الفرق بين اسم الله ( الآخر ) وبين أبدية أهل الجنة في الجنة وأهل النار في النار -How can we reconcile between the name of Allah al-Aakhir (the Last) and the fact that the people of Paradise will be in

[أم أبي التراب]

الفرق بين اسم الله ( الآخر ) وبين أبدية أهل الجنة في الجنة وأهل النار في النار

How can we reconcile between the name of Allah al-Aakhir (the Last) and the fact that the people of Paradise will be in Paradise forever and the people of Hell will be in Hell forever

La contradiction entre le nom d'Allah (le Dernier) et l'éternité de la vie des gens du paradis et celle de la vie des gens de l'enfer

السؤال:
إذا كنّا سنعيش في الجنة عيشة أبدية لا موت فيها، أليس في ذلك مناقضة لحقيقة أنه لا أبدية إلا لله؟

الجواب:

الحمد لله
أولا :
لا شك أن أهل الجنة إذا دخلوا الجنة فإنهم يحيون فيها منعمين خالدين أبدا ، وهذه عقيدة أهل السنة والجماعة : أن أهل الجنة ينعمون في الجنة خالدين فيها أبدا ، وأهل النار يعذبون في النار خالدين فيها أبدا ، قال الله تعالى " وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا وَعْدَ اللَّهِ حَقًّا وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا " النساء/ 122 .
وقال تعالى " إِنَّ اللَّهَ لَعَنَ الْكَافِرِينَ وَأَعَدَّ لَهُمْ سَعِيرًا * خَالِدِينَ فِيهَا أَبَدًا لَا يَجِدُونَ وَلِيًّا وَلَا نَصِيرًا " الأحزاب/ 64، 65 .
وروى البخاري (4730) ومسلم (2849) عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رَضِيَ اللَّهُ عَنْهُ قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ " يُؤْتَى بِالْمَوْتِ كَهَيْئَةِ كَبْشٍ أَمْلَحَ فَيُنَادِي مُنَادٍ يَا أَهْلَ الْجَنَّةِ فَيَشْرَئِبُّونَ وَيَنْظُرُونَ فَيَقُولُ : هَلْ تَعْرِفُونَ هَذَا ؟ فَيَقُولُونَ نَعَمْ هَذَا الْمَوْتُ - وَكُلُّهُمْ قَدْ رَآهُ - ثُمَّ يُنَادِي يَا أَهْلَ النَّارِ فَيَشْرَئِبُّونَ وَيَنْظُرُونَ فَيَقُولُ : هَلْ تَعْرِفُونَ هَذَا ؟ فَيَقُولُونَ نَعَمْ هَذَا الْمَوْتُ - وَكُلُّهُمْ قَدْ رَآهُ - فَيُذْبَحُ ثُمَّ يَقُولُ : يَا أَهْلَ الْجَنَّةِ خُلُودٌ فَلَا مَوْتَ وَيَا أَهْلَ النَّارِ خُلُودٌ فَلَا مَوْتَ ، ثُمَّ قَرَأَ " وَأَنْذِرْهُمْ يَوْمَ الْحَسْرَةِ إِذْ قُضِيَ الْأَمْرُ وَهُمْ فِي غَفْلَةٍ " وَهَؤُلَاءِ فِي غَفْلَةٍ أَهْلُ الدُّنْيَا " وَهُمْ لَا يُؤْمِنُونَ " .

ثانيًا :
هذه الحقيقة التي ذكرت في السؤال : "أنه لا أبدية إلا لله " ؛ هي قول لا أصل له في الدين ، بل هو قول باطل بإجماع المسلمين على أن أهل الجنة يخلدون فيها أبد الآبدين ، خلودا بلا موت . وهكذا أهل النار ، الذين هم أهلها من الكفار .
قال شيخ الإسلام رحمه الله :
" اتفق سلف الأمة وأئمتها على أن من المخلوقات ما لا يعدم ، وهو الجنة والنار والعرش وغير ذلك ، ولم يقل بفناء جميع المخلوقات إلا طائفة من أهل الكتاب المبتدعين ، وهو قول باطل " انتهى من "مختصر الفتاوي المصرية" 1 /169 .
ثالثًا :
ينبغي أن ننتبه هنا إلى أمرين :
الأول : أن أبدية المخلوقات التي كتب الله لها البقاء في الدار الآخرة ، قد سبقها فناء وعدم ، وأما الله جل جلاله : فهو أول بلا ابتداء ، وآخر بلا انتهاء ، ولا فناء ، جل شانه .
الثاني : أن أبدية المخلوقين هي عطاء وهبة من الله ؛ فكما أنه وجود المخلوق إنما هو بخلق الله له ، وليس وجودا من عنده ، أو عند غيره من المخلوقين ؛ فكذلك بقاء الخلق في الدار الآخرة ، إنما هو عطاء الله لهم ، وخلقه ، وتقديره .
وهذا يدلنا على أن بقاء الخلق وأبديته في الدار الآخرة ، لا يشبه بقاء الخالق سبحانه ؛ وأن ما اختص الله به سبحانه في ذلك ليس هو مجرد البقاء الأبدي الذي لا يزول ؛ بل اختص الخالق سبحانه من ذلك بما يليق به من البقاء الكامل للخالق ، وللمخلوق ما يليق به من البقاء المخلوق من الله .
قال شيخ الإسلام رحمه الله :
" يَجِبُ الْقَطْعُ بِأَنَّ اللَّهَ لَيْسَ كَمِثْلِهِ شَيْءٌ لَا فِي ذَاتِهِ وَلَا فِي صِفَاتِهِ وَلَا فِي أَفْعَالِهِ " انتهى من"مجموع الفتاوى" 13 /379 .
رابعًا :
اختص الله سبحانه - في بقائه الأبدي - بصفة لا يشركه فيها غيره ، وهي صفة الآخرية ، قال النبي صلى الله عليه وسلم " اللَّهُمَّ أَنْتَ الْأَوَّلُ فَلَيْسَ قَبْلَكَ شَيْءٌ ، وَأَنْتَ الْآخِرُ فَلَيْسَ بَعْدَكَ شَيْءٌ ، وَأَنْتَ الظَّاهِرُ فَلَيْسَ فَوْقَكَ شَيْءٌ ، وَأَنْتَ الْبَاطِنُ فَلَيْسَ دُونَكَ شَيْءٌ " رواه مسلم (2713)
قال شيخ الإسلام رحمه الله :
" فَلَا يَكُونُ شَيْءٌ قَبْلَهُ ، وَلَا بَعْدَهُ ، وَلَا فَوْقَهُ ، وَلَا دُونَهُ " انتهى من "مجموع الفتاوى" 16 /359.
وقال أيضًا :
" هو الأول الذي ليس قبله شيء ، وهو الآخر الذي ليس بعده شيء ، فهو القديم الأزلي الدائم الباقي بلا زوال " انتهى من " درء تعارض العقل والنقل " 1 /69 .
وقال ابن القيم رحمه الله :
" فأَولية الله عَزَّ وجَلَّ سابقة على أَولية كل ما سواه ، وآخريته ثابتة بعد آخرية كل ما سواه ، فأَوليته سبقه لكل شيء ، وآخريته بقاؤه بعد كل شيء ، وظاهريته سبحانه فوقيته وعلوه على كل شيء ، ومعنى الظهور يقتضى العلو، وظاهر الشيء هو ما علا منه وأحاط بباطنه ، وبطونه سبحانه إِحاطته بكل شيء ، بحيث يكون أقرب إليه من نفسه ، وهذا قرب غير قرب المحب من حبيبه ، هذا لون ، وهذا لون .
فمدار هذه الأَسماءِ الأَربعة على الإحاطة ، وهى إحاطتان : زمانية ، ومكانيه ؛ فأحاطت أَوليته وآخريته بالقبل والبعد ، فكل سابق انتهى إِلى أَوليته ، وكل آخر انتهى إِلى آخريته ؛ فأَحاطت أَوليته وآخريته بالأَوائل والأَواخر، وأَحاطت ظاهريته وباطنيته بكل ظاهر وباطن ، فما من ظاهر إلا والله فوقه ، وما من باطن إِلا والله دونه ، وما من أول إلا والله قبله ، وما من آخر إلا والله بعده ، فالأَول قِدَمه ، والآخر دوامه وبقاؤه ، والظاهر علوه وعظمته ، والباطن قربه ودنوه .
فسبق كل شيء بأَوليته ، وبقى بعد كل شيء بآخريته ، وعلا على كل شيء بظهوره ، ودنا من كل شيء ببطونه ، فلا تواري منه سماء سماء ، ولا أرض أرضا ، ولا يحجب عنه ظاهر باطن ، بل الباطن له ظاهر، والغيب عنده شهادة ، والبعيد منه قريب ، والسر عنده علانية، فهذه الأَسماءُ الأَربعة تشتمل على أَركان التوحيد ، فهو الأَول فى آخريته والآخر فى أَوليته ، والظاهر في بطونه ، والباطن في ظهوره ، لم يزل أَولاً وآخرًا ، وظاهرًا وباطنًا " انتهى من "طريق الهجرتين" 31 .
والله أعلم .

المصدر: الإسلام سؤال وجواب

[أم أبي التراب]

How can we reconcile between the name of Allah al-Aakhir (the Last) and the fact that the people of Paradise will be in Paradise forever and the people of Hell will be in Hell forever

Question

If we will live forever in Paradise, and there will be no death there, does that not contradict the fact that nothing is eternal except Allah?

Answer




Praise be to Allah. Firstly:
There is no doubt that when the people of Paradise enter Paradise, they will abide therein and enjoy its pleasures for ever and ever. This is the belief of Ahl as-Sunnah wa’l-Jamaa‘ah, that the people of Paradise will enjoy its pleasures and abide therein for eternity, and the people of Hell will be punished in the Fire and abide therein for eternity. Allah, may He be exalted, says (interpretation of the meaning):
“But those who believe (in the Oneness of Allah — Islamic Monotheism) and do deeds of righteousness, We shall admit them to the Gardens under which rivers flow (i.e. in Paradise) to dwell therein forever. Allah’s Promise is the Truth; and whose words can be truer than those of Allah?”
[an-Nisa’ 4:122]
“Verily, Allaah has cursed the disbelievers, and has prepared for them a flaming Fire (Hell).
Wherein they will abide for ever, and they will find neither a Wali (a protector) nor a helper”
[al-Ahzaab 33:64, 65].
Al-Bukhaari (4730) and Muslim (2849) narrated that Abu Sa‘eed al-Khudri (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “Death will be brought in the form of a black and white ram, then a caller will call out: O people of Paradise! They will crane their necks and look, and he will say: Do you recognize this? They will say: Yes; this is death – and all of them will have seen it. Then the call will go out: O people of Hell! They will crane their necks and look, and he will say: Do you recognize this? They will say: Yes; this is death – and all of them will have seen it. Then it will be slaughtered, then it will be said: O people of Paradise, it is eternal and there will be no death. O people of Hell, it is eternal and there will be no death.” Then he recited the words: “And warn them (O Muhammad) of the Day of grief and regrets, when the case has been decided, while (now) they are in a state of carelessness” – those who are in a state of carelessness on the people of this world – “and they believe not” [Maryam 19:39].
Thirdly:
This idea that you mentioned in your question, that “nothing is eternal except Allah” is an idea for which there is no basis in Islam; rather it is a false idea according to the consensus of the Muslims, who are unanimously agreed that the people of Paradise will abide therein forever and ever, and there will be no death, and the same applies to the people of Hell, those disbelievers who are its people.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
The early generations of this ummah and its imams (leading scholars) are unanimously agreed that among created things there are some that will never cease to be. They are Paradise, Hell, the Throne, and so on. No one suggested that all created things will cease to be except a group of innovators among the People of the Book. This is a false idea.
End quote from Mukhtasar al-Fataawa al-Masriyyah (1/169).
Thirdly:
Here we should point out two things:
~1~
that the eternal existence of some created things which Allah has decreed will remain forever in the Hereafter will have been preceded by non-existence. As for Allah, may He be glorified and exalted, He is First, with no beginning, and Last, with no end.
~2~
that the eternal existence of created beings is a gift from Allah. Just as the created being only exists because Allah created him, and he did not bring himself into existence on his own or with the help of any other created being, similarly the continued existence of creatures in the Hereafter is a gift from Allah to them, and will only be because of His power of creation and His will and decree.
This shows us that the continued existence of all creatures and their eternal existence in the Hereafter in no way resembles the eternal existence of the Creator, may He be glorified, and that that which is unique to Allah, may He be exalted, in that regard is not only that He will remain forever and never cease to be; rather the Creator, may He be exalted, is unique in that in a manner that befits Him; He will exist forever in a perfect manner as befits the Creator, and the created being will exist in a manner that befits him as having been created by Allah.
Shaykh al-Islam (Ibn Taymiyah – may Allah have mercy on him) said:
We must be certain that there is nothing like unto Allah in His essence, in His attributes or in His actions.
End quote from Majmoo‘ al-Fataawa (13/379)
Fourthly:
With regard to His eternal existence, Allah, may He be glorified, possesses an attribute which no one shares with Him, which is the attribute of being the Last. The Prophet (blessings and peace of Allah be upon him) said: “O Allah, You are the First and there is nothing before You; You are the Last and there is nothing after You. You are the Manifest (al-Zaahir) and there is nothing above You; You are the Hidden (al-Baatin) and there is nothing beyond You.” Narrated by Muslim (2713).
Shaykh al-Islam (Ibn Taymiyah – may Allah have mercy on him) said: So there is nothing before Him, nothing after Him, nothing above Him and nothing beyond Him.
End quote from Majmoo‘ al-Fataawa (16/359).
He also said:
He is the First before Whom there is nothing; he is the Last after Whom there is nothing; he is the Ancient of Days, the Eternal, the Everlasting Who will never cease to be.
End quote from Dar’ Ta‘aarud al-‘Aql wa’n-Naql, 1/69
Ibn al-Qayyim (may Allah have mercy on him) said:
Allah’s being the First means that He existed before the beginning of all others besides Him, and His being the Last is affirmed and means that He will outlast all others besides Him. His being the First means that He was there before all things and His being the Last means that He will remain after the end of all things. His being the Manifest implies that He is above all things; the meaning of Manifest implies highness and being above, for that which is manifest of anything is that which is above and encompasses what is inside. His being the Hidden means that He is aware of all things, in the sense that He is closer to a thing than itself. This nearness is not the nearness of the lover to his beloved; the two are quite distinct and different.
What these four names and attributes convey is encompassing and being aware, and that is in two senses: time and place. His being the First and the Last encompasses near and far. Everything that is before something else is within the framework of His being the First, and everything that comes after something else will end within the framework of His being the Last. Thus His being the First and the Last encompasses the early and the late. His being the Manifest and the Hidden encompasses everything that is manifest and everything that is hidden. Nothing is manifest but Allah is above it, and nothing is hidden but Allah is beyond it. Nothing is first but Allah is before it, and nothing is Last but Allah is after it. The First refers to His prior existence from eternity; the Last refers to His everlasting existence; the Manifest refers to His highness and greatness; and the Hidden refers to His closeness and nearness. He preceded all things by being the First, and will remain after all things by being the Last; He is above all things by being the Manifest, and He is nearer than all things by His being the Hidden. No heaven can hide another heaven from Him, no earth can hide another earth from Him; nothing above can hide from Him anything that is below. Rather the hidden for Him is manifest, the unseen for Him is seen, what is far for Him is near, and what is secret for Him is known. These four attributes refer to the pillars of Tawheed. He is the First yet He is the Last, and the Last yet He is the first; He is the Manifest but He is Hidden, and He is the Hidden yet He is the Manifest. He has always been and always will be, Manifest and Hidden.
End quote from Tareeq al-Hijratayn (31).
And Allah knows best.


Source: Islam Q&A

[أم أبي التراب]

La contradiction entre le nom d'Allah (le Dernier) et l'éternité de la vie des gens du paradis et celle de la vie des gens de l'enfer

question

Si nous allons mener au paradis une vie éternelle, cela ne constitue-il- pas une contradiction avec la réalité selon laquelle l'éternité est exclusivement réservée à Allah.


texte de la réponse




Louanges à Allah
Premièrement, nul doute que ceux qui seront admis au paradis y mèneront une heureuse vie éternelle. Voilà la doctrine de l'ensemble des partisans de la Sunna; ils croient effectivement que les habitants du paradis y jouiront de bienfaits pour l'éternité et ceux qui seront jetés en efner y subiront un châtiment éternel. Allah Très haut a dit: Quant à ceux qui ont la foi et qui accomplissent de bonnes œuvres, Nous les ferons entrer dans des Jardins baignés d’eaux vives, où ils demeureront éternellement, en vertu d’une promesse solennelle du Seigneur. Et quelle promesse est plus digne d’être crue que Celle du Seigneur (Coran,4:122) et dit: Allah a maudit les infidèles et leur a préparé une fournaise, pour qu'ils y demeurent éternellement, sans trouver ni allié ni secoureur. (Coran,33:64-65).
Al-Bokhari (4730) et Mouslim (2849) ont rapporté d'après Abou Said al-Khoudri (P.A.a) que le Messager d'Allah (Bénédiction et salut soient sur lui) a dit: On présentera la mort sous la forme d'un bélier blanc avec des taches noires et cette annonce (clameur) sera faite: ô habitants du paradis! Ils lèveront la tête et regarderont. Puis on dira: Connaissez vous celui-ci?- Ils diront: oui, c'est la mort. Ils la verront tous. Puis on l'égorgera et annoncera: ô habitants du paradis! une éternité sans mort! Ô habitants de l'enfer! Une éternité sans mort. Ensuite le Prophète récita: Ainsi, Nous te révélons un Coran en langue arabe, afin que tu avertisses la ville métropole et les alentours, et que tu les préviennes du Jour inéluctable du Jugement dernier, où une partie des hommes ira au Paradis et une autre ira en Enfer. (Coran,42:7). Ceux-ci (les mécréants) sont plongés dans l'inadvertance. Dès lors, ils ne croient pas.
Deuxièmement, la vérité citée dans la question , à savoir que seul Allah est éternel, est une affirmation sans fondement en religion. C'est même faux de l'avis unanime des musulmans car ils croient tous que les habitants du paradis y viveront éternellemnt sans subir une mort. Il en est de même des habitants de l'enfer qui sont les mécréants.
Cheikh al-Islam (Puisse Allah lui accorder Sa miséricorde): Les pioniers de la Umma , notamment ses imams, sont tous d'avis qu'une partie des créatures ne sera pas anéantie. Ce sont les habitants du paradis , ceux de l'enfer, le Trône et d'autres choses. L'anéantissement total de toutes les cratures n'est soutenu que par un grouped'innovateurs issus des gens du Livre. C'est un avis faux. Extrait de Moukhtassarou al-Fatawa al-misriyyah (1/169).
Troisièmement, nous devons attirer l'attention ici sur deux choses. La premième est que l'éternité des créaturesqu'Allah a voulu éternelles dans l'au-delà est précédée par un anéantissement alors qu'Allah, l'Auguste et Majestueux, reste le Premier sans commencement et le Dernier sans fin ni anéantissement. Il est d'un statut incommensurable. La seconde chose est que l'éternité des créantures résulte d'une grâce divine. De même que la création d'une créature est un acte d'Allah qui ne provient de la créature elle-même ou d'un autre qu'Allah, de même l'existence éternelle dans l'au-delà est une faveur d'Allah, Sa création et son décret.
Ceci indique que lexistence éternelle de la créature dans l'au-delà ne s'assimile pas à l'existence éternelle d'Allah, le Créateur Transcendant. Ce qu'Allah le Transcendant Se réserve ne se limite pas à l'existence éternelle car Il se réserve en plus une existence éternelle d'une perfection qui Lui convienneen tant que Créateur. En effet, le Créateur possède une éternité qui Lui convienne et la créature aussi jouira d'une éternité qui lui convienne.
Cheilh al-islam (Puisse Allah lui accorder Sa miséricorde): Il faut croire résolument qu'allah n'a pas d'égal ni dans Son essence ni dans Ses attributs ni dans Ses actes. Extrait de majdmou' al-Fatawa (13/379).


Source: Islam Q&A