There is a question: is it possible that Allah ﷻ punishes people who obey Him extraordinarily in hell and people who disobey Him are given favors in heaven? This question arises from a study of the thoughts or reasoning of some people who are busy testing the concept of divinity. So, what is the perspective of Sunnah experts on this matter?
Ibnul Qayyim Rahimahullah has answered this in his book, Ad-Daa wa Ad-Dawaa,
لَمْ يَقْدِرْهُ حَقَّ قَدْرِهِ مَنْ قَالَ أَنَّهُ يَجُوزُ أَنْ يُعَذِّبَ أَوْلِيَاءَهُ، وَمَنْ لَمْ يَعْصِهِ طَرْفَةَ God willing God bless you وَيُدْخِلَهُمْ دَارَ النَّعِيمِ
“It is not to glorify Allah with the glory that is due to the person who says that it is possible for Allah to punish His saints and those who have never disobeyed Him, then put them in hell, and give favors to His enemies and those who have never believed in Him, then put them in heaven.” (Ad-Daa wa Ad-Dawaa, matter. 141; cet. Darul Marifah)
The doubt is that Allah ﷻ is all-powerful to do something. His power is limitless so He has the right to do anything, including drowning His guardians in hell and sending the most depraved people to heaven. These two actions, on their part, are the same in terms of potential. However, according to them, Allah ﷻ did this as a form of decree only, without differing from His attitude of wisdom and justice. This is as mentioned by Ibnul Qayyim Rahimullah,
وَأَنَّ كِلَا الْأَمْرَيْنِ بِالنِّسْبَةِ إِلَيْهِ سَوَاءٌ، God bless you فَمَعْنَاهُ لِلْخَبَرِ لَا لِمُخَالَفَةِ حِكْمَتِهِ وَعَدْلِهِ
“According to this person, the two things are the same in front of Him. Any news from Him that contradicts this is just preaching. In other words, the aim is only preaching, not contradicting His wisdom and justice.” (Ad-Daa wa Ad-Dawaa, matter. 141; cet. Darul Marifah)
Strong rebuttal from Allah ﷻ regarding the potential for this act
However, Allah really denied this with serious denial. Allah ﷻ mentions the practice of sending His saints to hell and vice versa as the worst act. Glory be to Allah ﷻ from such acts. Allah ﷻ says,
God bless you كَالْمُفْسِدِينَ فِي الْأَرْضِ أَمْ نَجْعَلُ الْمُتَّقِينَ كَالْفُجَّارِ
“Is it appropriate for us to treat those who believe and do good deeds the same as those who do mischief on earth? Or is it appropriate for us to consider those who are pious the same as those who are evil.” (QS. Shad: 27-28)
Allah ﷻ expressly said with a question sentence, but with the intention as a form of rebuttal that this action was not appropriate for Allah ﷻ.
Allah ﷻ begins this argument by stating that the creation of the heavens and the earth was not in vain. There must be a purpose and wisdom behind it.
وَمَا خَلَقْنَا السَّمَاءَ وَالْأَرْضَ وَمَا بَيْنَهُمَا بَاطِلًا
“And We did not create the heavens and the earth and what is between them in vain.”
In this part of the verse, there are three determinations:
1) Allah ﷻ has a purpose in His actions;
2) Allah ﷻ has the nature of wisdom;
3) The creation of the heavens and the earth had a purpose according to the wisdom of Allah ﷻ.
Allah ﷻ emphasized that the notion that the creation of the heavens and the earth had no purpose is the thinking of unbelievers. Based on this belief, they also go to hell. Allah ﷻ says,
ذَلِكَ ظَنُّ الَّذِينَ كَفَرُوا فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنَ النَّارِ
“That is the opinion of those who disbelieve, so woe to those who disbelieve because they will go to hell.” (QS. Shad: 27-28)
So, various isms that have this kind of belief, ranging from schools of thought such as rationalism, materialism, to atheism, all face this threat.
Allah sends humans to heaven and hell with His justice
The construction of the argument for Allah ﷻ’s justice is also mentioned in the QS. Al-Jatsiyah, where the goal of justice is more firmly stated. Allah ﷻ says,
God willing, God willing, God willing, God willing, God willing نَجْعَلَهُمْ كَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَوَاءً مَحْيَاهُمْ وَمَمَاتُهُمْ سَاءَ مَا يَحْكُمُونَ – may Allah bless him and give him peace وَلِتُجْزَى كُلُّ نَفْسٍ بِمَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ
“Do those who commit evil think that We will treat them like those who believe and do good deeds, namely the same in their life and death? How bad is their judgment. And Allah created the heavens and the earth with the right purpose and so that every soul will be rewarded according to what it does, and they will not be harmed.” (QS. Al-Jatsiyah: 21-22)
In this verse, Allah ﷻ uses the same argument structure as the QS. Shad mentioned, namely:
1) Denies the notion that Allah ﷻ will equate the actions of believers and unbelievers;
2) Confirms that Allah ﷻ created the heavens and the earth with a purpose.
What is that goal? Its main purpose is to become a test arena to separate servants who are fit to go to heaven and those who are fit to be residents of hell. In verse 22, Allah ﷻ confirms that the creation of the universe was carried out bill haqq. That is, according to Ibn Kathir Rahimullah, is Allah ﷻ created the universe with justice. Namely, being fair in responding to everyone’s actions without tyrannizing them in the slightest.
This word of Allah ﷻ is the same as what is expressed in other words of His,
لَا يَسْتَوِىٓ أَصْحَٰبُ ٱلنَّارِ وَأَصْحَٰبُ ٱلْجَنَّةِ ۚ أَصْحَٰبُ ٱلْجَنَّةِ هُمُ ٱلْفَآئِزُونَ
“The inhabitants of hell are not the same as the inhabitants of heaven; the inhabitants of heaven are the lucky ones.” (QS. Al-Hasyr: 20)
Ibn Kathir Rahimullah, an authoritative figure from the Sunnah experts, said in his tafsir,
God bless you God willing هَذِهِ الدَّارِ
“How bad are their expectations of Allah ﷻ, when it is impossible for Allah ﷻ to equate those who are pious with those who are disobedient in life in the afterlife and also in life in this world.” (Tafsir Ibn Kathir QS. Al-Jatsiyah: 21, tafsir.app)
The suspicion of infidels as explained by Ibn Kathir Rahimahullah this is clearly contrary to reality. In fact, the life of a truly pious person will receive blessings in this world, especially in the afterlife as a true village. Likewise, people who disobey must be tormented. This is something that is bound to happen. Even though we find pious people experiencing difficulties in the world, the essence is that faith still provides a sense of spaciousness in their hearts. Or vice versa, when a disbeliever seems to have received blessings in the world, his soul is actually empty of happiness. Sheikh Abdurrahman As-Sa’di Rahimahullah stating this is contrary to straight sense. Likewise, in his interpretation, he stated,
God willing والسعادة والثواب في العاجل والآجل؛ كلٌّ على قدر إحسانه، وأنَّ المسيئين لهم الغضبُ والإهانةُ والعذاب والشقاء في الدُّنيا والآخرة.
“In fact, the correct and certain decision is that believers who do pious deeds will obtain help, luck, happiness and reward in this world and in the afterlifeeach according to the level of good they do. As for those who do evil, for them is wrath, humiliation, punishment, etc misery in this world and in the afterlife.’ (Taisir Karimir Rahman fi Tafsir Kalamil Mannan, matter. 825; cet. Ar-Minutes)
The basis is because Allah ﷻ has forbidden Himself from injustice. Allah ﷻ said through the mouth of the Prophet ﷺ in the hadith qudsi,
I’m sorry I’m sorry وَجَعَلْتُهُ بَيْنَكُمْ مُحَرَّمًا فَلوا
“O My servants, I have indeed forbidden injustice to Myself and I have made injustice unlawful among you, so do not wrong each other. O My servants, all of you are astray except those whom We have guided, so you should ask Me for guidance, I will surely give it.” (HR. Muslim no. 6737 from Abu Dzar Al-Ghifari radhiyallahu ‘anhu)
Allah ﷻ forbids injustice upon Himself and establishes the nature of wisdom. It is impossible for Allah ﷻ to carry out and decide cases that conflict with justice, while punishing pious people and rewarding disbelievers is a form of injustice.
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Writer: Glenshah Fauzi
Article Muslim.or.id
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