Evil self, because of its inborn characteristics while running towards sins, escapes from difficulties, which should actually be shown patience. While, sins and prohibitions give pleasures in the beginning, but bring material and spiritual sufferings in the end; faith, obedience, and prayers although to their hardships in the beginning brings peace and comfort in the end. Therefore, pleasures in the sins are expressed as poisonous honey. (2)
Hadith scholar Imam Nawawi, likens the surrounding in the hadith to a veil. It means that nothing will help you to reach Paradise except going through hardships, and nothing will lead you to Hell but whims and desires. Both are veiled as described, and whoever tears down the veil will reach what was hidden behind it. The veil of Paradise is torn down by going through hardships, and the veil of Hell is torn down by giving in to whims and desires. Hardship includes striving consistently and patiently in worship, restraining ones anger, forgiving, being patient, giving in charity, being kind to those who mistreat you, resisting physical desires, etc."
The following hadith is another way of explicating the truth, The world is a prison for the believers and paradise for the unbelievers. It is certain that world is described as a prison for the believer compare to the eternal bliss that he will reach in the Hereafter and that world is described as a paradise for the unbeliever compare to the eternal torment of the Hell fire that he will indeed receive. Actually, a believer finds more pleasure by following the course of mind and heart in this world. Because the conception of an eternal doom that preoccupy the minds of an unbeliever decreases the pleasures to the level of nothingness. (6)
In Mesnevi-i Nuriye, it is stated as:
Even though the pleasures, enjoyments, and adornments of the world are Paradise like, failing to know our Creator and Owner, makes it Hell. (7)
The grave that is expecting you, and that you are running through it fast does not accept the pleasures and adornments of the world as presents. For, things that are considered as beauteous by the men of the world are indeed unsavory in the grave. (8)
Therefore, we should not be after the temporary happiness in the enjoyment of our evil selves, which our souls and hearts do not like indeed, only in that way we can reach to the assent of God, to the Paradise and be sure of the existence of the Hell.
Sources:
1. Tirmidhi, Paradise, 31
2. Meyve Risalesi, s. 25; Mesnevi-i Nuriye, s. 118.
3. A.g.e.
4. Muslim, Paradise 1.
5. Tirmizi Zuhd, 56.
6. Lem'alar.s. 201.
7.Mesnevi-i Nuriye s, 98
8. A.g.e. s, 118
FAQ in the category of Hell
Some scholars suggest that the word “ghayy” in Surah Maryam ayah 59, which means “to go astray, to adopt wrong beliefs”, is the name of one of the wells, rivers or valleys of Hell. (see Tabari, the commentary of the ayah in question)
Here is the meaning of the ayah;
“But there came after them successors who neglected prayer and pursued desires; so they are going to meet evil” (Maryam, 19/59)
Scholars have made the following explanations about the word “ghayya” in the ayah;
1. For Arabs, every evil is “ghayy” and every good deed is “rashad”.
2. This means “They will get the punishment of their ghayy (unruliness).”
3. This means “They stray away from the way to Heaven”.
4. “Ghayy” is a well of Hell from which even the other valleys of Hell take refuge in Allah.
The fact that there is a place called “Ghayy” does not exclude the other meanings because the meanings of the first three articles are suitable for the lexical meaning. (Razi, Mafatih, commentary of the ayah in question)
Accordingly, the word “ghayy” may be related to all these meanings and some other meanings.
Allah has stated that this threat is for those who do not repent. It is declared in the following ayahs that there is Paradise for those who repent, believe and do good and that they will not face injustice.
“Except those who repent, believe and do righteousness; for those will enter Paradise and will not be wronged at all. [Therein are] gardens of perpetual residence which the Most Merciful has promised His servants in the unseen. Indeed, His promise has ever been coming.They will not hear therein any ill speech - only [greetings of] peace - and they will have their provision therein, morning and afternoon.That is Paradise, which We give as inheritance to those of Our servants who were fearing of Allah .” (Maryam, 19/60-63)
The Creator can speak to any being He creates and every creature He creates can answer Him. The following verse can be given as an example: “Moreover He (Allah) comprehended in His design the sky, and it had been (as) smoke: He said to it and to the earth: ‘Come ye together, willingly or unwillingly.’ They said: ‘We do come (together), in willing obedience.’” (Fussilat 11)
When we view the Quranic verses, we see that, fire and Hell hear, see, speak and get angry:
- “We said, ‘O Fire! Be thou cool, and (a means of) safety for Abraham!’” (al-Anbiya, 69)
- “One Day We will ask Hell, ‘Art thou filled to the full?’ It will say, ‘Are there any more (to come)?’” (Qaf, 30)
- “When it (fire) sees them from a place far off, they will hear its fury and its ranging sigh.” (al-Furqan, 12)
The scholar Shanqiti states the following acting upon the verse above: “This verse proves that Hell is a being that has understanding, will and feelings.” (Adwaul-Bayan 8/232)
According to what is reported from Abu Said al-Khudri, the Prophet (pbuh) said, “Hell and Paradise fell into dispute.
Hell said: I have the proud and the haughty.
Paradise said: I have only the meek and the humble.
Thereupon, Allah settled their dispute as follows:
O Paradise! You are (the means) of My Mercy whereby I show mercy to those of My servants whom I wish.
O Hell! You are (the means) of punishment whereby I punish those of My servants whom I wish. I will fill both of you.” (Muslim, Jannah 34; Bukhari, Tafsiru Sura (50), 1, Tawhid, 25)
In this universe, which is a realm of causes, everything is attributed to divine laws. Everything moves in wisdom and order based on these laws. When Allah wills, He deactivates these laws and shows His power. It is called a miracle.
As a matter of fact, it is included in several narrations that mountains, stones and trees knew the Messenger of Allah and talked to him as a miracle.
For example, when the Messenger of Allah (pbuh) migrated from Makkah and the unbelievers started to follow him, he climbed on the mountain called Sabir. Sabir said, “O Messenger of Allah! Please leave me. I fear that Allah will punish me if they hit you on me. Therefore, I am scared.” Mount Hira called him: “Come to me.” (Qadi Iyad, ash-Shifa, 1/308; Hafaji, Sharhush-Shifa, 3/75)
Therefore, the people of sainthood feel scared in Sabir and safe in Hira. (see Nursi, Mektubat, 19. Mektup)
Such incidents occurred related to some saints, who are Allah’s friends. Allah shows the original forms of the incidents and beings in the hereafter, which is the land of power, whose examples He sometimes shows people. The speech of Hell is a manifestation of this divine power.
The decree that hypocrites will be in the lowest layer of Hell is the clear expression of the verse:
“The Hypocrites will be in the lowest depths of the Fire: no helper wilt thou find for them” (an-Nisa, 4/145)
It is a requirement of belief to accept this decree. So, hypocrisy is the greatest and endless murder.
Ibnul-Anbari states the following: “Allah informs us that hypocrites are in the lowest level of Hell, and says about the Pharaoh dynasty, “Cast ye the People of Pharaoh into the severest Penalty” (al-Mumin, 46). So, which of these two is in a more severe torment? Hypocrites or the Pharaoh’s dynasty?” He gives the following answers:
“Probably the most severe torment in Hell is the one in the “dark al-asfal” (at the lowest level). That’s where these two groups will unite.”
The hypocrite will be in a more severe torment than the unbeliever who does not hide his denial because a hypocrite is like an unbeliever in terms of unbelief, and he adds another type of unbelief to his unbelief. It is mocking of Islam and Muslims. In addition, since they pretended to be Muslims, they were able to understand the secrets of Muslims and informed the unbelievers about them. Thus, the troubles and hardships that the hypocrites will suffer in the hereafter will increase.
For all these reasons, Allah will punish them more than the unbelievers. (See Razi, Mafatih, the interpretation of the verse in question)
It does not mean that other offenders will not be punished. Everyone who enters Hell will receive the punishment they deserve. If serial killers deserve this punishment, they will definitely be punished.
Allah is wise; He never does anything unnecessary. Allah is just, He never oppresses; He punishes the one who deserves punishment accordingly.
Answer 1:
First of all, we should say that no matter what one does, there cannot be a test that everyone can pass. When there is a test, there may be those who fail along with those who pass. If there are those who have failed, you cannot say, "if only nobody failed or if only those who failed had not taken the test". After all, the purpose of the test is to show it.
In that case, people who take the world test should also be treated according to the results of the test.
The creation of the world of testing is the manifestation of divine will with mercy and wisdom as a voluntary action in accordance with the nature of the human species. Human nature is a choice-based category that can choose between good and better.
While beings such as angels form the category of beings that can do only good deeds, devils form the category of lack of good deeds. As for humans, they lie between those two categories of beings. For this reason, the process of testing and being tested is necessary for their existence.
The divine will might have wanted not to create such a category, to make it entirely negative or entirely positive. However, at this point, divine predestination wished to create a hesitant category of existence between goodness and lack of goodness.
The manifestation of free will in man constitutes the essence of his slavery.
It means the test is necessary, and the people who enter the test hall must be treated according to the results of that test. If the winners only are tested, it will not be called a test. In that case, it would necessary to be either an angel or an animal; there would be no need for the human species.
Answer 2:
Human nature desires an eternal life at the level of love. There is no place in the hereafter other than two lands. Man will go to either Paradise, which is the manifestation of Allah's mercy and the center of His names of beauty, or Hell, which is the manifestation of Allah's wrath and the manifestation of His names of majesty.
The third option is "to disappear, to go to nonexistence". Human nature cannot be nonexistent. In that case, if a person does not deserve Paradise, he will go to Hell.
We will learn the pain of the third option / nonexistence, which we cannot fully listen with our nature and conscience and cannot fully imagine from Badiuzzaman Said Nursi’s pure inner world:
“... Once, when I was little, I asked my soul: 'Do you want to be given a million years of lifespan and reign in the world but then fall into nonexistence and nothingness? Or do you want everlasting but mean and painful existence? It desired the latter and sighed for the former: ‘I want everlastingness even if in Hell.'" (Asa-yı Musa, p. 40) (Asa-yi Musa, p. 40)
The following statement of Badiuzzaman Said Nursi is also a good answer to our question:
“Belief bears the seed of a sort of Paradise, while unbelief conceals the seed of a sort of Hell.
And just as unbelief is a seed of Hell, so Hell is one of its fruits.
And just as unbelief is the reason for being sent to Hell, so it is the cause of Hell’s existence and creation.
For if an insignificant ruler of small dignity, small pride, and small majesty is told impudently by some unmannerly person: “You may not punish me and you cannot,” if there is no prison in that place, the ruler will certainly have one built for him and will throw him into it.
However, by denying Hell, the unbeliever is giving the lie to One of infinite dignity, pride, and glory, who is sublimely and infinitely powerful, and is accusing Him of impotence, lying, and powerlessness; he is insulting His dignity and offending His pride terribly.
He is rebelliously causing affront to His glory. If, to suppose the impossible, there was no reason for Hell’s existence, it would certainly be created for unbelief, which comprises denial and ascribing impotence to this degree, and such an unbeliever would certainly be cast into it.” (see Sözler, p. 503)
The phrase عَذَابٌ أَلِيمٌ meaning "grievous penalty" in the Quran (see al-Baqara, 2/10) is an adjectival phrase. In this phrase the word أَلِيمٌ means "mutallim", that is, feeling pain, in pain, suffering. Feeling pain is an adjective used for a person, not for fire. Fire does not feel pain and does not suffer. In that case, what is the wisdom behind describing the word عَذَابٌ (penalty) with the adjective أَلِيمٌ (grievous) with the use of the phrase عَذَابٌ أَلِيمٌ (grievous penalty) in the verse?
Badiuzzaman Said Nursi answers this question as follows:
The wisdom behind it is to show the greatness of the penalty. The phrase عَذَابٌ أَلِيمٌ (grievous penalty) makes the mind imagine the following scene:
Fire has overwhelmed their bodies and enveloped their persons and suffused their inner beings, so that their bodies have virtually become lumps of fire. Nothing but penalty is seen in their bodies. The agonized wailing and moaning arising from those bodies are thought to be coming from the torment itself. That is, it is thought that the torment itself is wailing, groaning and suffering.
Let us clarify the issue some more with meditation:
The body of a person of Hell has virtually become a lump of fire. You hear a cry and scream but you see nothing but fire when you look. Fire has eliminated the body in such a way that the body has become virtually invisible in fire; it looks as if fire is crying and shouting.
When you throw something made of nylon into fire, it suddenly becomes a fireball.
Similarly, when people of Hell enter into fire, it looks as if the bodies disappear due to the severity of fire and it is thought that wailing comes from fire. It looks as if fire is feeling pain and suffering.
Allah describes the penalty, not the person, to show the severity of the penalty. May God Almighty protect all of us from such penalty! Amin.
Answer 1:
The verses in question are as follows:
“In that will they (those deniers) dwell; nor will their penalty be lightened, nor respite be (their lot).” (Al-i İmran, 3/88)
“Their wish will be to get out of the Fire, but never will they get out therefrom: their penalty will be one that endures.” (al-Maida, 5/37)
- Scholars have put forward the following views in the tafsir of the first verse:
What is understood from the verse is this: As for those who will remain in Hell eternally / unbelievers, their torment will not be lightened even for a single hour; nor will they be given any respite (Ibn Kathir, the interpretation of the verse in question)
Kalam scholars also hold the same view regarding the issue. According to them, the penalty given to unbelievers is in a position to inflict total damage. It is both permanent and unremitting; it has no good aspect. (see Razi, the interpretation of the verse in question)
Nursi’s statement in his response to a question regarding the issue is as follows:
“Q. So, it is consistent with divine wisdom also, but how does compassion permit it?”
“A. The unbelievers can be thought of only in terms of non-existence or existence in torment. If you think it over in your conscience you will understand that existence, even if in Hell, is a mercy and better than non-existence. For if you analyze it carefully you will see that non-existence is pure evil; indeed, non-existence is the source of all misfortunes and sins, whereas existence is pure good, even if in Hell.
Furthermore, it is in the nature of man’s spirit, if it knows that the torment eliminates its crimes and sins, to be content with it, to alleviate the burden of shame. It will then acknowledge that the punishment is fair and that it deserves it. Out of its love of justice, it receives pleasure from it even. There are many honorable people in this world who long for the execution of justice on themselves so as to be saved from the shame of their crimes.
“The unbelievers go to Hell and abide there forever as their perpetual abode.”
“But after some time paying the penalty for their actions they grow accustomed to it in a way, even if they do not deserve this, and adapt to it. Also, their punishments are reduced and mitigated in many ways in recompense for their good deeds in this world, as is indicated in some Hadiths. These are instances of mercy for them, although they are not worthy of them.” (see İşarat-ül İ’caz, p. 81)
We do not know what hadiths Nursi refers with the expression “as is indicated in some Hadiths”. However, the following can be shown as evidence in this regard:
1. “My mercy has surpassed My wrath.” (see Ajluni, Kashful-Khafa, 1/448) This sacred hadith may be a sign regarding the issue. The clearest evidence showing that His mercy has surpassed His wrath is an alleviation of the torment in hell, which is an eternal prison.
2. “My mercy extendeth to all things.” (al-Araf, 7/156) It is possible to sense such a sign from this verse.
3. The Prophet (pbuh) said: “After creating the creatures, Allah wrote the following in the book next to Him on the Throne: ‘My mercy has surpassed My wrath.’” (Bukhari, h. no: 3194)
One of the meanings of mercy surpassing wrath is this: After the manifestations of His wrath and the punishment suffered by the unbelievers in return for their crimes, the highest position and absolute domination will belong to eternal divine mercy.
4. It can be viewed from the perspective of Divine Justice. In other words, a person will be tormented for the sins he has committed. However, as Nursi puts it, it is the result of justice that those people become familiar with the fire, that is, get used to it, after they have suffered the punishment of what they have done.
5. Everything in the universe shows a name of Allah and is His mirror. In that case, it is also possible for people in Hell to be subject to some of Allah’s names.
Who knows, maybe they will be subject to Allah’s name “Matin” and resistance to fire will be given. Allah knows its real nature.
Answer 2:
As it is known, the world is darul-hikmah (land of wisdom); divine actions occur gradually, step by step, with the connection of wise circles within the circle of causes. The hereafter is darul-qudrah (land of power). There is no need for such causes and stages.
Therefore, hellfire does not have to go out by fading away. Moreover, there is no such thing as the extinguishing of hellfire regarding the issue.
Alleviation of the torment can occur with the alleviation of the severity of the fire, as well as the alleviation of the sense of suffering and pain in the bodies of those who are suffering.
- “As often as their skins are roasted through, We shall change them for fresh skins.” (an-Nisa, 4/56) According to this verse, the feeling of pain and suffering is perceived through the skin. Today’s science has come to recognize this fact, which the Quran pointed out about 15 centuries ago.
Accordingly, not allowing the burnt skins to regenerate is also a factor in alleviating the torment of those in Hell.
Answer 3:
As it is understood from the explanations above, this view of Ibn Arabi and Badiuzzaman Said Nursi is not wrong.
Accordingly, the statements in the verse in question and similar verses that the torment of the unbelievers who will remain in Hell eternally will not be alleviated but even be increased are related to “a situation in which justice is manifested within the framework of the normal crime-punishment relationship”. In that period, divine wrath, manifested through the window of Jalal, is dominant.
After they have been punished for their crimes, divine mercy will step in and deactivate divine wrath - since it is not possible for them to get out of Hell according to divine wisdom. Deniers will stay in Hell eternally but they will lead a life without pleasure and without sorrow, though a little.
There are many verses and hadiths stating that those who are not believers will remain in Hell forever:
Some of those verse are as follows:
“Those who reject Faith and do wrong,- Allah will not forgive them nor guide them to any way- Except the way of Hell, to dwell therein for ever. And this to Allah is easy.” (an-Nisa, 4/168-169)
“Unless I proclaim what I receive from Allah and His Messages: for any that disobey Allah and His Messenger,- for them is Hell: they shall dwell therein for ever.” (al-Jinn, 72/23)
“Verily he who comes to his Lord as a sinner (at Judgment),- for him is Hell: therein shall he neither die nor live.” (Taha, 20/74)
“The admonition will be received by those who fear (Allah): But it will be avoided by those most unfortunate ones, Who will enter the Great Fire, In which they will then neither die nor live.” (al-A’la, 87/10-13)
As for those who deny some of the principles of belief:
First of all, the principles of belief form such a whole that to believe in one of them necessitates believing in the others and to deny one of them harms belief.
The answer Badiuzzaman Said Nursi gives to the question “Why does a person who denies one of the pillars and truths of belief become an apostate, falling into disbelief, and by not accepting it, quit Islam?” will shed light on the issue:
“The answer: Belief is a single truth, which, composed of its six pillars, cannot be divided up. It is a universal that cannot be separated into parts. It is a whole that cannot be broken up. For each of the pillars of belief proves the other pillars with the proofs that prove itself. They are all extremely powerful proofs of each other. In which case, an invalid idea that cannot shake all the pillars together with all their proofs, cannot in reality negate any one of the pillars, or even a single of their truths, and cannot deny them. Under the veil of non-acceptance one might only, by shutting his eyes, commit ‘obstinate unbelief;’ he would by degrees fall into absolute disbelief and lose his humanity, and go to Hell, both physically and mentally.” (Asa-yı Musa, Birinci Kısım, Dokuzuncu Mesele)
Therefore, it is stated in some verses that those who deny one part/principle of belief will remain in Hell forever. Here are some examples:
“Those who deny Allah and His messengers, and (those who) wish to separate Allah from His messengers, saying: "We believe in some but reject others": And (those who) wish to take a course midway,- They are in truth (equally) unbelievers; and we have prepared for unbelievers a humiliating punishment..” (an-Nisa, 4/150-151)
“Those who reject (Truth), among the People of the Book and among the Polytheists, will be in Hell-Fire, to dwell therein (for aye). They are the worst of creatures.” (al-Bayyina, 98/6)
In the verse above the word ‘kafaru’ (reject) is used for the People of the Book too and it is underlined that they will remain in Hell forever. As a matter of fact, they, especially Jews, believe in the other principles of belief, primarily in Allah but they deserve this attribute and penalty just because they do not believe in Muhammad. (cf Tabari, Razi, Alusi, Maraghi, the interpretation of the verse in question)
It I also possible to see those facts in the verses below:
“Say ye: ‘We believe in Allah, and the revelation given to us, and to Abraham, Isma´il, Isaac, Jacob, and the Tribes, and that given to Moses and Jesus, and that given to (all) prophets from their Lord: We make no difference between one and another of them: And we bow to Allah (in Islam).’ So, if they believe as ye believe, they are indeed on the right path; but if they turn back, it is they who are in schism; but Allah will suffice thee as against them, and He is the All-Hearing, the All-Knowing.” (al-Baqara, 2/136-137)
Those who are not aware of Islam are called ahl al-fatrah (people of interregnum). They can exist any time. Therefore, if there are such people even today, they are regarded as ahl al-fatrah.
