sura nabaa
(the great news)
no. 78 (verses 21-30)

21. "surely hell lies in ambush'.
22. `for the transgressors a destination'.
23. `to abide therein for ages'.
24. "nothing cool shall they taste therein, nor any drink'.
25. "except a boiling fluid and pus'.
26. "a fitting recompense (for their evil)'.
27. "surely they used not to look forward to the reckoning (for
their deeds)'.
28. "and they rejected our signs with strong denial'.
29. "and everything have we recorded in a book'.
30. "so taste you (the fruit of your deeds); for no increase shall we
grant you, but in punishment".


commentary:
hell is a great ambush!
after presenting some of the evidences of resurrection and a part
of its incidents, attention is paid to the destiny of the unbelievers and
says: "surely hell lies in ambush",

* * * *
"for the transgressors a destination'.

* * * *
"to abide therein for ages".

* * * *

the term "mirsd" is a place-noun which means `a place of
observation, or of ambush'. raqib cites in his book mufradat: `marsad"
and "mirsad" both mean the same thing with a slight difference; that
"mirsad" is called a place that is made especially for an ambush'.

some commentators have said that the term is in the arabic
intensive form, with the same sense as that of a person who lies in
ambush, continuously. of course, the first meaning is both more
common and more appropriate.

the question of `who is lying in wait, in hell, for the transgressors?',
has been answered with the angels of chastisement `, because according to
sura muryam, no. 19. verse 71 the whole of mankind, good or evil,
will pass by the fire of hell or over it, thus: `not one of you but will pass
over it: this is with the lord, a decree which must be accomplished'. in
this companion passage, the angels of chastisement are lying in wait to
catch the transgressors.

if we comment on the term with the meaning of its arabic
intensive form, hell is lying in wait and each of the transgressors, who
passes by, will be absorbed inside, and in this passage it can be seen that
none of them will be safe from fire since, either the angels of
chastisement or the intensive absorption of hell, will capture them.

the term "ma'ab" means: `a place of return `, and sometimes means:
'residence'. it is used here, with the latter meaning.

the term "ahqab" is the plural form of "huqb" with the sense of `a
long space of time `. the `space' has been commented on, differently, as to
being 'forty' seventy' or `eighty' years. in any case, this sense denotes
that the transgressors will remain in hell for a long time, but it will end
at last. this contrasts with the verses that denote the eternity of
chastisement for them.

the commentators have followed different tracks in commenting
on this, for example:

among the consensus of the commentators, a well-known
commentary says the term "ahqab" in this text, means that `some
long spaces of time will pass one after another without having an end; with
each one that passes, another substitutes'.

in some traditions, it is said that this verse is about those evildoers
who will finally be free from the fire, not about those who will be in
hell forever. 1

* * * *

then, to point to a small part of the great punishments in hell, it
says: "nothing cool shall they taste therein, nor any drink'.

* * * *
`except a boiling fluid, and pus".

* * * *

and also, of course, the thick hot smoke mentioned in sura
waqi'a nos' flowing from a wound or sore, and some have commented
on it to me. 56, verse 43 thus: "and in the shades of black smoke".
`file term "hamim" means `a boiling water' and the term "qassaq"
means 'puan `bad-smelling fluids `.

the righteous, in contrast with them, drink the wholesome pure
drinks from the heavenly springs gifted by allah: "and their lord will
give them to drink a drink, pure and holy", (sura 1nsan, no. 76,
verse 21). and there are some drinks for them, in nice heavenly
containers, which are sealed with musk: `whose seal is musk...", (sura
mutaffifin, no. 53, verse 26). what a contrast between the righteous
and evildoers!

* * * *

since these grave and dreadful punishments may seem surprising
to some, in addition to this, it says: "a fusing recompense for their evil)'.

and why not? those who were cruel to the oppressed, in the
world, and had no mercy on anyone; tyrannically branding all the hearts
and spirits so that it seemed that they burnt their victims, violently,
deserve to suffer painful punishments like that and their drinks should,
also, be so.

basically, as we have mentioned repeatedly, it is understood from
the verses, of the qur'an, that at least many of the chastisements in the
hereafter are the incarnation of men's deeds in this world. for
instance, sura tahrim, no. 66, vetrse 7 says: `o you unbelievers!
make no excuses this day! you are being but requited for all that you did!'
(and now you see them in front of you).

* * * *

to explain the cause of these punishments, it says: `surely they
used no' to look forward to the reckoning (for their deeds)'.

* * * *

and the same carelessness paid to the reckoning and the day of
judgment was the cause of their rebellion, tyranny, and cruelty which
resulted in this dreadful destiny for them.

in fact, the lack of faith, about the reckoning, is a certain cause
of rebellion; that which is the cause of those grave chastisements.

the term "layarjun) is derived from "raja" `i which means both `hope'
and 'lack of fear and terror'. in principle, when one hopes and expects a
penalty, naturally he fears, and if he does not expect it, he does not
dread it, and these two correlate with each other. then, those who do
not have hope in the reckoning do not fear, either.

the term "inna" shows emphasis; the term "kanu" is a sign for the
past continuous tense; the term "hisaba" which has been used in an
indefinite form, here, after the negative sign of "la: means reckoning'
and in general, all point to the fact that they, the transgressors, never
expected any reckoning or the record, at all. or, in other words, they
had forgotten about the day of judgment and they left no room for it in
their lives. it is natural that such persons who become the doers of any
great evil and sin will finally be involved in these painful punishments.

* * * *
"and they rejected our signs with strong denial'.

* * * *

their low desires had become so strong in them that they denied
all the signs of allah in order to continue going astray and accomplish
their unlawful wishes.

it is obvious that these verses carry some broad meanings, so that
they include the verses consisting of the unity of allah prophecy,
divine legislation, creation, the prophets' miracles, precepts, and
traditions. and, regarding the denial of the extensive divine signs and
evidences, that have covered the world of creation and divine
legislation, we should accept the punishment for these people as `a
fitting recompense' and just penalty.

* * * *

then, as a warning to these rebels and also for the emphasis on
the balance of `sin' and `penalty', and the authority of a fitting
recompense (for their evil), it says: "and everything have we recorded in a
book".

we accept this warning so that we, therefore, would not imagine
that something of our deeds will be left unrecorded and that we will not
be punished for it, and also, that we would never consider the painful
punishments as unjust.

many of the verses, of the qur'an, certify the fact that all of
man's deeds, irrespective of small or great, apparent or hidden, and
even intentions and beliefs, are recorded.

once it says: `all that they do is noted in (their) books (of deeds)':
`every matter, small and great, is on record", (sura, qamar, no. 54,
verse 52-53).

another time it says: `...verily, our messengers record all the plots
that you make!' (sura yunus, no.10, verse 21).

in addition, it says: `...and we record that which they send before
and that which they leave behind...' (sura ya-sin, no. 36, verse 12).

and then, when the records of the evildoers will he handed to
them, they will cry saying: `ah! woe to us! what a book is this! it leaves
out nothing small or great, but takes account thereof' (sura kahf, no.
18, verse 49).

undoubtedly, the person who believes in this fact with all his
heart, will be very careful in his deeds and the very belief creates a lofty
wall between him and sin and is counted as one of the important factors,
effective in good training.

* * * *

in the last verse, of this portion under discussion, the style of
speaking is changed from the third person to the second person,
addressing them directly and in a threatening tone: "so taste you (the
fruit of your deeds); for no increase shall we grant you, but in
punishment'.

* * * *

whatever you cry, whenever you say `ah woe to us', or ask to
return to the world to do good instead of evil; all are in vain and you
gain nothing, hut your punishment.

this is the penalty of those who, when they were faced with the
prophets' kind invitation to faith and piety, used to say: "it is the same to
us whether you admonish us or be not among (our) admonishers!' (sura
shu'ara, no. 26. verse, 136).

and again, this is the penalty of those who, when the messages of
are recited get nothing from it: "... but it only increases their
flight (from the truth)!' (sura bani israil, no. 17, verse 41).

and finally, this is the penalty of those who avoided no sin and
were fond of no act of charity.

it is narrated that the prophet (p.b.u.h.) said: `this verse is the
most intensive one in the qur'an about those who deserve hell'. 2

why shouldn't it be so!? when the merciful and beneficent
allah addresses them with wrath and says: "..for no increase shall we
grant you, but in punishment', to make them completely hopeless.

1 tafsir nur-uth-thaqalayn. vol.5, p. 494 tradition 23 and p. 495, tradition 26
2 tafsir-i-kashshaf, vol. 690 and ruh-al-bayan. vol.10, p.307.