The Fire is Closer Than the Strap of One’s Sandal!

Allah’s response to the inhabitants of Hell who plead for deliverance is among the most sobering passages in the Quran. They will say: “Our Lord, our wretchedness overcame us, and we were a people astray. Our Lord, bring us out of it; then, if we return to our former ways, we will indeed be wrongdoers” (23:106–107). They will also say: “Our Lord, bring us out, and we will do righteous deeds other than what we used to do” (35:37). Allah will reply: “Remain despised therein, and do not speak to Me” (23:108).

This discourse evokes profound awe, terror, fear, and dread. The Most Merciful and Most Generous has decreed His displeasure and punishment upon those who persist in disbelief and wrongdoing. It is reported that one of the inhabitants of Hell will be dragged upon his face and will say to an angel, “Have mercy on me.” The angel will reply, “How can I have mercy on you when The Most Merciful of those who show mercy did not have mercy on you?”

Reflecting deeply upon this discourse should compel believers to examine themselves and their priorities, and never to assume that they could not possibly be among those people.

Should not servants of Allah make it among their most earnest supplications that Allah not place them among those to whom He says, “Remain despised therein, and do not speak to Me”?

Does reflecting on this matter constitute despair of Allah’s mercy? Or, does it instead guard against self-delusion and gradual entrapment? A person may say, “Praise be to Allah, I am a believer and am far removed from such people.” Yet, on the Day of Resurrection, find in their record what they never anticipated. As Allah says: “And there will appear to them from Allah that which they had never anticipated” (39:47).

Let us therefore place this matter within its proper framework and recognize its reality. Heedlessness of it, and the failure to be concerned by it, may lead a person to ruin and to being cast into Hell alongside such people. We seek refuge in Allah from this outcome. The Prophet Muhammad, peace and blessings be upon him, said: “Paradise is closer to one of you than the strap of his sandal, and so is the Fire.”

First: Who Are Those to Whom It Will Be Said, “Remain Despised Therein, and Do Not Speak to Me”?

The Quran warns against those who knowingly distort, conceal, or disregard divine revelation in order to justify personal desires or worldly interests. Among them are religious figures who manipulate the words of Allah (swt) to render their own actions permissible or to legitimize their conduct. Allah says: “And among them are those who, if you entrust one of them with a dinar, will not return it to you unless you remain standing over him. That is because they say, ‘There is no blame upon us concerning the unlettered.’ And they speak lies about Allah knowingly” (3:75). Allah (swt) further says: “Indeed, those who exchange the covenant of Allah and their oaths for a small price will have no share in the Hereafter. Allah will neither speak to them, nor look at them on the Day of Resurrection, nor purify them; and they will have a painful punishment” (3:77).

These verses constitute a serious warning for Muslims today. Some may reject clear and authentic teachings of the Messenger of Allah, peace and blessings be upon him, in order to justify conduct they desire, a worldly life they prefer, or authority they seek. The Prophet, peace and blessings be upon him, said: “Let me not find one of you reclining on his couch when a command of mine or a prohibition of mine reaches him, and he says, ‘I do not know. Whatever we find in the Book of Allah, we follow.’”

This form of rejecting or circumventing prophetic guidance resembles the distortion committed by earlier communities. An example is Allah’s statement: “That is because they say, ‘Trade is only like usury,’ whereas Allah has permitted trade and forbidden usury” (2:275). This verse illustrates the danger of equating what Allah has prohibited with what He has permitted in order to legitimize one’s desires or material interests.

Second: Reflecting on the Ways of The Righteous

Reflecting on the profound fear, awe, and reverence that the righteous held for Allah — and on their striving to become worthy of His mercy — is an essential element of spiritual purification. Allah says: “And Ismael, Idris, and Dhul-Kifl — all were among the patient. And We admitted them into Our mercy. Indeed, they were among the righteous” (21:85–86).

Their righteousness was perfected through their patience. Through this quality, they became deserving of Allah’s mercy and were counted among His righteous servants. Believers are likewise subject to this principle. Allah (swt) says: “Or did you think that you would enter Paradise without Allah making evident those of you who strive and making evident those who are patient?” (3:142).

The sincere believers, regardless of the extent of their obedience, recognize that every act of obedience is solely by the favor of Allah. Sins and evil deeds, however, result from what people have earned through their own actions.

Consider the example of the Rabbaniyyun — devout believers — who fought alongside the prophets. Despite their high degree of obedience, they stood on the battlefield with humility and submission, saying: “Our Lord, forgive us our sins and our excesses in our affairs, make our feet firm, and grant us victory over the disbelieving people” (3:147).

The believer therefore lives between Allah’s pure favor and His absolute justice. They strive in obedience in the hope of attaining the greatest share of Allah’s favor. Allah said to His Prophet, peace and blessings be upon him: “And during part of the night, pray with it as an additional prayer for you; perhaps your Lord will raise you to a praised station” (17:79).

At the same time, the believer remains conscious of Allah’s perfect justice, in which there is no partiality. Allah says: “Had We not made you firm, you would have almost inclined toward them a little. Then We would have made you taste double punishment in this life and double punishment after death; then you would have found no helper against Us” (17:74–75).

Thus, the righteous remain apprehensive concerning any sins they may have committed, because such sins result from their own acquisition. Their good deeds, by contrast, are entirely from Allah’s favor. Allah says: “Whatever good befalls you is from Allah, and whatever evil befalls you is from yourself ” (4:79).

This is clearly demonstrated in the guidance of the Prophet, peace and blessings be upon him. When Abu Bakr, may Allah be pleased with him, asked, “O Messenger of Allah, teach me a supplication that I may say in my prayer,” the Prophet, peace and blessings be upon him, replied: “Say: ‘O Allah, I have greatly wronged myself, and none forgives sins, except You. So forgive me with forgiveness from You and have mercy upon me. Indeed, You are the Most Forgiving, the Most Merciful.’”

When the servant considers the fear and awe of the righteous — their apprehension of Allah’s anger and punishment — and compares it with the state of those whose deeds are largely driven by desire, they should reassess their own spiritual condition.

The believer should recognize that attaining Paradise and being saved from the Fire are gifts that must be sought through faith, repentance, righteous action, and Allah’s mercy. This recognition is not despair of Allah’s mercy; rather, it establishes the proper balance between fear and hope. Allah says: “Whoever is removed from the Fire and admitted into Paradise has truly succeeded” (3:185).

Accordingly, a believer should make fear of Allah and vigilance against His punishment a central concern, without abandoning hope in His mercy. Allah says: “And those who are fearful of the punishment of their Lord — for indeed, the punishment of their Lord is not something from which one can feel secure” (70:27–28).

Neglecting to seek Allah’s protection from punishment may be a sign of spiritual heedlessness. The believer remembers Allah, remains conscious of His punishment, and constantly seeks forgiveness. Allah describes them as those: “Who say, ‘Our Lord, indeed we have believed, so forgive us our sins and protect us from the punishment of the Fire’” (3:16).

Allah then mentions their seeking forgiveness in the pre-dawn hours. This reflects their presence of heart, remembrance of Allah, and freedom from heedlessness. Likewise, Allah says: “They used to sleep but little of the night, and before dawn they would seek forgiveness” (51:17–18).

Treating the soul’s disease of heedlessness, therefore, begins with establishing a realistic balance between fear and hope. The believer should give particular attention to the supplication of the people of understanding: “Our Lord, You did not create [all of] this without purpose. Glory be to You, so protect us from the punishment of the Fire. Our Lord, whoever You admit into the Fire, You have truly disgraced; and the wrongdoers will have no helpers” (3:191–192). This was the state of the prophets peace be upon on them, and the righteous predecessors.

A second practical action is for the believer to struggle against the fear of poverty, which is among Satan’s threats. Allah says: “Satan threatens you with poverty and commands you to immorality, while Allah promises you forgiveness from Him and bounty. And Allah is All-Encompassing, All-Knowing” (2:268).

Allah is The Possessor of all bounty and favor. As the believer combats the fear of poverty — which, when succumbed to, distracts the mind, scatters focus, and allows heedlessness to take hold — they should increase in reverence for Allah and fear that persistence in sin may lead to deprivation from His mercy. We seek refuge in Allah from being among those whom He will neither speak to nor look upon on the Day of Resurrection.

This fear increases the believer’s veneration of Allah, and veneration produces humble submission before Him. Such humble submission is among the most effective remedies for heedlessness.

The key to humble submission is veneration; the key to veneration is fear of the Fire; and the Fire is the ultimate humiliation.