Al-Infitar (The Cleaving): (13) Indeed, the righteous will be in...

Issue 1: The Perpetuity of Punishment for Major Sinners

The proponents of strict warning (the Wa'idiyyah) who assert the eternal punishment of major sinners rely on this verse. They argue: A major sinner is a wicked person (fājir), and all wicked people are in Hellfire. Since the definite article "Al-" (the) is prefixed to Jahīm (Hellfire), it implies totality (all-encompassing).

The discussion regarding this issue has been fully covered in Surah Al-Baqarah. However, here we must mention additional subtle points:

The Wa'idiyyah claim that there are aspects in this verse indicating the permanence of the threat:

1. His saying, the Exalted: {They will enter it on the Day of Recompense}. The Day of Recompense is the Day of Judgment, and every moment is included in it, just as one says "the day of the world" and "the day of the Hereafter."
2. Al-Jubba'i said: If we restricted the meaning of {and indeed, the wicked will be in Hellfire} to only some of them, then some wicked people would enter Paradise. If they entered Paradise, they would be among the righteous. This implies that the wicked would not be distinguished from the righteous, which is false because Allah, the Exalted, distinguished between the two states. Therefore, the wicked must not enter Paradise, just as the righteous do not enter the Fire.
3. He, the Exalted, said: {And they will not be absent from it}. This is like His saying: {And they will not be removed from it} (Al-Ma'idah: 37). If there is no death and no absence, then nothing remains after them except eternal dwelling in the Fire forever. Since the term fājir (wicked person) encompasses both the disbeliever and the Muslim who commits a major sin, it is established that major sinners remain eternally in the Fire, and that intercession is for the obedient, not for those who commit major sins.

The Refutation:

We have already explained that the implication of general terms regarding totality is a weak, presumptive indication, whereas the ruling on this matter is definitive. Relying on a presumptive proof for a definitive conclusion is not permissible.

Furthermore, there are elements here that support our view:

• The use of the definite plural noun (defined by Al-) is common in the language to refer to a previously known context. It is possible that the term here refers back to the disbelievers who were previously mentioned as those who deny the Day of Recompense. This has been discussed exhaustively before.
• Even if we grant that the generality implies totality, we do not grant that a major sinner is necessarily a fājir. The proof for this is His saying regarding the disbelievers: {Those are the disbelieving, wicked ones} (Abasa: 42). This statement must mean one of two things: either {Those are the disbelievers} who belong to the category of the wicked, or {Those are the disbelievers} and they are {the wicked ones}. The first option is false because, by consensus, every disbeliever is a fājir. Thus, restricting the disbeliever to only the type who is wicked is redundant. If the first option is false, the second remains: that the disbelievers are the wicked ones (exclusively). If this verse proves that only disbelievers are the fujjar, then it is established that the major sinner (who is a Muslim) is not a fājir at all.
• Even if we concede that fujjar includes both disbelievers and Muslims, His saying {And they will not be absent from it} means that the totality of the fujjar will not be absent. We agree with this: since one category of the fujjar (the disbelievers) will not be absent, the statement that "all the fujjar will not be absent" is satisfied, without needing the Muslim major sinners to also not be absent.
• Even if we grant that, His saying {And they will not be absent from it} implies they are currently in Hellfire, which is false (as they might not have entered yet). Therefore, the apparent meaning must be diverted. They interpret it to mean that after entering Hellfire, the statement {And they will not be absent from it} applies to them. We interpret it to mean that currently, they are not absent from deserving to be in Hellfire. However, establishing desert does not negate pardon.
• Even if we grant that, this is contradicted by the proofs indicating pardon and the establishment of intercession for major sinners. We favor our side because their proof must encompass all wicked people at all times, otherwise their objective is not achieved. Our proof only needs to apply to some wicked people at some times to be valid. Therefore, their proof must be general, while our proof can be specific. The specific takes precedence over the general. And Allah knows best.

Issue 2: The Great Warning to Sinners

This verse contains a tremendous warning for the disobedient.

It is narrated that Sulayman ibn Abd al-Malik passed through Medina on his way to Mecca and asked Abu Hazim: "How will the arrival before Allah be tomorrow?" Abu Hazim replied: "As for the doer of good, he is like a traveler returning to his family. As for the doer of evil, he is like a runaway slave returning to his master." Sulayman wept and asked: "I wish I knew what we have with Allah." Abu Hazim said: "Present your deeds to the Book of Allah." Sulayman asked: "In which part of the Book of Allah?" Abu Hazim replied: {Indeed, the righteous will be in bliss * Indeed, the wicked will be in Hellfire}.

Ja'far al-Sadiq (peace be upon him) said: Bliss (Na'īm) is gnosis (ma'rifah) and witnessing (mushāhadah), while Hellfire (Jahīm) is the darkness of desires.

Some said: Bliss is contentment (qanā'ah), and Hellfire is greed (ṭamaʿ).

It was also said: Bliss is reliance upon Allah (tawakkul), and Hellfire is avarice (ḥirṣ).

It was also said: Bliss is preoccupation with Allah, and Hellfire is preoccupation with other than Allah, the Exalted.

< {And what can make you know what the Day of Recompense is? * Then what can make you know what the Day of Recompense is? * A Day when no soul will have power over anything for another soul, and the command that Day will be for Allah} >

The Fourth Type: Exalting the Day of Resurrection

This is one of the subsequent topics related to the Gathering (Resurrection), which is His saying, the Exalted: {And what can make you know what the Day of Recompense is? * Then what can make you know what the Day of Recompense is? * A Day when no soul will have power over anything for another soul, and the command that Day will be for Allah}.