Monday, Fabruary 10, 2025 AD / Sha’ban 11, 1446 AH
Mansoor Hashemi Khorasani
 New question: Is jihad the only solution for implementing Sharia and establishing an Islamic government? Click here to read the answer. New saying: A significantly important and enlightening saying from His Eminence about the condition for the Mahdi’s advent. Click here to read it. New critique: Please mention the name of the university or religious school from which His Eminence Khorasani has graduated; because no matter how much I searched, I did not find his name nor his fame as a famous writer, researcher, or religious man in Afghanistan. Click here to read the response. Visit home to read the most important contents of the website. New letter: An excerpt from His Eminence’s letter to one of his companions, in which he advises him and frightens him from Allah. Click here to read it. New lesson: Lessons from His Eminence about the fact that the earth is not empty of a man knowledgeable about the entire religion, whom Allah has appointed as a Caliph, Imam, and guide on it by His command; Authentic Hadiths from the Prophet that indicate it; Hadith No. 11. Click here to read it. New remark: The remark “Inverted era” by “Elias Hakimi” has been published. Click here to read it. New video: A new video with the subject “The Call of Return to Allah” has been published. Click here to watch it. Visit home to read the most important contents of the website.
loading
Question & Answer
 

In a sermon from Allamah Mansoor Hashimi Khorasani in describing the people of Heaven, it has been stated that a believer, “after a short delay which is inevitable, one of the gates of Heaven is opened for him, and he enters it with the friends of Allah, like a groom who enters the bridal chamber, and his eyes become brightened by its horizons. At this moment, some of those who are with him say: ‘Let him recover himself; because he came from the world.’” Is the intended Heaven here the one in Barzakh or the eternal one? Is this short delay which is inevitable Barzakh?

It has not been mentioned in the Book of Allah that there are two different Heavens, one in Barzakh and the other eternal. Rather, only one Heaven has been mentioned, which is the one that the soul of a believer enters after death, answering the invitation: ﴿يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ ۝ ارْجِعِي إِلَى رَبِّكِ رَاضِيَةً مَرْضِيَّةً ۝ فَادْخُلِي فِي عِبَادِي ۝ وَادْخُلِي جَنَّتِي[1]; “O soul at peace! Return to your Lord while you are well-pleased and well-pleasing. So enter among My servants, and enter My Heaven,” and it remains there ﴿مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ[2]; “as long as the heavens and the earth endure.” Then, when the sky is rolled up, ﴿كَطَيِّ السِّجِلِّ لِلْكُتُبِ[3]; “like the rolling up of a scroll for books,” and ﴿الْأَرْضُ غَيْرَ الْأَرْضِ[4]; “the earth is changed into another earth,” it returns to its body for detailed reckoning. After that, it ascends with it to a higher degree than that Heaven it was in before the Day of Judgment, which is ﴿الدَّرَجَاتُ الْعُلَى[5]; “the highest degrees.” Therefore, whenever it is given sustenance there, it says: “This is what I was given before,” and things are given to it like before; as Allah has informed of this, saying: ﴿كُلَّمَا رُزِقُوا مِنْهَا مِنْ ثَمَرَةٍ رِزْقًا ۙ قَالُوا هَذَا الَّذِي رُزِقْنَا مِنْ قَبْلُ ۖ وَأُتُوا بِهِ مُتَشَابِهًا ۖ وَلَهُمْ فِيهَا أَزْوَاجٌ مُطَهَّرَةٌ ۖ وَهُمْ فِيهَا خَالِدُونَ[6]; “Whenever they are given fruits from it as sustenance, they say: ‘This is what we were given before,’ and it is given to them like (before). And for them are pure spouses therein, and they will abide there forever.” This is an explanation from His Eminence Mansoor; as one of his companions informed us, he said:

«سَأَلْتُ الْعَالِمَ عَنْ قَوْلِ اللَّهِ تَعَالَى: ﴿كُلَّمَا رُزِقُوا مِنْهَا مِنْ ثَمَرَةٍ رِزْقًا ۙ قَالُوا هَذَا الَّذِي رُزِقْنَا مِنْ قَبْلُ[7]، فَقَالَ: رُزِقُوا فِي قُبُورِهِمْ قَبْلَ يَوْمِ الْقِيَامَةِ، أَمَا سَمِعْتَ قَوْلَهُ تَعَالَى فِي الَّذِينَ قُتِلُوا فِي سَبِيلِهِ أَنَّهُمْ ﴿أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ[8]؟! قُلْتُ: إِنَّهُمْ يَقُولُونَ ذَلِكَ مَا رُزِقُوا فِي الْحَيَاةِ الدُّنْيَا! قَالَ: كَيْفَ يَكُونُ ذَلِكَ، وَمَا رُزِقَ أَكْثَرُهُمْ فِي الْحَيَاةِ الدُّنْيَا إِلَّا الْمَاءَ الْكَدِرَ وَالطَّعَامَ الْجَشِبَ وَاللِّبَاسَ الْخَشِنَ؟! لَا وَاللَّهِ، ذَلِكَ مَا رُزِقُوا فِي الْبَرْزَخِ إِلَى يَوْمِ يُبْعَثُونَ»; “I asked the scholar about the words of Allah Almighty, where He says: ‘Whenever they are given fruits from it as sustenance, they say: “This is what we were given before.”’ So he said: ‘In their graves before the Day of Judgment. Have you not heard the words of Allah Almighty about those who were killed in His path, where He says they are “alive and provided for with their Lord”?!’ I said: ‘They say it is what they were given in the life of the world!’ He said: ‘How can that be?! While most of them in the life of the world were given nothing but murky water, unpalatable food, and rough clothing! No, by Allah, it is what they were given in Barzakh until the Day they are resurrected.’”

It is understood from here that the believer’s Heaven begins with his death, except that before the Day of Judgment, it is only spiritual, meaning that only his soul receives blessings there, and after the Day of Judgment, it becomes both spiritual and physical, meaning that his body also receives blessings there. Additionally, before the Day of Judgment, it is a reward for his faith, while after the Day of Judgment, it is a reward for both his faith and his righteous deeds. Therefore, the Heaven in Barzakh is not independent and separate from the eternal Heaven; rather, it is a degree within it that rises and expands on the Day of Judgment in proportion to his embodiment and all his righteous deeds; as Allah Almighty has said, referring to that Day: ﴿وَلِكُلٍّ دَرَجَاتٌ مِمَّا عَمِلُوا ۖ وَلِيُوَفِّيَهُمْ أَعْمَالَهُمْ وَهُمْ لَا يُظْلَمُونَ[9]; “And for each are degrees according to what they did, and He surely pays them fully for their deeds, and they are not wronged.” This is what is understood from the words of His Eminence Mansoor (may Allah protect him) which one of his companions informed us of, saying:

«سَأَلْتُهُ عَنْ سُؤَالِ الْقَبْرِ أَحَقٌّ هُوَ؟ قَالَ: نَعَمْ، قُلْتُ: فَيُسْأَلُ يَوْمَ الْقِيَامَةِ مَرَّةً أُخْرَى؟! قَالَ: إِنَّمَا يُسْأَلُ فِي الْقَبْرِ عَنْ تِلْكَ الْأُمُورِ الْعِظَامِ، وَيُسْأَلُ يَوْمَ الْقِيَامَةِ عَنْ كُلِّ صَغِيرٍ وَكَبِيرٍ، حَتَّى يُسْأَلُ عَنِ اللَّقْمَةِ وَالنَّظْرَةِ وَاللَّفْظَةِ وَالْجَلْسَةِ»; “I asked him about the questioning in the grave, ‘Is it true?’ He said: ‘Yes.’ I said: ‘Then is one questioned again on the Day of Judgment?’ He said: ‘It is only that in the grave, one is questioned about those great matters, and on the Day of Judgment, one is questioned about every small and large matter, until one is questioned about a morsel (of food), a glance, a word, and a sitting.’”

Based on this, the intended meaning of “a short delay which is inevitable” in the sermon of His Eminence Mansoor (may Allah protect him) is the believer’s stay in his grave for questioning about “those great matters.” It is probable that “those great matters” refer to the fundamentals of beliefs and deeds, which include knowing Allah, His Messenger, and His caliph on Earth, establishing prayer, paying Zakat, performing Hajj, and fasting during the month of Ramadan, by which faith is realized. It is also probable that it refers only to the fundamentals of beliefs, which the narrations support; as it has been narrated from the Messenger of Allah (peace and blessings of Allah be upon him and his family) that he said: «إِنَّ هَذِهِ الْأُمَّةَ تُبْتَلَى فِي قُبُورِهَا، فَإِنَّ الْمُؤْمِنَ إِذَا وُضِعَ فِي قَبْرِهِ أَتَاهُ مَلَكٌ، فَسَأَلَهُ: مَا كُنْتَ تَعْبُدُ؟ فَإِنِ اللَّهُ هَدَاهُ قَالَ: كُنْتُ أَعْبُدُ اللَّهَ، فَيُقَالُ لَهُ: مَا كُنْتَ تَقُولُ فِي هَذَا الرَّجُلِ؟ قَالَ: فَيَقُولُ: هُوَ عَبْدُ اللَّهِ وَرَسُولُهُ، قَالَ: فَمَا يُسْأَلُ عَنْ شَيْءٍ غَيْرِهَا، فَيُنْطَلَقُ بِهِ إِلَى بَيْتٍ كَانَ لَهُ فِي النَّارِ، فَيُقَالُ لَهُ: هَذَا بَيْتُكَ كَانَ فِي النَّارِ، وَلَكِنَّ اللَّهَ عَصَمَكَ وَرَحِمَكَ، فَأَبْدَلَكَ بِهِ بَيْتًا فِي الْجَنَّةِ، فَيَقُولُ: دَعُونِي حَتَّى أَذْهَبَ فَأُبَشِّرَ أَهْلِي، فَيُقَالُ لَهُ: اسْكُنْ»[10]; “Indeed, this nation is tested in their graves. When a believer is placed in his grave, an Angel comes to him and asks him: ‘What did you worship?’ If Allah guided him, he says: ‘I worshipped Allah.’ Then he is asked: ‘What did you say about this man (meaning Muhammad)?’ He says: ‘He is the servant of Allah and His Messenger.’ He is not asked about anything else. Then he is taken to a house that was prepared for him in the fire, and it is said to him: ‘This was your house in the fire, but Allah saved you and had mercy upon you, so He replaced it for you with a house in Heaven.’ Then he says: ‘Let me go and give good news to my family.’ It is said to him: ‘Stay.’” We have been informed of an explanation from His Eminence Mansoor (may Allah protect him) about the intended meaning of this narration, the content of which is that the questioning in the grave is only about the fundamentals of beliefs, but only those who are also righteous in the fundamentals of their deeds are granted the ability to answer correctly; as one of our companions informed us, he said:

«سَأَلْتُ الْمَنْصُورَ عَنْ قَوْلِ اللَّهِ تَعَالَى: ﴿أَحَسِبَ النَّاسُ أَنْ يُتْرَكُوا أَنْ يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ[11]، فَقَالَ: يُفْتَنُونَ فِي الْحَيَاةِ الدُّنْيَا وَيُفْتَنُونَ فِي قُبُورِهِمْ، قُلْتُ: أَمَّا فِي الْحَيَاةِ الدُّنْيَا فَقَدْ عَلِمْتُ، وَكَيْفَ يُفْتَنُونَ فِي قُبُورِهِمْ؟ قَالَ: يُسْأَلُونَ، قُلْتُ: عَنْ مَاذَا؟ قَالَ: عَنْ رَبِّهِمْ وَعَنْ نَبِيِّهِمْ، قُلْتُ: إِذًا يَنْجُو كُلُّ مُسْلِمٍ، وَإِنْ كَانَ ضَالًّا فَاسِقًا! قَالَ: لَيْسَ حَيْثُ تَذْهَبُ، إِنَّهُمْ يُسْأَلُونَ عَمَّنْ عَبَدُوهُ وَعَمَّنْ أَطَاعُوهُ، فَمَنْ كَانَ مِنْهُمْ يَتَّخِذُ إِلَهَهُ هَوَاهُ وَيُطِيعُ الشَّيْطَانَ فَإِنَّهُ يَنْسَى مَا كَانَ يَقُولُ فِي الْحَيَاةِ الدُّنْيَا، فَيَتَعْتَعُ فِي الْجَوَابِ، أَوْ يَقُولُ مَا يُخْزِيهِ، وَذَلِكَ قَوْلُ اللَّهِ تَعَالَى: ﴿أَمْ حَسِبَ الَّذِينَ فِي قُلُوبِهِمْ مَرَضٌ أَنْ لَنْ يُخْرِجَ اللَّهُ أَضْغَانَهُمْ؟![12]»; “I asked Mansoor about the words of Allah Almighty, where He says: ‘Do people think that they will be left alone once they say, “We believed,” and will not be tested?’ So he said: ‘In the life of the world, they are tested, and in their graves, they are tested.’ I said: ‘In the life of the world, I understood it. But how are they tested in their graves?’ He said: ‘They are questioned.’ I said: ‘About what?’ He said: ‘About their Lord and about their Prophet.’ I said: ‘In that case, every Muslim will be saved, even if he is a misguided sinner!’ He said: ‘It is not as you have thought. They are asked about whom they have worshipped and obeyed. So whoever among them has taken his desire as his god and obeyed Satan forgets what he used to say in the life of the world. So he fails to answer or says something that disgraces him. And this is the statement of Allah Almighty, where He has said: Have those in whose hearts is a disease thought that Allah will not expose their concealed malice?!’”

May Allah strengthen us and you with the firm word in the life of the world and in the Hereafter, and grant us and you the ability to answer correctly in the grave, for He is the All-Forgiving, the Most Merciful.

*For more information, look at the appendices.
↑[1] . Al-Fajr/ 27-30
↑[2] . Hud/ 108
↑[3] . Al-Anbiya/ 104
↑[4] . Ibrahim/ 48
↑[5] . Ta Ha/ 75
↑[6] . Al-Baqarah/ 25
↑[7] . Al-Baqarah/ 25
↑[8] . Al Imran/ 169
↑[9] . Al-Ahqaf/ 19
↑[10] . Musnad of Ahmad, vol. 21, p. 119; Sunan of Abi Dawud, vol. 4, p. 238; al-Sunnah by Abdullah ibn Ahmad, vol. 2, p. 599; al-Ba‘th by ibn Abi Dawud, p. 24; Mustakhraj Abi Awanah, vol. 21, p. 598
↑[11] . Al-Ankabut/ 2
↑[12] . Muhammad/ 29
The website for the office of Mansoor Hashemi Khorasani The section for answering questions
Appendices
Sub-Questions & Answers
Sub-Question 1
Author: Samadiyan

You stated in one of your answers that “the believer’s Heaven begins with his death, except that before the Day of Judgment, it is only spiritual, meaning that only his soul receives blessings there, and after the Day of Judgment, it becomes both spiritual and physical, meaning that his body also receives blessings there.” However, I heard from my master, who is a great scholar, that when the believer finishes answering the questions in the grave, he sleeps like a newlywed and does not wake up until the Day of Judgment, so there is no Heaven in Barazakh, and no one enters Heaven or Hell before the Day of Judgment. This is what my master said based on some narrations.

Answer to
Sub-Question 1
Date: 2016 March 19

What sleeps in the grave after answering the questions is the body of the believer. However, his soul, which is called “the soul at peace” in the Book of Allah, does not sleep; rather, it returns to its Lord while it is well-pleased and well-pleasing, and joins the souls of His righteous servants who died before, and enters Heaven; as Allah has said, addressing it: ﴿فَادْخُلِي فِي عِبَادِي ۝ وَادْخُلِي جَنَّتِي[1]; “So enter among My servants, and enter My Heaven.” Therefore, there is no doubt that the Heaven of believers exists before the Day of Judgment, and their souls enter it after death. This is what Allah has explicitly informed of; as He has said in the story of the believer mentioned in Surah Ya-Seen: ﴿قِيلَ ادْخُلِ الْجَنَّةَ ۖ قَالَ يَا لَيْتَ قَوْمِي يَعْلَمُونَ ۝ بِمَا غَفَرَ لِي رَبِّي وَجَعَلَنِي مِنَ الْمُكْرَمِينَ[2]; “It was said: ‘Enter Heaven.’ He said: ‘If only my people knew that my Lord forgave me and placed me among the honored ones,’” and it is clear that this happened after his death and before the Day of Judgment. Similarly, Hell also exists before the Day of Judgment, and the souls of disbelievers enter it after death. This is what Allah has explicitly informed of; as He has said about the wife of Nuh (peace be upon him) and the wife of Lut (peace be upon him): ﴿فَخَانَتَاهُمَا فَلَمْ يُغْنِيَا عَنْهُمَا مِنَ اللَّهِ شَيْئًا وَقِيلَ ادْخُلَا النَّارَ مَعَ الدَّاخِلِينَ[3]; “Then they betrayed those two (Prophets), so those two were of no benefit to them against Allah. And it was said to them: ‘Enter Hell with those who enter,’” and it is clear that this happened after their death and before the Day of Judgment. What is even more explicit is the statement of Allah Almighty about the house of Pharaoh, where He has said: ﴿وَحَاقَ بِآلِ فِرْعَوْنَ سُوءُ الْعَذَابِ ۝ النَّارُ يُعْرَضُونَ عَلَيْهَا غُدُوًّا وَعَشِيًّا ۖ وَيَوْمَ تَقُومُ السَّاعَةُ أَدْخِلُوا آلَ فِرْعَوْنَ أَشَدَّ الْعَذَابِ[4]; “And an evil punishment befell the house of Pharaoh; the fire to which they are exposed morning and evening. And on the Day the Hour is established, make the house of Pharaoh enter a more severe punishment.’” This explicitly states that the fire exists before the Day of Judgment, and they are exposed to it morning and evening, except that it will be intensified for them on the Day of Judgment, and it is not hidden that morning and evening are times of this world. A similar indication is the words of Allah Almighty about those who are doomed that they are in Hell, and about those who are blessed that they are in Heaven: ﴿خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ إِلَّا مَا شَاءَ رَبُّكَ[5]; “They will abide therein forever as long as the heavens and the earth endure, except as your Lord wills”; because the heavens and the earth endure only until the Day of Judgment, and when the Day of Judgment comes, ﴿تُبَدَّلُ الْأَرْضُ غَيْرَ الْأَرْضِ وَالسَّمَاوَاتُ[6]; “the earth is changed into another earth, and the heavens (as well).” This is a clear indication that the intended meaning of Heaven and Hell in this context is Barzakh. Another indication is the statement of Allah Almighty, where He has said: ﴿إِلَّا مَا شَاءَ رَبُّكَ; “Except as your Lord wills”; because it indicates that it is possible for some of those who were in Heaven or Hell to leave there when the Day of Judgment comes if something is found in their deeds that warrants a transfer from Heaven to Hell or from Hell to Heaven when they are judged with detailed reckoning on the Day of Judgment. Another indication of the existence of Heaven and Hell before that Day and the entry of their inhabitants into them after death is the statement of Allah Almighty about the state of a dying person when his soul reaches his throat, where He has said: ﴿فَأَمَّا إِنْ كَانَ مِنَ الْمُقَرَّبِينَ ۝ فَرَوْحٌ وَرَيْحَانٌ وَجَنَّتُ نَعِيمٍ ۝ وَأَمَّا إِنْ كَانَ مِنْ أَصْحَابِ الْيَمِينِ ۝ فَسَلَامٌ لَكَ مِنْ أَصْحَابِ الْيَمِينِ ۝ وَأَمَّا إِنْ كَانَ مِنَ الْمُكَذِّبِينَ الضَّالِّينَ ۝ فَنُزُلٌ مِنْ حَمِيمٍ ۝ وَتَصْلِيَةُ جَحِيمٍ[7]; “But if he is one of those brought near (to Allah), then there is comfort and fragrance and a garden of bliss. But if he is one of the companions of the right, then peace be upon you from the companions of the right. But if he is one of the misguided deniers, then there is a welcome of boiling water and burning in Hell”; because it clearly states the dying person enters these three states after death. What is even more evident than that is the statement of Allah Almighty, where He has said: ﴿وَلَوْ تَرَى إِذِ الظَّالِمُونَ فِي غَمَرَاتِ الْمَوْتِ وَالْمَلَائِكَةُ بَاسِطُو أَيْدِيهِمْ أَخْرِجُوا أَنْفُسَكُمُ ۖ الْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنْتُمْ تَقُولُونَ عَلَى اللَّهِ غَيْرَ الْحَقِّ وَكُنْتُمْ عَنْ آيَاتِهِ تَسْتَكْبِرُونَ[8]; “And if you could only see the wrongdoers in the agonies of death while the Angels have stretched out their hands (and say to them,) ‘Take out your souls! Today you are recompensed with the punishment of humiliation for what you used to say against Allah untruthfully and being arrogant toward His signs’”; because it explicitly states that they are recompensed with the punishment of humiliation on the day their souls are taken out. A similar indication is the statement of Allah Almighty, where He has said: ﴿قُلْ إِنَّ الْمَوْتَ الَّذِي تَفِرُّونَ مِنْهُ فَإِنَّهُ مُلَاقِيكُمْ ۖ ثُمَّ تُرَدُّونَ إِلَى عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ[9]; “Say: ‘Indeed, the death from which you flee is sure to reach you. Then you are returned to the Knower of the unseen and the seen, then He informs you of what you used to do’”; because it explicitly states that they are returned to Allah and held accountable when death reaches them.

These are some indications of this matter from the Book of Allah. As for indications from the Hadiths of the Prophet (peace and blessings of Allah be upon him and his family) and his pure Ahl al-Bayt, there are more than can be counted; such as the Hadiths of the Mi‘raj, which indicate that the Prophet (peace and blessings of Allah be upon him and his family) saw some groups of the people of Hell being punished there, and also an authentic narration from Abu Basir, who said: «سَأَلْتُ أَبَا عَبْدِ اللَّهِ -يَعْنِي جَعْفَرَ بْنَ مُحَمَّدٍ الصَّادِقَ- عَلَيْهِ السَّلَامُ عَنْ أَرْوَاحِ الْمُؤْمِنِينَ، فَقَالَ: فِي حُجُرَاتٍ فِي الْجَنَّةِ، يَأْكُلُونَ مِنْ طَعَامِهَا وَيَشْرَبُونَ مِنْ شَرَابِهَا وَيَقُولُونَ: رَبَّنَا أَقِمِ السَّاعَةَ لَنَا، وَأَنْجِزْ لَنَا مَا وَعَدْتَنَا، وَأَلْحِقْ آخِرَنَا بِأَوَّلِنَا»; “I asked Abu Abdullah (meaning Ja‘far ibn Muhammad al-Sadiq) (peace be upon him) about the souls of believers. So he said: ‘They are in chambers in Heaven, eating from its food and drinking from its drink, and they say: O Lord! Establish the Hour for us, and fulfill for us what You have promised us, and join our later ones with our former ones.’” He also said: «وَسَأَلْتُهُ عَنْ أَرْوَاحِ الْمُشْرِكِينَ، فَقَالَ: فِي النَّارِ يُعَذَّبُونَ، يَقُولُونَ: رَبَّنَا لَا تُقِمْ لَنَا السَّاعَةَ، وَلَا تُنْجِزْ لَنَا مَا وَعَدْتَنَا، وَلَا تُلْحِقْ آخِرَنَا بِأَوَّلِنَا»; “And I asked him about the souls of polytheists. So he said: ‘They are in the fire, being punished. They say: O Lord! Do not establish the Hour for us, and do not fulfill for us what You have promised us, and do not join our later ones with our former ones.’”[10] Ibrahim ibn Ishaq al-Jaziri also narrated a similar report[11].

It is understood from here that if your teacher truly holds the view you said, he is not a great scholar; because he says something that contradicts the Book of Allah and the established Sunnah, based on a wrong understanding of a wahid report, and this is not the characteristic of a great scholar. A great scholar is His Eminence Mansoor (may Allah protect him) who speaks in accordance with the Book of Allah and the established Sunnah. ﴿وَفَوْقَ كُلِّ ذِي عِلْمٍ عَلِيمٌ[12]; “And there exists a more knowledgeable person above every possessor of knowledge”

↑[1] . Al-Fajr/ 29-30
↑[2] . Ya-Seen/ 26-27
↑[3] . At-Tahrim/ 10
↑[4] . Ghafir/ 45-46
↑[5] . Hud/ 107-108
↑[6] . Ibrahim/ 48
↑[7] . Al-Waqi‘ah/ 88-94
↑[8] . Al-An‘am/ 93
↑[9] . Al-Jum‘ah/ 8
↑[10] . Al-Zuhd by Husain ibn Sa‘id, p. 89; al-Kafi by al-Kulayni, vol. 3, pp. 244 and 245
↑[11] . Al-Mahasin by Al-Barqi, vol. 1, p. 178
↑[12] . Yusuf/ 76
The website for the office of Mansoor Hashemi Khorasani The section for answering questions
Sub-Question 2
Author: Farhad Golestan

In the interpretation of the statement of Allah Almighty: «خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ إِلَّا مَا شَاءَ رَبُّكَ»; “They will abide therein forever as long as the heavens and the earth endure, except as your Lord wills,” you have stated it indicates that it is possible for some of those who were in Heaven or Hell to leave there when the Day of Judgment comes if something is found in their deeds that warrants a transfer from Heaven to Hell or from Hell to Heaven when they are judged with detailed reckoning on the Day of Judgment. Is this transfer confirmed? What are these deeds that transfer a person from Heaven to Hell or from Hell to Heaven? How can someone leave Heaven and enter Hell after their beliefs and major deeds have been accepted? While Allah Almighty has said: «إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ وَنُدْخِلْكُمْ مُدْخَلًا كَرِيمًا»; “If you avoid the major sins which you are forbidden, We will cover your sins and admit you to a noble place.”

Answer to
Sub-Question 2
Date: 2024 February 2

The exception in the statement of Allah Almighty: ﴿خَالِدِينَ فِيهَا مَا دَامَتِ السَّمَاوَاتُ وَالْأَرْضُ إِلَّا مَا شَاءَ رَبُّكَ; “They will abide therein forever as long as the heavens and the earth endure, except as your Lord wills” explicitly states the possibility of the people of the fire leaving the fire and the people of Heaven leaving Heaven after the Day of Judgment. However, possibility does not mean occurrence. It may occur for the people of the fire when they are punished in Barzakh in a way that covers their sins and qualifies them for Heaven by the grace of Allah Almighty, but it may not occur for the people of Heaven. The words of Allah Almighty may indicate this, where He has said: ﴿إِنَّ رَبَّكَ فَعَّالٌ لِمَا يُرِيدُ[1]; “Indeed, your Lord is the Doer of what He wills,” after His statement about the possibility of the people of the fire leaving there, and where He has said: ﴿عَطَاءً غَيْرَ مَجْذُوذٍ[2]; “A gift that is not cut off,” after His statement about the possibility of the people of Heaven leaving there; because His statement: ﴿إِنَّ رَبَّكَ فَعَّالٌ لِمَا يُرِيدُ; “Indeed, your Lord is the Doer of what He wills,” suggests that He does it, and His statement: ﴿عَطَاءً غَيْرَ مَجْذُوذٍ; “A gift that is not cut off,” suggests that He does not do it despite His ability to do so. As for what may cause one to leave Hell and enter Heaven after the Day of Judgment or before it, it includes the sufficiency of his punishment in Barzakh in proportion to his sins, or the fulfillment of his missed acts of worship by his children, or the payment of his debts, or ongoing charity after his death, or Knowledge he left behind that fell into the hands of a misguided person and guided him, or the du‘a of a righteous person for him at his grave, or being included in the intercession on the Day of Judgment; as it has been narrated from the Messenger of Allah (peace and blessings of Allah be upon him and his family) that he said: «لَيَخْرُجَنَّ قَوْمٌ مِنْ أُمَّتِي مِنَ النَّارِ بِشَفَاعَتِي يُقَالُ لَهُمْ جَهَنَّمِيُّونَ»[3]; “A group of my Ummah will be brought out of the fire by my intercession. They will be called the people of Hell.” As for what may cause one to leave Heaven and enter Hell after the Day of Judgment or before it, it includes the sufficiency of his enjoyment in Barzakh in proportion to his good deeds, or a minor sin he committed that became a tradition after him, or negligence in disciplining his child who then became wicked and a disbeliever after him, or a house he built for people without solidity that collapsed on them after his death, or a well he dug along a public path where someone fell into after his death, or the curse of a righteous person upon him, or his being held to a strict account on the Day of Judgment; as it has been narrated from the Messenger of Allah (peace and blessings of Allah be upon him and his family) that he said: «مَنْ نُوقِشَ الْحِسَابَ هَلَكَ»[4]; “Whoever is thoroughly examined in reckoning is doomed,” and it has been narrated that he said: «إِنَّ الْعَبْدَ يَجِيءُ يَوْمَ الْقِيَامَةِ وَلَهُ مِنَ الْحَسَنَاتِ مَا يَرَى أَنَّهُ يُنْجِيهِ، فَلَا يَزَالُ عَبْدٌ يَقُومُ فَيَقُولُ: يَا رَبِّ إِنَّ فُلَانًا ظَلَمَنِي مَظْلَمَةً، فَيُقَالُ: امْحُوا مِنْ حَسَنَاتِهِ، حَتَّى لَا يَبْقَى لَهُ حَسَنَةٌ»[5]; “Indeed, a servant will come on the Day of Judgment with good deeds that he believes will save him. Then another servant will stand and continue to say: ‘O Lord! So and so wronged me greatly.’ So it will be said: ‘Erase from his good deeds,’ until no good deed remains for him,” and it has been narrated that he said to his companions: «أَتَدْرُونَ مَنِ الْمُفْلِسُ؟»; “Do you know who the bankrupt is?” They said: «المُفْلِسُ فِينَا يَا رَسُولَ اللَّهِ مَنْ لَا دِرْهَمَ لَهُ وَلَا مَتَاعَ»; “The bankrupt among us, O Messenger of Allah, is one who has no money or property.” Then the Messenger of Allah (peace and blessings of Allah be upon him and his family) said: «المُفْلِسُ مِنْ أُمَّتِي مَنْ يَأْتِي يَوْمَ القِيَامَةِ بِصَلَاتِهِ وَصِيَامِهِ وَزَكَاتِهِ، وَيَأْتِي قَدْ شَتَمَ هَذَا، وَقَذَفَ هَذَا، وَأَكَلَ مَالَ هَذَا، وَسَفَكَ دَمَ هَذَا، وَضَرَبَ هَذَا، فَيَقْعُدُ فَيَقْتَصُّ هَذَا مِنْ حَسَنَاتِهِ، وَهَذَا مِنْ حَسَنَاتِهِ، فَإِنْ فَنِيَتْ حَسَنَاتُهُ قَبْلَ أَنْ يُقْتَصَّ مَا عَلَيْهِ مِنَ الخَطَايَا أُخِذَ مِنْ خَطَايَاهُمْ فَطُرِحَ عَلَيْهِ ثُمَّ طُرِحَ فِي النَّارِ»; “The bankrupt from my Ummah is one who comes on the Day of Judgment with his prayer, fasting, and Zakat, but he slandered this person, falsely accused that person, unlawfully took the wealth of this person, shed the blood of that person, and beat this person. He will then sit down, and this person will take from his good deeds, and that person will take from his good deeds. If his good deeds are exhausted before his wrongs are settled, then their sins will be taken and thrown upon him, and then he will be cast into the fire.”[6]

↑[1] . Hud / 107
↑[2] . Hud / 108
↑[3] . See Musnad of Abi Hanifah (narrated by al-Haskafi), Hadith 23; al-Zuhd Wa al-Raqa’iq by ibn al-Mubarak, p. 447; Musnad of Abi Dawud al-Tayalisi, vol. 1, p. 335; Musnad of ibn al-Ja‘d, p. 385; Musnad of ibn Abi Shaybah, vol. 1, p. 263; Musnad of Ahmad, vol. 33, p. 128; Sahih of al-Bukhari, vol. 8, p. 116; Sahih of Muslim, vol. 1, p. 123; Sunan of ibn Majah, vol. 2, p. 1443; Sunan of Abi Dawud, vol. 4, p. 236; Sunan of al-Tirmidhi, vol. 4, p. 715; Musnad of al-Bazzar, vol. 9, p. 60; Musnad of Abi Ya‘la, vol. 5, p. 344.
↑[4] . Musnad of ibn al-Mubarak, p. 60; Musnad of Ishaq ibn Rahwayh, vol. 3, p. 658; Musnad of Ahmad, vol. 42, p. 333; Sahih of al-Bukhari, vol. 6, p. 167; Sahih of Muslim, vol. 8, p. 164; Sunan of al-Tirmidhi, vol. 4, p. 617; al-Sunnah by ibn Abi Asim, vol. 2, p. 429; Musnad of al-Bazzar, vol. 6, p. 160; al-Sunan al-Kubra by al-Nasa’i, vol. 10, p. 311
↑[5] . Al-Mustadrak Ala al-Sahihain by al-Hakim, vol. 2, p. 32; Shu‘ab al-Iman by al-Bayhaqi, vol. 6, p. 51; Dhikr al-Nar by Abd al-Ghani al-Maqdisi, p. 36
↑[6] . Hadith Ali ibn Hajar An Isma‘il ibn Ja‘far, p. 327; al-Jami‘ by ibn Wahb, p. 657; al-Zuhd by Ahmad ibn Hanbal, p. 19; Sahih of Muslim, vol. 8, p. 18; Sunan of al-Tirmidhi, vol. 4, p. 613; Musnad of Abi Ya‘la, vol. 11, p. 385; Mustakhraj Abi Awanah, vol. 19, p. 431; Sahih of ibn Hibban, vol. 4, p. 484
The website for the office of Mansoor Hashemi Khorasani The section for answering questions
Share
Share this content with your friends to help spread the knowledge; for letting others know about knowledge is a means for expressing gratitude.
Email
Telegram
Facebook
Twitter
You can also read this content in the following languages:
If you are fluent in another language, translate the content into it and send us your translation to publish on the website. [Translation Form]
Ask a Question
Dear user! You can write your question about the opinions of His Eminence Allamah Mansoor Hashemi Khorasani (may Allah protect him) in the form below and send it to us to be answered in this section.
Attention: Your name may be displayed as the author of this question on the website.
Attention: Since our response will be sent to your email address and may not be published on the website, it is important that you enter your email address correctly.
Please note the following:
1. Your question may have already been answered on the website. Therefore, it is advisable to review the related questions and answers or use the search feature before submitting your question.
2. Please do not send a new question before receiving the answer to your previous one.
3. Please do not send more than one question at a time.
4. Our priority is to answer questions about Imam Mahdi (peace be upon him) and how to prepare the ground for his advent, as this is more important than anything at the moment.