Surah Hud (11): Verses 105–108

Verse 105: Yawma ya’tī lā takallamu nafsun illā bi’idhnihi... (The Day it comes, no soul will speak except by His permission...)

• Variant Readings: Abu ‘Amr, ‘Asim, and Hamzah read it as {يأت} (omitting the yā’). The rest read it with the yā’ included ({يأتِي}).
• Linguistics: The author of Al-Kashshāf notes that omitting the yā’ and using the kasrah (vowel mark) as a substitute is common in the dialect of the Hudhayl tribe, citing the example: lā adru (I do not know), as narrated by Al-Khalil and Sibawayh.

• Al-Kashshāf's View: The agent of "coming" is Allah, citing verses like: {Do they await aught but that Allah should come to them in the shadows of clouds...} (Al-Baqarah: 210) and {or when your Lord comes} (Al-An’am: 158). This is supported by the reading of wa mā (with a yā’).
• Razi's Critique: Razi dislikes this interpretation here. The cited verses mention people (likely Jews) asking for Allah to come, which is reported speech and not a definitive statement from Allah about Himself. However, in this verse (11:105), it is explicit divine speech, and attributing the act of "coming" to Allah is problematic (mushkil).
• Addressing {And your Lord comes} (11:158): If someone argues based on {And when your Lord comes}, Razi states that verse has established interpretations, and since it is explicit, it cannot be easily dismissed. Therefore, attributing "coming" to Allah in this context must be avoided.
• Razi's Preferred Interpretation: The intended meaning is: "The Day when the awesome, terrifying, and magnificent thing comes." Allah omitted specifying what it is to make the warning stronger.

• Al-Kashshāf's View: The verb governing the placement of the adverbial phrase (ẓarf) is {لَا تَكَلَّمُ} (will not speak) or an implied idhkar (mention).
• Meaning of {لَا تَكَلَّمُ نَفْسٌ إِلَّا بِإِذْنِهِ} (No soul will speak except by His permission): There is an omission; the meaning is: "No soul will speak on that Day except by the permission of Allah."

• Apparent Contradictions: How can this verse be reconciled with verses suggesting speech, such as: {The Day every soul comes arguing for itself} (An-Nahl: 111), their swearing oaths, like {By Allah, our Lord, we were not polytheists} (Al-An’am: 23), {And stop them, for they are to be questioned} (As-Saffat: 24), and {This is the Day they will not speak * Nor will they be permitted to offer excuses} (Al-Mursalat: 35–36)?
• Two Answers:
  1. Where the prohibition on speech is mentioned, it is understood to apply to truthful, correct answers.
  2. That Day is long and has various stations (mawāqif). In some stations, they will argue for themselves; in others, they will be prevented from speaking; in others, they will be permitted to speak; and in others, their mouths will be sealed, and their hands and feet will testify.

Verse 106: Faminhum shaqiyyun wa sa‘īdun (So, of them, some will be wretched and some will be blessed)

• Al-Kashshāf's View: The pronoun refers to the people gathered at the station (ahl al-mawqif). It was omitted because it is understood, supported by the preceding verse {The people were gathered for them} (11:103).

• Apparent Meaning: The verse suggests that the people at the station are exclusively divided into these two categories.
• Objection: What about the insane and children, who fall outside these two categories?
• Answer: The reference is to those summoned for reckoning, and they do not fall outside these two categories (in terms of their ultimate fate, even if they are not judged).

• The Judge's Argument: The Judge used this verse to refute the view that the People of Al-A’rāf are neither in Paradise nor Hellfire.
• Razi's Counter-Argument: Since it is conceded that the insane and children are outside these two categories (because they are not held accountable), why can it not be argued that the People of Al-A’rāf are also outside because they are not held accountable? Allah knew their merits and demerits would balance out, making reckoning pointless for them.
• The Judge's Second Argument: The Judge also argued that everyone present at the Plain of Resurrection must have a surplus of reward or a surplus of punishment; this verse proves that the case where reward equals punishment does not exist, even if it is logically possible.
• Razi's Rebuttal: The definition of "blessed" is one destined for reward, and "wretched" is one destined for punishment. Mentioning only these two categories does not negate a third category. Evidence: Most verses mention only the believer and the disbeliever, yet the Judge affirms a third category (the sinners/disobedient) exists despite their absence in those verses. If the absence of a third category in those verses does not negate its existence, then the mention of these two categories here does not negate a third.

• The Ruling: Allah has decreed who is wretched and who is blessed. Since Allah’s decree and knowledge precede the event, it is impossible for the decreed outcome to change, otherwise, Allah’s report would be false and His knowledge ignorant, which is impossible. Thus, the wretched cannot become blessed, and vice versa. This proof has been established repeatedly in this book.
• Narration from ‘Umar (RA): When this verse was revealed, ‘Umar asked the Prophet (PBUH): "Should we act based on something already finished, or something yet to happen?" The Prophet replied: "Act based on what is already finished, O ‘Umar. The pens have dried, and the destinies have been decreed. However, everyone is facilitated toward what they were created for."
• Mu’tazilite View: It is narrated that Al-Hasan said: "Some are wretched by their deeds, and some are blessed by their deeds."
• Razi's Response: Conclusive evidence cannot be refuted by such narrations. Furthermore, there is no dispute that one is wretched or blessed by their deeds; however, since those deeds occur according to Allah's decree and destiny, the initial proof (of predestination) remains valid.

Verse 107: Fa’amma alladhīna shaqū fa-fī an-nār... (As for those who are wretched, they will be in the Fire...)

Razi presents eight different interpretations for the difference between zafīr and shahīq:

1. Al-Layth/Al-Farra’ (Physical Distress): Zafīr is filling the chest with breath during intense grief without releasing it; Shahīq is releasing that breath. (Razi elaborates: Intense grief confines the heart's spirit, increasing heat. This requires strong inhalation (zafīr) of cool air to temper the heat. The subsequent difficulty in expelling this trapped air results in the forceful exhalation (shahīq). Both indicate extreme distress.)
2. Another View (Animal Sound): Zafīr is like the beginning of a donkey's braying sound, and Shahīq is like the end of it.
3. Al-Hasan (Ascent and Descent): Zafīr is the ascent caused by the flames of Hell, lifting them up. When they reach the highest levels and hope to escape, angels strike them with iron maces, driving them back to the lowest depths (shahīq). This aligns with {Whenever they wish to get out of it from anguish, they will be returned therein} (22:22).
4. Abu Muslim (Weeping): Zafīr is the breath gathered in the chest during intense weeping, causing breathlessness. Shahīq is the air that escapes during extreme distress and sorrow, sometimes leading to fainting or death.
5. Abu Al-‘Aliyah: Zafīr is in the throat, and Shahīq is in the chest.
6. Another View (Intensity): Zafīr is the loud sound, and Shahīq is the weak sound.
7. Ibn ‘Abbas (Emotional State): It means regret, high-pitched breathing, ceaseless weeping, and irrepressible sorrow.
8. Linguistic Basis: Zafīr implies strength, and Shahīq implies weakness, based on linguistic usage (as established in point 1).

• Razi's Synthesis: It is plausible that Zafīr refers to their strong inclination/yearning for the worldly realm and bodily pleasures, while Shahīq refers to their weakness in attaining the spiritual realm and divine illumination.

Verse 108: Khālidīna fīhā mā dāmat is-samāwātu wal-arḍu illā mā shā’a rabbuk... (Abiding therein as long as the heavens and the earth endure, except as your Lord wills...)

Some scholars argue that the punishment of the disbelievers is finite, based on:

1. The Quran (Two Points):
   • Duration Limit: {as long as the heavens and the earth endure} implies their punishment lasts only as long as the current heavens and earth exist. Since we agree the current heavens and earth are finite, their punishment must be finite.
   • The Exception: {except as your Lord wills} is an exception to their duration, indicating the cessation of punishment at that point.
   • Supporting Verse: {abiding therein for ages} (An-Naba’: 23) suggests a countable number of aḥqāb (ages).
2. Reason/Intellect (Two Points):
   • Proportionality: The sin of the disbeliever is finite; punishing a finite crime with infinite punishment is unjust.
   • Useless Harm: The punishment is harm devoid of benefit. It benefits neither Allah (who is transcendent) nor the punished person (for whom it is pure harm), nor others (as the dwellers of Paradise are occupied with their own bliss). Therefore, it is unjustifiable.

The vast majority of the Ummah agrees that the punishment is eternal. They offer two main responses to the argument based on the duration limit:

1. Response 1: Reference to the Hereafter's Heavens and Earth: They argue that the verse refers to the heavens and earth of the Hereafter. Evidence: {The Day the earth will be changed to another earth} (Ibrahim: 48) and {He will give you inheritance of the earth...} (Az-Zumar: 74). Furthermore, the inhabitants of the Hereafter require something to shelter and shade them (i.e., heavens and earth).
   • Counter-Rebuttal: Analogies (tashbīh) are only useful when the comparison object is known and established. The existence and eternal duration of the Hereafter's heavens and earth are not known to most people. If their existence and permanence are unknown, comparing the punishment's duration to them is useless. The only way this analogy works is if we accept, via revelation, that the Hereafter's heavens and earth are eternal, which then supports the eternity of punishment—but this makes the analogy redundant, as the proof for eternity comes from the text itself, not the analogy.

2. Response 2: Idiomatic Expression for Eternity: The Arabs use phrases like "as long as the heavens and earth endure" or "as long as night and day alternate" to mean perpetuity and endlessness. Allah addressed the Arabs according to their common usage, implying eternity.
   • Counter-Rebuttal: If the phrase means eternity, then saying "as long as X exists" does not logically prevent X from ceasing to exist while the consequence (punishment) continues. If the phrase does imply that the punishment must cease when the heavens cease, then since the heavens will cease, the punishment must cease—leading back to the initial problem. Thus, this explanation fails either way.

The correct approach is based on conditional logic:

• The statement means: "Whenever the heavens and earth are enduring, their stay in the Fire is remaining." This establishes that if the condition is met, the consequence follows (If P, then Q).
• It does not imply: "If the condition is absent, the consequence is absent" (If not P, then not Q).
• Analogy: If I say, "If this is a human, then it is an animal." If we affirm it is human, it is an animal. If we affirm it is not human, it does not necessarily mean it is not an animal (it could be a horse). Denying the antecedent yields no conclusion.
• Conclusion: The verse proves the punishment is ongoing while the heavens and earth exist, but it does not logically necessitate the cessation of punishment if the heavens and earth cease to exist. The eternity of the punishment must be established by other proofs. This interpretation is logically sound but requires knowledge of logical principles.

The opponents of eternal punishment cite this exception. Razi presents six responses:

1. Ibn Qutaybah/Ibn Al-Anbari/Al-Farra’ (Unfulfilled Exception): Allah stated this exception, but He will never enact it (i.e., He will never will the exception). It is like saying, "I will certainly hit you unless I see otherwise," while fully intending to hit him regardless.
   • Rebuttal: This is weak. In the human example, "unless I see otherwise" means "unless I see that leaving the striking is better." In the Quranic verse, the meaning is a definitive ruling: "They will abide forever, except for the duration Allah wills." The wording strongly implies the exception has occurred.

2. The Exception Means "Besides": The word illā means siwā (besides/other than). The meaning is: They abide forever during the existence of the heavens and earth, besides that which Allah wills of eternal continuation. He first mentioned the longest known duration, then added the truly endless duration by saying {except what your Lord wills} (i.e., the addition of endless duration).

3. The Exception Refers to the Standing Period: The exception refers to the time they spend standing for judgment (al-mawqif). Meaning: They are in the Fire, except for the time they stand for reckoning, during which they are not in the Fire. (Abu Bakr Al-Asamm suggested it refers to the time in the grave, or their life in the world.) These views imply they enter the Fire after these periods.

4. The Exception Refers to the Cessation of Zafīr and Shahīq: The exception relates to the preceding clause: {They will have therein zafīr and shahīq, abiding therein}. If the exception applies to this combination, it means there will be a time when this combination (suffering and abiding) does not occur. If they eventually become still and silent (no zafīr or shahīq), one part of the combination ceases, validating the exception without requiring the cessation of their presence in the Fire.

5. Transfer to Other Torments: The exception means the dwellers of torment will not always be in the Fire, but may be transferred to intense cold (zamharīr) and other types of torment.

6. The Exception Refers to Monotheists (The Strongest View for Razi): The statement {As for those who are wretched, they are in the Fire} implies this judgment applies to the entire group of the wretched. The exception {except what your Lord wills} means this ruling does not apply to the whole group. Since the cessation of the ruling for some of the wretched is sufficient to validate the exception for the group, this implies that the disobedient monotheists (al-fusāq min ahl as-salāh) will be removed from the Fire. This is a strong argument for their eventual release.

• Rebuttal to the Sixth View: If the other five views are valid, this sixth view is not necessary. Furthermore, a similar exception exists for the blessed: {but as for those who are blessed, they will be in Paradise, abiding therein as long as the heavens and the earth endure, except as your Lord wills; a gift uninterrupted} (11:108).
  • Response: The exception in the case of the blessed must be interpreted metaphorically (as the Ummah agrees no one leaves Paradise for Hell). Since this consensus exists for the blessed, we must apply one of the metaphorical interpretations (1–5) to their case. However, no such consensus exists regarding the eternal punishment of the wretched. Therefore, the verse regarding the wretched must be taken at its apparent meaning (View 6: the release of monotheists).

This statement fits perfectly with View 6: Allah demonstrated power and might (punishment), then demonstrated forgiveness and mercy (releasing the sinners) because He is the Doer of what He wills, and no one has authority over Him.

Verse 108 (Continued): Wa ammal-ladhīna su‘idū fa-fī al-jannah... (As for those who are blessed, they will be in Paradise...)

• Variant Readings: Hamzah, Al-Kisā’ī, and Ḥafṣ from ‘Āṣim read it as {سُعِدُوا} (with a ḍammah on the sīn). The rest read it as {سَعِدُوا} (with a fatḥah).
• Linguistics: The ḍammah reading is permissible because it implies the passive form of as‘ada (to make happy), which is su‘ida. Sa‘ida (to be happy) is intransitive, while as‘ada is transitive. Both sa‘ida and as‘ada carry similar meanings, as seen in the name Al-Mas‘ūd.

The exception here must be interpreted using one of the metaphorical explanations given above (1–5).

• An Additional Interpretation: Sometimes, some of the blessed may be elevated from Paradise to the Throne or to high stations known only to Allah. This is supported by verses describing the rewards of Paradise, such as {and good dwellings in the Gardens of Eden, and the pleasure of Allah} (At-Tawbah: 72).

• Linguistics: Jadhd means to cut off. {Ghayra majdhūdh} means "un-cut off." This is similar to the description of Paradise's blessings: {neither cut off nor forbidden} (Al-Wāqi‘ah: 33).

• Allah explicitly stated that the exception in the case of the blessed does not mean their state is cut off. Since He specified this clarification for the blessed and did not mention it for the wretched, it implies that the intended meaning of the exception for the wretched is cessation (i.e., their punishment is cut off). This confirms the validity of View 6 regarding the release of monotheists.

Verse 109: Fa-lā taku fī maryatin mimmā ya‘budu hā’ulā’... (So be not in doubt concerning what these people worship...)

• Meaning: Do not doubt what these people worship, as they worship nothing except as their forefathers worshipped before them. Indeed, We will fully repay them their portion, undiminished.