Is it not strange that the unbelievers will be burned and will not suffer?

- Those views of Ibnul Arabi and Badiuzzaman Said Nursi sound strange!
1. How can Ibnul-Arabi and Badiuzzaman Said Nursi say that hellfire will not hurt and people will be gradually accustomed to it after a long period of time that Allah knows, despite al-Maida 37 and Aal-i Imran 88?
2. If Allah were to inflict the torment on those who would remain in Hell eternally in such a way that it would not hurt after a long period of time and they would gradually get used to it, would it not be more logical for Allah to gradually reduce the severity of the torment and extinguish the fire when it would no longer hurt (God forbid)? It seems a bit strange that they should both burn and not suffer.
3. If their view is wrong, how should we understand the hadith “My mercy has surpassed My wrath”?
- If Allah’s wrath is to cause suffering and His mercy has surpassed His wrath, does it not mean that the suffering of those who will remain in Hell eternally will end one day?

Dear Brother / Sister,

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.

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