Al-Zukhruf (The Ornaments): (74) Indeed, the criminals are in...

It is known that after mentioning the promise (of reward), the Almighty follows it with a warning (of punishment), according to the established sequence in the Qur'an. This section contains several issues:

Issue 1: The Judge's Argument Regarding Sinners

The Qadi (Judge) argued for the certainty of punishment for the disobedient sinner (Fasiq) based on the verse: {Indeed, the criminals are in the torment of Hell, abiding therein} (43:74), and {It will not be abated for them, and they will be in despair therein} (43:75).

The term al-Mujrimun (the criminals) encompasses both the disbeliever (Kafir) and the disobedient sinner (Fasiq). Therefore, it must be that all of them are in the torment of Hell. The word {abiding therein} (khalidun) indicates eternity, and {It will not be abated for them} also indicates perpetuity and continuity.

The Reply: What precedes and what follows these verses indicates that the intended meaning of al-Mujrimun here refers specifically to the disbelievers.

1. What precedes: Allah says: {Except for the righteous, O My servants, no fear will come upon you this Day, nor will you grieve. Those who believed in Our signs and were Muslims} (43:68-69). This indicates that everyone who believed in Allah's signs and was a Muslim falls under the category of the righteous who will have no fear or grief. A Muslim sinner (Fasiq) believes in Allah and His signs and is a Muslim, so he must be included in this promise and excluded from this warning.
2. What follows: Allah says: {We have brought you the truth, but most of you were averse to the truth} (43:78). The "truth" here means either Islam or the Qur'an. A Muslim man does not hate Islam or the Qur'an.

Thus, what precedes and follows these verses proves that al-Mujrimun here refers only to the disbelievers. And Allah knows best.

Issue 2: Descriptions of Hell's Torment

The Almighty described the torment of Hell for the criminals with three characteristics:

1. Eternity (al-Khulud): We have mentioned in many places that this term signifies a long duration of stay and does not necessarily imply absolute perpetuity.
2. No Abatement: {It will not be abated for them} (la yufattaru 'anhum), meaning it will not be lessened or reduced. This comes from the root meaning of fatra (to subside or cool down), as in when a fever subsides and its heat lessens.
3. Despair (Iblas): {And they will be in despair therein} (wa hum fihi mublisun). Mublis is one who is utterly hopeless and silent out of despair for relief. Al-Dahhak narrated that the criminal will be placed in a coffin of fire, locked, and remain there eternally, unseen. The author of Al-Kashshaf noted that there is a variant reading: {And they will be in it} (wa hum fiha), meaning in the fire.

Issue 3: The Judge's Argument on Injustice

The Qadi argued using the verse: {We did not wrong them, but they were the ones wronging themselves} (43:77). He argued: If Allah created disbelief in them to admit them to the Fire, then what is the meaning of denying wrongdoing by saying {We did not wrong them}? And what is attributed to them that is negated from Himself? If we attribute wrongdoing to Him, it would not exceed what the opponents claim.

If they say that the action (disbelief) occurred not solely by Allah's power, but by the power of Allah combined with the power of the servant, then it was not an injustice from Allah.

Our Reply: According to your doctrine, the capacity for wrongdoing necessitates wrongdoing. The Creator of that capacity is Allah Almighty. Therefore, when He created the capacity for disbelief in them, He exited the realm of being unjust to them—which is impossible. For one who is unjust in an action, when the necessary prerequisite for that action occurs, he becomes more deserving of being called unjust.

We say to the Qadi: Is the servant's power capable of both outcomes (good or evil), or is it determined toward one outcome?

• If it is capable of both, and the preference for one side occurs without a determining factor, then the existence of the Creator must be negated.
• If it requires a determining factor, the previous division returns, and it must ultimately lead to a preponderant incentive created by Allah within the servant.
• If the power is determined toward one outcome, then your argument (that Allah is not unjust) is necessarily established against you.

(Note: The text then includes a scholarly reflection on methodology, stating that true insight comes not just from stating an argument but from examining the context preceding and succeeding the statement.)

Issue 4: Variant Reading of the Call to Malik

Ibn Mas'ud recited: {O Malik, Mal} (with the kaf omitted as a form of abbreviation/elision). When Ibn Abbas was told of this reading, he said: "What distracts the people of the Fire from this abbreviation?"

The response is that this abbreviation is deemed appropriate because it indicates that they have reached such a state of weakness and emaciation that they can only utter part of the word.

Issue 5: The Nature of Their Call to Malik

There is a difference of opinion regarding the nature of their plea: {And they will call, "O Malik, let your Lord put an end to us"} (43:77).

1. Some said it was a wish/longing (tamanni).
2. Others said it was a cry for help (istighatha), even though they know they cannot escape that punishment.
3. It is also suggested that due to the intensity of the torment they are enduring, they forgot the established knowledge (of their eternal fate) and uttered the plea as a direct request.

Subsequently, the Almighty explained that Malik replies to them: {Indeed, you will remain} (innakum makithun). The Qur'an does not specify when he answered them—whether immediately or after a long period. It is possible that the answer was delayed to increase their contempt and sorrow. It is narrated that this occurred after forty years (according to Abdullah ibn Umar), after one hundred years (according to others), and after one thousand years (according to Ibn Abbas). Allah knows the exact measure.

After Malik's reply, Allah mentioned what serves as the reason for that reply: {We have certainly brought you the truth, but most of you were averse to the truth} (43:78). This refers to their aversion to Muhammad and the Qur'an, and their intense hatred for accepting the true religion.

If it is asked: How could they call out {O Malik, Mal} after being described as despairing (mublisun)? The answer is that these are vast, extended periods of time (azminah mutawaliyah and ahqab mumtaddah), during which their conditions change. They remain silent at times due to overwhelming despair, and they cry out for help at other times due to the severity of their suffering. It is narrated that intense hunger will be cast upon the people of the Fire, making the torment they are already in seem preferable, so they will say, "Call Malik," and they will cry out: {O Malik, let your Lord put an end to us}.

After describing the manner of their torment in the Hereafter, Allah then described the manner of their plotting and the corruption of their inner selves in the world: {Or have they devised a plan? Then indeed, We are devising a plan} (43:79).

This means: Have the Meccan polytheists devised a plan of treachery and plotting against the Messenger of Allah? Then indeed, We are devising Our plan, just as they devised theirs. This is like His saying: {Or do they intend a plot? But it is those who disbelieve who are being plotted against} (52:42). Muqatil said this verse was revealed concerning their plotting against the Prophet in the House of Assembly (Dar al-Nadwa), a story we have already mentioned when discussing the verse: {And when those who disbelieve plot against you} (8:30).

Then He said: {Or do they think that We do not hear their secret and their private conversation?} (Sirr is what a man tells himself or someone else in private; Najwa is what they discuss among themselves). {Yes, [We hear it], and Our messengers}—meaning the recording angels—{are with them, writing} down those affairs. Yahya ibn Mu'adh said: Whoever conceals his sins from people but reveals them to the One from Whom nothing in the heavens or the earth is hidden, he has made Him the least significant of those observing him, and this is one of the signs of hypocrisy.

Verses 80-87

{Say, "If the Most Merciful had a son, I would be the first of those who worship Him."} (43:80) {Exalted is the Lord of the heavens and the earth, Lord of the Throne, above what they describe.} (43:81) {So leave them to plunge and play until they meet their Day which they are promised.} (43:82) {And He is the one who is God in the heaven and God on the earth, and He is the Wise, the Knowing.} (43:83) {And blessed is He to whom belongs the dominion of the heavens and the earth and whatever is between them, and with Him is the knowledge of the Hour, and to Him you will be returned.} (43:84) {And those whom they invoke besides Him do not possess the ability to intercede, except for those who testify to the truth while they know.} (43:85) {And if you should ask them, "Who created them?" they would surely say, "Allah." So how are they deluded?} (43:86) {And [the Prophet] says, "O my Lord, indeed these are a people who do not believe."} (43:87) {So turn away from them and say, "Peace." For soon they will know.} (43:88)

(The text ends here, transitioning to the next section.)