WHY DID ALLAH CREATE HELL?

[Taqavi]

If Allah (SWT) is forgiving and merciful, why did He create Hell?

 

Understanding the reason for the existence of Hell requires a deeper examination of religious and philosophical concepts; in heavenly religions, Hell is a place created because of the wrongdoings and sins of humans and is considered a manifestation of divine justice; In the following, referring to the verses of the Holy Quran and the narrations of the Infallible Imams (AS), we will delve into more dimensions of this question and answer this question by stating some points:

Free will and choice: Humans are beings with will and freedom, and this freedom has been granted to them in choosing the right or wrong path; The Holy Quran says in the blessed Surah Kahf: And say: "The true religion is that which came from your Lord, so whoever wants to believe and whoever wants to be a disbeliever"[1]; This verse indicates that God has given humans the freedom to choose the path of faith or disbelief themselves, and given that the person has done something with his own will, therefore, the Hereafter is a place where the person's actions will be rewarded or punished.

Amir al-Mu'minin, Ali (AS) has also stated regarding the freedom and choice of humans to do things: If this were the case (man had no will of his own), then reward and punishment, command and prohibition, and punishment would be void, and promise and threat would be baseless, and the wrongdoer would have no rebuke and the doer of good would have no praise. [2]

Divine justice and retribution for deeds: One of the basic principles of Islam is divine justice; Allah has repeatedly referred to this principle in the Holy Quran and emphasizes that every individual will receive a reward or punishment based on their actions; In the blessed Surah Zalzalah, it is stated: "Then whoever does an atom's weight of good will see it, and whoever does an atom's weight of evil will see it too".[3]

Also, a narration from Imam Sajjad (AS) is narrated as follows: O son of Adam! Know that the later stages and (pressures of) the resurrection are higher, more terrifying, and more heartbreaking. It is a day when people will all gather and the day of presence (or seeing the reward of deeds) is, Allah will gather the first and the last, the “Sur” will be blown, and the graves will be turned upside down, that day is near. It is a day when hearts (from fear) come to the throat, and breath is held in the chests, it is a day when no slip will be overlooked, no “Fidyah” or substitute will be accepted, no excuse will be accepted from anyone, no one will be allowed to repent, nothing but the reward of good deeds and the punishment of sins will be; whoever has done an iota of good in this world will find it, and whoever has done an iota of evil will see it. [4]

These verses and narrations show that no good deed goes without reward and no evil deed without punishment, and belief in the Day of Judgment as the place of bestowing reward and punishment does not conflict with the mercy and generosity of Allah Almighty.

Divine Mercy and Wisdom: Allah is introduced in the Holy Qur'an as "Ar-Rahman" and "Ar-Rahim", but this mercy and divine love is also accompanied by justice and wisdom; in Surah Baqarah it is written: "Allah does not task anyone beyond their capacity; whoever does a good deed, it is to their benefit, and whoever commits an evil deed, it is to their detriment".[5]

Following this blessed verse, a narration from Imam Sadiq (AS) is as follows: Servants have been commanded to something less than their capacity; and whatever people have been commanded to do, they have the ability to do it, and what they do not have the ability to do has been lifted from them; but there is no good in these people [who rebel]. [6]

This blessed verse and the narration of Imam Sadiq (AS) indicate that Allah does not obligate anyone beyond their ability, and every punishment is also determined based on justice and the individual's ability.

Punishment of Sinners: Hell is mentioned as a place for punishing sinners; in the blessed Surah Sajdah it is written: "And if We willed, We could have guided every soul [by compulsion], [but We created everyone free and with free will so that they themselves choose the path of guidance or misguidance]; but My command has been decreed upon the necessary and inevitable punishment, that indeed I will fill Hell with all jinn and mankind [who denied My verses]". [7]

Imam Sadiq (AS) also, in answer to a person who asked him whether Allah compels people to good and bad deeds?, said thus: Allah is more just than to compel a servant to something and then punish him. [8]

This verse and the narration of Imam Sadiq (AS) show that Allah gives people the opportunity to repent and return to the right path, and hell is a place for those who did not use this opportunity and did not return to Allah.

Conclusion: Hell is presented not only as a place of punishment but also as a manifestation of divine justice, mercy, and wisdom; the existence of hell shows the importance of human choices in worldly life and their impact on the afterlife; Allah is great and merciful, but at the same time just and wise, and to maintain order and justice in the world, He has established laws; thus, hell is a place for the punishment of sins and wrongdoings of sinners, so that divine justice is fully achieved.

 

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[1] . Al-Kahf: 29 «وَقُلِ الْحَقُّ مِن رَّبِّكُمْ فَمَن شَاءَ فَلْيُؤْمِن وَمَن شَاءَ فَلْيَكْفُرْ»

[2] . Al-Tawhid: Al-Shaykh al-Saduq, p. 380.

[3] . Al-Zalzalah: 7 – 8. «فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ - وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ»

[4] . Al-Kafi: Al-Shaykh al-Kulayni, vol. 8, p. 73.

[5] . Al-Baqarah: 286. «لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ»

[6] . Al-Tawhid: Al-Shaykh al-Saduq, p. 347 / Bihar al-Anwar: Al-'Allamah al-Majlisi, vol. 5, p. 36.

[7] . Al-Sajdah: 13. «وَلَوْ شِئْنَا لَآتَيْنَا كُلَّ نَفْسٍ هُدَاهَا وَلَٰكِنْ حَقَّ الْقَوْلُ مِنِّي لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ»

[8] . Al-Tawhid: Al-Shaykh al-Saduq, vol. 1, p. 361.