Intro
The phrase in 11:107 of the Quran (11:108 of the Kadiani Koran)(inna rubo-ka, fa’aloon, leemaa, yureed)(Surely your Lord does what He intends) simply means that the condition of eternal pleasure that they will experience therein is something that is not mandatory by itself. Rather, it is something that is dependent upon the will of Allah. Unto Him belongs the favor of immortality upon them. For this reason they are inspired to glorify and praise Him, just as they are inspired to breathe. Ad-Dahhak and Al-Hasan Al-Basri both said, “It is about the right of the disobedient people of Tawhid who were in the Fire and then brought out of it.” (See Tafsir ibn Kathir). Suyuti tells us that 11:107 of the Quran (11:108 of the Kadiani Koran) means that Hell will exist as long as Heaven and the Earth exist.
In 1900, MGA and his team of writers quoted the last few words of 11:107 of the Quran (11:108 of the Kadiani Koran)(inna rubo-ka, fa’aloon, leemaa, yureed)(Surely your Lord does what He intends). However, this was not about Hell, this was in general (See Malfuzat-3, online English edition, pages 88-94, Al-Hakam, vol. 4, no. 44, dated 10 December 1900, pp. 2-4).
In 1906 (Via Chashma Masihi, page 44), MGA 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 also quoted 11:107 of the Quran (11:108 of the Kadiani Koran), as he argued that hell is temporary. However, MGA seems to have been silent on a famous hadith from Sahih al-Bukhari 7439, wherein Muslims are told that some people will get Jannah even though they never committed a single good deed. Furthermore, Allah will allow the inhabitants of Jannah to pull people out of Hell from their family. This famous hadith must be understood in this context to explain exceptions to the Quranic commandments on Heaven and Hell.
In 1906 (Nov), MGA and his team of writers quoted the end part of 11:107 of the Quran (11:108 of the Kadiani Koran)(inna rubo-ka, fa’aloon, leemaa, yureed)(Surely your Lord does what He intends) and said it was about himself as an “promised one” (Via Malfuzat-8, online English edition, page 144, via Al-Hakam, vol. 10, no. 41, p. 4–6, dated 30 November 1906; see also, Badr, vol. 2, no. 51, p. 4–18, dated 20 December 1906).
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 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 the 1960’s, via Tafseer-e-Sagheer, the 2nd Qadiani-Ahmadi Khalifa, Mirza Basheeruddin Mahmud Ahmad wrote under 11:107 of the Quran (11:108 of the Kadiani Koran) the same as MGA.
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1900
Al-Hakam, vol. 4, no. 44, dated 10 December 1900, pp. 2-4
https://files.alislam.cloud/pdf/Malfuzat-3.pdf
In 1900, MGA and his team of writers quoted the last few words of 11:107 of the Quran (11:108 of the Kadiani Koran)(inna rubo-ka, fa’aloon, leemaa, yureed)(Surely your Lord does what He intends). However, this was not about Hell, this was in general (See Malfuzat-3, online English edition, pages 88-94, Al-Hakam, vol. 4, no. 44, dated 10 December 1900, pp. 2-4).
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1906
Click to access Fountain-of-Christianity.pdf
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
Malfuzat-8, online English edition, page 144
Al-Hakam, vol. 10, no. 41, p. 4–6, dated 30 November 1906
Al-Badr, vol. 2, no. 51, p. 4–18, dated 20 December 1906
https://files.alislam.cloud/pdf/Malfuzat-8.pdf
In 1906 (Nov), MGA and his team of writers quoted the end part of 11:107 of the Quran (11:108 of the Kadiani Koran)(inna rubo-ka, fa’aloon, leemaa, yureed)(Surely your Lord does what He intends) and said it was about himself as an “promised one” (Via Malfuzat-8, online English edition, page 144, via Al-Hakam, vol. 10, no. 41, p. 4–6, dated 30 November 1906; see also, Badr, vol. 2, no. 51, p. 4–18, dated 20 December 1906).
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1906-1907
Click to access Haqiqatul-Wahi.pdf
“Haqiqatul Wahi”, online English edition, page 235
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!’].
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1908
https://files.alislam.cloud/pdf/Malfuzat-10.pdf
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).
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1960’s
Tafseer-e-Sagheer
https://ahmadianswers.com/ahmad/allegations/writings-2/eternal/
In the 1960’s, via Tafseer-e-Sagheer, the 2nd Qadiani-Ahmadi Khalifa, Mirza Basheeruddin Mahmud Ahmad wrote under 11:107 of the Quran (11:108 of the Kadiani Koran) the same as MGA.
“The present verses and that which precedes it throw light on an important question in which Islam differs from other religions, viz. the question of salvation. According to the Hindu religion, both Heaven and Hell (i.e reward and punishment) possess a limited duration; and man, after undergoing the punishment, or reaping the reward of his deeds, is sent back to this world. Although some Hindu sects disagree among themselves regarding certain details, they are all agreed on the fundamental principle that both the punishments and rewards of the next world are temporary. Of the Semitic Religions, Judaism denies Paradise to all non Jews while Jews are regarded as almost free from the torture of hell, for according to Judaism, no Jew will remain in Hell for more than 11 months, whereas non Jews will abide in it forever. According to Christians, both Heaven and Hell are eternal, although some of their sects hold the belief that heaven at last will come to an end (Tafsir Kabir). Islam, however fundamentally differs from all these religions. The great leaders of Muslim religious thought in their past have generally believed and Hazrat Ahmad the Promised Messiah, in our own age has particularly insisted that Heaven is eternal and everlasting, while Hell is temporary and of limited duration. The sayings of the Holy Prophet support this view. For instance, Ahmad bin Hanbal quotes a saying of the Holy Prophet, as reported by Abdullah Bin Amr Bin al-As to the effect:
i.e “There will come on Hell a day when its shutters will strike against each other and there will be none in it. That will happen after the inmates of Hell will have lived in it for centuries.” (Musnad Ahmad). Thus according to this tradition, the word abiding used with regards to hell only means “remaining for long centuries”. The same view was held by Ibn Masud and Abu Huraira. According to Ibn Taimiya, Umar, Ibn Abbas Anas and many commentators are of the same opinion. With reference to the word abiding used in the Qur’an in connection with Hell some eminent religious authorities think that it does mean “abiding forever”. They however, hold that though wicked disbelievers will deserve to be kept in Hell forever, Hell itself will one day cease to exist through God’s mercy, and when there is no Hell, there will naturally be no dwllers in it. Among the supporters of this view are Ibn Taimiya and Ibn al Qayyim (Fath).
The saying of the Holy Prophet quoted above on the authority of Abdullah bin Amr is also reported by Abu Hurairah, which fact adds to its weight and authenticity. In another tradition, Ibn Masud says : “THere will certainly come upon Hell a time when its shutters will strike against each other,” meaning that it will be untenanted. Jabir, Abu Sa’id Khudri and Abdullah bin Umar are also reported to have said a similar statement (Fath)
Abu Sa’id Khudri quotes a long hadith of the Holy Prophet which clearly shows that Hell is not eternal. According to this tradition the Holy Prophet is reported to have said that on the day of judgement God would give permission to different high-placed persons to intercede for sinners. At last common believers also will be given permission to intercede on their behalf. At first, they will intercede for those whom they know. Then with Gods permission, they will also intercede for other sinners who have some faith left in their hearts. Then only those will be left behind in Hell who had never done anything good. Then will God say : “The angels have interceded, and the Prophets and the Faithful have interceded and now it is My Turn, the Most Merciful of the merciful ones.” Then will God take a handful from the fire and take out of it even those who never had done any good deed (Bukhari and Muslim)
This hadith hints that finally a time will come when all men will be taken out of Hell, for when even those who never did any good deed are removed from the fire, who else will remain behind? Moreover, God’s handful is not a physical thing. The word implies indefinite comprehensiveness and nothing can be considered to have been left out of it. It also appears from this saying that sinners will be punished first for their sins and, when they have been washed of their sins, they will be rewarded for their good deed which, till then, will have been kept in reserve. The verse, whoso does good an atom’s weight will see it (99:8) also points to the same conclusion.
The different traditions quoted above show that many Companions of the Holy Prophet and their immediate successors held the view that Hell is not eternal and the Qur’an also supports this view. The following are some of the Qur’anic proofs in support of it:
1) Though the words, excepting what thy Lord may will, have been used with regard to both Heaven and Hell (Verse 108 and 109), in the case of Heaven the words, a gift that shall not be cut off, have been specifically added in verse 109 in order to show that there is no limitation upon the eternity of Heaven. In the case of Hell, on the other hand, they are followed by the clause, surely the Lord does bring about what He pleases (verse 108). These words are very emphatic and imply that the inmates of Hell must necessarily be taken out of Hell one day. If they are not to be taken out of Hell at all it was unnecessary to make the declaration so emphatic by using three words of emphasis…”
“Again, if Hell, like Heaven, was to be eternal, then its mention should also have been followed by some such words “as a punishment that shall not be cut off”. It is true that as about Hell, so with regard to Heaven, it has been said that its inmates will abide in it as long as God wills, but in the case of the dwellers of Heaven it has been clearly added that God’s eternal will is that they should never be deprived of this favour and that their stay in heaven should know no end. But no such declaration has been made with regard to Hell. This differentiation is so clear that even Ibn Hajr, whose view is opposed to Ibn Taimiyas’s with regard to Hell being not eternal, has been compelled to admit that whereas with regards to the inmates of Heaven God has made known His will which is that they shall abide therein for ever, with respect to the dwellers of Hell He has remained silent. But even the statement that God has remained silent with regard to the inmates of Hell is not correct, for by saying, Surely thy Lord does bring about what He wills, the Qur’an declares that in the case of the inmates of Hell God will carry out His wish which is implied in the words, excepting what thy Lord may will.
2) The second evidence of the limited duration of Hell is furnished by the words except those whom thy Lord show mercy and for this has He created them (11:120). It has been admitted by eminent authorities such as Ibn Abbas, Mujahid, Dahhak, Qatada and Ikrima that the pronoun Dhalika in the above words refer to rahmah meaning that God has created men in order to show mercy to them (Kathir, Manthur, and Tahavi). Now, if it be supposed that some men will remain he Hell forever and will never be taken out of it, then these wretched people cannot be said to have been shown any mercy.
3) Whereas elsewhere in the Qur’an one meets with such expressions about Heaven, as they will surely have a reward that will never end (41:9, 84:26, 95:7), no such expression has been used with regard to Hell, which points to a clear distinction between the duration of the rewards of Heaven and the punishment of Hell.
4) The Qur’anic expression My mercy encompasses all things (7:157) also shows that the punishment of Hell is only an intermediate condition and a transitory state and that even those whom God punishes will in the end become covered by His mercy and will be forgiven. The above expression represents God’s mercy as comprehending not only all human beings, but also all other things. The same idea is expressed in 40:8 , where it is said that God comprehends all things in His mercy and knowledge. If it be supposed that certain persons can remain out of the mercy of God by being subjected to everlasting punishment, it will have to be admitted that certain things can also escape the knowledge of God, for knowledge and mercy have been mentioned in the verse side by side. But it is absurd to suppose that anything can escape the knowledge of God; therefore it is equally absurd to believe that any thing will remain permanently deprived of God’s mercy.
5) The following verses of the Qur’an also support this view: I have created the Jinn and men only that they serve me (51:57) and Enter then among My garden (89:30,31). Now if all men in the end are to become God’s servants, for man cannot permanently be kept away from the object for which he has been created, and if all God’s servants will eventually enter Heaven and the falsity of the view that Hell is eternal becomes quite clear.
6) The sixth evidence of the limited character of Hell is to be found in the verse, Whoso does an atom’s weight of good will see it (99:8). Now a mere alleviation of punishment cannot be truly called the “seeing” of one’s good works. Hence, in order that men see their works in completed, i.e should meet with the reward of their good actions, it is necessary that they should first be punished for their evil deeds by way of reformation and should afterwards receive the reward of their good actions.
7) The verse, As for him who scales are light, Hell will be his mother (101:9,10), constitutes further strong evidence in support of the view that Hell is not eternal. In this verse Hel is compared to a mother and it is well known that the child does not remain in the mother’s womb for ever. It only remains there until the formation of its body and organs becomes complete. Similarly, those unfortunate persons who are cast into Hell will remain there until the time when the faculties which fit them for seeing the beautiful face of the Lord have become fully developed. This verse thus makes it clear that Hell is not eternal and that the word abiding in the verse under comment does not denote an unending time but only a long time, as is also clear from the verse, who will tarry therein for ages (78:24). ”
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1988
https://alislam.org/quran/app/11:106
1489.
Important Words:
غیر مجذوذ (that shall not be cut off). مجذوذ is derived from جذ . They say جذہ i.e. he cut it off; or he cut it off utterly; or he cut it off utterly and quickly; or he cut it repeatedly or in many pieces; he broke it. غیر مجذوذ means, (a gift, etc.) not cut short or not interrupted i.e. continuous and everlasting (Lane & Aqrab).
Commentary:
The present verse and that which precedes it throw light on an important question in which Islam differs from other religions, viz. the question of salvation.
According to the Hindu religion, both Heaven and Hell (i.e. reward and punishment) possess a limited duration; and man, after undergoing the punishment, or reaping the reward, of his deeds, is sent back to this world. Although some Hindu sects disagree among themselves regarding certain details, they are all agreed on the fundamental principle that both the punishments and rewards of the next world are temporary. Of the Semitic religions, Judaism denies Paradise to all non-Jews while Jews are regarded as almost free from the torture of Hell, for, according to Judaism, no Jew will remain in Hell for more than 11 months, whereas non-Jews will abide in it forever. According to Christians, both Heaven and Hell are eternal, although some of their sects hold the belief that Heaven will at last come to an end (Tafsir-e-Kabir). Islam, however, fundamentally differs from all these religions. The great leaders of Muslim religious thought in the past have generally believed and Hadrat Ahmad, the Promised Messiah, in our own age has particularly insisted that Heaven is eternal and everlasting, while Hell is temporary and of limited duration. The sayings of the Holy Prophet support this view. For instance, Ahmad bin Hanbal quotes a saying of the Holy Prophet, as reported by ‘Abdullah bin ‘Amr bin al-‘As to the effect:
لیاتین علی جھنم یوم تصفق فیه ابوابھا لیس فیه احد و ذلك بعد ما یلبثون فیھا احقابا
i.e. “There will come on Hell a day when its shutters will strike against each other and there will be none in it. That will happen after the inmates of Hell will have lived in it for centuries” (Musnad). Thus, according to this tradition, the word خالدین (abiding) used with regard to Hell only means “remaining for long centuries”. The same view was held by Ibn Mas‘ud and Abu Hurairah. According to Ibn Taimiyyah, ‘Umar, Ibn ‘Abbas, Anas and many commentators are of the same opinion.
With reference to the word خالدین (abiding) used in the Quran in connection with Hell some eminent religious authorities think that it does mean “abiding forever”. They however, hold that though wicked disbelievers will deserve to be kept in Hell forever, Hell itself will one day cease to exist through God’s mercy, and when there is no Hell, there will naturally be no dwellers in it. Among the supporters of this view are Ibn Taimiyyah and Ibn al-Qayyim (Fath).
The saying of the Holy Prophet quoted above on the authority of ‘Abdullah bin ‘Amr, is also reported by Abu Hurairah, which fact adds to its weight and authenticity. In another tradition Ibn Mas‘ud says: لیاتین علیھا زمان تخفق ابوابھا i.e. “There will certainly come upon Hell a time when its shutters will strike against each other,” meaning that it will be untenanted. Jabir, Abu Sa‘id Khudri and ‘Abdullah bin ‘Umar are also reported to have made a similar statement (Fath).
Abu Sa‘id Khudri quotes a long hadith of the Holy Prophet which clearly shows that Hell is not eternal. According to this tradition the Holy Prophet is reported to have said that on the Day of Judgement God would give permission to different high-placed persons to intercede for sinners. At last common believers also will be given permission to intercede on their behalf. At first, they will intercede for those whom they know. Then, with God’s permission, they will also intercede for other sinners who have some faith left in their hearts, until at last they will intercede even for those who have only a grain of faith in their hearts. Then only those will be left behind in Hell who had never done anything good. Then will God say: “The angels have interceded, and the Prophets and the Faithful have interceded and now it is My turn, the Most Merciful of the merciful ones.” Then will God take a handful from the Fire and take out of it even those who never had done any good deed (Bukhari & Muslim).
This hadith hints that finally a time will come when everyone will be taken out of Hell, for when even those who never did any good deed are removed from the Fire, who else will remain behind? Moreover, God’s handful is not a physical thing. The word implies indefinite comprehensiveness and nothing can be considered to have been left out of it. It also appears from this saying that sinners will be punished first for their sins and, when they have been washed of their sins, they will be rewarded for their good deeds which, till then, will have been kept in reserve. The verse, whoso does good an atom’s weight will see it (99:8), also points to the same conclusion.
The different traditions quoted above show that many Companions of the Holy Prophet and their immediate successors held the view that Hell is not eternal and the Quran also supports this view. The following are some of the Quranic proofs in support of it:
(1) Though the words, excepting what thy Lord may will, have been used with regard to both Heaven and Hell (vv. 108 & 109), in the case of Heaven the words, a gift that shall not be cut off, have been specifically added in v.109 in order to show that there is no limitation upon the eternity of Heaven. In the case of Hell, on the other hand, they are followed by the clause, Surely thy Lord does bring about what He pleases (v. 108). These words are very emphatic and imply that the inmates of Hell must necessarily be taken out of Hell one day. If they were not to be taken out of Hell at all it was unnecessary to make the declaration so emphatic by using three words of emphasis, viz. ان (surely) ربك (thy Lord) and فعال (does bring about), the last word being the intensive form of فاعل and meaning the Great Doer of things that others cannot do.
Again, if Hell, like Heaven, was to be eternal, then its mention should also have been followed by some such words as “a punishment that shall not be cut off”. It is true that as about Hell, so with regard to Heaven, it has been said that its inmates will abide in it as long as God wills, but in the case of the dwellers of Heaven it has been clearly added that God’s eternal will is that they should never be deprived of this favour and that their stay in Heaven should know no end. But no such declaration has been made with regard to Hell. This differentiation is so clear that even Ibn Hajr, whose view is opposed to Ibn Taimiyyah’s with regard to Hell being not eternal, has been compelled to admit that whereas with regard to the inmates of Heaven God has made known His will which is that they shall abide therein forever, with respect to the dwellers of Hell He has remained silent. But even the statement that God has remained silent with regard to the inmates of Hell is not correct, for by saying, Surely thy Lord does bring about what He wills, the Quran declares that in the case of the inmates of Hell God will carry out His wish which is implied in the words, excepting what thy Lord may will.
(2) The second evidence of the limited duration of Hell is furnished by the words الا من رحم ربك و لذالک خلقھم i.e. except those to whom thy Lord shall show mercy and for this has He created them (11:120). It has been admitted by eminent authorities such as Ibn ‘Abbas, Ta’us, Mujahid, Dahhak, Qatadah, and ‘Ikrimah that the pronoun ذالك (this) in the above words refers to رحمة (mercy) meaning that God has created men in order to show mercy to them (Kathir, Manthur and Tahavi). Now, if it be supposed that some men will remain in Hell forever and will never be taken out of it, then these wretched people cannot be said to have been shown any mercy.
(3) Whereas elsewhere in the Quran one meets with such expressions about Heaven as, they will surely have a reward that will never end (41:9; 84:26; 95:7), no such expression has been used with regard to Hell, which points to a clear distinction between the duration of the rewards of Heaven and the punishment of Hell.
(4) The Quranic expression رحمتی وسعت کل شیء i.e. My mercy encompasses all things (7:157), also shows that the punishment of Hell is only an intermediate condition and a transitory state and that even those whom God punishes will in the end become covered by His mercy and will be forgiven. The above expression represents God’s mercy as comprehending not only all human beings, but also all other things. The same idea is expressed in 40:8, where it is said that God comprehends all things in His mercy and knowledge. If it be supposed that certain persons can remain out of the mercy of God by being subjected to everlasting punishment, it will have to be admitted that certain things can also escape the knowledge of God, for knowledge and mercy have been mentioned in the verse side by side. But it is absurd to suppose that anything can escape the knowledge of God; therefore it is equally absurd to believe that any thing will remain permanently deprived of God’s mercy.
It should, however, be remembered that temporary punishment is not inconsistent with Divine mercy. The very fact that punishment is to last for a limited period shows that it will be reformatory; and it is clear that punishment which is meant to be reformatory is only a manifestation of Divine mercy, from which no human being can remain deprived even for a single moment. This is contradictory to the belief in the eternity of Hell.
(5) The following verses of the Quran also support this view: I have created the jinn and men only that they may serve Me (51:57), and Enter then among My servants and enter then My garden (89:30, 31). Now if all men in the end are to become God’s servants, for man cannot permanently be kept away from the object for which he has been created, and if all God’s servants will eventually enter Heaven the falsity of the view that Hell is eternal becomes quite clear.
(6) The sixth evidence of the limited character of Hell is to be found in the verse, Whoso does an atom’s weight of good will see it (99:8). Now a mere alleviation of punishment cannot be truly called the “seeing” of one’s good works. Hence, in order that men should see their works in completion i.e. should meet with the reward of their good actions, it is necessary that they should first be punished for their evil deeds by way of reformation and should afterwards receive the reward of their good actions.
(7) The verse, As for him whose scales are light, Hell will be his mother (101:9,10), constitutes further strong evidence in support of the view that Hell is not eternal. In this verse Hell is compared to a mother and it is well known that the child does not remain in the mother’s womb forever. It only remains there until the formation of its body and organs become complete. Similarly, those unfortunate persons who are cast into Hell will remain there until the time when the faculties which fit them for seeing the beautiful face of the Lord have become fully developed. This verse thus makes it clear that Hell is not eternal and that the word خالدین (abiding) in the verse under comment does not denote an unending time but only a long time as is also clear from the verse, who will tarry therein for ages (78:24).
The words, So long as the heavens and the earth endure, only mean “so long as the heaven and the earth of Paradise and Hell last”; so when Hell came to an end, heaven and earth will also naturally cease to exist.
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http://m.qtafsir.com/Surah-Hud/The-Condition-of-the-Happy-Peo—
The Condition of the Happy People and their Destination
Allah, the Exalted, says,
(And those who are blessed.) These are the followers of the Messengers.
(they will be in Paradise,) This means that their final abode will be Paradise.
(abiding therein for all the time) This means that they will remain there forever.
(that the heavens and the earth endure, except as your Lord wills:) The meaning of the exception that is made here is that the condition of eternal pleasure that they will experience therein is something that is not mandatory by itself. Rather, it is something that is dependent upon the will of Allah. Unto Him belongs the favor of immortality upon them. For this reason they are inspired to glorify and praise Him, just as they are inspired to breathe. Ad-Dahhak and Al-Hasan Al-Basri both said, “It is about the right of the disobedient people of Tawhid who were in the Fire and then brought out of it.” Then Allah finished this statement by saying,
(a gift without an end.) This means that it will never be cut off. This has been mentioned by Mujahid, Ibn `Abbas, Abu Al-`Aliyah and others. This has been mentioned so that the suspicious person will not doubt after the mention of the will of Allah. Someone may think that the mention of Allah’s will here means that the pleasure of Paradise may end or change. To the contrary, it has been decreed that this pleasure will truly be forever and will never end. Likewise, Allah has clarified here that the eternal torment of the people of the Fire in Hell also is due to His will. He explains that He punishes them due to His justness and wisdom. This is why He says,
(Verily, your Lord is the doer of whatsoever He intends.) Similarly, Allah says,
(He cannot be questioned as to what He does, while they will be questioned.) (21:23) Here, Allah soothes the hearts and affirms the intent, by His saying,
(a gift without an end.) It has been recorded in the Two Sahihs that the Messenger of Allah said,
(Death will be brought in the form of a handsome ram (on the Day of Judgment) and it will be slaughtered between Paradise and the Hellfire. Then, it will be said, “O people of Paradise! Eternity and no death! O people of Hellfire! Eternity and no death!”) In the Sahih it is recorded that the Messenger of Allah said,
(It will be said, `O people of Paradise, verily you will live and you will never die. You will remain young and you will never grow old. You will remain healthy and you will never become ill. You will be happy and you will never grieve.)
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https://sunnah.com/bukhari:7439
Narrated Abu Sa’id Al-Khudri:
We said, “O Allah’s Messenger (ﷺ)! Shall we see our Lord on the Day of Resurrection?” He said, “Do you have any difficulty in seeing the sun and the moon when the sky is clear?” We said, “No.” He said, “So you will have no difficulty in seeing your Lord on that Day as you have no difficulty in seeing the sun and the moon (in a clear sky).” The Prophet then said, “Somebody will then announce, ‘Let every nation follow what they used to worship.’ So the companions of the cross will go with their cross, and the idolators (will go) with their idols, and the companions of every god (false deities) (will go) with their god, till there remain those who used to worship Allah, both the obedient ones and the mischievous ones, and some of the people of the Scripture. Then Hell will be presented to them as if it were a mirage. Then it will be said to the Jews, “What did you use to worship?’ They will reply, ‘We used to worship Ezra, the son of Allah.’ It will be said to them, ‘You are liars, for Allah has neither a wife nor a son. What do you want (now)?’ They will reply, ‘We want You to provide us with water.’ Then it will be said to them ‘Drink,’ and they will fall down in Hell (instead). Then it will be said to the Christians, ‘What did you use to worship?’
They will reply, ‘We used to worship Messiah, the son of Allah.’ It will be said, ‘You are liars, for Allah has neither a wife nor a son. What: do you want (now)?’ They will say, ‘We want You to provide us with water.’ It will be said to them, ‘Drink,’ and they will fall down in Hell (instead). When there remain only those who used to worship Allah (Alone), both the obedient ones and the mischievous ones, it will be said to them, ‘What keeps you here when all the people have gone?’ They will say, ‘We parted with them (in the world) when we were in greater need of them than we are today, we heard the call of one proclaiming, ‘Let every nation follow what they used to worship,’ and now we are waiting for our Lord.’ Then the Almighty will come to them in a shape other than the one which they saw the first time, and He will say, ‘I am your Lord,’ and they will say, ‘You are not our Lord.’ And none will speak: to Him then but the Prophets, and then it will be said to them, ‘Do you know any sign by which you can recognize Him?’ They will say. ‘The Shin,’ and so Allah will then uncover His Shin whereupon every believer will prostrate before Him and there will remain those who used to prostrate before Him just for showing off and for gaining good reputation. These people will try to prostrate but their backs will be rigid like one piece of a wood (and they will not be able to prostrate). Then the bridge will be laid across Hell.” We, the companions of the Prophet (ﷺ) said, “O Allah’s Messenger (ﷺ)! What is the bridge?’
He said, “It is a slippery (bridge) on which there are clamps and (Hooks like) a thorny seed that is wide at one side and narrow at the other and has thorns with bent ends. Such a thorny seed is found in Najd and is called As-Sa’dan. Some of the believers will cross the bridge as quickly as the wink of an eye, some others as quick as lightning, a strong wind, fast horses or she-camels. So some will be safe without any harm; some will be safe after receiving some scratches, and some will fall down into Hell (Fire). The last person will cross by being dragged (over the bridge).” The Prophet (ﷺ) said, “You (Muslims) cannot be more pressing in claiming from me a right that has been clearly proved to be yours than the believers in interceding with Almighty for their (Muslim) brothers on that Day, when they see themselves safe.
They will say, ‘O Allah! (Save) our brothers (for they) used to pray with us, fast with us and also do good deeds with us.’ Allah will say, ‘Go and take out (of Hell) anyone in whose heart you find faith equal to the weight of one (gold) Dinar.’ Allah will forbid the Fire to burn the faces of those sinners. They will go to them and find some of them in Hell (Fire) up to their feet, and some up to the middle of their legs. So they will take out those whom they will recognize and then they will return, and Allah will say (to them), ‘Go and take out (of Hell) anyone in whose heart you find faith equal to the weight of one half Dinar.’ They will take out whomever they will recognize and return, and then Allah will say, ‘Go and take out (of Hell) anyone in whose heart you find faith equal to the weight of an atom (or a smallest ant), and so they will take out all those whom they will recognize.” Abu Sa’id said: If you do not believe me then read the Holy Verse:–
‘Surely! Allah wrongs not even of the weight of an atom (or a smallest ant) but if there is any good (done) He doubles it.’ (4.40) The Prophet added, “Then the prophets and Angels and the believers will intercede, and (last of all) the Almighty (Allah) will say, ‘Now remains My Intercession. He will then hold a handful of the Fire from which He will take out some people whose bodies have been burnt, and they will be thrown into a river at the entrance of Paradise, called the water of life.
They will grow on its banks, as a seed carried by the torrent grows. You have noticed how it grows beside a rock or beside a tree, and how the side facing the sun is usually green while the side facing the shade is white. Those people will come out (of the River of Life) like pearls, and they will have (golden) necklaces, and then they will enter Paradise whereupon the people of Paradise will say, ‘These are the people emancipated by the Beneficent. He has admitted them into Paradise without them having done any good deeds and without sending forth any good (for themselves).’ Then it will be said to them, ‘For you is what you have seen and its equivalent as well.'”
| Reference | : Sahih al-Bukhari 7439 |
| In-book reference | : Book 97, Hadith 65 |
| USC-MSA web (English) reference | : Vol. 9, Book 93, Hadith 532 |
| (deprecated numbering scheme) |
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Links and Related Essay’s
Click to access Fountain-of-Christianity.pdf
https://www.alislam.org/quran/view/?page=1398®ion=E53
https://sunnah.com/bukhari:7439
https://alislam.org/quran/app/11:106
The concept of Heaven (Jannah) in the Ahmadiyya cult – ahmadiyyafactcheckblog
Microsoft Word – Chasma Masih Rev 071017.doc
Click to access Fountain-of-Christianity.pdf
Did Mirza Basheer ud Din Mahmud Ahmad write “Tafseer-e-Kabeer” or even “Tafseer-e-Sagheer”?
Mirza Ghulam Ahmad and his team of writers/readers/editors/researchers/imams
Mirza Ghulam Ahmad and 4:28 of the Quran (4:29 in the Kadiani Koran) – ahmadiyyafactcheckblog
Mirza Ghulam Ahmad and 4:28 of the Quran (4:29 in the Kadiani Koran)
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