THE TYPES OF TORMENT UPON THE DWELLERS OF HELL
Muslim stated the hadith narrated on the authority of Samurah Ibn Jundub (radiyAllahu ‘anhu) from the Prophet (pbuh), “There will be among them those whom the fire will reach up to their ankles, some whom the fire will reach their knees, others whom it will reach their waists and for some it will reach up to their collar-bones. “ (Muslim, #2845)
Imam Ahmad recorded on the authority of Abu Sa’id Al-Khudri (radiyAllahu ‘anhu) narrated the Prophet (pbuh) said: “Among the inhabitants of the Fire, the one having the least suffering is a man who will be wearing two shoes of Fire from which his brain will boil with a partial punishment. There will be among them those to whom the fire will reach up to their knees with a partial punishment, to some it would reach the tip of their nose with a partial punishment, and to some it would reach their chest with a partial punishment, and some would be fully immersed in it. “ (Ahmad in his Musnad, 3/78 and its chain is sahih.)
It is stated in both Bukhari and Muslim, on the authority of Al-Nu’man Ibn Bashir (radiyAllahu ‘anhu), that the Prophet (pbuh) said: “The person least inflicted with punishment in the (Hell) Fire on the Day of Resurrection will be a man under whose arch of the feet two smoldering embers will be placed, because of which his brain will boil just like Al-Mirjal [copper vessel] or a qum-qum [narrow-necked vessel] is boiling with water.” (Bukhari, #6566, Muslim, #213 and Tirmidhi, #2607)
In the wording in of Sahih Muslim, “Verily the least suffering for the inhabitants of Fire will be one who will have two shoes and two laces of Fire (on his feet) due to which his brain will boil as the cooking vessel boils, and he would think that no one else is in a more grievous torment than him, whereas he would be in the least torment.” (Bukhari, #6566, Muslim, #213 and Tirmidhi, #2607)
Muslim also mentions on the authority of Abu Sa’id (radiyAllahu ‘anhu) that the Prophet (pbuh) said: “The least torment for the inhabitants of the Fire will be one who will wear two shoes of Fire whereby his brain will boil on account of the heat of the shoes.” (Muslim, #211)
It is also stated in Bukhari and Muslim, on the authority of Abu Sa’id (radiyAllahu ‘anhu) that a mention was made of the Messenger’s uncle Abu Talib, before the Messenger of Allah(pbuh). He (pbuh) said: “My intercession may benefit him on the Day of Resurrection and he may be placed in the shallowest part of the Fire that would reach his ankles because of which his brain will boil.” (Bukhari, #3885, #6564, Muslim, #210)
It is also stated therein that Al-Afibas Ibn ‘Abdu’l-Muttalib (radiyAllahu ‘anhu) said: “O Allah’s Messenger (pbuh)! Did you benefit Abu Talib with anything as he used to protect and take care of you, he used to become angry with you?” The Prophet (pbuh) said: “Yes, he is in a shallow place of Fire. Had it not been for me, he would have been in the lowest part of the Fire.” (Bukhari, #3883, #6564, Muslim, #209, 357, 358, 359.)
In another version in Muslim, he (pbuh) said: “Yes, I found him in the lowest part of the Fire and I brought him to the shallowest part.” (Bukhari, #3883, #6564, Muslim, #209, 357, 358, 359.)
Muslim also stated on the authority of Ibn ‘Abbas (radijAllahu ‘anhuma) that the Prophet (pbuh) said: “Among the inhabitants of the Fire, Abu Talib will have the least suffering, and he will be wearing two shoes (of Fire) that will boil his brain.” (Muslim, #213)
Al-Hakam Ibn Zahir, who is a weak narrator, narrated from Al-Suddi, from Murrah, on the authority of Ibn Mas’ud (radijAllahu ‘anhu) that the Prophet (pbuh) said: “The most tormented among the people of Hell-fire is a man who is thrown therein and falls continually for seventy years, and the least tormented among its inhabitants is placed in the shallow part of the Fire that will reach his ankles and his brain would be boiling, until it comes out of his nostrils.”
Miskin Abu Fatimah narrated from Yazid, from Muhammad Ibn Humayr, from Muhammad Ibn ‘Ali,from his father, from his grandfather that the Prophet (pbuh) mentioned those who commit major sins and said: “There will be among them those to whom the fire will reach up to their knees, to some it would reach their waists, to some it would reach their chest with a partial punishment, and to some it would reach their necks, according to theirsins and deeds.” This hadith is munkar (Hadith munkar: A hadith narrated by a weak narrator which contradicts others hadiths narrated by trustworthy narrators.) as Al-Darqutni and others stated.
‘Ubayd Ibn (Umayr (radiyAllahu ‘anhu) narrated on the authority of the Prophet said: “The least tormented among the inhabitants of the Fire is a man wearing two shoes (of Fire) by which his brain will boil like a cauldron, his ears are of live coal, his molar teeth are of live coal, and his lips are of the flame of fire. His guts exit out of his feet, and the majority of them are like few seeds in plenty of water—they boil over.” Hannad Ibn Al-Sarri stated in ‘Kitab Al-Zuhd’ with an authentic chain of narrators up until ‘Ubayd as a hadith mursal. (It was also narrated from ‘Ubayd as a hadith mawquf.)
He also narrated (through a chain of narrators) on the authority of Ibn Mas’ud (radiyAllahu ‘anhu), in interpretation of Allah’s saying,
“And he will look and see him in the midst of the Hellfire. “ (Al-Saffat (37): 55)
He will look and then look back to his companion and say, ‘I saw the skulls of these people boiling.’
He also narrated [through a chain of narrators] from Mujahid regarding the verse,
“…they hear from it a [dreadful] inhaling while it boils up. “ (Al-Mulk (67): 7)
It boils up with them like the few seeds do when boiled in plenty of water.
It is narrated that Sufyan Al-Thawri said about this verse, ‘It boils up with them like the few seeds in plenty of water.’
Abdu’l-Razzaq stated in his ‘Musannaf from Muamar, from Ismael Ibn Abu Sa’id, on the authority of ‘Ikrimah mawla Ibn Abbas (radi Allahu ‘anhuma) that the Messenger (pbuh) said: “The least tormented among the inhabitants of Hell-fire is a man who steps on a live coal from which his brain will boil.” Thereupon Abu Bakr Al-Siddiq ( radiyAllahu ‘anhu) asked, ‘What was his crime, O Allah’s Messenger?’ He said: “He had owned cattle with which he stomped over plants and harmed them. “ (Al-Musannaf of ‘Abdu’l-Razzaq, #18447)
It is stated in Sahih Muslim from Anas (radiyAllahu ‘anhu) that the Prophet (pbuh) said: “Among the inmates of Hell, a person who had led the most luxurious life in this world will be brought up on the Day of Resurrection and dipped in the Fire and will be asked, ‘O son of Adam! Did you ever experience any comfort? Did you happen to get any luxury?’ He will reply, ‘By Allah, no, my Lord. “’ (Muslim, #2807 and Ahmad in his Musnad, 3/203, 253)
Be aware that the variation of torment for the people of Hellfire is based on the variation of the deeds that led them into the Hell-fire, as Allah Almighty said:
“And for all are degrees from what they have done…“ (Al-An’am (6): 132)
He also said:
“An appropriate recompense. “ (Al-Naba’ (78): 26)
Ibn Abbas (radi Allahu ‘anhuma) said: Appropriate to their deeds. Because the punishment of whoever was excessive in blasphemy, spread corruption and invited others to disbelief is unlike those who were not like that.’
Allah Almighty said:
“Those who disbelieved and averted [others] from the way of Allah—We will increase them in punishment over [their] punishment for what corruption they were causing. “ (Al-Nahl (16): 88)
He also said:
“…And the Day the Hour appears[it will be said], ‘Make the people of Pharaoh enter the severest punishment. ‘“ (Ghafir(40): 46)
Similarly, the variation of punishment for the disobedient believers in Hell-fire is according to their deeds. The punishment for those who committed major sins is not like those who enacted minor sins. Punishment may be alleviated by way of other good deeds or whatever Allah wills.
As for the disbelievers, if they had good deeds in the worldly life,such as being just and showing kindness to people, does that alleviate their torment in Hell-fire or not? There are two views regarding this from the early scholars.
Section One:
The First View: It does alleviate their punishment
The summary of this was narrated by Ibn Luhay’ah, from ‘Ata’ Ibn Dinar, from Sa’id Ibn Jubayr. It was the preferred view of Ibn Jarir Al-Tabari and others.
Al-Aswad Ibn Shayban narrated from Abu Nawfal that‘A’ishah (radiyAllahu ‘anha) said: ‘O Allah’s Messenger! Where is Abdullah Ibn Jud‘an?” (‘Abdullah Ibn Jud’an is one of the nobles of Quraysh who died as a disbeliever but was known for generosity and feeding the poor.) He said: “In Hell-fire.” ‘A’ishah was saddened by this. When the Messenger (pbuh) saw this, he said: “O A’ishah! Why do you feel uneasy?” She said: ‘O Messenger of Allah (pbuh)! May my mother and father be sacrificed for you! He used to feed the poor and preserve the ties of kinship.’ He (pbuh) remarked, “What you have said will alleviate his torment.” This was stated by Al-Khara’ifi in ‘Makarim Al-Akhlaq’, as a mursal hadith.
‘Amir Ibn Mudrik Al-Harithi narrated from ‘Utbah Ibn Al-Yaqdhan, from Qays Ibn Muslim, from Tariq Ibn Shihab, from ‘Abdullah Ibn Mas‘ud (radiyAllahu ‘anhu) that the Messenger (pbuh) said: “No one does good, whether a disbeliever or a believer, except Allah rewards him sooner in this life or saves it for him in the Hereafter.” They said: ‘O Allah’s Messenger! How is the disbeliever rewarded in this life?’ He said: “ If he preserved the ties of kinship, donated to charity or did good deeds, Allah rewards him with fortune, progeny, health and so on.” They said: ‘How then is the disbeliever rewarded in the Hereafter?’ He said: “[with] A punishment short of their punishment.” Then he recited the verse,
“…Make the people of Pharaoh enter the severest punishment. “ (Al-Ghafir(40): 46)
This was stated by Ibn Abi Hatim, Al-Khara’iti, Al-Bazzar in his ‘Musnad’ and Hakim in ‘Al-Mustadrak’ (Hakim in his al-Mustadrak, 2/253), who said: ‘Its chain of narrators is sound.’ Al-Bayhaqi stated it in ‘Kitab Al-Ba’th wa’l-Nushur’ and said: ‘Its chain of narrators is doubtful.’ ‘Utbah Ibn Yaqdhan is doubted by some among the scholars of hadith.
We have already stated the hadith indicating the alleviation of punishment for Abu Talib for his kindness to the Prophet (pbuh).
Tabarani stated, through a weak chain of narrators, from Umm Salamah (radiyAllahu ‘anhu) that Al-Harith Ibn Hisham came to the Prophet (pbuh) during the Farewell Pilgrimage and said: “You promote preserving the ties of kinship, kindness, sheltering the orphan and feeding the weak and needy. Hisham Ibn Al-Mughirah used to do all that, so what do you think of his fate, O Allah’s Messenger?” He said: “Every grave whose inhabitant does not testify that there is no deity save Allah is a pit of Hell-fire. I have found my uncle, Abu Talib, to be amidst a deep sea of fire, so Allah brought him out, due to his closeness and kindness to me, to a shallow part of the Fire.”
Section Two:
The Second View:It does not alleviate their punishment
Those who hold this view cite as evidence the verse,
“And We will regard what they have done of deeds and make them as dust dispersed.” (Al-Furqan (25): 23)
And the verse,
“The example of those who disbelieve in their Lord is [that] their deeds are like ashes which the wind blows forcefully on a stormy day; they are unable [to keep] from what they earned a [single] thing… “ (Ibrahim (14): 18)
And there are similar verses.
It is narrated in Sahlh Muslim on the authority Anas (radiyAllahu ‘anhu) that the Prophet (pbuh) said:“Allah does not wrong a believer, a doer of good deed because he is given blessings for it in this world and will be rewarded for it in the Hereafter. But the disbeliever is rewarded for his good deeds in the world that he performed for the sake of Allah and when he comes in the Hereafter, there is no good deed for which he can be rewarded. “ (Muslim, #2808, 56, 57)
In another version, he says, “When a disbeliever accomplishes any good deed, he is rewarded for it in this world; and in the case of a Muslim, Allah stores up his good deeds for him in the Hereafter, and provides him with subsistence in thislife due to his obedience.”
He also stated that A’ishah (radiyAllahu ‘anha) said: ‘O Messenger of Allah, Ibn Jud’an maintained the ties of kinship and fed the poor. Would that be of any avail to him?’ He (pbuh) said: “It would be of no avail to him as he did not ever say: “O my Lord, forgive my sins on the Day of Resurrection.” (Muslim, #214 and Ahmad in his al-Musnad, 6/93)
Those holding this regarded the alleviation of Abu Talib’s punishment exclusive of the Messenger’s (pbuh) intercession on his behalf, and regarded the Prophet’s (pbuh) intercession (shafa’at) as a sole merit (khasa’is) belonging to him, not shared by others.
Section 3:
Among the Torment of Hell is the Melting (al-Sahr) of its Inhabitants
Another form of punishment is melting (sahr). Allah Almighty said:
“…But those who disbelieved will have cut out for them garments of fire. Poured upon their heads will be scalding water By which is melted within their bellies and [their]skins.And for [striking] them are maces of iron.” (Al-Hajj (22):19-21)
Mujahid said regarding the verse,
“By which is melted that within their bellies”,
That, ‘It melts it completely.’
‘Ata’ al-Khurasani said: ‘It dissolves what is in their bellies like how fat is dissolved.’
Tirmidhi (Tirmidhi. #2585) stated the hadith narrated on the authority of Abu Hurayrah (radiyAllahu ‘anhu) that the Prophet (pbuh) said: “Indeed, scalding water will be poured over their heads.The scalding water will penetrate until it finds its way to his insides. Then whatever is inside him will fall out until it pours over his feet while it melts away. Then he will be reformed to how he was.” Tirmidhi said: ‘This hadith is hasan gharib.’ (Hasan gharib: A hadith with a good chain of narrators that has within it, a single narrator.)
Allah Almighty said:
“[It will be commanded], ‘Seize him and drag him into the midst of the Hellfire, Then pour over his head from the torment of scalding water.’ [It will be said], ‘Taste! Indeed, you are the honored, the noble!”’ (Al-Dukhan (44): 47-49)
Many of the early Muslims (salaf) said: ‘This verse was revealed concerning Abu Jahl.’
Mujahid said about the verse,
“There will be sent upon you a flame of fire and copper, and you will not defend yourselves. “ (Al-Rahman (55): 35)
That the, ’Brass will be melted over their heads for their torment. ‘
‘Ata’ al-Khurasani said about the words,
“and copper”,
That its, ‘Brass will be molten and then poured over their heads as torment.’
We have already stated in Chapter Eighteen several effects relating to this sub-chapter.
Section Four:
Interpreting the verse: “Which mounts directed at the hearts”
Allah, the Exalted said:
“No! He will surely be thrown into the Crusher. And what can make you know what the crusher is? It is the fire of Allah, [eternally] fueled, which mounts directed at the hearts.” (Al-Humazah (104): 4-7)
Muhammad Ibn Ka’b Al-Qardhi said regarding the verse,
“which mounts directed at the hearts.”
That means, ‘Fire consumes him up to his heart. When it reaches his heart, he is recreated. ‘
It is narrated that Thabit Al-Banani recited this verse and said: ‘It burns them to their hearts while they are alive. They have been truly tormented’ , and then he began to seep.
Allah Almighty also said:
“And what canmake you know what is saqar? It lets nothing remain and leaves nothing [unburned], Blackening the skins.” (Al-Muddaththir (74): 27-29)
Salih Ibn Hayyan narrated that Ibn Buraydah said about the verse,
“It lets nothing remain and leaves nothing. “ (Al-Muddaththir (74): 28)
That,‘It eats the bones, the flesh and the brain and leaves nothing behind.’
Al-Suddi said: ‘It leaves nothing of their skin unburned nor gives them respite from torment.’
Abu Sinan said: ‘It does not give them respite when they are replaced with new skin.’
Abu Razin said regarding the verse,
“Blackening the skins. “ (Al-Muddaththir (74): 29)
That, ‘It will sear his face once, leaving it darker than the night.’
Qatadah said regarding the verse,
“Blackening the skins.”
It refers to, ‘Burning the skin.’ All this was stated by Ibn Abi Hatim and others.
Allah Almighty also said:
“No! Indeed, it is the Flame [of Hell], A remover of exteriors.” (Al-Ma’arij (70): 15-16)
He (Most likely referring to Qatadah, whose interpretation was mentioned in the previous paragraph.) said: ‘It burns everything and leaves his heart screaming.’
Ibn Zayd said: ‘It breaks their bones then they are recreated and their skin is replaced anew.’
Ibn Muhajir narrated that Mujahid said concerning the verse,
“A remover of exteriors.” (Al-Ma’arij (70): 16)
That, ‘It removes the skin.’
It is also narrated that he said: ‘It removes the flesh off the bones.’
By Ibn Rajab Al-Hanbali
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