Is it permissible to show mercy to those who died as disbelievers?

O noble people, some brothers told me that there are those who differentiate between seeking forgiveness for those who died as disbelievers and showing mercy to them, considering that mercy can mean easing the punishment. This entire discussion comes in the context of talking about the death of someone who distorted the religion, demolished its pillars, made its prohibitions permissible, doubted in Allah's knowledge and attributes, and about those who became active in spreading atheism and fighting Islam. - I say initially: This topic is not among my current priorities, but we clarify legal rulings, so some object and the followers ask for a response due to their confusion, as they do not know what the best position to take is in the end... If you want to blame, then blame those who delve into Allah's law without knowledge and mislead people until they force us to clarify. - If you want to know the benefit of raising these topics in the first place, then refer to the word ("Is it possible to repent before death?"). - So we return and say: Is it actually permissible to show mercy to those who died as disbelievers? - The answer from the Quran, Sunnah, and scholars' statements: Absolutely not.

1. As for the Quran: The verses are clear in making mercy a share of punishment, meaning one of two outcomes: either punishment or mercy. - Allah the Exalted said: (يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ فَأَمَّا الَّذِينَ اسْوَدَّتْ وُجُوهُهُمْ أَكَفَرْتُم بَعْدَ إِيمَانِكُمْ فَذُوقُوا الْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ (106) وَأَمَّا الَّذِينَ ابْيَضَّتْ وُجُوهُهُمْ فَفِي رَحْمَةِ اللَّهِ هُمْ فِيهَا خَالِدُونَ (107) ) (Surah Al-Imran). Note: Only the second group is in Allah's mercy. - And He said: (إِنَّ یَوۡمَ ٱلۡفَصۡلِ مِیقَـٰتُهُمۡ أَجۡمَعِینَ (٤٠) یَوۡمَ لَا یُغۡنِی مَوۡلًى عَن مَّوۡلى شَیۡـٔا وَلَا هُمۡ یُنصَرُونَ (٤١) إِلَّا مَن رَّحِمَ ٱللَّهُۚ إِنَّهُۥ هُوَ ٱلۡعَزِیزُ ٱلرَّحِیمُ) (Surah Ad-Dukhan). He made an exception for those whom He showed mercy. - And He said: (یُعَذِّبُ مَن یَشَاۤءُ وَیَرۡحَمُ مَن یَشَاۤءُۖ وَإِلَیۡهِ تُقۡلَبُونَ (21)) (Surah Al-Ankabut). He made mercy the opposite of punishment. - The verses that contain: (وَلَا يَنظُرُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ) ... are usually interpreted by scholars as: meaning He does not look at them with a look of mercy. - And among the clearest verses is Allah's saying: (And do not pray for any of them who have died ever, nor stand by their grave). Praying for someone is not only for forgiveness but also for mercy, and likewise standing by their grave. Ibn Kathir said: (Allah commanded His Messenger - peace be upon him - to disassociate from the hypocrites, not to pray for any of them when they die, and not to stand by their grave to seek forgiveness for them or pray for them). Note: "or pray for them" in general. - The verses are clear in restricting the mercy of the Hereafter to the believers and in not showing mercy to the disbelievers.

2. From the Sunnah: In the authentic hadith narrated by At-Tirmidhi and others: The Jews used to pretend to sneeze in front of the Prophet peace be upon him, hoping that he would say to them, "May Allah have mercy on you," so the Prophet would say to them: (May Allah guide you and rectify your affairs). - Meaning, the Jews would pretend to sneeze in front of the Prophet to have him pray for them with mercy! They knew in their hearts that he was the Messenger of Allah and wanted his blessing for them. But the Prophet did not pray for them as he prayed for the Muslims with (May Allah have mercy on you), but rather he said: (May Allah guide you and rectify your affairs). This was while the Jews were still alive, and it was possible that one of them might repent and Allah would have mercy on him as He has mercy on the Muslims. So how about those who died in disbelief with no chance of guidance after that? - When Abu Talib died, the Prophet peace be upon him ordered Ali to wash and bury him. And it was never reported that the Prophet showed mercy to him. This was despite Abu Talib being of great benefit to the Prophet and the Muslims, not fighting them, but rather defending them with himself, his children, and his wealth. So if it were permissible to show mercy to anyone who died as a disbeliever, Abu Talib would have been the most deserving of that. - We say to those who permit showing mercy: Is it authentically reported that the Prophet peace be upon him showed mercy to any disbeliever? Is it authentically reported from any of his Companions may Allah be pleased with them? Is it authentically reported from any of the early scholars? - The death of disbelievers is not a new issue! The Companions, the Followers, and those who followed them with goodness had relatives who died as disbelievers. Did any of them differentiate between showing mercy and seeking forgiveness, and is it authentically reported that he showed mercy? - The guidance of the Prophet and the Companions is not to show mercy to those who died as disbelievers, despite the frequent occurrences of disbelievers' deaths in their time. What has been mentioned is sufficient for anyone with sound intellect and a pure heart, but with that, we bring you the statements of the scholars:

3. Thirdly: The statements of the scholars: On the website (Islam Question and Answer): (There is no disagreement among scholars that the disbeliever who dies in disbelief is not to be prayed for with forgiveness and mercy). Meaning, the matter is agreed upon. You may say: How do I know the authenticity of what is mentioned on this website? Come, I will quote clear statements from the people of knowledge: A. Al-Hafiz Ibn Hajar said in the hadith of the Jews' sneezing: (The hadith of Abu Musa indicates that they (meaning: the disbelievers) enter the general meaning of the command to pray for them, but they have a specific prayer, which is to pray for them with guidance and rectification of affairs, and there is no harm in that, unlike the prayer for the Muslims, for they are the people of prayer with mercy, unlike the disbelievers). B. He also said in Fath Al-Bari after mentioning the hadith of the Jews' sneezing: (Ibn Dqiq Al-'Eid said: If we look at the statement of those who said from the linguists that the prayer is a supplication for good, the disbelievers enter the general meaning of the command to pray for them. If we look at those who specified the prayer with mercy, they do not enter). C. Al-Qurtubi said: (Many scholars have said: There is no harm in a man praying for his disbelieving parents and seeking forgiveness for them as long as they are alive. As for those who have died: Hope is cut off from them, so they are not to be prayed for). Note: (They are not to be prayed for)..in general, not with mercy nor with forgiveness. - By the way: These three scholars are Ash'aris, so no one can say: This is the view of the "Salafis". These Ash'ari scholars had sound belief in matters of loyalty and disavowal. D. Ibn Ruslan Al-Shafi'i may Allah have mercy on him said in the explanation of Sunan Abu Dawud: "Chapter: How to pray for the Dhimmi?" in the hadith of the Jews' sneezing: (In it: That the disbeliever is not to be prayed for with mercy or forgiveness; rather, with guidance and rectification of affairs. Al-Sha'bi said: If a Jew sneezes, say: May Allah guide you). E. It is mentioned in (Mughni Al-Muhtaj) (2/42): (And it is known that he - the disbeliever - is to be washed when he dies, and it is contrary to prayer, for the intention of prayer is to show mercy to him, and showing mercy to him is not permissible, and the intention of washing is purification, and that is achieved by washing him). - Bring us in contrast a single statement from an early scholar - before the mixing of affairs and the shaking of foundations - who permitted showing mercy! - As for the life of the disbeliever, there are statements from the people of knowledge permitting praying for him with forgiveness and mercy, but not in the sense of forgiveness for his shirk and disbelief if he dies upon them, nor that his Lord may have mercy on him while he meets Him as a disbeliever, but that supplication is carried to achieve what will be a cause for his forgiveness and mercy, which is that he is granted success in embracing Islam. We will put for you in the comments a detailed explanation of that from the website (Islam Question and Answer). ******************************** This is the summary of the matter: There is no basis at all for saying that it is permissible to show mercy to those who died as disbelievers, even if they were peaceful and did not harm the Muslims, so how about those who defamed their religion and caused many of them to disbelieve or apostatize and became active in spreading atheism? - The one who has mercy should pray for the disbelievers in their lives instead of defending showing mercy to them after their deaths!! And peace be upon you.