that man, rid of the evil consequences which he has brought about with his own hands, may be made fit for spiritual advancement. The Holy Qur’ān has clearly laid down the same law even for those punishments which are inflicted on man here on earth: “And We did not send a prophet to a town, but We seized its people with distress and affliction that they might humble themselves” (7:94). It is clear from this that God brings down His punishment upon a sinning people in order that they may turn to Him, in other words, that they may be awakened to a higher life. The same must therefore be the object of punishment in Hell.
In fact, a little consideration would show that good is enjoined because it helps the progress of man, and evil is prohibited because it retards that progress. If a man does good, he himself gets the advantage of it; if he does evil, it is to his own detriment. It is a subject to which the Holy Qur’ān returns over and over again: “He is indeed successful who causes it39 to grow, and he indeed fails who buries it” (91:9, 10). “Your striving is surely for diverse ends. Then as for him who gives (in charity) and keeps his duty, and accepts what is good — We facilitate for him (the way to) ease. And for him who is niggardly and considers himself self-sufficient, and rejects what is good, We facilitate for him (the way to) distress” (92:4-10). “If you do good, you do good for your own souls, and if you do evil, it is for them” (17:7). “Whoever does good, it is for his own soul; and whoever does evil, it is against it. And thy Lord is not in the least unjust to the servants” (41:46). “Whoever does good, it is for himself, and whoever does evil, it is against himself; then to your Lord you will be brought back” (45:15).
Purification being the great object, the man who has wasted his opportunity here must undergo the ordeal of Hell in order to obtain it. Various other considerations lead to the same conclusion. In the first place, such great prominence is given to the attribute of mercy in God that He is spoken of as having “ordained mercy on Himself ”;40 the Divine mercy is described as encompassing all things,41 so that even those who have acted extravagantly, against their own souls, should not despair of the mercy of God;42 and finally it is laid down that for mercy did He create all men.43 Such a merciful Being could
39 Refers to the soul and the faculties given to man.
42 39:53.
43 11:119.