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The Hereafter

Concerning the Promise and Threat (al-Wa’d wa al-Wa’īd)


Allah makes it clear that it is necessary that the believers be rewarded when they die with true belief on the straight path. Consequently, they will enter Paradise. {They will not be touched by weariness therein nor will they be removed from there} (Q. 15:48). {They shall abide therein forever}.
Allah makes it clear by authenticating what He promises by the vastness of Paradise, as well as the blessedness of its dwellings; the recline of its bedding; the deliciousness and delectability of its foods; the abundance of its fruits that will never end or be prohibited; the sweetness of its rivers that will never be defiled, spoil, change, or become brackish; its beautiful, pure, and resplendent spouses. What we mention is made clear by Allah, the Exalted, in His Blessed Book. {Falsehood cannot enter from the front of it or behind it. It is a revelation from a Wise and Praiseworthy One} (Q. 41:42).
Allah makes it clear that it is necessary that the unbelievers be punished in Hell with a tremendous punishment. They will drink putrid liquids (al-hamīm); eat from the accursed tree of Zaqqūm; abide therein forever; wear clothes of fire and garments of tar; Allah will burn their skins and it will be replaced by new skins; and they will suffer other punishments. All of this is known from the necessary knowledge of the religion.


Concerning the People of Major Sins



They are designated as the following: profligates, criminals, despots, and wrongdoers. The consensus of the Community agrees with this designation. They are not designated as disbelievers under any circumstances, nor are they believers. There is no proof for that.⁴⁸
Allah makes it clear that if they die while persisting in the major sins, they will enter the fires of Hell. They will abide therein forever. They will not be removed from one state to another. The Exalted says: {Verily, the criminals shall eternally abide in the punishment of Hell} (Q. 43:74). The defiant disobedient person’s acts of disobedience are similar to the disbeliever’s acts of disobedience. Consequently, what happens to one should happen to the other; the only distinction being guidance. The Exalted says: {And those who do not invoke other gods with Allah; kill the soul that Allah has forbidden, except by right; and commit fornication. Whoever does such shall meet a punishment. The punishment shall be multiplied for him on the Day of Resurrection and he shall eternally abide therein, utterly debased} (Q. 25:68-69).⁴⁹ There is consensus of the Descendants concerning this.
Their consensus is a proof.


Concerning the Characteristics of the Believer and What is His Obligatory Right


The believer is the one who performs the obligations and avoids the obscenities; or similarly. If this is the case, then this person is a believer, Muslim, blameless, upright, saintly, and righteous. This is agreed upon.⁵⁰ Therefore, it is obligatory to honor, esteem, regard, assist, protect, and love him. It is prohibited to have enmity for, hate, engage in tale-bearing or backbite him. This is agreed upon also. It is guaranteed thatwe love for him for what we love for ourselves and hate for him what we hate for ourselves. This is mentioned in the sunnah.⁵¹


Concerning the Characteristics of the Disbeliever (Kāfir)



The one who does not take into account that there is a Creator or one who does not take into account anything from His Divine Attributes that distinguishes Him from others: He is Omnipotent in His Essence, Omniscient in His Essence, Ever-Living in His Essence, as well as all of the Divine Attributes that we mentioned previously. The one who denies, doubts, or blindly accepts (qallad) anything from that is a disbeliever. Likewise, whoever believes that He is in a place outside of a place (fi makān dūn makān) is a disbeliever. Whoever believes that He is everywhere (fi kulli makān) is a disbeliever. Also, the one who has doubts about it is a disbeliever. The one who believes that He has partners, He commits acts of disobedience, or that He desires disobedience is a disbeliever. Likewise the one who has doubts concerning this is a disbeliever. The one who denies the Messenger of Allah as well as confusingly disagrees with any of the necessary knowledge of the religion is a disbeliever. Likewise the one who has doubts about this is a disbeliever by consensus. It is permissible to designate him as: tyrant, profligate, despot, renegade, criminal, wrongdoer, sinner, or brute. All of these names are derived from one‟s actions and there is no disagreement concerning this.
Whoever outwardly displays belief but hides disbelief can be designated as a hypocrite, by consensus. The one who is in this state (that is, other than a hypocrite) is permissible to fight, kill, and confine him; as well as seize his money. His actions are deficient as we mentioned in relation to the right that we owe a believer. We mentioned this in detail in Thamarāt al-Afkār fl-Ahkām al-Kufār.


Concerning the Characteristics of the Disobedient (Fāsiq)


Regarding the disobedient, he is one who persists in the major sins. This includes the fornicator; the alcohol-drinker; the one who flees from the Muslim army other than as a war strategy or to deflect the other side; the one who avoids jihād after it has been made obligatory on him; the one who avoids prayer, fasting, pilgrimage, along with the other obligations outside of those which are impossible to do because of ability or fear; and the thief who steals more than ten dirhams that were secure and over what he needed. These are some of the major sins. It is permissible to designate the one who does these things with the names previously mentioned in the section on the disbelievers. The exception being that one does not designate them as “disbeliever” or “hypocrite”. It is agreed upon that it is permissible to designate him with other names other than these two.
Regarding the hypocrite, it is necessary from proof that one proves this without fail.
Regarding the term “disbeliever”, many scholars prohibit this. The ones that permit it, do so with caution. They say: “He is an ingrate (kāfir ni’ma).” This is authentic because it is narrated on the authority of „Ali (as) as well as the consensus of the Descendants. It is with conformity with the Book.
Regarding his ruling, it is the same as what we mentioned concerning the disbeliever except for fighting, killing, and seizing his money. It is not permissible except to extract rights. Similarly, it is not permissible to kill him under any circumstances. This also applies to confining him. It is not permissible at any time.

Concerning the Difference between Allah‟s Actions and the Slave‟s Actions

The actions of Allah are quintessence, accidents, and a body. Human actions will always fall short of His actions. It is guaranteed that the slave‟s actions will come to a stop despite their intentions. They maychoose to accomplish something or not; regardless it is his action. If this is not the case, then it is not His action.

Concerning the Necessity of Death and Annihilation

Allah makes clear that death and annihilation is necessary. After which is the granting of reward and punishment, the blowing of the Trumpet,⁵²compression of the graves,⁵³ the Earthly Gathering (al-Hashr),⁵⁴ the witnessing of one‟s actions without false testimony,⁵⁵ the placing of the Scales,⁵⁶ the taking of the books with the right or left hands,⁵⁷ the Resurrection,⁵⁸ the Questioning,⁵⁹ and them being separated for Paradise⁶⁰ or Hellfire.⁶¹ All of such is from the necessary knowledge of the religion. It is necessary that there be a division between the oppressed and wrongdoer. This is the proof of justice with certainty.


Concerning the Intercession


Allah makes it clear that it will be established on the Day of Reckoning. It is a distinction that the believers have. It will not be for those criminals who persisted in the major sins. They [i.e. the believers] will be increased in all blessedness to utmost blessedness and from delight to the utmost delight. Whoever will have his past deeds displayed and his good deeds equals that of his bad deeds, the Prophet, peace and blessings be upon him and his progeny, will intercede for him that he be raised in degrees over that of the child and insane. Regarding that, we say that it is necessarily established by the Exalted‟s statement: {Perhaps your Lord will raise you to a Praiseworthy Station (maqām mahmūd)} (Q. 17:79). It is said: This means the Intercession.⁶² He, peace and blessings be upon him and his progeny, said: ((Whoever belies my Intercession will not be granted it on the Day of Judgment)).
Regarding what we said regarding it, the Exalted says: {For the wrongdoers there shall be no friend or intercessor obeyed} (Q. 40:18) and {For the wrongdoer there shall be no helper} (Q. 2: 270). The Prophet, peace and blessings be upon him and his progeny, said: ((My intercession is not for the people of major sins from my community)).⁶³ The Exalted also says: {they cannot intercede for one unless He is pleased with him} (Q. 21:28). All of this proves what we said.
That which we mentioned is recalled by the upright. That which we touch upon is seeking reward of the Lord of the Worlds. Our Lord, do not allow us to go astray after we have been guided. Grant us Your Mercy for You are the Generous Provider. O Allah, may you bless Muhammad and grant him peace. He is your representative and the seal of Your Prophets. May your blessings be upon his progeny, the Arks of Salvation, Amen. Make us amongst the Muslims. Amen, O Allah, Amen.

Notes

48 True believers are differentiated from disobedient {Is the one who believes like the one who is disobedient (fāsiq)? They are not the same} (Q. 32:18).
49 Other verses used to prove the eternality of the punishment of the major sinners include: {But whoever deliberately kills another believer, his payment shall be hell, to abide therein forever. Allah’s anger and curse are be upon him, and He has prepared for him a great punishment} (Q. 4:93); {But as for those who return to it [i.e. usury]—they are companions of the Fire, therein to abide forever!} (Q. 2:275); {whoever disobeys Allah and His Messenger and exceed the limits [i.e. laws of inheritance mentioned in previous verses]—He will place him into the Fire, therein to abide forever! He will have a contemptible punishment} (Q. 4:14); and {They say: “The Fire shall not touch us except for a few days.” Say: “Have you taken a covenant from Allah, for He never breaks His promises? Do you say that about Allah which you have no knowledge of? Indeed; whoever earns evil and his sin has engulfed him—they are the companions of the Fire, therein to abide forever! (Q. 2:80-81).
50 True believers are defined in the Qur’an as: {The believers are only those who, when Allah is mentioned, their hearts tremble. When His verses are recited to them, it increases them in faith and they rely upon their Lord; those who establish the prayer and spend from what We have provided for them. It is those who are really believers} (Q. 8:2-4).
51 Ibn Mājah and at-Tabarāni related on the authority of Ali (as) that the Prophet, peace and blessings be upon him and his progeny, said: ((Belief is a gnosis with the heart, a statement with the tongue, and an action by the pillars)). Al-Bukhāri, Muslim, Ahmed, an-Nisā`i, and Ibn Mājah relate on the authority of Abu Hurayra that the Prophet, peace and blessings be upon him and his progeny, said: ((The fornicator is not a believer while he is fornicating. The one who drinks alcohol is not a believer while he drinks. A thief is not a believer while he steals…)).

52 The textual proofs for the blowing of the Horn include: {And the Day that the Horn will be blown, and whoever is in the heavens and earth will be in fear except those whom Allah wills. Then, all will come to Him humbled} (Q. 27:87); {The Horn will be blown, and, all of a sudden, and they will hasten to Him from their graves} (Q. 36:51).
53 Although compression of the grave is not specifically mentioned in the Qur‟ān, it is mentioned in the hadīth. For example, it is narrated that the Messenger of Allah, peace and blessings be upon him and his progeny, stood over two tombs. He said: ((Verily there are two people being tortured with a severe punishment: The first one is the person who failed to free himself of urine. The second one is the person constantly engaged in tale-bearing (namīma))). Some reports specifically mention the grave squeezing the person until his ribs interlocked.
54 One of the textual proofs for the Gathering is: {We shall gather them together and we will not miss even one of them} (Q. 18:47).
55 One of the textual proofs for the testimony of the limbs is:{On that day, We will seal their mouths, and their hands will speak to Us, and their feet will testify about what they earned} (Q. 36:65).
56 One of the textual proofs for the Scales is: {The weighing on that day will be precise. So those whose scales are heavy—it is they who will be successful. Those who scales are light will lose themselves for their injustice towards our verses} (Q. 7:8-9).
57 One of the textual proofs for the Giving of the books is: {As for the one who is given his book in his right hand, he will say: “Read my book. Indeed, I was sure that I would be accountable…As for the one who is given his book in his left hand, he will say: “Woe is me! I wish that I had not been given my book! I wish I had not known my account!} (Q. 69:19-20; 25-26).
58 One of the textual proofs for the Resurrection is: {Only those who listen will respond. But the dead—Allah will resurrect them. To Him will they be returned} (Q. 6:36).
59 One of the textual proofs for the Questioning is: {Allah establishes them with an established statement in this world and the Hereafter} (Q. 14:27). The exegetes have agreed that this refers to the questioning of the grave.
60 One of the textual proofs for Paradise is: {And give the good news to those who believe and do good deeds that they will have gardens under which rivers flow…} (Q. 2:25).
61 One of the textual proofs for the Hellfire is: {Indeed those who disbelieve in our verses—We will drive them into the Fire} (Q. 4:56).
62 Among the narrations that support this interpretation: Al-Bukhāri, at-Tabari, and Ibn Mardawayh relate on the authority of Ibn Umar who said: “People will be made to gather on the Day of Judgment until every community will be preceded by its prophet. They will say: „So-n-so, intercede for us.‟ This will take place until Intercession will be granted to the Prophet, peace and blessings be upon him and his progeny. On that day, Allah will grant him the Praiseworthy Station.”Ahmed, at-Tirmidhi, Ibn Abi Hātim, Ibn Mardawayh, al-Bayhaqi, and at-Tabari relate on the authority of Abi Hurayra that the Messenger of Allah, peace and blessings be upon him and his progeny, said regarding the verse: {Perhaps your Lord will raise you to a Praiseworthy Station}: ((It is the Station in which I intercede for my community)). At-Tabari and al-Bayhaqi related on the authority of Abu Hurayra that the Messenger of Allah said: ((The “Praiseworthy Station” is Intercession)).
major sins from my community)).63 The Exalted also says: {They cannot intercede for one unless He is pleased with him} (Q. 21:28). All of this proves what we said.
That which we mentioned is recalled by the upright. That which we touch upon is seeking reward of the Lord of the Worlds. Our Lord, do not allow us to go astray after we have been guided. Grant us Your Mercy for You are the Generous Provider. O Allah, may You bless Muhammad and grant him peace. He is Your representative and the seal of Your Prophets. May Your blessings be upon his progeny, the Arks of Salvation, Amen. Make us amongst the Muslims. Amen, O Allah, Amen.
63 It is said that this hadīth is narrated on the authority of al-Hassan al-Basri. I was not able to find this hadīth in any Sunni collection of hadīth. I found the opposite: ((My intercession is for the people of major sins from my community)). Opponents of the doctrine of “the intercession for major sinners” reply to this in various ways. I quote from the author of Jawaab ar-Raaqi:
Regarding what has come to us regarding the intercession for those that commit the major sins, it has been argued that a narration says: ((My intercession is for the people of major sins from my ummah.)) This can be answered from the following points:
First: This counters the Qur‟ān and intellectual proofs. Whenever something counters the Qur‟ān, then something attributed to him [i.e. the Prophet] is false and therefore, a lie. Consequently, the Prophet, peace and blessings be upon him and his progeny, does not say anything contrary to the words of Allah. How can he when Allah says concerning him: {He does not speak out of his own caprice; rather, he speaks words that are inspired} (Q. 53:3-4)?
Second: We say that the “people of major sins” in this hadīth refer to those who repent. It shows the invalidity of this doctrine that Muslims are unanimous that a supplication to Allah to make us from among the people of Intercession is considered a recommended act. It is necessary from this that if we supplicate to Allah to make us from among the people of indecencies, thievery, murder, forsaking the prayer, withholding the charity (zakāt), and not fasting during Ramadan; this will lead to a doctrine that is repulsive and abominable.