THE CHARACTERS AND TYPES OF HELL DWELLERS
We have already mentioned Ibn Mas’ud (radiyAllahu ‘anhu)’s saying that none is left in Hell-fire except four kinds of people, as there is no good left in them. He drew them from Allah’s saying,
“They will say, ‘We were not those who prayed, Nor did we used to feed the poor. And we used to enter into vain discourse with those who engaged [in it]. And we used to deny the Day of Recompense. ‘“ (Al-Muddaththir(74): 43-45)
In both Bukhari and Muslim, it is narrated on the authority of Harithah Ibn Wahb (radiyAllahu ‘anhu) that the Prophet (pbuh) said: “Shall I not inform you about the people of Paradise? It is every type of person who is modest and humble [before Allah], a person who is considered weak and is looked down upon but if he adjures Allah, Allah will certainly give him what he desires. Now shall I not inform you about the inmates of Hell? It is every violent, impertinent and proud man.” (Bukhari, #4918, Muslim, #2753, TirmidhI, #2608)
Mujahid and ‘Ikrimah said regarding the word ‘al- Utul’ (This is the transliteration of the Arabic word “utul’, translated in the hadith as ‘violent’) , “[It means] strong,” While Abu Razin said: “[It means] healthy.”
‘Ata’ Ibn Yasar conveyed that Wahb al-Dhamari said: ‘The heavens and earth cry for a man whom Allah perfected his creation and gave him a great share of this worldly life.Then he became an oppressor and a tyrant for people; such is the cruel and illegitimate pretender. (In reference to al-Qalam: 13, where the word “utul” is translated as ‘cruel’.)
Ibrahim Al-Nakh‘i said: ‘[ ‘Utul means] the wretched (fajir), and zanim’ (Also in reference to the al-Qalam:13; Zanim is the transliteration of the Arabic word ’zanim’ translated in the verse as ‘illegitimate pretender’.) means the troublemaker when interacting with people.’
Shahr Ibn Hawshab conveyed from Abdu’l-Rahman Ibn Ghanam, that the Messenger (pbuh) said: “No Jawaz or Ja’zari or ‘utul al-zanim shall enter Paradise.” A man among the Muslims said: “What does Jawaz, ja’zari and ‘utul al-zanim mean?” The Messenger (pbuh) said: “ Jawaz is the man who collects and withholds [meaning a miser]. As for the Jazari, he is rude and harsh.
Allah, the Exalted said:
“And if you had been rude [in speech] and harsh in heart, they would indeed have broken away from you. “ (Al- Imran (3): 159)
As for the ‘utul al-zanim, he is ill-mannered, big-stomached, a healthy, heavy eater and heavy drinker, who seeks after food and opposes people.” (Al-Majma’, 10/393 and Ahmad reported it with hasan chain.)
Mua’wiyah Ibn Salih narrated from Kathir Ibn Al-Harith, from Al-Qasim [Mua’wiyah’s slave] that the Messenger (pbuh) was asked about the meaning of “utul al-zamm’, and he said: “It means the indecent miscreant (fahish al-laim).” Mu’awiyah also narrated it from ‘Iyad Ibn Abdullah Al-Fahri, from Musa Ibn ‘Uqbah, from the Prophet (pbuh). It was all stated by Ibn Abi Hatim.
As for the proud (mutakabbir), he is the one who treats people arrogantly (kibr) and haughtily (ta’azm). Allah Almighty said:
“Is there not in Hell a residence for the arrogant?” (Al-Zumar (39): 60)
We have already stated the hadith mentioning, “The proud will be gathered on the Day of Judgement resembling tiny particles in the image of men, driven into a prison in Hell called Bulus, submerged in the Fire of Fires, covered with humiliation everywhere.” (Reference mentioned already) The punishment for arrogance is humiliation and degradation,as Allah Almighty said:
“…so this Day you will be awarded the punishment of [extreme] humiliation because you were arrogant upon the earth without right… “ (Al-Ahqaf (46): 20)
In the authentic hadith, the Prophet (pbuh) said, narrating from his Lord the Exalted and Majestic, “Allah, the Exalted, says, ‘Pride is My Cloak and Honour is My Izar. Whoever competes with Me regarding one of them, shall be tormented with My Fire, meaning I will throw him in Hell-fire.
In Bukhari and Muslim, on the authority of Abu Hurayrah (radiyAllahu ‘anhu) that the Prophet (pbuh) said: “Hell and Paradise fell into dispute, Hellsaid:‘1have been distinguished by the proud and the haughty (being cast into me).’And Paradise said:‘Why is it that only the meek and the humble among people, the downtrodden and the simple enter Me?’ Thereupon Allah said to Paradise, ‘You are (the means) of My Mercy whereby I show mercy to those of My servants whom I wish.’ And He said to Hell, You are (the means) of punishment whereby I punish those of My servants whom I wish. Both of you will be filled up.’ Hell will be filled up until Allah puts down His Foot in it, then Hell will say,
‘(It is) enough, enough, enough.’ Thus, it will be full with all its parts integrated together. And Allah will not treat unjustly any of His Creation unjustly and He will create another creation for Paradise (to accommodate it).” (Bukhari, #4850, Muslim, 2846 and Tirmidhi, #2564)
In another version stated by Ibn Abi Hatim, Hell-fire will say, “Why is it that only the tyrants, the arrogant, the high status and the wealthy enter me.”
Imam Ahmad (Ahmad in his al-Musnad, 3/13, 78) stated on the authority of Abu Sa’id (radiyAllahu ‘anhu), that the Prophet (pbuh) said: “Paradise and Hell-fire boasted with one another. Hell-fire said: ‘O my Lord! The tyrants, the arrogant, the Kings and the high status enter me.’ Paradise said: ‘O my Lord! The weak, the poor and the needy enter me’…” stating the rest of the hadith similarly as previously mentioned.
The reason for this is that Allah the Exalted, surrounded Paradise by hardships, while surrounding Hell-fire by temptation, as He Almighty said:
“So as for he who transgressed and preferred the life of the world, then indeed, Hellfire will be [his] refuge. But as for he who feared the position of his Lord and prevented the soul from [unlawful] inclination, then indeed, Paradise will be [his]refuge.” (Al-Naziat (79): 37- 41)
In Bukhari, it is stated on the authority of Abu Hurayrah (radiyAllahu ‘anhu) that the Prophet (pbuh) said: “The Paradise is concealed by hardships and the Hell-Fire is concealed by temptations. ” (Bukhari, #6478, Muslim, #2823 and Ahmad, 3/153, 254, 284)
It was also stated by Muslim with the wording, “The Paradise is surrounded by hardships and the Hell-Fire is surrounded by temptations.” (Muslim, #2822,TirmidhI, #2562 and Ahmad, 3/153, 254, 284.) He also stated it on the authority of Anas (radiyAllahu ‘anhu), from the Prophet (pbuh).
Imam Ahmad, Abu Dawud and Tirmidhi also stated it on the authority of Abu Hurayrah (radiyAllahu ‘anhu), that the Prophet (pbuh) said: “When Allah created Paradise and the Fire, He sent Jibril to Paradise,saying, ‘Go and look at it and at what I have prepared in it for its inhabitants.’ So he came to it and looked at it, and at what Allah had prepared in it. Jibril said: ‘Indeed, by Your Might, none shall hear of it except wanting to enter it.’ He then gave the order for it to be surrounded with hardships. He said: ‘Return to it and look at it and at what I have prepared in it for its inhabitants.’ So he returned to it and found it surrounded with hardships. He returned to Him and said: ‘Indeed, by Your Might, I fear that none shall enter it.’ He (the Almighty) said: ‘Go to the Fire and look at it and at what I have prepared in it for its inhabitants.’ So he found it in layers, one above the other. So he returned to Him and said: ‘Indeed, by Your Might, none shall hear of it, except that they would not want to enter it.’ He then gave the order for it to be surrounded with desires, then He said: ‘Return to it,’ so he Jibril returned to it, then he said: ‘Indeed, by Your Might, I fear that none shall be saved from it except that he shall enter it.’” (Abu Dawud, #4744, Tirmidhi, 2563 and Ahmad, 2/233-333 and 354)
This clarifies that the physical health, strength, wealth, enjoyment of worldly pleasures, pride and arrogance towards people, which are the attributes of people of Hell-fire—as stated in the hadith of Harithah Ibn Wahb—are the essence of transgression and oppression, as Allah the Exalted said:
“No![But] indeed, man transgresses, because he sees himself self-sufficient.” (Al-’Alaq (96): 6-7)
Transgression and preferring the life of the world and its desires merit residing in Hell-fire, as Allah Almighty said:
“So as for him who transgressed and preferred the life of the world, then indeed, Hellfire will be [his] refuge.” (Al-Nazi’at (79): 37-39)
As for the physically weak,who are considered humble due to lack of wealth or power along with faith, and then they have gathered all good. That is why it is said: ‘It’s a virtue to not find.’ This is the attribute of the people of Paradise inhabitants [as stated in the hadith of Harithah Ibn Wahb].
Hadith that are similar to Harithah’s were narrated through many ways,some of which contained additional text.
Imam Ahmad stated from him the hadith of Abu Hurayrah (radijAllahu ‘anhu), who narrated that the Prophet (pbuh) said: “Should I not tell you about the people of Paradise?” They said: “Of course, O Allah’s Messenger!” He said: “The weak and oppressed. Should I not tell you about the people of Hell-fire?” They said: ‘Of course, O Allah’s Messenger!’ He said: “Every violent and harsh person, who feels no pain in their heads.” (Ahmad in his al-Musnad, 2/508 and its chain is weak)
It is also narrated on the authority of Suraqah Ibn Malik Ibn Ja‘sham (radiyAllahu ‘anhu) that the Prophet (pbuh) said: “O Suraqah! Should I not tell you about the people of Paradise and the people of Hell-fire?” He said: ‘Of course, O Messengers of Allah.’ He (pbuh) said: “As for the people of Hell-fire, they are every rude, stingy and arrogant person, as for the people of Paradise, they are the weak and oppressed.” (Ahmad in his al-Musnad,. 4/175, Tabarani in his al-Kabir with a hasan chain and Hakim, 1/69 and he said it is sahlh according to the conditions of Muslim and Dhahabi agreed.)
It is also stated on the authority of ‘Abdullah Ibn ‘Amr (radi Allahu ‘anhuma) that the Prophet (pbuh) said: “The people of Hell-fire are every harsh, arrogant and stingy person. The people of Paradise are the weak and oppressed.” (Ahmad in his al-Musnad, 2/214 and al-Majma’, 1/393)
It is also narrated on the authority of Anas (radiyAllahu ‘anhu) that the Prophet (pbuh) said: “Should I not tell you about the people of Paradise and the people of Hell-fire? As for the people of Paradise, they are very weak, humble, with disheveled hair and possessing two cloths; if he swears by Allah then He shall fulfill it. As for the people of Hell-fire, they are very harsh, stingy and avaricious with followers.” (Ahmad in his al-Musnad, 3/145 and al-Majma’, 10/264)
Tabarani stated on the authority of Abu Hurayrah (radiyAllahu ‘anhu) that the Prophet (pbuh) said: “Should I not tell you about the description of the inhabitants of Paradise?” They said: “Of course, OAllah’s Messenger!” He said: “Every weak, humble,and possessing two cloths; if he swears by Allah then He shall fulfill it. Should I not tell you about the description of Hell-fire inhabitants?” They said: “Of course, O Allah’s Messenger!” He said: “Every jazz, ja’zar and arrogant man.” He [the Narrator] asked, “What does jazz mean?” He said: “The huge.” (This could imply obesity through gluttony, or being puffed up with haughtiness, and Allah knows best.) He asked, “What does ja’zar mean?” He said: “The one with delusions of grandeur. ” (Tabarani in al-Awsat and al-Majma’, 10/265.)
‘Uthman Ibn Abu ‘Atikah narrated from Abu Ja’far Al-Hanafi, on the authority of Abu Hurayrah (radiyAllahu ‘anhu), that the Prophet (pbuh), “Should I not tell you about the people of Hellfire?” They said: ‘Of course!’ He replied, “Every fat person who has a foul smell.” (In its chain is Abu Ja’far al-Hanafi and he is majhul (unknown) as mentioned in al-Mizan)
Sulaym Ibn ‘Amir narrated from Furat Al-Baharani, from Abu ‘Amir Al-Ash’ari, that a man asked the Messenger (pbuh) about the people of Hell-Fire. He replied, “You have asked about a great matter. [They are] every harsh qabari” He was asked, ‘What does qa’bari mean, OAllah’s Messenger?’ He said: “The one whois harsh to his tribe, harsh to his family and harsh to his friends.” He said: Then who are the people of Paradise, O Allah’s Messenger?’ He said: “Glory is due to Allah! You have asked about a great matter. [They are] every weak and disregarded person.” (The reference for this was not found)
There are other hadiths with similar meaning. It is stated in Sahih Muslim, from ‘Iyad Ibn Himar (radiyAllahu ‘anhu) that the Prophet (pbuh) said in his sermon, “The inhabitants of Paradise are three: One who wields authority and is just and has been endowed with power to do good deeds. The person who is merciful and kind hearted towards his relatives and to every pious Muslim; and one who does not stretch his hand (to beg) in spite of having a large family to support.The inmates of Hell are five: the weak who lacks power,who are [blind] followers and who do not have any care for their family or for their wealth; the dishonest whose greed (tama ) cannot be concealed even in the case of minor things; the traitor who betrays you morning and evening,in regard to your family and your property.” (Muslim, #2865) He also made a mention of the miser (bukhl) and the liar (kadhib) and those who are in the habit of abusing people and using obscene and foul language (shinzir al-fahash).
In this hadith, the Prophet (pbuh) classified the inhabitants of Paradise ( ‘ ahlul-jannah) into three groups:
1). The just and kind ruler, who wields authority among people and he exercised his power fairly (‘adl) and climbed the ranks of beneficence (darajat al-fadl).
2). The merciful (rahim) and kind-hearted (al-rafiq al-qalb) whose mercy is not exclusive for his relatives, but is rather open to all Muslims. These two types are the people of beneficence and kindness.
3). The self-restraining person (‘afif) with a large family to support, who is in need of what people have, but he restrains himself from begging people. This is one kind of generosity—abstinence (‘iffa) from people’s wealth, particularly when in need.
Allah has described the people of Paradise in His book as giving charity and refraining from harm, even if they had the right to do so. He said:
Allah has described the people of Paradise in His book as giving charity and refraining from harm, even if they had the right to do so. He said:
“And hasten to forgiveness from your Lord and a garden as wide as the heavens and earth, prepared for the righteous Who spend [in the cause of Allah] during ease and hardship and who restrain anger and who pardon the people—and Allah loves the doers of good. “ (Al-‘Imran: 133-134)
This is their interaction with people. Then, He described their fulfillment of the rights of Allah, saying,
“And those who, when they commit an immorality or wrong themselves [by transgression], remember Allah and seek forgiveness for their sins—and who can forgive sins except Allah?—and [who] do not persist in what they have done while they know. Those—their reward is forgiveness from their Lord and gardens beneath which rivers flow [in Paradise], wherein they will abide eternally; and excellent is the reward of the [righteous] workers.” (Al-‘Imran (3): 135-136)
Therefore, Allah described them as sinners and then seeking forgiveness (‘ istighfar) and not persisting in committing it,which is the truth of sincere repentance (tawbah al-nasuh). Similar to these verses is Allah’s saying,
“But he has not broken through the difficult pass. And what can make you know what is [breaking through] the difficult pass? It is the freeing of a slave, or feeding on a day of severe hunger an orphan of near relationship or a needy person in misery, and then being among those who believed and advised one another to patience and advised one another to compassion. Those are the companions of the right. “ (Al-Balad(90): 11-18)
The difficult pass, is interpreted by Ibn ‘Abbas (radi Allahu ‘anhuma) as being Hell-fire. Ibn ‘Umar (radi Allahu ‘anhuma) described it as an obstacle in Hell-fire, as previously stated. Allah the Exalted, clarified that ‘breaking through it and passing it’ happens by kindness (ihsan) to people, either by freeing slaves or by feeding in times of hunger—the person fed is either a relative, orphan or a needy person who is lying in the dust and having nothing left. Along with this kindness, he must be among the believers and those who enjoin others to justice (‘adl) and kindness (ihsan), which is advising one another to patience (sabr) and compassion (rahma). He, the Exalted, informed us that these attributes are the attributes of the Companions of the Right (asaf ashab al-maymanab).
As for the people of Hell-fire, they are classified by the Messenger (pbuh) into five groups:
1) The weak (da’if): Those who have no power, and by power it’s meant strength (quwa) and adherence (hirs) to what benefits him in the Hereafter, of piety and righteousness. Al-‘Uqayli stated the hadith narrated by Abu Hurayrah (radiyAllahu ‘anhu) and attributed to the Prophet (pbuh), “Allah dislikes the believer who has no strength.” (It is a weak hadith as al-Albani said in Da’if al-]ami’, #1691) Some hadith narrators said that it refers to standing up for what is right. When Mutarrif Ibn ‘Abdullah narrated the hadith of ‘Iyad Ibn Himar (radiyAllahu ‘anhu) and reached the phrase, ‘…the weak who lacks power to (avoid evil)’ he was asked, ‘Can this be (possible)? ‘ He said: ‘Yes, by Allah, I have witnessed them during the pre-Islamic period of ignorance. A man used to herd sheep for people in exchange for having [illegitimate] sexual intercourse with their slave girl. ‘
Ibn Shawdab narrated that it was said: ‘The majority of people in Hell-fire are, ‘the weak who lack power, (This can also imply lack of willpower, and Allah knows best.) who are [blind] followers and who do not have any care for their family or for their wealth’’ This was stated by ‘Abdullah Ibn Imam Ahmad in Kitab Al-Zuhd. This is the worst type, and their souls are vile because they have no resolve in pursuing this life or the Hereafter—their only care is fulfilling desires of their stomach and their private parts however they can. They are followers of other people, who either serve them, or beg for their favours.
2). The dishonest (kha’in): Those whose greed cannot be concealed even in the case of minor things. This means he does not see opportunities for betrayal, even a worthless one, except he seizes it. This includes defrauding in measurements and not honouring small trusts such as deposits and wealth of orphans, etc.,which is from the attribute of hypocrisy. This may also include betraying Allah and His Messenger (pbuh) by committing forbidden deeds in secret while pretending to avoid them in public.
Some of the early scholars said: “We used to say that inhabitants of Hell-fire are not prevented by fear of Allah from committing sins secretly.”
2). The deceitful (mukhada): Those who are preoccupied, day and night, to trick people regarding their family and wealth.Deceit is from the traits of hypocrites, as Allah the Almighty, described them. Deceit means making apparent one’s goodness and hiding one’s evil in order to access people’s money and family in order to exploit them; such is among the prohibited types of cheating and deception. In the hadith narrated by Ibn Mas’ud (radiyAllahu ‘anhu), the Prophet (pbuh) said: “Whoever cheats us is not one of us, and slyness and deception [puts its doer] in the fire.” (It is a sahih hadith as al-Albani said in al-Irwa’, #1319, it is reported in Ibn Hibban, #1107,Tabarani in al-Saghir and al-Kabir and Abu Nu‘aym in al-Hilyah, 4/188)
4). Lying and Stinginess (kadhb wal-bukhl). The narrator did not memorise what the Prophet (pbuh) said about this accurately, as lying and stinginess are two traits. In this version of the narration stated in the Musnad of Imam Ahmad, it is either lying or stinginess. Some say that he counted them as one trait, which is the view of Matar Al-Warraq, who is one of the narrators of this hadith.
Both, lying (kadhb) and stinginess (hukhl) stem from greed (shuhh), as stated in the hadith. Greed is the strong inclination to what is not rightfully for someone and it is attained through forbidden ways. Stinginess stems from it, which is withholding what the person has and refraining from giving it in the commanded ways. Therefore, deceit is extreme greed, while this type is miserliness—for the greed took the money wrongly, while the miser withheld it from its rightful recipient. This is the interpretation of greed and stinginess as narrated from Ibn Mas’ud (radiyAllahu ‘anhu), Tawus and others of the early scholars.
It is narrated that Shaytan said: ‘No matter how many times the son of Adam overpowers me, he will never overpower me with regards to three actions: Taking money without due right;spending it inappropriately, and withholding it from its rightful recipient. ‘
May Allah protect us from the Fire of Hell.
May He put a screen between the fire and us
by His Grace and Mercy.
By Ibn Rajab Al-Hanbali
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