Tafsir of An-Naba' 78:24-25

"They will not taste therein coolness nor drink, except scalding water and filth."

The phrase is a circumstantial qualifier (hal) derived from the hidden pronoun in "abiding" (labithina). Thus, it serves as a restriction on their abiding; it is possible that they abide therein for ages (ahqaban) tasting nothing except scalding water and filth, and then, after these ages, they remain in a different state of punishment. Likewise, if "ages" (ahqaban) is considered the object of "they will not taste," it acts as a restriction upon it, though this interpretation is far-fetched. Similar is the case if "they will not taste therein..." is treated as an adjective for "ages," with the pronoun in "therein" referring to the ages rather than to Hell, though this is even more remote than the former.

It has been said that "the transgressors" refers to the counterpart of the "God-fearing," thus encompassing sinners; the restriction to the entirety is as you see it. Muqatil’s claim that this is abrogated by the Almighty's saying, "So taste [the penalty], for we will not increase you except in torment," is corrupt, as is obvious.

It is permitted that ahqaban (ages) is the plural of huqbun, like hadhir (wary) from haqaba (when a man is denied sustenance) or haqaba (when a year is scarce in rain and goodness). The meaning would be that they are deprived of bounty, which is a metonymy for their being punished; thus, it is a circumstantial qualifier for the pronoun in "abiding."

The Almighty’s saying, "they will not taste," is an explanatory adjective or an interpretive clause with no place in syntax. According to the first interpretation, it is an independent sentence that serves as a predicate for them.

"Coolness" (bard) refers to that which refreshes them and alleviates the heat of the Fire; thus, it does not contradict the fact that they may be tormented by intense cold (zamharir). "Drink" (sharab) is well-known. "Scalding water" (hamim) is water of extreme heat. "Filth" (ghassaq) is that which drips from the skins of the people of the Fire, consisting of pus. That is, they shall not taste therein any relief that alleviates the heat of the Fire, nor any drink that quenches their thirst, but they shall taste hot water and pus. In the Hadith, it is mentioned that when one of them brings it near his mouth, the skin of his face falls off until he remains as rattling bones.

According to Ibn Abbas (may Allah be pleased with them both), "coolness" means a cold, delightful drink. An example is the saying of Hassan bin Thabit: "They are given to drink from the Bariys spring, a coolness mixed with pure, flowing wine." And another said: "The desires of Sa'da are beautiful, as if Sa'da had given you to drink, while you were thirsty, a coolness." Thus, "nor drink" would be a negation of the general after the specific.

Abu Ubaidah, Al-Kisa'i, Al-Fadl bin Khalid, and Mu'adh al-Nahwi said that "coolness" (al-bard) is sleep, and the Arabs call it so because it cools the intensity of thirst. Among their expressions is: "He was denied sleep" (muni'a al-bardu al-bard). The poet said: "If I wished, I would forbid myself women other than you, and if I wished, I would not taste fresh water nor sleep." This is considered a metaphor by some. It is narrated in al-Bahr from the book al-Lughat fi al-Qur'an that "coolness" is sleep in the dialect of the Hudhayl.

From Ibn Abbas and Abu al-'Aliyah, it is narrated that ghassaq is the intense cold (zamharir). According to this view, it is an exception from "coolness," though it was placed later to conform to the endings of the verses, so do not overlook this. More than one of the seven reciters read ghassaqan with a light sad.