The Problem of Hell – An Islamic Response

 The Problem of Hell – An Islamic Response

    In truth, the question you propound to us is no small one, nor such that but small harm will follow if it meets with insufficient treatment. For by the force of the question, we are at first sight compelled to accept one or other of two erroneous opinions, and either to say, “God is unjust”, which is impious and absurd, or not to acknowledge the existence of Hell, which is unlawful. The argument which you state is something like this: such suffering is unjust since no finite sin deserves infinite punishment, especially so severe a punishment, and thus an all-good, just God could not inflict hell on the damned; such a picture of Hell undercuts the Abrahamic view of a loving God; and any putative revelation that includes such a doctrine be self-defeating. 

    The Islamic view of Hell describes it as a punishment due for disbelievers (unwarranted rejection of Islam) and unforgiven sins. Punishment in hell is everlasting for disbelievers and temporary for sinful Muslims. The punishment of hell for the disbelievers is retributive in nature, it is a fitting punishment for their sin. Hell as a punishment for disbelief is not for the purpose of rehabilitation, rather, the punishment appropriately reflects the severity of the sin. “O you who have disbelieved, make no excuses that Day. You will only be recompensed for what you used to do.” (66:7) When one thinks of morality, one often thinks of actions and speech such as not physically harming or verbally abusing others and everything in-between. But can simply holding beliefs, regardless of actions, be immoral? Yes, for example, racists believe that their race supersedes others in hierarchy. However, if the racist does not act upon their beliefs, are they immoral for simply holding them, yes. Applying this to religious beliefs, roles are necessarily interlinked with responsibilities and obligations. A doctor, by virtue of being a doctor, is obligated to treat their patients. Likewise, humans, by virtue of being free moral agents with a God given intellect, are expected to acquire correct information concerning God’s laws such that they can accurately acknowledge His status and serve Him in the manner He declares appropriate. Therefore, holding the correct religious beliefs allows the believer to worship God the way God wants to be worshipped while to hold incorrect beliefs is the opposite. Therefore, to hold incorrect beliefs about God is immoral. In the Islamic paradigm, to reject God or to have the incorrect beliefs about God can result in rejecting elements of the objectively true moral standards imposed by Him just as in the case of not knowing the laws of a country one abides in. One recognizes the official status of the state and does not wish to face the consequences of the failure to abide by its rules. If there is a God that acts as a moral legislator, one would want to ensure that they follow the moral code to avoid punishment. One must know their standing with God to ensure the orientation of behavior best befitting of Him as to treat others in the way they are not to be treated breaks moral code. Therefore, to hold correct religious beliefs warrants moral goodness and vice versa. While people cannot flip a switch to change their beliefs, it still can be changed through research and contemplation. Therefore, humans have the cognitive capacity and will to search for the truth regarding their Lord. Furthermore, just because someone was born into a certain upbringing does not excuse their beliefs just how a racist is not excused for being racist due to their upbringing. If evidence is presented to the disbeliever and they reject it, that is their conscious choice for which they are answerable for. Then what is to say of those sincere people who did not find Islam to be convincing? It is promised by God in the Quran that, “Allah does not require of any soul more than what it can afford…” (2:286). One’s sincerity is an internal matter of the heart that is only known by the individual and God. Moreover, only the individual and God know the extent of their research. When it comes to misunderstanding Islam, there is a difference between misunderstanding the essential elements versus tertiary elements. If someone was not aware of the core message of Islam, submission to God alone peacefully, then it cannot be said that they rejected Islam. However, if there are things that an individual misunderstands about Islam regarding the concept of gender roles, this misunderstanding does not warrant rejecting Islam as these are not factual based arguments. There is no factual argument one could provide as to why God could not possibly legislate these laws as one cannot judge God by an external moral standard. One should submit to any of God’s dictates without any preconditions as long as there is good evidence demonstrating that God has legislated them. “…It could be that you dislike something, when it is good for you; and it could be that you like something when it is bad for you. Allah knows, and you do not know.” (2:216) If they received misinformation about Islam, what is stopping the individuals to verify the legitimacy of the information? If it truly the case that they never heard about Islam in their lifetime, then they are judged fairly like everyone else will be. While God sends revelation to allow for humanity to know Him personally, this guidance is contingent upon that person to be willing to believe and accept the truth, “And say, ˹O Prophet,˺ “˹This is˺ the truth from your Lord. Whoever wills let them believe, and whoever wills let them disbelieve.” Surely We have prepared for the wrongdoers a Fire whose walls will ˹completely˺ surround them. When they cry for aid, they will be aided with water like molten metal, which will burn ˹their˺ faces. What a horrible drink! And what a terrible place to rest!” (18:29) One objection to this claim is that God is perfect regardless of human belief in Him or not, therefore the punishment of Hell is not warranted for disbelief. Humans often fail to appreciate the gravity of sins. To not believe in God or to worships others alongside Him entails absolute oppression of humanity as it impedes their path to salvation. It is so evil since there is an equivocation between the ultimate source of creation with creation itself. This is the pinnacle of ingratitude and spiritual treason. Just as a teacher is entitled respect from their students based on rank, God is the highest rank and therefore deserves the highest respect, worship. The punishment of very crime should be reflected in the severity of the crime. One may object by stating that Hell is eternal but the sin was done in time and therefore Hell is not just. However, this logic is faulty. The amount of time it took for a crime to occur has no significant bearing on the duration of the punishment. For example, if it takes an individual one minute to murder, they are not sentenced to one minute in prison. However, even if that was the case, if one was to live an infinite life they would commit an infinite number of sins, therefore an eternal punishment is granted. Idolatry violates the right of God to solely be worshipped and it not the right of the human to decide what makes God angry or not. The status of whom the crime has been committed against is part of the eternal punishment. 

    Another common objection is, how can God be all-merciful and punish with Hell? While God is all-merciful, He is also all-just, “Or should We treat those who believe and do good like those who make mischief throughout the land? Or should We treat the righteous like the wicked?” (38:28) One should not look at God’s attributes in isolation but rather consider how all His attributes complement each other. Being all-merciful does not entail that God exhibits His mercy unconditionally in an unrestricted manner to every single entity. God is the ultimate source of mercy. “Abu Huraira reported Allah's Messenger (may peace be upon him) as saying : There are one hundred (parts of) mercy for Allah and He has sent down out of these one part of mercy upon the jinn and human beings and the insects and it is because of this (one part) that they love one another, show kindness to one another and even the beast treats its young one with affection, and Allah has reserved ninety-nine parts of mercy with which He would treat His servants on the Day of Resurrection.” (Sahih Muslim, Book 37, Num. 6631) The mercy between parents and children, siblings, and friends, all reflects the generic dimension of God’s mercy that applies to both the believer and disbeliever. To even have the ability to see to hear, or to taste is seen as a blessing upon mankind not because humanity is entitled to them but because of God’s mercy. God is all merciful as He is the source of all mercy. As He is also all-just, He reserves a special kind of mercy for the believers in the form of everlasting paradise. For those who reject God’s mercy are rightfully precluded from this special mercy. Therefore, Islam does not teach that God loves everybody unconditionally. God’s love is too precious to be directed to anybody unconditionally. God offers His love to everybody in the form of Islam by having sent the Prophet Muhammad as a mercy to the worlds. And only those who accept and love the Prophet Muhammad would count as those who have accepted God’s offer of love and will then, in turn, be loved by God Himself. God will not place anybody in Hell unless they had a fair opportunity to make decisions that would have placed them on the right course toward the path of guidance. God does not owe anyone salvation.