The hadiths of the Prophet, peace be upon him, have reached the limit of frequency in this section. These hadiths indicate that Allah Almighty will take a group out of hell after they have turned into embers, and the same hadiths emphasize that a sinful believer will not stay in hell forever. These narrations indicate that the torment of the believers who are tormented will be interrupted and not permanent.
One of these hadiths is a hadith narrated by Hazrat Abu Zar, may Allah be pleased with him, who says: “I came to the Prophet, peace be upon him, and he was wearing a white dress, and he was sleeping. Then when I went to him, he woke up, and he said: There is no servant. If you say: لا اله إلا الله “There is no God without Allah”, he will die in the same state after that, unless he enters Paradise. I said: Even if he commits adultery and commits theft? He said: Even if he commits adultery and steals. I said again: Even if he commits adultery and commits theft? He said: Even if he commits adultery and commits theft. I asked again: Even if he commits adultery and commits theft, he said: Even if he commits adultery and commits theft against the will of Abu Zar, for this reason, when Hazrat Abu Zar, may Allah be pleased with him, narrated this hadith, he said: Against the will and desire of Abu Zar. »-
The Prophet, peace be upon him, says in a hadith: “He who has an iota of faith in his heart will get out of hell.” Consensus on the proof of intercession for the Prophet, peace be upon him: “The narrations regarding the proof of intercession for the Prophet, peace be upon him, have reached the limit of frequency. Intercession is proven by the Qur’an, Sunnah and consensus.
Allamah Taftazani, may Allah have mercy on him, says: “The text [of the Qur’an and Sunnah] and the consensus of the Ummah indicate the proof of intercession.
Rational reasons
In addition to the arguments based on narrative reasons, the Sunnis have also stated several intellectual reasons that confirm their point of view on the permissibility of pardoning the perpetrator of a major sin and its non-death in the fire:
Punishment is the right of Almighty Allah, He can fully implement it or forgive it, and there is nothing wrong with this, especially that the Mu’tazila do not consider a person who commits a minor sin to be deserving of punishment at all, and he still commits A major sin is committed after repentance, so there is one condition left, and that major sin is before repentance, and as we said before, it is the punishment of Allah Almighty, He can take it or forgive it.
Assuming that if we accept that goodness and ugliness are intellectual, again – according to the same rule – then no Wise human being would consider it ugly that Allah Almighty would reward a sinful person; Rather, the intellect considers it to be desirable and good, so if someone is careful and adheres to faith and righteous deeds for a hundred years, and during this time or later, commits a small crime such as drinking a sip of wine, it does not offend the sage who punishes him for he will punish forever, if this is not cruelty, then it isn’t cruelty, and if a deed doesn’t deserve condemnation, then it is not condemnation.
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