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Wednesday, February 4, 2015

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Question: Regarding verse 30 of Sooratun-Naba where Allaah (سبحانه وتعالى) says:
فَذُوقُوا فَلَنْ نَزِيدَكُمْ إِلا عَذَابًا
“So taste you (the results of your evil actions); no increase shall We give you, except in torment.” - An-Naba (78):30
Is this verse pertaining to the people of Tawheed?”
Answer: The answer to this is firstly, the statement of the Taabi’ee Khaalid ibn Ma’daan [1] is referring to verse 23 where Allaah (سبحانه وتعالى) says:
لابِثِينَ فِيهَا أَحْقَابًا
“They will abide therein for ages.” - An-Naba (78):23
Ibn Jareer at-Tabaree transmitted in his tafseer on Khaalid ibn Ma’daan that he said, that this verse is referring to the people of Tawheed.
There is some weakness in the chain of this narration on Khaalid because in the chain (of this narration) is Abu Saalih `Abdullah ibn Saalih; the scribe of Layth ibn Sa’ad.
Abu Saalih has been declared to be da’eef in hadeeth by some Scholars of hadeeth, among them our Shaykh Muqbil ibn Haadee al-Waadi’ee (رحمه الله). So the chain of this narration on Khaalid has weakness in it.
Secondly, the Scholars have differed regarding the explanation of this verse, because one might say, “What is the meaning of ages while the disbelievers will abide in Hell forever?”
The Scholars have answered this problem with different explanations:
The majority of Scholars take the position that this verse does not mean the fire will come to an end. Rather, every ‘huqub’ (age) that passes is followed by another ‘huqub’ (age) without end. Ibn al-Jawzee in Za’ad al-Maseer attributed this position to the majority of the Scholars. This is the position of our Shaykh ‘Abdur Rahmaan al-’Adanee as well.
Another postion is that this verse is connected to the verse after it where Allaah (سبحانه وتعالى) says:
إِلا حَمِيمًا وَغَسَّاقًا
“Nothing cool shall they taste therein, nor any drink. Except boiling water, and dirty wound discharges.” - An-Naba (78):25
Meaning they will be in this type of punishment… drinking boiling water and pus, for ages. And when those ages run out, they will be given a different type of punishment.
The proof for this is the verse in Soorah Saad, where Allaah (سبحانه وتعالى) says:
هَذَا فَلْيَذُوقُوهُ حَمِيمٌ وَغَسَّاقٌ
“This is so! Then let them taste it, a boiling fluid and dirty wound discharges.”
وَآخَرُ مِنْ شَكْلِهِ أَزْوَاجٌ
“And other torments of similar kind, all together!” - Saad (38):57-58
Ibn Jareer at-Tabaree leaned towards this position in his tafseer and Ash-Shinqeetee said it is more apparent to him in his book Adwaa al-Bayaan.
Another position is that this verse (meaning, verse 23 of Sooratun-Naba) is referring to the people of Tawheed who will be punished in the fire because of their disobedience then they will leave the fire.
This position has been attributed to the taabi’ee Khaalid ibn Ma’daan and we have already pointed out that the chain has weakness in it. This position is a weak position because what is apparent from these verses is that they are referring to the disbelievers.
Look to verse 28, where Allaah (سبحانه وتعالى) says:
وَكَذَّبُوا بِآيَاتِنَا كِذَّابًا
“But they belied Our Ayaat (proofs, evidences, verses, lessons, signs, revelations, and that which Our Prophet (Peace be upon him) brought) completely.” - An-Naba (78):28
These are the disbelievers as Ash-Shinqeetee pointed out in Adwaa al-Bayaan.
Another position is that this verse is abrogated by verse 30, where Allaah (سبحانه وتعالى) says:
فَذُوقُوا فَلَنْ نَزِيدَكُمْ إِلا عَذَابًا
“So taste you (the results of your evil actions); no increase shall We give you, except in torment.” - An-Naba (78):30
This has been atrributed to Muqaatil ibn Hayyaan as has been transmitted by Ibn Jareer in his tafseer. This position is extremely weak because abrogation only occurs in verses dealing with commands and prohibtions as Ibn Jareer pointed out in his tafseer.
Some people of bid’ah and others use this verse as a proof that the fire will cease. This is refuted by the previous explanations of this verse and the verses showing that the disbelievers will abide in hell forever like the verses of Sooratul Ahzaab, where Allaah (سبحانه وتعالى) says:
إِنَّ اللَّهَ لَعَنَ الْكَافِرِينَ وَأَعَدَّ لَهُمْ سَعِيرًا
“Verily, Allaah has cursed the disbelievers, and has prepared for them a flaming Fire (Hell).”

خَالِدِينَ فِيهَا أَبَدًا لا يَجِدُونَ وَلِيًّا وَلا نَصِيرًا
“Wherein they will abide for ever, and they will find neither a Walee (a protector) nor a helper.” - Al-Ahzab (33):64-65
Abdullah the son of Al-Imaam Ahmad ibn Hanbal asked his father, as is in the book al-Ilal Wa Ma’rifah ar-Rijaal (5331), saying: “I asked my father about Al-Hakam ibn ‘Abdullaah Abu Mutee’ al-Balkhee so he said: ‘It is not beffiting to narrate on him. They have narrated on him that he says that the Paradise and the Fire were created so they will cease and this is the statement of Jahm [2]. Nothing is to be narrated on him.’”
We benefit from this narration on Al-Imaam Ahmad that, the statement that the Paradise and the Hellfire will cease, is the statement of the Jahmiyyah. Also, Al-Imaam as-San’aanee has a treatise that he put together refuting those who say the Hell fire will cease and Ash-Shaykh al-Albaanee made a tahqeeq (authentication) of it.

[1] Refer to the explanation of Sooratun-Naba in the Tafseer of Ibn Katheer.
[2] Meaning, Jahm ibn Safwaan. The main proponent of the deviant sect known as the Jahmiyyah.