وَقُلِ الحَقُّ مِن رَبِّكُم ۖ فَمَن شاءَ فَليُؤمِن وَمَن شاءَ فَليَكفُر ۚ إِنّا أَعتَدنا لِلظّالِمينَ نارًا أَحاطَ بِهِم سُرادِقُها ۚ وَإِن يَستَغيثوا يُغاثوا بِماءٍ كَالمُهلِ يَشوِي الوُجوهَ ۚ بِئسَ الشَّرابُ وَساءَت مُرتَفَقًا
And say: ‘The truth is from your Lord: let anyone who wishes believe it, and let anyone who wishes disbelieve it.’ Indeed We have prepared for the wrongdoers a fire whose curtains will surround them [on all sides]. If they cry out for help, they will be helped with a water like molten copper which will scald the faces. What an evil drink, and how ill a resting place!
EXEGESIS
The verbs fal-yuʾmin (let him believe) and fal-yakfur (let him disbelieve) are formulated as imperative verbs, which is an emphatic way of delivering a warning, or perhaps it intends that since a person is capable of choosing, he must choose one of the two options. The choice is a binary one, and there is no third option.
Surādiq (curtains) means a tent (fusṭāṭ) which encircles that which is within it, or it is the cloth which is draped around the tent. Here it would mean a wall of fire which encapsulates the inhabitants of hell. According to the majority of linguists, it is a borrowed word which has made its way into Arabic. According to Rāghib, it is originally Farsi. He explains that there is no Arabic word which, in its singular form, its third letter is an alif that is followed by two more letters; although others have criticised this claim. Makārim Shīrāzī says it comes from the Farsi sarāpardeh. The word only appears in the Quran in this verse.
Considering that the preceding verb of aḥāṭa (surround) also had the meaning of encircling, there is a double emphasis here. The fire of Allah, set ablaze, which will overspread the hearts. Indeed, it will close in upon them in outstretched columns (104:6-9). The fire is both from within (overspread the hearts) and without, surrounding them on all sides. It is as if to say that they are enveloped by the punishment of hell in such a complete manner that there is nothing but punishment in their existence.
Others have said surādiq is a wall of smoke that rises from the fire and surrounds them. It is said that this reaches them before the actual fire, as referenced in the verses, Go off toward the triple-forked shadow (77:30), the shadow of a dense black smoke (56:43).
Yastaghīthū (cry out for help) and yughāthū (they will be helped) come from the root word ghawth meaning help and aid. Istighāthah is the act of seeking help and aid. It is a shout, not out of pain or fear, but one made in hope that someone will hear and help. Here it probably means they cry out for water or something to drink, although it has also been said to mean they seek to be saved.
Note also the use of the diacope to bring attention to their plea.
Muhl is used in the Quran for anything that has been melted, especially metals like copper, lead, iron, or gold, or any liquid that is a mixture and has impurities. Some have defined it to specifically be molten copper. Other relevant uses in the Quran are, The day when the sky will be like molten copper (muhl) (70:8), as well as, and the mountains will be like dunes of shifting (mahīl) sand (73:14). Hence Ibn Shumayl says that muhl refers to hot sand (turāb) or ash (ramād) known as mallah, found in the oven of a baker, which when greatly heated will seem like it is flowing. There seems to be a connection between muhl and being multicoloured. Hence, saying the sky is like muhl might be referring to it being filled with various colours, When the sky is split open, and turns crimson like tanned leather (55:37).
Yashwī (scald) means to cook meat, like roasting or barbequing.
Murtafaq (resting place) is similar to mirfaq in verse 16, which we said means that which brings about ease. Murtafaq is a resting place where one may lean back. Originally it means to lean on the mirfaq (elbow) of one’s arm, although some have claimed that it may come from rifq meaning a place of gathering, or perhaps a place where one gathers with friends to rest, still some have considered this to be unlikely. We do know that in paradise the believers gather together with their friends and excellent companions (rafīq) are they (4:69).
Of course here it is used ironically, as there is no friendship and rest for the people of hell. Although some have said it might be literally used in the meaning of one who falls down to lean on their arms, like one overcome with sorrow or despair.
EXPOSITION
And say: ‘The truth is from your Lord: the address is still to the Holy Prophet. This is another explicit formulation of the surah’s main theme. When God speaks through His Messenger, He gives the truth and the ‘true account’. This relates to the story of the People of the Cave specifically, but is a general statement as well. Once a person has been informed of the truth, what is left then is to choose to either follow it or turn away from it.
Some have said that The truth here means the Quran, or tawḥīd (unity of God), or guidance, but these should be considered as examples of the more general meaning.
Let anyone who wishes believe it, and let anyone who wishes disbelieve it: this statement should not be misunderstood to be a permissive one, that equates between belief and disbelief, neither approving or disapproving of either choice. God makes it clear that the two are not equal: Is someone who is faithful like someone who is a transgressor? They are not equal (32:18). Rather, as the statement that follows makes it clear, it is a stern warning from God, much like the verse, Act as you wish; indeed He sees best what you do (41:40). We may also note the usage of anaphora here, to draw the audience’s attention to the phrase. Its usage is also ironical, since anaphora would have us assume a similarity between the two, whilst the Quran has subverted the expectation by using it for two diametrically opposed things.
Yes, this verse can be understood to guarantee freedom of choice in faith, much like There is no compulsion in religion (2:256). God wishes man to be free to either choose faith or disbelief, since this is the purpose of this life’s test, as per verse 7 of this surah, yet the freedom to choose between the two does not mean that the two choices are equal in the eyes of God or in any way comparable in the final outcome.
Religious faith, by definition, is something that cannot be compelled; it is the faith of those who believe in the unseen (2:3). To try and compel it is not possible, and it is a futile attempt to defy its very purpose, since faith is a matter of the heart and by definition founded on choice. Therefore, any faith based on compulsion is not actually faith, but simply an outward display without any inner meaning. Similar to the faith of the hypocrites, who only pretended to be believers, not only did it not bring about any benefit, it was in fact harmful to religion. The same would apply for any coerced faith. Obviously, this does not mean that society should be permissive of the spread of harmful ideologies either. The notion that all ideologies should be permitted free reign in society is something that is in any case a fanciful slogan at best, or a statement steeped in ignorance of the realities of affairs, or a hypocritical tool used to justify hateful ideologies. Every society understands that there must be limits to what may or may not be expressed and promulgated and the consequences can often be disastrous if left unchecked. The truth of course is that the most harmful ideology to a human being and society is the belief of kufr which drives man away from his ultimate and true purpose and puts him on the path of destruction. See the commentary on 71:22-27 for a discussion on this.
This phrasing in a way also conveys that God is needless of their faith, whether they believe or disbelieve, it neither benefits or harms God, rather the benefit or harm is to themselves: If you do good, you will do good to your [own] souls, and if you do evil, it will be [evil] for them (17:7).
Indeed We have prepared for the wrongdoers a fire whose curtains will surround them: the hereafter is the manifestation and final outcome (taʾwīl) of what a person has done in this life, hence God says that the fire of hell is prepared for the wrongdoers. It is prepared because it is, as we said, a manifestation of the actions. Everything we do here has a direct result in the hereafter, and this is why in some narrations we may read that if a person does such-and-such a thing then such-and-such a palace will be built for him in paradise, or conversely a dwelling in hell; or that when someone commits outrageous sins, they will only ingest fire into their bellies, and soon they will enter the blaze (4:10), and so on. These are simply the ultimate result and manifestation of a person’s actions.
As we noted in the previous verse, those whose hearts are oblivious to the remembrance of God are blinded to all but their own desires. They sought in this world nothing but it, steeped in lust, pride, and folly. The result of this is that in the hereafter they will be similarly encompassed by that which they used to do, which has then manifested itself as the result of their actions, a fire whose curtains will surround them, a painful result of that with which they surrounded themselves with in the world.
There is also a change in tone here, and due to the severity of what is being said it is no longer the Prophet who should be quoting what God has told him, but rather God speaking directly and declaring for all. These smooth transitions from quote to exposition are a hallmark of the Quranic style and part of its flowing style and appeal, as the surah is presented in this way as one uninterrupted whole.
We may also note that the castigated group is also no longer described as disbelievers but wrongdoers, and this is because they will be punished due to their wrongdoing (ẓulm).
If they cry out for help, they will be helped with a water like molten copper: the wrongdoers enveloped in the fire and punishment of hell will call out for help in their desperation. The extreme thirst that they experience will cause them to cry out for something to drink, asking the people of heaven to Pour on us some water (7:50). Instead the angels guarding hell will carry to them boiling liquid, too hot to drink, burning their mouths and insides. Despite that they will be Drinking like thirsty camels (56:55). Sometimes the angels pour it on them, scalding them, ‘Then pour over his head the punishment of boiling water.’ ‘Taste! Indeed, you are the [self-styled] mighty and noble!’ (44:48-49).
Perhaps they were of the wealthy and affluent in this life and were used to servants carrying them drinks whenever they became thirsty. There too drink will be carried to them, but not like the flavoured and coloured drinks they used to have in this life, rather a boiling drink, hot like the tears of orphans and burning like the wails of the oppressed. This is what transpires as the reality of their action and behaviour adjusts to the realities of that realm.
Which will scald the faces: the heat of the drink brought to them is so intense that just drawing close to it will burn their faces. What is being referenced here is literally the face, although some have claimed that it is figurative and that what is intended is the whole body, but that is unlikely.
What an evil drink, and how ill a resting place: usually, drinking water is to help one cool down in extreme heat, but this has the opposite effect. There is no respite or rest in hell, no drink to cool down, and no abatement of punishment.
REVIEW OF TAFSĪR LITERATURE
Ṭabarī understands let anyone who wishes believe it to mean: anyone who God wishes will believe it and anyone who God wishes will not believe in it, as per the verse, you do not wish unless it is wished by Allah, the Lord of all the worlds (81:29). In this regard some have claimed that God is the subject of the verb wishes. While it is true that all actions happen by the power and leave of God, this should not be understood that human beings do not possess free will of their own and cannot act based on it. Also the claim that God is the subject of the verb wishes is extremely dubious.
Relevant to this, Rāzī relates how the Mutazilites have pointed to let anyone who wishes believe it as clear proof that faith is something a person chooses. He however argues that it is the opposite and that the verse is proof that God has created the faith (or lack thereof) in a person. He says the evidence for this is that if that faith is based on choice, then we must ask how has that choice come about? If that choice is brought about by another choice, then we are stuck in an infinite regression which is not possible. He says the only other option is that the choice is brought about by God creating it in a person. This is nonsensical though, and the weakness of the argument is obvious, as there is no need to accept his assertion that the choice should be brought about by something prior to it. A choice is just that, a decision based on free will and there is no need to look for further causation for it than the exercise of decision making by the agent in possession of free will. Naturally, as mentioned earlier, this happens by the leave of God and recourse to His power.
Thaʿlabī argues that We have prepared for the wrongdoers a fire is proof that the fire of hell is already created and existing in preparation, and if it were not so God would be lying. There are however other verses that suggest that the flames of hell have not yet been lit, such as, When hell is set ablaze (81:12). Indeed, preparing a fire can be done without lighting it, such as piling up firewood and placing kindling in it, ready to be lit when needed.
INSIGHTS FROM OTHER TRADITIONS
- For the word of the Lord is upright, and all His work is done in truth.
- Judgments are prepared for scorners, and beatings for the back of fools.
- He who is unjust, let him be unjust still. He who is filthy, let him be filthy still. He who is righteous, let him be righteous still. He who is holy, let him be holy still.
- Surely they shall be as stubble, the fire shall burn them; they shall not deliver themselves from the power of the flame; it shall not be coal to be warmed by nor a fire to sit before.
[1] Tibyan, 7/36.
[2] Zamakhshari, 2/719.
[3] Tabrisi, 6/717.
[4] Tibyan, 7/36; Tabari, 15/157.
[5] Alusi, 8/255.
[6] Raghib, pp. 406-407.
[7] Alusi, 8/255, points out other words that he argues are of Arabic origin that belie this rule, such as qarāmiṣ, janādif, ḥalāḥil, and so on. He expresses surprise that someone like Rāghib should make such a mistaken claim.
[8] Nemuneh, 12/418.
[9] Tibyan, 7/36.
[10] Tabrisi, 6/719; Tabari, 15/157; Thalabi, 6/167; Qurtubi, 10/393.
[11] Raghib, p. 617.
[12] Tibyan, 7/36.
[13] Tibyan, 7/36; Tabrisi, 6/719; Tabari, 15/158; Lisan, 11/633; Zamakhshari, 2/719; Tantawi, 8/510-511.
[14] Tahqiq, m-h-l, who also says that the word is of Hebrew origin.
[15] Tabrisi, 6/717; Lisan, 11/633.
[16] According to al-Farrāʾ mahīl is that, the bottom of which is set into motion and the top collapses (Lisan, 11/633).
[17] Lisan, 11/633-634.
[18] See Lisan, 11/633.
[19] Raghib, p. 471.
[20] Tabrisi, 6/701; Baghawi, 3/182-183.
[21] Tibyan, 7/37; Tabari, 15/159.
[22] Qurtubi, 10/395; Alusi, 8/256.
[23] Tibyan, 7/37; Tabari, 15/159; Thalabi, 6/168; Qurtubi, 10/395.
[24] Muhit, 7/169-170.
[25] It is reported that Mujāhid ibn Jabr said he did not know the Arabs to use murtafaq in the sense of a place of gathering (Tabari, 15/159).
[26] Zamakhshari, 2/719.
[27] Alusi, 8/256, who criticises this suggestion, saying it is not clear if the punishment will let up long enough for them to fall down in such a fashion. He adds that maybe this is why it is an ill resting place (sāʾat murtafaqan) because there is not enough time for any rest.
[28] Zamakhshari, 2/719.
[29] Muhit, 7/168.
[30] Tabari, 15/157; Thalabi, 6/167. This opinion has also been attributed to Imam Ali (a), see Razi, 21/459. In a report attributed to Imam al-Ṣādiq (a), he explains that this is a warning (waʿīd) (see Ayyashi, 2/326).
[31] See also verses 16:75, 11:24, and 38:28.
[32] Tabrisi, 6/719; Razi, 21/459; Mizan, 13/303-304.
[33] See for example Barqi, 1/149; Faqih, 2/217, h. 2212; al-Fattāl al-Nayshābūrī, Rawḍat al-Wāʿiẓīn (Qum: Manshūrāt al-Sharīf al-Raḍī, n.d.), p. 337; Wasail, 11/127, h. 14428, 15/127, h. 20423.
[34] Tabatabai argues that even the previous statement of let anyone who wishes believe it, and let anyone who wishes disbelieve it is already God speaking directly (Mizan, 13/304). This is also a possibility.
[35] Mizan, 13/304.
[36] Nemuneh, 12/417-419.
[37] Tibyan, 7/37. This is also reported from the Prophet, see Tabari, 15/158.
[38] Alusi, 8/255.
[39] Tabari, 15/157.
[40] Muhit, 7/168.
[41] Razi, 21/458-459.
[42] Thalabi, 6/167; Nur, 5/165, agrees with him.
[43] Psalms 33:4.
[44] Proverbs 19:29.
[45] Revelation 22:11.
[46] Isaiah 47:14.