًا بِمَا كُنتُمْ تَعْمَلُونَ

“Eat and drink pleasantly because of what you did” (77:43).

إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ

“Surely thus do We reward the doers of good” (77:44).

وُجُوهٌ يَوْمَئِذٍ نَّاعِمَةٌ ‎

“Faces (of the virtuous) that Day will be joyful” (88:8).

لِّسَعْيِهَا رَاضِيَةٌ

“Pleased with their striving” (88:9).

فِي جَنَّةٍ عَالِيَةٍ

“In a Garden on high” (88:10).

لَّا تَسْمَعُ فِيهَا لَاغِيَةً

“Where they shall hear no (word) of vanity” (88:11).

فِيهَا عَيْنٌ جَارِيَةٌ ‎

“Therein will be a bubbling spring” (88:12).

فِيهَا سُرُرٌ مَّرْفُوعَةٌ

“Therein will be Thrones (of dignity), raised on high” (88:13).

وَأَكْوَابٌ مَّوْضُوعَةٌ

“And drinking-cups ready placed” (88:14).

وَنَمَارِقُ مَصْفُوفَةٌ

“And cushions set in rows” (88:15).

وَزَرَابِيُّ مَبْثُوثَةٌ

“And rich carpets (all) spread out” (88:16).

There are so many other Verses in the Qur’an regarding Paradise that God has quietened after describing the bounties and pleasures of the Paradise by saying:

فَلَا تَعْلَمُ نَفْسٌ مَّا أُخْفِيَ لَهُم مِّن قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ

“So, no soul knows what is hidden for them of that which will refresh the eyes; a reward for what they did” (32:17).

Features Of Paradise Through Ahadith

Although, enough had been stated regarding the Paradise in the previous pages, we have quoted further narrations to enhance faith of the devotees.

In various narrations, the structural layout of houses in the Paradise was described in this manner that its walls would use bricks of silver, gold and rubies alternatively arranged. Its cement would be mixed with strong musk, saffron and pearls, its pinnacles were that of red Rubies and the roof would consist of green Emeralds or Topaz1.

The Prophet (S) said that, “There are those kinds of rooms in the Paradise, which reveal their intrinsic splendour from outside and external majesty from inside. Only those people of my Ummah will find their residence in those rooms that speak with neat and careful tone, feed the needy, offer salam to those whom they meet, pray during the nights when others are sleeping.”

It was mentioned in the same book that when the Prophet entered the Paradise during the night of ascension, he saw a force of Angels building houses in the Paradise. They were using the bricks of gold and silver in the process of construction, but their continuity of work used to cease on certain occasions. The Prophet asked them the reason for the pause in activity. They said that they were waiting for the cement or binding mixture to arrive. The Prophet enquired regarding the nature of the binding mixture. They replied that it was the supplication to God by the believers, particularly when they said – ‘Most high is the Lord, all praise is to Him, there is no lord but Allah and He is the Most elevated’, that we start the work and when they became

Passive, we ceased to work

There categories of Paradise were different where people would share residence with the Prophets, Messengers, Imams and Mu’minin. The resident of each category was so much satisfied with his place that he would assume that there was no other place better than what was been allotted for him.

It was reported in Al-Khisal of Shaykh As-Saduq that Amir Al-Mu’minin Ali Ibn Talib (‘a) said that among the various gates of the Paradise, one was reserved for the Prophets through which the Prophets and the Siddiqeens (Truthful) would pass through. The other would be used by Martyrs and the Pious, whereas five other entry points would be used by our Shi’as, including the believers of the past Ummah. Imam Ali said that he would stand constantly on the Pul al-Sirat, while continuously requesting to God to forgive and save all those Shi’as, who loved and helped him in the world, from the chastisement of Hell.

It was reported in various narrations on the authority of Imam Zayn Al-’Abidin (‘a) and Imam Ja’far As-Sadiq (‘a) said that the categories of the Paradise were equal to the Verses of the Holy Qur’an. The one who recited the Qur’an would be asked to continue reading it and attain elevation in the hierarchy of the Paradise. Therefore, no one could claim better position among the residents of the Paradise than the Prophets, Siddiqeen and the readers of the Qur’an.

Amir Al-Mu’minin Ali Ibn Abi Talib (‘a) said that: “There are different classes (in terms of their status) of Paradise and each is much different from the other. Its dwellers will never find its resources being depleted nor will they like to move out of it or get any kind of boredom or disappoint in it.”

Hazrat As-Sadiq Aali Muhammad (‘a) said - “The fragrance of the Paradise comes from a distance of one thousand years. The people of the least status (in Paradise) will receive so many bounties that if the entire humanity becomes their guest, then it would not deplete their resources.”

There were a few people who would not perceive the fragrance of the Paradise. These were the son who had been excommunicated (Aaq) by his parents, an Aged Adulterer, Enemy of the Ahl al-Bayt, an Arrogant who walked with conceit.

There were some other narrations, which suggested that at the time of the creation of the Paradise God had sworn on His dignity that some of the people would never enter His Paradise. They were - a habitual drinker, the one who was addicted to intoxicating drugs, a backbiter, shameless or immodest person, one who desecrates the grave, a tyrant, a callous person, a Qudri (the one who believed that God exercised compulsion, and He is responsible for all the good and bad acts that happen in the world), compulsive liar and a usurer.

According to the narrations of the Prophet, an inch of space in the Paradise was better than what could be found in the entire Cosmos around us. It was reported from Imam Muhammad Al-Baqir (‘a) that when people would enter the Paradise, would will make them acquire the height of Adam (‘a), the age of Jesus (‘a), the language of Prophet (‘a), the beauty of Joseph (‘a), their faces would glow and their hearts would be devoid of jealousy and animosity - like the heart of Job (Ayub).

It was reported from Imam Ja’far As-Sadiq (‘a) on the authority of his elders that Amir Al-Mu’minin (‘a) had said, “Tooba is a celestial tree, whose roots are in the house of the Prophet and there is no Mu’min (believer) in the Paradise, whose house does not contain a portion of is growth. The tree is so big that if a fast-moving person runs for one hundred years, he will not be able to escape its shadow and if he tries to conquer its height, he will turn into an old man and falls to the ground before reaching is top. It is therefore, important to strive to gain such an award. It is also narrated that when anyone plucks a fruit from that tree another fruit is immediately replaces it. There will be no dearth of anything in the Paradise.”

It was asked from Imam Muhammad Al-Baqir (‘a) that if there was any mundane resemblance of that tree. Imam replied that one could light one thousand lamps from a single lamp, yet it will not make any difference to the luminosity of the first lamp.

The reports about kind of awards and their abundance a Mu’min will receive have different versions that depend on their status in the Paradise. Allama Jazairi wrote in Al-Anwar An-Nu’maniyah, “It is narrated that God will grant a Mu’min seventy thousand such women that if one of them sneaks a look on this world then the whole world will dazzle with her beauty and the people would die to acquire her.”

It was also reported by Imam Ja’far As-Sadiq (‘a) that if one of the celestial women was made to appear before the people, the whole world would like to die to acquire her. The Prophet of God said that these women would sing proudly, “We are that sensitive and subtle species that will never become obsolete or old. We are those who are very neatly dressed that will never be exposed. We are those perpetuals, that will never die. We are those who will never show temper. We are those permanent residents that will never be asked to leave. Auspicious are those for whom we have been reserved, and it is our privilege to have them. We are best of the wives and our husbands are kind and caring people.”

God would let the residents of the Paradise to marry these women. It was also reported in a Hadith of the Prophet (S) that if a woman was married twice in this life, and both of her husbands managed to reach the Paradise, then she will be wedded to the one who kept her happier in the world.

It was written about the cuisine of Paradise that each of its dishes will have thousands different tastes and the same was true about its fruits. It was also reported that this food would not produce any excreta, but it would discharge from the body as a scented sweat. It was asked from Imam Muhammad Al-Baqir (‘a) that if there was any mundane example of this process. Imam replied that a foetus, while developing in mother’s womb, received regular food but did not produce any excreta.

The residents of the Paradise would also enjoy the company of other friends. If a believer found some of his friends or relatives in the Hell then he would certainly be depressed, therefore, God would wipe out the memory of such people from his mind so that their separation might not hurt them.

The Paradise would have all kind of entertainments. Once a Bedouin asked the Prophet, if there was any music in the Paradise for providing pleasure to its listeners? The Prophet replied yes, there were instruments (in the Paradise), and when they will be played it will produce such a sound that if it was heard by the earthlings, they would drowse in pleasure.

Imam Ja’far As-Sadiq (‘a) said that “There was a lake in the paradise whose water was sweeter than honey, softer than foam, colder than ice and with greater fragrance than the musk.”

It was realised from various other narrations that there were various channels in the Paradise that contained water, honey and milk. The names of those waterways were – Camphor, Salsabeel, Tasneem, Zanjabeel, Daheeq and Kawthar.

The Prophet (S) said that God had informed him that He had provided so much in the Paradise that it was not seen by an eye, neither heard by an ear, nor it could be imagined by a mind.

Weakness Of Authors View Spiritual Pleasures Only In The Paradise

The author of this book described that there would be some residents of the Paradise whose enjoyment and pleasure was the praise of God, instead of eating, drinking or other physical pleasures. Shaykh Al-Mufid provided a very healthy criticism of this view and proposed that the narration on which this idea was based was fictitious, since Qur’an opposed such a vision by proposing the provisions of food and drink along with marriage, and other corporeal pleasures, and then encouraged the believers to strive for it. He then quoted some of the relevant Qur’anic Verses, which we have already mentioned.

Moreover, how is it possible that one group of believers should behave like Angel by depriving themselves of food and drink and marriage. This behaviour was totally against Islamic spirit and unanimous opinion of the Muslims. Allama Al-Majlisi, after approving Shaykh Al-Mufid’s comments said that the residents of the Paradise, after receiving its bliss would bow down to God in respect, as described in the Qur’an,

دَعْوَاهُمْ فِيهَا سُبْحَانَكَ اللَّهُمَّ وَتَحِيَّتُهُمْ فِيهَا سَلَامٌ وَآخِرُ دَعْوَاهُمْ أَنِ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ

“Their cry in it shall be: Glory to Thee, O Allah! and their greeting in it shall be: Peace; and the last of their cry shall be: Praise be to Allah, the Lord of the worlds” (10:10).

At another place, it was recorded in the Qur’an:

وَسِيقَ الَّذِينَ اتَّقَوْا رَبَّهُمْ إِلَى الْجَنَّةِ زُمَرًا حَتَّىٰ إِذَا جَاءُوهَا وَفُتِحَتْ أَبْوَابُهَا وَقَالَ لَهُمْ خَزَنَتُهَا سَلَامٌ عَلَيْكُمْ طِبْتُمْ فَادْخُلُوهَا خَالِدِينَ

“And those who are careful of (their duty to) their Lord shall be conveyed to the garden in companies; until when they come to it, and its doors shall be opened, and the keepers of it shall say to them: Peace be on you, you shall be happy; therefore, enter it to abide” (39:73).

وَقَالُوا الْحَمْدُ لِلَّهِ الَّذِي صَدَقَنَا وَعْدَهُ وَأَوْرَثَنَا الْأَرْضَ نَتَبَوَّأُ مِنَ الْجَنَّةِ حَيْثُ نَشَاءُ فَنِعْمَ أَجْرُ الْعَامِلِينَ

“And they shall say: (All) praise is due to Allah, Who has made good to us His promise, and He has made us inherit the land; we may abide in the garden where we please; so goodly is the reward of the workers” (39:74).

Explanation Of Imam As Sadiq’s Words

The Hadith of Imam As-Sadiq (‘a) that had been quoted by the author, wherein different categories of the worshippers had been mentioned. Although credible, it did not support the view that the supplications of only one type of worshippers were accepted and the others were negated. None of the grand theologians were of this view, because if it was accepted to be true that the prayers that were offered for the love of Paradise or due to the fear of Hell became redundant, its responsibility would fall on God and His messengers, who had persuaded people to strive for the Paradise.

Yes, there was no doubt that the supplication that was made solely in the love of God was definitely superior. That was why Amir Al-Mu’minin (‘a) had said - “I have not worshipped You due to the fear of your Hell or for the aspiration of your Paradise, but I have worshipped You because You deserve to be worshipped.”

A Short Description Of The Calamity Of Hell

Just as the nature of the bliss of Paradise was difficult to explain, similarly, the description of the sufferings of Hell remained beyond adequate portrayal. A summary of what was depicted in the Qur’an and Ahadith of the Prophet presented Hell to be a punishment, which would contain every aspect of castigation. Boiling water for drinking and purulent discharge and cactus to eat, which could perforate the intestine.

When the original skin would deteriorate, it would be replaced by a fresh one. The punishment would be permanent because its dwellers neither died nor were given any respite. They would appeal but it will be disallowed and they would remain in this state of degradation until eternity.

The Hell would have different levels where polytheists, infidels, hypocrites and other sinners were accommodated, according to the degree of their crimes. We have presented here a few Verses of the Qur’an in this context.

إِن لَّمْ تَفْعَلُوا وَلَن تَفْعَلُوا فَاتَّقُوا النَّارَ الَّتِي وَقُودُهَا النَّاسُ وَالْحِجَارَةُ أُعِدَّتْ لِلْكَافِرِينَ

“Be fearful of that fire whose fuel will be humans and stones. It is specially prepared for the infidels” (2:24).

إِنَّا أَعْتَدْنَا لِلظَّالِمِينَ نَارًا أَحَاطَ بِهِمْ سُرَادِقُهَا وَإِن يَسْتَغِيثُوا يُغَاثُوا بِمَاءٍ كَالْمُهْلِ يَشْوِي الْوُجُوهَ بِئْسَ الشَّرَابُ وَسَاءَتْ مُرْتَفَقًا

“…Surely We have prepared for the iniquitous a fire, the curtains of which shall encompass them about; and if they cry for water, they shall be given water like molten brass which will scald their faces; evil the drink and ill the resting-place” (18:29).

وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنفِقُونَهَا فِي سَبِيلِ اللَّهِ فَبَشِّرْهُم بِعَذَابٍ أَلِيمٍ

“…And (as for) those who hoard up gold and silver and do not spend it in Allah's way, announce to them a painful chastisement” (9:34).

يَوْمَ يُحْمَىٰ عَلَيْهَا فِي نَارِ جَهَنَّمَ فَتُكْوَىٰ بِهَا جِبَاهُهُمْ وَجُنُوبُهُمْ وَظُهُورُهُمْ هَٰذَا مَا كَنَزْتُمْ لِأَنفُسِكُمْ فَذُوقُوا مَا كُنتُمْ تَكْنِزُونَ

“On the day when it shall be heated in the fire of hell, then their foreheads and their sides and their backs shall be branded with it; this is what you hoarded up for yourselves, therefore taste what you hoarded” (9:35).

يُرِيدُونَ أَن يَخْرُجُوا مِنَ النَّارِ وَمَا هُم بِخَارِجِينَ مِنْهَا وَلَهُمْ عَذَابٌ مُّقِيمٌ

“Their wish will be to get out of the Fire, but never will they get out therefrom: their penalty will be one that endures” (5:37).

فَالَّذِينَ كَفَرُوا قُطِّعَتْ لَهُمْ ثِيَابٌ مِّن نَّارٍ يُصَبُّ مِن فَوْقِ رُءُوسِهِمُ الْحَمِيمُ

“…then (as to) those who disbelieve, for them are cut out garments of fire, boiling water shall be poured over their heads” (22:19).

يُصْهَرُ بِهِ مَا فِي بُطُونِهِمْ وَالْجُلُودُ

“With it shall be melted what is in their bellies and (their) skins as well” (22:20).

وَلَهُم مَّقَامِعُ مِنْ حَدِيدٍ

“And for them are whips of iron” (22:21).

كُلَّمَا أَرَادُوا أَن يَخْرُجُوا مِنْهَا مِنْ غَمٍّ أُعِيدُوا فِيهَا وَذُوقُوا عَذَابَ الْحَرِيقِ ‎

“Whenever they will desire to go forth from it, from grief, they shall be turned back into it, and taste the chastisement of burning” (22:22).

إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِنَا سَوْفَ نُصْلِيهِمْ نَارًا كُلَّمَا نَضِجَتْ جُلُودُهُم بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُوا الْعَذَابَ إِنَّ اللَّهَ كَانَ عَزِيزًا حَكِيمًا

“(As for) those who disbelieve in Our communications, We shall make them enter fire; so oft as their skins are thoroughly burned, We will change them for other skins, that they may taste the chastisement; surely Allah is Mighty, Wise” (4:56).

إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ

“There is no doubt that hypocrites will be in the lowest station of the Hell” (4:145).

إِنَّ الَّذِينَ كَفَرُوا لَن تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلَا أَوْلَادُهُم مِّنَ اللَّهِ شَيْئًا وَأُولَٰئِكَ أَصْحَابُ النَّارِ هُمْ فِيهَا خَالِدُونَ

“Undoubtedly, those who opted for infidelity, their wealth and children will not save them from God’s punishment. They are the residents of Hell and they will remain there forever” (3:116).

إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا وَسَيَصْلَوْنَ سَعِيرًا

“(As for) those who swallow the property of the orphans unjustly, surely they only swallow fire into their bellies and they shall enter burning fire” (4:10).

وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ وَيَتَعَدَّ حُدُودَهُ يُدْخِلْهُ نَارًا خَالِدًا فِيهَا وَلَهُ عَذَابٌ مُّهِينٌ

“But those who disobey Allah and His Messenger and transgress His limits will be admitted to a Fire, to abide therein: And they shall have a humiliating punishment” (4:14).

وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللَّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا ‎

“And whoever kills a believer intentionally, his punishment is hell; he shall abide in it, and Allah will send His wrath on him and curse him and prepare for him a painful chastisement” (4:93).

أَلَمْ يَعْلَمُوا أَنَّهُ مَن يُحَادِدِ اللَّهَ وَرَسُولَهُ فَأَنَّ لَهُ نَارَ جَهَنَّمَ خَالِدًا فِيهَا ذَٰلِكَ الْخِزْيُ الْعَظِيمُ

“Know they not that for those who oppose Allah and His Messenger, is the Fire of Hell? Wherein they shall dwell. That is the supreme disgrace” (9:63).

ثُمَّ قِيلَ لِلَّذِينَ ظَلَمُوا ذُوقُوا عَذَابَ الْخُلْدِ هَلْ تُجْزَوْنَ إِلَّا بِمَا كُنتُمْ تَكْسِبُونَ

“Then it shall be said to those who were unjust: Taste abiding chastisement; you are not requited except for what you earned” (10:52).

فَادْخُلُوا أَبْوَابَ جَهَنَّمَ خَالِدِينَ فِيهَا فَلَبِئْسَ مَثْوَى الْمُتَكَبِّرِينَ

“Therefore, enter the gates of hell, to abide therein; so certainly evil is the dwelling place of the proud” (16:29).

وَإِنَّ جَهَنَّمَ لَمَوْعِدُهُمْ أَجْمَعِينَ

“And lo! for all such, hell will be the promised place” (15:43).

لَهَا سَبْعَةُ أَبْوَابٍ لِّكُلِّ بَابٍ مِّنْهُمْ جُزْءٌ مَّقْسُومٌ

“It hath seven gates, and each gate hath an appointed portion” (15:44).

وَذَرْنِي وَالْمُكَذِّبِينَ أُولِي النَّعْمَةِ وَمَهِّلْهُمْ قَلِيلًا

“And leave Me and the rejecters, the possessors of ease and plenty, and respite them a little” (73:11).

إِنَّ لَدَيْنَا أَنكَالًا وَجَحِيمًا

“Surely with Us are heavy fetters and a flaming fire” (73:12).

وَطَعَامًا ذَا غُصَّةٍ وَعَذَابًا أَلِيمًا

“And food that chokes and a painful punishment,..” (73:13).

إِنَّ شَجَرَتَ الزَّقُّومِ

“Surely the tree of the Zaqqum (cactus-like plant)” (44:43).

طَعَامُ الْأَثِيمِ

“Is the food of the sinful” (44:44)

كَالْمُهْلِ يَغْلِي فِي الْبُطُونِ

“Like dregs of oil; it shall boil in (their) bellies” (44:45).

كَغَلْيِ الْحَمِيمِ

“Like the boiling of hot water” (44:46).

وَاسْتَفْتَحُوا وَخَابَ كُلُّ جَبَّارٍ عَنِيدٍ

“But they sought victory and decision (there and then), and frustration was the lot of every powerful obstinate transgressor” (14:15).

مِّن وَرَائِهِ جَهَنَّمُ وَيُسْقَىٰ مِن مَّاءٍ صَدِيدٍ

“In front of such a one is Hell, and he is given, for drink, boiling fetid water” (14:16).

يَتَجَرَّعُهُ وَلَا يَكَادُ يُسِيغُهُ وَيَأْتِيهِ الْمَوْتُ مِن كُلِّ مَكَانٍ وَمَا هُوَ بِمَيِّتٍ وَمِن وَرَائِهِ عَذَابٌ غَلِيظٌ

“In gulps will he sip it, but never will he be near swallowing it down his throat: death will come to him from every quarter, yet will he not die: and in front of him will be a chastisement unrelenting” (14:17).

عَنِ الْمُجْرِمِينَ

“And (ask) of the Sinners” (74:41).

مَا سَلَكَكُمْ فِي سَقَرَ

“What led you into Hell Fire?” (74:42).

قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ

“They will say: "We were not of those who prayed” (74:43).

وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ

“Nor were we of those who fed the indigent” (74:44).

وَكُنَّا نَخُوضُ مَعَ الْخَائِضِينَ

“But we used to talk vanities with vain talkers” (74:45).

وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ

“And we used to deny the Day of Judgment” (74:46).

بَلْ كَذَّبُوا بِالسَّاعَةِ وَأَعْتَدْنَا لِمَن كَذَّبَ بِالسَّاعَةِ سَعِيرًا

“Nay, but they deny (the coming of) the Hour, and for those who deny (the coming of) the Hour We have prepared a flame” (25:11).

إِذَا رَأَتْهُم مِّن مَّكَانٍ بَعِيدٍ سَمِعُوا لَهَا تَغَيُّظًا وَزَفِيرًا

“When it seeth them from afar, they hear the crackling and the roar thereof” (25:12).

وَإِذَا أُلْقُوا مِنْهَا مَكَانًا ضَيِّقًا مُّقَرَّنِينَ دَعَوْا هُنَالِكَ ثُبُورًا

“And when they are flung into a narrow place thereof, chained together, they pray for destruction there” (25:13).

لَّا تَدْعُوا الْيَوْمَ ثُبُورًا وَاحِدًا وَادْعُوا ثُبُورًا كَثِيرًا

“Pray not this day for one destruction, but pray for many destructions!” (25:14).

وَالَّذِينَ كَفَرُوا لَهُمْ نَارُ جَهَنَّمَ لَا يُقْضَىٰ عَلَيْهِمْ فَيَمُوتُوا وَلَا يُخَفَّفُ عَنْهُم مِّنْ عَذَابِهَا كَذَٰلِكَ نَجْزِي كُلَّ كَفُورٍ

“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”(35:36).

وَهُمْ يَصْطَرِخُونَ فِيهَا رَبَّنَا أَخْرِجْنَا نَعْمَلْ صَالِحًا غَيْرَ الَّذِي كُنَّا نَعْمَلُ أَوَلَمْ نُعَمِّرْكُم مَّا يَتَذَكَّرُ فِيهِ مَن تَذَكَّرَ وَجَاءَكُمُ النَّذِيرُ فَذُوقُوا فَمَا لِلظَّالِمِينَ مِن نَّصِيرٍ

“And they shall cry therein for succour: O our Lord ! take us out, we will do good deeds other than those which we used to do. Did We not preserve you alive long enough, so that he who would be mindful in it should mind? And there came to you the warner; therefore taste; because for the unjust, there is no helper” (35:37).

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ

“And your Lord says: Call upon Me, I will answer you; surely those who are too proud for My service shall soon enter hell abased” (40:60).

إِنَّ الْمُجْرِمِينَ فِي عَذَابِ جَهَنَّمَ خَالِدُونَ

“Surely the guilty shall abide in the chastisement of hell” (43:74).

لَا يُفَتَّرُ عَنْهُمْ وَهُمْ فِيهِ مُبْلِسُونَ

“It shall not be abated from them and they shall therein be despairing” (43:75).

وَمَا ظَلَمْنَاهُمْ وَلَٰكِن كَانُوا هُمُ الظَّالِمِينَ

“And We are not unjust to them, but they themselves were unjust” (43:76).

وَنَادَوْا يَا مَالِكُ لِيَقْضِ عَلَيْنَا رَبُّكَ قَالَ إِنَّكُم مَّاكِثُونَ

“And they shall call out: O Malik! let your Lord make an end of us. He shall say: Surely you shall tarry” (43:77).

لَقَدْ جِئْنَاكُم بِالْحَقِّ وَلَٰكِنَّ أَكْثَرَكُمْ لِلْحَقِّ كَارِهُونَ

“Certainly, We have brought you the truth, but most of you are averse to the truth” (43:78).

يَا أَيُّهَا الَّذِينَ آمَنُوا قُوا أَنفُسَكُمْ وَأَهْلِيكُمْ نَارًا وَقُودُهَا النَّاسُ وَالْحِجَارَةُ عَلَيْهَا مَلَائِكَةٌ غِلَاظٌ شِدَادٌ لَّا يَعْصُونَ اللَّهَ مَا أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ

“O you who believe! save yourselves and your families from a fire whose fuel is men and stones; over it are angels stern and strong, they do not disobey Allah in what He commands them, and do as they are commanded” (66:6).

يَا أَيُّهَا الَّذِينَ كَفَرُوا لَا تَعْتَذِرُوا الْيَوْمَ إِنَّمَا تُجْزَوْنَ مَا كُنتُمْ تَعْمَلُون

“O you who disbelieve! do not urge excuses today; you shall be rewarded only according to what you did” (66:7).

إِنَّهَا تَرْمِي بِشَرَرٍ كَالْقَصْرِ

“Indeed, it throws about sparks (huge) as Forts” (77:32).

كَأَنَّهُ جِمَالَتٌ صُفْرٌ

“As if there were (a string of) yellow camels (marching swiftly)” (77:33).

وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ

“Ah woe, that Day, to the Rejecters of Truth!” (77:34).

A Brief Description Of The Punishment Of Hell In The Words Of Imam Ali (‘A)

Amir Al-Mu’minin (‘a) described in a sermon, “You must realise that your soft and delicate skin cannot withstand the fire of Hell. Have pity on your souls, because you have already tried and tested yourself against misfortune and disaster in this world. You must have seen someone who has a spike stuck into his foot, then how he cries and snivels (until the thorn is removed). A minor accident makes him covered with blood and hot sand burns his feet. How would he feel, when he was sleeping within the two grinding wheels of fire and in the company of Satan?

Do you know what happens when the caretaker of Hell got angry with its fire? Some sections of Hell shattered into other parts of Hell with his rage, and when he rebuked the fire, its flames escape to the entrance of Hell to seek refuge. O weak and elderly People with whom fragility was entwined, what would be your condition be when neck locks would penetrate in your bones like an incision in the flesh. They would remain until they had consumed all of the flesh from your arms?”

It was reported on the authority of Imam Muhammad Al-Baqir (‘a), who said, “The severity of punishment would be such that residents of Hell will howl like dogs and wolves. O, Omru what is your opinion about that assemblage, which cannot die or find a little respite in their punishment.

They will be thirsty and hungry, with bewildered eyes like handicapped people, and they will be marked for punishment despite them being regretful and apologetic. They will neither be treated with compassion nor is their punishment reduced and they will be sent into the fire of Hell, where they would drink boiling water and eat from the cactus tree.

They will be broken with the hammers of fire and beaten with the mace by very harsh Angels, who will not feel any sympathy for them. They will be dragged into the fire, imprisoned with mischievous people and kept in chains. They will cry for help but their request will be turned down, and if they request for something else, their call will be refused. This is the state of a person who will enter the Hell.”

It was mentioned in Al-Khisal of Shaykh As-Saduq that Amir Al-Mu’minin (‘a) once said, “There is a milling machine in Hell, which will grind five kinds of people. Would you not like to know from me, who are those people?” He was then requested to identify those people. He replied that these were - unchaste religious scholars, lewd readers of the Qur’an, tyrant rulers, dishonest ministers and fake sages.

Imam Ali (‘a) said about the Hell - “Beware of the fire of Hell that is extremely deep and very hot. Its punishment is innovative. It is such a house, where there is neither compassion nor any request would be heard or a tragedy removed.”

We present a supplication of Imam Zayn Al-’Abidin (‘a), to conclude this section:

“O My God, I seek Your protection against that fire, which You have prepared to incarcerate those who have disobeyed you and threatened those who had turned away from your approvals. I seek Your protection from that fire that has darkness instead of luminosity, and whose slightest blast is very painful, which is very near despite its extreme distance.

I ask for Your shield from that fire, which can overcome its counterpart and it will turn bones into ash, and serve its residents with boiling water. O! God, I seek Your protection against that fire, which shows no compassion to anyone who begs for clemency from it. It will not have any consent to lower its gaze from those who have surrendered themselves to it. It will go after its residents with horrifying punishment. O! God, I seek Your protection from the reptiles (snakes) and spiders (scorpions) of the Hell, whose mouths are open and they are grinding their teeth in fury, and from its water that will cut intestines into pieces and burst open the chests to flush out the hearts. O God, I ask Your favour for those things that can avert and push back this fire.”

Permanent Stay In The Paradise And Hell

All Muslims agree that those who entered the Paradise would remain there permanently. That is why its name was Jannat ul Khuld (Garden of permanence). There were several Qur’anic Verses and established traditions of the Prophet to support this view, for example:

وَسِيقَ الَّذِينَ اتَّقَوْا رَبَّهُمْ إِلَى الْجَنَّةِ زُمَرًا حَتَّىٰ إِذَا جَاءُوهَا وَفُتِحَتْ أَبْوَابُهَا وَقَالَ لَهُمْ خَزَنَتُهَا سَلَامٌ عَلَيْكُمْ طِبْتُمْ فَادْخُلُوهَا خَالِدِينَ

“And those who are careful of (their duty to) their Lord shall be conveyed to the garden in companies; until when they come to it, and its doors shall be opened, and the keepers of it shall say to them: Peace be on you, you shall be happy; therefore enter it to abide” (39:73).

إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ أُولَٰئِكَ هُمْ خَيْرُ الْبَرِيَّةِ

“Those who believed and worked accordingly, they are better than rest of the creation” (98:7).

جَزَاؤُهُمْ عِندَ رَبِّهِمْ جَنَّاتُ عَدْنٍ تَجْرِي مِن تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا

“Their reward in sight of God is beautiful gardens of residence, underneath which rivers flow, where they will remain permanently” (98:8).

وَأَمَّا الَّذِينَ ابْيَضَّتْ وُجُوهُهُمْ فَفِي رَحْمَةِ اللَّهِ هُمْ فِيهَا خَالِدُونَ

“(On the Day of Judgement) And as for those whose faces have been whitened, in the mercy of Allah they dwell for ever” (3:107).

There were so many Verses of this kind in the Qur’an that show permanence of stay in the Paradise. In fact, the greatest gift of hereafter is the continuity of life. The present world also had lots of pleasures but it did not have durability of existence. Therefore, its attraction and appeal were temporary.

There was no standard measure of happiness, beyond which there was no sorrow. Here flowers were entangled with thorns, light was accompanied by darkness, death was tagged with every living thing, thirst was there after satisfaction, and poverty after richness. A man found the sight of pleasure in the world after going through much anxiety and sorrows appealing, but just when he began to enjoy, his call for departure from this world came about and that was the greatest setback of one’s life.

However, paradise was the name of the place where leisures were permanent and bliss was everlasting. Here was life but no death, comfort but no pain, delight but no grief, and peace but no disturbance. This perpetual place of bliss was allocated by right to the loyal progeny of Adam. This garden of unending glee was that timeless kingdom, whose comfort was without a break and whose peace was eternal.

The standard of personal pleasure, which everyone in this world desired could be expressed by a single word - Monarchy, since this was the only word that could be used to depict the final destiny of personal desires. In other words, Monarchy or being a Royal was the name of that state of mind, where no man felt deprived of any desire or success. Surplus of the means of console and abundance of joy without the feeling of grief, high rising palaces, blooming gardens, pools and lakes, gold and silver crockery, emeralds, diamonds and pearls to wear, housemaids and expensive dresses, beautiful wives all of these things were synonymous with the life of Royalty.

The shortest but most elegant definition of Paradise was done by Adam’s own enemy, the Satan; it was referred to as a Kingdom without an end. However, this reality must also be kept under the view that benefits of hereafter were only symbolically similar to the mundane pleasures, in reality the two were oceans apart.

Similarly, a majority of Muslim thinkers, other than Ibn Arabi were all unanimous in this view that all polytheists, infidels, hypocrites, and some so-called Muslims, such as Ghalis, Nasbis and Kharjites would remain permanently in the Hell. However, those sinners with true articles of faith, who failed to cleanse themselves in the period of Barzakh, would temporarily remain in Hell and then with God’s compassion or with the intercession of the Prophet and Imams were freed to go to the Paradise.

There were several Qur’anic Verses to prove the permanence of stay in the Paradise or Hell, and we present a few for our reader’s consideration.

إِنَّ اللَّهَ لَعَنَ الْكَافِرِينَ وَأَعَدَّ لَهُمْ سَعِيرًا

“Surely Allah has cursed the unbelievers and has prepared for them a burning fire” (33:64).

وَمَن يَعْصِ اللَّهَ وَرَسُولَهُ فَإِنَّ لَهُ نَارَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا

“…for any that disobey Allah and His Messenger, for them is Hell: they shall dwell therein for ever” (72:23).

In these Verses, the confirmation of stay in the Paradise or Hell was done with such a clarity that was not hidden from the people of intellect. The word Khuld in Arabic lexicon stands for continuity and its attachment with the word ‘Abaad’ has extended its continuity. This subject had been addressed in the Qur’an in different ways. It was mentioned at one place –

يُرِيدُونَ أَن يَخْرُجُوا مِنَ النَّارِ وَمَا هُم بِخَارِجِينَ مِنْهَا وَلَهُمْ عَذَابٌ مُّقِيمٌ

“Their wish will be to get out of the Fire, but never will they get out therefrom: their penalty will be one that endures” (5:37).

And again, at another place it was said:

فَلَنُذِيقَنَّ الَّذِينَ كَفَرُوا عَذَابًا شَدِيدًا وَلَنَجْزِيَنَّهُمْ أَسْوَأَ الَّذِي كَانُوا يَعْمَلُونَ

“Therefore, We will most certainly make those who disbelieve taste a severe punishment, and We will most certainly reward them for the evil deeds they used to do” (41:27).

لِكَ جَزَاءُ أَعْدَاءِ اللَّهِ النَّارُ لَهُمْ فِيهَا دَارُ الْخُلْدِ جَزَاءً بِمَا كَانُوا بِآيَاتِنَا يَجْحَدُونَ

“That is the reward of the enemies of Allah - the fire; for them therein shall be the house of long abiding; a reward for their denying Our communications” (41:28).

or,

إِنَّهُ مَن يُشْرِكْ بِاللَّهِ فَقَدْ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَمَأْوَاهُ النَّارُ

“…Surely whoever associates (others) with Allah, then Allah has forbidden to him the garden, and his abode is the fire...” (5:72).

It was mentioned in Surah Al-Araf,

لَا تُفَتَّحُ لَهُمْ أَبْوَابُ السَّمَاءِ وَلَا يَدْخُلُونَ الْجَنَّةَ حَتَّىٰ يَلِجَ الْجَمَلُ فِي سَمِّ الْخِيَاطِ وَكَذَٰلِكَ نَجْزِي الْمُجْرِمِينَ

“... nor shall they enter the garden until the camel pass through the eye of the needle; and thus do We reward the guilty” (7:40).

If after all of these clarifications, someone suggested that a time would come when Hell would be demolished, or if anyone goes in search of it, he would not find it and it would be replaced by meadows, where the Hell dwellers will get used to that environment, then how could the ideology of such a person (Fatoohat al-Makkiya, Ibn Arabi) be equated with Islamic doctrine?

In some Qur’anic Verses where the exception:

إِلَّا مَا شَاءَ اللَّهُ

“Illa Ma sha Allah” (6:128; 11:107; 11:108).

Was given, it simply meant that some sinners who were of true faith would be cleansed from their sins by undergoing punishment or by the compassion of God or by the grand intercession. They would be taken out of Hell and placed in the Paradise, or it could mean that no one could displace them from Paradise except with the will of God. It would certainly mean that their shelter was permanent. Therefore, for whom God had willed continuity, how could it be destroyed?

Reasons For A Permanence Of Stay In Paradise Or Hell

It was worth considering why some people of Paradise whose upright works were less would remain in the Paradise permanently, while the Hell dwellers with the same upright deeds will stay longer or even permanently in the Hell?

Whatever we have understood from the reports and statements of Imams was as follows.

It was learned that although some of the residents of Paradise had committed less upright deeds, their intention of perpetrating sin was not to purposely disobey or defy God (it might be due to the weakness of their personality) whereas, the Hell dweller’s intended to defy and negate God. This is why both were differentiated in the returns they received. This conclusion was substantiated by a Hadith of Imam Ja’far As-Sadiq (‘a), and its essence was the same as mentioned above.

An Important Message

This statement of the respected author that those believers who went to Hell would not undergo any physical pain during their stay in it, was in conflict with many established traditions. One of these traditions was already mentioned in Risala al-I’tiqadia, which mentioned that some sinners would stay for up to almost 300,000 years in the Hell, before they could get freedom by the intercession of Imam of Ahl al-Bayt.

The other Hadith, which was common between both Shi’a and Sunni schools stated that when the sinners would be taken out of Hell, after completing their sentence, they would look like fossilised coal. Moreover, the information that was contained in the literature regarding the punishment of Hell also indicated that anyone who entered Hell would definitely go through a period of sanctions.

Clarifications Of Some Doubts

Although, all Islamic schools of thought agreed broadly on what we have described in this chapter, but some atheists and their corroborators raised some doubts regarding the punishment of Hell.

Criticism

It was argued that punishment or revenge was taken by a person who had suffered through an injustice, or there might be a chance of such happenings. However, God was way above this allegation that anyone could harm Him. Therefore, the statement of revenge was a meaningless statement. Again, they argued that if God was very kind (as believers thought) then the punishment of Hell was against His character.

Rebuttal

This objection could be answered in several ways. There was no doubt that God was kind and compassionate. However, was He kind only for infidels, polytheists, adulterers, murderers, thieves and tyrants or He was also caring about those who were oppressed, slaughtered and wronged? If the answer to this query was yes, then tell us with an honest mind that should these oppressed, wounded and indignant people be avenged or not?

In the different periods of history these beast-like humans (tyrants) have committed earth shattering crimes on humanity that made the whole human race mortified. Should such detestable persons be allowed to go free?

The objectors should know that if God was compassionate and benevolent then He was also omnipotent and Subduer and His holds were unyielding. The author of Philosophy of Islam had written a beautiful phrase in his book. He said that it was not bizarre why the Hell was created but it was weird that why these aggressors and tyrants had been given relief until the Day of Judgement?

Similarly, the same was true about the Rights of God. If this process of punishment and reward was withdrawn then distinction between a benefactor and offender, pious and irreverent, submissive and reprobate would be forfeited and they would all become equal, which was against the calibre of God. That was why God had spoken very clearly in the Qur’an:

أَفَنَجْعَلُ الْمُسْلِمِينَ كَالْمُجْرِمِينَ

“Shall We then treat the People of Faith like the People of Sin?” (68:35).

or,

أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ

“…Or shall We treat the pious as the wicked?” (38:28).

If this view (of non-punishment) was upheld then the rule of law would be impossible to implement. In short, this objection was only acceptable to those whose mind was bent and twisted. Some scholars had adopted another approach to address this objection. They said just as in material world, cause and effect had a role to play.

Spiritualism also had a similar chain of command. Good and bad deeds influenced the character of a being; therefore, award and punishment were the natural consequence of this behaviour and it could not be separated from each other, and we must not label it as revenge. Imam Ghazali had written in his paper – Maznoon bi ala ghairehi ahluhi - that punishment or reward, which was given on prohibitions and demands did not mean that God had become angry and so He took revenge. Rather, this example was like a person who would not have children, until he approached a woman.

Punishment and reward in the hereafter depended upon one’s behaviour in the world. Therefore, such complaints about why someone was penalized upon committing a sin, was just like saying that why a person had died after drinking poison.

God’s prohibitions and demands were similar to the treatment suggested by a doctor to his patients for recovery from an ailment. If a patient chose to ignore doctor’s instructions, then his demise was certain. Therefore, the rules that govern personal felicity and callousness were the same that were applied to the nations, very similar to a scientist who defined and propagated physical laws. In modern terminology, this was called Science.

Along the same pattern, it was the responsibility of the Prophets to explain the Science of spiritual cause and effect, and this was done through a mechanism called Shariah. We must accept this code in the same manner that we submit to a doctor for the treatment of a physical disorder. To summarise this, we could say that the rules of cause and effect, action and reaction that were applied to the physical Universe, also envisaged every word and bad act of human behaviour.

That was why the end product of a sin was punishment and the result of a virtuous deed was nothing but recompense. The word ‘Aqaab’ (punishment) was derived from ‘aqab’, which meant to follow. This was why ‘Aqaab’ was the name of that outcome, which followed an act. The reward (Thawab) was derived from ‘Thob’, which meant to return. That was why it was used for naming the return of a noble deed.

Some Qur’anic Verses also supplemented this view:

وَخَلَقَ اللَّهُ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ وَلِتُجْزَىٰ كُلُّ نَفْسٍ بِمَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ

“And Allah created the heavens and the earth with truth and that every soul may be rewarded for what it has earned and they shall not be wronged” (45:22).

لِتُجْزَىٰ كُلُّ نَفْسٍ بِمَا تَسْعَىٰ ‎

“…For every soul to receive its reward by the measure of its Endeavour” (20:15).

فَأَصَابَهُمْ سَيِّئَاتُ مَا عَمِلُوا وَحَاقَ بِهِم مَّا كَانُوا بِهِ يَسْتَهْزِئُونَ

“So, the evil (consequences) of what they did shall afflict them and that which they mocked shall encompass them” (16:34).

This suggested that punishment or reward were the outcome of our deeds.

Criticism

The time period of sin, in view of human life was very short, but its punishment as proposed by religion was very long, and this return was against God’s Justice.

Rebuttal

This criticism could be answered in several ways. It was accepted that the measure of punishment (in terms of time) was never equal to the measure of the sin. There were several examples of this approach in the mundane laws, for example, when a person would kill another person within few seconds but the court would award him life imprisonment for that crime. If somebody now argued to the sentencing court that the defendant took only a few seconds to kill and so the sentence awarded to him was too long, then no one could doubt the ignorance of such a person.

Similarly, sometimes a minor neglect in consuming food could cause long term illness or the ailment could last for life. This suggested that the time period of committing a sin could never be equated to the span of punishment.

The same problem could be viewed in another way. It was an established fact that occasionally people could do things whose negative effects continued for centuries, and many innocent generations had to go through its pain, such as polytheism and infidelity or other evil deeds, the likes of murdering innocent people by tyrants and dictators. God said in the Qur’an,

مَن قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا

“…if any one slew a person - unless it be for murder or for spreading mischief in the land - it would be as if he slew the whole people: and if any one saved a life, it would be as if he saved the life of the whole people…” (5:32).

The Prophet of God had said, “A believer’s intention is better than his deeds and an infidel’s intention is worse than his deeds.” Therefore, while their actions might be scanty but the length of their punishment or award was related to their intentions. A believer might pray for a longer life so that he could spend more time in God’s obedience, while an infidel’s attitude would to spread more corruption. Hence, the return for both of these people was different - a long-term joy for the one and a drawn-out punishment for the other.

Criticism

One failed to understand that how a thing that was engulfed in fire, boiling water was poured over its head, ate foul things was still alive in Hell?

Rebuttal

Human brain, even now is unaware of so many things that were happening around us. Modern Scientists did not completely understand the entire implication of the DNA molecule. They were still unaware of how among many variants, an RNA molecule could have started copying itself. They were still perplexed on the stability of L4 and L5 of Lagrangian points in the Earth’s orbit. They could not truly understand how the reptiles managed to change their scales into wings. They still could not understand how the breathing mechanism of high-flying birds had evolved from reptiles.

There were a million things about which their understanding was not complete and yet they believed in it. Therefore, for a believer, the phrase - God has power over everything - was sufficient to understand, how the sinners would survive in the Hell.

• 1. Al-Anwar An-Nu’maniyah.