Is Hell Eternal?

1. Background to this PostCritics of Islam Ahmadiyya like to routinely attack the differences we Ahmadis have with the mainstream Muslims. They do this in an attempt to discredit Islam Ahmadiyya as not being true to the Early Islam that Holy Prophet Muhammad (peace and blessings be upon him). This is a serious attack on Islam as we claim to be the revival of the original Islam of Holy Prophet Muhammad (peace and blessings be upon him).In this post, I will present a clear explanation on this topic so that there is no longer any debate on this topic and it is clear for our Muslim brothers and sisters. I will examine both views so that if any honest person wants to choose between them they can. I will also examine criticism of the Ahmadi Muslim View, Abu Amina Elias .Please note that when referencing the Holy Quran, I have used Ahmadi verse numbering throughout as Bismillah is part of the Quranic Revelation but I have used Non-Ahmadi verse numbering when quoting words from2. Is one view UnIslamic?Now, the enemies of Jamaat-e-Ahmadiyya try to make it seem like our view is Unislamic of Historically inaccurate. I think Abu Amina Elias, a Non-Ahmadi Muslim explains this idea the best in his article, Will people be punished in Hell forever? :

The majority of Muslim scholars believe that the Hellfire will exist eternally and that unbelievers will reside within it forever. A minority of scholars, however, believe that the Hellfire will exist eternally, but that eventually it will be emptied of any inhabitants. Both of these views are valid theological opinions that are supported by the Quran, the Sunnah, and views of the Prophet’s companions and early Muslims.

3. Evidence of Eternal Jahanam ExaminedAbu Amina Elias states:

A number of verses speak of the inhabitants of Hellfire “remaining therein” (khālidīin fīha) and sometimes describe it as “forever” (abada). On the surface, these verses seem to describe an eternal punishment.Allah said:

[72:24]

اِلَّا بَلٰغًا مِّنَ اللّٰہِ وَ رِسٰلٰتِہٖ ؕ وَ مَنۡ یَّعۡصِ اللّٰہَ وَ رَسُوۡلَہٗ فَاِنَّ لَہٗ نَارَ جَہَنَّمَ خٰلِدِیۡنَ فِیۡہَاۤ اَبَدًا ﴿ؕ۲۴﴾ENGLISH
‘My responsibility is only to convey the revelation from Allah, and His Messages.’ And for those who disobey Allah and His Messenger there is the fire of Hell, wherein they will abide for a long, long period.

And Allah said:

[33:65]

اِنَّ اللّٰہَ لَعَنَ الۡکٰفِرِیۡنَ وَ اَعَدَّ لَہُمۡ سَعِیۡرًا ﴿ۙ۶۵﴾ENGLISH
Allah has surely cursed the disbelievers, and has prepared for them a burning fire,

---

[33:66]

خٰلِدِیۡنَ فِیۡہَاۤ اَبَدًا ۚ لَا یَجِدُوۡنَ وَلِیًّا وَّ لَا نَصِیۡرًا ﴿ۚ۶۶﴾ENGLISH
Wherein they will abide for ever. They will find therein no friend nor helper.

The Prophet informed us that there will be no death in the Hereafter. The existence of death, coming in symbolic form of ram, will be slaughtered on the Day of Resurrection so that everyone will know that the Hereafter will never end.Abu Sa’eed reported: The Messenger of Allah, peace and blessings be upon him, said:

يُجَاءُ بِالْمَوْتِ يَوْمَ الْقِيَامَةِ كَأَنَّهُ كَبْشٌ أَمْلَحُ زَادَ أَبُو كُرَيْبٍ فَيُوقَفُ بَيْنَ الْجَنَّةِ وَالنَّارِ وَاتَّفَقَا فِي بَاقِي الْحَدِيثِ فَيُقَالُ يَا أَهْلَ الْجَنَّةِ هَلْ تَعْرِفُونَ هَذَا فَيَشْرَئِبُّونَ وَيَنْظُرُونَ وَيَقُولُونَ نَعَمْ هَذَا الْمَوْتُ قَالَ وَيُقَالُ يَا أَهْلَ النَّارِ هَلْ تَعْرِفُونَ هَذَا قَالَ فَيَشْرَئِبُّونَ وَيَنْظُرُونَ وَيَقُولُونَ نَعَمْ هَذَا الْمَوْتُ قَالَ فَيُؤْمَرُ بِهِ فَيُذْبَحُ قَالَ ثُمَّ يُقَالُ يَا أَهْلَ الْجَنَّةِ خُلُودٌ فَلَا مَوْتَ وَيَا أَهْلَ النَّارِ خُلُودٌ فَلَا مَوْتَDeath will be brought on the Day of Resurrection in the form of a white ram, and it will be made to stand between Paradise and Hellfire. It will be said to the people of Paradise: Do you recognize this? They will raise their heads looking towards it and they will say: Yes, it is death. Then it will be said to the people of Hellfire: Do you recognize this? They will raise their heads looking towards it and they will say: Yes, it is death. Then the command will be given to slaughter the ram and it will be said: O people of Paradise, there is everlasting life for you and no death! And it will be said: O people of Hellfire, there is everlasting life for you and no death!Source: Ṣaḥīḥ al-Bukhārī 4453, Grade: Muttafaqun Alayhi

The response:Firstly it is to be noted that Abu Amina Elias himself states that this is a surface-level view

A number of verses speak of the inhabitants of Hellfire “remaining therein” (khālidīin fīha) and sometimes describe it as “forever” (abada). On the surface, these verses seem to describe an eternal punishment.

Secondly, regarding the words Abadan and Khalidina Maulana Muhammad Ali wrote:

Another consideration which shows that this chastisement is of a remedial nature, is that, according to the Qur’an and the Sayings of the Prophet, all those who are in Hell, shall ultimately, when they are fit for a new life, be released from it. This is a point on which great misunderstanding prevails even among Muslim theologians [sic]. They make a distinction between the Muslim sinners and the non-Muslim sinners, holding that all Muslim sinners shall be ultimately taken out of hell, but not the non-Muslim sinners. Neither the Qur’an nor the Tradition uphold this view. There are two words khulud and abad used in connection with abiding in Hell or Paradise, and both these words, while, no doubt, indicating eternity, also bear the significance of a long time. Not only do all authorities on Arabic lexicography agree on this, but the use of these words in the Qur’an also makes it quite clear. The word khulu has been freely used regarding the chastisement in Hell of Muslim as well as of non-Muslim sinners. One example of its use for Muslim sinners is that after stating law of inheritance, it is said: "These are Allah’s limits; and… whoever disobeys Allah and His Messenger and goes beyond His limits, He causes him to enter fire, to abide in it (khalidin), and for him is an abasing chastisement" (4 : 13, 14). Here clearly Muslim sinners are spoken of, and yet their abiding in Hell is expressed by the word khulud.Take the other word abad. This word occurs thrice in the Qur’an, in connection with the abiding of sinners in Hell. Ordinarily, it is taken as meaning for ever or eternally, but that it sometimes signifies only a long time, is abundantly clear from the fact that both its dual and plural forms are in use. Raghib says that this is owing to the fact that the word is, in that case, used to express a part of time. And explaining its verb form ta’abbada, he says it signifies the thing existed for abad, and is taken to mean what remains for a long time. Thus a long time, as the significance of abad, is fully recognized in Arabic lexicography. That in the case of those in Hell, it signifies a long time and not for ever, is clear from the fact that the abiding in Hell of even the unbelievers is elsewhere stated to be for ahqab, which is the plural of huqbah, meaning a year or many years (LA.)., or eighty years (R.). At all events it indicates a definite period of time, and hence serves as a clear indication that even abad, in the case of abiding in Hell, means a long time.The two words khulud and abad, which are generally construed as leading to an eternity of Hell, being thus disposed of, the verses which are generally adduced in support of the idea that those in Hell shall for ever and ever suffer its endless tortures may be considered: "Thus will Allah show them their deeds to be intense regret to them, and they will not escape from the fire" (2 : 167). "Those who disbelieve, even if they had all that is in the earth, and the like of it with it, to ransom themselves with it from the chastisement of the Day of Resurrection, it would not be accepted from them and theirs is a painful chastisement. They would desire to come forth from the fire, and they will not come forth from it, and theirs is a lasting chastisement" (5 : 36, 37). "Whenever they desire to go forth from it, from grief, they are turned back into it" (22 : 22). "And as for those who transgress, their refuge is the Fire. Whenever they desire to go forth from it they are brought back into it, and it is said to them, Taste the chastisement of the Fire, which you called a lie" (32 : 20).These verses are self-explanatory. Those in Hell shall desire to escape from it but shall not be able to do so; even if they could offer the whole earth as a ransom, they would not be able to get out. The evil consequences of sin cannot be avoided, howsoever one may desire, and even so is the fire of Hell. None can escape from it. But not a word is there in any of these verses to show that God will not take them out of it, or that the tortures of Hell are endless. They only show that every sinner must suffer the consequences of what he has done, and he cannot escape them; but that he may be set free when he has undergone the necessary chastisement, or that God may, of His boundless mercy, deliver the sinners when He pleases, is not denied here.Even if abad is taken to mean eternity, the abiding in Hell, according to the Qur’an, must cease at some time, because a limit is placed on it by the addition of the words except as Allah pleases (ila ma sha’a Allah) which clearly indicate the ultimate deliverance of those in Hell. The following two verses may be noted in this connection: "He will say, The Fire is your abode – you shall abide therein, except as Allah pleases. Surely thy Lord is Wise, Knowing" (6 : 129). "Then as to those who are unhappy, they will be in the fire; for them will be sighing and groaning – abiding therein so long as the heavens and the earth endure, except as thy Lord pleases. Surely thy Lord is the mighty Doer of what He intends."But these verses show that the abiding in Hell must come to an end. To make this connection clearer still, the Qur’an has used a similar expression for those in Paradise but with quite a different ending: "And as for those who are made happy, they will be in the Garden, abiding therein so long as the heavens and the earth endure, except as thy Lord pleases – a gift never to be cut off" (11 : 108). The two expressions are similar; those in Hell and those in Paradise abide, each in his place, as long as the heavens and the earth endure, with an exception added in each case – except as thy Lord pleases – showing that they may be taken out of that condition. But the concluding statements are different. In the case of Paradise, the idea that those in it will be taken out of it, if God pleases, is immediately followed by the statement that it is a gift that shall never be cut off, showing that they shall not be taken out of Paradise; while in the case of Hell, the idea that those in it will be taken out is confirmed by the concluding statement, that God does as He intends.This conclusion is corroborated by Tradition. The Prophet is reported to have said: "Then Allah will say, The angels have interceded and the prophets have interceded and the faithful have interceded and none remains but the Most Merciful of all the merciful ones. So He will take a handful from the fire and bring out a people who have never done any good" (M 1 : 72). Three kinds of intercession are spoken in this tradition – of the faithful, of prophets, and of the angels – and the intercession of each is undoubtedly meant for people who have some sort of close relation with that class. The faithful will intercede for people who have come in contact with them personally; the prophets will intercede for their followers; the angels, who move men to do good, will intercede for people who are not followers of a prophet, but who have done some good. And the report adds that the most Merciful of all still remains, so He will bring out from the fire even people who have never done any good. It follows that, thereafter, none can remain in Hell, and in fact the handful of God cannot leave anything behind.Source:The Religion of Islam by Maulana Muhammad Ali

Thirdly regarding that hadith narrated by Abu Sa’eed(ra), Abu Amina Elias himself said:

Even so, the absence of death does not necessarily mean that people will remain in Hellfire forever. Scholars who believe in the eternity of punishment in Hellfire also acknowledge evidence that Muslims and monotheists who committed major sins will be punished in Hellfire for a very long time as means of purification and atonement. They will eventually be taken out of Hellfire and admitted into Paradise.

Fourthly, another pair of verses that is used to support the eternal view is:

[11:108]خٰلِدِیۡنَ فِیۡہَا مَا دَامَتِ السَّمٰوٰتُ وَ الۡاَرۡضُ اِلَّا مَا شَآءَ رَبُّکَ ؕ اِنَّ رَبَّکَ فَعَّالٌ لِّمَا یُرِیۡدُ ﴿۱۰۸﴾ENGLISHAbiding therein so long as the heavens and the earth endure, excepting what thy Lord may will. Surely, thy Lord does bring about what He pleases.[11:109]وَ اَمَّا الَّذِیۡنَ سُعِدُوۡا فَفِی الۡجَنَّۃِ خٰلِدِیۡنَ فِیۡہَا مَا دَامَتِ السَّمٰوٰتُ وَ الۡاَرۡضُ اِلَّا مَا شَآءَ رَبُّکَ ؕ عَطَآءً غَیۡرَ مَجۡذُوۡذٍ ﴿۱۰۹ENGLISH But as for those who will prove fortunate, they shall be in Heaven; abiding therein so long as the heavens and the earth endure, excepting what thy Lord may will — a gift that shall not be cut off.

In the commentary of these verses, Hazrat Mirza Bashiruddin Mahmood Ahmad(ra) states:

“The present verses and that which precedes it throw light on an important question in which Islam differs from other religions, viz. the question of salvation. According to the Hindu religion, both Heaven and Hell (i.e reward and punishment) possess a limited duration; and man, after undergoing the punishment, or reaping the reward of his deeds, is sent back to this world. Although some Hindu sects disagree among themselves regarding certain details, they are all agreed on the fundamental principle that both the punishments and rewards of the next world are temporary. Of the Semitic Religions, Judaism denies Paradise to all non Jews while Jews are regarded as almost free from the torture of hell, for according to Judaism, no Jew will remain in Hell for more than 11 months, whereas non Jews will abide in it forever. According to Christians, both Heaven and Hell are eternal, although some of their sects hold the belief that heaven at last will come to an end (Tafsir Kabir). Islam, however fundamentally differs from all these religions. The great leaders of Muslim religious thought in their past have generally believed and Hazrat Ahmad the Promised Messiah, in our own age has particularly insisted that Heaven is eternal and everlasting, while Hell is temporary and of limited duration. The sayings of the Holy Prophet support this view. For instance, Ahmad bin Hanbal quotes a saying of the Holy Prophet, as reported by Abdullah Bin Amr Bin al-As to the effect:i.e “There will come on Hell a day when its shutters will strike against each other and there will be none in it. That will happen after the inmates of Hell will have lived in it for centuries.” (Musnad Ahmad). Thus according to this tradition, the word abiding used with regards to hell only means “remaining for long centuries”. The same view was held by Ibn Masud and Abu Huraira. According to Ibn Taimiya, Umar, Ibn Abbas Anas and many commentators are of the same opinion. With reference to the word abiding used in the Qur’an in connection with Hell some eminent religious authorities think that it does mean “abiding forever”. They however, hold that though wicked disbelievers will deserve to be kept in Hell forever, Hell itself will one day cease to exist through God’s mercy, and when there is no Hell, there will naturally be no dwllers in it. Among the supporters of this view are Ibn Taimiya and Ibn al Qayyim (Fath).The saying of the Holy Prophet quoted above on the authority of Abdullah bin Amr is also reported by Abu Hurairah, which fact adds to its weight and authenticity. In another tradition, Ibn Masud says : “THere will certainly come upon Hell a time when its shutters will strike against each other,” meaning that it will be untenanted. Jabir, Abu Sa’id Khudri and Abdullah bin Umar are also reported to have said a similar statement (Fath)Abu Sa’id Khudri quotes a long hadith of the Holy Prophet which clearly shows that Hell is not eternal. According to this tradition the Holy Prophet is reported to have said that on the day of judgement God would give permission to different high-placed persons to intercede for sinners. At last common believers also will be given permission to intercede on their behalf. At first, they will intercede for those whom they know. Then with Gods permission, they will also intercede for other sinners who have some faith left in their hearts. Then only those will be left behind in Hell who had never done anything good. Then will God say : “The angels have interceded, and the Prophets and the Faithful have interceded and now it is My Turn, the Most Merciful of the merciful ones.” Then will God take a handful from the fire and take out of it even those who never had done any good deed (Bukhari and Muslim)This hadith hints that finally a time will come when all men will be taken out of Hell, for when even those who never did any good deed are removed from the fire, who else will remain behind? Moreover, God’s handful is not a physical thing. The word implies indefinite comprehensiveness and nothing can be considered to have been left out of it. It also appears from this saying that sinners will be punished first for their sins and, when they have been washed of their sins, they will be rewarded for their good deed which,  till then, will have been kept in reserve. The verse, whoso does good an atom’s weight will see it (99:8) also points to the same conclusion.The different traditions quoted above show that many Companions of the Holy Prophet and their immediate successors held the view that Hell is not eternal and the Qur’an also supports this view. The following are some of the Qur’anic proofs in support of it:Though the words, excepting what thy Lord may will, have been used with regard to both Heaven and Hell (Verse 108 and 109), in the case of Heaven the words, a gift that shall not be cut off, have been specifically added in verse 109 in order to show that there is no limitation upon the eternity of Heaven. In the case of Hell, on the other hand, they are followed by the clause, surely the Lord does bring about what He pleases (verse 108). These words are very emphatic and imply that the inmates of Hell must necessarily be taken out of Hell one day. If they are not to be taken out of Hell at all it was unnecessary to make the declaration so emphatic by using three words of emphasis…”“Again, if Hell, like Heaven, was to be eternal, then its mention should also have been followed by some such words “as a punishment that shall not be cut off”. It is true that as about Hell, so with regard to Heaven, it has been said that its inmates will abide in it as long as God wills, but in the case of the dwellers of Heaven it has been clearly added that God’s eternal will is that they should never be deprived of this favour and that their stay in heaven should know no end. But no such declaration has been made with regard to Hell. This differentiation is so clear that even Ibn Hajr, whose view is opposed to Ibn Taimiyas’s with regard to Hell being not eternal, has been compelled to admit that whereas with regards to the inmates of Heaven God has made known His will which is that they shall abide therein for ever, with respect to the dwellers of Hell He has remained silent. But even the statement that God has remained silent with regard to the inmates of Hell is not correct, for by saying, Surely thy Lord does bring about what He wills, the Qur’an declares that in the case of the inmates of Hell God will carry out His wish which is implied in the words, excepting what thy Lord may will.2) The second evidence of the limited duration of Hell is furnished by the words except those whom thy Lord show mercy and for this has He created them (11:120). It has been admitted by eminent authorities such as Ibn Abbas, Mujahid, Dahhak, Qatada and Ikrima that the pronoun Dhalika in the above words refer to rahmah meaning that God has created men in order to show mercy to them (Kathir, Manthur, and Tahavi). Now, if it be supposed that some men will remain he Hell forever and will never be taken out of it, then these wretched people cannot be said to have been shown any mercy.3) Whereas elsewhere in the Qur’an one meets with such expressions about Heaven, as they will surely have a reward that will never end (41:9, 84:26, 95:7), no such expression has been used with regard to Hell, which points to a clear distinction between the duration of the rewards of Heaven and the punishment of Hell.4) The Qur’anic expression My mercy encompasses all things (7:157) also shows that the punishment of Hell is only an intermediate condition and a transitory state and that even those whom God punishes will in the end become covered by His mercy and will be forgiven. The above expression represents God’s mercy as comprehending not only all human beings, but also all other things. The same idea is expressed in 40:8 , where it is said that God comprehends all things in His mercy and knowledge. If it be supposed that certain persons can remain out of the mercy of God by being subjected to everlasting punishment, it will have to be admitted that certain things can also escape the knowledge of God, for knowledge and mercy have been mentioned in the verse side by side. But it is absurd to suppose that anything can escape the knowledge of God; therefore it is equally absurd to believe that any thing will remain permanently deprived of God’s mercy.5) The following verses of the Qur’an also support this view: I have created the Jinn and men only that they serve me (51:57) and Enter then among My garden (89:30,31). Now if all men in the end are to become God’s servants, for man cannot permanently be kept away from the object for which he has been created, and if all God’s servants will eventually enter Heaven and the falsity of the view that Hell is eternal becomes quite clear.6) The sixth evidence of the limited character of Hell is to be found in the verse, Whoso does an atom’s weight of good will see it (99:8). Now a mere alleviation of punishment cannot be truly called the “seeing” of one’s good works. Hence, in order that men see their works in completed, i.e should meet with the reward of their good actions, it is necessary that they should first be punished for their evil deeds by way of reformation and should afterwards receive the reward of their good actions.7) The verse, As for him who scales are light, Hell will be his mother (101:9,10), constitutes further strong evidence in support of the view that Hell is not eternal. In this verse Hel is compared to a mother and it is well known that the child does not remain in the mother’s womb for ever. It only remains there until the formation of its body and organs becomes complete. Similarly, those unfortunate persons who are cast into Hell will remain there until the time when the faculties which fit them for seeing the beautiful face of the Lord have become fully developed. This verse thus makes it clear that Hell is not eternal and that the word abiding in the verse under comment does not denote an unending time but only a long time, as is also clear from the verse, who will tarry therein for ages (78:24). ”Source: 5 Volume Commentary

4. Evidence of a Non-Eternal View

Abu Amina Elias states:Abu Dharr reported: The Messenger of Allah, peace and blessings be upon him, said:

أَتَانِي جِبْرِيلُ عَلَيْهِ السَّلَام فَبَشَّرَنِي أَنَّهُ مَنْ مَاتَ مِنْ أُمَّتِكَ لَا يُشْرِكُ بِاللَّهِ شَيْئًا دَخَلَ الْجَنَّةَGabriel, upon him be peace, came to me to give the good news that anyone from my nation who dies without associating partners with Allah will enter Paradise.

I said, “Even if he commits adultery and theft?” The Prophet said:

وَإِنْ زَنَى وَإِنْ سَرَقَEven if he commits adultery and theft*.*Source: Ṣaḥīḥ al-Bukhārī 1180, Grade: Muttafaqun Alayhi

Jabir reported: The Messenger of Allah, peace and blessings be upon him, said:

يُعَذَّبُ نَاسٌ مِنْ أَهْلِ التَّوْحِيدِ فِي النَّارِ حَتَّى يَكُونُوا فِيهَا حُمَمًا ثُمَّ تُدْرِكُهُمْ الرَّحْمَةُ فَيُخْرَجُونَ وَيُطْرَحُونَ عَلَى أَبْوَابِ الْجَنَّةِ قَالَ فَيَرُشُّ عَلَيْهِمْ أَهْلُ الْجَنَّةِ الْمَاءَ فَيَنْبُتُونَ كَمَا يَنْبُتُ الْغُثَاءُ فِي حِمَالَةِ السَّيْلِ ثُمَّ يَدْخُلُونَ الْجَنَّةَ

People among those who worshiped Allah alone (ahl al-tawḥīd) will be punished in the Hellfire until they are coals. Then the mercy of Allah will reach them and they will be taken out and presented at the gates of Paradise. The people of Paradise will pour water over them and they will grow just as the stubble carried by the stream grows, then they will enter Paradise.

Source: Sunan al-Tirmidhī 2597, Grade: Sahih

An-Nawawi commented on these traditions, saying:فَهُوَ حُجَّةٌ لِمَذْهَبِ أَهْلِ السَّنَةِ أَنَّ أَصْحَابَ الْكَبَائِرِ لَا يُقْطَعُ لَهُمْ بِالنَّارِ وَأَنَّهُمْ إِنْ دَخَلُوهَا أُخْرِجُوا مِنْهَا وَخُتِمَ لَهُمْ بِالْخُلُودِ فِي الْجَنَّةِ

It is a proof for the people of the prophetic tradition (sunnah), that those who commit major sins will not remain in the Hellfire forever. If they enter it, they will be taken out and eventually admitted into Paradise.Source: Sharḥ Ṣaḥīḥ Muslim 94

This is an indication of the mercy of Allah and his great wisdom, yet it is a concession that we should not take for granted. Some of the Jews and Christians used this as an excuse to continue committing their sins, saying that they would only have to endure Hellfire for a short while.Allah said:

وَقَالُوا لَن تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَّعْدُودَةً ۚ قُلْ أَتَّخَذْتُمْ عِندَ اللَّهِ عَهْدًا فَلَن يُخْلِفَ اللَّهُ عَهْدَهُ ۖ أَمْ تَقُولُونَ عَلَى اللَّهِ مَا لَا تَعْلَمُونَThey say: Never will the Hellfire touch us, except for a number of days. Say: Have you taken a covenant with Allah? For Allah will never break His covenant. Or do you say about Allah that which you do not know?Surat al-Baqarah 2:80

And Allah said:

ذَٰلِكَ بِأَنَّهُمْ قَالُوا لَن تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَّعْدُودَاتٍ ۖ وَغَرَّهُمْ فِي دِينِهِم مَّا كَانُوا يَفْتَرُونَThat is because they say: Never will the Hellfire touch us, except for a number of days. They became deluded in their religion because of what they fabricated.Surat Ali Imran 3:24

Indeed, some of the Muslims say the same to themselves to rationalize their sins. But we should know that a single moment in the Hellfire is worse than any amount of pleasure we can get out of the world. A person will be dipped in Hellfire only once and due to that pain will forget every good thing he or she ever experienced.Anas ibn Malik reported: The Messenger of Allah, peace and blessings be upon him, said:

يُؤْتَى بِأَنْعَمِ أَهْلِ الدُّنْيَا مِنْ أَهْلِ النَّارِ يَوْمَ الْقِيَامَةِ فَيُصْبَغُ فِي النَّارِ صَبْغَةً ثُمَّ يُقَالُ يَا ابْنَ آدَمَ هَلْ رَأَيْتَ خَيْرًا قَطُّ هَلْ مَرَّ بِكَ نَعِيمٌ قَطُّ فَيَقُولُ لَا وَاللَّهِ يَا رَبِّThe most privileged people in the world among the people of the Hellfire will come on the Day of Resurrection to be dipped in the Hellfire, then it will be said: O son of Adam, did you see any good? Did you get any blessing? He will say: No, by Allah, my Lord!Source: Ṣaḥīḥ Muslim 2807, Grade: Sahih

If someone cannot stand even a single moment in Hellfire, then what would it be worth to stay there for one year? Or a hundred years? Or a thousand years? How can a thousand years in Hellfire be described as anything other than an eternity, even if it eventually comes to an end?Scholars who believe in the eternity of punishment in Hellfire are understandably cautious about overemphasizing the mercy of Allah, since some people will abuse this mercy to commit evil.However, other scholars cite evidence that indicates all people will eventually come out of the Hellfire. A number of verses appear to limit the length of Hellfire, leaving it up to the judgment of Allah.Allah said:

قَالَ النَّارُ مَثْوَاكُمْ خَالِدِينَ فِيهَا إِلَّا مَا شَاءَ اللَّهُ ۗ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌThe Hellfire is your residence, wherein you will remain except as Allah wills. Verily, your Lord is wise and knowing.Surat al-An’am 6:128

And Allah said:

فَأَمَّا الَّذِينَ شَقُوا فَفِي النَّارِ لَهُمْ فِيهَا زَفِيرٌ وَشَهِيقٌ خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ إِلَّا مَا شَاءَ رَبُّكَ ۚ إِنَّ رَبَّكَ فَعَّالٌ لِّمَا يُرِيدُAs for those who were wretched, they will be in the Hellfire. For them therein is violent exhaling and inhaling, abiding therein as long as the heavens and the earth endure, except as your Lord wills.Surat Hud 11:106-107

And Allah said:

إِنَّ جَهَنَّمَ كَانَتْ مِرْصَادًا لِّلطَّاغِينَ مَآبًا لَّابِثِينَ فِيهَا أَحْقَابًVerily, Hell has been lying in wait for the transgressors, a place of return, in which they will remain for ages.Surat al-Naba 78:21-23

At-Tabari records that the mitigating phrases used in these verses were interpreted by some of the early Muslims to include everyone who will ever enter Hellfire, not only Muslims or monotheists.Abdullah ibn Mas’ud, may Allah be pleased with him, said:

لَيَأْتِيَنَّ عَلَى جَهَنَّمَ زَمَانٌ تُخْفِقُ أَبْوَابُهَا لَيْسَ فِيهَا أَحَدٌ وَذَلِكَ بَعْدَ مَا يَلْبَثُونَ فِيهَا أَحْقَابًاThere will come a time when the doors of Hell are blown open and there will be no one left in it. That is after they remain therein for ages.Source: Tafsīr al-Ṭabarī 11:107

Those who accepted this view also observed that Allah frequently mentioned the uninterrupted reward of the people of Paradise, but he did not use similar phrases to describe the punishment of Hellfire. In other words, it is confirmed that Paradise is eternal and will last forever, while the same question about Hellfire is left unanswered.Ibn Zaid, may Allah be pleased with him, said:

وَأَخْبَرَنَا بِالَّذِي يَشَاءُ لِأَهْلِ الْجَنَّةِ فَقَالَ عَطَاءً غَيْرَ مَجْذُوذٍ وَلَمْ يُخْبِرْنَا بِالَّذِي يَشَاءُ لِأَهْلِ النَّارِAllah informed us of what he wills for the people of Paradise, so he said: A gift without end*. (11:108) And he did not tell us of what he wills for the people of Hellfire.*Source: Tafsīr al-Ṭabarī 11:107

Hence, whenever the Quran says “they will abide therein” (khālidīin fīha), it is implicitly limited to however long Allah wills it to be. Their remaining in Hellfire “forever” is a rhetorical device, meaning they will be in it for ages and ages, and it does not literally mean for all of eternity.At-Tabari records that some companions of the Prophet said:

فِي قَوْلِهِ إِلَّا مَا شَاءَ رَبُّكَ قَالَ هَذِهِ الْآيَةُ تَأْتِي عَلَى الْقُرْآنِ كُلِّهِ يَقُولُ حَيْثُ كَانَ فِي الْقُرْآنِ خَالِدِينَ فِيهَا تَأْتِي عَلَيْهِ

In his saying: Except as your Lord wills (11:107), this verse covers the entire Quran. Wherever it says in the Quran that they will abide therein, it has this meaning.

Source: Tafsīr al-Ṭabarī 11:107

Ibn Al-Qayyim writes:

ولكن مجرد ذكر الخلود والتأبيد لا يقتضي عدم النهاية بل الخلود هو المكث الطويلIf someone cannot stand even a single moment in Hellfire, then what would it be worth to stay there for one year? Or a hundred years? Or a thousand years? How can a thousand years in Hellfire be described as anything other than an eternity, even if it eventually comes to an end?Source: Shifā’ al-‘Alīl 1/257

The Prophet also informed us that there will be some people for whom Allah himself will intercede and take them out of the Hellfire. They will eventually be admitted into Paradise to spend eternity therein even though they never did any good deeds at all.Abu Sa’eed reported: The Messenger of Allah, peace and blessings be upon him, said:فَيَقُولُ اللَّهُ عَزَّ وَجَلَّ شَفَعَتْ الْمَلَائِكَةُ وَشَفَعَ النَّبِيُّونَ وَشَفَعَ الْمُؤْمِنُونَ وَلَمْ يَبْقَ إِلَّا أَرْحَمُ الرَّاحِمِينَ فَيَقْبِضُ قَبْضَةً مِنْ النَّارِ فَيُخْرِجُ مِنْهَا قَوْمًا لَمْ يَعْمَلُوا خَيْرًا قَطُّ قَدْ عَادُوا حُمَمًا فَيُلْقِيهِمْ فِي نَهَرٍ فِي أَفْوَاهِ الْجَنَّةِ يُقَالُ لَهُ نَهَرُ الْحَيَاةِ فَيَخْرُجُونَ كَمَا تَخْرُج الحبة في حميل السيل ألا ترونها تكون إلى الحجر أو إلى الشجر ما يكون إلى الشمس أصيفر وأخيضر وما يكون منها إلى الظل يكون أبيض

Allah the Exalted will say: The angels have interceded, the prophets have interceded, the believers have interceded, and none remains to intercede but the Most Merciful of the merciful. He will take a handful from the Hellfire and bring people out of it who never did any good and who had been turned into charcoal. He will cast them into a river named the River of Life on the outskirts of Paradise. They will come out as a seed comes cut from the silt carried by the flood. You see it near a stone or tree. Whatever is exposed to the sun is yellow or green, and whatever is under the shade is white.

They said, “O Messenger of Allah, it seems as if you have been tending a flock in the jungle.” The Prophet continued:

فَيَخْرُجُونَ كَاللُّؤْلُؤِ فِي رِقَابِهِمْ الْخَوَاتِمُ يَعْرِفُهُمْ أَهْلُ الْجَنَّةِ هَؤُلَاءِ عُتَقَاءُ اللَّهِ الَّذِينَ أَدْخَلَهُمْ اللَّهُ الْجَنَّةَ بِغَيْرِ عَمَلٍ عَمِلُوهُ وَلَا خَيْرٍ قَدَّمُوهُ ثُمَّ يَقُولُ ادْخُلُوا الْجَنَّةَ فَمَا رَأَيْتُمُوهُ فَهُوَ لَكُمْ فَيَقُولُونَ رَبَّنَا أَعْطَيْتَنَا مَا لَمْ تُعْطِ أَحَدًا مِنْ الْعَالَمِينَ فَيَقُول لكم عندي أفضل من هذا فيقولون يا ربنا أي شيء أفضل من هذا فيقول رضاي فلا أسخط عليكم بعده أبداThey will come out like pearls with seals on their necks. The people of Paradise will recognize them and say: They are those who have been freed by Allah, whom Allah has admitted into Paradise without any good deeds they have done nor any good they put forward. Then Allah will say: Enter Paradise and whatever you see therein is yours. They will say: O Lord, you have given us favors that you have not given anyone else among the worlds. Allah will say: I have a favor better than this. They will say: O Lord, what thing could be better than this? Allah will say: It is my satisfaction, for I will never be angry with you after this.Source: Ṣaḥīḥ Muslim 183, Grade: Sahih

We can understand from this tradition that the purpose of Hellfire is to cleanse people of their sins and prepare them for a life of purity in Paradise. It is not simply punishment for the sake of punishment. If there is such hope that even the worst of the worst will eventually enter Paradise, then how about those who have done at least some good deeds in their lives?Ibn Al-Qayyim mentions the arguments of scholars who believe that the punishment of Hellfire will eventually come to an end. In a long chapter, he details twenty five points and pieces of evidence they used to support this interpretation, among them an emphasis on the mercy of Allah and his wisdom.

Ibn Al-Qayyim writes:النار خلقت تخويفا للمؤمنين وتطهيرا للخاطئين والمجرمين فهي طهرة من الخبث الذي اكتسبته النفس في هذا العالم فان تطهرت هاهنا بالتوبة النصوح والحسنات الماحية والمصائب المكفرةThe Hellfire was created to intimidate the believers and to purify the sinners and criminals. It is a means of purity from filth earned by souls in this world. It is purified in this world by means of repentance, sincerity, good deeds, atonement, calamities, and expiations.Source: Ḥādī al-Arwāḥ 1/367

And he writes:

العفو أحب إليه سبحانه من الانتقام والرحمة أحب إليه من العقوبة والرضا أحب إليه من الغضب والفضل أحب إليه من العدلForgiveness is more beloved to Allah the Exalted than vengeance, mercy is more beloved to him than punishment, satisfaction is more beloved to him than anger, and favor is more beloved to him than justice.Source: Ḥādī al-Arwāḥ 1/372

And he writes:أنه سبحانه وتعالى اخبر إن رحمته وسعت كل شيء فليس شيء من الأشياء إلا وفيه رحمته ولا ينافي هذا

Allah the Exalted informed us that his mercy encompasses all things and there is nothing at all but that his mercy is in it and this has not been nullified.Source: Ḥādī al-Arwāḥ 1/376

And he writes:

أنه ليس في حكمة احكم الحاكمين إن يخلق خلقا يعذبهم ابد الآباد عذابا سرمدا لا نهاية له ولا انقطاع أبداIt is not befitting the wisdom of the Most Wise of judges that he would create someone to punish forever and ever in eternal punishment without any end or disruption.Source: Ḥādī al-Arwāḥ 1/378

Ibn Al-Qayyim seemed to be sympathetic to this view, although he never fully endorses it. This view has always been a minority position in Islamic theology although, as he has definitively shown, it is not without a valid basis.In the end, only Allah knows what will really happen on the Day of Resurrection and how he will deal with the sinners among his creation. We can only interpret the evidence of revelation in the best way we can, as the true extent of the reality of the Hereafter is unknown to us. What we do know for sure is that Allah is just, wise, and merciful. His justice, wisdom, and mercy will be fulfilled in the Hereafter in ways we cannot even imagine.Success comes from Allah, and Allah knows best.

My Comments:Firstly in a Hadith Qudsi Allah tells us that his mercy prevails over his wrath:" لَمَّا قَضَى اللَّهُ الْخَلْقَ، كَتَبَ فِي كِتَابِهِ عَلَى نَفْسِهِ، فَهُوَ مَوْضُوعٌ عِنْدَهُ: إِنَّ رَحْمَتِي تَغْلِبُ غَضَبِي"

On the authority of Abu Hurayrah (may Allah be pleased with him), who said that the Messenger of Allah (ﷺ) said:When Allah decreed the Creation He pledged Himself by writing in His book which is laid down with Him: My mercy prevails over my wrath. It was related by Muslim (also by al-Bukhari, an-Nasa'i and Ibn Majah).Source: 40 Hadith Qudsi, Hadith 1

For those wondering the difference between regular ahadith and Hadith Qudsi, Ustadh Tabraze Azam states:

A Sacred Narration (al-Hadith al-Qudsi) is a narration (hadith) which, from the perspective of its meaning, is from Allah, the Exalted, and from the perspective of its wording, from the Messenger of God (Allah bless him and give him peace). [Jurjani, al-Ta`rifat]The Sacred Narration (al-Hadith al-Qudsi) is attributed to Allah, Most High, and related from Him. The Messenger of God (Allah bless him and give him peace) would receive the meaning from Allah, by way of inspiration or dream, and then he (Allah bless him and give him peace) would inform his community of this in his own words.This is contrary to the remaining narrations (hadith) as the Messenger of God (Allah bless him and give him peace) would not attribute them to His Lord, nor relate them from Him

Secondly, when Ibn Qayyim(rh) said:

أنه سبحانه وتعالى اخبر إن رحمته وسعت كل شيء فليس شيء من الأشياء إلا وفيه رحمته ولا ينافي هذاAllah the Exalted informed us that his mercy encompasses all things and there is nothing at all but that his mercy is in it and this has not been nullified.Source: Ḥādī al-Arwāḥ 1/376

It is referencing this ayah:

[7:157]وَ اکۡتُبۡ لَنَا فِیۡ ہٰذِہِ الدُّنۡیَا حَسَنَۃً وَّ فِی الۡاٰخِرَۃِ اِنَّا ہُدۡنَاۤ اِلَیۡکَ ؕ قَالَ عَذَابِیۡۤ اُصِیۡبُ بِہٖ مَنۡ اَشَآءُ ۚ وَ رَحۡمَتِیۡ وَسِعَتۡ کُلَّ شَیۡءٍ ؕ فَسَاَکۡتُبُہَا لِلَّذِیۡنَ یَتَّقُوۡنَ وَ یُؤۡتُوۡنَ الزَّکٰوۃَ وَ الَّذِیۡنَ ہُمۡ بِاٰیٰتِنَا یُؤۡمِنُوۡنَ ﴿۱۵۷﴾ۚENGLISH‘And ordain for us good in this world, as well as in the next; we have turned to Thee with repentance.’ God replied, ‘I will inflict My punishment on whom I will; but My mercy encompasses all things; so I will ordain it for those who act righteously, and pay the Zakat and those who believe in Our Signs —

Thirdly I would like to commentate on when Abu Amina Elias stated that this was a minority opinion:

This view has always been a minority position in Islamic theology although, as he has definitively shown**, it is not without a valid basis.**

Just because this is a minority opinion does not mean it is wrong. For example throughout Islamic Theology most scholars thought that Isa(as) was alive however many influential scholars believed he was alive. Also, note the part where it states that there is a valid basis for this in Islam. Now the reason we believe in this minority opinion is that it is right as the Hakam, Hadrat Mirza Ghulam Ahmad( عليه السلام) confirmed that this opinion was right.5. The View of the Hakam Adl'The Saying of the Hakam Adl'an( Just Judge)The Promised Messiah( عليه السلام) was supposed to be a Just Judge judging on Islamic Ideas on the basis if they were correct or not:

Narrated Abu Huraira:حَدَّثَنَا إِسْحَاقُ، أَخْبَرَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ، حَدَّثَنَا أَبِي، عَنْ صَالِحٍ، عَنِ ابْنِ شِهَابٍ، أَنَّ سَعِيدَ بْنَ الْمُسَيَّبِ، سَمِعَ أَبَا هُرَيْرَةَ ـ رضى الله عنه ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ وَالَّذِي نَفْسِي بِيَدِهِ، لَيُوشِكَنَّ أَنْ يَنْزِلَ فِيكُمُ ابْنُ مَرْيَمَ حَكَمًا عَدْلاً، فَيَكْسِرَ الصَّلِيبَ، وَيَقْتُلَ الْخِنْزِيرَ، وَيَضَعَ الْجِزْيَةَ، وَيَفِيضَ الْمَالُ حَتَّى لاَ يَقْبَلَهُ أَحَدٌ، حَتَّى تَكُونَ السَّجْدَةُ الْوَاحِدَةُ خَيْرًا مِنَ الدُّنْيَا وَمَا فِيهَا ‏"‏‏.‏ ثُمَّ يَقُولُ أَبُو هُرَيْرَةَ وَاقْرَءُوا إِنْ شِئْتُمْ ‏{‏وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلاَّ لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا‏}‏‏.‏Allah's Apostle ﷺ said, "By Him in Whose Hands my soul is, surely (Jesus,) the son of Mary will soon descend amongst you and will judge mankind justly (as a Just Ruler),he will break the Cross and kill the pigs and there will be no Jizya (i.e. taxation taken from non Muslims). Money will be in abundance so that nobody will accept it, and a single prostration to Allah (in prayer) will be better than the whole world and whatever is in it." Abu Huraira added "If you wish, you can recite (this verse of the Holy Book): -- 'And there is none Of the people of the Scriptures (Jews and Christians) But must believe in him (i.e Jesus as an Apostle of Allah and a human being) Before his death. And on the Day of Judgment He will be a witness Against them." (4.159) (See Fateh Al Bari, Page 302 Vol 7)Source: Sahih Bukhari, Hadith 657

Hadhrat Mirza Ghulam Ahmad ( عليه السلام) writes on his the differences in Islam and role as a Hakam:

بلکہؔ اصل بات یہ ہے کہ قرونِ ثلاثہ کے بعد اُمّت مرحومہ تہتّر فرقوں پرمنقسم ہو گئی اور صدہا مختلف قسم کے عقائد ایک دوسرے کے مخالف اُن میں پھیل گئے یہاں تک کہ یہ عقائد کہ مہدی ظاہر ہوگا اور مسیح آئے گا اِن میں بھی ایک بات پر متفق نہ رہے۔ چنانچہ شیعوں کا مہدی تو ایک غار میں پوشیدہ ہے جس کے پاس اصل قرآن شریف ہے وہ اُس وقت ظاہر ہوگا جبکہ صحابہ رضی اللہ عنہم بھی نئے سرے زندہ کئے جاویں گے اور وہ اُن سے غصب خلافت کا انتقام لے گا۔ اور سُنّیوں کا مہدی بھی بقول اُن کے قطعی طور پر کسی خاندان میں سے پیدا ہونے والا نہیں اور نہ قطعی طور پر عیسیٰ کے زمانہ میں ظاہر ہونے والا ہے۔ بعض کہتے ہیں کہ بنی فاطمہ میں سے پیدا ہوگا۔ اور بعض کا قول ہے کہ بنی عباس میں سے ہوگا۔ اور بعض کا بموجب ایک حدیث کے یہ خیال ہے کہ اُمّت میں سے ایک آدمی ہے۔ پھر بعض کہتے ہیں کہ مہدی کا آنا وسط زمانہ میں ضرور ہے اور مسیح موعود بعد اس کے آئے گا۔ اور اس پر احادیث پیش کرتے ہیں۔ اور بعض کا یہ قول ہے کہ مسیح اور مہدی دو جُدا جُدا آدمی نہیں بلکہ وہی مسیح مہدی ہے۔ اور اِس قول پر لامہدی الّا عیسٰی کی حدیث پیش کرتے ہیں۔ پھر دجّال کی نسبت بعض کا خیال ہے کہ ابن صیّاد ہی دجّال*ہے اور وہ مخفی ہے اخیر زمانہ میں ظاہر ہوگا حالانکہ وہ بے چارہ مسلمان ہو چکا اور اس کی موت اسلام پر ہوئی اور مسلمانوں نے اُس کا جنازہ پڑھا۔ اور بعض کا قول ہے کہ دجّال کلیسیا میں قید ہے یعنی کسی گرجا میں محبوس ہے اور آخر اسی میں سے نکلے گا۔ یہ آخری قول تو صحیح تھا مگر افسوس کہ اس کے معنی باوجود واضح ہونے کے بگاڑ دئے گئے۔ اِس میں کیا شک ہے کہ دجّال جس سے مراد عیسائیت کا بھوت ہے ایک مُدّت تک گرجا میں قید رہا ہے اور اپنے دجّالی تصرّفات سے رُکا رہا ہے مگراب آخری زمانہ میں اس نے قید سے پوری رہائی پائی ہے اور اُس کی مُشکیں کھولی گئی ہیں تا جو جو حملے کرنا اُس کی تقدیر میں ہے کر گذرے۔ اور بعض کا خیال ہے کہ دجّال نوع انسان میں سے نہیں بلکہ شیطان کا نام ہے۔* اور بعض حضرت عیسیٰ کی نسبت خیال رکھتے ہیں کہ وہ زندہ آسمان پر موجود ہے اور بعض فرقے مسلمانوں کے جنہیں معتزلہ کہتے ہیں حضرت عیسیٰ کی موت کے قائل ہیں اور بعض صُوفیوں کا قدیمؔ سے یہ مذہب ہے کہ مسیح آنے والے سے مراد کوئی اُمّتی انسان ہے کہ جو اِسی اُمّت میں سے پیدا ہوگا۔ اب ذرا غور کرکے دیکھ لو کہ مسیح اور مہدی اور دجّال کے بارے میں کس قدر اس اُمّت میں اختلاف موجود ہے اور بموجب آیت 3۱؂ ہر ایک اپنے عقیدہ کی نسبت اجماع کا دعویٰ کر رہا ہے پس اصل بات یہ ہے کہ جب کسی شریعت میں بہت سے اختلاف پیدا ہو جائیں تو وہی اختلافات طبعًا چاہتے ہیں کہ اُن کے تصفیہ کے لئے کوئی شخص خدا کی طرف سے آوے کیونکہ یہی قدیم سے سُنّت اللہ ہے۔ جب یہودیوں میں بہت سے اختلافات پیدا ہوئے تو اُن کے لئے حضرت عیسیٰ حَکَمْ بن کر آئے۔ اور جب عیسائیوں اور یہودیوں کے باہمی تنازعات بڑھ گئے تو اُن کے لئے آنحضرت صلی اللہ علیہ وسلم خدا تعالیٰ کی طرف سے حَکَمْ مقرر ہو کر مبعوث ہوئے۔اب اِس زمانہ میں دنیا اختلافات سے بھر گئی۔ ایک طرف یہودی کچھ کہتے ہیں اور عیسائی کچھ ظاہر کرتے ہیں اور اُمّتِ محمدیہ میں الگ باہمی اختلافات ہیں۔ اور دوسرے مشرکین سب کے برخلاف رائیں ظاہر کرتے ہیں اور اس قدر نئے مذاہب اور نئے عقائد پیدا ہو گئے ہیں کہ گویا ہر ایک انسان ایک خاص مذہب رکھتا ہے۔ اِس لئے بموجب سُنّت اللہ کے ضروری تھا کہ ان سب اختلافات کا تصفیہ کرنے کے لئے کوئی حَکَمْ آتا۔ سو اسی حَکَمْ کا نام مسیح موعود اور مہدی مسعود رکھا گیا یعنی باعتبار خارجی نزاعوں کے تصفیہ کے اس کا نام مسیح ٹھہرا اور باعتبار اندرونی جھگڑوں کے فیصلہ کرنے کے اس کو مہدی معہود کرکے پکارا گیا۔ اگرچہ اس بارے میں سُنّت اللہ اس قدر متواتر تھی کہ کچھ ضرور نہ تھا کہ حدیثوں کے ذریعہ سے یہ ظاہر کیا جاتا کہ ایک شخص حَکَمْ ہو کر آئے گا جس کا نام مسیح ہوگا لیکن حدیثوں میں یہ پیشگوئی موجود ہے کہ وہ مسیح موعود جو اِسی اُمّت میں سے ہوگا وہ خدا تعالیٰ کی طرف سے حَکَمْ ہو گایعنی جس قدر اختلافات داخلی اور خارجی موجود ہیں اُن کو دور کرنے کے لئے خدا اُسے بھیجے گا۔ اور وہی عقیدہ سچا ہوگا جس پر وہ قائم کیا جائے گا۔ کیونکہ خدا اُسے راستی پر قائم کرے گا اور وہ جو کچھ کہے گا بصیرت سے کہے گا اور کسی فرقہ کا حق نہیں ہوگا کہ اپنے عقیدہ کےؔ اختلاف کی وجہ سے اس سے بحث کرے کیونکہ اُس زمانہ میں مختلف عقائد کے باعث منقولی مسائل جن کی قرآن شریف میں تصریح نہیں مشتبہ ہو جائیں گے اور بباعث کثرت اختلافات تمام اندرونی طور پر جھگڑنے والے یا بیرونی طور پر اختلاف کرنے والے ایک حَکَمْ کے محتاج ہوں گے جو آسمانی شہادت سے اپنی سچائی ظاہر کرے گا جیسا کہ حضرت عیسیٰ کے وقت میں ہوا اور پھر بعد اس کے آنحضرت صلی اللہ علیہ وسلم کے وقت میں ہوا سو آخری موعود کے وقت میں بھی ایسا ہی ہوگا۔(روحانی خزائن، جلد ۲۲،حقیقة الوحی،  صفحہ ۴۴ تا ۴۶)

The truth of the matter is that after the passage of the first three centuries, the blessed ummah split into seventy-three sects and hundreds of mutually contradictory beliefs took root among them to the extent that they were no longer in agreement even regarding such beliefs as the appearance of the Mahdi and the coming of the Messiah.

For example, the Mahdi of the Shias is hidden in a cave and he has the original Holy Quran. He will appear at a time when the Companions, Allah be pleased with them, will also be brought back to life, and he will take revenge from them for the usurpation of the Khilafat (from Hadrat ‘Ali ra).Likewise, with reference to the Mahdi of the Sunnis, based upon their statements, it is not certain that he will be born to a particular family, nor is it certain that he will appear in the time of ‘Isa. Some say that he will be born from among the Fatimids, and some say that he will be from among the Abbasids. Still others opine, on the basis of a hadith, that he is a man from the ummah in general.

Then again, some say that the advent of the Mahdi must occur in the middle period, and the Promised Messiah will come after him and they quote ahadith to support this. Others say that the Messiah and Mahdi are not two distinct individuals, but that very Messiah is the Mahdi. To validate this contention they quote the hadith لا مهدى إَّل عیسٰی [There is no Mahdi except ‘Isa].

As for the Dajjal, some are of the view that Ibn Sayyad, indeed, is the Dajjal and he is in hiding, and shall emerge in the Latter Days; when in truth that poor fellow had converted to Islam and died a Muslim, and his funeral prayer was offered by the Muslims. And some say that the Dajjal is imprisoned in a church; meaning that, he is detained in some chapel and will ultimately emerge from it. This last statement was indeed correct, but it is regrettable that its meanings, despite being very obvious, were distorted. Is there any doubt that the Dajjal, which refers to the demon of Christianity, has remained incarcerated within the Church for a long time, and has withheld its deceptive machinations, but has now, in the Latter Days, attained complete freedom and its shackles have been removed so that it may unleash all of the attacks destined for it?

And some think the Dajjal is not from the human race, rather it is a name for Satan.And some believe that Hadrat ‘Isa is still alive in Heaven while some Muslim sects called the Mu‘tazilah believe in the death of Hadrat ‘Isa. Some sufis have long believed that the awaited Messiah refers to an ummatī [i.e. a follower of the Holy Prophet sa] who will be born from within this ummah.Now just ponder a little and see how much disagreement exists within this ummah regarding the Messiah, the Mahdi, and the Dajjal, and everyone claims ijma‘ for his own belief, in accordance with the verse:   

        كُلُّ حِزْبٍۭ بِمَا لَدَيْهِمْ فَرِحُوْنَ

The truth of the matter is that when numerous disagreements arise in any shariah [a religious law], these very disagreements inherently demand that someone should come from God to resolve them, for this indeed is the way of Allah since time immemorial. When many differences arose among the Jews, Hadrat ‘Isa came as the arbiter for them; when disputes between the Jews and the Christians intensified, the Holy Prophet, may peace and blessings of Allah be upon him, was sent by God, appointed as the arbiter for them.

Now, in this age, the world is brimming with disagreements. The Jews say one thing, whereas the Christians profess another, and aside from this, the ummah of Muhammad is mired in internal conflicts. Meanwhile, the idolaters present their opinions against all of the others. So many new religions and beliefs have arisen that everyone seems to be practicing their own unique brand of religion. Therefore, in conformity with the established practice of Allah, it was essential that a hakam [arbiter] should have come to settle all of these disputes.

Hence, that very hakam was bestowed the titles ‘the Promised Messiah’ and ‘the Blessed Mahdi’; meaning that, he was deemed to be the Messiah on account of resolving external disputes and he was proclaimed the destined Mahdi on account of settling the internal conflicts.Although the established practice of Allah concerning this had been so consistent that it was not necessary to express through ahadith that a person would appear as the hakam, whose title would be Masih; yet, this prophecy is found in the ahadith that the Promised Messiah, who will be from within this very ummah, will be the hakam appointed by God Almighty; meaning that, God will send him to remove all disagreements, internal and external, that exist. The belief upon which he will be established will be the true belief, because God would establish him upon truth, and whatever he would say, he would say with divinely bestowed insight. Further, no sect would have the right to dispute with him on the basis of their own different belief, because in that age, due to conflicting beliefs, the precepts handed down that are not expounded in the Holy Quran, would become suspect.

Moreover, on account of the widespread differences, all of the disputants from within or opponents from the outside would be in need of a hakam who would establish his truth through heavenly testimony just as it happened in the time of Hadrat ‘Isa, and thereafter, in the time of the Holy Prophet, may peace and blessings of Allah be upon him. The very same would also occur in the time of the last Promised One.

Source: (Ruhani Khazain, vol. 22, Haqiqatul Wahi, pgs. 44-46, Eng. Trans. pgs. 54-58)

Hadrat Mirza Ghulam Ahmad( عليه السلام) stated on whether hell is or eternal or not:

It is unreasonable and contrary to the perfect attributes of God to think that, after He has condemned someone to Hell, His awe-inspiring attributes should continue to manifest themselves forever while the attributes of compassion and forgiveness should remain dormant, and His benevolence and mercy should become forever suspended. On the contrary, we know from what God says in His Book that the inmates of Hell will dwell in it for a long time—which has metaphorically been called 'eternity' in view of human weakness—but the attribute of mercy and kindness shall thereafter manifest itself and God shall put His Hand into Hell and take out as many as it will hold. This Hadith also shows that salvation will be granted to all for the Hand of God is infinite like Himself, and no one will be left out of it.Source: (Chashma Masihi, Fountain of Christianity pg 45-46)

6. Is Hell Fair?We, as Humans, chose the test so it is our fault:

[33:73]اِنَّا عَرَضۡنَا الۡاَمَانَۃَ عَلَی السَّمٰوٰتِ وَ الۡاَرۡضِ وَ الۡجِبَالِ فَاَبَیۡنَ اَنۡ یَّحۡمِلۡنَہَا وَ اَشۡفَقۡنَ مِنۡہَا وَ حَمَلَہَا الۡاِنۡسَانُ ؕ اِنَّہٗ کَانَ ظَلُوۡمًا جَہُوۡلًا ﴿ۙ۷۳﴾ENGLISHVerily, We offered the Trust to the heavens and the earth and the mountains, but they refused to bear it and were afraid of it. But man bore it. Indeed, he is capable of being unjust to, and neglectful of, himself.

7. ConclusionHell is not eternal on the basis of the Holy Quran, the Sunnah, and views of the Prophet’s companions, early Muslims, and the Hakam, Hadrat Mirza Ghulam Ahmad ( عليه السلام )Further ReadingIs Infinite Punishment Fair? | Ask Shaykh YQ #31Abu Emina Elias's article: Will people be punished in Hellfire forever?An In-depth Explanation of why Ahmadi Muslims Count Bismillah as a verse for every chapter except at-Tawbah