Hell and punishment

What he did was wicked in the sight of the LORD, so He put Onan to death as well.

Then the priest is to sacrifice the sin offering and make atonement for the one to be cleansed from his uncleanness. After that, the priest shall slaughter the burnt offering

After a long time, the king of Egypt died. The Israelites groaned and cried out under their burden of slavery, and their cry for deliverance from bondage ascended to God.

How often is the lamp of the wicked put out? Does disaster come upon them? Does God, in His anger, apportion destruction?

The labor of the righteous leads to life, but the gain of the wicked brings punishment.

The evil bow before the good, and the wicked at the gates of the righteous.

Nevertheless, death reigned from Adam until Moses, even over those who did not sin in the way that Adam transgressed. He is a pattern of the One to come.

If your hand causes you to sin, cut it off. It is better for you to enter life crippled than to have two hands and go into hell, into the unquenchable fire.

Christ redeemed us from the curse of the law by becoming a curse for us. For it is written: “Cursed is everyone who is hung on a tree.”

The baraita continues: From where is it derived that one does not administer punishment to those liable to receive lashes based on an a fortiori inference, and that the principle is not limited to capital punishment? The verse states a verbal analogy between the term “wicked” written with regard to those liable to be executed and the term “wicked” written with regard to those liable to receive lashes. With regard to those liable to be executed, it is written: “Who is wicked and deserves to die” (Numbers 35:31). With regard to those liable to receive lashes, it is written: “And it shall be if the wicked is deserving of lashes” (Deuteronomy 25:2).

Moreover, go to the end of the verse, where it says: “And the wicked will be no more.” If, as you suggest, transgressions shall cease refers to the demise of the evildoers, how is it possible that the wicked will be no more, i.e., that they will no longer be evil? Rather, pray for God to have mercy on them, that they should repent, as if they repent, then the wicked will be no more, as they will have repented.

In contrast to the righteous, who are referred to as living even after their death, the verse states explicitly: “The dead know nothing.” These are the wicked, who even during their lives are called dead, as the prophet Ezekiel said in reference to a king of Israel who was alive: “And you are a slain, wicked prince of Israel” (Ezekiel 21:30). And if you wish, say instead that the proof is from here: “At the mouth of two witnesses or three witnesses the dead shall be put to death” (Deuteronomy 17:6). This is puzzling. As long as the accused has not been sentenced to death, he is alive. Rather, this person who is wicked is considered dead from the outset.

And lo! the wicked verily will be in hell

Lo! the guilty are immortal in hell's torment

But as for those who disbelieve, for them is fire of hell; it taketh not complete effect upon them so that they can die, nor is its torment lightened for them. Thus We punish every ingrate

Narrated Saʿid bin Jubair: ʿAbdurRahman bin Abza said, "Ask Ibn ʿAbbas about these two Qur'anic Verses: 'Nor kill such life as Allah has made sacred, Except for just cause.' (25.168) "And whoever kills a believer intentionally, his recompense is Hell. (4.93) So I asked Ibn ʿAbbas who said, "When the Verse that is in Sura-al-Furqan was revealed, the pagans of Mecca said, 'But we have slain such life as Allah has made sacred, and we have invoked other gods along with Allah, and we have also committed fornication.' So Allah revealed:-- 'Except those who repent, believe, and do good-- (25.70) So this Verse was concerned with those people. As for the Verse in Surat-an-Nisa (4-93), it means that if a man, after understanding Islam and its laws and obligations, murders somebody, then his punishment is to dwell in the (Hell) Fire forever." Then I mentioned this to Mujahid who said, "Except the one who regrets (one's crime)

Narrated Saʿid bin Jubair: The people of Kufa disagreed (disputed) about the above Verse. So I went to Ibn ʿAbbas and asked him about it. He said, "This Verse:-- "And whoever kills a believer intentionally, his recompense is Hell." was revealed last of all (concerning premeditated murder) and nothing abrogated it

Narrated Hisham's father: It was mentioned before ʿAisha that Ibn ʿUmar attributed the following statement to the Prophet (ﷺ) "The dead person is punished in the grave because of the crying and lamentation Of his family." On that, ʿAisha said, "But Allah's Messenger (ﷺ) said, 'The dead person is punished for his crimes and sins while his family cry over him then." She added, "And this is similar to the statement of Allah's Messenger (ﷺ) when he stood by the (edge of the) well which contained the corpses of the pagans killed at Badr, 'They hear what I say.' She added, "But he said now they know very well what I used to tell them was the truth." ʿAisha then recited: 'You cannot make the dead hear.' (30.52) and 'You cannot make those who are in their Graves, hear you.' (35.22) that is, when they had taken their places in the (Hell) Fire

My Lord! What happiness can come from the death of these sons of Dhritarashtra? We shall be committing a sin if we kill these desperate men.

Who rules the spirit sacrifice in many, and how may those who have learned self-control come to the knowledge of Thee at the time of death?

If you are killed, you will attain Heaven; if you are victorious, you will enjoy the kingdom of earth. Therefore, arise, O Son of Kunti, and fight!

O Nachiketas, this is thy fire that leads to heaven, which thou hast chosen as thy second boon. People will call this fire after thy name. Ask the third boon, Nachiketas. Nachiketas said: There is this doubt regarding what becomes of a man after death. Some say he exists, others that he does not exist. This knowledge I desire, being instructed by thee. Of the boons this is the third boon.

Nachiketas said: May Gautama, my father, be free from anxious thought (about me). May he lose all anger (towards me) and be pacified in heart. May he know and welcome me when I am sent back by thee. This, O Death, is the first of the three boons I choose. Yama replied: Through my will Auddalaki Aruni (thy father) will know thee, and be again towards thee as before. He will sleep in peace at night. He will be free from wrath when he sees thee released from the mouth of death. Nachiketas said: In the realm of heaven there is no fear, thou (Death) art not there; nor is there fear of old age. Having crossed beyond both hunger and thirst and being above grief, (they) rejoice in heaven. Thou knowest, O Death, the fire-sacrifice that leads to heaven. Tell this to me, who am full of Shraddha (faith and yearning). They who live in the realm of heaven enjoy freedom from death. This I beg as my second boon.

The all-seeing fire which exists hidden in the two sticks, as the foetus is well-guarded in the womb by the mother, (that fire) is to be worshipped day after day by wakeful seekers (after wisdom), as well as by sacrificers. This verily is That.

Many who wear a scrap of ocher cloth are unrestrained and wicked. Being wicked, they are reborn in hell due to their bad deeds.

Even the wicked see good things, so long as their wickedness has not ripened. But as soon as that wickedness ripens, then the wicked see wicked things.

He accrues wickedness and is reborn in a bad place, all so a frightened couple <j>may snatch a moment’s pleasure, for which rulers impose a heavy punishment. That’s why a man should not <j>sleep with another’s wife.

Then another deity recited these verses in the Buddha’s presence: “Giving what’s hard to give, doing what’s hard to do; the wicked don’t act like this, for the teaching of the good is hard to follow. That’s why the virtuous and the wicked have different destinations after here. The wicked go to hell, while the virtuous are bound for heaven.”

Having done bad things by way of body, speech, and mind, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. And if there’s anything of which it may be rightly said that it is utterly unlikable, undesirable, and disagreeable, it is of hell that this should be said. So much so that it’s not easy to give a simile for how painful hell is.” When he said this, one of the mendicants said to the Buddha, “But sir, is it possible to give a simile?”

“I declare this to you, mendicants, I announce this to you! It would be better for that unethical man to have a strong man wrap him up in a red-hot sheet of iron, burning, blazing, and glowing. Why is that? Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. But when such an unethical man enjoys the use of a robe given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. What do you think, mendicants? Which is better—to have a strong man force your mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns your lips, mouth, tongue, throat, and stomach before coming out below dragging your entrails? Or to enjoy almsfood given in faith by well-to-do aristocrats or brahmins or householders?” “Sir, it would be much better to enjoy almsfood given in faith by well-to-do aristocrats or brahmins or householders. For it would be painful to have a strong man force your mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns your lips, mouth, tongue, throat, and stomach before coming out below dragging your entrails.” “I declare this to you, mendicants, I announce this to you! It would be better for that unethical man to have a strong man force his mouth open with a hot iron spike and shove in a red-hot copper ball, burning, blazing, and glowing, that burns his lips, mouth, tongue, throat, and stomach before coming out below with his entrails. Why is that? Because that might result in death or deadly pain. But when his body breaks up, after death, it would not cause him to be reborn in a place of loss, a bad place, the underworld, hell. But when such an unethical man enjoys almsfood given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.

First Mehl: O Nanak, wicked are the uncountable actions of the mind. They bring terrible and painful retributions, but if the Lord forgives me, then I will be spared this punishment. ||2||

Fareed, the shore of death looks like the river-bank, being eroded away. Beyond is the burning hell, from which cries and shrieks are heard. Some understand this completely, while others wander around carelessly. Those actions which are done in this world, shall be examined in the Court of the Lord. ||98||

Salok, Fifth Mehl: In the most horrible hell, there is terrible pain and suffering. It is the place of the ungrateful. They are struck down by God, O Nanak, and they die a most miserable death. ||1||

The people do not fear death; to what purpose is it to (try to) frighten them with death? If the people were always in awe of death, and I could always seize those who do wrong, and put them to death, who would dare to do wrong? There is always One who presides over the infliction death. He who would inflict death in the room of him who so presides over it may be described as hewing wood instead of a great carpenter. Seldom is it that he who undertakes the hewing, instead of the great carpenter, does not cut his own hands!

The things which from of old have got the One (the Tao) are— Heaven which by it is bright and pure; / Earth rendered thereby firm and sure; / Spirits with powers by it supplied; / Valleys kept full throughout their void / All creatures which through it do live / Princes and kings who from it get / The model which to all they give. All these are the results of the One (Tao). If heaven were not thus pure, it soon would rend; / If earth were not thus sure, ’twould break and bend; / Without these powers, the spirits soon would fail; / If not so filled, the drought would parch each vale; / Without that life, creatures would pass away; / Princes and kings, without that moral sway, / However grand and high, would all decay. Thus it is that dignity finds its (firm) root in its (previous) meanness, and what is lofty finds its stability in the lowness (from which it rises). Hence princes and kings call themselves “Orphans,” “Men of small virtue,” and as “Carriages without a nave.” Is not this an acknowledgement that in their considering themselves mean they see the foundation of their dignity? So it is that in the enumeration of the different parts of a carriage we do not come on what makes it answer the ends of a carriage. They do not wish to show themselves elegant-looking as jade, but (prefer) to be coarse-looking as an (ordinary) stone.

He whose boldness appears in his daring (to do wrong, in defiance of the laws) is put to death; he whose boldness appears in his not daring (to do so) lives on. Of these two cases the one appears to be advantageous, and the other to be injurious. But When Heaven’s anger smites a man, / Who the cause shall truly scan? On this account the sage feels a difficulty (as to what to do in the former case). It is the way of Heaven not to strive, and yet it skilfully overcomes; not to speak, and yet it is skilful in (obtaining) a reply; does not call, and yet men come to it of themselves. Its demonstrations are quiet, and yet its plans are skilful and effective. The meshes of the net of Heaven are large; far apart, but letting nothing escape.