Allah (swt) knows the fate of all people, and at the same time we are sure that many people will end up in Hell, therefore, if one of those in Hell asks Allah (swt) why He created him, while He knew that he was going to end up there, what will be His answer?

1) Punishment from Allah (swt) is a result of man willingly disregarding divine guidance and not listening to the call of the ”outer” and “inner” messengers.

2) The knowledge of Allah (swt) regarding the way His creatures will act in different situations, does not interfere with them being forced to choose the action in question, and in other words, Allah’s knowledge reveals His creatures’ course of action, nothing else.

The knowledge of Allah (swt) regarding the way His creatures will act in different situations, does not interfere with them being forced to choose the action in question, and in other words, Allah’s knowledge reveals His creatures’ course of action, nothing else.

3) Shaytan and other evil beings and people need to be created so that others have the chance of reaching spiritual perfection.

4) Although the creation of Shaytan and other evil people and things is a must, yet who plays this role is up to the individuals themselves.

The question of why Allah (swt) has created and punishes bad people, is one that goes back to the subject of man and free will. The question there is: ”No single person comes to this world by choice; all who come are forced to. On one hand, Allah (swt) knows the fate of each and every person, and on the other hand they have to act according to Allah’s (swt) knowledge or else that will necessitate the deficiency of Allah’s (swt) knowledge, which is impossible, therefore those who are bad, have no choice other than to be bad, so that His knowledge remains perfect; so how is this fact not in contradiction with free will?”

Here, we will discuss man and free will in order to reach a conclusion on the question:

1) Allah’s (swt) knowledge regarding the acts and behavior of His different creations doesn’t result in them being forced to do as He knows. For example, if you were to stand at a high point and watch someone drive their car, and could tell that if he/she were to continue driving at the same pace, it would surely end up in the car falling from a cliff, and after a few moments that actually happened, you wouldn’t be the one responsible just because you knew that it was going to happen. No one would say that your knowledge was the one that caused the accident. Knowing one’s fate because of his/her mistakes has nothing to do with you.

Allah (swt) isn’t the one who determines the bad or good destiny of others, and never assigns a bad destiny to anyone. This hadith by the great prophet of Islam (pbuh) has been narrated by many Islamic scholars: “The prophet (pbuh) said:

The Qadariyyah has been cursed by seventy thousand prophets (throughout history). It was asked: Who are the Qadariyyah? The prophet (pbuh) answered: Those who believe that they are forced to sin (because of the bad destiny that Allah (swt) has imposed on them) and that they will be punished because of these sins (that they have no control over).” [1]

2) It is more appropriate to say that Allah (swt) knows who will make good use of divine guidance when it comes and who will turn away from it, and that punishment in the hereafter (or even in this world) is a result of making the wrong choice regarding that guidance. Just like the experienced teacher who lists the elements of success for his students on the first day of class, but knows who will heed his advice and take it seriously and who won’t. Clearly, good grades and prizes will go to those who deserve them, and bad grades and all of the hardships that those grades entail, all will be for those who have asked for it with their actions. So the role that the teacher’s knowledge plays in such situation is to show him who will succeed and who won’t, and has nothing to do with forcing them to be lazy or strive for success.

This is why theologians say:

“Allah (swt) has knowledge regarding the obedience and disobedience of His servants, and this knowledge reveals and is determined by [2] the acts of His servants. [3]

3) If Allah (swt) was to not send any means of guidance to the people, and yet expected them to believe in and obey Him, one could object, but considering that He has sent both inner messengers (the sound intellect) and outer ones (the prophets, imams, books and scriptures and even scholars), who is the one to be truly blamed; the one who possesses many “lanterns” in the dark and still goes the wrong way, or the one who punishes him for breaking those precious and needed “lanterns”?

4) Life in this world is all about making the right choices, thus one can say that our fates are in our own hands and that it all depends on how much we strive and ask Allah (swt) for help and guidance.

5) Allah (swt) created man in order for him to reach perfection and salvation. Not only doesn’t the creation of Shaytan, who is always trying to misguide man, contradict this goal, but it is necessary, because development and perfection is always a result of struggle, clashes and conflict. [4]

6) Although the role jinni and human shaytans play is an important one in achieving the above mentioned goal, yet no one is forced to play this role, and whoever does so, does it willingly and in reality chooses to be so.

Even Shaytan (Iblis) himself wasn’t created as Shaytan, because he had lived with the angels for six thousand years [5] and was a great worshipper of Allah (swt), but despite this fact, he chose to go the wrong way as a result of his self-pride, distancing from Allah’s (swt) grace and mercy. The same goes with Yazid; he chose to go the wrong way, therefore he can no longer object to his creation and ask Allah (swt) why he was created, because the answer is that the role you were to play was a necessary one, but not one imposed on you; on the contrary, you are the one who chose to play it (so the role is a necessary one, but only those who choose to play it).

In other words, there must be bad people in this world so that others can reach perfection through the encounters they have with them. Take Imam Husein (as) for instance; there must be a Yazid in order for Imam Husein (as) and what he did to find true meaning; the situation he put Imam Husein (as) in was the one that allowed the imam to reach the high level of martyrdom. Yet, Allah (swt) has forced no one to be Yazid; it is Yazid himself who chooses to be the Yazid who committed one of the greatest atrocities of all time, therefore he can’t question Allah (swt) for who he is, because he himself is the one to blame.

7) The creation of man is a favor by Allah (swt) because of His never-ending grace. It is like for someone to arrange a great feast and invite others to take part in it without asking them for anything else. Now if there are people who willingly decide not to attend and make use of the food there, resulting in their hunger, the one hosting the feast isn’t the one to be blamed and scolded just because he knew they wouldn’t come, because not inviting them at all, is worst and in that case they would probably claim that they would have come.

1). انه (ص) قال: لعنت القدريه علي لسان سبعين نبياً. قيل: و من القدرية يا رسول الله؟ فقال: قوم يزعمون ان الله قدر عليهم المعاصي و عذبهم عليها. (Biharul-Anwar, vol.5, pg.47)
(2). Determination here means that “the known” thing determines the knowledge itself: قال: و هو تابع بمعنى أصالة موازيه في التطابق.
أقول: اعلم أن التابع يطلق على ما يکون متأخرا عن المتبوع و على ما يکون مستفادا منه و هما غير مرادين في قولنا العلم تابع للمعلوم فإن العلم قد يتقدم المعلوم زمانا و قد يفيد وجوده کالعلم الفعلي و إنما المراد هنا کون العلم و المعلوم متطابقين بحيث إذا تصورهما العقل حکم بأصالة المعلوم في هيئة التطابق و أن العلم تابع له و حکاية عنه و أن ما عليه العلم فرع على ما عليه المعلوم و على هذا التقدير يجوز تأخر المعلوم الذي هو الأصل عن تابعه فإن العقل يجوز تقدم الحکاية على المحکي. (Kashful-Morad, pg.231)
(3). Khajeh Nasiruddin Tusi, Kashful-Morad, pg.230.
(4). Muhammad Bistooni, Shaytan Shenasi az Didgahe Qurane Karim, pg.17.
(5). Nahjul-Balaghah, the sermon of Qase’ah, 234.

Is the issue of eternal punishment compatible with justice of God?

We know that the Holy Quran directly speaks of the eternal punishment to be given to the kufar. That is, it speaks about eternity.

“Allah has promised the hypocrites, men and women, and the faithless, the Fire of hell, to remain in it [forever]. That suffices them. Allah has cursed them, and there is a lasting punishment for them.” [1]

Just as in the following verse, the Quran promises the believing men and the believing women gardens in Paradise forever.

Allah has promised the faithful, men and women, gardens with streams running in them, to remain in them [forever], and good dwellings in the Gardens of Eden. Yet Allah’s pleasure is greater [than all these]; that is the great success. [2]

This question then arises and that is, how can one accept that in one’s lifetime of eighty or one hundred years, one commits evil deeds and then for eternity – millions of years – is punished.

Of course, this is not important as to rewards because the ocean of God’s Mercy is very great and however much greater is the reward, it shows greater virtue and mercy but as to evil deeds, they are punished for eternity because of limited sins. How can this be reconciled with God’s justice? Should a balance not exist between punishment and reward?


In order to reach a final solution to this discussion, several points need to be noted:

a. Punishments on the Day of Resurrection do not resemble punishments in this world. For instance, a person is found guilty of aggression and plunder and he spends some time in prison whereas the punishment at the Judgment day takes the form of efforts of one’s deeds and the particularities of a person’s acts.

In clearer terms, the difficulties which one bears in the other world are the direct result of his deeds. The Holy Quran explains this very clearly where it says,

So today no soul will be wronged at all, and you will not be recompensed except for what you used to do. [3]

With one simple example, we can visualize this truth that a person who goes after narcotics and alcoholic drinks and no matter how much one explains that these things will ruin him, and sicken his heart and destroy his nerves, he does not listen. He spends several weeks or months drowned in these killing pleasures and gradually develops ulcers, heart disease, nerve disease and then he spends tens of years until the end of his life suffering because of this and he groans night and day.

Can one object here why does a person who only sinned for several weeks or months have to suffer for tens of years?

It is readily stated in response that this is the result of his own actions. Even if he were to live longer than the Prophet Noah and were to live for tens of thousands of years and we were to continuously see him in pain and anguish, we would say that this is something he brought upon himself with his deeds.

Punishment on the Day of Judgment is like this. Thus, no one can object to the justice of the situation.

b. This is wrong that some people assume that the time limit of the punishment must be the same extent as the sin because the relation between a sin and punishment is not a temporal one. It depends upon the result and quality of the sin.

For instance, it is possible that a person in one second kills an innocent person and according to the laws of some countries, he is given life imprisonment. Here we see that the time of the sin was one quickly passing second, whereas the punishment is for tens of years. No one considers this to be oppressive. Why? Because the question here is not one of days or weeks or months or years. It depends upon the quality of the sin and its result.

c. Eternity in hell and eternal punishment only belongs to those people who have closed all doors to salvation for themselves and they have drowned themselves in corruption, licentiousness, kufr and hypocrisy so that the darkness of sin takes over their entire being and, as a result, that person takes on the color of sin and kufr.The Holy Quran says,

Why, they who have earned the wages of sin and are enclosed in error, are people of Hell, where they will abide for ever. [4]

These kinds of individuals have completely cut off their connection with God and have closed all doors to their salvation and well-being.

These kinds of individuals are like birds which purposefully break their own wings, pull out their feathers, are obliged to walk forever upon the earth and are deprived of flying through the skies.
Noticing the three points given above clarifies the issue that eternal punishment which belongs to a particular group of hypocrites or kufar does not oppose the principle of justice. This is the ominous result of their deeds themselves. The Divine Prophets had previously told them that their deeds would have these results.

It is clear that if individuals are ignorant and the invitation of the prophets are not known to them and if they commit evil deeds out of ignorance, they will not receive such a difficult punishment.

It is also necessary to point out that verses of the Holy Quran and Islamic Traditions mention that the ocean of Divine Mercy is so great and extensive that a large group of transgressors are included. Some by means of intercession; some by means of forgiveness and some because of small, good deeds which they performed. God, in His greatness, gives great reward for those small, good deeds

And another group, after they have been punished for a time in hell, and have been purified, they will return because of Divine Mercy. The only group remaining is the one which has enmity towards the truth and commit oppression, corruption and hypocrisy so that their whole being is covered in oppression, kufr and faithlessness.

1. (9:68)
{و عد الله المنافقين و المنافقات و الکفار نار جهنم خالدين فيها}
2. (9:72)
{وعد الله المومنين و المومنات جنات تجري من تحتها النهار خالدين فيها}
3. (36:54)
{فاليوم لا تظلم نفس شيئاو لا تجزون الا ما کنتم تعلمون}
4. (2:81)
{بلي من کسب سيئه و احاطت به خطيئته فاولئک اصحاب النار هم فيها خالدون}

How old will you be in heaven/hell?

The change in appearance and outer features as one ages are related to this world, but this isn’t the case for the hereafter, especially heaven; people don’t have different appearances and faces there. For example, it is not so that some will be children, some will be middle aged, and some old. Even if we believe that the world to come is a material one, still, age, the way we see and perceive it in this world, will not be a factor. What can be concluded from narrations in this regard, is that those entering Paradise will be young and beautiful:

يدخلون الجنة شبابا منورين و قال إن أهل الجنة جرد مرد مکحلون 1
Those entering Paradise will enter as young illuminating beautiful youth.

In put it in other terms, they will always be in the best form and state, this joy not being hindered the least by the passing of time.

In the Quran, when it speaks of the pure heavenly spouses, it says that those in heaven will have spouses who only look to their husbands and are of like age and young:

2 {وَ عِنْدَهُمْ قاصِراتُ الطَّرْفِ أَتْرابٌ}
With companions of modest look, the same in age, by their side.

In this verse, atrāb means being of the same age and is one of the attributes of heavenly women in respect to their husbands; being of the same age increases attractiveness among couples. Atrāb can also be an attribute of the women among themselves, in other words, the verse can also mean that all the women therein have the same age. 3 None of these women will be subject to old age; they are neither children nor old and feeble. 4

[1] Ibn Shahr Ashub, Manaqib Aal Abi Talib, vol. 1, p. 148, Allamah Publications Press, Qum, 2000.
[2] Quran, Surah Sad. 52
[3] Makarem Shirazi, Tafsir Nemouneh, vol. 19, p. 317, Daar al-Kutub al-Islamiyyah, Tehran, first edition, 1995; Suyuti, Jalal al-Din, al-Durr al-Manthur fi Tafsir al-Ma’thur, vol. 5, p. 318, Ayatullah Mar’ashi Najafi Library, Qum, 1404 AH.
[4] Ibn Ajibah, Ahmad bin Muhammad, al-Bahr al-Madid fi Tafsir al-Quran al-Majid, researched by Qurashi Raslan, Ahmad Abdullah, vol. 5, p. 36, Published by Zaki, Hasan Abbas, Cairo, 1419 AH; Tafsir al-Saafi, Fayd Kashani, Mulla Muhsin, Tafsir al-Saafi, researched by A’lami, Husein, vol. 4, p. 306, al-Sadr Press, second edition, Tehran, 1415 AH.

When the Day of Resurrection comes and human beings go to Paradise and Hell, does death still exist?

In the greater resurrection which is a world next to the intermediate world, all human beings from the first to the last are gathered and enter a new phase of living; they receive the rewards for their deeds and actions in the worldly life. 1

The Quran, traditions and rational arguments agree that there is no death after the Day of Judgment occurs and human beings go to Paradise and Hell. We shall now mention a few of those verses:

The Holy Quran uses as many as seventy names to make a reference to the Day of Judgment. Each name refers to a particular attribute or feature. For example, the “Day of Resurrection” used in the Quran refers to the fact that all human beings and existents are resurrected on this Day. Since this day is eternal and there is no death in it, it is called the Day of Eternal Life (yawm al-kholud) 2. This name has been mentioned in the holy chapter Qaf. 3

In addition, the Quran names the people of Paradise and Hell more than seventy times describing them as immortal. We mention two verses of the Quran as examples:

Yes, whoever earns evil and his sin has encompassed him, those are the companions of the Fire; they will abide therein eternally. 4

But those who have faith and work righteousness, they are companions of the Garden: Therein shall they abide (Forever).” 5

It has also been stated in the traditions that there is no death in the hereafter. For example, Allamah Baqir Majlisi mentions different traditions in the eighth volume of his Behar al-Anwar (chapter 26). In one of the traditions narrated by him in this book, it has been said that death is beheaded in front of the people of Paradise and Hell like a sheep. The Prophet has been reported as having said:

“When God takes the people of Paradise to Paradise and the people of Hell to Hell, death is brought to them and decapitated like a sheep in front of them. There and then a harbinger calls out: There is no death on the Day of Judgment; life in the hereafter is characterized by immortality and perpetuity. 7

Rationally, man’s soul is abstract and every abstract thing is immortal. Therefore, there is no death in the hereafter and human beings do not die after they go to Paradise or Hell.
Some of the arguments presented by Muslim philosophers and theologians on the immateriality of the soul are as under:

1. The soul perceives the general concepts or generalities. Generality is abstract, so is its perceiver.

2. The soul has power over matters which the bodily things have no power over. For example, the soul can imagine infinite things but the body cannot.

3. When we see that all those things which are perceived by our senses are perceived by one thing, it stands to reason that the soul is abstract. That is because the senses do not know anything about one another’s perceptions. For example, the eye sees the whiteness of an object like cubic sugar but it does not know that it is sweet. Or we put something which we have not seen in out mouth; we feel its taste on our tongues but we do not see its color. It is therefore clear that there is an abstract general thing in us which perceives all these varied things.

4. The physical powers get worn out and start malfunctioning over time but the soul is not as such. That is because too much intellection further strengthens it. The soul is therefore not from the category of the body; it is abstract. 8

5. Another reason for the abstractness of the soul is oneness or unity of the personality. The body is susceptible to changes but there is one thing that never accepts any changes and that is what we call “soul”. The soul does not change with the change of matter; that is because it is abstract. 9

There are some people who do not believe in the immateriality of the soul saying that it is physical and the same as the brain. However, their arguments substantiate only that the brain cells are somehow linked with the perception not that the brain perceives the general and universal concepts.

Therefore, the immortality of the soul is closely linked with the independence and abstractness of the soul because if it is abstract, it can still exist after death.
The arguments concerning the immortality of abstract things are presented in philosophy. For further information in this regard, you should refer to philosophy books.

[1] The Intermediate World is personal in the sense that every human enters the intermediate world after death. As for the greater resurrection, it is relates to the entire human beings who are resurrected collectively at once. See: Worldview, by ShahidMutahhari, under the title Resurrection, p. 31.
[2] MakaremShirazi, The Message of the Quran, “Resurrection”, vol.5, p. 58.
[3] “Enter ye therein in Peace and Security; this is a Day of Eternal Life!” [Qaf (letter Qaf), 34]
[4] Al-Baqarah, 81
[5] Al-Baqarah, 82
[6] See: Behar al-Anwar, vol.8, pp.344 and 345. The full Arabic tradition is as under:
وَ رَوَى مُسْلِمٌ فِي الصَّحِيحِ بِالْإِسْنَادِ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ قَالَ رَسُولُ اللهِ (ص) إِذَا دَخَلَ أَهْلُ الْجَنَّةِ الْجَنَّةَ وَ أَهْلُ النَّارِ النَّارَ قِيلَ يَا أَهْلَ الْجَنَّةِ فَيُشْرِفُونَ وَ يَنْظُرُونَ وَ قِيلَ يَا أَهْلَ النَّارِ فَيُشْرِفُونَ وَ يَنْظُرُونَ فَيُجَاءُ بِالْمَوْتِ کَأَنَّهُ کَبْشٌ أَمْلَحُ فَيُقَالُ لَهُمْ تَعْرِفُونَ الْمَوْتَ فَيَقُولُونَ هُوَ هَذَا وَ کُلٌّ قَدْ عَرَفَهُ قَالَ فَيُقَدَّمُ وَ يُذْبَحُ ثُمَّ يُقَالُ يَا أَهْلَ الْجَنَّةِ خُلُودٌ فَلَا مَوْتَ وَ يَا أَهْلَ النَّارِ خُلُودٌ فَلَا مَوْتَ قَالَ وَ ذَلِکَ قَوْلُهُ وَ أَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ الْآيَة
[7] It should be noted that one who goes to Hell does not always remain there. In fact, eternal life in Hell is for a specific group of people.
[8] AllamahShe’rani, translation of Sharh al-Itiqad, p. 242 – 262.
[9] MakaremShirazi, The Message of the Quran: Resurrection, vol.5, p. 287.

Are Heaven and Hell just myths or realities?

From the perspective of Islam, which is the most complete religion, resurrection is one of the fundamentals of religion and believing in it is one of the conditions of being a Muslim.
There are many ways to understand about the true essence of heaven and hell and the necessity of their existence. In order to have a better understanding of the Issue we will explain some of these ways:

First: Allah’s justice

Allah has created human beings with free will in order to have a choice in following the right wrong or path. We also believe that not everyone gets their reward or punishment entirely and the way they should in this world. Therefore if there was no world after this world for people to see the complete outcomes of their deeds, this would contradict Allah’s Justice. Needless to say that Allah does not do any act without using his wisdom. Since this world does not have the potential to pay the whole reward for good and whole punishment for bad, there should be a day that everyone will be rewarded or punished for their deeds entirely.

Second: Allah’s wisdom and mercy

The wisdom of Allah also calls for a life in the hereafter for all humans. Because Allah does not do any aimless actions, the reason behind the creation of human beings is for humans to reach their spiritual perfection through their free will and this is not reachable without the existence of another world.

Third: The Fetrah (Human nature) and its desire for an everlasting life

There is an indisputable desire in all humans to be everlasting and fulfilling this desire is only possible in a world other than the one we live in.
All discussion about resurrection ultimately comes down to there being a heaven and hell. Heaven is the center of all grace and spiritual and physical blessings, while Hell is the center of deprivation and hardship, the place where Satan and his followers will be punished in. According to Quranic verses and ahadith, heaven and hell are two certain realities and those who doubt in there existence (of course after hearing the appropriate reasoning that proves them) or think of them as mere myths will soon confront the truth about them (in the hereafter).
Not only heaven and hell are two shaking realities that will be seen in the hereafter, but moreover their existence even at this moment has been proven through logical reasoning and Islamic tradition.

Given the fact that man’s body is transformed into a new one in every eight years, the question arises as to which one of these bodies are resurrected and brought to justice on the Day of Judgment?

The answer to the above question is that the soul is the center of reward and punishment, happiness and agony, pleasure and pain. Hence, if the body suffers a pain, it is because of the soul to which it belongs. In case the soul is taken away from the body, there is left nothing except the flesh which, if cut into pieces, will not involve or entail any pain.

Why? That is because the body is soulless. Therefore, when it comes to implementing justice, punishing anyone of a human being’s bodies would not be against justice even though he may not have committed a crime with it. That is because the body is like a cloth put on a criminal who is supposed to be flogged.


It could be understood from the verses of the Holy Qur’an and narrations of the Infallible Imams (a.s.) that a sinner, if before his death repents and is ashamed of his evil deeds, his sins are forgiven and wouldn’t be scrutinized for his deeds on the Day of Judgment.

Therefore, the door of repentance and return remains always open for all sinners and none should be hopeless of God’s blessing; but lest we think that whoever simply recites the phrase of: “O God forgive me (Astaghfirullah)” and through the pressure of nerves sheds a tear from his eyes, repents and would be blessed with forgiveness; instead, real repentance requires conditions that Imam Ali (a.s.) has pointed out. Imam Ali (a.s.) said: “There are six things necessary for repentance:

1. He must be really ashamed from the past sins.

2. He must seriously be determined that he would not commit sins in the future.

3. If people owe something upon you; you must pay them all of their dues.

4. The mandatory obligations not offered must be offered as make up (Qad’a).

5. The flesh that has been grown upon the body through utilization of illegitimate (har’am) food should be melted down completely through means of sorrow and grief about the committed sins.

6. As you have tasted the sweetness of sinning, should also tolerate the bitterness and hardship of worshipping, then you must recite the phrase of forgiveness: O God forgive me (Astaghfirullah).


The issue of intercession has been mentioned in Holy Qur’an and plenty of narrations have been issued by the Holy Prophet (S) and Infallible Imams (a.s.) about it. In a manner that the reality of intercession cannot be denied; in general it could be concluded from narrations that the Holy Prophet (S) and Infallible Imams (a.s.) would act as an intercessor with respect to some of the sinners and say: “O God! Although this person is a sinner and deserves punishment but because of the means of that particular outstanding virtue and goodness that he has or through Your Own forgiveness and benevolence or through the dignity that we have near You, we request to consider his sins as unseen and delete the crime of his deeds with Your compassion.”

Their request of his intercession would be accepted and the relevant person would be blessed with Compassionate God’s forgiveness and benevolence. Because of the verses of the Holy Qur’an and narrations, the reality of basic intercession cannot be denied, however some of the points should not be neglected as follows:

1. The intercessors would not offer intercession without permission and command of the God of the Worlds.

2. The place of intercession is at resurrection and after the accounting of deeds. It is here that since the file of deeds is scrutinized its obligation should be explicitly declared, and due to this reason the intercessor requests for his intercession and sends him to paradise, who was otherwise destined to go to hell because of his sins.

But in the barzakh, any intercession is not available and the sinning person inevitably must see torture and punishment in accordance with his deeds; although it is possible that there too due to intercession of the Holy Prophet (S) and Infallible Imams (a.s.) he might be given some sort of reduction in his punishment, but this does not constitute as an intercession.

3. The intercessors themselves have said: “You should try your best to appear in resurrection in the form of a human being so that we could do intercession for you. Therefore, if the beastly sins reach to a point that would metamorphose human essence entirely, thus making his appearance in the form of a wild beast, there is no room for his intercession. Anyhow for intercession merit and worthiness are essential.”

4. Regarding some of the sins the intercessors, like renunciation of prayers, have said: “Our intercession would not include this group.”

5. Therefore on the basis of the above mentioned matters a human being should not feel proud because of the promise of intercession and do sins; because someone who indulges in sinning with the hope of intercession is like an individual who is poisoned and exposes himself to the danger of hoping that the doctor and medicine would be able to save him.


Paradise is a place where decent and righteous individuals would be taken; different kinds of blessing, bounties, resources and means of comfort and joy are present there; whatever a human being could imagine and desires is available therein.7

The bounties of paradise are far superior and better to the bounties of the world, and no one has ever heard or seen them. There is no discomfort and hardship in them; whoever would enter paradise would have eternal life and would remain therein forever. Paradise consists of different ranks and positions and everyone in accordance to his virtues and perfections of self and decent conduct would be assigned an appropriate place accordingly.8

Hell is the place of unbelievers and wicked ones; every sort of horrible punishment and torture is implemented therein. The individuals who would go to hell would be under punishment with intense hardships and discomfort; the punishments of hell are so severe that it is impossible to describe them. The fire of hell not only burns the body but also the burns souls and hearts of individuals, and it oozes from the fountainhead of its essence and sets the entire existence ablaze.9

The dwellers of hell consist of two groups: The first group consists of unbelievers, who are completely deprived of the illumination of faith, and God’s worshipping; this group would always remain in hell under the intense punishment and torture. The second group consists of God worshippers and faithful who indulged in sinning due to the weakness of their belief and due to this reason deserved the punishment in hell.

This group would remain under hell’s punishment temporarily, but eventually the illumination of Monotheism would be dominated over the darkness of their sins and either through the direct pardon of God or through intercession of the chosen prophets would be rescued from hell and would enter paradise. Hell consists of different ranks of various sorts of punishment; everyone would be assigned a place in accordance10 to the degree of his sins and would be punished with special sorts of punishment accordingly.



The Holy Qur’an and traditions of the Holy Prophet (S) and Infallible Imams (a.s.) describe the Day of Judgment in the following manner: “The sun and moon would become dark and without illumination, mountains would become scattered, oceans would become burnt and without water; the solar system would be annihilated; the earth and heaven would be changed into a different form; then all dead would be resurrected alive and would be brought to accounting of their deeds. All accounts of deeds of the people are proven and recorded in a book of deeds; even a tiny act of theirs would neither be forgotten nor removed.

On the Day of Judgment curtains would be rolled up from human eyes, they would witness their character and deeds personally; then the accounting of deeds would begin and would be scrutinized with precise accuracy. Unbelievers and sinners who are not pardonable would be sent to hell. The believers and righteous persons would go to paradise.

“The sinners who are illegible for pardon, since they were under punishment in the barzakh and have already tasted the result of their evil deeds; through means intercession of the prophets and infallible Imams would be pardoned, eventually the illumination of monotheism would remove the darkness of their sins and they would enter into paradise.

For believers and righteous persons the accounting of deeds would be done easily and they would be sent to the paradise sooner; but with respect to the unbelievers and a majority of sinners, it would be very hard. Even the smallest of their deeds and actions would be severely scrutinized; they would remain stopped in resurrection for a prolonged period and with a great deal of hardship and after passing through various stages, would end up in their accounting.”