Is there salvation from hell? How should we understand verse 65 of the chapter of al-Furqan?

Details of the Question

- Is there salvation from Hell? - According to verses 63, 64 and 65 of the chapter of al-Quran, it seems that there is no way out from Hell. - I knew that according to the belief of Ahl as-Sunnah, the Muslims whose sins outweigh will enter Paradise after being punished in Hell. There are also sound hadiths related to the issue. However, is it not understood from those verses in the chapter of al-Furqan that there is no way out from Hell and that torture in Hell is eternal? How should we understand those verses? - It is stated especially in verse 65 that torture in Hell is not temporary. Here are verses 63, 64 and 65 of the chapter of al-Quran: 63. And the servants of (Allah) Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say, "Peace!" 64. Those who spend the night in adoration of their Lord prostrate and standing. 65. Those who say, "Our Lord! Avert from us the Wrath of Hell, for its Wrath is indeed an affliction grievous.

The Answer

Dear Brother / Sister,

Let us look at those verses again:

63. And the servants of (Allah) Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say, "Peace!"

64. Those who spend the night in adoration of their Lord prostrate and standing.

65. Those who say, "Our Lord! Avert from us the Wrath of Hell, for its Wrath is indeed an affliction grievous.

66. "Evil indeed is it as an abode, and as a place to rest in".

The real problem is the statement in verses 65 and 66, which can be summarized as follows: “For, its Wrath is indeed an affliction grievous. Evil indeed is it as an abode, and as a place to rest in.”

The words in the verses that are generally translated as “constant/permanent” are as follows in Arabic: “Gharam / Mustaqarr / Muqam”

“Gharam” lexically means to stick, to hang on to. A debtor is called “gharim” since it indicates that it is necessary to pay a debt.

The word “Gharam” mentioned in the verse indicates the relationship of crime and punishment with “clear necessity” between crime and punishment in hell rather than permanency.   

- As Muhammad b. Kab al-Kurazi states, Allah wanted unbelievers to thank Him for His boons but they avoided; therefore, they were indebted (gharim) to Allah. They could pay their debts only through torture in Hell. Therefore, torture in Hell is expressed with the word “Gharam” olarak ifade edilmiştir. (see Razi, Maraghi)

This word also means “to be destroyed, to be ruined, to incur great loss, etc.”. (see Nazmud-Durar)

In this sense, the word “Gharam” includes not only “permanent torture” but also “temporary torture”. For, remaining in Hell even for one day is enough to be ruined.

- If two words that have the same meaning are used in the same place and in the same sense, it does not comply with the eloquence and fluency of the Quran.

In that case, it is necessary to deal with the different meanings of those two words.

The word “mustaqarr” sometimes expresses continuity but its real meaning expresses “settling, remaining in a place”regardless of any time period. This settlement can be permanent or temporary.

The word “muqam” expresses the meaning of staying somewhere “permanently”.  

Accordingly:

The word “mustaqarr”, which is mentioned in the verse and that does not state any time period, expresses a temporary period hereand it is validfor believers who commit sins.  

The word “muqam”, which expresses continuity, is in question for the unbelievers that will remain in Hell forever.

As a matter of fact, Razi states that the former indicates believers and that the latter indicates unbelievers. (see Razi, the interpretation of the relevant verse)

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