THE APPEARANCE OF HELL
Allah, the Almighty said:
“And there is none of you except he will come to it. This is upon your Lord inevitability decreed. Then We will save those who feared Allah and leave the wrongdoers within it, on their knees. “ (Maryam (19): 71-72)
Ismail Ibn Abu Khalid narrated that Qays Ibn Abu Hazim said: ‘‘Abdullah Ibn Rawhah (radiyAllahu ‘anhu) wept, and his wife wept as well, so he said to her, ‘What made you cry?’ She said: ‘I saw you crying, so I cried.’ He said: ‘I remembered this verse,
“And there is none of you except he will come to it.” (Maryam (19): 71)
I know that I will come to it, but do not know whether I will be saved from it.’
Ibn Al-Mubarak narrated from ‘Abbad Al-Maqbari, that Bakr Al-Muzni said: “When this verse was revealed,
“And there is none of you except he will come to it.”
‘Abdullah Ibn Rawahah (radiyAllahu ‘anhu) went to his house and wept, his wife came and wept, his housemaid came and wept, and the household came and wept altogether. When he stopped weeping, he said: ‘O my family, what made you cry?’ They said: We do not know, but we saw you crying so we cried.’ He said: ‘[I cried because of] a verse that was revealed to Allah’s Messenger (pbuh) where my Lord tells me that I am coming to Hell-fire, but does not tell me that I am leaving it.’
Musa Ibn ‘Uqbah said in his book al-Maghazi, ‘It is claimed that Ibn Rawahah wept when he set out for the battle of Mu’tah, so his family wept upon seeing him weep,so he said: ‘By Allah, I do not cry for fear of death or longing for you. I cry out of restlessness from Allah’s saying,
“And there is none of you except he will come to it.”,
so I am certain that I will come to it, but do not know whether I will be saved from it.’
Hafs Ibn Humayd conveyed that Shamar Ibn ‘Atiyyah said: ‘When ‘Umar Ibn Al-Khattab (radiyAllahu ‘anhu) read this verse, he used to weep and say, ‘O my Lord! Am I of those whom you save, or those whom you leave within it, on their knees?”
Ibn Ishaq reported that when Abu Maysarah went to bed, he said: ‘1wish my mother had not given birth to me.’ His wife told him, ‘O Abu Maysarah! Allah has done good to you by guiding you to Islam.’ He said: ‘Yes. Allah has clarified to us that we are coming to Hell-fire, but did not clarify whether we are leaving it.’
We stated from Sufyan Ibn Husayn that Al-Hasan said: ‘When the Companions of the Prophet (pbuh) met, they used to say to each other, ‘Did you hear that you will be coming to the Hell-fire?’ The other would say, ‘Yes.’ He would say, ‘Did you hear that you will be leaving it?’ The other would say, ‘No.’ He would say, ‘Then why do you laugh?”
Ibn ‘Uyaynah conveyed from a man fromAl-Hasan that someone told his brother, ‘Did you hear that you will be coming to Hellfire?’ He said: Yes.’ He said: ‘Did you hear that you will be leaving it?’ The brother said: ‘No.’ He said: ‘Then why would you laugh?’ Al-Hasan adds, ‘Therefore, he was never seen laughing until he died.’
Imam Ahmad narrated from Hashim Ibn Al-Qasim, from Al-Mubarak Ibn Fadalah that Al-Hasan said regarding the verse,
“And there is none of you except he will come to it.”
That a man asked his brother, ‘Were you told by Allah that you will be coming to Hell-fire?’ He said: ‘Yes.’ He said: ‘So you are certain of coming to it?’ He said: ‘Yes.’ He said: ‘Are you certain and sure of that?’ He said: ‘Yes. Why would I not be certain when Allah the Exalted, said:
“And there is none of you except he will come to it. This is upon your Lord an inevitability decreed.”
He then asked, ‘Are you certain that you will be leaving it?’ He said: ‘By Allah, I do not know whether I will be leaving it.’ He said: ‘Then why would you laugh, why would you be complacent, and why would you play in amusement?’
Ahmad also narrated from Khalaf Ibn Al-Walid, from Al-Mubarak, that he heard Al-Hasan saying, ‘No, by Allah. There is no believer except he wakes up sad, and why would he not be sad when he was told by Allah that he would be coming to Hell-fire, and was not told whether he would be leaving it.’
Ahmad also narrated from Husayn Ibn Muhammad, from Ibn ‘Ayyash, from ‘Abdullah Ibn Dinar, that Luqman told his son, ‘My son! How can he, who is coming to Hell-fire, feel secure from it?’
The Companions (radiyAllahu ‘anhum) and those who followed them debated the meaning of coming to Hell-fire. One group said: ”Coming to it is passing on the SiratF This is the view held by Ibn Mas‘ud (radiyAllahu ( anhu) Jabir, Al-Hasan, Qatadah, ‘Abdu’l-Rahman Ibn Zayd Ibn Aslam, Al-Kalbi and others.
Al-Suddi said: “I once asked Al-Hamadam about Allah’s saying,
“And there is none of you except he will come to it.”,
So he conveyed to me that Ibn Mas‘ud (radiyAllahu ‘anhu) told them that the Prophet (pbuh) said: “The people will come to Hell-fire, then they will avert it based upon their deeds. The first of them (would pass over it) like a flash of lightning, then like the wind, then like a fleeing horse, then like a rider fleeing on a mount, then like a man running, then like one walking.’” Stated by Al-Tirmidhi (Tirmidhi, #3158 and Ahmad in his al-Musnad, 1/433 and 435, Darami, # 2812, Hakim, 2/375 and at-Ahadith al-Sahihah, #311.) who said: ‘It is a good hadith.’ Imam Ahmad stated its first half,and Al-Hakim stated it and said: ‘It’s an authentic hadith.’ It was also stated by Shubah from Al-Suddi, from Murrah, from ‘Abdullah, of his own saying. Shu‘bah did not attribute it to the Prophet (pbuh), although he admits that Al-Suddi narrated it to him, attributing it to the Prophet (pbuh). Al-Darqutni said: ‘It may be attributed to the Prophet (pbuh).’
I say: A number of groups of people have narrated it from Al-Suddi, from Murrah Al-Hamadani, from ‘Abdullah, of his [‘Abdullah’s’] own saying: ‘All people come to the Sirat, standing around the Fire. They will then depart from Sirat based on their deeds. The first of them (would pass over it) like a flash of lightning …’ and he stated the rest of the hadith, and in the end he said: ‘The last of them passing is a man whose light is the size of his big toes, he stumbles with it. The Sirat is a slippery Bridge; on it are thorns like the thorns of Astragalus; on its sides are Angels with clamps of fire, with which they snatch people.’ And he stated the rest of the hadith. This was stated by Ibn Abi Hatim.
Al-Hakam Ibn Zahir also stated it from Al-Suddi, from Murrah, from ‘Abdullah and he attributed the last part to the Prophet (pbuh). He narrated that ‘Abdullah said: “Coming to Hell-fire does not mean entering it, but arriving at it and standing before it, like the animal coming to the water source and not entering it.” Then ‘Abdullah said: ‘The Prophet (pbuh) said: “Allah will set up the Sirat across Hell-fire and people will traverse it.’” He stated the full hadith, and he said in its end, “If the inhabitants of Hell-fire were told, “You will be staying in Hell-fire years equal in number to every stone in the worldly life,’ they would be hopeful and say, “We will eventually be removed therefrom.’ Similarly, if the inhabitants of Paradise were told, ‘You will be staying in Paradise years equal in number to every stone in worldly life,’ they would be distressed and say, ‘We will eventually be removed therefrom.’ However, Allah granted them eternity therein, rather than a certain period.” It should be noted that Al-Hakam Ibn Zahir is a weak narrator.
That last part may be attributed to Ibn Mas‘ud (radiyAllahu ‘anhu), because it was narrated attributed to him through another good chain of narrators.
Abu’l-Hasan Ibn Al-Bara‘Al-Abdi stated in his book ‘Al-Rawdah’, from Ahmad Ibn Khalid (also known as Al-Khallal), from ‘Uthman Ibn ‘Amr, from Israil, from Abu Ishaq, from ‘Amr Ibn Maymun, that ‘Abdullah said: “If the inhabitants of Hell-fire were promised an end date, or to remain therein the length of the worldly life, they would rejoice because what is eventually coming is close.”
The first part of the hadith was also narrated through Abu Ishaq attributed to ‘Abdullah, but with a difference in the chain of narrators. ‘Amr Ibn Talhah Al-Qattad narrated from Israel, from Abu Ishaq, from Abu Al-Ahwas that ‘Abdullah said regarding the verse,
“And there is none of you except he will come to it.”
The Bridge over Hell-fire is as sharp as the sword’s blade. The first group would pass like the flash of lightning, the second like the wind, the third like the swift horse, the forth like the good camels and cattle, and they pass while the Angels are saying, “Our Lord! Rescue (them), rescue (them).”
Reported by Al-Hakim (Hakim in his al-Mustadrik., 2/375-376), who said: ‘It is authentic according to the conditions of Bukhari and Muslim.’ It was also stated by Adam Ibn Iyyas in his Tafsir; narrating from Isra’il.
Another citation as evidence of coming to Hell-fire does not necessitate entering it. Muslim (Muslim, #191, #316 and Ahmad in his al-Musnad, 3/283) stated from Abu Al-Zubayr,from Jabir, from Umm Bishr, that she heard the Prophet (pbuh) saying in the presence of Hafsah, “Allah willing, the people of the Tree (Those who gave the pledge of allegiance to the Prophet (pbuh) under the tree.) will never enter the fire of Hell, ones whom owed allegiance under that.” She said: ‘O Allah’s Messenger, why not?’ She was rebuked for this, so she said: ‘And there is none of you except he will come to it.’ Thereupon, Allah’s Messenger (pbuh) said: “Allah the Exalted has said:
“Then We will save those who feared Allah and leave the wrongdoers within it, on their knees. ‘“ (Maryam (19): 72)
It is also narrated by Al-A’mash, from Abu Sufyan, from Jabir, from Umm Bishr, with a similar wording. In some versions narrated by Al-A’mash, the Messenger (pbuh) said: “They come to it and then depart from it according to their deeds.”
Another group said: “Coming to it means entering it.” This is the known view of Ibn ‘Abbas (radi Allahu ‘anhuma), and it was narrated from him through a number of ways. He cited as evidence Allah’s saying about Fir’awn,
“He will precede his people on the Day of Resurrection and lead them into the Fire..” (Hud (11): 98)
And His saying,
“And will drive the criminals to Hell in thirst. “ (Maryam (19): 86)
And His saying,
“Had these [false deities] been [actual] gods, they would not have come to it, but all are eternal therein.” (al-Anbiya (21): 99)
Similar views were narrated from ‘Abdullah Ibn Rawahah (radiyAllahu ‘anhu), but the chain of narrators for this is severed.
Muslim Al-Awar narrated from Mujahid regarding the verse,
“And there is none of you except he will come to it.”
That he said: ‘[come to it] means enter it.’
Ka’b (radiyAllahu ‘anhu) was asked about coming to Hell-fire that is mentioned in the verse, and he said:‘Hell-fire holds all people like a greasy surface, until it cooks the feet of all creatures; their righteous and their wretched. Then, Allah the Exalted, Tells the Fire, “Take your companions and leave My companions.” It then sinks down every ally of its own, and Allah rescues the believers, their clothes being damp.’
Ka‘b [radiyAllahu ‘anhu) said: ‘Do you not see the cooking jar full of fat, when it cools down, a white level grease-like surface forms. Then, when fire is lit beneath it, fat sinks in the jar from here and there.’ In another version, he said: ‘(The fire) knows them better than a parent knows his child.’
Thawr Ibn Yazid conveyed that Khalid Ibn Mi‘dan said: ‘When the inhabitants of Paradise enter Paradise they will say, ‘Did our Lord not promise us that we would come to Hell-fire?’ He will say, ‘Yes. But you passed by it while it was put out.” In another version, he said: “When the believers pass the Sirat, they will call upon each other saying, ‘Did our Lord not promise us that we would pass on the Bridge of Hell-fire?’ They will say, Yes, but you passed by it while it was put out.’”
Miskin reports that he heard Ash’ath Al-Hadani saying, ‘I heard that when the believers (ahl al-iman) pass over the Sirat of Hellfire, Hell-fire says to them, ‘Leave me and go. You have cooled down my blaze. Leave me with my people.’ However, this saying and the previous one could indicate that coming to it is passing on the Sirat, as the first view says.
Kathir Ibn Ziyad Al-Barsani conveyed that Abu Sumayyah said: ‘We disagreed about the meaning of coming to Hell-fire. Some of us said: ‘No believer shall enter it.’ Others said: ‘They all enter it, then Allah rescues the believers.’ Afterwards, I met Jabir Ibn ‘Abdullah and said to him, ‘We disagreed about the meaning of coming to Hell-fire.’ He said: ‘They all enter it, and Sulaym Ibn Murrah said that they enterit. I heard the Prophet (pbuh) say,“There is no righteous or wretched except entersit, and it becomes coolness and safety upon the believers, as it was upon Ibrahim so much so that the Fire would roar because of their coolness,
“Then We will save those who feared Allah and leave the wrongdoers within it, on their knees. ‘“ (Maryam (19): 72)
Reported by Imam Ahmad, (Ahmad in his al-Musnad, 3/328-329) and Abu Sumayyah is an unknown narrator.
It is stated in both in Bukhari and Muslim, on the authority of Abu Hurayrah (radiyAllahu ‘anhu), that the Prophet (pbuh) said: “Any Muslim who has lost three of his children will not be touched by the Fire except that which will render Allah’s oath fulfilled.” (Bukhari, #1251 and Muslim, #2632, #2634 and #2635, al-Muawatta’,1/235, Tirmidhi, #1060 and Nasa’I, 4/25.)
‘Abdu’l-Razzaq and others interpreted fulfilling the oath as coming to Hell-fire, for Allah’s saying,
“And there is none of you except he will come to it.”
The apparent meaning of this hadith is that coming to it means being touched by the fire. In another version, the Prophet (pbuh) said: “…will not enter the Fire except that which will render Allah’s oath fulfilled.” Therefore, he declared him exempt from entering it.
‘Abdu’l-Malik Ibn Umayr conveyed from ‘Abdu’l-Rahman Ibn Bashir Al-Ansari, that the Prophet (pbuh) said: “Any Muslim who has lost three of his children who did not reach puberty will not enter the Fire except as a passerby.”
Imam Ahmad stated the hadith narrated by Ibn Luhay’ah and Rushdayn Ibn Sad, both from Zadhan Ibn Na’il, from Mu’adh Ibn Anas, from his father, that the Prophet (pbuh) said: “Whoever kept watch over the Muslims, volunteering, and not being enticed, will not enter the Fire except that which will render Allah’s oath fulfilled. For Allah says,
“And there is none of you except he will come to it ”
Its chain of narrators is weak.
Tabarani stated the hadith narrated by Al-Waqidi, from Shu’ayb Ibn Talhah Ibn Abdullah Ibn Abdu’l-Rahman Ibn Abu Bakr, from his father, from his grandfather, from his great grandfather, from Abu Bakr, that the Prophet (pbuh) said: “The heat of Hell-fire upon my Ummah is like the heat of the bath.” Al-Waqidi is matruk. (Matruk: Literally: abandoned—a narrator who is known for fabrication and lying. Hadith that is matruk is a narration that is only narrated through a matruk narrator.)
Mansur Ibn Ammar reported from Bashir Ibn Talhah, from Khalid Ibn Durayk, from Ya’la Ibn Munabbih, that the Prophet (pbuh) said: “Hell-fire will tell the believer, ‘Pass O believer,for your light has extinguished my flame.’” This hadith is gharib and munkar.
Some of them interpreted “coming to Hell-fire” as having fever in the worldly life. Mujahid and ‘Uthman Ibn Al-Aswad narrated a hadith attributed to the Prophet (pbuh) in this regard,which states, “Fever is the believer’s share of Hell-fire.” Its chain of narrators is weak.
Another group said: ‘Coming to Hell-fire is not universal; it is exclusive to those who are brought around Hell-fire, as stated in the verse,
“So by your Lord, We will surely gather them and the devils; then We will bring them to be present around Hell upon their knees,”
until He said:
“And there is none of you except he will come to it.” (Maryam (19): 68-71)
It is as if the phrase is said to those described in this verse.’ This interpretation is narrated from Zayd Ibn Aslam, and it is unlikely.
It is narrated that ‘Ikrimah used to recite,
“And there is none of you except he will come to it.”
And he said: “The pronoun ‘you’ refers to the wrongdoers; this is how we used to recite it.” This view was also narrated from Ibn Abbas (radi Allahu ‘anhuma) through a severed chain of narrators; the authentic view related from him is the one mentioned previously.
Section One: When the Servant Stands Before his Lord, Hell-fire is Facing Him
The Prophet (pbuh) told us that when the servant stands before his Lord, Hell-fire faces him, and his charity protects him from Hell-fire.
It is stated in both in Bukhari and Muslim on the authority of ‘Adyy Ibn Hatim (radijAllahu ‘anhu), that the Prophet (pbuh) said: “Every one of you will speak to his Lord without an interpreter between them. He will look to his right side and will see only the deeds he had previously done; he will look to his left and will see only the deeds he had previously done, and he will look in front of him and will see nothing but Hell-fire before his face. Therefore, protect yourselves from Hell-fire, even if by giving half a date (in charity).” (Reference already mentioned earlier)
It is also narrated from him in Sahih Muslim that the Prophet (pbuh) said: “Whoever among you can protect himself against the Fire, even with half a date, should do so.”
It is also narrated from him in Al-Bukhari that the Prophet (pbuh) said: “Undoubtedly, each one of you will stand in front of Allah and there will be neither a curtain nor an interpreter between them, Allah will ask him, Did I not give you wealth?’ He will reply, “Yes.’ Allah will ask, ‘Did I not send a Messenger to you?’ He will reply, ‘Yes.’ Then he will look to his right, seeing nothing except the Hell-fire, then he will look to his left seeing nothing but Hell-fire. Therefore, whoever among you can, should save himself from the Fire even by giving half a date (in charity). And if you do not find half a date, then (you can do it through saying) a good pleasant word.”
In the hadith narrated by ‘Abdu’l-Rahman Ibn Samurah (radiyAllahu ‘anhu), the Prophet (pbuh) came out one day and said: “I saw strange things at night.” He stated a long hadith, wherein he said: “I saw a man of my Ummah sheltering his face from the heat of Hell-fire with his hands, so his charity came to him and became a veil on his head and a shade on his face.” (Reference already mentioned earlier)
By Ibn Rajab Al-Hanbali
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