Tafsir Ibn Kathir (abridged)

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

Which was revealed in Makkah بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ In the Name of Allah, the Most Beneficent, the Most Merciful. Refutation against the Idolators' Denial of the Occurrence of the Day of Judgement In rejection of the idolators' questioning about the Day of Judgement, due to their denial of its occurrence, Allah says, عَمَّ يَتَسَآءَلُونَ - عَنِ النَّبَإِ الْعَظِيمِ (What are they asking about About the great news,) meaning, what are they asking about They are asking about the matter of the Day of Judgement, and it is the great news. Meaning the dreadful, horrifying, overwhelming information. الَّذِى هُمْ فِيهِ مُخْتَلِفُونَ (About which they are in disagreement.) meaning, the people are divided into two ideas about it. There are those who believe in it and those who disbelieve in it. Then Allah threatens those who deny the Day of Judgement by saying, كَلاَّ سَيَعْلَمُونَ - ثُمَّ كَلاَّ سَيَعْلَمُونَ (Nay, they will come to know! Nay, again, they will come to know!) This is a severe threat and a direct warning. Mentioning Allah's Power, and the Proof of His Ability to resurrect the Dead Then, Allah begins to explain His great ability to create strange things and amazing matters. He brings this as a proof of His ability to do whatever He wishes concerning the matter of the Hereafter and other matters as well. He says, أَلَمْ نَجْعَلِ الاٌّرْضَ مِهَـداً (Have We not made the earth as a bed,) meaning, an established, firm and peaceful resting place that is subservient to them. وَالْجِبَالَ أَوْتَاداً (And the mountains as pegs) meaning, He made them as pegs for the earth to hold it in place, make it stable and firm. This is so that it may be suitable for dwelling and not quake with those who are in it. Then Allah says, وَخَلَقْنَـكُمْ أَزْوَجاً (And We have created you in pairs.) meaning, male and female, both of them enjoying each other, and by this means procreation is achieved. This is similar to Allah's statement, وَمِنْ ءايَـتِهِ أَنْ خَلَقَ لَكُم مِّنْ أَنفُسِكُمْ أَزْوَجاً لِّتَسْكُنُواْ إِلَيْهَا وَجَعَلَ بَيْنَكُم مَّوَدَّةً وَرَحْمَةً (And among His signs is this that He created for you wives from among yourselves, that you may find repose in them, and He has put between you affection and mercy.) (30:21) وَجَعَلْنَا نَوْمَكُمْ سُبَاتاً (And We have made your sleep as a thing for rest.) meaning, a cessation of movement in order to attain rest from the frequent repetition and going about in search of livelihood during the day. A similar Ayah has been mentioned previously in Surat Al-Furqan. وَجَعَلْنَا الَّيْلَ لِبَاساً (And We have made the night as a covering,) meaning, its shade and darkness covers the people. This is as Allah says, وَالَّيْلِ إِذَا يَغْشَـهَا (By the night as it conceals it.) (91:4) Qatadah commented; وَجَعَلْنَا الَّيْلَ لِبَاساً (And We have made the night as a covering,) meaning, a tranquil residence. Concerning Allah's statement, وَجَعَلْنَا النَّهَارَ مَعَاشاً (And We have made the day for livelihood.) meaning, `We made it radiant, luminous, and shining so that the people would be able to move about in it.' By it they are able to come and go for their livelihood, earning, business dealings and other than that as well. In reference to Allah's statement, وَبَنَيْنَا فَوْقَكُمْ سَبْعاً شِدَاداً (And We have built above you seven strong,) meaning, the seven heavens in their vastness, loftiness, perfection, precision, and adornment with both stable and moving stars. Thus, Allah says, وَجَعَلْنَا سِرَاجاً وَهَّاجاً (And We have made (therein) a shining lamp.) meaning, the radiant sun that gives light to all of the world. Its light glows for all of the people of the earth. Allah then says, وَأَنزَلْنَا مِنَ الْمُعْصِرَاتِ مَآءً ثَجَّاجاً (And We have sent down from the Mu`sirat water Thajjaj.) `Ali bin Abi Talhah reported from Ibn `Abbas that he said, "From the Mu`sirat means from the clouds." This was also stated by `Ikrimah, Abu Al-`Aliyah, Ad-Dahhak, Al-Hasan, Ar-Rabi` bin Anas, Ath-Thawri, and it is preferred by Ibn Jarir. Al-Farra' said, "They are the clouds that are filled with rain, but they do not bring rain. This is like the woman being called Mu`sir when (the time of) her menstrual cycle approaches, yet she does not menstruate." This is as Allah says, اللَّهُ الَّذِى يُرْسِلُ الرِّيَـحَ فَتُثِيرُ سَحَاباً فَيَبْسُطُهُ فِى السَّمَآءِ كَيْفَ يَشَآءُ وَيَجْعَلُهُ كِسَفاً فَتَرَى الْوَدْقَ يَخْرُجُ مِنْ خِلاَلِهِ (Allah is He Who sends the winds, so that they raise clouds, and spread them along the sky as He wills, and then break them into fragments, until you see rain drops come forth from their midst!) (30:48) meaning, from its midst. Concerning Allah's statement, مَآءً ثَجَّاجاً (water Thajjaj) Mujahid, Qatadah, and Ar-Rabi` bin Anas all said, "Thajjaj means poured out." At-Thawri said, "Continuous." Ibn Zayd said, "Abundant." In the Hadith of the woman with prolonged menstrual bleeding, when the Messenger of Allah ﷺ said to her, «أَنْعَتُ لَكِ الْكُرْسُف» (I suggest you to make an absorbent cloth for yourself.)" Meaning, `dress the area with cotton.' The woman replied, "O Messenger of Allah! It (the bleeding) is too much for that. Verily, it flows in profusely (Thajja)." This contains an evidence for using the word Thajj to mean abundant, continuous and flowing. And Allah knows best. Allah said, لِّنُخْرِجَ بِهِ حَبّاً وَنَبَاتاً - وَجَنَّـتٍ أَلْفَافاً (That We may produce therewith corn and vegetation, and gardens that are Alfaf.) meaning, `so that We may bring out great abundance, goodness, benefit, and blessing through this water.' حَبّاً (grains) This refers to that which is preserved for (the usage) of humans and cattle. وَنَبَاتاً (and vegetations) meaning, vegetables that are eaten fresh. وَجَنَّـتٍ (And gardens) meaning, gardens of various fruits, differing colors, and a wide variety of tastes and fragrances, even if it is ingathered at one location of the earth. This is why Allah says وَجَنَّـتٍ أَلْفَافاً (And gardens that are Alfaf.) Ibn `Abbas and other said, "Alfaf means gathered." This is similar to Allah's statement, وَفِى الاٌّرْضِ قِطَعٌ مُّتَجَـوِرَتٌ وَجَنَّـتٌ مِّنْ أَعْنَـبٍ وَزَرْعٌ وَنَخِيلٌ صِنْوَنٌ وَغَيْرُ صِنْوَنٍ يُسْقَى بِمَآءٍ وَحِدٍ وَنُفَضِّلُ بَعْضَهَا عَلَى بَعْضٍ فِى الاٍّكُلِ إِنَّ فِى ذلِكَ لآيَـتٍ لِّقَوْمٍ يَعْقِلُونَ (And in the earth are neighboring tracts, and gardens of vines, and green crops, and date palms, growing into two or three from a single stem root, or otherwise, watered with the same water; yet some of them We make more excellent than others to eat. Verily, in these things there are Ayat for the people who understand.) (13:4) إِنَّ يَوْمَ الْفَصْلِ كَانَ مِيقَـتاً - يَوْمَ يُنفَخُ فِى الصُّورِ فَتَأْتُونَ أَفْوَاجاً - وَفُتِحَتِ السَّمَآءُ فَكَانَتْ أَبْوَباً - وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَاباً - إِنَّ جَهَنَّمَ كَانَتْ مِرْصَاداً - لِّلطَّـغِينَ مَـَاباً - لَّـبِثِينَ فِيهَآ أَحْقَاباً - لاَّ يَذُوقُونَ فِيهَا بَرْداً وَلاَ شَرَاباً - إِلاَّ حَمِيماً وَغَسَّاقاً - جَزَآءً وِفَـقاً - إِنَّهُمْ كَانُواْ لاَ يَرْجُونَ حِسَاباً - وَكَذَّبُواْ بِـَايَـتِنَا كِذَّاباً

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

Explaining the Day of Decision and what occurs during it Allah says about the Day of Decision -- and it is the Day of Judgement -- that it is at a fixed time, with a set appointment. Its time cannot be added to or decreased. No one knows its exact time except Allah. This is as Allah says, وَمَا نُؤَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ (And We delay it only for a term fixed.) (11:104) يَوْمَ يُنفَخُ فِى الصُّورِ فَتَأْتُونَ أَفْوَاجاً (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Mujahid said, "Groups after groups." Ibn Jarir said, "This means that each nation will come with its Messenger. It is similar to Allah's statement, يَوْمَ نَدْعُواْ كُلَّ أُنَاسٍ بِإِمَـمِهِمْ (The Day when We shall call together all human beings with their Imam.) (17:71)" Al-Bukhari reported concerning the explanation of Allah's statement, يَوْمَ يُنفَخُ فِى الصُّورِ فَتَأْتُونَ أَفْوَاجاً (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Abu Hurayrah said that the Messenger of Allah ﷺ said, «مَا بَيْنَ النَّفْخَتَيْنِ أَرْبَعُون» (That which is between the two blowings is forty.) Someone asked, "Is it forty days, O Abu Hurayrah" But he (Abu Hurayrah) refused to reply, saying "no comment." They then asked, "Is it forty months" But he (Abu Hurayrah) refused to reply, saying "no comment." They asked again, "Is it forty years" But he (Abu Hurayrah) refused to reply, saying "no comment." (Abu Hurayrah added:) "Then the Prophet went on to say, «ثُمَّ يُنْزِلُ اللهُ مِنَ السَّمَاءِ مَاءً فَيَنْبُتُونَ كَمَا يَنْبُتُ الْبَقْلُ، لَيْسَ مِنَ الْإنْسَانِ شَيْءٌ إِلَّا يَبْلَى، إِلَّا عَظْمًا وَاحِدًا، وَهُوَ عَجْبُ الذَّنَبِ، وَمِنْهُ يُرَكَّبُ الْخَلْقُ يَوْمَ الْقِيَامَة» (Then Allah will send down a rain from the sky and the dead body will sprout just as a green plant sprouts. Every part of the last person will deteriorate except for one bone, and it is the coccyx bone (tailbone). From it the creation will be assembled on the Day of Judgement.)" وَفُتِحَتِ السَّمَآءُ فَكَانَتْ أَبْوَباً (And the heaven shall be opened, and it will become as gates.) meaning, paths, and routes for the descending of the angels. وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَاباً (And the mountains shall be moved away from their places and they will be as if they were a mirage.) This is similar to Allah's statement, وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِىَ تَمُرُّ مَرَّ السَّحَابِ (And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds.) (27:88) He also says, وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ (And the mountain will be like carded wool.) (101:5) And Allah says here, فَكَانَتْ سَرَاباً (As if they were a mirage.) meaning, they appear to the one who looks at them as if they are something, but they are actually nothing. After this they will be completely removed. Nothing will be seen of them, and there will be neither base nor trace of them. This is as Allah says, وَيَسْـَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّى نَسْفاً - فَيَذَرُهَا قَاعاً صَفْصَفاً - لاَّ تَرَى فِيهَا عِوَجاً وَلا أَمْتاً (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.") (20:105-107) And He says, " وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الاٌّرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.) (18:47) Allah then says, إِنَّ جَهَنَّمَ كَانَتْ مِرْصَاداً (Truly, Hell is a place of ambush) meaning, it is waiting in preparation. لِلطَّـغِينَ (for the Taghun) These are the disobedient rejectors who oppose the Messengers. مَـَاباً (A dwelling place) meaning, a place of return, final destination, final outcome, and residence. Allah said, لَّـبِثِينَ فِيهَآ أَحْقَاباً (They will abide therein Ahqab.) meaning, they will remain in it for Ahqab, which is the plural of Huqb. Huqb means a period of time. Khalid bin Ma`dan said, "This Ayah, and the Ayah, إِلاَّ مَا شَآءَ رَبُّكَ except your Lord wills. )11:107( both refer to the people of Tawhل0d. Ibn Jar0r recorded this statement. Ibn Jar0r also recorded from Sa0lim that he heard Al-Hلasan being asked about Allah s statement, لَّـبِثِينَ فِيهَآ أَحْقَاباً (They will abide therein Ahqab) "In reference to Ahqab, it has no specific amount of time other than its general meaning of eternity in the Hellfire. However, they have mentioned that the Huqb is seventy years, and every day of it is like one thousand years according to your reckoning (in this life)." Sa`id reported from Qatadah that he said, "Allah says, لَّـبِثِينَ فِيهَآ أَحْقَاباً (They will abide therein Ahqab.) (78:23) And it is that which has no end to it. Whenever one era comes to an end, a new era follows it. It has been mentioned to us that the Huqb is eighty years." Ar-Rabi` bin Anas said, لَّـبِثِينَ فِيهَآ أَحْقَاباً (They will abide therein Ahqab) "No one knows how much time this Ahqab is, except for Allah, the Mighty and Sublime. It has been mentioned to us that one Huqb is eighty years, and the year is three hundred and sixty days, and each day is equivalent to one thousand years according to your reckoning (in this life)." Ibn Jarir has recorded both of these statements. Allah's statement: لاَّ يَذُوقُونَ فِيهَا بَرْداً وَلاَ شَرَاباً (Nothing cool shall they taste therein, nor any drink.) meaning, they will not find any coolness in Hell for their hearts, nor any good drink for them to partake of. Thus, Allah says, إِلاَّ حَمِيماً وَغَسَّاقاً (Except Hamim, and Ghassaq) Abu Al-`Aliyah said, "The Hamim has been made an exception to the coolness, and Ghassaq is the exception to the drink." This has also been said by Ar-Rabi` bin Anas. In reference to the Hamim, it is the heat that has reached its maximum temperature and point of boiling. The Ghassaq is gathered from the pus, sweat, tears, and wounds of the people of Hellfire. It is unbearably cold with an intolerable stench. May Allah save us from that by His beneficence and grace. Then He continues, جَزَآءً وِفَـقاً (An exact recompense.) meaning, that which will happen to them of this punishment is in accordance with their wicked deeds, which they were doing in this life. Mujahid, Qatadah, and others have said this. Then Allah said, إِنَّهُمْ كَانُواْ لاَ يَرْجُونَ حِسَاباً (For verily, they used not to look for a reckoning.) (78:27) meaning, they did not believe that there would be an abode in which they would be taken to account. وَكَذَّبُواْ بِـَايَـتِنَا كِذَّاباً (But they denied Our Ayat Kidhdhaba.) meaning, they used to deny the evidences of Allah and His proofs for His creation, which He revealed to His Messengers. So they met these proofs with rejection and obstinance. His statement, كِذَّاباً (Kidhdhaba) it means rejection, and it is considered a verbal noun that does not come from a verb. Allah said; وَكُلَّ شَىْءٍ أَحْصَيْنَـهُ كِتَـباً (And all things We have recorded in a Book.) meaning, `surely We know the deeds of all of the creatures, and We have written these deeds for them. We will reward them based upon this.' If their deeds were good then their reward will be good, and if their deeds were evil their reward will be evil. Allah then says, فَذُوقُواْ فَلَن نَّزِيدَكُمْ إِلاَّ عَذَاباً (So taste you. No increase shall We give you, except in torment.) This means that it will be said to the people of the Hellfire, "Taste that which you were in. We will never increase you in anything except torment according to its type (of sin), and something else similar to it." Qatadah reported from Abu Ayyub Al-Azdi, who reported from `Abdullah bin `Amr that he said, "Allah did not reveal any Ayah against the people of the Hellfire worse than this Ayah, فَذُوقُواْ فَلَن نَّزِيدَكُمْ إِلاَّ عَذَاباً (So taste you. No increase shall We give you, except in torment.)" Then he said, "They will continue increasing in torment forever."

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

Explaining the Day of Decision and what occurs during it Allah says about the Day of Decision -- and it is the Day of Judgement -- that it is at a fixed time, with a set appointment. Its time cannot be added to or decreased. No one knows its exact time except Allah. This is as Allah says, وَمَا نُؤَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ (And We delay it only for a term fixed.) (11:104) يَوْمَ يُنفَخُ فِى الصُّورِ فَتَأْتُونَ أَفْوَاجاً (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Mujahid said, "Groups after groups." Ibn Jarir said, "This means that each nation will come with its Messenger. It is similar to Allah's statement, يَوْمَ نَدْعُواْ كُلَّ أُنَاسٍ بِإِمَـمِهِمْ (The Day when We shall call together all human beings with their Imam.) (17:71)" Al-Bukhari reported concerning the explanation of Allah's statement, يَوْمَ يُنفَخُ فِى الصُّورِ فَتَأْتُونَ أَفْوَاجاً (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Abu Hurayrah said that the Messenger of Allah ﷺ said, «مَا بَيْنَ النَّفْخَتَيْنِ أَرْبَعُون» (That which is between the two blowings is forty.) Someone asked, "Is it forty days, O Abu Hurayrah" But he (Abu Hurayrah) refused to reply, saying "no comment." They then asked, "Is it forty months" But he (Abu Hurayrah) refused to reply, saying "no comment." They asked again, "Is it forty years" But he (Abu Hurayrah) refused to reply, saying "no comment." (Abu Hurayrah added:) "Then the Prophet went on to say, «ثُمَّ يُنْزِلُ اللهُ مِنَ السَّمَاءِ مَاءً فَيَنْبُتُونَ كَمَا يَنْبُتُ الْبَقْلُ، لَيْسَ مِنَ الْإنْسَانِ شَيْءٌ إِلَّا يَبْلَى، إِلَّا عَظْمًا وَاحِدًا، وَهُوَ عَجْبُ الذَّنَبِ، وَمِنْهُ يُرَكَّبُ الْخَلْقُ يَوْمَ الْقِيَامَة» (Then Allah will send down a rain from the sky and the dead body will sprout just as a green plant sprouts. Every part of the last person will deteriorate except for one bone, and it is the coccyx bone (tailbone). From it the creation will be assembled on the Day of Judgement.)" وَفُتِحَتِ السَّمَآءُ فَكَانَتْ أَبْوَباً (And the heaven shall be opened, and it will become as gates.) meaning, paths, and routes for the descending of the angels. وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَاباً (And the mountains shall be moved away from their places and they will be as if they were a mirage.) This is similar to Allah's statement, وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِىَ تَمُرُّ مَرَّ السَّحَابِ (And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds.) (27:88) He also says, وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ (And the mountain will be like carded wool.) (101:5) And Allah says here, فَكَانَتْ سَرَاباً (As if they were a mirage.) meaning, they appear to the one who looks at them as if they are something, but they are actually nothing. After this they will be completely removed. Nothing will be seen of them, and there will be neither base nor trace of them. This is as Allah says, وَيَسْـَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّى نَسْفاً - فَيَذَرُهَا قَاعاً صَفْصَفاً - لاَّ تَرَى فِيهَا عِوَجاً وَلا أَمْتاً (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.") (20:105-107) And He says, " وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الاٌّرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.) (18:47) Allah then says, إِنَّ جَهَنَّمَ كَانَتْ مِرْصَاداً (Truly, Hell is a place of ambush) meaning, it is waiting in preparation. لِلطَّـغِينَ (for the Taghun) These are the disobedient rejectors who oppose the Messengers. مَـَاباً (A dwelling place) meaning, a place of return, final destination, final outcome, and residence. Allah said, لَّـبِثِينَ فِيهَآ أَحْقَاباً (They will abide therein Ahqab.) meaning, they will remain in it for Ahqab, which is the plural of Huqb. Huqb means a period of time. Khalid bin Ma`dan said, "This Ayah, and the Ayah, إِلاَّ مَا شَآءَ رَبُّكَ except your Lord wills. )11:107( both refer to the people of Tawhل0d. Ibn Jar0r recorded this statement. Ibn Jar0r also recorded from Sa0lim that he heard Al-Hلasan being asked about Allah s statement, لَّـبِثِينَ فِيهَآ أَحْقَاباً (They will abide therein Ahqab) "In reference to Ahqab, it has no specific amount of time other than its general meaning of eternity in the Hellfire. However, they have mentioned that the Huqb is seventy years, and every day of it is like one thousand years according to your reckoning (in this life)." Sa`id reported from Qatadah that he said, "Allah says, لَّـبِثِينَ فِيهَآ أَحْقَاباً (They will abide therein Ahqab.) (78:23) And it is that which has no end to it. Whenever one era comes to an end, a new era follows it. It has been mentioned to us that the Huqb is eighty years." Ar-Rabi` bin Anas said, لَّـبِثِينَ فِيهَآ أَحْقَاباً (They will abide therein Ahqab) "No one knows how much time this Ahqab is, except for Allah, the Mighty and Sublime. It has been mentioned to us that one Huqb is eighty years, and the year is three hundred and sixty days, and each day is equivalent to one thousand years according to your reckoning (in this life)." Ibn Jarir has recorded both of these statements. Allah's statement: لاَّ يَذُوقُونَ فِيهَا بَرْداً وَلاَ شَرَاباً (Nothing cool shall they taste therein, nor any drink.) meaning, they will not find any coolness in Hell for their hearts, nor any good drink for them to partake of. Thus, Allah says, إِلاَّ حَمِيماً وَغَسَّاقاً (Except Hamim, and Ghassaq) Abu Al-`Aliyah said, "The Hamim has been made an exception to the coolness, and Ghassaq is the exception to the drink." This has also been said by Ar-Rabi` bin Anas. In reference to the Hamim, it is the heat that has reached its maximum temperature and point of boiling. The Ghassaq is gathered from the pus, sweat, tears, and wounds of the people of Hellfire. It is unbearably cold with an intolerable stench. May Allah save us from that by His beneficence and grace. Then He continues, جَزَآءً وِفَـقاً (An exact recompense.) meaning, that which will happen to them of this punishment is in accordance with their wicked deeds, which they were doing in this life. Mujahid, Qatadah, and others have said this. Then Allah said, إِنَّهُمْ كَانُواْ لاَ يَرْجُونَ حِسَاباً (For verily, they used not to look for a reckoning.) (78:27) meaning, they did not believe that there would be an abode in which they would be taken to account. وَكَذَّبُواْ بِـَايَـتِنَا كِذَّاباً (But they denied Our Ayat Kidhdhaba.) meaning, they used to deny the evidences of Allah and His proofs for His creation, which He revealed to His Messengers. So they met these proofs with rejection and obstinance. His statement, كِذَّاباً (Kidhdhaba) it means rejection, and it is considered a verbal noun that does not come from a verb. Allah said; وَكُلَّ شَىْءٍ أَحْصَيْنَـهُ كِتَـباً (And all things We have recorded in a Book.) meaning, `surely We know the deeds of all of the creatures, and We have written these deeds for them. We will reward them based upon this.' If their deeds were good then their reward will be good, and if their deeds were evil their reward will be evil. Allah then says, فَذُوقُواْ فَلَن نَّزِيدَكُمْ إِلاَّ عَذَاباً (So taste you. No increase shall We give you, except in torment.) This means that it will be said to the people of the Hellfire, "Taste that which you were in. We will never increase you in anything except torment according to its type (of sin), and something else similar to it." Qatadah reported from Abu Ayyub Al-Azdi, who reported from `Abdullah bin `Amr that he said, "Allah did not reveal any Ayah against the people of the Hellfire worse than this Ayah, فَذُوقُواْ فَلَن نَّزِيدَكُمْ إِلاَّ عَذَاباً (So taste you. No increase shall We give you, except in torment.)" Then he said, "They will continue increasing in torment forever."

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

Explaining the Day of Decision and what occurs during it Allah says about the Day of Decision -- and it is the Day of Judgement -- that it is at a fixed time, with a set appointment. Its time cannot be added to or decreased. No one knows its exact time except Allah. This is as Allah says, وَمَا نُؤَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ (And We delay it only for a term fixed.) (11:104) يَوْمَ يُنفَخُ فِى الصُّورِ فَتَأْتُونَ أَفْوَاجاً (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Mujahid said, "Groups after groups." Ibn Jarir said, "This means that each nation will come with its Messenger. It is similar to Allah's statement, يَوْمَ نَدْعُواْ كُلَّ أُنَاسٍ بِإِمَـمِهِمْ (The Day when We shall call together all human beings with their Imam.) (17:71)" Al-Bukhari reported concerning the explanation of Allah's statement, يَوْمَ يُنفَخُ فِى الصُّورِ فَتَأْتُونَ أَفْوَاجاً (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Abu Hurayrah said that the Messenger of Allah ﷺ said, «مَا بَيْنَ النَّفْخَتَيْنِ أَرْبَعُون» (That which is between the two blowings is forty.) Someone asked, "Is it forty days, O Abu Hurayrah" But he (Abu Hurayrah) refused to reply, saying "no comment." They then asked, "Is it forty months" But he (Abu Hurayrah) refused to reply, saying "no comment." They asked again, "Is it forty years" But he (Abu Hurayrah) refused to reply, saying "no comment." (Abu Hurayrah added:) "Then the Prophet went on to say, «ثُمَّ يُنْزِلُ اللهُ مِنَ السَّمَاءِ مَاءً فَيَنْبُتُونَ كَمَا يَنْبُتُ الْبَقْلُ، لَيْسَ مِنَ الْإنْسَانِ شَيْءٌ إِلَّا يَبْلَى، إِلَّا عَظْمًا وَاحِدًا، وَهُوَ عَجْبُ الذَّنَبِ، وَمِنْهُ يُرَكَّبُ الْخَلْقُ يَوْمَ الْقِيَامَة» (Then Allah will send down a rain from the sky and the dead body will sprout just as a green plant sprouts. Every part of the last person will deteriorate except for one bone, and it is the coccyx bone (tailbone). From it the creation will be assembled on the Day of Judgement.)" وَفُتِحَتِ السَّمَآءُ فَكَانَتْ أَبْوَباً (And the heaven shall be opened, and it will become as gates.) meaning, paths, and routes for the descending of the angels. وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَاباً (And the mountains shall be moved away from their places and they will be as if they were a mirage.) This is similar to Allah's statement, وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِىَ تَمُرُّ مَرَّ السَّحَابِ (And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds.) (27:88) He also says, وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ (And the mountain will be like carded wool.) (101:5) And Allah says here, فَكَانَتْ سَرَاباً (As if they were a mirage.) meaning, they appear to the one who looks at them as if they are something, but they are actually nothing. After this they will be completely removed. Nothing will be seen of them, and there will be neither base nor trace of them. This is as Allah says, وَيَسْـَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّى نَسْفاً - فَيَذَرُهَا قَاعاً صَفْصَفاً - لاَّ تَرَى فِيهَا عِوَجاً وَلا أَمْتاً (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.") (20:105-107) And He says, " وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الاٌّرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.) (18:47) Allah then says, إِنَّ جَهَنَّمَ كَانَتْ مِرْصَاداً (Truly, Hell is a place of ambush) meaning, it is waiting in preparation. لِلطَّـغِينَ (for the Taghun) These are the disobedient rejectors who oppose the Messengers. مَـَاباً (A dwelling place) meaning, a place of return, final destination, final outcome, and residence. Allah said, لَّـبِثِينَ فِيهَآ أَحْقَاباً (They will abide therein Ahqab.) meaning, they will remain in it for Ahqab, which is the plural of Huqb. Huqb means a period of time. Khalid bin Ma`dan said, "This Ayah, and the Ayah, إِلاَّ مَا شَآءَ رَبُّكَ except your Lord wills. )11:107( both refer to the people of Tawhل0d. Ibn Jar0r recorded this statement. Ibn Jar0r also recorded from Sa0lim that he heard Al-Hلasan being asked about Allah s statement, لَّـبِثِينَ فِيهَآ أَحْقَاباً (They will abide therein Ahqab) "In reference to Ahqab, it has no specific amount of time other than its general meaning of eternity in the Hellfire. However, they have mentioned that the Huqb is seventy years, and every day of it is like one thousand years according to your reckoning (in this life)." Sa`id reported from Qatadah that he said, "Allah says, لَّـبِثِينَ فِيهَآ أَحْقَاباً (They will abide therein Ahqab.) (78:23) And it is that which has no end to it. Whenever one era comes to an end, a new era follows it. It has been mentioned to us that the Huqb is eighty years." Ar-Rabi` bin Anas said, لَّـبِثِينَ فِيهَآ أَحْقَاباً (They will abide therein Ahqab) "No one knows how much time this Ahqab is, except for Allah, the Mighty and Sublime. It has been mentioned to us that one Huqb is eighty years, and the year is three hundred and sixty days, and each day is equivalent to one thousand years according to your reckoning (in this life)." Ibn Jarir has recorded both of these statements. Allah's statement: لاَّ يَذُوقُونَ فِيهَا بَرْداً وَلاَ شَرَاباً (Nothing cool shall they taste therein, nor any drink.) meaning, they will not find any coolness in Hell for their hearts, nor any good drink for them to partake of. Thus, Allah says, إِلاَّ حَمِيماً وَغَسَّاقاً (Except Hamim, and Ghassaq) Abu Al-`Aliyah said, "The Hamim has been made an exception to the coolness, and Ghassaq is the exception to the drink." This has also been said by Ar-Rabi` bin Anas. In reference to the Hamim, it is the heat that has reached its maximum temperature and point of boiling. The Ghassaq is gathered from the pus, sweat, tears, and wounds of the people of Hellfire. It is unbearably cold with an intolerable stench. May Allah save us from that by His beneficence and grace. Then He continues, جَزَآءً وِفَـقاً (An exact recompense.) meaning, that which will happen to them of this punishment is in accordance with their wicked deeds, which they were doing in this life. Mujahid, Qatadah, and others have said this. Then Allah said, إِنَّهُمْ كَانُواْ لاَ يَرْجُونَ حِسَاباً (For verily, they used not to look for a reckoning.) (78:27) meaning, they did not believe that there would be an abode in which they would be taken to account. وَكَذَّبُواْ بِـَايَـتِنَا كِذَّاباً (But they denied Our Ayat Kidhdhaba.) meaning, they used to deny the evidences of Allah and His proofs for His creation, which He revealed to His Messengers. So they met these proofs with rejection and obstinance. His statement, كِذَّاباً (Kidhdhaba) it means rejection, and it is considered a verbal noun that does not come from a verb. Allah said; وَكُلَّ شَىْءٍ أَحْصَيْنَـهُ كِتَـباً (And all things We have recorded in a Book.) meaning, `surely We know the deeds of all of the creatures, and We have written these deeds for them. We will reward them based upon this.' If their deeds were good then their reward will be good, and if their deeds were evil their reward will be evil. Allah then says, فَذُوقُواْ فَلَن نَّزِيدَكُمْ إِلاَّ عَذَاباً (So taste you. No increase shall We give you, except in torment.) This means that it will be said to the people of the Hellfire, "Taste that which you were in. We will never increase you in anything except torment according to its type (of sin), and something else similar to it." Qatadah reported from Abu Ayyub Al-Azdi, who reported from `Abdullah bin `Amr that he said, "Allah did not reveal any Ayah against the people of the Hellfire worse than this Ayah, فَذُوقُواْ فَلَن نَّزِيدَكُمْ إِلاَّ عَذَاباً (So taste you. No increase shall We give you, except in torment.)" Then he said, "They will continue increasing in torment forever."

Tafsir Ibn Kathir (abridged) — Hafiz Ibn Kathir

Explaining the Day of Decision and what occurs during it Allah says about the Day of Decision -- and it is the Day of Judgement -- that it is at a fixed time, with a set appointment. Its time cannot be added to or decreased. No one knows its exact time except Allah. This is as Allah says, وَمَا نُؤَخِّرُهُ إِلاَّ لاًّجَلٍ مَّعْدُودٍ (And We delay it only for a term fixed.) (11:104) يَوْمَ يُنفَخُ فِى الصُّورِ فَتَأْتُونَ أَفْوَاجاً (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Mujahid said, "Groups after groups." Ibn Jarir said, "This means that each nation will come with its Messenger. It is similar to Allah's statement, يَوْمَ نَدْعُواْ كُلَّ أُنَاسٍ بِإِمَـمِهِمْ (The Day when We shall call together all human beings with their Imam.) (17:71)" Al-Bukhari reported concerning the explanation of Allah's statement, يَوْمَ يُنفَخُ فِى الصُّورِ فَتَأْتُونَ أَفْوَاجاً (The Day when the Trumpet will be blown, and you shall come forth in crowds.) Abu Hurayrah said that the Messenger of Allah ﷺ said, «مَا بَيْنَ النَّفْخَتَيْنِ أَرْبَعُون» (That which is between the two blowings is forty.) Someone asked, "Is it forty days, O Abu Hurayrah" But he (Abu Hurayrah) refused to reply, saying "no comment." They then asked, "Is it forty months" But he (Abu Hurayrah) refused to reply, saying "no comment." They asked again, "Is it forty years" But he (Abu Hurayrah) refused to reply, saying "no comment." (Abu Hurayrah added:) "Then the Prophet went on to say, «ثُمَّ يُنْزِلُ اللهُ مِنَ السَّمَاءِ مَاءً فَيَنْبُتُونَ كَمَا يَنْبُتُ الْبَقْلُ، لَيْسَ مِنَ الْإنْسَانِ شَيْءٌ إِلَّا يَبْلَى، إِلَّا عَظْمًا وَاحِدًا، وَهُوَ عَجْبُ الذَّنَبِ، وَمِنْهُ يُرَكَّبُ الْخَلْقُ يَوْمَ الْقِيَامَة» (Then Allah will send down a rain from the sky and the dead body will sprout just as a green plant sprouts. Every part of the last person will deteriorate except for one bone, and it is the coccyx bone (tailbone). From it the creation will be assembled on the Day of Judgement.)" وَفُتِحَتِ السَّمَآءُ فَكَانَتْ أَبْوَباً (And the heaven shall be opened, and it will become as gates.) meaning, paths, and routes for the descending of the angels. وَسُيِّرَتِ الْجِبَالُ فَكَانَتْ سَرَاباً (And the mountains shall be moved away from their places and they will be as if they were a mirage.) This is similar to Allah's statement, وَتَرَى الْجِبَالَ تَحْسَبُهَا جَامِدَةً وَهِىَ تَمُرُّ مَرَّ السَّحَابِ (And you will see the mountains and think them solid, but they shall pass away as the passing away of the clouds.) (27:88) He also says, وَتَكُونُ الْجِبَالُ كَالْعِهْنِ الْمَنفُوشِ (And the mountain will be like carded wool.) (101:5) And Allah says here, فَكَانَتْ سَرَاباً (As if they were a mirage.) meaning, they appear to the one who looks at them as if they are something, but they are actually nothing. After this they will be completely removed. Nothing will be seen of them, and there will be neither base nor trace of them. This is as Allah says, وَيَسْـَلُونَكَ عَنِ الْجِبَالِ فَقُلْ يَنسِفُهَا رَبِّى نَسْفاً - فَيَذَرُهَا قَاعاً صَفْصَفاً - لاَّ تَرَى فِيهَا عِوَجاً وَلا أَمْتاً (And they ask you concerning the mountains, say: "My Lord will blast them and scatter them as particles of dust. Then He shall leave them as a level smooth plain. You will see therein nothing crooked or curved.") (20:105-107) And He says, " وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الاٌّرْضَ بَارِزَةً (And the Day We shall cause the mountains to pass away, and you will see the earth as a leveled plain.) (18:47) Allah then says, إِنَّ جَهَنَّمَ كَانَتْ مِرْصَاداً (Truly, Hell is a place of ambush) meaning, it is waiting in preparation. لِلطَّـغِينَ (for the Taghun) These are the disobedient rejectors who oppose the Messengers. مَـَاباً (A dwelling place) meaning, a place of return, final destination, final outcome, and residence. Allah said, لَّـبِثِينَ فِيهَآ أَحْقَاباً (They will abide therein Ahqab.) meaning, they will remain in it for Ahqab, which is the plural of Huqb. Huqb means a period of time. Khalid bin Ma`dan said, "This Ayah, and the Ayah, إِلاَّ مَا شَآءَ رَبُّكَ except your Lord wills. )11:107( both refer to the people of Tawhل0d. Ibn Jar0r recorded this statement. Ibn Jar0r also recorded from Sa0lim that he heard Al-Hلasan being asked about Allah s statement, لَّـبِثِينَ فِيهَآ أَحْقَاباً (They will abide therein Ahqab) "In reference to Ahqab, it has no specific amount of time other than its general meaning of eternity in the Hellfire. However, they have mentioned that the Huqb is seventy years, and every day of it is like one thousand years according to your reckoning (in this life)." Sa`id reported from Qatadah that he said, "Allah says, لَّـبِثِينَ فِيهَآ أَحْقَاباً (They will abide therein Ahqab.) (78:23) And it is that which has no end to it. Whenever one era comes to an end, a new era follows it. It has been mentioned to us that the Huqb is eighty years." Ar-Rabi` bin Anas said, لَّـبِثِينَ فِيهَآ أَحْقَاباً (They will abide therein Ahqab) "No one knows how much time this Ahqab is, except for Allah, the Mighty and Sublime. It has been mentioned to us that one Huqb is eighty years, and the year is three hundred and sixty days, and each day is equivalent to one thousand years according to your reckoning (in this life)." Ibn Jarir has recorded both of these statements. Allah's statement: لاَّ يَذُوقُونَ فِيهَا بَرْداً وَلاَ شَرَاباً (Nothing cool shall they taste therein, nor any drink.) meaning, they will not find any coolness in Hell for their hearts, nor any good drink for them to partake of. Thus, Allah says, إِلاَّ حَمِيماً وَغَسَّاقاً (Except Hamim, and Ghassaq) Abu Al-`Aliyah said, "The Hamim has been made an exception to the coolness, and Ghassaq is the exception to the drink." This has also been said by Ar-Rabi` bin Anas. In reference to the Hamim, it is the heat that has reached its maximum temperature and point of boiling. The Ghassaq is gathered from the pus, sweat, tears, and wounds of the people of Hellfire. It is unbearably cold with an intolerable stench. May Allah save us from that by His beneficence and grace. Then He continues, جَزَآءً وِفَـقاً (An exact recompense.) meaning, that which will happen to them of this punishment is in accordance with their wicked deeds, which they were doing in this life. Mujahid, Qatadah, and others have said this. Then Allah said, إِنَّهُمْ كَانُواْ لاَ يَرْجُونَ حِسَاباً (For verily, they used not to look for a reckoning.) (78:27) meaning, they did not believe that there would be an abode in which they would be taken to account. وَكَذَّبُواْ بِـَايَـتِنَا كِذَّاباً (But they denied Our Ayat Kidhdhaba.) meaning, they used to deny the evidences of Allah and His proofs for His creation, which He revealed to His Messengers. So they met these proofs with rejection and obstinance. His statement, كِذَّاباً (Kidhdhaba) it means rejection, and it is considered a verbal noun that does not come from a verb. Allah said; وَكُلَّ شَىْءٍ أَحْصَيْنَـهُ كِتَـباً (And all things We have recorded in a Book.) meaning, `surely We know the deeds of all of the creatures, and We have written these deeds for them. We will reward them based upon this.' If their deeds were good then their reward will be good, and if their deeds were evil their reward will be evil. Allah then says, فَذُوقُواْ فَلَن نَّزِيدَكُمْ إِلاَّ عَذَاباً (So taste you. No increase shall We give you, except in torment.) This means that it will be said to the people of the Hellfire, "Taste that which you were in. We will never increase you in anything except torment according to its type (of sin), and something else similar to it." Qatadah reported from Abu Ayyub Al-Azdi, who reported from `Abdullah bin `Amr that he said, "Allah did not reveal any Ayah against the people of the Hellfire worse than this Ayah, فَذُوقُواْ فَلَن نَّزِيدَكُمْ إِلاَّ عَذَاباً (So taste you. No increase shall We give you, except in torment.)" Then he said, "They will continue increasing in torment forever."