حَدَّثَنَا عَمْرٌو النَّاقِدُ، حَدَّثَنَا يَزِيدُ بْنُ هَارُونَ، أَخْبَرَنَا حَمَّادُ بْنُ سَلَمَةَ، عَنْ ثَابِتٍ، الْبُنَانِيِّ عَنْ أَنَسِ بْنِ مَالِكٍ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ يُؤْتَى بِأَنْعَمِ أَهْلِ الدُّنْيَا مِنْ أَهْلِ النَّارِ يَوْمَ الْقِيَامَةِ فَيُصْبَغُ فِي النَّارِ صَبْغَةً ثُمَّ يُقَالُ يَا ابْنَ آدَمَ هَلْ رَأَيْتَ خَيْرًا قَطُّ هَلْ مَرَّ بِكَ نَعِيمٌ قَطُّ فَيَقُولُ لاَ وَاللَّهِ يَا رَبِّ ‏.‏ وَيُؤْتَى بِأَشَدِّ النَّاسِ بُؤْسًا فِي الدُّنْيَا مِنْ أَهْلِ الْجَنَّةِ فَيُصْبَغُ صَبْغَةً فِي الْجَنَّةِ فَيُقَالُ لَهُ يَا ابْنَ آدَمَ هَلْ رَأَيْتَ بُؤْسًا قَطُّ هَلْ مَرَّ بِكَ شِدَّةٌ قَطُّ فَيَقُولُ لاَ وَاللَّهِ يَا رَبِّ مَا مَرَّ بِي بُؤُسٌ قَطُّ وَلاَ رَأَيْتُ شِدَّةً قَطُّ ‏”‏ ‏.‏

Anas b. Malik reported that Allah’s Messenger (ﷺ) said that one amongst the denizens of Hell who had led a life of ease and plenty amongst the people of the world would be made to dip in Fire only once on the Day of Resurrection and then it would be said to him: O, son of Adam, did you find any comfort, did you happen to get any material blessing? He would say: By Allah, no, my Lord. And then that person from amongst the persons of the world be brought who had led the most miserable life (in the world) from amongst the inmates of Paradise. and he would be made to dip once in Paradise and it would be said to him. 0, son of Adam, did you face, any hardship? Or had any distress fallen to your lot? And he would say: By Allah, no,0 my Lord, never did I face any hardship or experience any distress.

Sahih Muslim 2807
https://sunnah.com/muslim:2807

لَمَّا خَلَقَ اللهُ الجَنَّةَ وَالنَّارَ أَرْسَلَ جِبْرِيْلَ إلى الجنَّةِ فَقَالَ انْظُرْ إِلَيْهَا وَإلى مَا أَعْدَدْتُ لأهْلِهَا فِيْهَا . قَالَ: فَجَاءَهَا وَنَظَرَ إِلَيْهَا وَ إِلى مَا أَعَدَّاللهُ لأهْلِهَا فِيْهَا. قَالَ: فَرَجَعَ إِلَيْهِ قَالَ: فَوَعِزَّتِكَ لَا يَسْمَعُ بِهَا أَحَدٌ إِلَّا دَخَلَهَا فَأَمَرَ بِهَا فَحُفَّتْ بِالمَكَارِهِ فَقَالَ: ارْجِعْ إِلَيْهَا ، فَانْظُرْ إِلى مَا أَعْدَدْتُ لأَهْلِهَا فِيْهَا ، قَالَ: فَرَجَعَ إِلَيْهَا ، فإِذا هِيَ قَدْ حُفَّتْ بِالمَكَارِهِ ، فَرَجَعَ إِلَيْهِ ، فَقَالَ: وَعِزَّتِكَ لَقَدْ خِفْتُ أَنْ لَا يَدْخُلَهَا أَحَدٌ قَالَ: اذْهَبْ إِلى النَّارِ فَانْظُرْ إِليْها ، وإلى مَا أَعْدَدْتُ لأَهْلِها فِيْهَا . فإذا هِي يَرْكَبُ بَعْضُهَا بَعْضًا ، فَرَجَعَ إِلَيْهِ ، فَقَالَ: وَ عِزَّتِكَ لَا يَسْمَعُ بِهَا أحَدٌ فَيَدْخُلَهَا . فَأَمَر بِها فَحُفَّتْ بِالشَّهَوَاتِ ، فَقَالَ: ارْجِعْ إِلَيْهَا ، فَرَجَعَ إلَيْهَا ، فَقَالَ: وَ عِزَّتِكَ لَقَدْ خَشِيتُ أنْ لَا يَنْجُوَ مِنْهَا أَحَدٌ إِلَّا دَخَلَهَا

رواه الترمذي و قال حديث حسن صحيح و كذلك أبو داود والنسائي

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said: When Allah created Paradise and Hell-fire, He sent Gabriel to Paradise, saying: Look at it and at what I have prepared therein for its inhabitants. The Prophet (pbuh) said: So he came to it and looked at it and at what Allah had prepared therein for its inhabitants. The Prophet (pbuh) said: So he returned to Him and said: By your glory, no one hears of it without entering it. So He ordered that it be encompassed by forms of hardship, and He said: Return to it and look at what I have prepared therein for its inhabitants. The Prophet (pbuh) said: So he returned to it and found that it was encompassed by forms of hardship (1). Then he returned to Him and said: By Your glory, I fear that no one will enter it. He said: Go to Hell-fire and look at it and what I have prepared therein for its inhabitants, and he found that it was in layers, one above the other. Then he returned to Him and said: By Your glory, no one who hears of it will enter it. So He ordered that it be encompassed by lusts. Then He said: Return to it. And he returned to it and said: By Your glory, I am frightened that no one will escape from entering it.

(1) The Arabic word used here is “makarih”, the literal meaning of which is “things that are disliked”. In this context it refers to forms of religious discipline that man usually finds onerous. It was related by Tirmidhi, who said that it was a good and sound Hadith (also by Abu Dawud and an-Nasa’i).

Hadith 38, 40 Hadith Qudsi
https://sunnah.com/qudsi40:38

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The concept of hellfire often stirs profound discomfort among many, theists included. This notion, steeped in religious and philosophical traditions, evokes visceral reactions due to its implications of eternal punishment and moral reckoning. Many of us have non-Muslim friends, neighbours, colleagues, and even family members. Our faith teaches us that there are those who match the descriptions and traits of the people dear to us that would be going to hell for eternity if they did not embrace Islam. This is a terrifying thought for many, and and not unreasonable. What I have seen is that the more one lingers on this topic, the more they doubt their faith. The objective of this article is to address some of the protestationto the notion of hellfire.

Arguments against the Orthodox Islamic concept of hellfire are often driven by emotional responses, which is understandable considering that hell itself is designed to evoke intense feelings. It is important to note that when it comes to emotional sentiments, we must make a distinction between moral repulsion and emotional endurance. For instance, one may believe that the one who rapes a woman must receive the death penalty, but would not want to witness the rapist being executed.

Or for example, take the cities of Sodom and Gomorrah. We recognize that these punishments were just. These examples are analogous with the concept of hellfire. Many of us can not bear seeing or imagining anyone in hell, but for God, as stated in 4:30, it is very easy for him to cast someone into the fire. My point here is simple: it is correct that having an emotional response to such a topic is not only natural and rational, but it is also a sign of ones strength in their faith, however, we must also be aware of the level of our emotions when addressing such topics.

This article will be divided into 6 parts:

1. The Immorality of disobeying God
2. Are your beliefs linked to your circumstances?
3. What about sincere men who did not accept the truth?
4. How can God be all merciful and punish people with eternity of torment?
5. Why would someone be punished infinitely for a finite sin?
6. Why do Righteous Polytheists go to hell forever? (Whereas unrighteous believers go to hell temporarily?)

The Immorality of Disobeying God

The first point is that hell is a retributive punishment for failing to accept the religion of Islam without a valid excuse according to the criteria laid out by God. The underlying purpose of retributive punishments is to restore moral order, so to speak. In our universe, moral order is restored by punishing a perpetrator of a crime. For moral order to be restored, the criminal must face a consequence that exhibits and demonstrates to everybody that what he did was wrong. Now, one may ask if beliefs on their own can be subject to moral evaluation.

False beliefs are a result of an action: the action of neglect. As in, neglecting to know the truth, neglecting to evaluate their own actions as incorrect, or neglecting to research heavily on the topic rather than being apathetic about it.

As an analogy, suppose you have an individual who enjoys videos that consist of sexual abuse, this indivual believes that sexually abusing people is morally reprehensible. However, they also believe that it is okay to watch videos of such abuse considering the harm has already happened and they are not directly harming anyone by watching these videos. I believe that most of you reading this would agree that regardless of this, what this individual is doing is ethically incorrect, remaining a silent spectator in this context is still morally wrong. This analogy can also be extended to someone who is severely racist has never manisfested their racism in person.

So now that we have established that a belief alone can be regarded as immoral, we must address the following question: “Are our beliefs about God subject to moral appraisal? Is merely holding false beliefs about God morally blameworthy?”

Having correct religious beliefs is necessary because it could result in rejecting elements in the objectively true moral standard. More importantly, we must understand our standing with God, having incorrect religious beliefs may also entail that one may treat God in a way that is not befitting of his majesty. It could also result in failing to give God his due right. Thus, holding sound beliefs about God is a moral requirement as it serves as being a necessary precondition that enables us to correctly fulfill our obligations towards Him.

وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلْإِنسَ إِلَّا لِيَعْبُدُونِ ٥٦

I created the jinn and humankind only that they might worship Me. (51:56)
— M. Pickthall

Are your beliefs linked to your circumstances?

One would argue that our religious beliefs are out of our control. Since a man born in Pakistan would most likely be born Muslim whereas a man born in Romania would most likely not be born Muslim. So one would argue that the punishment on these people would be unjust.

The First Issue: Regardless of where we are born, God promises that He will judge us fairly.

وَأَنزَلْنَآ إِلَيْكَ ٱلْكِتَـٰبَ بِٱلْحَقِّ مُصَدِّقًۭا لِّمَا بَيْنَ يَدَيْهِ مِنَ ٱلْكِتَـٰبِ وَمُهَيْمِنًا عَلَيْهِ ۖ فَٱحْكُم بَيْنَهُم بِمَآ أَنزَلَ ٱللَّهُ ۖ وَلَا تَتَّبِعْ أَهْوَآءَهُمْ عَمَّا جَآءَكَ مِنَ ٱلْحَقِّ ۚ لِكُلٍّۢ جَعَلْنَا مِنكُمْ شِرْعَةًۭ وَمِنْهَاجًۭا ۚ وَلَوْ شَآءَ ٱللَّهُ لَجَعَلَكُمْ أُمَّةًۭ وَٰحِدَةًۭ وَلَـٰكِن لِّيَبْلُوَكُمْ فِى مَآ ءَاتَىٰكُمْ ۖ فَٱسْتَبِقُوا۟ ٱلْخَيْرَٰتِ ۚ إِلَى ٱللَّهِ مَرْجِعُكُمْ جَمِيعًۭا فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ ٤٨

And unto thee have We revealed the Scripture with the truth, confirming whatever Scripture was before it, and a watcher over it. So judge between them by that which Allah hath revealed, and follow not their desires away from the truth which hath come unto thee. For each We have appointed a divine law and a traced-out way. Had Allah willed He could have made you one community. But that He may try you by that which He hath given you (He hath made you as ye are). So vie one with another in good works. Unto Allah ye will all return, and He will then inform you of that wherein ye differ. (5:48)
— M. Pickthall

On top of this, we must remember that God does not owe us anything at all. If God willed, He could make tests considerably harder for others. Ultimately, God judges us fairly.

لَا يُكَلِّفُ ٱللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا ٱكْتَسَبَتْ ۗ رَبَّنَا لَا تُؤَاخِذْنَآ إِن نَّسِينَآ أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَآ إِصْرًۭا كَمَا حَمَلْتَهُۥ عَلَى ٱلَّذِينَ مِن قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِۦ ۖ وَٱعْفُ عَنَّا وَٱغْفِرْ لَنَا وَٱرْحَمْنَآ ۚ أَنتَ مَوْلَىٰنَا فَٱنصُرْنَا عَلَى ٱلْقَوْمِ ٱلْكَـٰفِرِينَ ٢٨٦

Allah tasketh not a soul beyond its scope. For it (is only) that which it hath earned, and against it (only) that which it hath deserved. Our Lord! Condemn us not if we forget, or miss the mark! Our Lord! Lay not on us such a burden as thou didst lay on those before us! Our Lord! Impose not on us that which we have not the strength to bear! Pardon us, absolve us and have mercy on us, Thou, our Protector, and give us victory over the disbelieving folk. (2:286)
— M. Pickthall

The Second Issue: Especially nowadays, it is not uncommon for people to abandon the traditions of their families. I myself came from a Twelver Shia background but became Muslim (praise be to God). Some people who are born in Muslim countries abandon their Muslim background to become atheist, the converse is the same. It is also not uncommon for someones beliefs to diverge radically from what their parents taught. One must have the courage to adopt the truth regardless of where you are. With widespread access to the internet, many people no longer have this excuse.

The Third Issue: Where exactly would one draw the line for this argument? Would someone apply this same argument of the way one was raised to someone who is a vehement and violent racist? Indeed, ones upbringing only shapens ones beliefs, but once someone is exposed to the fact that their beliefs were wrong, it is their duty to concede upon their falsehood.

What about sincere men who did not accept the truth?

I say: We are in no position to comment on the sincerity of someone. Even if someone seems like an upright and kind person, this does not apply to their internal disposition towards religious truths. We human beings are absolutely not the moral legislators to judge who is good and who is bad, as we do not know what is in peoples hearts.

The First Issue: When it comes to misunderstanding Islam, we must differentiate between the reasonings as to why one would reject Islam. For example, if someone truly did not understand the core messages of Islam (i.e. Tawhid), then that person cannot be said to have actually rejected Islam. In that case, as mentioned previously, God mentions in the Quran in 5:48 that He will judge people with what they were provided. However, this does not apply to someone who rejects islam on the basis of, say, concubinage being allowed in Islam. This sort of ignorance does not warrant rejecting Islam. Such a misunderstanding of Islam, especially when its ethics related does not warrant rejection.

The Second Issue: Believing in God and having undeniable proof of God’s existience is not always a sign of strong faith. Even Satan believes in God.

The Third Issue: One would argue, who on earth would willingly choose to burn in hell? Nobody. Then would this imply that everyone is sincere and were genuinely just misinformed? Not quite. We must make a distinction between choices that people make. Of course, nobody wishes to burn in hell-fire forever. However, there is no denying that some choose to be apathetic about religion and the concept of God. Some also choose to cling on to their specific beliefs caused by their specific circumstances, perhaps out of comfort or potentially even arrogance. Sometimes, this is not a question to truth, it is a question of personal existential preference. Many have went on record to say: “I choose not to worship such and such a God… I choose not to worship a God who does not accept me for who I am… I choose not to worship a God who throws people into hellfire.” It is also important to note that just because someone gets to the point of believing in Islam, they can still commit several sins. I have personally met many well versed Muslims who have commited major sins such as sexual deviancy. These Muslims know that they will be punished for these actions, yet Muslims still sin. Why? Clearly, there exists a weakness in ones will. This can also be applied to those who reject Islam entirely. Since we can see this being exibited in those who are religious, then it is not farfetched to see a disbeliever behave irrationally by being apathetic about religion due to a weakness in their will.

How can God be all merciful and punish people with eternity of torment?

One of the names of God is Al-Muqsit (ٱلْمُقْسِطُ) The One who is most fair and just. He recognizes and provides rewards beyond measure for any good, however small. He is The One who leads mankind to justice and harmony. We should not look at God’s attributes in an independent isolation, rather, we should look at all attributes at once.

Being All Merciful (Ar-Raheem) does not mean that God exibits his mercy unconditionally in an unrestricted manner to everyone.

أَمْ نَجْعَلُ ٱلَّذِينَ ءَامَنُوا۟ وَعَمِلُوا۟ ٱلصَّـٰلِحَـٰتِ كَٱلْمُفْسِدِينَ فِى ٱلْأَرْضِ أَمْ نَجْعَلُ ٱلْمُتَّقِينَ كَٱلْفُجَّارِ ٢٨

Shall We treat those who believe and do good works as those who spread corruption in the earth; or shall We treat the pious as the wicked? (38:28)
— M. Pickthall

But because God is also Al-Muqsit, this mercy is reserved only to those who God knows deserve it. Indeed, those who reject God’s mercy, offered in the form of the Prophet Muhammed (upon whom be peace) and his message, will be excluded from the mercy of God in the afterlife

It is also worth reflecting that when we think of God, we are always thinking of Him in human terms. When we say God is merciful, we compare that to ways that other human beings have been merciful to us. God’s mercy, as we can know, is nothing like anything we can think of.

فَاطِرُ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۚ جَعَلَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَٰجًۭا وَمِنَ ٱلْأَنْعَـٰمِ أَزْوَٰجًۭا ۖ يَذْرَؤُكُمْ فِيهِ ۚ لَيْسَ كَمِثْلِهِۦ شَىْءٌۭ ۖ وَهُوَ ٱلسَّمِيعُ ٱلْبَصِيرُ ١١

The Creator of the heavens and the earth. He hath made for you pairs of yourselves, and of the cattle also pairs, whereby He multiplieth you. Naught is as His likeness; and He is the Hearer, the Seer. (42:11)
— M. Pickthall

Why would someone be punished infinitely for a finite sin?

The amount of time it took for a crime to be commited has absolutely no bearing on the time of the punishment. This is not even the case for the criminal justice system, if a murder takes places in the matter of a few moments, the perpetrator is not punished for a matter of a few moments, for obvious reasons.

We also must assess the severity of the crime that is being punished, that is, a crime against God. (I elaborate on this more in the next section) As an ontological class of being, God is infinitely superior to human beings, a crime against the infinite should be punished infinitely. God has willed that those who commit crimes against him must be punished forever.

This argument is also highlighted in Martin Ling’s A Return to the Spirit.

Why do Righteous Polytheists go to hell forever? (Whereas unrighteous believers go to hell temporarily?)

No finite sin is punished infinitely in Islam. As I have mentioned previously, God is infintely superior to human beings, a crime against a human is not comparable to that of a crime against God. Worship and creed are connected to the rights of God. To clarify, God does not need anything from us, but He claims them as a major part of our earthly test. The rights of God has an eternal status, as he is eternal.

An unethical Muslim, failing the rights of other humans can be punished temporarily in hell because those sins are finite, whereas the sin of polytheist (i.e. associating with God) is a crime against the infinite. If God says that shirk (associating with God) is the biggest crime, then indeed it is.

I recommend watching the following video by Paul Williams (AKA Blogging Theology) who made a video on this specific topic.