وَعَرَضنا جَهَنَّمَ يَومَئِذٍ لِلكافِرينَ عَرضًا
And that day We shall bring hell into view visibly for the faithless.
EXEGESIS
ʿAraḍnā (we shall bring into view): the verb comes from the root word ʿarḍ, meaning width. It is then utilised for a variety of usages, all of which share in the meaning of presenting something to someone for inspection. Here it means that it will be made visible and apparent so that people may see it.
The final word ʿarḍan (here translated as visibly) is a cognate accusative (mafʿūl muṭlaq) which emphasises the verb.
EXPOSITION
The surah has now transitioned from the story of Dhū al-Qarnayn and Gog and Magog to a discussion of the Day of Judgement. This and the next few verses approach the topic of hell from the viewpoint of the surah’s main theme of the ‘true account’. The limited knowledge of man makes him dangerously unaware of the reality of hell and how it is manifest in the consequences of his actions. God knows what is the outcome of man’s actions and gives the ‘true account’ of these, to warn of a severe punishment from Him, and to give good news to the faithful who do righteous deeds, that there shall be for them a good reward (verse 2).
And that day: this refers to the time after the second blowing of the trumpet, when all have been resurrected and gathered for judgement, as per the previous verse.
We shall bring hell into view visibly: like the similar earlier verse (53), God once again tells us of how hell is shown and presented to the wicked, so that they see it before they are made to enter it.
For the faithless: this specification can of course be understood as a glad tiding for the believers (that hell is not meant for them), but it also ties into the next verse: the state of kufr is one where a person wilfully ignores and blinds themselves to the truth, in this case blinding themselves to the real and true consequences of their actions, manifested on that day as the fire of hell.
Be as it may, everyone will see hell on that day, faithful or faithless, as is understood from the verse, There is none of you but will come to it (19:71). For the faithful, seeing hell in this manner will evoke in them relief and appreciation for the blessings of God, Whoever is delivered from the fire and admitted to paradise has certainly succeeded (3:185). For the faithless, it will cause them fear and anxiety, as they know they will have to face its punishments.
REVIEW OF TAFSĪR LITERATURE
Shaʿrāwī divides witnessing hell into different stages. The first stage is believing in the existence of hell, by accepting what we have been told about it in the revelation given to the Messenger of God. Were you to know with certain knowledge, you would surely see hell (102:5-6). Thus the first stage is certain knowledge (ʿilm al-yaqīn), whereby hell is witnessed through faith. The second is seeing it with one’s own eyes on the Day of Judgement, Again, you will surely see it with the eye of certainty. Then, that day, you will surely be questioned concerning the blessing (102:7-8). This level of eye of certainty (ʿayn al-yaqīn) is the extent of the believers’ connection to hell. As for the wicked faithless, they will go one step further and enter into it, But if he be of the impugners, the astray ones, then a treat of boiling water and entry into hell. Indeed this is certain truth (56:92-95). This final stage of certain truth (ḥaqq al-yaqīn) is to experience the burning reality of hell. Shaʿrāwī compares it to being told about New York, flying over it with a plane, and finally actually walking down its streets. This interpretation is nice, but it is not the best understanding of the verses he has quoted. The reader may refer to the commentary on those verses for more.
[1] Tahqiq, ʿ-r-ḍ.
[2] Tibyan, 7/95.
[3] See the Introduction.
[4] Muhit, 7/229.
[5] Sharawi, pp. 8995-8996; Munyah, 17/85.
[6] Sharawi, pp. 8996-8997.