[Q-ID0265] Will all Disbelievers of Islam enter Jahannam eternally?

QUESTION:

What do the ‘ulama` say regarding the entry of the disbelievers into Jahannam. Will all the disbelievers enter it and are the Christians and Jews of this time disbelievers? Secondly what is the verdict concerning those disbelievers that the message of Islām has reached but not in the form that Islām is a beautiful way of life rather they have received the notion that Islām is a religion which teaches terrorism. If such disbelievers do not embrace Islām will they attain salvation and is it valid to put forward the book ‘Faysal al-Tafriqah’ as a proof in this matter?

ANSWER:

بسم اللہ الرحمن الرحیم

الجواب بعون الملک الوھاب اللھم ھدایۃ الحق والصواب

All our books of ‘Aqā’id and all the ‘ulamā of the ummah agree upon this that if any of the disbelievers die upon disbelief they will enter Jahannam eternally, forever. This is because no kufr (disbelief) will be forgiven. Apart from disbelief, all other sins are subject to the Divine Will of Allāh in that He Will forgive them for whomsoever He chooses. Whosoever declares a disbeliever after his death to be a person of Jannah, or supplicates for him, or says that an apostate (murtadd) is one who has received mercy or forgiveness, then that person himself becomes a disbeliever.

The Jews and Christians of this time are definitely disbelievers and if they pass away and do not embrace Islām they will enter Jahannam forever. This is because the message of Islām has reached them through the media and other means. Even though false, corrupted reports about Islām also reach them this will not absolve them from having to embrace Islām.

Whichever disbelievers pass away upon kufr they will enter Jahnnam forever eternally. My dear Muslim brother your Lord the Most Generous says in the Qur’ān:

“Those who disbelieved and died as infidels, there shall never be accepted an earth full of gold from anyone of them, though he offers it in ransom for himself. There is painful torment for them, and they have no helpers.” 

[Surah al-Imran verse 91]

In Tafsīr Khazā’in al-‘Irfān it is mentioned: meaning that punishment is binding for the disbelievers and there is no path of escape from that. As for the Christians of this time who believe in the trinity, Allāh says in the Qur’ān regarding them and all disbelievers:

“And for the infidels the boiling drink and painful torment, the recompense of their infidelity.”

[Surah Yunus verse 4]

From these verses it is clear that all the disbelievers will enter the fire and no disbeliever will be forgiven as Allāh mentions clearly:

“Verily Allāh does not forgive that partners are associated with Him and He forgives other than that for whomever He Wills.”

[Surah an-Nisa verse 114]

It should remain clear that what is meant by shirk here is kufr absolutely as is mentioned in the tafāsīr. It is mentioned in Tafsīr Rūh al-Bayān:

“Allāh does not forgive the one characterized by shirk without his repentance and bringing about imān. This is because the legal wisdom necessitates closing the door of disbelief and the possibility of it being forgiven without bringing about imān is from that which opens the door to kufr. Thus whosoever does not have imān then nothing from disbelief and disobedience is forgiven for him.”

[Tafsīr Rūh al-Bayān vol 4 pg 218]

In one place in Tafsīr Rūh al-Ma’ānī it is mentioned:

“Shirk is in the meaning of the belief that Allāh has a partner either in His Divinity or Lordship and the meaning of Kufr absolutely, and that [the meaning of kufr] is what is intended here.”

[Tafsīr Rūh al-Ma’ānī vol 5 pg 48]

It is mentioned in ‘Umdah al-Qārī’:

“The intended meaning of Shirk in this ayah is Kufr because whoever for example denied the Prophethood of the Prophet Muhammad (may the peace and blessings of Allāh be upon him) is a kāfir even if he did not associate a partner with Allāh. Forgiveness is negated in relation to such a person without any difference of opinion.

[Umdah al-Qārī commentary on Sahih ul Bukhari vol 1 pg 305]

It is mentioned in the relied upon ‘Aqā’id work of the Muslims Sharh al-‘Aqā’id al-Nasafiyyah with the supercommentary of ‘Isam al-Dīn:

“Shirk with Allāh – the intended meaning is kufr absolutely.”

[Sharh al-‘Aqā’id al-Nasafiyyah pg 107-108 with supercommentary of 'Isam al-Din vol 2 pg 218]

It is mentioned in Bahār e Sharī’at that deeming Muslims as Muslims and disbelievers as disbelievers is from Darūriyāt al-Dīn (that which is necessarily known from the Dīn). Even though one cannot have certainty about the ending of a specific person upon Imān or, we seek refuge with Allāh, upon disbelief unless there is an evidence from the Sharī’ah about the state of his ending, however this does not mean that the kufr of a person who did something which is definitely kufr should be doubted. This is because doubting in the disbelief of a definite disbeliever causes a person to become a disbeliever himself.

[Bahār-e-Sharī’at, part. 1 pg 185]

The Christians and Jews of this age are disbelievers

There is agreement upon the Christians and Jews of today being disbelievers as the Jews of this age hold Sayyidunā ‘Uzayr (may the peace of Allāh be upon him) and the Christians hold Sayyidunā ‘Isā (may the peace of Allāh be upon him) to be sons of Allāh (The Most Transcendent). The Christians also believe in the doctrine of the trinity which itself is clear kufr. Further to this, the denial of our Noble Prophet Muhammad (may the peace and blessings of Allāh be upon him) is clear kufr and believing in him (may the peace and blessings of Allāh be upon him) is the greatest of obligations upon every Jew and Christian.

My dear brother your Lord states in the Qur’ān:

“Undoubtedly, those are infidels who say, ‘Allah is third of the three Gods; and there is no God but the one God. And if they desist not from what they say, then a painful torment shall surely befall to those who will die as infidels.”

[Surah al -Ma'idah verse 73]

Allāh also says:

“And the Jews, said “Uzair is the son of Allah” and the Christians said ‘al-Masih (the Prophet Isā) is the son of Allah’ These things, they utter with their mouths. They imitate the sayings of the infidels before them. Allah assail them, whither they are perverting?”

[Surah at-Tawbah verse 30]

It is necessary for every person to believe in the Chosen Prophet Muhammad (may the peace and blessings of Allāh be upon him)

Whoever does not consider a disbeliever to be a disbeliever is himself a disbeliever. Imām Qādī ‘Iyād (may Allāh sanctify his secret) says in the noble ‘al-Shifā’:

“There is ijmā’ (consensus) upon the disbelief of one who does not deem someone from the Christians and Jews as a disbeliever and everyone who leaves Islām, or hesitates in declaring them disbelievers or doubts in their disbelief. Al-Qādī Abū Bakr [al-Bāqillānī] said: Because the Sharī’ah texts and consensus (ijmā’) concur upon their disbelief so whosoever hesitates in that has denied the Sharī’ah texts or doubted them and doubt and denial of these does not come except from a disbeliever.”

It is also mentioned in ‘al-Shifā’ that:

“The person who does not declare the one following a religion other than Islām as a disbeliever, or hesitates or doubts in his being a disbeliever or declares that false religion as being correct, has himself disbelieved, even if he outwardly manifests Islām and believes all religions other than it to be false. He is a disbeliever by manifesting that which opposes this.”

[Fatāwa Ridāwiyyah vol 15 pg 443-444]

Whosoever even doubts in the punishment of a disbeliever is himself a disbeliever as is mentioned in al-Durr al-Mukhtār:

“Whosoever doubts in his disbelief and his punishment then he has indeed disbelieved himself.”

[al-Durr al-Mukhtār - Kitab ul Jihad, Bab ul Murtad vol 4 pg 354-355]

After the coming of the Prophet Muhammad (may the peace and blessings of Allāh be upon him) it is necessary for each and every person to believe in him (may the peace and blessings of Allāh be upon him),. Even if a Jew or Christian does not commit the shirk of believing Sayyiduna Isā or Sayyiduna ‘Uzayr (may the peace of Allāh be upon them both) to be a son for Allāh, but he does not believe with complete heart and mind in the Seal of the Prophets the Beloved of Allāh the Chosen one Muhammad (may the peace and blessings of Allāh be upon him), he is still a disbeliever. This is because rejection of even one Prophet is disbelief so why will the rejection of the Leader of the Prophets (may the peace and blessings of Allāh be upon him), not be so, indeed necessarily it will be of the greatest of kufrs.

My dear brother it has come in a Sahīh Hadīth that the Muslims have wholeheartedly accepted that our Master the Noble Prophet Muhammad (may the peace and blessings of Allāh be upon him) said:

“Oath by the One in Whose Power lies the soul of Muhammad. No one from this ummah hears of me, Jew or Christian, then he dies without believing in what I was sent with except that he is from the people of the Fire.”

[Sahih Muslim]

O Muslim look how clearly this authentic hadith is stating that whoever from the Jews or Christians hears of the Messenger (may the peace and blessings of Allāh be upon him) and then dies not having believed in him (may the peace and blessings of Allāh be upon him), then that person will definitely enter the fire. From this it becomes known that after hearing about the Prophethood and Messengership of the Noble Prophet (may the peace and blessings of Allāh be upon him) it is absolutely definitely necessary for every non Muslim to believe in the Noble Prophet (may the peace and blessings of Allāh be upon him) in order to enter Jannah otherwise without this belief Jahannam is the only abode.

[انظر شرحہ فی المرقاۃ شرح مشکوۃ لملا علی قاری]

The Messenger of Allāh (may the peace and blessings of Allāh be upon him) said:

“All my ummah will enter Jannah except the one who refuses.” It was said ‘and who refuses O Messenger of Allāh? He said: “Whoever obeys me enters Jannah and whoever disobeys me has indeed refused”

[(7280) أخرجه البخاري في الاعتصام بالكتاب والسنة، باب: الاقتداء بسنة رسول اللہ صلى اللہ عليه وسلم برقم]

These two blessed ahadīth and numerous others are also proof against the one, who is a misguided and misguiding self professed spiritual leader. He sells himself for some small fame and utters such nonsense that the Jews and Christians of today will enter Jannah, even if they do not embrace Islām because Islām is presented before them as a religion of terrorism. We seek refuge with Allah from that! – In which hadith is this mentioned and from where is it established!!?? Allāh Forbid!! Did a new revelation begin to descend in America that goes against the clear texts of the Qur’ān and Sunnah!!??

The hadīth has mentioned this much, that after hearing about the Nubuwwah of the Prophet Muhammad (may the peace and blessings of Allāh be upon him) whoever does not embrace Islām he is certainly a person of the Fire. This affair has in this time reached the entire world and Allāh’s proof has been established. So if a Jew or Christian despite this does not believe in Allāh and His Messenger (may the peace and blessings of Allāh be upon him) how will he enter Jannah?

Some people in this matter try to take as evidence the statement of al-Imām al-Ghazzālī (may Allāh cover him in Mercy). The statement and its reply will now be presented.

The statement of al-Imām al-Ghazzālī (may Allāh cover him in Mercy).

Mentioning the three categories of the disbelievers whom the call of Islām has not reached he says:

[1] A party that even the name of the Prophet Muhammad (may the peace and blessings of Allāh be upon him) never reached them so these people are excused. [2] A party that the name, description and what manifested from the miracles of the Prophet Muhammad (may the peace and blessings of Allāh) reached them, they are those living adjacent to the lands of Islām and in contact with the Muslims and they are the disbelieving infidels. [3] A third party between the two poles whom the name of the Prophet Muhammad (may the peace and blessings of Allāh reached them but his description, characteristics did not, So these according to me are in the meaning of the first party.

[84فیصل التفرقۃ بین الاسلام والزندقۃ ص]

It has been understood by some from al-Imām al-Ghazzāli’s (may Allāh shower him with mercy) third mentioned category that if the news of the Prophethood of the Noble Prophet Muhammad (may the peace and blessings of Allāh be upon him) reached any Jew or Christian but it reached him with falsehood and was projected in a bad way, (like the way Islām is being projected as a terrorist religion in our time) then if this person died clinging to his religion without embracing Islām, he will enter Jannah. We seek refuge with Allāh from that!

The Imām of the Ahl al-Sunnah Ahmad Ridā Khān (may Allāh cover him with mercy) replying to the incorrect concept attributed to al-Imām al-Ghazzālī (may Allāh cover him with mercy) states in al-Mustanad al-Mu’tamad:

“May Allāh have mercy on our Master al-Imām al-Qādī [‘Iyād] and have mercy on us by virtue of him on the Day of Judgement, as for al-Imām al-Ghazzālī (may Allāh cover him with mercy), then he is innocent of that which he understood from his statement. The first matter is that whatever has been incorrectly attributed to al-Imām al-Ghazzālī (may Allāh cover him with mercy) based on his statement regarding “the third party” cannot be established from that statement itself.

Al-Imām ibn Hajar al-Makkī (may Allāh cover him with mercy) after mentioning al-Imām al-Ghazzālī’s (may Allāh cover him with mercy) statement in al-Sawā’iq says: “This which is attributed to al-Imām al-Ghazzālī is falsehood because he clearly mentioned in his work ‘al-Iqtisād’ that which refutes this and the statement that the author indicates towards, if we are to suppose it is his actual statement, as statements have been maliciously inserted into his works out of envy, then the statement itself does not give the meaning that the author has understood from it, nor does it come close to it. He then mentions the statement of al-Imām al-Ghazzālī (may Allāh cover him with mercy) that has been mentioned above:

“A third party between the two levels mentioned whom the name of the Prophet Muhammad (may the peace and blessings of Allāh reached them but his description, characteristics and his sending forth as a Messenger did not, rather they heard*……. So these according to me are in the meaning of the first party.”

After this Imām ibn Hajar al-Makkī (may Allāh cover him with mercy) says that if you investigate al-Imām al-Ghazzālī’s (may Allāh cover him with mercy) statement you will find that he considered those people excused because the call of Islām did not reach them and this is not in the way that author has mentioned.

[الصواعق المحرقہ]

Imām Ahl al-Sunnah Ahmad Ridā Khān (may Allāh cover him in mercy) further states that ‘Allāmah Khafājī has related in ‘Sharh Nasīm al-Riyād’ from ‘Sharh Jadīd’ that the author of the latter mentioned after Qādī ‘Iyād’s words, “This statement isn’t correct and Imām al-Ghazzālī is innocent from the like of this and that which is in his book ‘al-Tafriqah’ is opposite to it.” So how can such a thing be attributed to the Imām when there exists severe rejection from him upon it?

After this Imām Ahl al-Sunnah Ahmad Ridā Khān (may Allāh cover him in mercy) relates that occurrence which is related in ‘Nasīm al-Riyād’ in which Sayyidunā Mūsā (may the peace of Allāh be upon him) asked Imām al-Ghazzalī a question and he replied with ten answers which shows the rank of Imām al-Ghazzālī in the court of the Messengers (may the peace of Allāh be upon them). He relates that it is further mentioned in ‘Nasīm al-Riyād’ that “Some of the mashā’ikh saw Imam al-Ghazzālī before the Messenger of Allāh (may the peace and blessings of Allāh be upon him) complaining about a person criticizing him so the Messenger of Allāh (may the peace and blessings of Allāh be upon him) ordered that the person be whipped, so that person awoke with the signs of whipping and its pain.”

[214 المستند المعتمدعربی خاتمہ ص]

Thus it is apparent from these statements that the statement attributed to Imām al-Ghazzālī (may Allāh cover him in mercy) which has been put forward as an evidence isn’t actually his statement. His original statement has been distorted and a wrong meaning has been extracted from that.

A discerning glance at ‘Fasysal al-Tafriqah’

Why, in the very same book of Imām al-Ghazzālī (may Allāh cover him in mercy), whose alleged statement has been used to put forward a newly fabricated belief, has the explicitly clear statement of the Imām been completely ignored? The statement in which he has emphatically affirmed that the Jews and Christians of the age are disbelievers. He states: “Kufr is the denial of the Messenger (may the peace and blessings of Allāh be upon him) in anything from that which he came with and Imān is belief in everything he came with. Thus the Jew and Christian are disbelievers because of their denial of the Messenger of Allāh (may the peace and blessings of Allāh be upon him).”

[25 فیصل التفرقۃ بین الاسلام والزندقۃ ص]

Even if the impossible is supposed and Imām al-Ghazzālī made such a wrong statement it is not imagined that a person of intellect would base his belief on a statement of the Imām going against the explicitly clear texts of the Qur’ān and Sunnah. Whereas the Qur’ān and Sunnah have explicitly closed every pathway other than Imān upon the Noble Prophet Muhammad (may the peace and blessings of Allāh be upon him) and have explained the absolute universality of his Messengership then how can there be any room left for anyone to speak otherwise in this matter.

The Universality of the Messengership of the Noble Prophet (may the peace and blessings of Allāh be upon him)

It is necessary now for each and every non-Muslim to believe in the Noble Prophet (may the peace and blessings of Allāh be upon him) as his messengership is universal. He (may the peace and blessings of Allāh be upon him), has been sent as a Prophet and Messenger not only to the Jews and Christians but in fact to all of creation.

“Say you, ‘O mankind, I am the Messenger from Allah to you all.”

[Surah al-A'raf verse 158]

This verse is proof of the universality of the Messengership of the Leader of creation, the Prophet Muhammad (may the peace and blessings of Allāh be upon him). He (may the peace and blessings of Allāh be upon him), is the Messenger to all creation and they are all his ummah. It is mentioned in al-Bukhārī:

“A Prophet would be sent to his people specifically and I have been sent to all mankind unrestrictedly.”

[Sahih al Bukhari 335]

He also said:

“Each Prophet was sent to his people specifically and I have been sent to every red and black.”

[Sahih al Muslim 521]

“And O beloved! We sent not you but with Messengership encircling all of mankind”

[Surah Saba verse 28]

In Tafsīr ‘Khazā’in al-‘Irfān’ it is mentioned that it is learnt from this verse that the Messengership of the Leader of creation the Prophet Muhammad (may the peace and blessings of Allāh be upon him) is universal and all of humankind is within its encirclement whether white or black, arab or non-arab, earlier or later. He (may the peace and blessings of Allāh be upon him), is the Messenger for all of them and they are all his ummah. The specific virtues of the Prophet Muhammad (may the peace and blessings of Allāh be upon him) are mentioned in ahādīth from amongst which is his universal Messengership which includes all mankind and jinn. In summary the Prophet Muhammad (may the peace and blessings of Allāh be upon him) is the Messenger for all creation and this rank is specific to him, which is established from many Qur’anic verses and Ahādīth. The explanation of this has also passed at the beginning of Sūrah Furqān.

It is mentioned in Sahīh Muslim:

“I was sent to all creation and Prophethood was ended upon me.”

[Sahih Muslim 526]

The Islamic Sharī’ah abrogates all previous Sharī’ahs

Every Jew and Christian and every non-Muslim who follows the previous sharī’ahs must accept Islām after it’s message reaches them because the Sharī’ah of the the Beloved of Allāh the Chosen One the Prophet Muhammad (may the peace and blessings of Allāh be upon him) abrogates all the preceding Sharī’ahs so apart from his Sharī’ah all others are abrogated. Their Dīn is Islām. Allāh has ordained Islām as the final Dīn:

“This day I have perfected your religion for you and completed My favour upon you and have chosen Islam as religion for you.”

[Surah al-Ma'idah verse 3]

Note how Allāh (Most Transcendent is He) has clearly mentioned that He Has chosen Islām as the way of life for all creation. This is the only way of life now, in it alone is salvation. Whosoever follows any other way of life after the coming of Islām is a definite dweller of the Fire as Allāh has mentioned:

“And whoso will desire for a religion other than Islam that shall never be accepted from him and in the next world he shall be among the losers.”

[Surah Aal Imran verse 85]

It is known then that after the coming of Islām there is no right for any Jew or Christian or any non-Muslim that he be a follower of any other way of life and if he does so he is a confirmed dweller of the Fire.

An objection

It is mentioned in the Qur’ān:

“Surely, those who believed, and the Jews and the Christians and the Sabians, whoever have faith with true hearts in Allah and in the Last day and do good deeds, their reward is with their Lord, and there shall be no fear for them nor any grief.”

[Sūrah al-Baqarah Verse 62]

It is understood from this verse that the Jews and Christians by only believing in Allāh and doing righteous action necessarily attain to salvation and that believing in the Chosen One the Prophet Muhammad (may the peace and blessings of Allāh be upon him) in order to attain salvation has not been mentioned here in this verse.

Answering the Objection.

The books of Asbāb al-Nuzūl (cirmustances of the Revelation) are a witness to this noble verse being revealed concerning Sayyiduna Salmān al-Fārisī and his companions (may Allāh be pleased with them). Ibn Jarīr and ibn abī Hātim relate from Suddī that this verse was revealed in the right of the companions of Sayyiduna Salmān (may Allāh be pleased with him)

[لباب النقول لاسباب النزول]

The question should be answered: Did they bring belief only in Allāh or did they believe in Allāh and His Messenger (may the peace and blessings of Allāh be upon him)?

Secondly, the belief in Allāh which is of consideration is that in which there is affirmation of the Messenger of Allāh the Chosen One the Prophet Muhammad Messenger (may the peace and blessings of Allāh be upon him), in fact affirmation of every necessary matter of belief. All the books of ‘Aqā’id are evidence for and witness to this. It is mentioned in them:

“It is necessary to have imān in Allāh which necessitates affirmation of His Messengers and the final one of them Muhammad (may the peace and blessings of Allāh be upon them). Belief from the people will not be accepted except with a condition and that is affirmation of all that the Messengers came with.”

[Kitab ul Aqaaid]

Finally the Proof of Allāh is established now. The Book of Allāh is preserved, it has been translated and explained in all languages. Islām has spread and reached the closest and farthest parts of the world by electronic media and other than it and no excuse remains for anyone from the perspective that Islām is famous and well know and does not require further teaching. It has been witnessed that it is the way of life of the natural disposition that Allāh created people upon. So whoever does not follow Islām after hearing of it he is from the people of the Fire and whosoever Islām has not reached and he has not heard of it he is like the people of the interim time periods between the coming of the Prophets (may the peace of Allāh be upon them all) Allāh will judge them however He Wills.

واللہ تعالی اعلم ورسولہ اعلم صلی اللہ علیہ وآلہ وسلم

کتبہ ابو الحسن محمد قاسم ضیاء قادری

Answered by Mufti Qasim Zia al-Qadri

Translated by Mawlana Ibrar Shafi

Signatories:

Mufti Shams ul Huda Misbahi حفظه الله: this answer is correct.

Read the original Urdu answer here - [Q-ID0265] Will all Disbelievers of Islam enter Jahannam eternally?

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