The Quran says yes: All Muslims shall definitely enter hell with no guarantee of coming out!

Replying to a Muslim Dawagandist’s denial of this fact

Bassam Zawadi has written an article where he enlists the aid of his Salafi sheikh Jalal Abualrub in order to tackle the issue of whether every person is required to go to hell according to Q. 19:71-72.

According to Zawadi there are three opinions regarding the exegesis of this passage. They are:

First Opinion: The verse is stating that all people including believers would enter hell.

As we shall see this is the only interpretation that makes sense of the context of Q. 19:71.

Second Opinion: The verse is only speaking about disbelievers and not believers.

Zawadi rejects this opinion and says that it is weak because it contradicts the authentic hadiths which state that even believers would wurood hell.

The Bridge and Contradictions Galore!

Third And Strongest Opinion: The verse is stating that all people would pass by hell and be exposed to it.

Zawadi thinks that Q. 19:71 is stating that everyone (the Muslims in particular) will pass over hell by walking on a bridge called sirat.

According to Zawadi the sirat is supposed to be a bridge above or on the upper borders of hell that Muslims will walk on as they cross over hell. Zawadi states that by walking on the sirat Muslims are technically doing wurud or entering hell. He claims that this is actually the strongest opinion.

Zawadi does agree that there may be some Muslims who will be snatched into hell itself in order to be punished temporarily for their sins, and alludes to the following hadiths as proof for this interpretation:

“Then Allah will come to then in a shape they know and will say, ‘I am your Lord.' They will say, '(No doubt) You are our Lord,' and they will follow Him. Then a bridge will be laid over the (Hell) Fire.” Allah's Apostle added, “I will be the first to cross it. And the invocation of the Apostles on that Day, will be, ‘Allahukka Sallim, Sallim (O Allah, save us, save us!),’ and over that bridge there will be hooks similar to the thorns of As Sa'dan (a thorny tree). Didn't you see the thorns of As-Sa'dan?” The companions said, “Yes, O Allah's Apostle.” He added, “So the hooks over that bridge will be like the thorns of As-Sa’dan except that their greatness in size is only known to Allah. These hooks will snatch the people according to their deeds. Some people will be ruined because of their evil deeds, and some will be cut into pieces and fall down in Hell, but will be saved afterwards, when Allah has finished the judgments among His slaves, and intends to take out of the Fire whoever He wishes to take out from among those who used to testify that none had the right to be worshipped but Allah.

“We will order the angels to take them out and the angels will know them by the mark of the traces of prostration (on their foreheads) for Allah banned the fire to consume the traces of prostration on the body of Adam's son. So they will take them out, and by then they would have burnt (as coal), and then water, called Maul Hayat (water of life) will be poured on them, and they will spring out like a seed springs out on the bank of a rainwater stream, and there will remain one man who will be facing the (Hell) Fire and will say, 'O Lord! It's (Hell's) vapor has poisoned and smoked me and its flame has burnt me; please turn my face away from the Fire.' He will keep on invoking Allah till Allah says, 'Perhaps, if I give you what you want, you will ask for another thing?' The man will say, 'No, by Your Power, I will not ask You for anything else.'

“Then Allah will turn his face away from the Fire. The man will say after that, 'O Lord, bring me near the gate of Paradise.' Allah will say (to him), 'Didn't you promise not to ask for anything else? Woe to you, O son of Adam! How treacherous you are!' The man will keep on invoking Allah till Allah will say, 'But if I give you that, you may ask me for something else.' The man will say, 'No, by Your Power. I will not ask for anything else.' He will give Allah his covenant and promise not to ask for anything else after that. So Allah will bring him near to the gate of Paradise, and when he sees what is in it, he will remain silent as long as Allah will, and then he will say, 'O Lord! Let me enter Paradise.' Allah will say, 'Didn't you promise that you would not ask Me for anything other than that? Woe to you, O son of Adam! How treacherous you are!' On that, the man will say, 'O Lord! Do not make me the most wretched of Your creation,' and will keep on invoking Allah till Allah will SMILE and when Allah will SMILE because of him, then He will allow him to enter Paradise, and when he will enter Paradise, he will be addressed, 'Wish from so-and-so.' He will wish till all his wishes will be fulfilled, then Allah will say, ‘All this (i.e. what you have wished for) and as much again therewith are for you.””

Abu Huraira added: That man will be the last of the people of Paradise to enter (Paradise). (Sahih al-Bukhari, Volume 8, Book 76, Number 577)

And:

This Ummah (of Islam) alone would be left behind and there would be hypocrites too amongst it. Allah would then come to them in a form other than His own Form, recognisable to them, and would say: I am your Lord. They would say: We take refuge with Allah from thee. We will stay here till our Lord comes to us. And when our Lord would come we would recognise Him. Subsequently Allah would come to them IN HIS OWN FORM, recognisable to them, and say: I am your Lord. They would say: Thou art our Lord. And they would follow Him, and a bridge would be set over the Hell; and I (the Holy Prophet) and my Ummah would be the first to pass over it; and none but the messengers would speak on that day, and the prayer of the messengers on that day would be: O Allah! grant safety, grant safety. In Hell, there would be long spits like the thorns of Sa'dan He (the Holy Prophet) said: Have you seen Sa'dan? They replied: Yes, Messenger of Allah. He said: Verily those (hooks) would be like the thorns of Sa'dan, but no one knows their size except Allah. These would seize people for their misdeeds. Some of them would escape for their (good) deeds, and some would be rewarded for their deeds till they get salvation. When Allah would finish judging His bondsmen and because of His mercy decide to take out of Hell such people as He pleases. He would command the angels to bring out those who had not associated anything with Allah; to whom Allah decided to show mercy to those who would say: There is no god but Allah. They (the angels) would recognise them in the Fire by the marks of prostration, for Hell-fire will devour everything (limb) of the sons of Adam except the marks of prostration. Allah has forbidden the fire to consume the marks of prostration. They will be taken out of the Fire having been burnt, and the water of life would be poured over them, and they will sprout as seed does in the silt carried by flood. (Sahih Muslim, Book 001, Number 0349)

(Sidenote – It is interesting how these hadiths not only say that Allah can assume different forms or shapes but also claim that he has his own particular form or shape by which others are able to identify him!)

In their zeal to defend Islam and explain the Quran Zawadi and his Arabic tutor failed to see how their explanations introduce several major problems and demonstrate that the Quran is grossly incoherent and unintelligible.

In the first place, the same collections of supposed authentic narrations claim that Allah will throw the Jews and Christians in hell in the place of Muslims:

Chapter 8: THROWING OF NON-BELIEVERS IN HELL-FIRE FOR BELIEVERS AS DIVINE GRACE AND MERCY

Abu Musa' reported that Allah's Messenger said: When it will be the Day of Resurrection Allah would deliver to every Muslim a Jew or a Christian and say: That is your RESCUE from Hell-Fire. (Sahih Muslim, Book 037, Number 6665)

Abu Burda reported on the authority of his father that Allah's Apostle said: No Muslim would die but Allah would admit IN HIS STEAD a Jew or a Christian in Hell-Fire. 'Umar b. Abd al-'Aziz took an oath: By One besides Whom there is no god but He, thrice that his father had narrated that to him from Allah's Messenger. (Sahih Muslim, Book 037, Number 6666)

Abu Burda reported Allah's Messenger as saying: There would come people amongst the Muslims on the Day of Resurrection with AS HEAVY SINS AS A MOUNTAIN, and Allah would FORGIVE THEM and He would PLACE IN THEIR STEAD the Jews and the Christians. (As far as I think), Abu Raub said: I do not know as to who is in doubt. Abu Burda said: I narrated it to 'Umar b. 'Abd al-'Aziz, whereupon he said: Was it your father who narrated it to you from Allah's Apostle? I said: Yes. (Sahih Muslim, Book 037, Number 6668)

432. Abu Musa al-Ash'ari reported that the Messenger of Allah said, "On the Day of Rising, Allah will hand over a Jew or a Christian to every Muslim and say, ‘Here is your redemption from the Fire’." [Muslim]

In another variant from him is that the Prophet said, "Some of the Muslims will be brought on the Day of Rising with sins the size of mountains and Allah will forgive them." (Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi, Riyad as-Salihin (The Meadows of the Righteous), 51. Chapter: On Hope; italic emphasis ours)

This raises a few questions. If Jews and Christians will be sent to hell in the place of Muslims as a ransom for the wickedness committed by Muhammad’s followers then why is Allah sending any Muslim to hell? What kind of ransom can this be if Muslims are still required to undergo torment in hell for their crimes and evil deeds?

Doesn’t this mean that Allah actually requires double payment for the sins committed by the Muslims, i.e. even though the Jews and Christians will be tortured in the place of Muslims the latter must still undergo suffering for their crimes? Or is this Allah’s way of saving Muslims from having to experience eternal torture, e.g. although these Muslims deserve to be tortured forever they will be allowed to escape punishment after spending sometime in hell since the remainder of their sentence will then be carried out by the Jews and Christians?

Doesn’t this also show that Allah is punishing Jews and Christians for their own sins and the sins of others? If so then how can this be just? Where is the justice in torturing individuals for their own transgressions and the wrong doings committed by others?

Second, the Quran claims to be written in perspicuous Arabic in order to make everything clear so that people can understand.

O followers of the Book! indeed Our Apostle has come to you making clear to you much of what you concealed of the Book and passing over much; indeed, there has come to you light and a CLEAR Book from Allah; S. 5:15 Sher Ali

And the day We shall raise up from every nation a witness against them from amongst them, and We shall bring thee as a witness against those. And We have sent down on thee the Book making clear EVERYTHING, and as a guidance and a mercy, and as good tidings to those who surrender. S. 16:89 Arberry

And indeed We know that they (polytheists and pagans) say: "It is only a human being who teaches him (Muhammad)." The tongue of the man they refer to is foreign, while this (the Qur'an) is a clear Arabic tongue. S. 16:103

However, in light of the fact that there are all of these diverse and contradictory explanations of Q. 19:71 doesn’t this actually prove that the Quran is anything but clear? Instead of bringing clarity and providing sound answers do not all of the various interpretations show that the Quran is actually an incoherent book that causes confusion and creates problems?

Third, the Islamic scripture further asserts that it is a book which fully explains all of its verses:

He sets forth for you a parable from your ownselves, - Do you have partners among those whom your right hands possess (i.e. your slaves) to share as equals in the wealth We have bestowed on you? Whom you fear as you fear each other? Thus do We explain the signs IN DETAIL to a people who have sense. S. 30:28 Hilali-Khan

A Book, whereof the verses are explained IN DETAIL; - a Qur'an in Arabic, for people who understand; - S. 41:3 Y. Ali

Notice how the following Muslims translated this particular verse:

A Book whereof the Verses are explained IN DETAIL; A Qur'an in Arabic for people who know. Hilali-Khan

A Book, the verses of which have been expounded IN DETAIL and which will be repeatedly read, couched in clear, eloquent language, for a people who have knowledge, Sher Ali

A scripture whose verses PROVIDE THE COMPLETE DETAILS, in an Arabic Quran, for people who know. Khalifa

These passages raise additional problems of their own. First of all, since the Islamic scripture says that its verses are completely detailed this means that there is no need to turn to the hadiths in order to understand passages such as Q. 19:71. After all, the Quran is sufficient in and of itself to explain itself.

This leads us to the second problem. We would expect that a book which claims to fully explain its verses to provide enough details which would help Muslims to properly understand and correctly interpret the text of Q. 19:71, especially when this is a passage that addresses such an important issue such as a person’s eternal destiny. Therefore, why didn’t the Quran mention the bridge which Muslims will walk on as they cross over hell? If it is supposed to provide complete details in explaining its verses then we would surely expect that it would mention something as important as the bridge.

In light of this it is obvious why the Quran failed to mention the bridge… such a bridge doesn’t exist!

However, if the hadiths are correct that there is a bridge which Muslims will cross then this shows the Quran is wrong since it is not fully detailed and doesn’t completely explain its verses. The Islamic scripture fails to mention something so important which would have helped Muslims to properly understand and interpret Q. 19:71. This detail would have also prevented all of the mass confusion and contradiction that we find within the Islamic corpus regarding the explanation of this text.

This now leads us to the fourth problem with Zawadi’s explanation. Evidently neither Zawadi nor his sheikh bothered to read Q. 19:71-72 carefully. According to the context everyone must go down to hell in order to be burned there:

Now, by thy Lord, We shall surely muster them, and the Satans, then We shall parade them about Gehenna hobbling on their knees (jithiyyan). Then We shall pluck forth from every party whichever of them was the most hardened in disdain of the All-merciful; then We shall know very well those most deserving to burn THERE. Not one of you there is, but he shall go down to IT; that for thy Lord is a thing decreed, determined. Then We shall DELIVER those that were godfearing; and the evildoers We shall leave THERE, hobbling on their knees (jithiyyan). S. 19:68-72 Arberry

It is clear from the context that the believers are being ransomed out of hell itself since the text expressly says that Allah will deliver the godfearing and leave the evildoers hobbling in there. This shows that both the godfearing and the evildoers will enter into the same place and that only one of them will exit from there.

This, therefore, refutes the following assertion,

So if one wants to claim that entering hell means crossing the sirat, which is above hell and could technically be argued to be in hell, then that is okay. However, to claim that entering hell is to go deep inside into hell then this is contrary to the evidence.

The passage is unambiguous: everyone will go down into hell and only the godfearing will come out.

However, let us assume that Zawadi and his Arabic guide are correct and that waariduha actually means that Muslims will pass or cross over hell on the sirat but not necessarily enter into it. This now introduces another problem.

If as Zawadi and his imam suggest that waariduha means to pass over then this means that everyone, not just the Muslims, will cross over hell by walking on the bridge. After all, the verse is clear that there is not a single person that does not waariduha hell and therefore everyone will have to walk across this bridge, a view which Zawadi accepts.

The problem is that this makes absolutely no sense since this implies that Allah will actually leave the evildoers hobbling on their knees not in hell BUT ON THE BRIDGE ITSELF!

Here, once again, is the passage as translated by Hilali-Khan in order to help the readers see the problem more clearly:

There is NOT ONE OF YOU but will PASS OVER IT (Hell); this is with your Lord; a Decree which must be accomplished. Then We shall save those who use to fear Allah and were dutiful to Him. And We shall leave the Zalimun (polytheists and wrongdoers, etc.) THEREIN (humbled) to their knees (in Hell).

If waariduha refers to the bridge then this means that the passage actually says nothing about anyone entering hell. As it stands, the text only speaks of people passing over it.

As such, when it says that Allah will leave the evildoers hobbling there this must be referring to people being left on the bridge since the reference, as explained by Zawadi and his imam, makes absolutely no mention of anyone going down to hell.

In fact, this interpretation is reflected in the following English translation of a particular hadith from Sahih Muslim that Zawadi quoted:

Umm Mubashshir reported that she heard Allah's Apostle as saying in presence of Hafsa: God willing, the people of the Tree would never enter the fire of Hell one amongst those who owed allegiance under that. She said: Allah's Messenger, why not? He scolded her. Hafsa said: And there is none amongst you but shall have to pass over THAT (narrow Bridge). Thereupon Allah's Apostle said: Allah, the Exalted and Glorious, has said: We would rescue those persons who are God-conscious and we would leave the tyrants to their fate there (xix. 72). (Sahih Muslim, Book 031, Number 6090)

Notice how the English translator understood that the word “that” was a reference to the bridge, e.g. everyone will pass over the narrow bridge.

To summarize the problems with Zawadi’s preferred interpretation.

According to Zawadi and his religious alim waariduha in Q. 19:71 means to pass over hell by walking on the bridge called sirat.

Q. 19:71 says that everyone will have to waariduha hell.

This means that, per the exegesis of Zawadi and his guide, even the unbelievers will cross over hell by walking on the bridge.

However, Q. 19:72 also says that Allah will save the godfearing while leaving the disbelievers hobbling “there.”

The word “there” in the context refers back to the previous verse where it says that everyone will waariduha hell.

Since Zawadi and Abualrub claim that waariduha refers to the bridge which everyone will walk on as they cross over hell this means that Allah will actually leave the disbelievers hobbling on their knees on the bridge itself!

Obviously, this is a nonsensical interpretation.

However, since the text says everyone will wurood hell it must therefore bear the same meaning for all the parties involved. In other words, since waariduha is used for the same group within the same exact context it must mean the same thing. It cannot have two different and distinct meanings. Thus, it either means that everyone enters hell or that everyone passes over it by walking on the bridge. And if the latter interpretation then this means that Allah will leave the disbelievers hobbling on their knees not in hell but on the bridge!

In light of this Zawadi cannot have his cake and eat it too. He cannot make the word mean whatever he wants and must therefore choose the one specific interpretation that best fits the context.

But where are the dead now?

It gets even more confusing. The Quran implies that the disbelievers whom Allah destroys end up going straight to hell:

So Allah saved him from the evils that they plotted (against him), while an evil torment encompassed Fir'aun's (Pharaoh) people. The Fire; they are exposed to it, morning and afternoon, and on the Day when the Hour will be established (it will be said to the angels): "Cause Fir'aun's (Pharaoh) people to enter the severest torment!" S. 40:45-46 Hilali-Khan

Nuh (Noah) said: “My Lord! They have disobeyed me, and followed one whose wealth and children give him no increase but only loss. And they have plotted a mighty plot. And they have said: 'You shall not leave your gods, nor shall you leave Wadd, nor Suwa’, nor Yaghuth, nor Ya'uq, nor Nasr (names of the idols); And indeed they have led many astray. And (O Allah): Grant no increase to the Zalimun (polytheists, wrong-doers, and disbelievers, etc.) save error.” Because of their sins they were drowned, then were made to enter the Fire, and they found none to help them instead of Allah. S. 71:21-25

The Quran also claims that the righteous, specifically the martyrs, go to paradise when they die:

Think not of those who are killed in the Way of Allah as dead. Nay, they are alive, with their Lord, and they have provision. They rejoice in what Allah has bestowed upon them of His Bounty, rejoicing for the sake of those who have not yet joined them, but are left behind (not yet martyred) that on them no fear shall come, nor shall they grieve. S. 3:169-170 – cf. S. 2:154

The ahadith confirm that the righteous go to paradise or heaven whereas the wicked end up in hellfire:

Narrated Abbas bin Malik:

Malik bin Sasaa said that Allah's Apostle described to them his Night Journey saying, "While I was lying in Al-Hatim or Al-Hijr, suddenly someone came to me and cut my body open from here to here." I asked Al-Jarud who was by my side, "What does he mean?" He said, "It means from his throat to his pubic area," or said, "From the top of the chest." The Prophet further said, "He then took out my heart. Then a gold tray of Belief was brought to me and my heart was washed and was filled (with Belief) and then returned to its original place. Then a white animal which was smaller than a mule and bigger than a donkey was brought to me." (On this Al-Jarud asked, "Was it the Buraq, O Abu Hamza?" I (i.e. Anas) replied in the affirmative). The Prophet said, "The animal's step (was so wide that it) reached the farthest point within the reach of the animal's sight. I was carried on it, and Gabriel set out with me till we reached the nearest heaven.

When he asked for the gate to be opened, it was asked, 'Who is it?' Gabriel answered, 'Gabriel.' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has Muhammad been called?' Gabriel replied in the affirmative. Then it was said, 'He is welcomed. What an excellent visit his is!' The gate was opened, and when I went over the first heaven, I saw Adam there. Gabriel said (to me). 'This is your father, Adam; pay him your greetings.' So I greeted him and he returned the greeting to me and said, 'You are welcomed, O pious son and pious Prophet.' Then Gabriel ascended with me till we reached the second heaven. Gabriel asked for the gate to be opened. It was asked, 'Who is it?' Gabriel answered, 'Gabriel.' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel answered in the affirmative. Then it was said, 'He is welcomed. What an excellent visit his is!' The gate was opened.

When I went over the second heaven, there I saw Yahya (i.e. John) and 'Isa (i.e. Jesus) who were cousins of each other. Gabriel said (to me), 'These are John and Jesus; pay them your greetings.' So I greeted them and both of them returned my greetings to me and said, 'You are welcomed, O pious brother and pious Prophet.' Then Gabriel ascended with me to the third heaven and asked for its gate to be opened. It was asked, 'Who is it?' Gabriel replied, 'Gabriel.' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. Then it was said, 'He is welcomed, what an excellent visit his is!' The gate was opened, and when I went over the third heaven there I saw Joseph. Gabriel said (to me), 'This is Joseph; pay him your greetings.' So I greeted him and he returned the greeting to me and said, 'You are welcomed, O pious brother and pious Prophet.' Then Gabriel ascended with me to the fourth heaven and asked for its gate to be opened. It was asked, 'Who is it?' Gabriel replied, 'Gabriel' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. Then it was said, 'He is welcomed, what an excel lent visit his is!'

The gate was opened, and when I went over the fourth heaven, there I saw Idris. Gabriel said (to me), 'This is Idris; pay him your greetings.' So I greeted him and he returned the greeting to me and said, 'You are welcomed, O pious brother and pious Prophet.' Then Gabriel ascended with me to the fifth heaven and asked for its gate to be opened. It was asked, 'Who is it?' Gabriel replied, 'Gabriel.' It was asked. 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. Then it was said He is welcomed, what an excellent visit his is! So when I went over the fifth heaven, there I saw Harun (i.e. Aaron), Gabriel said, (to me). This is Aaron; pay him your greetings.' I greeted him and he returned the greeting to me and said, 'You are welcomed, O pious brother and pious Prophet.' Then Gabriel ascended with me to the sixth heaven and asked for its gate to be opened. It was asked. 'Who is it?' Gabriel replied, 'Gabriel.' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. It was said, 'He is welcomed. What an excellent visit his is!'

When I went (over the sixth heaven), there I saw Moses. Gabriel said (to me), 'This is Moses; pay him your greeting. So I greeted him and he returned the greetings to me and said, 'You are welcomed, O pious brother and pious Prophet.' When I left him (i.e. Moses) he wept. Someone asked him, 'What makes you weep?' Moses said, 'I weep because after me there has been sent (as Prophet) a young man whose followers will enter Paradise in greater numbers than my followers.' Then Gabriel ascended with me to the seventh heaven and asked for its gate to be opened. It was asked, 'Who is it?' Gabriel replied, 'Gabriel.' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. Then it was said, 'He is welcomed. What an excellent visit his is!'

So when I went (over the seventh heaven), there I saw Abraham. Gabriel said (to me), 'This is your father; pay your greetings to him.' So I greeted him and he returned the greetings to me and said, 'You are welcomed, O pious son and pious Prophet.' Then I was made to ascend to Sidrat-ul-Muntaha (i.e. the Lote Tree of the utmost boundary) Behold! Its fruits were like the jars of Hajr (i.e. a place near Medina) and its leaves were as big as the ears of elephants. Gabriel said, 'This is the Lote Tree of the utmost boundary). Behold! There ran four rivers, two were hidden and two were visible, I asked, 'What are these two kinds of rivers, O Gabriel?' He replied,' As for the hidden rivers, they are two rivers in Paradise and the visible rivers are the Nile and the Euphrates.'

Then Al-Bait-ul-Ma'mur (i.e. the Sacred House) was shown to me and a container full of wine and another full of milk and a third full of honey were brought to me. I took the milk. Gabriel remarked, 'This is the Islamic religion which you and your followers are following.' Then the prayers were enjoined on me: They were fifty prayers a day. When I returned, I passed by Moses who asked (me), 'What have you been ordered to do?' I replied, 'I have been ordered to offer fifty prayers a day.' Moses said, 'Your followers cannot bear fifty prayers a day, and by Allah, I have tested people before you, and I have tried my level best with Bani Israel (in vain). Go back to your Lord and ask for reduction to lessen your followers' burden.' So I went back, and Allah reduced ten prayers for me. Then again I came to Moses, but he repeated the same as he had said before. Then again I went back to Allah and He reduced ten more prayers. When I came back to Moses he said the same, I went back to Allah and He ordered me to observe ten prayers a day. When I came back to Moses, he repeated the same advice, so I went back to Allah and was ordered to observe five prayers a day.

When I came back to Moses, he said, 'What have you been ordered?' I replied, 'I have been ordered to observe five prayers a day.' He said, 'Your followers cannot bear five prayers a day, and no doubt, I have got an experience of the people before you, and I have tried my level best with Bani Israel, so go back to your Lord and ask for reduction to lessen your follower's burden.' I said, 'I have requested so much of my Lord that I feel ashamed, but I am satisfied now and surrender to Allah's Order.' When I left, I heard a voice saying, 'I have passed My Order and have lessened the burden of My Worshippers." (Sahih al-Bukhari, Volume 5, Book 58, Number 227)

And:

Chapter 86: HE WHO DIED WITH UNBELIEF WOULD BE (THROWN) INTO THE FIRE, INTERCESSION WOULD BE OF NO AVAIL TO HIM AND THE RELATIONSHIP OF HIS FAVOURITES WOULD NOT BENEFIT HIM

Anas reported: Verily, a person said: Messenger of Allah, where is my father? He said: (He) is in the Fire. When he turned away, he (the Holy Prophet) called him and said: Verily my father and your father are in the Fire. (Sahih Muslim, Book 001, Number 0398)

Again:

A traditionist who had got it from one who heard it from the apostle told me that the latter said: ‘All the angels who met me when I entered the lowest heaven smiled in welcome and wished me well except one who said the same things but did not smile or show that joyful expression which the others had. And when I asked Gabriel the reason he told me that if he had ever smiled on anyone before or would smile on anyone hereafter he would have smiled on me; but he does not smile because he is Malik, the Keeper of Hell. I said to Gabriel, he holding the position with regard to God which he has described to you “obeyed there, trustworthy”, “Will you not order him to show me hell?” And he said, “Certainly! O Malik, show Muhammad Hell.” Thereupon he removed its covering and the flames blazed so high into the air until I thought that they would consume everything. So I asked Gabriel to order him to send them back to their place which he did. I can only compare the effect of their withdrawal to the falling of a shadow, until when the flames retreated whence they had come, Malik placed their cover on them.’

In his tradition Abu Sa‘id al-Khudri said that the apostle said: ‘When I entered the lowest heaven I saw a man sitting there with the spirits of men passing before him. To one he would speak well and rejoice in him saying: “A good spirit from a good body” and of another he would say “Faugh!” and frown, saying: “An evil spirit from an evil body.” In answer to my question Gabriel told me that this was our father Adam reviewing the spirits of his offspring; the spirit of a believer excited his pleasure, and the spirit of an infidel excited his disgust so that he said the words just quoted.

‘Then I saw men in the way of the family of Pharaoh,⁴ with such bellies as I have never seen; there were passing over them as it were camels maddened by thirst when they were cast into hell, treading them down, they being unable to move out of the way. These were the usurers.

‘Then I saw men with good fat meat before them side by side with lean stinking meat, eating the latter and leaving the former. These are those who forsake women which God has permitted and go after those he has forbidden.

‘Then I saw women hanging by their breasts. These were those who fathered bastards on their husbands.’

Ja‘far b. ‘Amr told me from al-Qasim b. Muhammad that the apostle said: ‘Great is God’s anger against a woman who brings a bastard into her family. He deprives the true sons of their portion and learns the secrets of the harim.’ (The Life of Muhammad: A Translation of Ibn Ishaq’s Sirat Rasul Allah, with introduction and notes by Alfred Guillaume [Oxford University Press, Seventeenth Impression 2004], pp. 185-186; bold emphasis ours)

4. The allusion is to Sura 40:49 ‘Cast the family of Pharaoh into the worst of all punishments’. (Ibid., p. 185)

Finally:

The Report of `Abdullah bin `Abbas

Imam Ahmad recorded that Ibn `Abbas said: "On the night when the Messenger of Allah was taken on his Night Journey, he entered Paradise, in some part of which he heard a sound. He said, `O Jibril, what is this' He said, `This is Bilal, the Mu'adhdhin.' When the Prophet came back to the people, he said…

<<Bilal has succeeded, I saw that he will have such and such.>> He [the Prophet ] was met by Musa, who welcomed him and said, `Welcome to the Unlettered Prophet.' He was a tall, dark man with lank hair coming down to his ears or above his ears. He said, `Who is this, O Jibril?' He said, `This is Musa.' Then he went on and met a venerable, distinguished old man, who welcomed him and greeted him with Salam, and all of them were greeting him. He said, `Who is this, O Jibril?' He said, `This is your father Ibrahim.' Then he looked into Hell and saw some people eating rotten meat. He said, `Who are these people, O Jibril?' He said, `They are those who used to eat the flesh of the people [i.e., backbiting].' He saw a man who was very red and dark blue, and said, `Who is this, O Jibril?' He said, `This is the one who slaughtered the she-camel (of Salih).' … (Tafsir Ibn Kathir, Q. 17:1)

Now this leads into a bit of confusion. If the believers and disbelievers are already in their designated places when they die then what need is there for Allah to send everyone into hell? What is the purpose of taking believers who were already in paradise or heaven and then send them into the fire? Doesn’t the very fact that the righteous are already in heaven indicate where they will be dwelling for all of eternity? If so then why cause them to descend into hell if it isn’t for the purpose of torturing and scaring them?

After all, it simply doesn’t make any sense to send them into the fire unless it is for the purpose of humiliating and intimidating the believers. In fact, this is precisely how some of Muhammad’s own companions felt when confronted with death:

According to Ibn Humayd – Salamah – Muhammad b. Ishaq – Muhammad b. Ja‘far b. al-Zubayr – ‘Urwah b. al-Zubayr, who said: The Messenger of God sent his expedition to Mu’tah in Jumada I of the year 8. He put Zayd b. Harithah in command of the men and said, "If Zayd b. Harithah is killed, Ja‘far b. Abi Talib shall be in command of the men; if Ja‘far is killed, ‘Abdallah b. Rawahah shall be in command… When ‘Abdallah b. Rawahah said goodbye with the other commanders of the Messenger of God who were doing so, HE WEPT. They said to him, "What is making you weep, Ibn Rawahah?" He said, "By God, I have no love of this world or excessive love for you, but I heard the Messenger of God recite a verse from the Book of God that mentioned the Fire [of Hell] - ‘Not one of you there is, but he shall go down to it; that for thy Lord is a thing decreed, determined’ - AND I DO NOT KNOW HOW I CAN COME OUT AFTER GOING DOWN." The Muslims said, "May God accompany you, defend you, and bring you back to us in good health." … (The History of Al-Tabari: The Victory of Islam, translated by Michael Fishbein [State University of New York Press (SUNY), Albany 1997], Volume VIII (8), pp. 152-153; bold and capital emphasis ours)

And:

Also narrated by Abdel Razak, narrated by Ibn Ayena, narrated by Ismail Ibn Abu Khalid, narrated by Qais Ibn Abu Hazem who said that Abdallah Ibn Rawaha placed his head on his wife’s lap AND BEGAN TO WEEP, so his wife began to weep also. So he asked her, “Why are you weeping?” She responded, “I saw you weeping and so I started to weep.” He said, “I remembered the saying of Allah – who is glorified and exalted – ‘Not one of you but will pass through it’ (Q. 19:71), AND I DON’T KNOW IF I WILL BE SAVED FROM IT OR NOT.” In another narration it adds the phrase, ‘he said this while he was ill.’

Also narrated by Ibn Jarir, narrated by Abu Kurayb, narrated by Ibn Yaman, narrated by Malik Ibn Maghul, narrated by Ibn Ishaq who said, “Whenever Abu Maysarah would lie down on his bed he would say, ‘I WISH MY MOTHER HAD NEVER BORE ME.’ AND THEN HE WOULD BEGIN TO WEEP. When asked why he was weeping he would respond, ‘WE WERE TOLD THAT WE WOULD ENTER HELL, BUT WE WEREN’T TOLD THAT WE WOULD EXIT FROM IT.’”

Also narrated by Abdallah Ibn Al-Mubarak, narrated by Al-Hassan Al-Basri who said, “A man said to his brother, ‘Have you been told that you shall enter hell?’ The brother answered ‘YES.’ He then asked, ‘Have you also been told that you shall exit from it?’ The brother responded ‘NO.’ So he asked, ‘Then why the laughter?’ The brother responded, ‘I have not seen a person laugh until he joined Allah.’” (Tafsir Ibn Kathir, Q. 19:71)

The Quran itself admits that Allah scares his slaves with descriptions of hellfire in order to make them fear him:

So worship what you like besides Him. Say (O Muhammad): "The losers are those who will lose themselves and their families on the Day of Resurrection. Verily, that will be a manifest loss!" They shall have coverings of Fire, above them and covering (of Fire) beneath them; with this Allah does frighten His slaves: "O My slaves, therefore fear Me!" S. 39:15-16

But why would an all-merciful god, as Muslims claim that Allah is, want to torture or scare anyone? Why would a god who is infinitely loving want to use such scare tactics against his faithful followers, especially when he has already caused them to enter paradise?

Moreover, if the meaning of Q. 19:71 is that everyone shall walk on the bridge sirat then why would the disbelievers be required to do so when they were already in hell and therefore know that this is their eternal destiny? Does it make any sense for Allah to take a people out of hell, make them walk on a bridge, only to cause them to end up back in hell again?

More contradictions and confusion from the Quran, hadiths and Muslim scholars

Zawadi quotes certain hadiths to prove that the first interpretation which says everyone will enter hell is weak:

Jabir reported that a slave of Hatib came to Allah's Messenger complaining against Hatib and said: Hatib will definitely go to Hell. (But) Allah's Messenger said: You tell a lie; he would not get into that for he had taken part in Badr and in (the expedition of) Hudaibiya. (Sahih Muslim, Book 031, Number 6089)

And:

Umm Mubashshir reported that she heard Allah's Apostle as saying in presence of Hafsa: God willing, the people of the Tree would never enter the fire of Hell one amongst those who owed allegiance under that. She said: Allah's Messenger, why not? He scolded her. Hafsa said: And there is none amongst you but shall have to pass over that (narrow Bridge). Thereupon Allah's Apostle said: Allah, the Exalted and Glorious, has said: We would rescue those persons who are God-conscious and we would leave the tyrants to their fate there (xix. 72). (Sahih Muslim, Book 031, Number 6090)

Zawadi begs the question since he assumes that these reports clarify and explain the meaning of Q. 19:71 when in reality all they do is contradict the Quran.

The fact is Hafsa was correct and Muhammad was mistaken since the verse she cited makes absolutely no exceptions. It does not say that everyone will enter hell EXCEPT those who fought at Badr or who swore allegiance to Muhammad. Moreover, the verse that Muhammad cited doesn’t support his explanation but refutes it. Once again here is the text:

There shall be none of you but shall descend into the same [hell]: [This] is an established decree upon thy Lord. Afterwards we will deliver those who shall have been pious, but we will leave the ungodly therein on their knees. Rodwell

It is abundantly clear from the context that Allah doesn’t save the Muslims by preventing them from descending into hell, but by taking them out from there. Therefore, Hafsa was right and Muhammad was wrong.

Zawadi then mentions that the majority of Muslim scholars believe(d) and even use(d) the following narrations to confirm that Q. 19:71 does in fact say that everyone must actually enter into hell:

Narrated Abu Huraira:

Allah's Apostle 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. (Sahih al-Bukhari, Volume 8, Book 78, Number 650)

Narrated Abu Huraira:

The Prophet said, “No Muslim whose three children died will go to the Fire except for Allah's oath.” (Sahih al-Bukhari, Volume 2, Book 23, Number 342)

Zawadi candidly admits that,

The phrase “except that which will render Allah's oath fulfilled” according to the MAJORITY OF SCHOLARS is in reference to Allah's promise that everyone would do wurood to hell. (Bold and capital emphasis ours)

And:

Now if both of these phrases are indeed connected to Allah's oath then they must be understood in light of wurood in the Qu'ranic verse. However, some proponents of the view that the Qur'an is speaking about people entering hell argue that tamussuhu al naar and yaliju al naar supports their position since they LINGUISTICALLY MEAN DIRECT CONTACT WITH AND ENTERING INTO the fire. However, is that necessarily the case? (Bold and capital emphasis ours)

Indeed it is necessarily the case as the evidence which we are about to present conclusively shows.

However, Zawadi thinks that he has a response since he says,

So here we find that the first version states "touched by the Fire", which in Arabic transliterates to tamussuhu al naar, while the other version states "go to the fire", which in Arabic transliterates to yaliju al naar. The root derivative of yaliju is wulooj, which most commonly refers to entry.

Zawadi then cites this hadith:

Anas ibn Malik said:

The Messenger of Allah said: They will not yalij the walls of Quds (i.e. paradise) those who are addicted to alcohol, disobedient to their parents or brag about their generosity. (Musnad Ahmad, Hadith no. 12881; The word Quds technically means "blessed area", however we know that this is referring to paradise due to other narrations that we have such as the one narrated by Al-Bazzar, which states لا يلج جنات الفردوس "he will not enter the gardens of Firdaws". Also see Shaykh Al-Albani, Silsila Al-Ahaadeeth Al-Saheeha, hadith no. 2161.)

And concludes that:

Now obviously here yalij does not literally mean that one would enter inside the walls of paradise, but that one would pass through them into paradise. Shaykh Al-Albani declared the chain of this narration to be weak in his Silsila Al-Ahaadeeth Al-Saheeha, hadith no. 673, however said that it has a supporting witness from an authentic chain in Ibn Khuzayma's book Kitab Al-Tawheed.

However, the authenticity of this narration isn't really what is important here. What is important is to see that it is grammatically possible to use the word yalij to mean "pass by".

This is nothing more than a false analogy for the simple fact that the hadith in question provides enough details to show that yalij does not mean to enter into or go down in, namely the mention of the walls of paradise. As such, this narration is not a parallel example to the hadith in question since that particular report makes no mention of passing through walls, gates etc.

However, even this particular report proves that everyone will have to pass THROUGH, not OVER, the fire, e.g. the believers in this hadith didn’t pass OVER the walls of paradise but entered THROUGH them in order to get to paradise. In a similar way, believers and disbelievers will have to pass through the hellfire. They will not merely cross over the fire but must literally enter into it in order to go through it.

And if Zawadi was truly interested in finding examples where yalij is used in the same sense that the hadith about the man who has lost three children uses it then he should have quoted the following:

To those who reject Our signs and treat them with arrogance, no opening will there be of the gates of heaven, nor will they enter the garden, until the camel can PASS THROUGH (yalija) the eye of the needle: Such is Our reward for those in sin. S. 7:40 Y. Ali

He knows that which GOES DOWN (yaliju) into the earth and that which comes out of it, and that which comes down from the heaven and that which goes up to it; and He is the Merciful, the Forgiving. S. 34:2 Shakir

He it is Who created the heavens and the earth in Six Days, and is moreover firmly established on the Throne (of Authority). He knows what ENTERS (yaliju) within the earth and what comes forth out of it, what comes down from heaven and what mounts up to it. And He is with you wheresoever ye may be. And God sees well all that ye do. S. 57:4 Y. Ali

It is clear from the context of these verses that yalij means to pass through, enter, go down etc. We should therefore allow these particular texts to inform our understanding of the above hadith which uses the same verb to describe those who will not enter into the fire except to fulfill Allah's oath.

Zawadi then quotes authorities to prove that the other narration which says that a believer who has lost three children will not be “touched by the Fire” doesn’t have to refer to actual physical touch, i.e. a Muslim will not actually have to physically touch or feel the fire. The word “touch” (tamassuhu) according to Zawadi can mean that the Muslim who has lost three children will not be brought near the fire.

Contrary to Zawadi's assertion, a strong case can be made that the use of yalij and tamassuhu actually favors the position that Allah has decreed that everyone must enter into the fire in order to feel its flames.

We already saw that yalij means to literally enter into or pass through. Here is how the lexicon defines the root meaning of tamassuhu:

Miim-Siin-Siin = To meet or touch or feel a thing with the hand, touch a thing without intervention or interference, strike or smite, afflict or befall, be distressing or difficult of accomplishment.

massa vb. (1)
perf. act. 2:214, 3:140, 7:95, 7:188, 7:201, 8:68, 10:12, 10:12, 10:21, 11:10, 12:88, 15:54, 16:53, 17:67, 17:83, 21:46, 21:83, 24:14, 30:33, 38:41, 39:8, 39:49, 41:49, 41:50, 41:51, 50:38, 70:20, 70:21
impf. act. 2:80, 2:236, 2:237, 3:24, 3:47, 3:120, 3:140, 3:174, 5:73, 6:17, 6:17, 6:49, 7:73, 10:107, 11:48, 11:64, 11:113, 15:48, 19:20, 19:45, 24:35, 26:156, 33:49, 35:35, 35:35, 36:18, 39:61, 56:79
n.vb. 2:275, 54:48

massa vb. (3)
n.vb. 20:97

tamassa vb. (6)
impf. act. 58:3, 58:4 (Project Root List; underline emphasis ours)

And here is how the Quran uses the verb:

And those who make unlawful to them (their wives) (by Az-Zihar) and wish to free themselves from what they uttered, (the penalty) in that case (is) the freeing of a slave before they touch (yatamassa) each other. That is an admonition to you (so that you may not return to such an ill thing). And Allah is All-Aware of what you do. And he who finds not (the money for freeing a slave) must fast two successive months before they both touch (yatamassa) each other. And for him who is unable to do so, he should feed sixty of Miskin (poor). That is in order that you may have perfect Faith in Allah and His Messenger. These are the limits set by Allah. And for disbelievers, there is a painful torment. S. 58:3-4 Hilali-Khan

Thus, just like the verb here means to literally, physically touch a woman we should therefore understand that the use of the same verb in that specific hadith proves that Muslims will be required to literally, physically touch the fire. In other words, Allah has decreed that Muslims must feel the fire in order to experience some pain.

This not only serves to refute Zawadi’s argument concerning the meaning of these particular words but it also shows why the following explanation is simply erroneous:

This [namely, that everyone must enter hell according to Q. 19:71] is the opinion of several scholars AND A NUMBER OF THE COMPANIONS. We could see one of the companions being reported in Musnad Ahmad as stating that this verse is referring to "entering". (The chain is Saheeh according to hadith scholar Ahmad Shakir, Volume 6, no. 84)

However those who hold to this position would say that even though the righteous believers (not those sinful ones who would be punished temporarily) would enter hell, they shall not feel pain. This is because the fire would be cool and safe to them just as it was for Prophet Abraham (peace be upon him), for that is what the Prophet Muhammad said. (Al Bayhaqi said the isnad to this hadeeth is Hasan in his Shu'b Al-Eemaan, Volume 1, page 282; Al-Mundhiri said the men in the chain are trustworthy in his Al-Targheeb wal-Tarheeb, Volume 4, page 317; Ibn Katheer said the hadeeth is hasan in his Al-Bidaayah Wal-Nihaayah, Volume 2, page 93; Al-Haithami said the men in the chain are trustworthy in his Majma' Al-Zawaaid, Volume 10, no. 363; Al-Haithami Al-Makki in his Al-Zawaajir, Volume 2, page 247 said that the isnaad is Hasan) However, Shaykh Al-Albani has rightly declared this narration to be weak in his Silsila Al-Ahaadeeth Al-Da'eefa, no. 4761 due to the presence of an unknown narrator in the chain. (Source) (Capital and underline emphasis ours)

The evidence we have gathered shows that Muslims will enter hell for the purpose of feeling pain and suffering. They don’t simply pass through there and not feel anything.

Besides, does it even make sense for Allah to send Muslims into hell and not allow them to feel any pain or torment? Why even send them there if they are not going to feel any pain whatsoever?

But what is even more confusing is Muhammad’s claim that a Muslim man who loses three children will not go to hell except for Allah’s oath. Since Allah’s oath clearly refers to the decree mentioned in Q. 19:71 that everyone must enter hell in what way is this of any benefit to the believer who has lost several children?

This only makes sense if we assume that Allah is promising the believer who loses three children that even though he must enter hell he will not remain there permanently. Allah will take him out of hell as a reward for the loss of his children.

If this is the meaning then this simply provides further substantiation that according to Q. 19:71-72 every single individual must enter into hell itself without knowing if s/he will ever come out.

However, the confusion and contradiction is far from over since there is a lot more to the story.

According to several other “sound” ahadith Allah will make hellfire completely forbidden for any Muslim who dies confessing the shahadah sincerely:

Narrated 'Utban bin Malik Al-Ansari:

who was one of the men of the tribe of Bani Salim: Allah's Apostle came to me and said, “If anybody comes on the Day of Resurrection who has said: La ilaha illallah, sincerely, with the intention to win Allah's Pleasure, Allah will make the Hell-Fire forbidden for him." (Sahih al-Bukhari, Volume 8, Book 76, Number 431)

It is narrated on the authority of Sunabihi that he went to Ubada b. Samit when he was about to die. I burst into tears. Upon this he said to me: Allow me some time (so that I may talk with you). Why do you weep? By Allah, if I am asked to bear witness, I would certainly testify for you (that you are a believer). Should I be asked to intercede, I would certainly intercede for you, and if I have the power, I would certainly do good to you, and then observed: By Allah, never did I hear anything from the Messenger of Allah which could have been a source of benefit to you and then not conveyed it to you except this single hadith that I intend to narrate to you today, since I am going to breathe my last. I heard the Messenger of Allah say: He who testifies that there is no god but Allah and that Muhammad is the messenger of Allah, Allah would prohibit the fire of Hell for him. (Sahih Muslim, Book 001, Number 0045)

However, these narratives contradict the following reports which affirm that there will be Muslims who will not only enter hell but who will also be burnt and harmed by its fire!

Narrated Anas bin Malik:

The Prophet said, "Some people will come out of the Fire after they have received a touch of the Fire, changing their color, and they will enter Paradise, and the people of Paradise will name them 'Al-Jahannamiyin' the (Hell) Fire people." (Sahih al-Bukhari, Volume 8, Book 76, Number 564)

Abu Huraira reported: The people said to the Messenger of Allah: Messenger of Allah, shall we see our Lord on the Day of Resurrection? The Messenger of Allah said … They would say: Thou art our Lord. And they would follow Him, and a bridge would be set over the Hell; and I (the Holy Prophet) and my Ummah would be the first to pass over it; and none but the messengers would speak on that day, and the prayer of the messengers on that day would be: O Allah! Grant safety, grant safety. In Hell, there would be long spits like the thorns of Sa'dan. He (the Holy Prophet) said: Have you seen Sa'dan? They replied: Yes, Messenger of Allah. He said: Verily those (hooks) would be like the thorns of Sa'dan, but no one knows their size except Allah. These would seize people for their misdeeds. Some of them would escape for their (good) deeds, and some would be rewarded for their deeds till they get salvation. When Allah would finish judging His bondsmen and because of His mercy decide to take out of Hell such people as He pleases. He would command the angels to bring out those who had not associated anything with Allah; to whom Allah decided to show mercy, those who would say: There is no god but Allah. They (the angels) would recognise them in the Fire by the marks of prostration, for Hell-fire will devour everything (limb) of the sons of Adam except the marks of prostration. Allah has forbidden the Fire to consume the marks of prostration. They will be taken out of the Fire HAVING BEEN BURNT, and the water of life would be poured over them, and they will sprout as seed does in the silt carried by flood.

Then Allah would finish judging amongst His bondsmen; but a man who will be the last to enter Paradise will remain facing Hell and will say: O my Lord I turn my face away from Hell, for its air has poisoned me and its blaze has burnt me… He would then say: O my Lord, admit me to Paradise. Allah. Blessed and Exalted, would say: Did you not give covenants and agreements that you would not ask for anything more than what I had granted you? Woe to you! son of Adam, how treacherous you are! And he would say: O my Lord, I do not wish to be the most miserable of Thy creatures. He would continue calling upon Allah till Allah, Blessed and Exalted, would laugh. When Allah would laugh at him, He would say: Enter the Paradise… (Sahih Muslim, Book 001, Number 0349)

Notice that according to this last hadith Allah will take out of hell those who have confessed the shahadah, which means that these Muslims were true believers. Hence, these narrations clearly contradict the other reports which claim that Allah will not allow any Muslim that sincerely confesses the shahadah to enter into the hellfire, let alone be burnt by it!

It will be of no use to argue that these were insincere believers since this would mean that Allah will actually save people who didn’t truly believe in him but only pretended to be Muslims!

Here is a summary of all the contradictions we have discovered thus far:

According to Q. 19:71-72, Allah has decreed to send everyone to hell and will only take out the godfearing from there. This means that no Muslim can know for certain whether s/he will ever be saved from hell since s/he can never know whether they have been godfearing enough.
Several “sound” hadiths contradict the Quran by claiming that there will be some Muslims who will not enter hell at all.
In fact, there are specific reports which expressly say that any Muslim who sincerely confesses the shahadah will not be touched by the hellfire.
However, there are other “sound” narrations which emphatically contradict this since they argue that there will be Muslims who did confess the shahadah that will still end up in hell! These same hadiths also say that these Muslims will actually be burned by the fire.

Zawadi’s false analogies

Zawadi appeals to certain texts where the word waarid is used to mean to "see" or "come close to" in order to establish that Q. 19:71 doesn’t necessarily mean that people will have to enter into hell. However, the examples he cites actually prove the exact opposite.

Zawadi quotes Q. 28:23:

And when he came unto the water of Midian he found there a whole tribe of men

Walamma warada maa madyana wajada AAalayhi ommatan mina alnnasi

And claims that Moses couldn’t have entered in the water since the water was inside a well. Moses actually stood on the land where the well was found.

The problem with this example is that the context makes it clear that waarid cannot have the meaning of entering into or going down to due to the fact that the waters were inside a well. Obviously Moses didn’t enter into the well to draw water!

However, there is nothing in the context of Q. 19:71 to suggest that the people will not enter or go down to hell itself. The verse doesn’t mention anything about people approaching the gates of hell or walking over a bridge. In fact, as we have already seen the immediate context proves that the people will literally enter hell itself.

Notice, once again, the immediate context:

The context refers to those whom Allah will parade about in hell hobbling on their knees. It then goes on to speak of those who enter hell and will be left their hobbling on their knees. In light of this it is obvious that Q. 19:71 is not speaking of people approaching hell, crossing over hell, getting near to hell, BUT ACTUALLY ENTERING INTO HELL!

If Zawadi was really looking for passages where waarid is used in contexts similar to Q. 19:71 then he should have mentioned the following verses:

He shall head his people on the day of the Resurrection and cause them to descend into (awradahumu) the fire: and wretched the descent by which they shall descend! S. 11:98

But the sinners will we drive unto (wirdan) Hell, like flocks driven to the watering. S. 19:86 Rodwell

Verily, ye, and what ye worship beside God, shall be fuel for hell: ye shall go down into it (waridoona). S. 21:98 Rodwell

These verses are virtually identical to Q. 19:71 since they speak of individuals going down to or entering hell itself just like Q. 19:71 does. Therefore, since the contexts are the same we should allow texts such as the above to inform our understanding and exegesis of Q. 19:71.

In fact, these were the very passages that Ibn Abbas quoted to prove that according to Q. 19:71 every one will enter hell but with no assurance of ever coming out!

Narrated by Abdel Razak, narrated by Ibn Ayena narrated by Amru who told us that he heard Ibn Abbas feud with Nafi Ibn Al-Azraq regarding the meaning of, ‘Entering (Al-wurood).’ He said it meant, ‘Entering (Hell),’ but Nafi disagreed. Thus Ibn Abbas read, ‘Verily ye, and the gods that ye worship besides Allah, are but fuel for Hell! To it will ye surely will enter (Wardan)’ (Q. 21:98), and asked, ‘Did they enter or not?’ He also read ‘He will go before his people on the Day of Judgment, and lead them (Awrada-hum) into the fire: but woeful indeed will be the place (Wird) to which they are led (Al-mawrud)!’ (Q. 11:98). DID THEY ENTER OR NOT? As for you and I, WE WILL ENTER IT but let us see if we will exit from it and I don’t see Allah taking you out of it because you lie (regarding its meaning).” Nafi then laughed.

Narrated by Ibn Jarir, narrated by Atta who stated that Abu Rashid Al-Harury, who is called Nafi Ibn Al-Azraq, said, “They (the believers) will not hear hell’s roar.” So Ibn Abbas responded, “Woe to you! Are you insane? What of Allah’s verse, ‘He will go before his people on the Day of Judgment, and lead them (Awrada-hum) into the fire’ (Q. 11:98), and also the verse, ‘And We shall drive the sinners to hell being lead (Wirdan)?’ (Q. 19:86). And also the verse, ‘Not one of you but will pass (Waridu-ha) through it?’ (Q. 19:71). By Allah, the supplication of those who lived previously used to be, ‘O Allah TAKE ME OUT OF HELL FIRE peacefully and allow me to enter paradise victorious.’”

Narrated by Ibn Jarir, narrated by Muhammad Ibn Ubaid Al-Mihrabu, narrated by Asbat, narrated by Abdel Malik, narrated by Ubaid Allah narrated by Mujahid who said, “I was in the company of Ibn Abbas when a man called Abu Rashid, who is also known as Nafi Al-Azraq, came and asked Ibn Abbas, ‘Have you seen the saying of Allah, “Not one of you but will pass through (Waridu-ha) it: this is, with thy Lord, a Decree which must be accomplished?”’ (Q. 19:71). Ibn Abbas replied, ‘As for you and I, O Abu Rashid, WE SHALL ENTER IT (hell), but let us see WHETHER we shall exit from it or not.’” …

Also narrated by Al-Awfi, narrated by Ibn Abbas who said, “‘Not one of you but will pass through (Waridu-ha) it’ (Q. 19:71), means that the righteous and the sinner (shall enter hell). For don’t you hear what Allah said to Pharaoh, ‘He will go before his people on the Day of Judgment, and lead them (Awrada-hum) into the fire’ (Q. 11:98), and also the verse, ‘And We shall drive the sinners to hell being lead (Wirdan)?’ (19:86). So he called, ‘passing through’ (Wird), AN ENTRY INTO HELL AND NOT AN EXIT OUT OF IT.” (Tafsir Ibn Kathir, Q. 19:71)

Thus, had Zawadi used these specific verses to inform his understanding of Q. 19:71 then he would be forced to accept the fact that everyone, Muhammad especially (Jesus being the only exception [cf. Q. 3:55; 4:158]), must enter into hell with no guarantee of ever leaving!

In conclusion, we have examined Zawadi’s case and found it wanting. The evidence is overwhelmingly in support of the view that every single individual, Muslims especially, must enter into hell itself with absolutely no guarantee of ever coming out. We have found that the opinion that “entering” hell means that Muslims will enter into hell itself in the same exact way that the disbelievers do is not only the strongest opinion but the only valid and consistent interpretation of the context.

Zawadi’s article also allowed us to document the gross irreconcilable contradictions that are found all throughout the primary sources of Islam, i.e. the Quran, the ahadith, the opinions of Muslim scholars etc., For that we are truly thankful for the opportunity that Zawadi has given us to document these egregious errors and mistakes.

It is clear that Islam is not a religion of guidance since it fails to provide the illumination and understanding that is necessary for salvation. The mass contradictions and various conflicting opinions that we find are an indication that Islam is actually a religion of confusion and chaos.

Islam also fails to provide true peace of mind that comes from an assurance of salvation. Its threat of hell and conflicting opinions concerning the eternal fate of Muslims lead to despair and misery. A Muslim must live the rest of his/her life in fear of death and judgment since s/he can never know whether Allah is truly pleased with him/her.

Fortunately there is hope for Muslims and his name is the Lord Jesus Christ. Unlike Allah and Muhammad, the Lord Jesus gives believers the assurance that God loves them so much that they can know for certain that they are saved and that their sins are completely forgiven. The Lord Jesus took the punishment we deserve so that we can be spared from God’s wrath and obtain eternal salvation through faith in Christ and confessing that he is the risen Lord and eternal Son of God:

“For God so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life. For God did not send his Son into the world to condemn the world, but to save the world through him. Whoever believes in him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God's one and only Son.” John 3:16-18

“Do not let your hearts be troubled. Trust in God; trust also in me. In my Father's house are many rooms; if it were not so, I would have told you. I am going there to prepare a place for you. And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am. You know the way to the place where I am going.’ Thomas said to him, ‘Lord, we don't know where you are going, so how can we know the way?’ Jesus answered, "I am the way and the truth and the life. No one comes to the Father except through me… I will not leave you as orphans; I will come to you. Before long, the world will not see me anymore, but you will see me. Because I live, you also will live… Peace I leave with you; my peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled and do not be afraid.’” John 14:1-6, 18-19, 27

“I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world.” John 16:33

“But God demonstrates his own love for us in this: While we were still sinners, Christ died for us. Since we have now been justified by his blood, how much more shall we be saved from God's wrath through him! For if, when we were God's enemies, we were reconciled to him through the death of his Son, how much more, having been reconciled, shall we be saved through his life! Not only is this so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.” Romans 5:8-11

“For they themselves report what kind of reception you gave us. They tell how you turned to God from idols to serve the living and true God, and to wait for his Son from heaven, whom he raised from the dead—Jesus, who rescues us from the coming wrath.” 1 Thessalonians 1:9-10

“For God did not appoint us to suffer wrath but to receive salvation through our Lord Jesus Christ. He died for us so that, whether we are awake or asleep, we may live together with him. Therefore encourage one another and build each other up, just as in fact you are doing.” 1 Thessalonians 5:9-11

“Paul, an apostle of Christ Jesus by the command of God our Savior and of Christ Jesus our hope,” 1 Timothy 1:1

“But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor because he suffered death, so that by the grace of God he might taste death for everyone. In bringing many sons to glory, it was fitting that God, for whom and through whom everything exists, should make the author of their salvation perfect through suffering. Both the one who makes men holy and those who are made holy are of the same family. So Jesus is not ashamed to call them brothers. He says, ‘I will declare your name to my brothers; in the presence of the congregation I will sing your praises.’ And again, ‘I will put my trust in him.’ And again he says, ‘Here am I, and the children God has given me.’ Since the children have flesh and blood, he too shared in their humanity so that by his death he might destroy him who holds the power of death—that is, the devil— and free those who all their lives were held in slavery by their fear of death. For surely it is not angels he helps, but Abraham's descendants. For this reason he had to be made like his brothers in every way, in order that he might become a merciful and faithful high priest in service to God, and that he might make atonement for the sins of the people. Because he himself suffered when he was tempted, he is able to help those who are being tempted.” Hebrews 2:9-18

“Therefore, since we have a great high priest who has gone through the heavens, Jesus the Son of God, let us hold firmly to the faith we profess. For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet was without sin. Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need.” Hebrews 4:14-16

"Although he was a son, he learned obedience from what he suffered and, once made perfect, he became the source of eternal salvation for all who obey him and was designated by God to be high priest in the order of Melchizedek.” Hebrews 5:8-10

“Now there have been many of those priests, since death prevented them from continuing in office; but because Jesus lives forever, he has a permanent priesthood. Therefore he is able to save completely those who come to God through him, because he always lives to intercede for them. Such a high priest meets our need—one who is holy, blameless, pure, set apart from sinners, exalted above the heavens. Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself. For the law appoints as high priests men who are weak; but the oath, which came after the law, appointed the Son, who has been made perfect forever.” Hebrews 7:23-28

“For Christ did not enter a man-made sanctuary that was only a copy of the true one; he entered heaven itself, now to appear FOR US in God's presence. Nor did he enter heaven to offer himself again and again, the way the high priest enters the Most Holy Place every year with blood that is not his own. Then Christ would have had to suffer many times since the creation of the world. But now he has appeared once for all at the end of the ages to do away with sin by the sacrifice of himself. Just as man is destined to die once, and after that to face judgment, so Christ was sacrificed once to take away the sins of many people; and he will appear a second time, not to bear sin, but to bring salvation to those who are waiting for him.” Hebrews 9:24-28

We invite Muslims like Zawadi to abandon the despair and fear that Islam brings for the peace and hope of eternal life that comes only through faith in Jesus Christ, their Lord and Savior as well as ours. Amen.