Tafsir of Al-Baqarah 2:81

Tafsir of Surah Al-Baqarah, Verse 81

بَلَىٰ مَنِ اكْتَسَبَ سَيِّئَةً وَأَحَاطَتْ بِهِ خَطِيئَتُهُ فَأُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ Nay, but whoever earns an evil deed and his sin encompasses him, then those are the companions of the Fire; they will abide therein eternally.

The word بَلَىٰ (Nay/Yes) is an affirmation following a negative statement, specifically referring to the preceding statement: {لَنْ تَمَسَّنَا النَّارُ} (The Fire will never touch us). Thus, it means: "Yes, the Fire will touch you," evidenced by the subsequent statement: {هُمْ فِيهَا خَالِدُونَ} (they will abide therein eternally).

The term السيئة (evil deed) encompasses all sins. Allah says: {وَجَزَاءُ سَيِّئَةٍ سَيِّئَةٌ مِثْلُهَا} (The recompense of a bad deed is a bad deed like it) [Ash-Shura: 40], and {مَنْ يَعْمَلْ سُوءًا يُجْزَ بِهِ} (Whoever does evil, he will be recompensed for it) [An-Nisa: 123].

Since it is possible to assume that every sin, small or large, results in eternal dwelling in the Fire, Allah clarifies that the sin deserving of eternal residence must be one that encompasses (أَحَاطَتْ) him.

The word Iḥāṭah (encompassing/surrounding) is literally used for a physical body surrounding another, like a wall surrounding a city or water surrounding an object. This is impossible here, so we interpret the sin as being a major sin (كبيرة) for two reasons:

1. The encompassing thing conceals what it surrounds. A major sin, by overwhelming the reward of good deeds, conceals those deeds, establishing a similarity from this perspective.
2. When a major sin nullifies the reward of good deeds, it is as if it has taken control of and surrounded those deeds, like an enemy army surrounding a person, making escape impossible.

Therefore, the meaning is: "Yes, whoever earns a major sin, and that major sin encompasses his acts of obedience, then those are the companions of the Fire, abiding therein eternally."

If it is argued that this verse concerns the Jews specifically, we reply: The consideration is given to the generality of the wording, not the specificity of the occasion. This is the very basis upon which the Mu'tazila argue for the threat of punishment (Wa'īd) for those who commit major sins.

This issue is one of the most significant theological debates. The people of the Qibla (Muslims) differ regarding the punishment for those who commit major sins:

1. Affirmation of Eternal Punishment: This is the view of the majority of the Mu'tazila and the Khawarij.
2. Affirmation of Interrupted Punishment: This is the view of Bishr al-Marisi and al-Khālid.
3. Negation of Punishment: A rare view attributed to the exegete Muqatil ibn Sulayman.
4. Suspension of Judgment: We affirm that Allah may pardon some sins, but we suspend judgment on whether He pardons a specific individual. We are certain that if Allah punishes someone for a period, He will not punish them eternally; their punishment will cease. This is the position of most Companions, the Tabi'in, Ahl al-Sunnah wa al-Jamā'ah, and most of the Imamiyyah.

This discussion involves two sub-issues:

1. Whether punishment is definitively threatened (Wa'īd).
2. If punishment is established, whether it is eternal or temporary.

We will first present the evidence of the Mu'tazila, then the evidence of the pure Murji'ah, and finally the evidence of our scholars (Ahl al-Sunnah).

Evidence of the Mu'tazila

The Mu'tazila rely on general texts (Umūmāt) concerning this matter, which fall into two categories: those using the conditional form (مَنْ - whoever), and those using the definite plural form.

Category 1: Verses using the conditional Man (Whoever)

First Verse (Regarding Inheritance Laws): {تِلْكَ حُدُودُ اللَّهِ... وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ وَيَتَعَدَّ حُدُودَهُ يُدْخِلْهُ نَارًا خَالِدًا فِيهَا} (These are the limits of Allah... And whoever disobeys Allah and His Messenger and transgresses His limits, He will admit him into a Fire, to abide therein eternally) [An-Nisa: 14].

We know that abandoning prayer, Zakat, fasting, Hajj, and Jihad, or committing wine-drinking, adultery, or unlawful killing, constitutes transgressing the limits of Allah. Therefore, such a person must be subject to punishment. The word مَنْ (whoever) in a conditional context implies generality, as established in Usul al-Fiqh. If an opponent restricts this verse only to the disbeliever (Kafir) and excludes the believer (Mu'min), this contradicts the evidence.

Two points refute restricting it to the disbeliever:

1. Allah mentioned His limits in inheritance, then promised reward for obedience within them and threatened punishment for disobedience within them. A believer, adhering to faith and belief in Allah, is closer to obedience than one who denies His Lordship and rejects His Messengers and laws. Thus, the encouragement for obedience is more specific to the believer. If the believer is intended in the first part of the verse, he must be intended in the latter part as well.
2. The verse states: {تِلْكَ حُدُودُ اللَّهِ} (These are the limits of Allah), referring to the mentioned limits. He then linked the promise to obedience within these limits and the threat to disobedience within them. The context implies the threat is specific to transgressing these limits, not all other limits. If the believer were not intended by this threat, he would not be deterred by it. Since the believer is deterred, the restriction to the disbeliever is invalidated.

Counter-Argument: The phrase {وَيَتَعَدَّ حُدُودَهُ} (and transgresses His limits) uses a definite plural noun (al-muḍāf), which, according to your principles, implies generality, as in "I struck my slaves" (implying all of them). Therefore, this verse applies only to one who transgresses all of Allah's limits, which is undeniably the disbeliever, not the believer.

Rebuttal: Although the wording suggests this, contextual clues indicate that transgressing all limits is not intended:

1. Allah preceded it with {تِلْكَ حُدُودُ اللَّهِ} (These are the limits of Allah), so {وَيَتَعَدَّ حُدُودَهُ} refers back to those specific limits.
2. The entire Ummah agrees that this verse deters the believer from sins. If your interpretation were correct, the believer would not be deterred by it.
3. If we interpret it as transgressing all limits, the threat becomes meaningless, as no accountable person transgresses all limits due to contradictions (e.g., one cannot simultaneously believe in dualism and Christianity). No one sins with all possible sins.
4. Regarding the intentional killer of a believer, Allah says: {وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا} (And whoever kills a believer intentionally, his recompense is Hell, to abide therein eternally) [An-Nisa: 93]. This necessitates that this punishment occurs based on {مَنْ يَعْمَلْ سُوءًا يُجْزَ بِهِ} [An-Nisa: 123].
5. {يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا لَقِيتُمُ الَّذِينَ كَفَرُوا... وَمَنْ يُوَلِّهِمْ يَوْمَئِذٍ دُبُرَهُ إِلَّا مُتَحَرِّفًا لِقِتَالٍ أَوْ مُتَحَيِّزًا إِلَىٰ فِئَةٍ فَقَدْ بَاءَ بِغَضَبٍ مِنَ اللَّهِ وَمَأْوَاهُ جَهَنَّمُ} (O you who have believed, when you meet those who disbelieve... And whoever turns his back to them on such a day—unless maneuvering for battle or joining another company—has certainly incurred the wrath of Allah, and his refuge will be Hell) [Al-Anfal: 15-16].
6. {فَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ * وَمَنْ يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ} (So whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it) [Az-Zalzalah: 7-8].
7. {وَمَنْ يَفْعَلْ ذَٰلِكَ عُدْوَانًا وَظُلْمًا فَسَوْفَ نُصْلِيهِ نَارًا} (And whoever does that in aggression and injustice, We will drive him into a Fire) [An-Nisa: 30].
8. {وَمَنْ يَأْتِهِ مُؤْمِنًا قَدْ عَمِلَ الصَّالِحَاتِ فَأُولَٰئِكَ لَهُمُ الدَّرَجَاتُ الْعُلَىٰ} (But whoever comes to Him as a believer having done righteous deeds, then those will have the highest degrees) [Taha: 75]. This shows the disbeliever and the sinner (Fasiq) are subject to permanent punishment, just as the believer is subject to reward.
9. {وَقَدْ خَابَ مَنْ حَمَلَ ظُلْمًا} (And disappointed indeed is he who burdened himself with wrongdoing) [Taha: 111]. This implies that the wrongdoer, even if he performs Salat, falls under this threat.
10. {وَمَنْ يَفْعَلْ ذَٰلِكَ يُلْقَ أَثَامًا * يُضَاعَفْ لَهُ الْعَذَابُ يَوْمَ الْقِيَامَةِ وَيَخْلُدْ فِيهِ مُهَانًا} (And whoever does that will meet a penalty. His punishment will be doubled for him on the Day of Resurrection, and he will abide therein disgraced) [Al-Furqan: 68-69]. This shows the sinner (Fasiq) is like the disbeliever regarding eternal residence, unless he repents (if a sinner) or believes (if a disbeliever).
11. {مَنْ جَاءَ بِالْحَسَنَةِ فَلَهُ خَيْرٌ مِنْهَا وَهُمْ مِنْ فَزَعٍ يَوْمَئِذٍ آمِنُونَ * وَمَنْ جَاءَ بِالسَّيِّئَةِ} (Whoever brings a good deed, he will have [a reward] better than it, and they will be safe from the terror of that Day. And whoever brings an evil deed...) [An-Naml: 89-90]. This indicates that all sins are threatened, just as all good deeds are promised reward.
12. {فَأَمَّا مَنْ طَغَىٰ * وَآثَرَ الْحَيَاةَ الدُّنْيَا * فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَىٰ} (But as for he who transgressed, and preferred the life of this world, then indeed, Hell will be his refuge) [An-Nazi'at: 37-39].
13. {وَمَنْ يَعْصِ اللَّهَ وَرَسُولَهُ فَإِنَّ لَهُ نَارَ جَهَنَّمَ} (And whoever disobeys Allah and His Messenger, then indeed, for him is the Fire of Hell) [Al-Jinn: 23]. This verse does not differentiate between the disbeliever and the sinner.
14. {بَلَىٰ مَنِ اكْتَسَبَ سَيِّئَةً وَأَحَاطَتْ بِهِ خَطِيئَتُهُ} (The verse under discussion). The verse first recounts the saying of the Murji'ah (Jews): {وَقَالُوا لَنْ تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَعْدُودَةً} (And they say, "The Fire will not touch us except for a few numbered days") [Al-Baqarah: 80], which Allah then refutes. Then Allah states the condition for eternal residence in the Fire.

Arguments for the Generality of Man (Whoever):

1. If Man were not for generality, it would be for specificity or ambiguity. Specificity is false because if it were specific, it would be improper for the speaker to promise reward to everyone who fulfills the condition (e.g., "Whoever enters my house, I will honor him"—it is proper to honor everyone who enters). Thus, it is not for specificity. Ambiguity is false because if it were ambiguous, one would need to ask for clarification on every possible category (men, women, Arabs, non-Arabs, etc.) until all divisions are covered. Since this is known to be ugly in linguistic usage, ambiguity is false.
2. If one says, "Whoever enters my house, I will honor him," it is valid to make an exception (Istithnā') from it. An exception excludes from the statement what would have necessarily entered it had the exception not been made. This implies the original statement covered the excluded part. If this applies to all conditional statements using Man, it proves Man implies generality.
3. When Allah revealed: {إِنَّكُمْ وَمَا تَعْبُدُونَ مِنْ دُونِ اللَّهِ حَصَبُ جَهَنَّمَ} (Indeed, you [disbelievers] and that which you worship other than Allah are fuel for Hell) [Al-Anbiya: 98], Ibn al-Za'bari argued, "I will silence Muhammad!" He asked, "Do you not worship angels? Do you not worship Jesus, son of Mary?" The Prophet (PBUH) did not deny the generality of his statement, proving that this form implies generality.

Category 2: Verses using the Definite Plural (Al-Jum' al-Mu'arraf bi-al-Alif wa al-Lām)

First Verse: {وَإِنَّ الْفُجَّارَ لَفِي جَحِيمٍ} (And indeed, the wicked are in Hellfire) [Al-Infitar: 14].

The Qadi, Al-Jubba'i, and Abu al-Hasan hold that this form implies generality, while Abu Hashim denies it.

Arguments for Generality:

1. When the Ansar sought the Caliphate, Abu Bakr (RA) argued using the Prophet's saying: (الأئمة من قريش - The Imams are from Quraysh). The Ansar accepted this argument. If the definite plural did not imply totality (i.e., all Imams), then saying "Some Imams are from Quraysh" would not contradict the existence of an Imam from another tribe. But saying all Imams are from Quraysh contradicts the existence of an Imam from another tribe. Similarly, 'Umar (RA) argued with Abu Bakr (RA) regarding fighting those who withheld Zakat by citing the Prophet's saying: (أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّىٰ يَقُولُوا لَا إِلَٰهَ إِلَّا اللَّهُ - I have been commanded to fight people until they say 'There is no god but Allah'). Abu Bakr did not object to the generality of the wording but responded with an exception: (إِلَّا بِحَقِّهَا - except by its right), implying Zakat is part of that right.
2. This plural form is often reinforced by words implying totality (like kull or ajma'ūn), such as {فَسَجَدَ الْمَلَائِكَةُ كُلُّهُمْ أَجْمَعُونَ} (So the angels prostrated, all of them entirely) [Sad: 73]. Since the reinforcement implies totality, the original form must inherently imply totality. If it didn't, the reinforcing words would be explaining the ambiguous, not confirming a pre-existing meaning.
3. The definite article Alif wa Lām makes the noun definite. This definiteness is achieved by referring it to the whole, as referring it to a part leaves it indeterminate (since no part is preferred over another). If it referred only to a specific group, that specificity could have been conveyed without Alif wa Lām (e.g., Ra'aytu rijālan—I saw men—already distinguishes them from others). Thus, Alif wa Lām adds the meaning of totality.
4. It is valid to make an exception from any individual within the group, which implies generality.
5. The definite plural implies a greater quantity than the indefinite plural, as one can say, "I took some of the men [definite]" from "I saw men [indefinite]," but not vice versa. Since the source (definite plural) is greater than the derived part (indefinite), the definite plural must imply the whole.

If Abu Hashim's view (no generality implied by definite plural) is adopted, two other arguments can be used:

1. Linking the ruling to the description implies causation ('illah). {وَإِنَّ الْفُجَّارَ لَفِي جَحِيمٍ} implies that Fijār (wickedness) is the cause, and the ruling must apply generally to the cause.
2. Grammarians argue that the Lām here means الَّذِي (whoever/those who). Evidence: It is followed by a Fā' (e.g., {وَالسَّارِقُ وَالسَّارِقَةُ فَاقْطَعُوا أَيْدِيَهُمَا} [Al-Ma'idah: 38]), and verbs can be conjoined to it (e.g., {إِنَّ الْمُصَدِّقِينَ وَالْمُصَدِّقَاتِ وَأَقْرَضُوا اللَّهَ قَرْضًا حَسَنًا} [Al-Hadid: 18]). Thus, {وَإِنَّ الْفُجَّارَ لَفِي جَحِيمٍ} means "Indeed, those who are wicked are in Hell," which implies generality.

Other Verses using Definite Plural:

• {يَوْمَ نَحْشُرُ الْمُتَّقِينَ إِلَى الرَّحْمَٰنِ وَفْدًا * وَنَسُوقُ الْمُجْرِمِينَ إِلَىٰ جَهَنَّمَ وِرْدًا} (The Day We will summon the righteous to the Most Merciful as an honored delegation, and We will drive the criminals to Hell thirsty) [Maryam: 85-86]. Al-Mujrimīn (the criminals) is a definite plural.
• {وَنَذَرُ الظَّالِمِينَ فِيهَا جِثِيًّا} (And We will leave the wrongdoers therein on their knees) [Maryam: 72].
• {وَلَوْ يُؤَاخِذُ اللَّهُ النَّاسَ بِظُلْمِهِمْ مَا تَرَكَ عَلَيْهَا مِنْ دَابَّةٍ وَلَٰكِنْ يُؤَخِّرُهُمْ إِلَىٰ أَجَلٍ مُسَمًّى} (And if Allah were to impose punishment upon the people for their wrongdoing, He would not have left upon it any creature. But He gives them respite until a specified term) [An-Nahl: 61]. This implies that if they are delayed, their punishment must occur on that specified day.

Category 3: Definite Plurals Conjoined with Alladhīna (Those who) Numerous verses use this structure, such as:

• {وَيْلٌ لِلْمُطَفِّفِينَ * الَّذِينَ إِذَا اكْتَالُوا عَلَى النَّاسِ يَسْتَوْفُونَ} (Woe to those who give less [than due]... Those who, when they take a measure from people, take in full) [Al-Mutaffifin: 1-2].
• {إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا} (Indeed, those who devour the property of orphans unjustly are only consuming into their bellies fire) [An-Nisa: 10].
• {إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ} (Indeed, those whom the angels take in death while they are wronging themselves...) [An-Nahl: 28]. This applies a threat despite their belief in Allah and His Messenger (by staying behind from Hijra/migration).
• {وَالَّذِينَ كَسَبُوا السَّيِّئَاتِ جَزَاءُ سَيِّئَةٍ بِمِثْلِهَا وَتَرْهَقُهُمْ ذِلَّةٌ} (And those who earned evil deeds—the recompense of an evil deed is its like, and there will cover them humiliation) [Yunus: 27]. No distinction is made between the disbeliever and others.
• {وَالَّذِينَ يَكْنِزُونَ الذَّهَبَ وَالْفِضَّةَ وَلَا يُنْفِقُونَهَا فِي سَبِيلِ اللَّهِ} (And those who hoard gold and silver and spend it not in the way of Allah...) [At-Tawbah: 34].
• {وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ} (But repentance is not for those who do evil deeds...) [An-Nisa: 18]. If the sinner (Fasiq) were not subject to threat and punishment, this statement would be meaningless, and repentance would be unnecessary.
• {إِنَّمَا جَزَاءُ الَّذِينَ يُحَارِبُونَ اللَّهَ وَرَسُولَهُ وَيَسْعَوْنَ فِي الْأَرْضِ فَسَادًا أَنْ يُقَتَّلُوا أَوْ يُصَلَّبُوا} (The recompense of those who wage war against Allah and His Messenger and strive upon earth [to cause] corruption is that they be killed or crucified...) [Al-Ma'idah: 33]. This specifies worldly punishment for the sinner.
• {إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا أُولَٰئِكَ لَا خَلَاقَ لَهُمْ فِي الْآخِرَةِ} (Indeed, those who exchange the covenant of Allah and their oaths for a small price—those will have no share in the Hereafter) [Al 'Imran: 77].

Category 4: Other General Forms

• {سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ الْقِيَامَةِ} (That which they hoarded will be put around their necks on the Day of Resurrection) [Al 'Imran: 180]. This threatens those who withhold Zakat.

Category 5: The Word Kull (All)

• {وَلَوْ أَنَّ لِكُلِّ نَفْسٍ ظَلَمَتْ مَا فِي الْأَرْضِ لَافْتَدَتْ بِهِ} (And if every soul that wronged had all that is on earth, it would offer it for ransom) [Yunus: 54]. This shows what the wrongdoer deserves for his wrongdoing.

Category 6: Texts confirming Allah executes His threats

• {قَالَ لَا تَخْتَصِمُوا لَدَيَّ وَقَدْ قَدَّمْتُ إِلَيْكُمْ بِالْوَعِيدِ * مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ وَمَا أَنَا بِظَلَّامٍ لِلْعَبِيدِ} ([He will say], "Do not dispute before Me, while I have already brought forth to you the warning. My word is not changed, nor am I ever unjust to My servants") [Qaf: 28-29].
  1. Allah made the presentation of the warning the reason for removing excuses; after the warning, no one has an excuse or escape from punishment.
  2. {مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ} (My word is not changed) explicitly confirms that Allah must execute what the wording implies.

These are the general proofs from the Qur'an relied upon by the Mu'tazila. There are also numerous general proofs from the Hadith.

General Proofs from Hadith (Type 1: Using Man - Whoever)

1. Hadith narrated by Waqqas ibn Rabi'ah from Al-Miswar ibn Shaddad: The Prophet (PBUH) said: (مَنْ أَكَلَ بِأَخِيهِ أَكْلَةً أَطْعَمَهُ اللَّهُ مِنْ نَارِ جَهَنَّمَ... - Whoever consumes [unlawfully] a mouthful belonging to his brother, Allah will feed him a mouthful from the Fire of Hell...). This explicitly threatens the sinner (Fasiq).
2. (مَنْ كَانَ ذَا لِسَانَيْنِ وَذَا وَجْهَيْنِ كَانَ فِي النَّارِ ذَا لِسَانَيْنِ وَذَا وَجْهَيْنِ - Whoever has two tongues and two faces will have two tongues and two faces in the Fire). No distinction is made between the hypocrite and others.
3. From Sa'id ibn Zayd: (مَنْ ظَلَمَ قِيدَ شِبْرٍ مِنَ الْأَرْضِ طُوِّقَهُ يَوْمَ الْقِيَامَةِ مِنْ سَبْعِ أَرَضِينَ - Whoever unjustly takes even a handspan of land will be encircled by it from the seven earths on the Day of Resurrection).
4. From Anas: (الْمُسْلِمُ مَنْ سَلِمَ الْمُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ... وَالَّذِي نَفْسِي بِيَدِهِ لَا يَدْخُلُ الْجَنَّةَ عَبْدٌ لَا يَأْمَنُ جَارُهُ بَوَائِقَهُ - The Muslim is he from whose tongue and hand the Muslims are safe... By Him in Whose Hand is my soul, no servant whose neighbor is not safe from his mischief will enter Paradise). This proves the threat against the unjust sinner and implies he is neither a true believer nor a Muslim (supporting the intermediate position, Manzilah bayn al-Manzilatayn).
5. From Thawban: (مَنْ جَاءَ يَوْمَ الْقِيَامَةِ بَرِيئًا مِنْ ثَلَاثَةٍ، دَخَلَ الْجَنَّةَ: الْكِبْرِ وَالْغُلُولِ وَالدَّيْنِ - Whoever comes on the Day of Resurrection free from three things, enters Paradise: arrogance, embezzlement, and debt). This implies the one possessing these three does not enter Paradise. Debt here means dying while disobedient and unrepentant.
6. From Abu Hurayrah: (مَنْ سَلَكَ طَرِيقًا يَطْلُبُ بِهِ عِلْمًا سَهَّلَ اللَّهُ لَهُ طَرِيقًا مِنْ طُرُقِ الْجَنَّةِ، وَمَنْ أَبْطَأَ بِهِ عَمَلُهُ لَمْ يُسْرِعْ بِهِ نَسَبُهُ - Whoever treads a path seeking knowledge, Allah will ease for him a path to Paradise; and whoever is slowed by his deeds, his lineage will not speed him up). This confirms reward is only through obedience, and salvation from Hell is only through righteous action.
7. From Ibn 'Umar: (كُلُّ مُسْكِرٍ خَمْرٌ وَكُلُّ خَمْرٍ حَرَامٌ، وَمَنْ شَرِبَ الْخَمْرَ فِي الدُّنْيَا وَلَمْ يَتُبْ مِنْهَا لَمْ يَشْرَبْهَا فِي الْآخِرَةِ). This explicitly threatens the sinner and implies he is among those who will not enter Paradise, as Paradise contains what the souls desire.
8. From Umm Salamah: (إِنَّمَا أَنَا بَشَرٌ مِثْلُكُمْ... فَمَنْ قَضَيْتُ لَهُ بِحَقِّ أَخِيهِ فَإِنَّمَا قَطَعْتُ لَهُ قِطْعَةً مِنَ النَّارِ - I am only a human being like you... Whoever I judge in favor of his brother's right, I am only cutting off a piece of Fire for him).
9. From Thabit ibn al-Dahhak: (مَنْ حَلَفَ بِمِلَّةٍ سِوَى الْإِسْلَامِ كَاذِبًا مُتَعَمِّدًا فَهُوَ كَمَا قَالَ، وَمَنْ قَتَلَ نَفْسَهُ بِشَيْءٍ عُذِّبَ بِهِ فِي نَارِ جَهَنَّمَ - Whoever swears by a religion other than Islam falsely and intentionally, he is as he said; and whoever kills himself with something, he will be tormented with it in the Fire of Hell).
10. From 'Abdullah ibn 'Umar regarding Prayer: (مَنْ حَافَظَ عَلَيْهَا كَانَتْ لَهُ نُورًا وَبُرْهَانًا وَنَجَاةً يَوْمَ الْقِيَامَةِ، وَمَنْ لَمْ يُحَافِظْ عَلَيْهَا لَمْ تَكُنْ لَهُ نُورًا وَلَا بُرْهَانًا وَلَا نَجَاةً وَلَا ثَوَابًا، وَكَانَ يَوْمَ الْقِيَامَةِ مَعَ قَارُونَ وَهَامَانَ وَفِرْعَوْنَ وَأُبَيِّ بْنِ خَلَفٍ - Whoever preserves it [prayer] it will be a light, proof, and salvation for him on the Day of Resurrection; but whoever does not preserve it, it will be no light, no proof, no salvation, and no reward for him, and he will be with Qarun, Haman, Pharaoh, and Ubayy ibn Khalaf on the Day of Resurrection). This explicitly states that abandoning prayer nullifies deeds and warrants eternal punishment.
11. From Ibn 'Abbas: (مَنْ لَقِيَ اللَّهَ مُدْمِنَ خَمْرٍ لَقِيَهُ كَعَابِدِ وَثَنٍ - Whoever meets Allah addicted to wine, he will meet Him like an idol worshipper). Since idol worship is not forgiven without conversion, this implies nullification of deeds (Iḥbāṭ).
12. From Abu Hurayrah regarding suicide: (مَنْ تَرَدَّىٰ مِنْ جَبَلٍ مُتَعَمِّدًا فَقَتَلَ نَفْسَهُ فَهُوَ مُتَرَدٍّ فِي نَارِ جَهَنَّمَ خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا - Whoever intentionally throws himself from a mountain and kills himself, he will be throwing himself in the Fire of Hell, remaining therein eternally).
13. From Abu Dharr: (ثَلَاثَةٌ لَا يُكَلِّمُهُمُ اللَّهُ وَلَا يَنْظُرُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ: الْمُسْبِلُ وَالْمَنَّانُ وَالْمُنْفِقُ سِلْعَتَهُ بِالْحَلْفِ كَاذِبًا - Three whom Allah will not speak to, look at, or purify on the Day of Resurrection, and they will have a painful punishment: the one who lets his garment hang down [out of arrogance], the one who reminds others of his favors, and the one who sells his goods by swearing falsely). Since they have a painful punishment and are not looked upon by Allah, they are people of the Fire, and this applies to sinners.
14. From Abu Hurayrah: (مَنْ تَعَلَّمَ عِلْمًا مِمَّا يُبْتَغَىٰ بِهِ وَجْهُ اللَّهِ لَا يَتَعَلَّمُهُ إِلَّا لِيُصِيبَ بِهِ عَرَضًا مِنَ الدُّنْيَا لَمْ يَجِدْ عُرْفَ الْجَنَّةِ يَوْمَ الْقِيَامَةِ - Whoever learns knowledge intended for the sake of Allah but learns it only to gain worldly advantage, he will not smell the fragrance of Paradise on the Day of Resurrection). If he doesn't smell Paradise, he is surely in Hell, as the accountable person must be in one or the other.
15. From Abu Hurayrah: (مَنْ كَتَمَ عِلْمًا أُلْجِمَ بِلِجَامٍ مِنْ نَارٍ يَوْمَ الْقِيَامَةِ - Whoever conceals knowledge will be bridled with a bridle of Fire on the Day of Resurrection).
16. From Ibn Mas'ud: (مَنْ حَلَفَ عَلَىٰ يَمِينٍ كَاذِبَةٍ لِيَقْطَعَ بِهَا مَالَ أَخِيهِ لَقِيَ اللَّهَ وَهُوَ عَلَيْهِ غَضْبَانُ - Whoever swears a false oath to unjustly take his brother's property will meet Allah while He is angry with him). This confirms the threat in the verse about oaths ({إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ...}).
17. From Abu Umamah: (مَنْ حَلَفَ عَلَىٰ يَمِينٍ فَاجِرَةٍ لِيَقْطَعَ بِهَا مَالَ امْرِئٍ مُسْلِمٍ بِغَيْرِ حَقٍّ حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ وَأَوْجَبَ لَهُ النَّارَ - Whoever swears a wicked oath to unjustly take a Muslim man's property, Allah forbids Paradise for him and necessitates the Fire for him), even if it is a small thing like a twig.
18. From Sa'id ibn Jubayr (regarding image makers): The Prophet (PBUH) mentioned severe punishments for image makers, listeners to gossip, and those who see things in dreams they didn't see.
19. From Ma'qil ibn Yasar: (مَا مِنْ عَبْدٍ يَسْتَرْعِيهِ اللَّهُ رَعِيَّةً يَمُوتُ يَوْمَ يَمُوتُ، وَهُوَ غَاشٌّ لِرَعِيَّتِهِ إِلَّا حَرَّمَ اللَّهُ عَلَيْهِ الْجَنَّةَ - No servant whom Allah entrusts with a flock dies while being treacherous to his flock except that Allah forbids Paradise for him).
20. From Ibn 'Umar (regarding judgeship): (مَنْ كَانَ قَاضِيًا يَقْضِي بِالْجَهْلِ كَانَ مِنْ أَهْلِ النَّارِ، وَمَنْ كَانَ قَاضِيًا يَقْضِي بِالْجَوْرِ كَانَ مِنْ أَهْلِ النَّارِ - Whoever is a judge who judges out of ignorance is among the people of the Fire, and whoever is a judge who judges unjustly is among the people of the Fire).
21. (مَنِ ادَّعَى أَبًا فِي الْإِسْلَامِ وَهُوَ يَعْلَمُ أَنَّهُ غَيْرُ أَبِيهِ فَالْجَنَّةُ عَلَيْهِ حَرَامٌ - Whoever claims a father in Islam while knowing he is not his father, Paradise is forbidden for him).
22. From Abu Sa'id al-Khudri: (مَنْ لَبِسَ الْحَرِيرَ فِي الدُّنْيَا لَمْ يَلْبَسْهُ فِي الْآخِرَةِ - Whoever wears silk in this world will not wear it in the Hereafter). If he doesn't wear it, he won't be in Paradise, which contains what souls desire.

General Proofs from Hadith (Type 2: Without Man)

1. From Nafi' (Mawla of the Prophet): (لَا يَدْخُلُ الْجَنَّةَ مِسْكِينٌ مُتَكَبِّرٌ وَلَا شَيْخٌ زَانٍ وَلَا مَنَّانٌ عَلَى اللَّهِ بِعَمَلِهِ، وَمَنْ لَمْ يَدْخُلِ الْجَنَّةَ مِنَ الْمُكَلَّفِينَ فَهُوَ مِنْ أَهْلِ النَّارِ بِالْإِجْمَاعِ - A proud poor man, an adulterous old man, and one who reminds Allah of his deeds will not enter Paradise; and whoever among the accountable does not enter Paradise is, by consensus, among the people of the Fire).
2. From Abu Hurayrah: (ثَلَاثَةٌ يَدْخُلُونَ الْجَنَّةَ: الشَّهِيدُ، وَعَبْدٌ نَصَحَ سَيِّدَهُ وَأَحْسَنَ عِبَادَةَ رَبِّهِ، وَعَفِيفٌ مُتَعَفِّفٌ، وَثَلَاثَةٌ يَدْخُلُونَ النَّارَ: أَمِيرٌ مُسَلَّطٌ، وَذُو ثَرْوَةٍ مِنَ الْمَالِ لَا يُؤَدِّي حَقَّ اللَّهِ، وَفَقِيرٌ فَخُورٌ - Three enter Paradise: the martyr, a slave who advised his master and worshipped his Lord well, and one who is chaste and abstinent. And three enter the Fire: an oppressive ruler, a wealthy man who does not pay Allah's due, and a proud poor man).
3. From Abu Bakrah: Regarding cutting kinship ties, the Prophet (PBUH) recited: {فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الْأَرْضِ وَتَقَطَّعُوا أَرْحَامَكُمْ * أُولَٰئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَأَعْمَىٰ أَبْصَارَهُمْ} (Then if you turned away, perhaps you would cause corruption in the land and sever your relations? Those are the ones whom Allah has cursed, so He has deafened them and blinded their sight) [Muhammad: 22-23]. This confirms the threat against the kinship cutter and explains the verse.
4. From Mu'adh ibn Jabal: When asked about the right of Allah upon His servants, the Prophet (PBUH) said: "That they worship Him and associate nothing with Him." When asked about their right upon Allah, he said: "That He forgives them and does not punish them." Since the promise is conditional, the negation implies that if they do not worship Him, He will not forgive them.
5. From Abu Bakrah: (إِذَا اقْتَتَلَ الْمُسْلِمَانِ بِسَيْفَيْهِمَا فَقَتَلَ أَحَدُهُمَا صَاحِبَهُ فَالْقَاتِلُ وَالْمَقْتُولُ فِي النَّارِ - When two Muslims fight with their swords and one kills the other, both the killer and the killed are in the Fire). When asked about the killed man, the Prophet replied: (إِنَّهُ كَانَ حَرِيصًا عَلَىٰ قَتْلِ صَاحِبِهِ - Because he was eager to kill his companion).
6. From Umm Salamah: (الَّذِي يَشْرَبُ فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ إِنَّمَا يُجَرْجِرُ فِي بَطْنِهِ نَارَ جَهَنَّمَ - Whoever drinks from gold or silver vessels is only dragging the Fire of Hell into his stomach).
7. From Abu Sa'id al-Khudri: (وَالَّذِي نَفْسِي بِيَدِهِ لَا يُبْغِضُ أَهْلَ الْبَيْتِ رَجُلٌ إِلَّا أَدْخَلَهُ اللَّهُ النَّارَ - By Him in Whose Hand is my soul, no man hates the Ahl al-Bayt except that Allah will admit him to the Fire). If they deserve the Fire for hating them, they deserve it more for killing them.
8. Hadith of Abu Hurayrah regarding the cloak taken illicitly at Hunayn: (كَلَّا وَالَّذِي نَفْسِي بِيَدِهِ إِنَّ الشَّمْلَةَ الَّتِي أَخَذَهَا يَوْمَ حُنَيْنٍ مِنَ الْمَغَانِمِ لَمْ يُصِبْهَا الْمَقَاسِمُ لَتَشْتَعِلَ عَلَيْهِ نَارًا - Nay, by Him in Whose Hand is my soul, the cloak he took on the Day of Hunayn from the spoils, which was not distributed fairly, will become a fire burning against him).
9. From Abu Burdah: (ثَلَاثَةٌ لَا يَدْخُلُونَ الْجَنَّةَ: مُدْمِنُ الْخَمْرِ وَقَاطِعُ الرَّحِمِ وَمُصَدِّقُ السِّحْرِ - Three will not enter Paradise: the habitual drunkard, the kinship cutter, and the one who believes in sorcery).
10. From Abu Hurayrah: (مَا مِنْ عَبْدٍ لَهُ مَالٌ لَا يُؤَدِّي زَكَاتَهُ إِلَّا جُمِعَ لَهُ يَوْمَ الْقِيَامَةِ عَلَيْهِ صَفَائِحُ مِنْ نَارِ جَهَنَّمَ يُكْوَىٰ بِهَا جَبْهَتُهُ وَظَهْرُهُ... - No servant who possesses wealth and does not pay its Zakat except that Allah will gather for him plates of Hellfire on the Day of Resurrection with which his forehead and back will be branded...).

These are the proofs used by the Mu'tazila from the generalities of the Qur'an and Sunnah.

Rebuttal by Ahl al-Sunnah (Our Scholars)

Our scholars respond to these proofs in several ways:

First Response: Challenging the Implied Generality

1. We do not concede that the conditional form مَنْ (whoever) implies totality, nor do we concede that the definite plural implies totality. Evidence: It is valid to add kull (all) or ba'd (some) to these forms (e.g., "All whoever enters my house..." or "Some whoever enters my house..."). If Man implied totality, adding kull would be redundant, and adding ba'd would be contradictory. The same applies to the definite plural. Thus, these forms do not imply absolute generality.
2. These forms appear in the Book of Allah where they sometimes mean totality and sometimes mean partiality. Most general statements in the Qur'an are specified (mukhassas). Using metaphor or ambiguity is contrary to the default meaning. The default meaning should be taken as implying more than a few, without specifying whether it implies totality or not.
3. If these forms implied absolute certainty of totality, adding words of emphasis (like kull or ajma'ūn) would be impossible, as it would be affirming the self-evident (a logical impossibility). Since adding emphasis is valid, the original form does not imply absolute totality.

Second Response: The Nature of Generality (Absolute vs. Presumptive) Are these forms absolute (Qat'i) or presumptive (Dhanni)?

• Absolute is denied: It is known by necessity that people often use words like kull (all) and jamī'un (entirety) as hyperbole (e.g., {وَأُوتِيتُ مِنْ كُلِّ شَيْءٍ} [An-Naml: 23]). If these forms imply presumptive generality, they cannot be used as definitive proof in a matter of certainty (like the issue of punishment).
• Presumptive generality is accepted, but: It requires the absence of specifying factors (mukhassisāt). We cannot claim that no specifying factors exist just because we haven't found them; absence of evidence is not evidence of absence. If the implication of totality depends on the non-existence of a specifier, and that non-existence is unknown, then the implication itself is conditional upon an unknown factor, and thus the proof fails.

Supporting Point: Allah says: {إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنْذَرْتَهُمْ أَمْ لَمْ تُنْذِرْهُمْ لَا يُؤْمِنُونَ} (Indeed, those who disbelieve, whether you warn them or do not warn them, they will not believe) [Al-Baqarah: 6]. This rules that all disbelievers will not believe. Yet, we witness some of them who did believe. This forces one of two conclusions: either the form is not for totality, or there was a context known during the Prophet's time that specified the intended group. Why should the latter not apply here?

Third Response: Counter-Evidence (Verses of Pardon vs. Verses of Threat) Even if we grant the generality, verses of pardon ('Afw) specify the verses of threat. The specific takes precedence over the general. Verses of pardon are specific relative to the general threat verses.

Furthermore, general verses of threat are counterbalanced by general verses of promise. We must weigh them, and the balance favors the promise for several reasons:

1. Fulfilling a promise is more indicative of generosity than fulfilling a threat.
2. It is widely known in the reports that Allah's Mercy precedes and overcomes His Wrath.
3. The threat is a right of Allah, while the promise is a right of the servant. The servant's right is prioritized for fulfillment.
4. These general threat verses were revealed concerning disbelievers. If we accept the principle of generality of wording over specificity of occasion, we must note that many general words were used in specific contexts where only the specific meaning was intended. This weakens the strength of their generality.

Evidence of those who deny punishment for major sins (Rare View)

1. {إِنَّ الْخِزْيَ الْيَوْمَ وَالسُّوءَ عَلَى الْكَافِرِينَ} (Indeed, humiliation today and severe suffering are upon the disbelievers) [An-Nahl: 27], and {إِنَّا قَدْ أُوحِيَ إِلَيْنَا أَنَّ الْعَذَابَ عَلَىٰ مَنْ كَذَّبَ وَتَوَلَّىٰ} (Indeed, we have been inspired that the punishment is upon whoever denies and turns away) [Taha: 48]. These imply that the essence of humiliation, suffering, and punishment is exclusive to the disbeliever.
2. {قُلْ يَا عِبَادِيَ الَّذِينَ أَسْرَفُوا عَلَىٰ أَنْفُسِهِمْ لَا تَقْنَطُوا مِنْ رَحْمَةِ اللَّهِ إِنَّ اللَّهَ يَغْفِرُ الذُّنُوبَ جَمِيعًا} (Say, "O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins.) [Az-Zumar: 53]. This rules that all sins are forgiven without requiring repentance or anything else.
3. {وَإِنَّ رَبَّكَ لَذُو مَغْفِرَةٍ لِلنَّاسِ عَلَىٰ ظُلْمِهِمْ} (And indeed, your Lord is full of forgiveness for the people despite their wrongdoing) [Ar-Ra'd: 6]. The preposition عَلَىٰ (despite/upon) implies the state (ḥāl), meaning Allah forgives them while they are engaged in wrongdoing, which precludes repentance at that moment. This implies forgiveness without repentance, and since Shirk is the greatest wrong ({إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ} [Luqman: 13]), it should apply to the disbeliever too, though they leave the action regarding the greatest sin. The difference is that disbelief is a greater state than mere sin.
4. {فَأَنْذَرْتُكُمْ نَارًا تَلَظَّىٰ * لَا يَصْلَاهَا إِلَّا الْأَشْقَى * الَّذِي كَذَّبَ وَتَوَلَّىٰ} (So I have warned you of a Fire that blazes. None will enter it except the most wretched, who denied and turned away) [Al-Layl: 14-16]. Since every fire blazes, this implies the Fire only touches the most wretched, defined as the denier who turns away.
5. {إِذَا أُلْقُوا فِيهَا سَمِعُوا لَهَا شَهِيقًا وَهِيَ تَفُورُ * تَكَادُ تَمَيَّزُ مِنَ الْغَيْظِ} (When they are cast into it, they hear from it a [frightful] sound as it boils up. It almost bursts with rage) [Al-Mulk: 7-8]. This is followed by the description of those who deny the Resurrection, implying that all inhabitants of Hell are deniers. (This is refuted by noting that the preceding verses already specified disbelievers, and the subsequent verses can still be general).
6. {وَهَلْ نُجْزَىٰ إِلَّا الْكَفُورَ} (And do We reward anyone except the ungrateful [disbelievers]?) [Saba': 17]. This is stated emphatically, implying exclusivity to the original disbeliever.
7. Allah describes people as having white faces or black faces, then says regarding the black-faced: {أَكَفَرْتُمْ بَعْدَ إِيمَانِكُمْ فَذُوقُوا الْعَذَابَ} ([It will be said], "Have you disbelieved after your faith? Then taste the punishment") [Al 'Imran: 106]. He specified them as disbelievers.
8. Allah divides people into three groups: the foremost, the companions of the right, and the companions of the left. He states the first two are in Paradise, and the third group is in Hell, then explains they were those who said: {أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ} (When we die and become dust and bones, are we indeed to be resurrected?) [Al-Waqi'ah: 47], implying they are disbelievers.
9. The sinner (Fasiq) is not humiliated (yukhzā), but everyone entering Hell is humiliated. Since the sinner is a believer, and believers are not humiliated (as they ask: {وَلَا تُخْزِنَا يَوْمَ الْقِيَامَةِ} [Al 'Imran: 194], and Allah answers them), the sinner does not enter Hell.

Position of Ahl al-Sunnah (Pardoning some, suspending on others)

Our scholars rely on verses indicating Allah is Oft-Forgiving and Pardoning:

First Proof: Verses on 'Afw (Pardon) Verses like {وَهُوَ الَّذِي يَقْبَلُ التَّوْبَةَ عَنْ عِبَادِهِ وَيَعْفُو عَنِ السَّيِّئَاتِ} (And He is the one who accepts the repentance of His servants and pardons the evil deeds) [Ash-Shura: 25], and {وَيَعْفُو عَنْ كَثِيرٍ} (and pardons much) [Ash-Shura: 30].

• Pardon ('Afw) means removing the punishment from one who deserves punishment. If it meant removing punishment from one who doesn't deserve it (like someone who never sinned), the term would be inappropriate (one is not said to have pardoned someone they never wronged).
• If pardon meant forgiving the repentant, it would be redundant after mentioning accepting repentance in the same verse. Thus, pardon must mean removing punishment from one who deserves it, which supports our view.

Second Proof: Verses on Maghfirah (Forgiveness) Verses like {غَافِرِ الذَّنْبِ وَقَابِلِ التَّوْبِ} (Forgiver of sin and acceptor of repentance) [Ghafir: 3].

• Forgiveness (Maghfirah) cannot mean removing punishment from one who doesn't deserve it, as that is not a favor (minnah). If Allah refrained from doing evil, it would be self-preservation, not a favor to the servant. Therefore, Maghfirah must mean removing punishment from one who deserves it.

Objection: Could 'Afw mean delaying punishment from this world to the Hereafter? (As in the verse about the Jews: {ثُمَّ عَفَوْنَا عَنْكُمْ مِنْ بَعْدِ ذَٰلِكَ} [Al-Baqarah: 52], meaning delay, not cancellation). Rebuttal: The root of 'Afw is removing the trace (Athar). In {فَمَنْ عُفِيَ لَهُ مِنْ أَخِيهِ شَيْءٌ} (So whoever is pardoned something by his brother...) [Al-Baqarah: 178], it means removal, not delay. Similarly, {وَأَنْ تَعْفُوا أَقْرَبُ لِلتَّقْوَىٰ} (And that you pardon is nearer to righteousness) implies absolute cancellation, not delay until a specified time. If a creditor delays demanding a debt, he is not said to have pardoned it; only if he cancels it is he said to have pardoned it.

Third Proof: Verses on Raḥmah (Mercy) Mercy is shown either to the obedient (who deserve reward) or the disobedient (who deserve punishment).

• Mercy to the obedient: If it means giving them their due reward, it's not mercy (fulfilling an obligation isn't mercy). If it means giving them more than their due, that is called In'ām (favor/bounty), not Raḥmah.
• Mercy to the disobedient: If it means leaving out extra punishment beyond what is deserved, that is obligatory and not mercy. Therefore, mercy must be shown by leaving the deserved punishment. This is not applicable to the penitent sinner or the one who committed a minor sin, as leaving their punishment is obligatory. Thus, mercy must apply to leaving the punishment of the major sinner before repentance.

Fourth Proof: {إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَنْ يَشَاءُ} (Indeed, Allah does not forgive association with Him, but He forgives what is less than that, for whom He wills) [An-Nisa: 48]. We argue that {لِمَنْ يَشَاءُ} (for whom He wills) cannot apply to the minor sinner or the major sinner after repentance, because:

1. The verse implies Allah does not forgive Shirk out of favor (Tafaḍḍul), but forgives what is less than it out of favor. If the forgiveness of minor sins or repented major sins were also based on entitlement (Istihqāq), the structure would be incoherent (like saying: "He doesn't favor with 100 dinars, but gives less than that to those who deserve it"). Since forgiveness for the penitent and minor sinner is deserved, they are excluded from the scope of Mashī'ah (Will).
2. If the phrase included those who deserve forgiveness (penitent/minor sinners), there would be no distinction between Shirk and what is less than it, as Allah forgives both upon entitlement.
3. Forgiveness for the penitent and minor sinner is obligatory (wājib), and the obligatory is not suspended on Mashī'ah (Will). Since the forgiveness mentioned is conditional on Mashī'ah, it cannot refer to the obligatory forgiveness.

This analysis is based on the Mu'tazila premise that minor sins and repented major sins must be forgiven. If we do not hold this premise, then {وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَنْ يَشَاءُ} implies Allah forgives everything other than Shirk—including major sins before repentance—for whomever He wills.

Fifth Proof: Verses of Promise (Wa'd) We rely on the general promises of reward. When promise and threat conflict, we must prioritize.

• The promises are more numerous.
• {إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ} (Indeed, good deeds drive away bad deeds) [Hud: 114]. This implies that the good deed is a cause for removing the bad deed because it is a good deed. This must apply to good deeds from believers, as the good deeds of disbelievers do not remove their sins.
• The reward for good deeds is multiplied (tenfold, or 700-fold, or more), while the punishment for a bad deed is only its like. This shows the balance favors good deeds.
• In the verse promising Paradise: {وَعْدَ اللَّهِ حَقًّا وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا} (The promise of Allah is true. And who is more truthful than Allah in statement?) [An-Nisa: 122]. Allah emphasizes the promise as true, but never emphasizes the threat as true in the same manner.
• {وَمَنْ يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُ عَلَىٰ نَفْسِهِ} (And whoever earns a sin, he earns it only against himself) [An-Nisa: 111], contrasted with {إِنْ أَحْسَنْتُمْ أَحْسَنْتُمْ لِأَنْفُسِكُمْ وَإِنْ أَسَأْتُمْ فَلَهَا} (If you do good, you do good for yourselves; and if you do evil, it is against yourselves) [Al-Isra: 7]. The good deed is mentioned twice (as a favor), while the evil deed is mentioned once (as a consequence).
• Allah repeated the verse {وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَنْ يَشَاءُ} twice in Surah An-Nisa for emphasis, while no threat verse is repeated in this manner, indicating greater concern for pardon.
• When interpreting generalities, it is preferable to interpret towards pardon, as canceling a threat is conventionally better than canceling a promise.
• The Qur'an is filled with attributes of Forgiveness, Mercy, Pardon, and Bounty.
• The believer has performed the greatest good (Iman) and avoided the greatest evil (Kufr). It would be unseemly for the Master to let a moderate sin outweigh the greatest obedience.

Conclusion of Ahl al-Sunnah: The balance favors pardon.

The Mu'tazila interpret the encompassing sin (أَحَاطَتْ بِهِ خَطِيئَتُهُ) as a major sin that nullifies the reward of good deeds.

Objections to the Mu'tazila Interpretation:

1. If the sin must be major to encompass the person, then the absence of pardon must also be a condition for that encompassing. If pardon occurs, the sin is not encompassing. Thus, proving the sin is encompassing requires proving the absence of pardon first, which is the very issue under debate (circular reasoning).
2. We interpret the encompassing sin as one where the exterior and interior are characterized by disobedience. This applies only to the disbeliever, who disobeys Allah in heart, tongue, and limbs. A Muslim, obedient in heart and tongue, but disobedient in some limbs, is not encompassed in this manner. Just as a physical object touching only part of another object is not said to surround it, the sin of a Muslim does not encompass him entirely. Thus, the sin only encompasses the person if he is a disbeliever.
3. The phrase {فَأُولَٰئِكَ أَصْحَابُ النَّارِ} (then those are the companions of the Fire) implies they are currently in the Fire, which is false for the major sinner who has not yet died. We hold they deserve the Fire, which aligns with our position, but the issue of pardon remains unresolved.

Concluding Juristic Principle: The condition for the consequence here involves two matters: (1) Earning the evil deed, and (2) The sin encompassing the servant. The consequence is only attached when both conditions are met. This indicates that if an oath (like divorce or manumission) is tied to two conditions, the oath is not broken if only one condition is met.