The benefits of the saying of Allah the Exalted: ((Then indeed their return is to the Hellfire. Indeed, they found their fathers astray, So they are hastening after their footsteps.))
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Among the benefits of this noble verse and what follows it is the clarification that these people, namely the people of the Fire, may Allah protect us from it, cannot exit from the Fire, due to His saying: [As-Saffat 37:68]
And among its benefits is that its apparent meaning indicates the eternity of the Fire, because it is the final destination, and this necessitates that there is nothing else besides it. This position, namely that the Fire is eternal, is the definitive position, and it is not permissible to believe otherwise. This is because Allah the Exalted mentioned eternity in three places in the Qur'an: in Surat al-Nisa, in Surat al-Ahzab, and in Surat al-Jinn. In Surat al-Nisa, Allah the Majestic and Exalted says:[An-Nisa 4:168-169] And in Surat al-Ahzab, Allah the Exalted says:
[Al-Ahzab 33:64-65] And in Surat al-Jinn: [Al-Jinn 72:23] After these three verses from the unseen and the witness, it is not permissible to deviate from the position of their meaning. If the dweller is eternal in an eternal abode, then it is necessary that the abode be so as well, meaning eternal, such that its cessation is impossible. The claim that the cessation of the Fire is permissible or obligatory is a very weak statement. Our Shaykh (may Allah have mercy on him) commented on Ibn al-Qayyim in his book *Shifa al-'Alil*, where he mentioned the disagreement of some of the Salaf, by stating that this is a very weak statement. He was surprised that this would come from someone like Ibn al-Qayyim (may Allah have mercy on him), because it is a statement that contradicts the Qur'an. But every noble horse has a stumble.
And among the benefits of the noble verse is the indication that these people hope and expect to be taken out of the Fire, but they will return to it, due to His saying:
[As-Saffat 37:68] And we mentioned during the exegesis that for a person to hope to be taken out and then be returned is more severe in its impact on him, and more severe in punishment and pain.
In His saying, the Exalted:[As-Saffat 37:69-70], among the benefits is that these deniers followed their fathers in misguidance, so His saying: [As-Saffat 37:69], they were astray like them.
And among its benefits is the indication of the condemnation of following scholars (taqlid) that contradicts the truth, because Allah the Exalted mentioned this to rebuke and reprimand them for finding their fathers astray and then following them, while abandoning the path of truth. So, if following scholars (taqlid) is out of necessity, such that a person is unable to reach the ruling through deduction, then following scholars (taqlid) is permissible out of necessity, due to the saying of Allah the Exalted:[An-Nahl 16:43] And He did not say, "So deduce from the Qur'an and the Sunnah if you do not know," because one who has no knowledge cannot deduce by himself. Even if he tries to deduce rulings from the evidence and he has no knowledge, he will be misguided and stumble blindly. The person who has no knowledge has the obligation of following scholars (taqlid), and the one who has knowledge has the obligation of independent legal reasoning (ijtihad). This position is a middle ground between those who are strict in condemning following scholars (taqlid) and those who are strict in condemning those who perform independent legal reasoning (ijtihad). Yes, so following scholars (taqlid) is for necessity.
And among the benefits of the noble verse is the application of the term "fathers" to grandfathers, because the apparent meaning of His saying: includes the nearest father and the most distant father. The application of the term "father" to a grandfather, even if distant, is known in the Book and the Sunnah. Allah the Exalted said: [Al-Hajj 22:78] So Allah named Ibrahim a father, even though he is a distant grandfather.
Branching from this rule is the preference of the position that the grandfather excludes the siblings absolutely, meaning whether they are full siblings, paternal half-siblings, or maternal half-siblings, in the matter of inheritance. It is the stronger position that if the grandfather is present and he is from the father's side, he excludes the siblings, even if they are full siblings or paternal half-siblings, because he is a father. This position is the position of Abu Bakr al-Siddiq (may Allah be pleased with him), and it is narrated from thirteen Companions. It is the school of Abu Hanifa and the choice of Shaykh al-Islam Ibn Taymiyyah, and it is the stronger and definitive position. The reason for this is that those who advocate for inheritance brought details that, if they were the Shari'ah, would have had to be clarified in the Book of Allah and the Sunnah of His Messenger (peace and blessings be upon him). Because they say that if the grandfather is not a fixed-share heir, he is given the choice between one-third and sharing by proportion, and if there is a fixed-share heir with him, he is given the choice between one-sixth, one-third of the remainder, and sharing by proportion. We say: Where did you get this division? If this division were Shari'ah, it would have had to be in the Book and the Sunnah, because Allah, Glorified and Exalted is He, divided the fixed-share heirs with a clear and distinct division. The mother, her conditions were mentioned, as well as the siblings and sisters, and siblings from the mother, and sisters absolutely. Where is this division? Where did you get that if the grandfather is not a fixed-share heir, his inheritance is one-third or sharing by proportion, and if he is a fixed-share heir, his inheritance is one-sixth or one-third of the remainder or sharing by proportion? The important thing is that this will come to us, if Allah wills, in the law of inheritance shares in more detail than this. We addressed this here due to His saying:
And among the benefits of the noble verse is the ugliness of the action of these followers, where they were hastening after the footsteps of their fathers. As for the truth, they turn back on their heels. Branching from this is the danger of these people who, when the truth comes in accordance with their desires, they rush to it, and when it is not in accordance with their desires, they turn back from it and become slow in it. These people have a resemblance to the saying of Allah the Exalted:[An-Nur 24:49] Good.
Then indeed, their return will be to the Hellfire.
ثم إن مرجعهم لإلى الجحيمAnd among its benefits is that its apparent meaning indicates the eternity of the Fire, because it is the final destination, and this necessitates that there is nothing else besides it. This position, namely that the Fire is eternal, is the definitive position, and it is not permissible to believe otherwise. This is because Allah the Exalted mentioned eternity in three places in the Qur'an: in Surat al-Nisa, in Surat al-Ahzab, and in Surat al-Jinn. In Surat al-Nisa, Allah the Majestic and Exalted says:
never will Allah forgive them, nor will He guide them to a path. (169) Except the path of Hell; they will abide therein forever.
لم يكن الله ليغفر لهم ولا ليهديهم طريقا إلا طريق جهنم خالدين فيها أبدا(64) Indeed, Allah has cursed the disbelievers and prepared for them a Blaze. (65) Abiding therein forever, they will not find a protector or a helper.
إن الله لعن الكافرين وأعد لهم سعيرا خالدين فيها أبداAnd whoever disobeys Allah and His Messenger - then indeed, for him is the fire of Hell; they will abide therein forever.
ومن يعص الله ورسوله فإن له نار جهنم خالدين فيها أبداAnd among the benefits of the noble verse is the indication that these people hope and expect to be taken out of the Fire, but they will return to it, due to His saying:
Then indeed, their return will be to the Hellfire.
ثم إن مرجعهم لإلى الجحيمIn His saying, the Exalted:
(69) Indeed they found their fathers astray. (70) So they hastened [to follow] in their footsteps.
إنهم ألفوا آباءهم ضالين فهم على آثارهم يهرعونthey found their fathers astray.
ألفوا آباءهم ضالينAnd among its benefits is the indication of the condemnation of following scholars (taqlid) that contradicts the truth, because Allah the Exalted mentioned this to rebuke and reprimand them for finding their fathers astray and then following them, while abandoning the path of truth. So, if following scholars (taqlid) is out of necessity, such that a person is unable to reach the ruling through deduction, then following scholars (taqlid) is permissible out of necessity, due to the saying of Allah the Exalted:
So ask the people of the message if you do not know.
فاسألوا أهل الذكر إن كنتم لا تعلمونAnd among the benefits of the noble verse is the application of the term "fathers" to grandfathers, because the apparent meaning of His saying:
Their fathers.
آباءهمthe religion of your father, Abraham
ملة أبيكم إبراهيمBranching from this rule is the preference of the position that the grandfather excludes the siblings absolutely, meaning whether they are full siblings, paternal half-siblings, or maternal half-siblings, in the matter of inheritance. It is the stronger position that if the grandfather is present and he is from the father's side, he excludes the siblings, even if they are full siblings or paternal half-siblings, because he is a father. This position is the position of Abu Bakr al-Siddiq (may Allah be pleased with him), and it is narrated from thirteen Companions. It is the school of Abu Hanifa and the choice of Shaykh al-Islam Ibn Taymiyyah, and it is the stronger and definitive position. The reason for this is that those who advocate for inheritance brought details that, if they were the Shari'ah, would have had to be clarified in the Book of Allah and the Sunnah of His Messenger (peace and blessings be upon him). Because they say that if the grandfather is not a fixed-share heir, he is given the choice between one-third and sharing by proportion, and if there is a fixed-share heir with him, he is given the choice between one-sixth, one-third of the remainder, and sharing by proportion. We say: Where did you get this division? If this division were Shari'ah, it would have had to be in the Book and the Sunnah, because Allah, Glorified and Exalted is He, divided the fixed-share heirs with a clear and distinct division. The mother, her conditions were mentioned, as well as the siblings and sisters, and siblings from the mother, and sisters absolutely. Where is this division? Where did you get that if the grandfather is not a fixed-share heir, his inheritance is one-third or sharing by proportion, and if he is a fixed-share heir, his inheritance is one-sixth or one-third of the remainder or sharing by proportion? The important thing is that this will come to us, if Allah wills, in the law of inheritance shares in more detail than this. We addressed this here due to His saying:
Their fathers.
آباءهمAnd among the benefits of the noble verse is the ugliness of the action of these followers, where they were hastening after the footsteps of their fathers. As for the truth, they turn back on their heels. Branching from this is the danger of these people who, when the truth comes in accordance with their desires, they rush to it, and when it is not in accordance with their desires, they turn back from it and become slow in it. These people have a resemblance to the saying of Allah the Exalted: