Reliable Fatwas Reliable Fatwas
Jahmi Belief Opposes Consensus
Imam Abu ‘l-Hasan al-Ash‘ari (260–324 AH) states:
“All Muslims – besides Jahm – state that Allah will make the inhabitants of Heaven stay forever in Heaven and make the disbelievers stay forever in Hell.” (Maqalat al-Islamiyyin [al-Maktabat al-‘Asriyyah], 1:229)
He also states:
“Jahm was isolated in advocating the belief that Heaven and Hell will perish and come to an end.” (ibid., 1:338)
He also states:
“All adherents of Islam agree – except for Jahm – that the bliss of the inhabitants of Heaven is eternal without interruption, and likewise the punishment of the disbelievers in Hell. Jahm ibn Safwan said that Heaven and Hell will perish and pass away, and their inhabitants will perish therein, until none remains but Allah alone.” (ibid., 2:167)
It is likely in response to this heresy of Jahm ibn Safwan that Imam Abu Hanifah (80–150 AH) said in al-Fiqh al-Absat:
“Whoever states that they (i.e. Heaven and Hell) will perish after their inhabitants enter them, he has disbelieved in (the words of) Allah – Exalted is He – because he has denied eternity (khulud) in them.” (Majmu‘ Kutub wa Rasa’il wa Wasaya al-Imam al-A‘zam [Maktabat al-Ghanim], p.334)
Imam Abu Hanifah also said:
“Jahm ibn Safwan is a disbeliever (kafir).” (Tarikh Baghdad [Dar al-Gharb al-Islami], 15:515)
Imam al-Tahawi (239–321 AH) includes the belief in the eternity of Heaven and Hell in his famous and widely-accepted text on the creed of the Salaf:
“Heaven and Hell are creations. They will neither perish nor come to an end.”
Jahmi Belief in Fana’ al-Nar (Hellfire Ending) is Kufr
Commenting on a hadith from Sahih Muslim that indicates Heaven is eternal, al-Munawi (952–1031 AH) states: “This is explicit in showing that Heaven is eternal and will never end. Hell is the same. Jahm ibn Safwan claimed that they both will end because they are temporal. No one from the adherents of Islam followed him in this. In fact, they declared him a disbeliever on account of it.” (Fayd al-Qadir [Dar al-Ma‘rifah], 6:241)
Al-Munawi then refers to the misguided view of Hellfire specifically ending, stating that it was a position defended by Ibn Taymiyyah (661–728 AH), who was “misguided and caused (others) to be misguided”. (ibid.)
Describing beliefs that are accepted by consensus and whose denial constitutes disbelief by consensus, Ibn Hazm (384–456 AH) states:
“Hellfire is real and it is an abode of punishment forever, without ending and without its inhabitants ending – forever and without end. It was prepared for every disbeliever opposing the religion of Islam.” (Maratib al-Ijma‘ [Dar al-Fath], p.676)
Commenting on this statement of Ibn Hazm, Taqi al-Din al-Subki (683–756 AH) states:
He also states:
“The Muslims have agreed on this belief (of Hellfire not ending). The later generations received it from the earlier ones from their Prophet ﷺ. It is something ingrained in the nature of Muslims, known by necessity to be from the religion – indeed, even all other religions besides Muslims believe this. Whoever rejects this is a disbeliever, and whoever explains it away is the same as someone who explains away the verses about bodily resurrection – and he too is a disbeliever.” (ibid., p.132)
In his critical notes on Maratib al-Ijma‘, Ibn Taymiyyah did not rebut Ibn Hazm’s above comment. However, in later life, Ibn Taymiyyah inclined to the heretical view of Hellfire ending, for which he was refuted by the likes of Taqi al-Din al-Subki (683–756 AH), Taqi al-Din al-Hisni (752–829 AH), ‘Ala’ al-Din al-Bukhari (779–841 AH), Ibn Hajar al-‘Asqalani (773–852 AH) and others.
Imam al-Qurtubi (d. 671 AH) states:
In other words, those who deny that Hellfire is eternal are guilty of disbelief and are themselves doomed to eternal damnation.
Sinan al-Din Yusuf al-Amasi al-Hanafi (d. 1000 AH) states:
“Whoever says that a disbeliever will be forgiven on the Day of Resurrection, or he will come out of Hell after entering it, or his punishment will stop, he has disbelieved in what Allah sent down to the prophets.” (Tabyin al-Maharim [Dar al-Risalah], p.461)
Referring to an individual who believed Hellfire will end, ‘Allamah Zafar Ahmad al-‘Uthmani (1892–1974 CE) said:
The Qur’an & Hadith Are Unequivocally Clear on Hellfire Being Eternal
The verses and authentic hadiths on the topic are both numerous and unequivocally clear. The verses use cognates of the term “khulud” to describe the disbelievers’ presence in Hell. “Khulud” can refer to either (a) eternity or (b) a very long period. However, khulud in the context of the Qur’an undoubtedly means eternity. The Qur’an states:
“We did not assign immortality (khuld) to any human being (even) before you. So, if you die, will they live forever (khalidun)?” (Qur’an, 21:34)
Here it is obvious that “khuld” and “khalidun” do not refer to merely “a long period” because there were people before the Prophet ﷺ who lived for exceptionally long periods. It is thus clear that what is meant by “khuld” here is “eternity”. The verse means human beings will not live for eternity within the life of this world. In the life of the next world, however, human beings will live for eternity. The Qur’an thus refers to Heaven as “the garden of eternity” (jannat al-khuld) and Hell as “the punishment of eternity” (‘adhab al-khuld).
The Qur’an emphasises the meaning of eternity and everlastingness by adding “abada” (forever) in some places. For example, the Qur’an states:
“Surely those who disbelieved and transgressed (and died in this state), Allah will not forgive them, nor will He guide them to any path, except the path of Hell, to abide permanently therein – forever. That is easy for Allah.” (Qur’an, 4:168–9)
Abu ‘l-Su‘ud (d. 982 AH) comments that the addition of “abada” here “eliminates the possibility of interpreting khulud to mean ‘a long stay’.” (Irshad al-‘Aql al-Salim, ISAM, 2:542) Furthermore, the passage is clear that Allah will not pardon disbelievers in the next life nor show them any path, i.e. of favour, reward or goodness. They will be shown only “the path of Hell”, in which they will abide for all eternity. The message of the passage is thus explicitly clear that no possibility exists for disbelievers besides eternal punishment and damnation in Hell.
Similarly, the Qur’an states:
“Surely, Allah has cursed the disbelievers and has prepared for them a blazing fire, to abide permanently therein – forever. They will not find any ally or helper.” (Qur’an, 33:64–5)
Commenting on this passage, Imam al-Tabari states:
“‘To abide permanently therein, forever,’ that is, remaining in the blazing fire eternally, without end.” (Tafsir al-Tabari [Hajr], 19:188)
The verses on this topic are very numerous. Imam al-Subki quotes a number of them in his al-I‘tibar bi Baqa’ al-Jannati wa ‘l-Nar and then states:
“There are so many other verses carrying the same meaning, negating the possibility of ta’wil (interpretation) and necessitating definitiveness in this (belief). It is similar to the verses that indicate bodily resurrection, whereby the possibility of ta’wil is negated, and whoever does ta’wil (to explain it away), we rule him to have disbelieved.” (al-I‘tibar bi Baqa’ al-Jannati wa ‘l-Nar, p.120)
The Qur’an not only explicitly affirms eternal, unending punishment in Hellfire for disbelievers, it also explicitly negates other possibilities of relief. For example, it states the punishment will not be made lighter (Qur’an, 2:86, 2:162, 3:88, 16:85, 35:36). Of course, if the punishment were to end or Hellfire was itself destroyed, the punishment would have been “made lighter”. The Qur’an also states disbelievers will not emerge from Hell (Qur’an, 2:167, 5:37) and they will be made to experience perpetual, continuous torment. (Qur’an, 4:56) Further, it negates that the permanent inhabitants of Hell will die or pass away. (Qur’an, 35:36, 14:17, 20:74, 87:13)
The Qur’an refers to certain Jewish people who claimed that they will not suffer punishment in Hell except for “numbered days” i.e. for a finite, fixed period. The Qur’an responds:
“Not so, whoever earns evil and his sin (i.e. disbelief) has surrounded him – those are the companions of the Fire. They will abide permanently therein.” (Qur’an, 2:81)
The Qur’an thus refutes quite directly the notion that the punishment in Hell will be for a limited duration.
Given the above evidence, a true believer in the Qur’an and authentic Hadith cannot possibly entertain the notion that a disbeliever will eventually come out of Hell or that Hell will eventually perish.
Shubuhat
Pseudo-Salafis (and others) who support or defend the view of Hellfire ending operate in the same fashion as typical modernists/revisionists: distorting the clear meanings of definitive texts and clutching onto isolated and ambiguous statements. For some, the motivation is a defence of Ibn Taymiyyah. Recall that Allah states about the Jews and Christians that “they took their rabbis and monks as lords besides Allah” (Qur’an, 9:31). That is, they placed the judgements of their rabbis and monks over the clear judgements of Allah. In the same way, some pseudo-Salafis put the judgements of Ibn Taymiyyah in this matter over the Qur’an – Allah forbid.
The primary doubts that they clutch onto are: (a) a verse of the Qur’an that refers to the disbelievers remaining in Hell for “ages” (ahqab); (b) two verses that mention “except what/as Allah wills” and “except what/as your Lord wills” (Qur’an, 6:128; 11:107) after mentioning permanent punishment in the next life; and (c) some alleged statements of the pious Salaf. Scholars like Taqi al-Din al-Subki and others have responded adequately to these weak doubts many centuries ago.
“Abiding Therein for Ages” (لَّٰبِثِينَ فِيهَآ أَحۡقَابا)
As for the verse that describes the disbelievers as abiding in Hell for “ages” (78:23), the word “ages” is an indefinite noun that can also be understood as “unending ages” (al-I‘tibar bi Baqa’ al-Jannati wa ‘l-Nar, p.135). This is precisely how Qatadah ibn Di‘amah (60–118 AH), one of the leading authorities of the Salaf, explained the verse. Imam al-Tabari reports:
“On the authority of Qatadah: Allah has said, ‘Abiding therein for ages’: it is that which has no end; whenever one ‘age’ passes, another ‘age’ follows.” (Tafsir al-Tabari, 24:25)
Al-Subki described this as the position of the vast majority. (al-I‘tibar bi Baqa’ al-Jannati wa ‘l-Nar, p.142) Others have said that the “ages” refer to ages of a specific type of punishment, after which, as the passage continues to state: “We will only increase you in punishment.” (Qur’an, 78:30) Meaning, after those “ages” pass, they will move to other forms of punishment that are more severe.
“Except What/As Your Lord Wills” (إِلَّا مَا شَآءَ رَبُّكَ)
As for the verses that state “except what/as Allah wills” or “except what/as your Lord wills” (6:128; 11:107), various understandings of this exist. Some have said that it refers to sinful believers who will enter Hell and then be removed. Others have said that it refers to the duration the inhabitants of Hell will spend outside Hell proper in other forms of punishment, or to the duration spent during judgement before entering Hell. Others have said it means “unless Allah wills,” in the sense that no one compels Allah to punish, but rather He does so based on His power and will. (Ma‘ani al-Qur’an [‘Alam al-Kutub], 3:79)
The passage of Surah Hud also states regarding the permanent residence in Heaven, “except what/as your Lord wills” (Qur’an 11:108). Yet, even pseudo-Salafis would accept it as a definitive belief that Heaven is permanent without end, and that denying this constitutes disbelief.
Statements of the Salaf
As for the claim that some of the Salaf held the view of Hellfire ending, Imam al-Subki said:
“Allah forbid! I exonerate the Salaf from this and do not believe a single one of them said such. Rather, only some (ambiguous) words were reported from some of them that can be interpreted (in a correct manner).” (al-I‘tibar bi Baqa’ al-Jannati wa ‘l-Nar, p.133)
As ‘Ala’ al-Din al-Bukhari (779–841 AH) said, it is an incorrect method of arriving at a conclusion about a matter of belief to use ambiguous, isolated reports and cast doubt on the explicit texts of the Qur’an and mass-transmitted Hadith. (Muljimat al-Mujassimah [Dar al-Dhakha’ir], p.38)
One of the statements quoted from the Salaf is that of ‘Amir al-Sha‘bi (19–104 AH):
“Hell is the quicker of the two abodes to be filled with residents and quicker to turn to ruin.” (Tafsir al-Tabari, 12:582)
As al-Subki pointed out, if taken literally this would mean even Heaven will turn to ruin! (al-I‘tibar bi Baqa’ al-Jannati wa ‘l-Nar, p.155)
Imagine a Jahmi claiming that both Heaven and Hell will end, arguing from verses 107–108 of Surah Hud combined with this statement attributed to al-Sha‘bi. How will pseudo-Salafis counter this Jahmi line of argumentation?!
Al-Sha‘bi’s statement can easily be interpreted to refer to the section of Hell that contains the sinful believers. That is, Heaven will be filled more slowly and Hell more quickly, but eventually the section of Hell in which sinful believers reside will be depleted.
Another statement quoted from the Salaf is one attributed to Ibn Mas‘ud (رضي الله عنه): “A time will pass upon Hell when its doors will flap with no one in it.” (Tafsir al-Tabari, 12:582) The same is also narrated from ‘Abdullah ibn ‘Amr ibn al-‘As. The latter narration in Musnad al-Bazzar has an explicit clarification from one of the narrators:
“Meaning, from the monotheists.” (Musnad al-Bazzar, no.2478)
Imam Ahmad ibn Hanbal (164–241 AH) said about this narration:
“If it has a basis – that times will pass upon Hell with no one in it – it refers only to the section (of Hell containing) monotheists.” (al-Jami‘ li ‘Ulum al-Imam Ahmad [Dar al-Falah], 15:184)
Hence, Imam al-Baghawi (433–516 AH) notes about this narration:
“Its meaning according to Ahl al-Sunnah, if it is established, is that no one from the believers will remain (in Hell). As for the sections of the disbelievers, they will be forever full.” (Tafsir al-Baghawi [Dar Taybah], 4:202)
Thus, even if the statement attributed to Ibn Mas‘ud (رضي الله عنه) is regarded as authentic, the clear explanations of the Salaf and early scholars show that it can be properly understood in a way that does not contradict the numerous explicit verses and hadiths on the matter of Hellfire being eternal.
In another narration attributed to Ibn ‘Abbas, Hellfire is said to “consume its inhabitants.” (Tafsir al-Tabari, 12:582) Even if authentic, it means, as stated by Ibn al-Jawzi: “Allah will order Hellfire to consume and annihilate them (i.e. its inhabitants) and He then renews their creation, and thus the exception (in Qur’an, 11:107) refers to this state.” (Zad al-Masir [Dar Ibn Hazm], p.673)
Imam al-Tabari
Under verse 11:107, Imam al-Tabari cited the statement of ‘Amir al-Sha‘bi, along with those attributed to Ibn Mas‘ud (رضي الله عنه) and Ibn ‘Abbas (رضي الله عنه), to present one view (amongst other views he highlights) that “except what/as your Lord wills” refers to “everyone who enters Hell”. (Tafsir al-Tabari, 12:582) However, on the very next page, Imam al-Tabari describes the view that disbelievers are meant by the exception in the verse as invalid or not possible (ghayr ja’iz). He states:
“We only said that this position (i.e. that the verse applies to the sinful believers) is the most sound on the matter because Allah, Glorified and Exalted is He, has warned the polytheists of eternity in Hell, and the reports from the Messenger of Allah ﷺ have multiply converged on this. Thus, it is not valid that it is an exception regarding the polytheists.” (Tafsir al-Tabari, 12:583)
Thus, al-Tabari makes it explicitly clear that he does not consider the understanding that disbelievers will exit Hell as a valid interpretation of Qur’an, 11:107. It may be that what al-Tabari was noting is that these reports (from al-Sha‘bi, Ibn Mas‘ud and Ibn ‘Abbas) were mistakenly assumed to support this view, while the reality is otherwise. As is evident from the citations from al-Bazzar and Imam Ahmad – both of whom predate al-Tabari – the Ahl al-Sunnah understood the narration mentioning a time when “no one will be left in Hell” as applying specifically to the sections of Hell containing sinful believers.
Conclusion
In summary, it is neither true that any of the Salaf held the view that Hellfire will end, nor that Imam al-Tabari supported such a position.
The method employed by some pseudo-Salafis in justifying this position – by latching onto ambiguous texts or isolated statements to cast doubt on clear and definitive proof-texts – is no different from the tactics of the worst of heretics and distorters. Such a dangerous approach to beliefs can easily be used to undermine or overturn other established matters of religion.
