قَالَHe saidالزُّجَاج:Al-Zajaj:"وَبَيَانُه:"And his clarification:أَنَّthatالأَحْقَابَthe periodsحَدٌّis a limitلِعَذَابِهِمfor their punishmentبِالْحَمِيمِwith boiling waterوَالْغَسَّاق،and pus,فَإِذَاso whenانْقَضَتْthey are spentالأَحْقَابُthe periodsعُذِّبُواthey will be punishedبِغَيْرِby otherذَٰلِكَthan thatمِنَofالْعَذَابِ"the punishment."
Al-Zajaj said: "And his clarification: that the periods are a limit for their punishment with boiling water and pus. So when the periods are spent, they will be punished by other than that of the punishment."
وَهَذَاAnd thisالَّذِىwhichقَالَهhe saidالزُّجَاجُAl-Zajajشَاذٌ،is strange,خِلَافَcontrary toمَاwhatعَلَيْهِis uponالأَوَّلُونَthe earlier onesوَالْآخَرُونَ،and the later ones,وَهُوَand it isخِلَافَcontrary toمَاwhatدَلَّindicatedعَلَيْهِupon itالْقُرْآنُ،the Quran,فَإِنَّfor indeedهَذَاthisيَقْتَضِيentailsأَنَّهُمْthat theyيَبْقَوْنَwill remainبَعْدَafterالأَحْقَابِthe periodsفِيَهَا،in it,وَلَكِنbutلَاdo notيَذُوقُونَtasteالْبَرْدَthe coldوَالْشَارِبُand the drinkerحِينََذٍ،then,وَهَذَاand thisبَاطِلٌis falseقَطْعًا،definitely,ثُمَّand thenإِذَاifذَاقُواthey tasteالْبَرْدَthe coldوَالْشَّارِبُand the drinkerفَهَذَاthisنَعِيمٌ،is delight,فَكَيْفَso howيَكُونُونَwill they beمُعَذَّبِينَpunishedفِيَهَاin itذَٰلِكَ؟that?
And what Al-Zajaj said is strange, contrary to what the earlier and later ones believed, and it is contrary to what the Quran indicated, for indeed this entails that they will remain after the periods in it, but do not taste the cold and the drinker then, and this is definitely false. And then, if they taste the cold and the drinker, this is delight, so how will they be punished in that?
وَقَالَAnd some said:بَعْضُهُم:some of them:هَذِهِThisالْآيَةُverseمَنْسُوخَةٌis abrogated(٢)(2),وَقِيلَ:and it was said:"هِيَ"It isفِيinأَهْلِthe people ofالتَّوْحِيد"monotheism."
And some said: This verse is abrogated (2), and it was said: "It is for the people of monotheism."
قَالَHe saidعَبْدُAbdالْحَقِّAl-HaqبْنُbinعَطِيَّةAtiyyahفِيin"تَفْسِيرِه"his interpretation.
Abd Al-Haq bin Atiyyah said in "his interpretation."
"وَمِنَ"And amongالنَّاسِthe peopleمَنْthere isظَنَّthoughtلِذِكْرِfor the mention ofالأَحْقَابِthe periodsأَنَّthatمُدَّةَthe durationالْعَذَابِof punishmentتَنْحَصِرُis confinedوَتَتَمُ،and completed,فَطَلَبُواso they soughtالتَّأْوِيلَthe interpretationلِذَٰلِكَ،for that,فَقَالَand saidمُقَاتِلٌMuqatilبْنُbinحِيَّان:Hayyan:الْحِقَبُthe periodسَبْعَis sevenعَشَرَةَtenأَلْفِthousandسَنَةٍyearsوَهِيَand it isمَنْسُوخَةٌabrogatedبِقَوْلِهِby His sayingتَعَالَى:the Exalted:{فَذُوقُوا{So tasteفَلَنْfor indeed noنَزِيدَكُمْwe will increase youإِلَّاexceptعَذَابًا}punishment}.(٥)(5).قَالَ:He said:وَقَدْAnd we haveذَكَرْنَاmentionedفَسَادَthe invalidityهَذَاof thisالْقَوْلِsaying(٦).(6).
And among people is he who thought, for the mention of the periods, that the duration of punishment is confined and completed, so they sought interpretation for that. Muqatil bin Hayyan said: The period is seventeen thousand years and it is abrogated by His saying, the Exalted: {So taste, for indeed we will not increase you except punishment} (5). He said: And we have mentioned the invalidity of this saying (6).
(١)(1) "زَادَ"ZadالمَسِيرِAl-Masirفِيinعِلْمِthe knowledge ofالتَّفْسِيرِ"exegesis"لِابْنِto IbnالْجَوْزِيّAl-Jawzi: ٩/٨: 9/8وَعَزَاهُand attributed itلِلزُّجَاج.to Al-Zajaj.
(1) "Zad Al-Masir in the knowledge of exegesis" by Ibn Al-Jawzi: 9/8 and attributed it to Al-Zajaj.
(٢)(2) وَمِمَّنْAnd among those whoذَهَبَwentإِلَىtoذَٰلِكَthatمُقَاتِلٌMuqatilبْنُbinحِيَّانHayyanحَيْثُwhereقَالَ:he said:وَهَذِهِAnd thisالْآيَةُverse{لَابِثِينَ{They will remainفِيهَاin itأَحْقَابًا}for periods}.مَنْسُوخَةٌis abrogatedنُسِخَتْهَاthat was abrogated by{فَذُوقُوا{So tasteفَلَنْfor indeed noنَزِيدَكُمwe will increase youإِلَّاexceptعَذَابًا}punishment}.٢2,يَعْنِيmeaningأَنَّthatالْعَدَدَthe numberقَدْhasارْتَفَعَincreasedوَالْخُلْدُand eternityقَدْhasحَصَلَ.occurred.تَفْسِيرُInterpretationالْبَغَوِيِّAl-Baghawi"مَعَالِمُ"The landmarksالتَّنْزِيلِ"of revelation"٤/٤٣٨،4/438,تَفْسِيرُexegesisالْقُرْطُبِيِّAl-Qurtubi"الْجَامِعُ"The comprehensiveلِأَحْكَامِfor the rulings ofالْقُرْآنِ"the Quran"١٩/١٧٩.19/179.
(2) And among those who went to that is Muqatil bin Hayyan where he said: And this verse {They will remain in it for periods} is abrogated by {So taste, we will not increase you except punishment} 2, meaning that the number has increased and eternity has occurred. Interpretation of Al-Baghawi "The landmarks of revelation" 4/438, exegesis of Al-Qurtubi "The comprehensive for the rulings of the Quran" 19/179.
(٣)(3) وَبِهِAnd with himقَالَsaidخَالِدُKhalidبْنُbinمِعْدَان،Midan,وَالْإِمَامُand Imamالطَّبَرِيُّ.Al-Tabari."تَفْسِيرُ"The interpretation ofالطَّبَرِي"Al-Tabari"٣٠/١٢.30/12.
(3) And with him said Khalid bin Midan, and Imam Al-Tabari. "The interpretation of Al-Tabari" 30/12.
(٤)(4) تَفْسِيرُThe interpretation ofابْنِIbnعَطِيَّةAtiyyahهُوَisالْمُحَرَّرُthe conciseالْوَجِيزُthe briefتَفْسِيرُinterpretationالْكِتَابِof the Bookالْعَزِيز"the Mighty."وَقَدْIt has beenطُبِعَprintedنِصْفُhalfالْكِتَابِthe bookفِيinدَوْلَةِthe stateقَطَر،of Qatar,وَلَاand notيَزَالُstillالنِّصْفُthe halfالْأَخِيرُthe latterتَحْتَunderالطِّبَاعَةِthe printing.ثُمَّThenطُبِعَتْit was printedكَامِلًاcompletelyفِيinالمَغْرِب.Morocco.
(4) The interpretation of Ibn Atiyyah is the concise interpretation of the Mighty Book. Half of the book has been printed in the state of Qatar, and the latter half is still under printing. Then it was printed completely in Morocco.
(٥)(5) سُورَةُSurahالنَّبَأِAn-Nabaلِلْآيَةِ:for the verse:٣٠.30.
(5) Surah An-Naba for the verse: 30.
(٦)(6) وَعَلَّلَAnd Al-Tabari explainedالإِمَامُthe ImamالطَّبَرِيُّAl-Tabariفَسَادَthe invalidityهَذَاof thisالْقَوْلِsayingبِقَوْلِهِ:by his saying:"إِنَّهُ"Indeed itلَاnoمَعْنَىmeaningلِلْنَّسْخِfor abrogationلَأَنَّbecauseقَوْلَهُhis saying{لَابِثِينَ{They will remainفِيهَاin itأَحْقَابًا}for periods}.خَبَرٌ،is a report,وَالْأَخْبَارُand reportsلَاdo notيَكُونُoccurفِيهَاin themنَسْخٌabrogationوَإِنَّمَاand ratherالنَّسْخُthe abrogationفِيis inالأَمْرِthe commandوَالنَّهْي"and the prohibition.٣٠/١٢.30/12.
(6) And Al-Tabari explained the invalidity of this saying by his saying: "Indeed there is no meaning for abrogation because his saying {They will remain in it for periods} is a report, and reports do not have abrogation, but rather abrogation is in the command and the prohibition." 30/12.