are only consuming fire into their bellies, and they will burn in a blazing Fire”—as an unrestricted, general statement. We do not, however, testify that a particular individual is in the Fire, because we do not know whether the threatened punishment will apply to that individual. Its application to a particular individual depends upon certain conditions being fulfilled and impediments being absent, and we do not know whether those conditions are fulfilled and those impediments absent in his case. The purpose of the threat is to explain that this sin is a cause that warrants this punishment; yet a cause may take effect only when its conditions are fulfilled and its impediments absent.

This is illustrated by the established report that the Prophet, may Allah bless him and grant him peace,

“cursed wine, the one who presses it, the one who has it pressed, the one who carries it, the one to whom it is carried, the one who drinks it, the one who serves it, the one who sells it, the one who buys it, and the one who consumes its proceeds.”

It is also established in Sahīh al-Bukhārī, on the authority of ʿUmar, that:

“A man used to drink wine frequently, and another man cursed him. The Prophet, may Allah bless him and grant him peace, said, ‘Do not curse him, for he loves Allah and His Messenger.’”

Thus, he prohibited cursing this particular individual, despite his habitual drinking, because he loved Allah and His Messenger, although wine drinkers had been cursed in general terms.

Section

Once these preliminary points have become clear concerning the designations of believer, disbeliever, and sinner who remains within Islam; the rulings concerning promises of reward and threats of punishment; the distinction between general statements and specific individuals; and what has occurred in