Intro
The Islamic position on hell is that it is for all disbelievers and eternal (khalideena feeha), it never ends. However, the Quran does say that even some Muslims will go to hell, but will be later released to heaven after time served (see Tafsir Ibn Kathir, 4:93, 19:70-72, 4:145 and many others). These are the famous 7 deadly sins that would condemn a Muslim to hell for a very long time, they are: shirk, dabbling in magic, killing another Muslim without due cause, eating the wealth of orphans, eating the profits of interest, fleeing on the battlefield (and acting cowardly) and accusing chaste women of fornication/adultery. Check out Al-Qudwa’s video on MGA and Ibn Taymiyya on the temporary nature of Hell.
The root word Khalid appears in the Quran 44 times (see the full list of references herein). The phrase “Khalideena-fe-haa-abadan” appears in the Quran 11 times, 3 times for Hell (See 72:23, 33:65 and 4:169) and 8 times for Heaven (See in the below). The phrase “Khalideena-fee-ha” appears in the Quran 41 times, 11 times for Hell and 30 times for Heaven. Al-Khalideen (21:8) is mentioned in the Quran as it explains that Messengers of Allah and humans aren’t immortal on Earth. Khalideena is mentioned alone in terms of heaven in 25:16.
The word Abadan appears in the Quran 29 times and always means forever and ever or never-ever (See full reference list in the below).
Check out this explanation by Yasir Qadhi, he explains how Ibn Taymiyyah quoted the Quran wherein Allah says that Jahannam will last until Allah wills. Yasir Qadhi explains how Ibn Taymiyyah presented the hypothetical scenario of Hell getting shut down by Allah, if Allah wills it, and how this was totally up to Allah, his student Ibn Qayyim wrote the same. Ibn Taymiyyah wrote that the punishments of Jahannam are permanent! Ibn Taymiyyah even presented hadith from Hadhrat Umar (ra) and others. It seems that Ibn Taymiyyah quoted 78:23 of the Quran wherein the Quran speaks of Hell being “Akhtaba” (endless ages) and 11:107, in fact, this verse is the main argument by Ibn Qayyim also. In 11:07, Allah clearly says that Jahannam will remain as long as Allah wills, and in the next verse (11:08) the same is written about Jannah, with a small extra bit at the end of it which proves that Jannah never ends. Thus, proving that this entire conversation is about the hypothetical. It is also possible that when Allah speaks of Jahannam ending, he means Muslim Jahannam, which is 1 of 7 levels.
In 1882, Via BA-3, written in 1879-1881, MGA seemed to acknowledge that hell was in fact forever (see Braheen e Ahmadiyya, english edition (2016), online, page 172).
In 1892-1893, MGA and his team of writers made many statements about Heaven and Hell. In terms of Heaven, MGA said we will wake up with our real bodies (See A’ina-e-Kamalat-e-Islam, page 443), heaven and hell are real places. MGA said that a common fever was similar to the “fire” in the Quran (See A’ina-e-Kamalat-e-Islam, pages 132-133). MGA said that a believer takes his share of fire of Hell in this very world. And k«a»fir (disbeliever) is compelled and forced into Hell, whereas a believer enters fire of their own will for sake of God Almighty (See A’ina-e-Kamalat-e-Islam, page 133).
In 1893, MGA and his team of writers acknowledged that Hell and Heaven and true and that we will have bodies (see “Tohfa Baghdad”, page 105).
In 1895-1896, via Philosophy of the Teachings of Islam, MGA claimed that per 89:27-28, heaven could be achieved on Earth (see pages 6-7 and 104-105). MGA and his team of writers totally stole the Sir Syed position on heaven and called all of its descriptions as symbolic (see page 154), 47:15 of the Quran is quoted (47:16 in the Qadiani Quran). Malik Ghulam Farid wrote the same in 1988 via his official 5-volume commentary of the Quran. Read my full book review of “Philosophy of the Teachings of Islam” herein. quoted 55:46 of the Quran (55:47 of the Kadiani Koran), 12:53 of the Quran (12:54 in the Kadiani Koran), 75:2 of the Quran (75:3 in the Kadiani Koran) and 89:27 of the Quran (89:28 in the Kadiani Koran) and argued that the “garden” (janatan) can be achieved twice, once in the present life and in then in the hereafter. MGA and his team also quoted 10:64 in the Quran (10:65 in the Kadiani Koran)(see pages 165 and 190).
In 1897, MGA and his team quoted 2:201 (2:202 in the Kadiani Koran) and warned Ahmadi’s about the fire (see Al-Hakam, vol. 1, no. 7, dated 9 December 1897, p. 5., via Malfuzat-1, online English edition, page 8). MGA argued that we learn from the Hadith that even fever is a reflection of the hellfire (via Malfuzat-1, online English edition, page 174). MGA and his team quoted 3:191 of the Quran (3:192 in the Kadiani Koran) and alleged that Allah doesn’t want people to go to Hell (via Malfuzat-1, online English edition, page 64). MGA and his team of writers quoted 104:6 (104:7 in the Kadiani Koran) and alleged that the fire of Hell is in reality “the fire of regret” and so it is this very fire of the love of all that is besides Allah which burns the human heart and turns it to ash, subjecting it to a shocking punishment and pain. I say once again that it is a true and definite fact that without a soul at rest, man cannot attain salvation (via Malfuzat-1, online English edition, page 107).
In 1902, in “Noah’s Ark”, MGA uses the phrase, “eternal hell” twice (See pages 38 and 58).
In 1905 (Jan), MGA and his team of writers alleged that per the Quran 102:1-5 (102:2-6 in the Kadiani Koran) most people were chasing vain desires, which divert them from Allah. MGA infers that these people are living a hellish life on Earth, they will come to know of it (See Malfuzat-7, online English edition, page 98, via Al-Badr, vol. 4, no. 3, p. 2, 3, dated 20 January 1905 and al-Hakam, vol. 9, no. 4, p. 2, 3, dated 31 January 1905).
In 1905 (Apr), MGA alleged to receive this revelation: “A time shall come upon Hell when there will be no one left in it” (this is connected to the famous weak hadith from Musnad Ahmad).
(See Malfuzat-7, online English edition, page 160-161, via Al-Hakam, vol. 9, no. 13, p. 6, dated 17 April 1905) MGA and his team of writers were inferring that MGA was told via wahi that hell would end. MGA also alleged to have received the revelation: “We have banked down the fire of hell”, MGA then alleged that by way of interpretation, the thought arises that perhaps Allah the Exalted is about to remove the plague from the world. MGA also said that it can mean that He is going to remove it from this village (See Malfuzat-7, online English edition, page 160-161, via Al-Badr, vol. 1, no. 1, p. 6, dated 6 April 1905). MGA also admitted that the above revelation is grammatically incorrect, MGA argued that Allah isn’t bound by grammar.
In 1905, MGA and his team of writers quoted 17:72 of the Quran (17:73 in the Kadiani Koran) and argued that it is necessary that the preparation is made here [in this world] and man takes the eyes needed for this with him from this very world. The one who goes without making the preparation here, he will remain deprived there (in heaven). This verse does not mean that those who are blind and sightless here will also be blind there. No, it means that one should take the senses and the eyes needed to behold God from here, and what is needed for these eyes is tabattul [detachment from the world], tazkiya-e-nafs [purification of the self] and holding God Almighty supreme over everything; and to see, hear and speak through God Almighty. The name of this is fana fillah [self annihilation into Allah]. Until this station and rank is attained, there is no salvation. They then argue that the bounties of heaven are unimaginable (inferring 32:17 of the Quran, 32:18 in the Kadiani Koran)(See Malfuzat-7, online English edition, page 403-404, via Al-Hakam, vol. 9, no. 35, p. 5–12, dated 10 October 1905).
In 1905, MGA and his team of writers criticized the beliefs of sects (firqay) like the “Naturalist”, led by Syed Ahmad Khan, who deny Heaven, Hell, angels, revelation and etc. (See Malfuzat-8, online English edition, page 40, via al-Badr, vol. 1, no. 32, p. 2–4, dated 3 November 1905). MGA then says, to distinguish itself from all these sects, this sect was named ‘Ahmadiyya’.
In 1905, while in Delhi, and while explaining the purpose of the Ahmadiyya, MGA said that Ahmadi’s must make this world a paradigm of Hell, and then they will become a “true believer”.
(See Malfuzat-8, online English edition, page 47, al-Badr, vol. 1, no. 34, p. 3–4, dated 8 November 1905). In 1905, while in Delhi on allegedly Oct-27-1905, MGA quoted 17:72 of the Quran (17:73 in the Kadiani Koran) and argued that the Quran told us that if someone is blind in the world, they will be blind in the next (See Malfuzat-8, online English edition, page 59, al-Badr, vol. 1, no. 33, p. 2–4, dated 6 November 1905).
In 1906 (Via Chashma Masihi, see in the below), MGA quoted a hadith and claimed that hell will be emptied out. MGA also quoted 11:107 of the Quran (11:108 of the Kadiani Koran), as he argued that hell is temporary.
In 1906-1907, MGA and his team of writers quoted 11:107 of the Quran (11:108 of the Kadiani Koran) and argued that via Allah’s mercy, Hell is a warning, Heaven is a promise. Per MGA, since Hell is a warning, it is subject to change. MGA acknowledges the phrase, “Khalideena-fe-haa-abadan”, and purposely mistranslates it as “Wherein they shall abide for a very long time”, via 4:169 (4:170 in the Kadiani Koran). However, MGA says that 11:107 of the Quran (11:108 of the Kadiani Koran) provides an exception to the rule. MGA then quotes a hadith from Musnad Ahmad, meaning that, a time shall come upon Hell when there will be no one left in it—morning breeze shall rattle its doors. Some collections mention this hadith in Persian, [‘What else can I do if I do not forgive this handful of dust!’](See “Haqiqatul Wahi”, online English edition, page 235).
In 1907 (Feb), MGA and his team of writers said that they leave the details of these matters to God as the cautious way is to believe in the summation and leave the details to God (See Malfuzat-9, online English edition, pages 105, via al-Badr, vol. 6, no. 6, p. 4, dated 7 February 1907). In Feb-1907, MGA and his team of writers alleged that Hell is a punishment (See Malfuzat-9, online English edition, page 152, via Badr, vol. 6, no. 9, p. 10, dated 28 February 1907).
In 1907 (March), MGA and his team of writers alleged that Hell is not forever. This belief is completely wrong and is wholly opposed to the Holy Quran and the Hadith. It is proven from
the Holy Quran that after passing through a period of punishment in Hell, man will gradually be saved from the torment of Hell (See Malfuzat-9, online English edition, pages 201-204,
Badr, vol. 6, no. 13, p. 4, dated 28 March 1907).
In 1907 (April), MGA and his team of writers argued that suffering and dying of plague is a type of Hell. MGA and his team of writers quoted the second half of 2:59 of the Quran (2:60 in the Kadiani Koran) and alleged that the punishment of the plague is for transgressors and the disobedient. This is a punishment for rejecting and disobeying the one commissioned by Allah. It is as if particularly linked to kufr [disbelief]. However, the ones who are not perfect believers, rather are ordinary [believers], as the objective of Allah the Exalted is to try them, therefore, it is possible that for their reformation, He may put them in this worldly hell as an atonement for their shortcomings. And this is unanimously acknowledged among all the sects in Islam that a group of believers will also be in hell for a short period (See Malfuzat-9, online English edition, pages 239-244, via Badr, vol. 6, no. 17, p. 8–9, dated 25 April 1907). MGA and his team of writers also discussed the hypothetical scenario about Prophets getting sent to Hell, they quoted 2:106 of the Quran (2:107 in the Kadiani Koran)(the famous verse of abrogation) and agreed that Allah has the power to anything, however, MGA alleged that Allah doesn’t behave against his attributes, in this case, it would be the attribute of mercy.
In 1907 (Sep), MGA and his team of writers quoted 66:6 of the Quran (66:7 in the Kadiani Koran) and 47:12 of the Quran (47:13 in the Kadiani Koran) and alleged that people who don’t pray to Allah will be like cattle in the fire (See Malfuzat-9, online English edition, pages 368-369, Al-Hakam, vol. 11, no. 32, p. 6, dated 10 September 1907). MGA and his team of writers also alleged that this world can also be a hell and great calamities can befall anyone (See Malfuzat-9, online English edition, page 383, via Al-Hakam, vol. 11, no. 34, p. 3–4, dated 24 September 1907). MGA and his team of writers also criticized Ahmadi’s for not wanting to go to Europe and America to preach Islam. MGA said that he didn’t ask them to go and get their head cut off, only tabligh. MGA and his team of writers allege that Ahmadi’s say it is too hot and complain about being uncomfortable, MGA then quotes 9:80 of the Quran (9:81 in the Kadiani Koran) and alleged that Hell would be a hotter destination for these type of Ahmadi’s (See Malfuzat-9, online English edition, page 400, via Al-Hakam, vol. 11, no. 34, p. 5–6, dated 24 September 1907).
In Jan-1908, MGA and his team of writers quoted 55:46 of the Quran (55:47 of the Kadiani Koran), 12:53 of the Quran (12:54 in the Kadiani Koran), 75:2 of the Quran (75:3 in the Kadiani Koran) and 89:27 of the Quran (89:28 in the Kadiani Koran) and argued that the “garden” (janatan) can be achieved twice, once in the present life and in then in the hereafter (See Malfuzat-10, online English edition, pages 89-97, via Al-Hakam, vol. 12, no. 4, p. 2–3, dated 14 January 1908; Badr, vol. 7, no. 1, p. 2–13, dated 9 January 1908).
In Jan-1908, MGA and his team of writers quoted 18:100 of the Quran (18:101 in the Kadiani Koran) and alleged that this verse is a sign of MGA. MGA argues that Hell means plague. MGA then quotes a hadith from Musnad Ahmad, meaning that, a time shall come upon Hell when there will be no one left in it—morning breeze shall rattle its doors (See Malfuzat-10, online English edition, pages 125-128, Badr, vol. 7, no. 3, p. 3, dated 23 January 1908).
In March-1908, MGA and his team of writers quoted 20:74 of the Quran (20:75 in the Kadiani Koran) and alleged that punishment (via Hell) is without exception (See Malfuzat-10, online English edition, pages 203, via Al-Hakam, vol. 12, no. 18, p. 4–5, dated 10 March 1908). MGA and his team of writers quoted 11:98 of the Quran (11:99 in the Kadiani Koran) and argued that Pharoah won’t go into Hell (See Malfuzat-10, online English edition, pages 291, Badr, vol. 7, no. 16, p. 4, dated 23 April 1908).
In April-1908, MGA and his team of writers quoted 11:108 (11:109 in the Kadiani Koran) and argued that Heaven is eternal, however, Hell is not. MGA and his team of writers then allege that hadith which states that there will come a time when everyone will have exited Hell. This is also what the mercy of God Almighty demands. After all, man is the creation of God. God Almighty will remove his weaknesses and gradually, stage by stage, deliver him from the torment of Hell (See Malfuzat-10, online English edition, pages 245-246, Badr, vol. 7, no. 13, p. 4, dated 2 April 1908). MGA and his team of writers also alleged that Allah doesn’t care as to who goes to heaven or hell (See Malfuzat-10, online English edition, pages 258, via Al-Hakam, vol. 12, no. 24, p. 1–3, dated 2 April 1908).
In May-1908, MGA and his team of writers quoted 104:6 (104:7 in the Kadiani Koran) and alleged that the fire of Hell is in reality a fire in the hearts of humans (See Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 62-63, see also Essence of Islam Vol. 2, page 452).
In May of 1908 (after MGA died), MGA and his team of writers argued that Hell was temporary and it is against the mercy of Allah to keep Hell forever. MGA and his team of writers quoted 4:28 of the Quran (4:29 of the Kadiani Koran) and alleged that men were made weak, thus, Allah expected men to sin and would eventually forgive them and allow them into heaven. MGA and his team of writers argued that once humans are cured, they will be allowed into heaven. MGA and his team of writers then quoted 11:107 of the Quran (11:108 of the Kadiani Koran) and argued that the wording in this verse proves that Hell will come to an end. MGA and his team of writers then quoted a hadith from Musnad Ahmad, meaning that, a time shall come upon Hell when there will be no one left in it—morning breeze shall rattle its doors. MGA and his team of writers then argue that Islam has the only justice filled teaching and Allah will never make his creation suffer forever (See Malfuzat-10, pages 449-452, via Al-Hakam, vol. 12, no. 35, p. 2–3, dated 30 May 1908).
In June 1908, MGA and his team of writers quoted 47:15 of the Quran (47:16 in the Qadiani Quran) and called the descriptions of heaven as not to be taken literally (See al Badr, vol. 7, no. 25, p. 5, dated 25 June 1908)(Via Malfuzat-10, page 507, online English edition). Also in June-1908, MGA and his team of writers alleged that if someone is destined for Hell, their punishment begins on Earth via calamities and etc. (See Malfuzat-10, page 494, online English edition, via Badr, vol. 7, no. 25, p. 4, dated 25 June 1908).
In 1917, via his famous English commentary of the Quran, Maulvi Muhammad Ali translated 78:33 (78:34 in the Qadiani Quran) “wa Kawa’ib” as “those showing freshness of youth”, however, this is a deviation, it should “swelling breasts”. Per Lane’s Lexicon, when a girl is said to be Ka’ib (plural Kawa’ib), this is when she grows youthful, or nears maturity, and her breasts begin to swell (LL).
At the 1925 Jalsa at Qadian, the 2nd Khalifa gave speeches wherein he claimed that even Satan would be eventually allowed into heaven (see page 37)(See the full quote in the below). Ahmadi’s believe that iblis was a human.
In the late 1990’s, Mirza Tahir Ahmad said the same and in 1994. In the early 2000’s, Mirza Tahir Ahmad claimed that all spirits in heaven will be gender neutral. In the 1990’s, Mirza Tahir Ahmad explaining this herein). In the clip, Mirza Tahir Ahmad sarcastically says that there is NO heaven, unless you achieve heaven on Earth (See the clip on tiktok and twitter).
In the early 2000’s, Mirza Tahir Ahmad claimed that all spirits in heaven will be gender neutral.
This seems to be totally against the islamic concept of the afterlife. We have archived this clip on tik tok and twitter. Mirza Tahir Ahmad read out Quran 89:27-28. Mirza Tahir Ahmad even argues that these verses are feminine and thus the soul will be feminine in the afterlife. Grammatically, the WORD nafs is feminine. Shams is also feminine. But it isn’t a female. Tilaawah, qiraa-aah, risaalah, nubuwwah, aayah and aayat are all in the feminine form. They do not make them females or women. They have no biological or anatomical effect. This is a mere grammatical reference. A linguistic one. Men do not become gender neutral. Same for women. As for the hooris, then they are referred to as females because Allaah says in sooraturrahmaan, that none has touched them females before, not man nor jinn. Lam yatmith HUNNA insun qablahum WA laa jaan.
In 2024, Maulvi Mahmood Kausar and Syed Ibrahim Ahmad streamed on the Gen Z podcast and explained how Ahmadi’s believe that Hell is like a hospital. At 20:30, Maulvi Mahmood Kausar says that in the afterlife, per Ahmadiyya scholars, your soul is your new body and that has soul has within it, another soul that will be born. At 19:20, Maulvi Mahmood Kausar alleges that there won’t be rivers of milk, in fact, humans will still have to work. Maulvi Mahmood Kausar alleges that this is in the Quran.
In Dec-2025, Ahmadiyya employees, Humayon Jahangeerkhan, with Mansoor Clarke and Rabeeb Mirza (works at MTA, translation center) discussed the Ahmadiyya concept of Hell. They started off by discussing the concept of the Barzakh.
In Dec-2025, I spoke to Maulvi Ibrahim Noonan on a TikTok live stream via Moe Moe from Speakers Corner. I specifically asked Maulvi Ibrahim Noonan about Mirza Tahir Ahmad’s concept of the genderless hell, Mirza Tahir Ahmad’s concept of the Jalalee Messiah (See the clip on TikTok, Instagram, youtube and Twitter) and Ahmadiyya Takfir. I specifically asked Maulvi Ibrahim Noonan about Mirza Masroor Ahmad mentioning a physical punishment for Ahmadi’s in 2025. Noonan didn’t have an answer. In 2025 (Jan), during a Friday sermon, Mirza Masroor Ahmad told Ahmadi’s to stop stealing land from each other and committing other financial crimes (like land grabbing) against each other. Mirza Masroor Ahmad was so mad that he alleged that Muhammad (saw) once thus described a big sin: If a person usurps even a hand span of land from his brother, the entire land underneath even a small pebble of the land usurped will be placed as a millstone around his neck on the Day of Judgement (See Sahih al-Bukhari 2453 and Sahih Muslim 1612a). It is indeed a grave cause for concern when owing to egotistical and personal interest people usurp others in court cases. This is something we need to reflect on. Noonan said he needed time to look at this reference and he will get back to me accordingly. I then pointed out how MGA said that all punishments in Hell are metaphoric and Mirza Tahir Ahmad said we will be genderless. I even gave a reference to Maulvi Mansoor Clarke also alleged that everyone will be gender neutral in the afterlife. Again, Noonan said he needed time to look this up and will get back to me. Interestingly, Maulvi Ibrahim Noonan said that there will be NO prophets after MGA. However, in the future, even Ahmadiyya will become bad and a Jalalee Messiah will appear, however, Noonan admitted to not knowing all the details.
______________________________________________________________________________________________Sahih Bukhari
#6571
Sahih al-Bukhari 6571 – To make the Heart Tender (Ar-Riqaq) – كتاب الرقاق – Sunnah.com – Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)
The Prophet (ﷺ) said, “I know the person who will be the last to come out of the (Hell) Fire, and the last to enter Paradise. He will be a man who will come out of the (Hell) Fire crawling, and Allah will say to him, ‘Go and enter Paradise.’ He will go to it, but he will imagine that it had been filled, and then he will return and say, ‘O Lord, I have found it full.’ Allah will say, ‘Go and enter Paradise, and you will have what equals the world and ten times as much (or, you will have as much as ten times the like of the world).’ On that, the man will say, ‘Do you mock at me (or laugh at me) though You are the King?” I saw Allah’s Messenger (ﷺ) (while saying that) smiling that his premolar teeth became visible. It is said that will be the lowest in degree amongst the people of Paradise.
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Sahih al-Bukhari 2766 – Wills and Testaments (Wasaayaa) – كتاب الوصايا – Sunnah.com – Sayings and Teachings of Prophet Muhammad (صلى الله عليه و سلم)
Narrated Abu Huraira:
The Prophet (ﷺ) said, “Avoid the seven great destructive sins.” The people enquire, “O Allah’s Messenger (ﷺ)! What are they? “He said, “To join others in worship along with Allah, to practice sorcery, to kill the life which Allah has forbidden except for a just cause, (according to Islamic law), to eat up Riba (usury), to eat up an orphan’s wealth, to give back to the enemy and fleeing from the battlefield at the time of fighting, and to accuse, chaste women, who never even think of anything touching chastity and are good believers.
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Analysis for root ابد (alif-ba-dal) (quranx.com)
The Qur’an
Verses for root ابد (alif-ba-dal)
Time Adverb
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2.95.3time adverbabadanAnd never (will) they wish for it, ever, because (of what) sent ahead their hands.
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4.57.13time adverbabadanthe rivers, will abide in it forever. For them in it (are) spouses
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4.122.13time adverbabadanthe rivers, will abide in it forever. A Promise (of) Allah (in) truth,
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4.169.6time adverbabadan(to) Hell, abiding in it forever. And is that for
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5.24.6time adverbabadanIndeed, we never will enter it, ever, for as long as they are in it.
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5.119.16time adverbabadanthe rivers will abide in it forever.” is pleased Allah with them
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9.22.3time adverbabadan(They will) abide in it forever. Indeed, Allah – with Him
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9.83.13time adverbabadan“Never will you come out with me ever and never will you fight with me
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9.84.7time adverbabadanany of them who dies, ever, and not you stand by
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9.100.22time adverbabadanthe rivers, will abide in it forever. That (is) the success the great.
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9.108.4time adverbabadan(Do) not stand in it ever. A masjid founded on
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18.3.3time adverbabadan(They will) abide in it forever.
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18.20.13time adverbabadanAnd never will you succeed then – ever.”
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18.35.12time adverbabadanthat will perish this ever.
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18.57.30time adverbabadanthen never they will be guided then ever.
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24.4.16time adverbabadanaccept their testimony ever. And those, they (are) the defiantly disobedient,
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24.17.6time adverbabadanthat you return (to the) like of it ever, if you are believers.
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24.21.26time adverbabadanamong you anyone anyone ever, but Allah purifies
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33.53.63time adverbabadanhis wives after him, after him, ever. Indeed, that is
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33.65.3time adverbabadanAbiding therein forever, not they will find any protector
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48.12.10time adverbabadanand the believers to their families ever, that was made fair-seeming that was made fair-seeming in
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59.11.21time adverbabadanwe will obey concerning you anyone, ever; and if you are fought, certainly we will help you.”
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60.4.28time adverbabadanand between you enmity and hatred forever until you believe in Allah
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62.7.3time adverbabadanBut not they will wish for it, ever, for what (have) sent forth their hands.
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64.9.24time adverbabadanthe rivers, abiding therein forever. That (is) the success the great.
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65.11.29time adverbabadanthe rivers, abiding therein forever. Indeed, Has been (granted) good (by) Allah
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72.23.16time adverbabadan(of) Hell, (they will) abide therein forever.
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98.8.12time adverbabadanthe rivers, will abide therein forever. (will be) pleased Allah with them
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In 1882, MGA reiterated the islamic position in Braheen e Ahmadiyya, Vol. 3
Transliteration::: “Kafir or Mushrik k jo shirk or kufar par marian un k gunah nahi bakhshay ja’ain gay or Khuda un ko un k kufar ki halat ma apni marfat ka rao nahi dikhlay ga, haan jahanam ka rah dikhlaya ga jis ma wo hamasha rahain gay” (rk vol. 1 page 264, which is Ba. vol. 3).
English: “”The disbelievers and idolaters who die in their state of denial and idolatry
will not be forgiven. Nor will God show them the path of His cognition while they are in disbelief. But He will show the way to Hell, wherein they will abide forever.”” (see Braheen e Ahmadiyya, english edition (2016), online, page 172).
_____________________________________________________________________________________________1891
In 1891, MGA was accused of denying the Islamic concept of heaven as he claimed to be the Messiah. In “Taudih-e-Maram” (Elucidation of Objectives), MGA and his team of writers denied the idea that angels physically appear (nazal) on Earth and called them like a hologram (See Upal, page 649)(See page 27)(see also the explanation in Urdu by Amir Nazir).
_____________________________________________________________________________________________ 1892-1893
A’ina-e-Kamalat-e-Islam
The Mirror of the Excellences of Islam
Click to access Mirror-of-Excellences-of-Islam.pdf
In 1892-1893, MGA and his team of writers made many statements about Heaven and Hell. In terms of Heaven, MGA said we will wake up with our real bodies (See A’ina-e-Kamalat-e-Islam, page 443), heaven and hell are real places. MGA said that a common fever was similar to the “fire” in the Quran (See A’ina-e-Kamalat-e-Islam, pages 132-133). MGA said that a believer takes his share of fire of Hell in this very world. And k«a»fir (disbeliever) is compelled and forced into Hell, whereas a believer enters fire of their own will for sake of God Almighty (See A’ina-e-Kamalat-e-Islam, page 133).
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1893
Click to access Gift-for-Baghdad.pdf
In 1893, MGA and his team of writers acknowledged that Hell and Heaven and true and that we will have bodies (see “Tohfa Baghdad”, page 105).
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1896
https://ahmadiyyafactcheckblog.com/2019/02/21/the-philosophy-of-the-teachings-of-islam-the-real-story/
In 1895-1896, via Philosophy of the Teachings of Islam, MGA claimed that per 89:27-28, heaven could be achieved on Earth (see pages 6-7 and 104-105). MGA and his team of writers totally stole the Sir Syed position on heaven and called all of its descriptions as symbolic (see page 154), 47:15 of the Quran is quoted (47:16 in the Qadiani Quran). Malik Ghulam Farid wrote the same in 1988 via his official 5-volume commentary of the Quran. Read my full book review of “Philosophy of the Teachings of Islam” herein. quoted 55:46 of the Quran (55:47 of the Kadiani Koran), 12:53 of the Quran (12:54 in the Kadiani Koran), 75:2 of the Quran (75:3 in the Kadiani Koran) and 89:27 of the Quran (89:28 in the Kadiani Koran) and argued that the “garden” (janatan) can be achieved twice, once in the present life and in then in the hereafter. MGA and his team also quoted 10:64 in the Quran (10:65 in the Kadiani Koran)(see pages 165 and 190).
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1896-1897
The ROR of Oct-1939 quotes MGA in “Anjam-e-Athim” wherein MGA clearly says that hell is not forever.
Scan
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1897
Al-Hakam, vol. 1, no. 7, dated 9 December 1897, p. 5
Click to access Malfuzat-1.pdf
Report on the Jalsa Salana of 1897, p. 130-167
In 1897, MGA and his team quoted 2:201 (2:202 in the Kadiani Koran) and warned Ahmadi’s about the fire (see Al-Hakam, vol. 1, no. 7, dated 9 December 1897, p. 5., via Malfuzat-1, online English edition, page 8).
In 1897, MGA and his team describe Hell as metaphoric. MGA argued that we learn from the Hadith that even fever is a reflection of the hellfire (via Malfuzat-1, online English edition, page 174).
In 1897, MGA and his team quoted 3:191 of the Quran (3:192 in the Kadiani Koran) and alleged that Allah doesn’t want people to go to Hell (via Malfuzat-1, online English edition, page 64).
In 1897, MGA and his team of writers quoted 104:6 (104:7 in the Kadiani Koran) and alleged that the fire of Hell is in reality “the fire of regret” and so it is this very fire of the love of all that is besides Allah which burns the human heart and turns it to ash, subjecting it to a shocking punishment and pain. I say once again that it is a true and definite fact that without a soul at rest, man cannot attain salvation (via Malfuzat-1, online English edition, page 107).
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1901
24th May 1901, Al-Hakam
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1902
In 1902, in “Noah’s Ark”, MGA uses the phrase, “eternal hell” twice (See pages 38 and 58).
“””In the end, he dies with his mind devoted wholly to the world and is cast into an eternal hell.
…However, if man persists in his wrongdoing, they carry him to eternal hell and cast him into such torment, in which a wrongdoer neither lives nor dies.”””
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1904
Al-Hakam, vol. 8 no. 38, 39, p. 6–8, dated 10 & 17 November 1904
Malfuzat-4, online English edition, pages 18-32
https://files.alislam.cloud/pdf/Malfuzat-7.pdf
“””So, remember that simply taking the Bai‘at [Pledge of Allegiance] and placing a hand under my hand is of no benefit. When a person is close to dying due to extreme thirst or hunger, will a drop of water or a grain of food save him from death? Certainly not. Just as providing enough food and water is necessary to save this body, in the same way, you cannot escape from the entirety of Hell by doing just a little good. So, do not remain deceived, thinking that now that we have placed our hand in his hand, we have nothing to worry about””.
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1905
Click to access Malfuzat-7.pdf
Malfuzat-7, online English edition, page 98
Al-Badr, vol. 4, no. 3, p. 2, 3, dated 20 January 1905
al-Hakam, vol. 9, no. 4, p. 2, 3, dated 31 January 1905
In 1905 (Jan), MGA and his team of writers alleged that per the Quran 102:1-5 (102:2-6 in the Kadiani Koran) most people were chasing vain desires, which divert them from Allah. MGA infers that these people are living a hellish life on Earth, they will come to know of it (See Malfuzat-7, online English edition, page 98, via Al-Badr, vol. 4, no. 3, p. 2, 3, dated 20 January 1905 and al-Hakam, vol. 9, no. 4, p. 2, 3, dated 31 January 1905).
______________________________________________________________________________________________1905
Click to access Malfuzat-7.pdf
Malfuzat-7, online English edition, page 160-161
Al-Hakam, vol. 9, no. 13, p. 6, dated 17 April 1905
Al-Badr, vol. 1, no. 1, p. 6, dated 6 April 1905
In 1905 (Apr), MGA alleged to receive this revelation: “A time shall come upon Hell when there will be no one left in it” (this is connected to the famous weak hadith from Musnad Ahmad).
(See Malfuzat-7, online English edition, page 160-161, via Al-Hakam, vol. 9, no. 13, p. 6, dated 17 April 1905) MGA and his team of writers were inferring that MGA was told via wahi that hell would end.
MGA also alleged to have received the revelation: “We have banked down the fire of hell”, MGA then alleged that by way of interpretation, the thought arises that perhaps Allah the Exalted is about to remove the plague from the world. MGA also said that it can mean that He is going to remove it from this village (See Malfuzat-7, online English edition, page 160-161, via Al-Badr, vol. 1, no. 1, p. 6, dated 6 April 1905). MGA also admitted that the above revelation is grammatically incorrect, MGA argued that Allah isn’t bound by grammar.
In 1905, MGA and his team of writers quoted 17:72 of the Quran (17:73 in the Kadiani Koran) and argued that it is necessary that the preparation is made here [in this world] and man takes the eyes needed for this with him from this very world. The one who goes without making the preparation here, he will remain deprived there (in heaven). This verse does not mean that those who are blind and sightless here will also be blind there. No, it means that one should take the senses and the eyes needed to behold God from here, and what is needed for these eyes is tabattul [detachment from the world], tazkiya-e-nafs [purification of the self] and holding God Almighty supreme over everything; and to see, hear and speak through God Almighty. The name of this is fana fillah [self annihilation into Allah]. Until this station and rank is attained, there is no salvation. They then argue that the bounties of heaven are unimaginable (inferring 32:17 of the Quran, 32:18 in the Kadiani Koran)(See Malfuzat-7, online English edition, page 403-404, via Al-Hakam, vol. 9, no. 35, p. 5–12, dated 10 October 1905).
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1905
Click to access Malfuzat-8.pdf
Malfuzat-8, online English edition, page 40
Badr, vol. 1, no. 32, p. 2–4, dated 3 November 1905
In 1905, MGA and his team of writers criticized the beliefs of sects (firqay) like the “Naturalist”, led by Syed Ahmad Khan, who deny Heaven, Hell, angels, revelation and etc. (See Malfuzat-8, online English edition, page 40, via al-Badr, vol. 1, no. 32, p. 2–4, dated 3 November 1905). MGA then says, to distinguish itself from all these sects, this sect was named ‘Ahmadiyya’.
In 1905, while in Delhi, and while explaining the purpose of the Ahmadiyya, MGA said that Ahmadi’s must make this world a paradigm of Hell, and then they will become a “true believer”.
(See Malfuzat-8, online English edition, page 47, al-Badr, vol. 1, no. 34, p. 3–4, dated 8 November 1905).
In 1905, while in Delhi on allegedly Oct-27-1905, MGA quoted 17:72 of the Quran (17:73 in the Kadiani Koran) and argued that the Quran told us that if someone is blind in the world, they will be blind in the next (See Malfuzat-8, online English edition, page 59, al-Badr, vol. 1, no. 33, p. 2–4, dated 6 November 1905).
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1906
Chashma Masihi, Ruhani Khazain, Volume 20, Page 369, as translated by the unofficial Ahmadi website, ahmadi.answers.com
Search the online english edition for the word hell
”It is unreasonable and is contrary to the perfect attributes of God, the Glorious, that once a person has been condemned to hell, only the Divine attributes of chastisement should be manifested in his case and the attributes of mercy and forgiveness should be suspended forever and should not come into operation. From what God Almighty has said in His Book, it appears that those condemned to hell shall dwell therein for a long period which is metaphorically described as forever, but then the attribute of mercy will be manifested and, as is mentioned in a Hadith, God will stretch forth His hand into hell and all those who fall into His grip will be taken out of hell. This Hadith indicates that in the end all will attain salvation as the hand of God is unlimited and no one can be left out of it.”
In 1906 (Via Chashma Masihi, page 44), MGA quoted a hadith and claimed that hell will be emptied out. MGA also quoted 11:107 of the Quran (11:108 of the Kadiani Koran), as he argued that hell is temporary.
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1906-1907
https://ahmadiyyafactcheckblog.com/2026/01/07/mirza-ghulam-ahmad-and-11107-of-the-quran-11108-of-the-kadiani-koran/
https://alislam.org/quran/app/11:106
https://ahmadianswers.com/ahmad/allegations/writings-2/eternal/
https://files.alislam.cloud/pdf/Haqiqatul-Wahi.pdf
In 1906-1907, MGA and his team of writers quoted 11:107 of the Quran (11:108 of the Kadiani Koran) and argued that via Allah’s mercy, Hell is a warning, Heaven is a promise. Per MGA, since Hell is a warning, it is subject to change. MGA acknowledges the phrase, “Khalideena-fe-haa-abadan”, and purposely mistranslates it as “Wherein they shall abide for a very long time”, via 4:169 (4:170 in the Kadiani Koran). However, MGA says that 11:107 of the Quran (11:108 of the Kadiani Koran) provides an exception to the rule. MGA then quotes a hadith from Musnad Ahmad, meaning that, a time shall come upon Hell when there will be no one left in it—morning breeze shall rattle its doors. Some collections mention this hadith in Persian, [‘What else can I do if I do not forgive this handful of dust!’](See “Haqiqatul Wahi”, online English edition, page 235).
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1907
Malfuzat-9, online English edition, pages 201-204
Badr, vol. 6, no. 13, p. 4, dated 28 March 1907
In 1907 (Feb), MGA and his team of writers said that they leave the details of these matters to God as the cautious way is to believe in the summation and leave the details to God (See Malfuzat-9, online English edition, pages 105, via al-Badr, vol. 6, no. 6, p. 4, dated 7 February 1907).
In 1907 (March), MGA and his team of writers alleged that Hell is not forever. This belief is completely wrong and is wholly opposed to the Holy Quran and the Hadith. It is proven from
the Holy Quran that after passing through a period of punishment in Hell, man will gradually be saved from the torment of Hell (See Malfuzat-9, online English edition, pages 201-204,
Badr, vol. 6, no. 13, p. 4, dated 28 March 1907).
In 1907 (April), MGA and his team of writers argued that suffering and dying of plague is a type of Hell. MGA and his team of writers quoted the second half of 2:59 of the Quran (2:60 in the Kadiani Koran) and alleged that the punishment of the plague is for transgressors and the disobedient. This is a punishment for rejecting and disobeying the one commissioned by Allah. It is as if particularly linked to kufr [disbelief]. However, the ones who are not perfect believers, rather are ordinary [believers], as the objective of Allah the Exalted is to try them, therefore, it is possible that for their reformation, He may put them in this worldly hell as an atonement for their shortcomings. And this is unanimously acknowledged among all the sects in Islam that a group of believers will also be in hell for a short period (See Malfuzat-9, online English edition, pages 239-244, via Badr, vol. 6, no. 17, p. 8–9, dated 25 April 1907).
In 1907 (April), MGA and his team of writers argued that suffering and dying of plague is a type of Hell. MGA and his team of writers quoted the second half of 2:59 of the Quran (2:60 in the Kadiani Koran) and alleged that the punishment of the plague is for transgressors and the disobedient. This is a punishment for rejecting and disobeying the one commissioned by Allah. It is as if particularly linked to kufr [disbelief]. However, the ones who are not perfect believers, rather are ordinary [believers], as the objective of Allah the Exalted is to try them, therefore, it is possible that for their reformation, He may put them in this worldly hell as an atonement for their shortcomings. And this is unanimously acknowledged among all the sects in Islam that a group of believers will also be in hell for a short period (See Malfuzat-9, online English edition, pages 239-244, via Badr, vol. 6, no. 17, p. 8–9, dated 25 April 1907). MGA and his team of writers also discussed the hypothetical scenario about Prophets getting sent to Hell, they quoted 2:106 of the Quran (2:107 in the Kadiani Koran)(the famous verse of abrogation) and agreed that Allah has the power to anything, however, MGA alleged that Allah doesn’t behave against his attributes, in this case, it would be the attribute of mercy.
In 1907 (Sep), MGA and his team of writers quoted 66:6 of the Quran (66:7 in the Kadiani Koran) and 47:12 of the Quran (47:13 in the Kadiani Koran) and alleged that people who don’t pray to Allah will be like cattle in the fire (See Malfuzat-9, online English edition, pages 368-369, Al-Hakam, vol. 11, no. 32, p. 6, dated 10 September 1907). MGA and his team of writers also alleged that this world can also be a hell and great calamities can befall anyone (See Malfuzat-9, online English edition, page 383, via Al-Hakam, vol. 11, no. 34, p. 3–4, dated 24 September 1907).
MGA and his team of writers also criticized Ahmadi’s for not wanting to go to Europe and America to preach Islam. MGA said that he didn’t ask them to go and get their head cut off, only tabligh. MGA and his team of writers allege that Ahmadi’s say it is too hot and complain about being uncomfortable, MGA then quotes 9:80 of the Quran (9:81 in the Kadiani Koran) and alleged that Hell would be a hotter destination for these type of Ahmadi’s (See Malfuzat-9, online English edition, page 400, via Al-Hakam, vol. 11, no. 34, p. 5–6, dated 24 September 1907).
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1908
Click to access Malfuzat-10.pdf
Mirza Ghulam Ahmad and 55:46 of the Quran (55:47 of the Kadiani Koran)
Mirza Ghulam Ahmad and his team of writers/readers/editors/researchers/imams
Mirza Ghulam Ahmad and 89:27 of the Quran (89:28 in the Kadiani Koran)
75:2 of the Quran (75:3 in the Kadiani Koran) and Mirza Ghulam Ahmad
Chashma’-e-Ma‘rifat (May-1908) quotes and background information
Mirza Ghulam Ahmad and 11:107 of the Quran (11:108 of the Kadiani Koran)
Mirza Ghulam Ahmad and 47:15 of the Quran (47:16 of the Kadiani Koran)
In Jan-1908, MGA and his team of writers quoted 55:46 of the Quran (55:47 of the Kadiani Koran), 12:53 of the Quran (12:54 in the Kadiani Koran), 75:2 of the Quran (75:3 in the Kadiani Koran) and 89:27 of the Quran (89:28 in the Kadiani Koran) and argued that the “garden” (janatan) can be achieved twice, once in the present life and in then in the hereafter (See Malfuzat-10, online English edition, pages 89-97, via Al-Hakam, vol. 12, no. 4, p. 2–3, dated 14 January 1908; Badr, vol. 7, no. 1, p. 2–13, dated 9 January 1908).
In Jan-1908, MGA and his team of writers quoted 18:100 of the Quran (18:101 in the Kadiani Koran) and alleged that this verse is a sign of MGA. MGA argues that Hell means plague. MGA then quotes a hadith from Musnad Ahmad, meaning that, a time shall come upon Hell when there will be no one left in it—morning breeze shall rattle its doors (See Malfuzat-10, online English edition, pages 125-128, Badr, vol. 7, no. 3, p. 3, dated 23 January 1908).
In March-1908, MGA and his team of writers quoted 20:74 of the Quran (20:75 in the Kadiani Koran) and alleged that punishment (via Hell) is without exception (See Malfuzat-10, online English edition, pages 203, via Al-Hakam, vol. 12, no. 18, p. 4–5, dated 10 March 1908). MGA and his team of writers quoted 11:98 of the Quran (11:99 in the Kadiani Koran) and argued that Pharoah won’t go into Hell (See Malfuzat-10, online English edition, pages 291, Badr, vol. 7, no. 16, p. 4, dated 23 April 1908).
In April-1908, MGA and his team of writers quoted 11:108 (11:109 in the Kadiani Koran) and argued that Heaven is eternal, however, Hell is not. MGA and his team of writers then allege that hadith which states that there will come a time when everyone will have exited Hell. This is also what the mercy of God Almighty demands. After all, man is the creation of God. God Almighty will remove his weaknesses and gradually, stage by stage, deliver him from the torment of Hell (See Malfuzat-10, online English edition, pages 245-246, Badr, vol. 7, no. 13, p. 4, dated 2 April 1908). MGA and his team of writers also alleged that Allah doesn’t care as to who goes to heaven or hell (See Malfuzat-10, online English edition, pages 258, via Al-Hakam, vol. 12, no. 24, p. 1–3, dated 2 April 1908).
In May-1908, MGA and his team of writers quoted 104:6 (104:7 in the Kadiani Koran) and alleged that the fire of Hell is in reality a fire in the hearts of humans (See Chashma-e-Ma‘rifat, Ruhani Khaza’in, vol. 23, pp. 62-63, see also Essence of Islam Vol. 2, page 452).
In May of 1908 (after MGA died), MGA and his team of writers argued that Hell was temporary and it is against the mercy of Allah to keep Hell forever. MGA and his team of writers quoted 4:28 of the Quran (4:29 of the Kadiani Koran) and alleged that men were made weak, thus, Allah expected men to sin and would eventually forgive them and allow them into heaven. MGA and his team of writers argued that once humans are cured, they will be allowed into heaven. MGA and his team of writers then quoted 11:107 of the Quran (11:108 of the Kadiani Koran) and argued that the wording in this verse proves that Hell will come to an end. MGA and his team of writers then quoted a hadith from Musnad Ahmad, meaning that, a time shall come upon Hell when there will be no one left in it—morning breeze shall rattle its doors. MGA and his team of writers then argue that Islam has the only justice filled teaching and Allah will never make his creation suffer forever (See Malfuzat-10, pages 449-452, via Al-Hakam, vol. 12, no. 35, p. 2–3, dated 30 May 1908).
In June 1908, MGA and his team of writers quoted 47:15 of the Quran (47:16 in the Qadiani Quran) and called the descriptions of heaven as not to be taken literally (See al Badr, vol. 7, no. 25, p. 5, dated 25 June 1908)(Via Malfuzat-10, page 507, online English edition). Also in June-1908, MGA and his team of writers alleged that if someone is destined for Hell, their punishment begins on Earth via calamities and etc. (See Malfuzat-10, page 494, online English edition, via Badr, vol. 7, no. 25, p. 4, dated 25 June 1908). ______________________________________________________________________________________________
In 1917, Muhammad Ali published his commentary on the Quran
In terms of 4:169, he writes: “Except the path of hell, to abide in it for a very long time, and this is easy for Allah”.
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1923
ROR, April-1923
Writings of MGA are translated into english and assert that hell won’t be forever.
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1934
The ROR of Sep-Oct-1934 argues that Hell is not forever.
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1938
The ROR of August-1938 has an essay by the 2nd Khalifa entitled, “Islamic Conception of Life Beyond the Grave”.
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1939
The Oct-1939 edition of the ROR discusses the Lahori-Ahmadi President, Muhammad Ali and his Quranic commentary on hell.
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1942
The ROR of Feb-1942 reports that Hell is not eternal (astagfarullah)(this is an article written by Khalil Ahmad Nasir [B.A.]). It seems that a man named Mr. Robson opposed the Ahmadiyya view in the Moslem World magazine and even called it “new”.
The ROR of Apr-1942 reports that Hell is not eternal (astagfarullah)(this is an article written by Khalil Ahmad Nasir [B.A.]). It seems that a man named Mr. Robson opposed the Ahmadiyya view in the Moslem World magazine and even called it “new”.
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1960
Malfuzat, Volume 2, page 14
“Those condemned to hell shall dwell therein for a long period which is metaphorically described as forever, but then the attribute of mercy will be manifested and, as is mentioned in a Hadith, God will stretch forth His hand into hell and all those who fall into His grip will be taken out of hell.”
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1967
The Ahmadiyya Gazette of 1967 quotes MGA in Malfuzat about Hell and Heaven being on Earth. October 15, 1967 is announced as an Ahmadiyya day of Tabligh.
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1988
Mahmud Ahmad and the Qadianis agree with the Lahoris on this topic
see page 589
https://www.alislam.org/quran/view/?page=1398®ion=E53
The 5-volume commentary on the Quran which was written by Malik Ghulam Fareed tells us:
“Except the way of hell, wherein they shall abide for a long long period, and that is easy for allah”
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1991
“A Philosophical Explanation of the Doctrine of Hell”. The Muslim Sunrise. Summer 1991.
Retrieved 7 February 2022). In 1901, via the Al-Hakam, there might have been a change.
https://www.alislam.org/articles/philosophical-explanation-of-doctrine-of-hell//
A Philosophical Explanation of the Doctrine of Hell
Review of Religions, 1908
The Muslim Sunrise, Summer 1991
The belief in the continuity of the existence of the human soul is a universal belief, and one so deeply rooted in the very nature of man that the most powerful forces of materialism have not yet affected it. Whether the deep-rootedness of this belief in human nature is due to its innateness, or whether, as an atheist or an agnostic would argue, it clings to the mind with the ordinary tenacity of old associations, it is a solid fact that the belief in a life after death has not lost any ground even in this civilized and materialistic age. And it is equally true that the progress of science and the application of scientific principles to all branches of learning is in favor of, rather than against, the truth of such a belief.
Starting on the basis, then, that there is a life after death for every human being, the first question of vital importance which arises in connection with this belief is of the state of the soul in that after life. That every religion has preached that the righteous will be rewarded for their good deeds and the wicked punished for evil deeds is an undeniable fact, but even philosophically considered the question affords a similar solution. We see that most often a man reaps, even in this life, the good or bad consequences of his good or bad deeds and that, except in rare cases, he himself is responsible for the happiness or misery which is his lot in this life. If a life after death has been ordained for the human soul, it could not have been meant but for its progress, its advancement to higher and higher stages. Without this the doctrine of life after death becomes horrible. Even in this short space of life we find the soul progressing and advancing step by step from lower to higher stages. Could an everlasting life have then been designed for the unending torments of hell? The very idea makes one shrink and turn back in horror. Such a doctrine deals a death-blow to the justice and mercy of God. No intelligent being could have made man and preserved his soul for such an end.
Most religions have fallen into a grievous error on this point, and its only in the teaching of Islam that we find conformance to reason and consonance with Divine justice, love and mercy. There are many who talk of the love and mercy of God. But, as if God were only the God of a particular people, His love and mercy are considered not to touch anyone who is outside the circle of believers in a particular set of doctrines. To such a person God cannot be said to be even just as He punishes his evils or unbelief of a few years with everlasting woes and torments. And though a tendency is witnessed in certain quarters to soften this horrible idea, the sublime truth that the human soul is ever progressing and attaining to higher and higher goals of spiritual progress and union with God, which the Holy Quran alone has taught, has not yet been recognized.
Even the opening chapter of the Holy Quran gives us clearly to understand that Almighty God made man, not for consignment to everlasting torments, but for attainment to higher and higher conditions of existence and to deal with him most mercifully. The opening chapter reads thus: “All praise is due to God who is Nourisher of all the worlds, who is the most Merciful (the Arabic word Rahman used here indicating the showing of mercy of God to His creatures without their having done any thing to deserve it), the most Compassionate (the Arabic word Rahim indicating that whenever a person implores His mercy or does anything to deserve it, He forthwith shows mercy), the Lord of the Day of Judgement.”
The four attributes of the Divine Being mentioned in these opening verses of the Holy Quran are the basis of all His other attributes. These four attributes speak of the unbounded mercy of God shown to His creatures in all the worlds, i.e., in this world as well as the next. There are numerous other verses in the Holy Quran which speak of the great mercy of God to His creatures and leave no doubt that man has not been created for being subjected to torments. In fact everlasting torment inflicted upon a person without any good following therefrom, as torment in hell is generally interpreted to be, is opposed to the Divine attribute of mercy as depicted in the Holy Quran.
True Purpose of Hell
It is true that the Holy Quran mentions hell as the abode of evil-doers and even depicts its horrors, but it must be borne in mind that according to the Holy Quran both heaven and hell are places for the perpetual advancement of man to higher and higher stages. The Holy Quran says on one occasion: “Verily you shall all be surely transformed from state to state” (ch. 84: v. 19). The whole mankind is addressed in these words and accordingly, as those in paradise shall make perpetual advancement, those in hell will not be suffering fruitless torments. On the other hand, the torments of hell will be the means of purging them of the evil effects of their deeds done in this life. This is the only philosophical explanation of hell, and this explanation has been given by no other book but the Holy Quran. It is the Quran only which teaches that heaven and hell grow out of a man; that a heavenly or hellish life begins in this world and that the spiritual fruits of good or evil deeds done in this life assume a manifest form in the next. The fire of hell is no other than the fire of sins as the Holy Quran says: “The fire of the wrath of God burned on account of sins which rise above the hearts.” The origin of the fire of hell is, therefore, in the sins which a man commits in this life, that he prepares a hell in which he will find himself in the next. The Holy Quran, as I have already said, does not teach that those in hell shall suffer everlasting torments; and this is an important consideration which conclusively settles the question that hell is meant for the advancement of man and for his purification. There is no doubt that the abiding of evil-doers in hell is mentioned in some verses of the Holy Quran to be for “abad ” which sometimes means prospective eternity, but ” abad” also signifies a long time. And there are numerous passages in the Holy Quran showing that those in hell shall ultimately be taken out. Thus, in ch. 6: v. 129, the Quran says: “God said, Verily the fire is your resort to dwell therein unless thy Lord will it otherwise, verily, thy Lord is wise and knowing.” On another occasion, those in hell are spoken of as “staying therein for years” (ch. 78: v. 23). The original word is “Ahqab” which is the plural of “huqub”, meaning a year or years, or seventy or eighty years, or a long time (see Lanes Arabic Lexicon).
The statement that the evil-doers will abide in hell only for a limited number of years shows clearly that, according to the Holy Quran, the torments of hell are not everlasting, for infinite time cannot be measured by a finite number of years. Again in ch. 101: v. 6, hell is called a “mother” of those who shall go into it. The use of this word is, I think, the clearest evidence as to the true nature of hell as described in the Holy Quran. What is meant is that, as a child is brought up by the mother, so those in hell will be brought up in that place for a new life, the life of perpetual advancement in paradise.
It is true that the Holy Quran also speaks of hell as a place of torment or tortures, but these torments according to the Holy Book are remedial. Just as a patient has to devour bitter medicines and undergo operations and amputations which are most painful, but which are undoubtedly the only steps which can restore him to health; so also it is with torments of hell. They are not only the natural consequences of the poison of sins, but, at the same time, the torments are the most necessary steps to undo the effect of the poison and breath into a person a new life in which he must go on making unending progress. Thus hell is also a manifestation of the mercy of God, though of different kind, from heaven.
The one, hell, is a place for restoring health to those who have destroyed it by their own actions in this life, while the other, heaven, is a place for the advancement of those who enter into the other life with their spiritual faculties unvitiated. In fact, so clear, is the teaching of the Holy Quran on this point that none but a most superficial reader could overlook it. Again and again, the Holy Quran speaks of the workers of iniquity as blind, deaf, dumb, dead, meaning of course that they themselves have wasted their spiritual faculties, and accordingly, before they can make any spiritual advancement in the attainment of that highest goal of the human soul, the union of God, they must be subjected to the operations which should restore the action of those faculties.
In clearer words still, the Holy Quran tells us that “those who are blind in this life shall find themselves blind in the next,” which means that as they did not make use of the opportunities, given to them in this life, to use their spiritual faculties, they will find themselves devoid of these faculties in the next, and will palpably feel the pain and anguish which are the necessary result of their loss and which they were unable to feel in this life because of their engrossment in worldly things. But the mercy of God will soon take them by hand and they will, after passing through all the stages through which it is necessary to pass to regain the use of the lost faculties, attain the real object of their lives. They will be purged of all uncleanliness, for this is necessary to attain to a perfect union with the Divine Being who is the source of all purity.
Hell Not Everlasting
Many sayings of the Holy Prophet and his companions clearly show the truth of what I have said above. In the Holy Quran it is written that “Almighty God has made it obligatory upon Himself to show mercy to His creatures.” And there is a tradition of the Holy Prophet, according to which Divine mercy is displayed not only in this world as we find it so abundantly manifested, but far greater mercy will be displayed in the next. The fact is, if this had not been the case the showing of mercy in this life would have been futile. The tradition says: “The Holy Prophet, may peace and the blessings of God be upon him, said that God displayed only a hundredth part of His mercy in this world and it is only this hundredth part whose manifestation is witnessed in all the creatures in this world, and that the other ninety- nine parts of His mercy will be displayed in the next life.” According to this saying the love and mercy of which we witness countless manifestations in this life, and in which is included not only the mercy of God which He shows to His creatures, but also the mercy and love which is His unlimited creation, is only a hundredth part of the Divine mercy. The perfect manifestation of His love and mercy will be witnessed only in the next life.
According to another tradition found in the most reliable collections of tradition, God will ultimately take all those out of the fire who have done nothing to deserve deliverance therefrom. The concluding portions of this tradition runs thus: “Then God say, `The angels and the prophets and the faithful have all in their turn interceded for the sinners, and now there remains none to intercede for them except the most Merciful of all merciful beings. So He will take out a handful from the fire and bring out a people who never worked any good.’”.
According to this tradition all those who did any good deed in this life, however slight it might be and however preponderating might be the evil which they did, will be taken out of fire upon the intercession of the angels and the prophets and the faithful, and there will then remain a people in it who never did any deed of goodness. These will be taken out of fire only through the mercy of the most Merciful. It should not be thought that a handful of God could not leave out anybody, In the Holy Quran it is said that “the whole earth is a mere handful of God on the day of Judgment.” It is also clear that since, according to the tradition, the people who are thus taken out are not taken out because of any good that might have served in them as a seed for a growth of immortal life, but only because the most Merciful will desire to show full manifestation of His transcendent mercy; therefore it could not be in consonance with Divine mercy that one part should have been chosen for its manifestation while the other part should have been left without any mercy being shown to them.
There are many other traditions from which it appears that ultimately even those will be taken out of hell who never did any good deed, while there are certain sayings of the Holy Prophet and his companions according to which hell would ultimately be emptied of all those who are in it. Some of these traditions are found in the Kanzul Ummal, and the following two would be sufficient for our purpose: “Verily a day would come over hell when it will be like a field of corn that has dried up after flourishing for a while” (vol. vii, page 245); “Verily a day would come over hell when there shall not be a single human being in it” (vol. vii, page 245).
There is a saying of Omar on record (vide Tafsir Fathul Byan, the Fathuo Bari, Durr-i Mansur and Hadil Arwah of Ibn-i-Qayyum) which runs thus: “Even if the dwellers in hell may be numberless as the sand of the desert, surely a day would come when they will be taken out of it.” A saying of Ibn-i-Masood is reported in connection with commentary upon a verse of the Holy Quran, which has already been quoted, according to which “a time would come upon hell when there shall not be a single person in it and this will be after they have dwelt therein for ahqib ” (years referring to the verse containing the italicized word as quoted already). There are many other sayings to the same effect, but I think that the quotations already given will suffice to show the reader that Islam rejects the doctrine of everlasting torments in hell.
Islamic Concept of Salvation
But even when all this has been said, there remains an important question which has no doubt troubled many a mind. Does not the Holy Quran like the scriptures of other religions promise salvation and paradise to those who believe in it, and does it not consign hell all those who do not believe in it? In other words, does it not unduly narrow the sphere of salvation by limiting it at first to those who express a belief in it, and unduly widen it again by extending it to all believers whether they have actually done anything to deserve it or not? In order to answer these questions we would first explain the attitude of Islam to other religions and then show what is meant by salvation. These two considerations would show the reader the Quranic attitude towards the “unsaved.” Of all the religions of the world, Islam is pre-eminently the one religion which assumes a most tolerant attitude towards other religions and a most respectful one towards the founders of those religions and the great leaders of humanity. Its teaching on this point may be briefly summarized as follows.
The one and the chief object of the creation of man is that he should attain a perfect union with God, and to make him attain this object Almighty God has been raising prophets in all countries and in all ages who pointed out the right way to their followers. But after a certain time the teachings of the prophets were neglected or perverted by their followers and other prophets were again to point out the right way. According to this teaching, whenever a prophet is raised by Almighty God, true salvation can only be attained by following him, because it is through the prophet that Almighty God is pleased to reveal Himself at that time. Islam does not, therefore, arbitrarily narrow the sphere of salvation by making it attainable by believers in a particular book, but it bases it on the sound principle that the way to salvation is pointed out by every prophet of God and that it is by following that way that salvation can be attained. The Holy Prophet Muhammad was raised at time when corruptions and errors had found their way into the systems founded by all the previous prophets, and hence it is through him only that salvation, which is another name for union with God, can be attained. Those who do not attain to this union in this world, which is the preparatory world for the next, must pass through another stage which is represented in Islam as the punishment of hell.
This is the explanation which the Holy Quran gives as to the necessity of hell in after-life and this is the reason why all those who do not follow the Holy Prophet of Islam are spoken of as having their abode there. As regards the second question, whether all those who have accepted Islam will be saved unconditionally, it must be emphatically stated that the Holy Quran does not teach any such doctrine. It clearly says that belief in God or the Holy Prophet or the Holy Quran would not avail any person unless he does the righteous deeds which the Quran states to be necessary for attainment to union with God. Right belief is, according to the Holy Quran, the seed which if properly nourished by righteous will bring fruit, but faith alone is not sufficient to make a man attain union with God. Such union, on the other hand, is considered a very hard task and it is expressly said that there are very few who attain to such union in this life.
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A video wherein the Ahmadiyya concept of hell is discussed
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2000’s
https://www.facebook.com/watch/?ref=external&v=779216155834987
https://www.tiktok.com/t/ZP8NhsCJm/
https://x.com/ahmadiyyafacts/status/1865803408416145622?s=46&t=HTqZKquoOvKbgoBAF2aQcg
In the early 2000’s, Mirza Tahir Ahmad claimed that all spirits in heaven will be gender neutral.
This seems to be totally against the islamic concept of the afterlife. We have archived this clip on tik tok and twitter. Mirza Tahir Ahmad read out Quran 89:27-28. Mirza Tahir Ahmad even argues that these verses are feminine and thus the soul will be feminine in the afterlife. Grammatically, the WORD nafs is feminine. Shams is also feminine. But it isn’t a female. Tilaawah, qiraa-aah, risaalah, nubuwwah, aayah and aayat are all in the feminine form. They do not make them females or women. They have no biological or anatomical effect. This is a mere grammatical reference. A linguistic one. Men do not become gender neutral. Same for women. As for the hooris, then they are referred to as females because Allaah says in sooraturrahmaan, that none has touched them females before, not man nor jinn. Lam yatmith HUNNA insun qablahum WA laa jaan.
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2022
What is the correct Islamic concept of heaven and hell? (alhakam.org)
What is the correct Islamic concept of heaven and hell?
Hazrat Amirul Momineenaa was asked, “If the concept of physical Heaven and Hell is incorrect, then what are Heaven and Hell? What will Heaven and Hell look like after the Day of Judgement?
Huzooraa, in a letter, dated 4 February 2020, gave the following reply:
“Just as there are all kinds of ideas about Heaven and Hell in other religions, Muslims have also concocted erroneous ideas in their minds due to misunderstanding the statements of the Holy Quran and the ahadith about Heaven and Hell and due to their taking them literally. However, the Holy Quran and the ahadith have only given allegorical descriptions of Heaven and Hell in order to make man understand. The words describing Heaven and Hell have been used as metaphors and there is a different truth hidden behind them. Therefore, along with these allegorical descriptions, the Holy Quran also states:
فَلَا تَعْلَمُ نَفْسٌ مَا أُخْفِيَ لَهُمْ مِنْ قُرَّةِ أَعْيُنٍ جَزَاءً بِمَا كَانُوا يَعْمَلُونَ
“‘And no soul knows what joy of the eyes is kept hidden for them, as a reward for the (good) they used to do.’ [Surah al-Sajdah, Ch.32: V.18]
“Similarly, it has been narrated in a hadith that the Holy Prophetsa said that the bounties of Heaven were such that:
مَا لَا عَيْنٌ رَأَتْ وَلَا أُذُنٌ سَمِعَتْ وَلَا خَطَرَ عَلَى قَلْبِ بَشَرٍ
“‘No eye has ever seen them, no ear has ever heard them, and no human heart has ever conceived them.’ [Sahih al-Bukhari, Kitab bad‘il khalq, baab maa ja‘a fi siffat al-jannah wa annahaa makhluqah]
In fact, Heaven and Hell are a reflection of the faith and the deeds of this world. They are not something new that will come to man from outside; rather, man’s paradise comes from within him. It is his own faith and his good deeds, the delight of which he begins to experience in this very life and the gardens of faith and deeds become visible in a subtle way. Rivers also become visible in the same way. These very gardens will be experienced intensely in the Hereafter. Hence, the Holy Quran states regarding the people of Paradise:
كُلَّمَا رُزِقُوا مِنْهَا مِنْ ثَمَرَةٍ رِزْقًا قَالُوا هَذَا الَّذِي رُزِقْنَا مِنْ قَبْلُ وَأُتُوا بِهِ مُتَشَابِهًا
“‘Whenever they are given a portion of fruit therefrom, they will say: “This is what was given us before”, and gifts mutually resembling shall be brought to them.’ [Surah al-Baqarah, Ch.2: V.26]
“The Promised Messiahas, while elucidating the reality of Heaven and Hell, stated:
“‘According to the Holy Quran, Hell and Heaven are both reflections of a man’s life, and are not something new that comes from outside. It is true that in the Hereafter, they will be manifested physically, but they will be reflections of the spiritual conditions of man in this life. We do not conceive of Heaven as containing material trees, nor of Hell as full of brimstone and sulphur. According to Islamic teachings Heaven and Hell are the reflections of the actions that a person carries out in this world.’ (The Philosophy of the Teachings of Islam, p. 157)”.
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To the Muslims, hell is temporary according to the Quran and Hadiths : r/DebateReligion (reddit.com)
Views of Scholars
A few tafsirs of scholars have been quoted above, this part will focus on a notable scholar that is Ibn Taymiyyah. He spent most of his life avoiding this issue but closer to his death he wrote about how hell is temporary.
From Hoover, Withholding Judgment on Islamic Universalism: Ibn al-Wazīr (d. 840/1436) on the Duration and Purpose of Hell-Fire (2016):
The first two arguments are textual. One is Ibn Taymiyya’s citation of a tradition attributed to the second Sunni caliph ʿUmar b. al-Khaṭṭāb (r. AH 13–23/AD 634– 44), “Even if the People of the Fire (i.e. the Damned) stayed in the Fire like the amount of sand of ʿĀlij, they would have, despite that, a day in which they would come out.”
ʿĀlij was a large tract of sand outside Mecca, and the sense of the tradition is that those in the Fire will eventually leave, even if only after a very long time. According to Ibn Taymiyya, this clarifies that the statement in the Qurʾan affirming that unbelievers will stay in Hell “for long stretches of time” (lābithīna fīha aḥqāban) (Q 78:23) need not mean forever.
A second textual argument is based on the Quranic verses, “As for those who are unhappy, they will be in the Fire, sighing and groaning, abiding (khālidīn) therein, as long as the heavens and the earth endure, except as your Lord wills” (Q 11:106–7). The mainstream Sunni tradition took the key term khālidīn to mean “everlasting” or “eternal” in an absolute sense, especially as it appears frequently in the Qurʾan without being qualified by the duration of the heavens and the earth or by God’s will. For Ibn Taymiyya, however, the presence of these qualifications or exceptions indicates that khālidīn need not mean “forever” absolutely, and the Qurʾan does not therefore preclude universal salvation.
In a third argument in Fanāʾ al-nār, perhaps the most pivotal, Ibn Taymiyya rejects all claims that the Muslim community has reached a consensus (ijmāʿ) on the eternity of hell-fire for unbelievers. The early Muslims, the Salaf, were not of one mind on this issue, and any alleged consensus of later scholars is of no account in principle because it is always too difficult to verify. The operating principle here is Ibn Taymiyya’s Salafī reformism, which sidesteps the consensus-based authority structure of the Sunnism of his time and allows him to critique the received doctrine of everlasting punishment for unbelievers.
Two further arguments in Fanāʾ al-nār are theological. First, Ibn Taymiyya draws on hadith reports in which God says, “My mercy overcomes My anger,” and “My mercy precedes My anger,” to reason that God’s mercy precludes chastising unbelievers forever. Second, as a firm defender of rationality and wise purpose in God’s actions, Ibn Taymiyya argues that God could have no good reason for chastising anyone forever. Rather, the purpose of chastisement is therapeutic. It is to purify and cleanse from sins.
The refutation by Taqī al-Dīn al-Subkī (d. 756/1355) of Ibn Taymiyyah’s student Ibn Al-Qayyim is classified as weak by Hoover as it does not target the actual arguments and rationales of Ibn Taymiyyah, rather it tries to rely on scholarly consensus and says going against this is Kufr.
Regarding later consensus of scholars, Ahmad Ibn Hanbal and Imam Shafi’i reject the concept of a later consensus and say that the only consensus that matter is the consensus of the companions. This was also the view of Ibn Taymiyyah as seen in the extract above.
Additionally, there are modern day scholars such as Dr Shabir Ally and Dr Yasir Qadhi speaking on Ibn Taymiyyah’s point of view.
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2025
In Dec-2025, Ahmadiyya employees, Humayon Jahangeerkhan, with Mansoor Clarke and Rabeeb Mirza (works at MTA, translation center) discussed the Ahmadiyya concept of Hell.
Interestingly, the panelists said that only Allah can decide who is and who isn’t a Muslim. This is a total contradiction with their 2nd Khalifa, Mirza Basheer ud Din Mahmud Ahmad, who wrote in 1921, that anyone who hasn’t accepted MGA, whether they have heard his claims or not was NOT a Muslim (See page 56). In this quote, the 2nd Qadiani-Ahmadi Khalifa, Mirza Basheer ud Din Mahmud Ahmad accepted that the allegations of the Lahori-Ahmadi’s were true, however, the dates were wrong. On page 61, the 2nd Qadiani-Ahmadi Khalifa gave an example of the eskimoes, who are non-Muslim, however, they have never even heard of Muhammad (Saw).
They didn’t mention the physical punishment that Mirza Masroor Ahmad gave either. In 2025 (Jan), during a Friday sermon, Mirza Masroor Ahmad told Ahmadi’s to stop stealing land from each other and committing other financial crimes (like land grabbing) against each other. Mirza Masroor Ahmad was so mad that he alleged that Muhammad (saw) once thus described a big sin: If a person usurps even a hand span of land from his brother, the entire land underneath even a small pebble of the land usurped will be placed as a millstone around his neck on the Day of Judgement (See Sahih al-Bukhari 2453 and Sahih Muslim 1612a). It is indeed a grave cause for concern when owing to egotistical and personal interest people usurp others in court cases. This is something we need to reflect on.
Maulvi Mansoor Clarke also alleged that everyone will be gender neutral in the afterlife. At 32:46 and 36:05, Rabeeb says that heaven is a place wherein humans can be 1 with God (naozobillah)(See the clip on TikTok and Twitter).
In Dec-2025, I spoke to Maulvi Ibrahim Noonan on a TikTok live stream via Moe Moe from Speakers Corner. I specifically asked Maulvi Ibrahim Noonan about Mirza Tahir Ahmad’s concept of the genderless hell, Mirza Tahir Ahmad’s concept of the Jalalee Messiah (See the clip on TikTok, Instagram, youtube and Twitter) and Ahmadiyya Takfir. I specifically asked Maulvi Ibrahim Noonan about Mirza Masroor Ahmad mentioning a physical punishment for Ahmadi’s in 2025. Noonan didn’t have an answer. In 2025 (Jan), during a Friday sermon, Mirza Masroor Ahmad told Ahmadi’s to stop stealing land from each other and committing other financial crimes (like land grabbing) against each other. Mirza Masroor Ahmad was so mad that he alleged that Muhammad (saw) once thus described a big sin: If a person usurps even a hand span of land from his brother, the entire land underneath even a small pebble of the land usurped will be placed as a millstone around his neck on the Day of Judgement (See Sahih al-Bukhari 2453 and Sahih Muslim 1612a). It is indeed a grave cause for concern when owing to egotistical and personal interest people usurp others in court cases. This is something we need to reflect on. Noonan said he needed time to look at this reference and he will get back to me accordingly. I then pointed out how MGA said that all punishments in Hell are metaphoric and Mirza Tahir Ahmad said we will be genderless. I even gave a reference to Maulvi Mansoor Clarke also alleged that everyone will be gender neutral in the afterlife. Again, Noonan said he needed time to look this up and will get back to me. Interestingly, Maulvi Ibrahim Noonan said that there will be NO prophets after MGA. However, in the future, even Ahmadiyya will become bad and a Jalalee Messiah will appear, however, Noonan admitted to not knowing all the details.
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Links and Related Essay’s
To the Muslims, hell is temporary according to the Quran and Hadiths : r/DebateReligion (reddit.com)
Click to access Philosophy-of-Teachings-of-Islam.pdf
Mirza Ghulam Ahmad and the Barzakh – ahmadiyyafactcheckblog
Who is Maulvi Mansoor Ahmad Clarke? – ahmadiyyafactcheckblog
Mirza Ghulam Ahmad and his team of writers/readers/editors/researchers/imams
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March 19, 2024 at 11:00 am
Mashallah Good Info Bashir Bhai.
If you need any help with Urdu to English translation. Please feel free to let me know.