The question arises: is it possible that Allah ﷻ punishes those who obey Him too much in hell and those who are disobedient 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 view of Ahlus Sunnah regarding this matter?
Ibnul Qayyim God bless has answered this in his book, Ad-Medicine and Ad-Medicine,
Whoever says that he may torture his friends, and whoever does not disobey him in the blink of an eye, and send them to hell, does not respect him as he deserves. And He bestows blessings on His enemies and those who do not believe in Him in the blink of an eye, and He enters them into the realm of happiness.
“Whoever says that Allah can punish His saints and those who have never disobeyed Him, then put them in Hell, and bestow favors on His enemies and those who have never believed in Him, then put them in heaven, then does not glorify Allah with the glorification he deserves.” (Ad-Medicine and Ad-Medicine, 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 may Allah have mercy on him,
And both things are the same for him, but the pure history that comes from it is different from that, so the meaning is for the report and not to refute it. His wisdom and justice
“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-Medicine and Ad-Medicine, matter. 141; cet. Darul Marifah)
Strong rebuttal from Allah ﷻ regarding the potential for this act
However, God actually denied this with serious denial. Allah ﷻ mentions the practice of putting His saints into hell and vice versa as the worst act. May Allah ﷻ be holy from such acts. Allah ﷻ says,
Or have We made those who believe and do righteous deeds like those who spread corruption on the face of the earth, or have We made the pious people like the unjust people?
“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.
We did not create the heavens and the earth and everything between them in vain.
“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,
Such are the thoughts of the disbelievers, so woe to the disbelievers from hell.
“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.
God 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,
Or is it enough for those who do bad things, that We make them like those who believe and do good deeds, whether alive or dead? It is the evil that they judge, and it is He who created Allah who created the heavens and the earth with righteousness, and so that every soul will be rewarded for what they have done, and they will not be harmed.
“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 know the truth. This means according to Ibn Kathir may Allah have mercy on him, with which Allah ﷻ created the universe justice. This means that it is fair to repay each person’s actions without oppressing them in the slightest.
This word of Allah ﷻ is the same as what is expressed in His other words,
The residents of hell and the residents of heaven are not the same. The inhabitants of heaven are the winners.
“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 may Allah forgive him, an authoritative figure from the Sunnah experts, said in his tafsir,
It is very evil if they think about us and our justice, if we equate the pious people with the wicked people in the afterlife, and in this world.
“How bad is their suspicion of Allah ﷻ, even though Allah ﷻ cannot possibly compare pious people with disobedient people in the afterlife and also in the life of this world.” (Tafsir Ibn Kathir QS. Al-Jatsiyah: 21, tafsir.app)
The accusation of infidels was explained by Ibn Kathir God bless this is clearly contrary to reality. In fact, the life of a truly devout person will receive blessings in this world, especially in the afterlife as a true village. Likewise, the fate of those who oppose must be tortured. This is something that is bound to happen. While we find pious people experiencing difficulties in the world, the fact is that faith gives them a sense of spaciousness in their hearts. Or vice versa, when disbelievers seem to have received blessings in the world, in fact their souls are devoid of happiness. Sheikh Abdurrahman As-Sa’di God bless saying this goes against common sense. Likewise, in his interpretation, he stated,
However, a certain law is that believers who do good deeds will receive victory, success, happiness and rewards in the present and in the future. Each according to his goodness, and whoever does wrong will receive anger, humiliation, torment and misery in this world and in the afterlife.
“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 amount of good they do. As for those who do evil, for them is wrath, humiliation, torment, 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 forbids Himself from committing injustice. Allah ﷻ said through the Prophet ﷺ in the hadith qudsi,
O My servants, I have forbidden injustice to Myself and forbidden it among you, so do not oppress one another.
“O My servants, indeed I forbid injustice against Myself and I forbid injustice among you, so do not oppress one another. O My servants, you are all astray except those whom We have guided, so you should ask Me for guidance, I will surely give it to you.” (HR. Muslim no. 6737 from Abu Dzar Al-Ghifari May Allah bless him and grant him peace)
Allah ﷻ forbids injustice in Himself and establishes the nature of wisdom. Allah ﷻ cannot do and decide things that are contrary to 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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