Texts of Promise and Threat
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Q3: We read in some hadiths a promise from Allah on the tongue of the Prophet (peace and blessings be upon him) that whoever does such-and-such, Allah will admit him to Paradise or keep him away from the Fire, or admit him to the Fire. For example, the saying of the Prophet (peace and blessings be upon him): Sunan an-Nasa'i 5331Sahih (Darussalam), and also his saying: or Sahih Muslim 2631, and other hadiths of promise and threat. The question is: Does one who performs an act for which there is a promise or threat deserve that outcome without conditions, or are there conditions and the absence of obstacles? We believe in the saying of the Prophet (peace and blessings be upon him), but we seek clarification.
Volume 3: Among the principles of the people of the Sunnah and the community is not declaring with certainty that anyone will enter Paradise or the Fire, except for those whom the Messenger of Allah (peace and blessings be upon him) testified to as such. As for the texts that promise high stations in Paradise if the Muslim acts upon them, they are to be taken at their apparent meaning, while reconciling them with the other hadiths that warn against committing major sins. This includes the hadith of the bankrupt, which was narrated by Muslim from the hadith of Abu Hurayrah (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said:Sahih Muslim 2581 The point is that among the principles of the people of the Sunnah and the community is not declaring with certainty that anyone will enter Paradise or the Fire, as mentioned previously. Rather, they hope for the reward of the doer of good and fear the punishment for the doer of evil. The entry of the servants into Paradise is by the mercy of Allah the Exalted, not by their deeds. As for the texts that threaten with the Fire whoever does such and such, these are also to be taken at their apparent meaning, reconciled with one another, and in accordance with the principles of the people of the Sunnah and the community . For among the principles of the people of the Sunnah and the community is that they do not believe that the perpetrator of a major sin remains eternally in the Fire
if he is a Muslim, contrary to the position of the Khawarij and the Mu'tazilah . The perpetrator of a major sin, if he is a Muslim, is called by the people of the Sunnah and the community an open sinner who is a Muslim. He falls under the general term of faith, as mentioned by the Shaykh al-Islam Ibn Taymiyyah in *Al-'Aqeedah al-Wasatiyyah*, where he cited examples of this. The doer of such a sin is under the will of Allah the Exalted: if He wills, He forgives him, and if He wills, He punishes him according to the measure of his sin, based on His saying, the Exalted:[An-Nisa 4:48] In this way, the evidence for promise and threat is reconciled, and all of it is acted upon, with nothing of it rejected. However, whoever considers zina, theft, drinking intoxicants, or any of the other forbidden things whose prohibition is agreed upon to be permissible, is a disbeliever according to the people of the Sunnah and the community.
Whatever of the Izar comes below the ankles is in the Fire.
ما أسفل من الكعبين من الإزار ففي النارNo *diwth* will enter Paradise.
لا يدخل الجنة ديوثHe, who brought up two girls properly till they grew up, he and I would come (together) (very closely) on the Day of Resurrection, and he interlaced his fingers
من عال جاريتين حتى تبلغا جاء يوم القيامة أنا وهو كهاتينVolume 3: Among the principles of the people of the Sunnah and the community is not declaring with certainty that anyone will enter Paradise or the Fire, except for those whom the Messenger of Allah (peace and blessings be upon him) testified to as such. As for the texts that promise high stations in Paradise if the Muslim acts upon them, they are to be taken at their apparent meaning, while reconciling them with the other hadiths that warn against committing major sins. This includes the hadith of the bankrupt, which was narrated by Muslim from the hadith of Abu Hurayrah (may Allah be pleased with him), who said: The Messenger of Allah (peace and blessings be upon him) said:
Do you know who is poor? They (the Companions of the Holy Prophet) said: A poor man amongst us is one who has neither dirham with him nor wealth. He (the Holy Prophet) said: The poor of my Umma would be he who would come on the Day of Resurrection with prayers and fasts and Zakat but (he would find himself bankrupt on that day as he would have exhausted his funds of virtues) since he hurled abuses upon others, brought calumny against others and unlawfully consumed the wealth of others and shed the blood of others and beat others, and his virtues would be credited to the account of one (who suffered at his hand). And if his good deeds fall short to clear the account, then his sins would be entered in (his account) and he would be thrown in the Hell-Fire.
أتدرون من المفلس ؟ قالوا : المفلس فينا من لا درهم له ولا متاع ، فقال : إن المفلس من أمتي من يأتي يوم القيامة بصلاة وصيام وزكاة ويأتي قد شتم هذا ، وقذف هذا ، وأكل مال هذا ، وسفك دم هذا ، وضرب هذا ، فيعطى هذا من حسناته ، وهذا من حسناته ، فإن فنيت حسناته قبل أن يقضى ما عليه أخذ من خطاياهم فطرحت عليه ثم طرح في النارif he is a Muslim, contrary to the position of the Khawarij and the Mu'tazilah . The perpetrator of a major sin, if he is a Muslim, is called by the people of the Sunnah and the community an open sinner who is a Muslim. He falls under the general term of faith, as mentioned by the Shaykh al-Islam Ibn Taymiyyah in *Al-'Aqeedah al-Wasatiyyah*, where he cited examples of this. The doer of such a sin is under the will of Allah the Exalted: if He wills, He forgives him, and if He wills, He punishes him according to the measure of his sin, based on His saying, the Exalted:
Indeed, Allah does not forgive association with Him, but He forgives what is less than that for whom He wills
إِنَّ اللَّهَ لاَ يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَلِكَ لِمَنْ يَشَاءُ
Source
www.alifta.gov.sa
The Arabic text is copied verbatim from the original source, without any edits.