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Ayoub
05-21-2008, 03:22 PM
:sl:

Hey, I was just asking; people who go to Hell (usually non-believers), will they ever come to Heaven or will they stay in Hell for all eternity?

Thanks
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'Abd al-Baari
05-21-2008, 06:29 PM
Thread Approved.

This will be a good read, Insha'Allah. :)

WaAlaykumus Salaam Warahmatullah
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Inkaari
05-22-2008, 01:25 PM
for kuffar and mushrikeen it will be eternal.

ALLAH KNOWS THE BEST
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'Abd-al Latif
05-22-2008, 02:10 PM
“They will long to get out of the Fire, but never will they get out therefrom; and theirs will be a lasting torment”

[al-Maa'idah 5:37]

“(The torment) will not be lightened for them, and they will be plunged into destruction with deep regrets, sorrows and in despair therein”

[al-Zukhruf 43:75]

“And they will never get out of the Fire”

[al-Baqarah 2:167]

“and they will not enter Paradise until the camel goes through the eye of the needle”
[al-A’raaf 7:40]

(meaning never, because that will never happen)
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------
05-22-2008, 02:18 PM
Originally Posted by Ayoub
:sl:

Hey, I was just asking; people who go to Hell (usually non-believers), will they ever come to Heaven or will they stay in Hell for all eternity?

Thanks
:salamext:

Brother, it says in the Qur'aan that the disbelievers will abide in hell eternally. We are not scholars, we cannot interpret those verses.

However it says at Tafsir by Ibn Kathir

[وَإِن كُنتُمْ فِى رَيْبٍ مِّمَّا نَزَّلْنَا عَلَى عَبْدِنَا فَأْتُواْ بِسُورَةٍ مِّن مِّثْلِهِ وَادْعُواْ شُهَدَآءَكُم مِّن دُونِ اللَّهِ إِن كُنتُمْ صَـدِقِينَ - فَإِن لَّمْ تَفْعَلُواْ وَلَن تَفْعَلُواْ فَاتَّقُواْ النَّارَ الَّتِى وَقُودُهَا النَّاسُ وَالْحِجَارَةُ أُعِدَّتْ لِلْكَـفِرِينَ ]

(23. And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. the Qur'an) to Our servant (Muhammad ), then produce a Surah (chapter) of the like thereof and call your witnesses (supporters and helpers) besides Allah, if you are truthful). (24. But if you do it not, and you can never do it, then fear the Fire (Hell) whose fuel is men and stones, prepared for the disbelievers.)
Allaah tells us that the disbelievers are Christians, Jews and Pagans - this means they will be in the fire.

Allaah Knows Best.
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john316
05-22-2008, 02:24 PM
Originally Posted by Inkaari
for kuffar and mushrikeen it will be eternal.

ALLAH KNOWS THE BEST
Are you trying to say that there is a temporary stay in hell for a different set of belivers. If so which ones? can you give me quranic evidence also if any?

Thx.
Reply

جوري
05-22-2008, 02:26 PM
kuffar also denotes atheists..
Reply

------
05-22-2008, 02:26 PM
:salamext:

It will be eternal for disbelievers

Temporary for Believers

And Allaah knows best
Reply

جوري
05-22-2008, 02:26 PM
Originally Posted by john316
Are you trying to say that there is a temporary stay in hell for a different set of belivers. If so which ones? can you give me quranic evidence also if any?

Thx.
Some Muslims will be in a place called saqar in hell for a temporary stay!
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جوري
05-22-2008, 02:28 PM
here it is from sura 74 al-mudathir

074



The Message of the Quran

Muhammad Asad



AL-MUDDATHTHIR (THE ENFOLDED ONE)

THE SEVENTY-FOURTH SURAH
Total Verses: 56
MECCA PERIOD



Introduction



AFTER the Prophet's earliest revelation - consisting of the first five verses of surah 96 ("The Germ-Cell") - a period elapsed during which he received no revelation at all. The length of this break in revelation (fatrat al-wahy) cannot be established with certainty; it may have been as little as six months or as much as three years. It was a time of deepest distress for the Prophet: the absence of revelation almost led him to believe that his earlier experience in the cave of Mount Hira (see introductory note to surah 96) was an illusion; and it was only due to the moral support of his wife Khadijah and her undaunted faith in his prophetic mission that he did not entirely lose his courage and hope. At the end of this intermission the Prophet had a vision of the Angel Gabriel, "sitting between heaven and earth". Almost immediately afterwards, the present surah was revealed; and from then on, in Muhammad's own words, "revelation became intense and continuous" (Bukhari, Bad' al-Wahy and Kitab at-Tafsir; also Muslim). Although some verses of this surah may have been revealed at a slightly later time, there is no doubt that all of it belongs to the earliest part of the Mecca period, that is, to the very beginning of Muhammad's mission. But in spite of its early origin and its brevity, the surah outlines almost all the fundamental concepts to which the Qur'an as a whole is devoted: the oneness and uniqueness of God, resurrection and ultimate judgment; life after death and the allegorical nature of all descriptions relating to it; man's weakness and utter dependence on God, his proneness to false pride, greed and selfishness; each human being's responsibility for his own behaviour and doings; "paradise" and "hell" as natural consequences of one's earthly life, and not as arbitrary rewards or punishments; the principle of the historical continuity of all true religious experience; and various other ideas and concepts which were to be more fully developed in later revelations.




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IN THE NAME OF GOD, THE MOST GRACIOUS, THE DISPENSER OF GRACE:



(1) O THOU [in thy solitude] enfolded! 1

(2) Arise and warn!

(3) And thy Sustainer's greatness glorify!

(4) And thine inner self purify! 2

(5) And all defilement shun!

(6) And do not through giving seek thyself to gain, 3

(7) but unto thy Sustainer turn in patience.

(8) And [warn all men that] when the trumpet-call [of resurrection] is sounded,

(9) that very Day shall be a day of anguish,

(10) not of ease, for all who [now] deny the truth! 4

(11) LEAVE Me alone [to deal] with him whom I have created alone, 5

(12) and to whom I have granted resources vast,

(13) and children as [love's] witnesses,

(14) and to whose life I gave so wide a scope: 6

(15) and yet, he greedily desires that I give yet more!

(16) Nay, verily, it is against Our messages that he knowingly, stubbornly sets himself 7

(17) [and so] I shall constrain him to endure a painful uphill climb! 8

(18) Behold, [when Our messages are conveyed to one who is bent on denying the truth,] he reflects and meditates [as to how to disprove them] –

(19) and thus he destroys himself, 9 the way he meditates:

(20) yea, he destroys himself, the way he meditates!

(21) and then he looks [around for new arguments],

(22) and then he frowns and glares, 10

(23) and in the end he turns his back [on Our message], and glories in his arrogance, 11

(24) and says, "All this is mere spellbinding eloquence handed down [from olden times]! 12

(25) This is nothing but the word of mortal man!"

(26) [Hence,] I shall cause him to endure hell-fire [in the life to come]! 13

(27) And what could make thee conceive what hell-fire is?

(28) It does not allow to live, and neither leaves [to die],

(29) making [all truth] visible to mortal man. 14

(30) Over it are nineteen [powers]. 15

(31) For We have caused none but angelic powers to lord over the fire [of hell]; 16 and We have not caused their number to be aught but a trial for those who are bent on denying the truth 17 - to the end that they who have been granted revelation aforetime might be convinced [of the truth of this divine writ]; 18 and that they who have attained to faith [in it] might grow yet more firm in their faith; and that [both] they who have been granted the earlier revelation and they who believe [in this one] might be freed of all doubt; and that they in whose hearts is disease 19 and the who deny the truth outright might ask, "What does [your] God mean by this parable?" 20 In this way God lets go astray him that wills [to go astray], and guides aright him that wills [to be guided]. 21 And none can comprehend thy Sustainers forces save Him alone: and all this 22 is but a reminder to mortal man.

(32) NAY, but consider the moon! 23

(33) Consider the night when it departs,

(34) and the morn when it dawns!

(35) Verily, that [hell-fire) is Indeed one of the great [forewarnings] –

(36) a warning to mortal man –

(37) to everyone of you, whether he chooses to come forward or to hang back! 24

(38) [On the Day of Judgment,] every human being will be held in pledge for whatever [evil] he has wrought –

(39) save those who shall have attained to righteousness: 25

(40) [dwelling] In gardens [of paradise], they will inquire

(41) of those who were lost in sin:

(42) "What has brought you into hell-fire?"

(43) They will answer: "We were not among those who prayed; 26

(44) and neither did we feed the needy;

(45) and we were wont to indulge in sinning together with all [the others] who indulged in it;

(46) and the Day of Judgment we were wont to call a lie –

(47) until certainty came upon us [in death]."

(48) And so, of no benefit to them could be the intercession of any that would intercede for them. 27

(49) WHAT, THEN, is amiss with them 28 that they turn away from all admonition

(50) as though they were terrified asses

(51) fleeing from a lion?

(52) Yea, everyone of them claims that he [himself] ought to have been given revelations unfolded! 29

(53) Nay, but they do not [believe in and, hence, do not] fear the life to come.

(54) Nay, verily, this is an admonition –

(55) and whoever wills may take it to heart.

(56) But they [who do not believe in the life to come] will not take it to heart unless God so wills: 30 [for] He is the Fount of all God-consciousness, and the Fount of all forgiveness.


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1 The expression muddaththir (an abbreviated form of mutadaththir) signifies "one who is covered [with something]" or "enfolded [in something]"; and all philologists point out that the verb dathara, from which the above participial noun is derived, may equally well have a concrete or abstract connotation. Most of the commentators understand the phrase "O thou enfolded one" in its literal, concrete sense, and assume that it refers to the Prophet’s habit of covering himself with a cloak or blanket when he felt that a revelation was about to begin. Razi, however, notes that this apostrophe may well have been used metaphorically, as an allusion to Muhammad's intense desire for solitude before the beginning of his prophetic mission (cf. introductory note to surah 96): and this, according to Razi, would explain his being thus addressed in connection with the subsequent call, "Arise and warn" - i.e., "Give now up thy solitude, and stand up before all the world as a preacher and warner."

2 Lit., "thy garments (thiyab) purify": but almost all the classical commentators point out that the noun thawb and its plural thiyab is often metonymically applied to that which a garment encloses, i.e., a person's "body" or, in a wider sense, his "self' or his "heart", or even his "spiritual state" or "conduct" (Taj al-Arus). Thus, commenting on the above verse, Zamakhshari draws the reader's attention to the well-known idiomatic phrases tahir ath-thiyab (lit., "one who is clean in his garments") and danis ath-thiyab ("one who is filthy in his garments"), and stresses their tropical significance of "free from faults and vices" and "vicious and perfidious", respectively. Razi states with approval that "according to most of the [earlier] commentators, the meaning [of this verse] is, 'purify thy heart of all that is blameworthy' ".

3 Lit., "and do not bestow favours to obtain increase".

4 Since this is the earliest Qur'anic occurrence of the expression kafir (the above surah having been preceded only by the first five verses of surah 96), its use here - and, by implication, in the whole of the Qur'an - is obviously determined by the meaning which it had in the speech of the Arabs before the advent of the Prophet Muhammad: in other words, the term kafir cannot be simply equated, as many Muslim theologians of post-classical times and practically all Western translators of the Qur'an have done, with "unbeliever" or "infidel" in the specific, restricted sense of one who rejects the system of doctrine and law promulgated in the Qur'an and amplified by the teachings of the Prophet - but must have a wider, more general meaning. This meaning is easily grasped when we bear in mind that the root verb of the participial noun kafir (and of the infinitive noun kufr) is kafara, "he [or "it"] covered [a thing]": thus, in 57:20 the tiller of the soil is called (without any pejorative implication) kafir, "one who covers", i.e., the sown seed with earth, just as the night is spoken of as having "covered" (kafara) the earth with darkness. In their abstract sense, both the verb and the nouns derived from it have a connotation of "concealing" something that exists or "denying" something that is true. Hence, in the usage of the Qur'an - with the exception of the one instance ((in 57:20) where this participial noun signifies a "tiller of the soil" - a kafir is "one who denies [or "refuses to acknowledge"] the truth" in the widest, spiritual sense of this latter term: that is, irrespective of whether it relates to a cognition of the supreme truth - namely, the existence of God - or to a doctrine or ordinance enunciated in the divine writ, or to a self-evident moral proposition, or to an acknowledgment of, and therefore gratitude for, favours received. (Regarding the expression alladhinakafaru, implying conscious intent, see surah 2, note 6.)

5 Or: "…whom I alone have created". The above sentence can be understood in either of these two senses, depending on whether one relates the expression "alone" (wahid) to God - thus stressing His uniqueness as Creator - or to this particular object of His creation, man, who begins and ends his life in a state of utter loneliness (cf. 6:94 and 19:80 and 95). In either case, our attention is drawn to the fact of man's inescapable dependence on God. Beyond that, the phrase in question carries a further meaning, namely, "Leave it to Me alone to decide what to do with him who forgets that I am his Creator and Sustainer" - thus forbidding any human punishment of "those who deny the truth".

6 Lit., "for whom I have spread [all] out in a [wide] spread" - i.e., "whom I have endowed with potentialities far beyond those open to other living beings".

7 Lit., "he is wont (kana) to set himself". The noun anid, derived from the verb anada, denotes "one who opposes or rejects something that is true, knowing it to be true" (Lisan al-Arab). The element of human contrariness and stubbornness is implied in the use of the auxiliary verb kana, which indicates here a permanently recurring phenomenon despite its past-tense formulation. I am, therefore of the opinion that verses 18-25, although ostensibly formulated in the past tense, must also be rendered in the present tense.

8 In combination with the verb urhiquhu ("I shall constrain him to endure"') the term sa’ud (lit., "ascent" or "climb"') has the tropical connotation of something extremely difficult, painful or distressing. In the above context, it is an allusion to the loss of all instinctive innocence - and, hence, to the individual and social suffering - which unavoidably follows upon man's wilful neglect of moral and spiritual truths ("God's messages") in this world, and bars his spiritual development in the life to come.

9 The expression qutila reads, literally, "he has been killed" or, as an imprecation, "may he be killed". Since a literal rendering of this expression - whether conceived as a statement of fact or an imprecation - would be meaningless here, many commentators (Tabari among them) understand it as signifying "he is rejected from God's grace" (lu’ina), i.e., "killed" spiritually by his own action or attitude; hence my rendering, "he destroys himself".

10 I.e., he becomes emotionally involved because he suspects in his heart that his arguments are weak (Razi).

11 See 96:6-7.

12 The term sihr, which usually denotes "sorcery" or "magic", primarily signifies "the turning of something from its proper [or "natural"] state of being into another state"; hence, it is often applied to the fascination or enchantment caused by exceptional, "spellbinding" eloquence (Taj al-Arus). In its pejorative sense - as used by deniers of the truth to describe a divine message - it has also the connotation of wilful deception" or "delusion".

13 This is unquestionably the earliest instance of the term saqar ("hell-fire"'), one of the seven metaphorical names given in the Qur'an to the concept of the suffering in the hereafter which man brings upon himself by sinning and deliberately remaining blind and deaf, in this world, to spiritual truths (cf. surah 15, note 33). The allegorical character of this and all other Qur'anic descriptions of man's condition and destiny in the hereafter is clearly alluded to in the subsequent verse as well as in verses 28 ff.

14 Most of the commentators interpret the above elliptic phrase in the sense of "changing the appearance of man" or "scorching the skin of man". The rendering adopted by me, on the other hand, is based on the primary significance of the verb laaa - "it appeared", "it shone forth" or "it became visible". Hence, the primary meaning of the intensive participial noun lawwah is "that which makes [something] visible". In the above context, it relates to the sinner's belated cognition of the truth, as well as to his distressing insight into his own nature, his past failings and deliberate wrongdoings, and the realization of his own responsibility for the suffering that is now in store for him: a state neither of life nor of death (cf. 87:12-13).

15 Whereas most of the classical commentators are of the opinion that the "nineteen"' are the angels that act as keepers or guardians of hell, Razi advances the view that we may have here a reference to the physical, intellectual and emotional powers within man himself: powers which raise man potentially far above any other creature, but which, if used wrongly, bring about a deterioration of his whole personality and, hence, intense suffering in the life to come. According to Razi, the philosophers (arbab al-hikmah) identify these powers or faculties with, firstly, the seven organic functions of the animal - and therefore also human - body (gravitation, cohesion, repulsion of noxious foreign matter, absorption of beneficent external matter, assimilation of nutrients, growth, and reproduction); secondly, the five "external" or physical senses (sight, hearing, touch, smell and taste); thirdly, the five "internal" or intellectual senses., defined by Ibn Sina - on whom Razi apparently relies - as (1) perception of isolated sense-images, (2) conscious apperception of ideas, (3) memory of sense-images, (4) memory of conscious apperceptions, and (5) the ability to correlate sense-images and higher apperceptions; and, lastly, the emotions of desire or aversion (resp. fear or anger), which have their roots in both the "external" and "internal" sense-categories - thus bringing the total of the powers and faculties which preside over man's spiritual fate to nineteen. In their aggregate, it is these powers that confer upon man the ability to think conceptually, and place him, in this respect, even above the angels (cf. 2:30 ff. and the corresponding notes; see also the following note).

16 Since it is by virtue of his powers of conscious perception and conceptual thinking that man can arrive at a discriminating cognition of good and evil and, thus, rise to great spiritual heights, these powers are described here as "angelic" (lit., "angels" - this being the earliest occurrence of the term malak in the history of Qur'anic revelation). On the other hand, since a neglect or a deliberately wrong use of these angelic powers is at the root of all sinning on the part of man and, therefore, of his suffering in the hereafter, they are spoken of as "the lords (ashab) of the fire [of hell]", which complements the expression "over it"' in the preceding verse.

17 This is apparently an allusion to the allegorical character of this passage, which "those who are bent on denying the truth" are unwilling to recognize as such and, hence, fail to grasp its real purport. By speculating on the reasons which allegedly induced Muhammad - whom they regard as the "author" of the Qur'an - to lay ~tress on one particular number, they tend to take the allegory in a literal sense, thus missing its point entirely.

18 Namely, by being enabled, through an understanding of the above allegory, to appreciate the rational approach of the Qur'an to all questions of faith. The reference to "those who have been granted revelation aforetime is the earliest statement outlining the principle of continuity in mankind’s religious experience.

19 I.e., in this instance, the half-hearted ones who, despite their ability to discern between right and wrong, incline towards unbelief.

20 Cf. the identical phrase in 2: 26, together with the corresponding note 18. My interpolation, in both these passages, of the word "your" between brackets is necessitated by the fact that it is the unbelievers who ask this question.

21 Or: "God lets go astray whomever He wills, and guides aright whomever He wills" (see surah 14, note 4). The stress on the allegorical nature of the above passage, spoken of as a "parable" (mathal), has here the same purpose as in 2:26- namely, to prevent the followers of the Qur'an from attaching a literal meaning to its eschatological descriptions - a purpose that is unmistakably expressed in the concluding sentence of this passage: "All this is but a reminder to mortal man". (See also next note.)

22 Lit., "it" or "these" - depending on whether the personal pronoun hiya is taken to denote a singular - in which case it would refer to the feminine noun saqar, "hell-fire" (Tabari, Zamakhshari, Baghawi, Ibn Kathir) - or a plural, referring to what Razi pinpoints as "those [Qur'anic] verses dealing with these allegories (hadhihi 'l-mutashabihat)": hence my compromise rendering "all this".

23 This is the earliest Qur'anic instance of the adjurative particle wa used in the sense of a solemn, oathlike assertion - a calling to witness, as it were - meant (as in the expression "by God!") to give weight to a subsequently stated truth or evidence of the truth: hence, I am rendering it here and elsewhere as "consider". In the present case, the truth thus to be stressed is the implied statement that just as the changing phases of the moon and the alternation of night and day are the outcome of God-given, natural laws, so, too, a sinner's suffering in the hereafter is but a natural outcome of his deliberate wrongdoing in this world. (See also note 7 on 2:7.)

24 Lit., "any of you who chooses. . .", etc.- i.e., irrespective of whether one has chosen to follow or to disregard the divine call: implying that even true believers may stumble into sinning, and hence need to be warned.

25 Lit., "those [or "the people"] on the right hand" (ashab al-yamin), an expression based on the tropical significance of yamin as "righteous" or "righteousness" and consequently, "blessedness". The above is probably the oldest Qur'anic incidence of this expression, which evidently comprises all those whose conduct in life will have earned them God’s forgiveness of whatever sins they may have committed.

26 In view of the fact that at the time of the revelation of this very early surah the canonical prayer (salah) had not yet been made obligatory on the followers of the Qur'an, it is reasonable to assume that in the above context this term is used in its widest sense, namely, conscious belief in God.

27 Lit., "the intercession of intercessors" - implying that there would be none to intercede for them with God. As regards the much-misunderstood Islamic concept of "intercession", see 10:3 - "there is none that could intercede with Him unless He grants His leave therefor" - and the corresponding note 7.

28 I.e., with so many people who refuse to listen to the truth.

29 Lit., "everyone of them wants to be given wide-open scriptures", or "scriptures unfolded" (i.e., open to everyone's understanding): cf. 2:118 - "Why does not God speak unto us, nor is a message conveyed to us?" - i.e., directly, without the intervention of a prophet. The above is the earliest illustration of the "arrogance" or "false pride" to which the Qur'an so often refers.

30 Namely, unless He bestows His grace on them by making their minds and hearts receptive to the truth, so that they are compelled - from within themselves, as it were - to make the right choice. (See also note 11 on 81:28-29, as well as note 4 on 14:4.)




Request: Sura 74 Aya 1 to 56



بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ
يَا أَيُّهَا الْمُدَّثِّرُ {1}
قُمْ فَأَنذِرْ {2}
وَرَبَّكَ فَكَبِّرْ {3}
وَثِيَابَكَ فَطَهِّرْ {4}
وَالرُّجْزَ فَاهْجُرْ {5}
وَلَا تَمْنُن تَسْتَكْثِرُ {6}
وَلِرَبِّكَ فَاصْبِرْ {7}
فَإِذَا نُقِرَ فِي النَّاقُورِ {8}
فَذَلِكَ يَوْمَئِذٍ يَوْمٌ عَسِيرٌ {9}
عَلَى الْكَافِرِينَ غَيْرُ يَسِيرٍ {10}
ذَرْنِي وَمَنْ خَلَقْتُ وَحِيدًا {11}
وَجَعَلْتُ لَهُ مَالًا مَّمْدُودًا {12}
وَبَنِينَ شُهُودًا {13}
وَمَهَّدتُّ لَهُ تَمْهِيدًا {14}
ثُمَّ يَطْمَعُ أَنْ أَزِيدَ {15}
كَلَّا إِنَّهُ كَانَ لِآيَاتِنَا عَنِيدًا {16}
سَأُرْهِقُهُ صَعُودًا {17}
إِنَّهُ فَكَّرَ وَقَدَّرَ {18}
فَقُتِلَ كَيْفَ قَدَّرَ {19}
ثُمَّ قُتِلَ كَيْفَ قَدَّرَ {20}
ثُمَّ نَظَرَ {21}
ثُمَّ عَبَسَ وَبَسَرَ {22}
ثُمَّ أَدْبَرَ وَاسْتَكْبَرَ {23}
فَقَالَ إِنْ هَذَا إِلَّا سِحْرٌ يُؤْثَرُ {24}
إِنْ هَذَا إِلَّا قَوْلُ الْبَشَرِ {25}
سَأُصْلِيهِ سَقَرَ {26}
وَمَا أَدْرَاكَ مَا سَقَرُ {27}
لَا تُبْقِي وَلَا تَذَرُ {28}
لَوَّاحَةٌ لِّلْبَشَرِ {29}
عَلَيْهَا تِسْعَةَ عَشَرَ {30}
وَمَا جَعَلْنَا أَصْحَابَ النَّارِ إِلَّا مَلَائِكَةً وَمَا جَعَلْنَا عِدَّتَهُمْ إِلَّا فِتْنَةً لِّلَّذِينَ كَفَرُوا لِيَسْتَيْقِنَ الَّذِينَ أُوتُوا الْكِتَابَ وَيَزْدَادَ الَّذِينَ آمَنُوا إِيمَانًا وَلَا يَرْتَابَ الَّذِينَ أُوتُوا الْكِتَابَ وَالْمُؤْمِنُونَ وَلِيَقُولَ الَّذِينَ فِي قُلُوبِهِم مَّرَضٌ وَالْكَافِرُونَ مَاذَا أَرَادَ اللَّهُ بِهَذَا مَثَلًا كَذَلِكَ يُضِلُّ اللَّهُ مَن يَشَاء وَيَهْدِي مَن يَشَاء وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ وَمَا هِيَ إِلَّا ذِكْرَى لِلْبَشَرِ {31}
كَلَّا وَالْقَمَرِ {32}
وَاللَّيْلِ إِذْ أَدْبَرَ {33}
وَالصُّبْحِ إِذَا أَسْفَرَ {34}
إِنَّهَا لَإِحْدَى الْكُبَرِ {35}
نَذِيرًا لِّلْبَشَرِ {36}
لِمَن شَاء مِنكُمْ أَن يَتَقَدَّمَ أَوْ يَتَأَخَّرَ {37}
كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ {38}
إِلَّا أَصْحَابَ الْيَمِينِ {39}
فِي جَنَّاتٍ يَتَسَاءلُونَ {40}
عَنِ الْمُجْرِمِينَ {41}
مَا سَلَكَكُمْ فِي سَقَرَ {42}
قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ {43}
وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ {44}
وَكُنَّا نَخُوضُ مَعَ الْخَائِضِينَ {45}
وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ {46}
حَتَّى أَتَانَا الْيَقِينُ {47}
فَمَا تَنفَعُهُمْ شَفَاعَةُ الشَّافِعِينَ {48}
فَمَا لَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِينَ {49}
كَأَنَّهُمْ حُمُرٌ مُّسْتَنفِرَةٌ {50}
فَرَّتْ مِن قَسْوَرَةٍ {51}
بَلْ يُرِيدُ كُلُّ امْرِئٍ مِّنْهُمْ أَن يُؤْتَى صُحُفًا مُّنَشَّرَةً {52}
كَلَّا بَل لَا يَخَافُونَ الْآخِرَةَ {53}
كَلَّا إِنَّهُ تَذْكِرَةٌ {54}
فَمَن شَاء ذَكَرَهُ {55}
وَمَا يَذْكُرُونَ إِلَّا أَن يَشَاء اللَّهُ هُوَ أَهْلُ التَّقْوَى وَأَهْلُ الْمَغْفِرَةِ {56}
*****
Reply

john316
05-22-2008, 06:00 PM
Originally Posted by Skye Ephémérine
Some Muslims will be in a place called saqar in hell for a temporary stay!
Now is this your subjective opinion or this is what all muslims-shias, sunnis, ahmadis, sufis, etc. believe? the quran ought to be the final authority for you guys. so is there concrete evidence for a temporary stay in hell in islamic theology?
Reply

------
05-22-2008, 06:06 PM
Can u people please speak in simple english?!
Reply

Pk_#2
05-22-2008, 07:05 PM
AsalamuAlaykum Warahmatullahi Wabarakatuh,


What about the 72 sects things? There is one saved sect ...correct? Can someone explain that to me please,


I thought the people of the book don't go to hell? Huh,


JazakAllah khair.
Reply

------
05-22-2008, 07:06 PM
:salamext:

*sigh* They don't.
Reply

'Abd al-Baari
05-22-2008, 07:14 PM
Assalamu Alaykum Warahmatullahi Wabarakaatuh,

Please remember that this is not a Fiqh discussion board, if a question should be directed to a Scholar then it is better and more beneficial to do that, Insha'Allah.

I'll leave this thread open for the time being, but if questions begin to get too complicated then it will have to be closed. Remeber there is no one on the forum that can give rulings or Fatawaa.

:w: :)
Reply

جوري
05-22-2008, 08:41 PM
Originally Posted by john316
Now is this your subjective opinion or this is what all muslims-shias, sunnis, ahmadis, sufis, etc. believe? the quran ought to be the final authority for you guys. so is there concrete evidence for a temporary stay in hell in islamic theology?
Did you read the sura and the exegetical explanation, or do you want to be spoon fed dropper dose explanations?
aside from that, 90% of Muslims are sunnis.. sectarianism isn't a part of Islam and is condemned in the Quran so it is rather inconsequential what the others think.. I am going to start a new religion today, will use some excerpts from the Quran, deny hadith and make us a population of chosen Muslims only restricted to wakiki and call us skyo'rama islamica get us some human rights through the UN and other european countries who would love nothing more than division amongst Muslims.. who do you suppose is having the subjective/selective view here? 90% of 1.86 billion or my skyo'rama islamica on waikiki population 32?

read before you write!

cheers
Reply

Nerd
05-23-2008, 12:23 PM
Originally Posted by Happy
I thought the people of the book don't go to hell? Huh,


JazakAllah khair.
I thought so too, reading the following verse:

“Surely, those who believe, those who are Jewish, the Christians, and the converts; anyone who believes in God the Almighty, and believes in the Day of Judgment, and leads a righteous life, will receive their due recompense from their Lord. They have nothing to fear, nor will they grieve” (Chapter 2, Verse 62)

than again, I have no authority to make interpretations of verses in the Quran.
Reply

S1aveofA11ah
05-23-2008, 01:41 PM
Originally Posted by Happy
AsalamuAlaykum Warahmatullahi Wabarakatuh,


What about the 72 sects things? There is one saved sect ...correct? Can someone explain that to me please,


I thought the people of the book don't go to hell? Huh,


JazakAllah khair.
From my knowledge there is the belief that SOME Christains and Jews will be in Heaven forever. These are the ones from ancient times who were upon Tawheed and are not from present or future times. Allahualim.
Reply

Umar001
05-23-2008, 01:49 PM
Originally Posted by Happy
AsalamuAlaykum Warahmatullahi Wabarakatuh,


What about the 72 sects things? There is one saved sect ...correct? Can someone explain that to me please,


I thought the people of the book don't go to hell? Huh,


JazakAllah khair.[/FON]
There's different type of people of the book, one distinction is: those before Muhammad and those after. There is a hadith, if I am not mistaken in Sahih Muslim, which is put in some footnotes of Qur'an, to the effect of, anyone from amongst Jews and Christians who hears of the Prophet and does not believe in him will be in hell. I urge you to look for it.

But as the brother said, if an individual can bring writings of the scholars as answers that's best.


Edit: It is the footnote given after verse 22 of suratul Inshiqaq. It reads:

(V.84:22) It is obligatory to have belief in the Messengership of the Prophet (Muhammad, sallaAllahu Alayhi wa Salam). Narrated Abu Huraira, radiyaAllahu Anhu: Allah's messenger, sallaAllahu Alayhi wa Salam, said: "By Him (Allah) in Whose Hand Muhammad's soul is, there is none from amongst the Jews and Christians (of these present nations) who hears about me and then dies without believing in the Messege with which I have been sent (i.e. Islamic Monotheism), but he will be from the dwellers of the (Hell) Fire." (Sahih Muslim, the Book of Faith, Vol. I, Chapter No. 240. See Also (V.3:85) and (V.3:116)
Reply

glo
05-23-2008, 08:29 PM
Reading through the various posts, it seems there are differences in opinion/interpretation in this matter ...
Reply

Ibn Al Athar
05-23-2008, 08:37 PM
Originally Posted by Nerd
I thought so too, reading the following verse:

“Surely, those who believe, those who are Jewish, the Christians, and the converts; anyone who believes in God the Almighty, and believes in the Day of Judgment, and leads a righteous life, will receive their due recompense from their Lord. They have nothing to fear, nor will they grieve” (Chapter 2, Verse 62)

than again, I have no authority to make interpretations of verses in the Quran.
Assalamu Alaikum,

All is saying in this verse that the people in the past who followed prophet Moses and Jesus will recieve their reward and enter paradise. It's NOT speaking about someone who rejects the prophet hood of Muhhammad saw.

Because rejecting any of the messengers or any part of the revelation is the same as rejecting all of it. Unfortunately there are many people spreading this false idea.
Reply

Umar001
05-23-2008, 08:40 PM
Originally Posted by glo
Reading through the various posts, it seems there are differences in opinion/interpretation in this matter ...
I haven't seen it, but there might be in the posts here, but I dont think there is according to Scholars.

God knows best.
Reply

glo
05-23-2008, 08:43 PM
Originally Posted by Al Habeshi
I haven't seen it, but there might be in the posts here, but I dont think there is according to Scholars.

God knows best.
Well, one way or another we will all find out ...

God knows best indeed.
Reply

Ayoub
05-24-2008, 08:05 AM
But now-a-day Christians are basically polytheists who practice shirk; so how can they come to Heaven?
Reply

Umar001
05-24-2008, 08:20 AM
Originally Posted by Ayoub
But now-a-day Christians are basically polytheists who practice shirk; so how can they come to Heaven?
Maybe anyone who does shirk and does not repent, i.e. dies upon that, will go hell?
Reply

crayon
05-24-2008, 08:35 AM
Originally Posted by Al Habeshi
Maybe anyone who does shirk and does not repent, i.e. dies upon that, will go hell?
So in other words anyone who dies in a state other than islam.?
"Whoever seeks a religion other than Islam it won't be accepted of him, and he will be one of the losers in the hereafter"

From my knowledge, the jews and christians mentioned in the verses are the believers that followed Jesus and Moses at their time, ie the ones who were upon tawheed. Jews and christians of the present don't apply.

And Allah knows best.

Edit:-

The prophet peace be upon him said:

" By Him in whose hands is Muhammad's soul, any Jew or Christian, without exception, who hears about me and then dies without believing in the Message with which I have been sent will be a dweller of the Hell-fire"

(Muslim volume 1, english translation, page 91, hadith no. 284)
Reply

'Abd al-Baari
05-24-2008, 09:02 AM
:sl:

When giving interpretions of Aayaat of the Qura'an, please refer to a Scholar, Insha'Allah. The layman is not qualified or have the knowledge or ability to do this, which is why it is better to ask a person of 'Ilm. I think that this question is getting rather complicated which is why it would be better for us all, Insha'Allah if i close this thread. If anyone finds answers from a Scholar or Shaykh, then please just PM me, and i will re-open this thread :)

Thread Closed
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