وَأَمّا إِن كانَ مِنَ المُكَذِّبينَ الضّالّينَ
فَنُزُلٌ مِن حَميمٍ
وَتَصلِيَةُ جَحيمٍ
But if he be of the deniers, the astray ones,
then a treat of boiling water
and entry into hell.
EXEGESIS
For the difference between verses 92 and 51 in terms of the order of their two mentioned qualities, see the Exegesis of verse 51.
Taṣliyah means to enter a fire. In the Quran, the derivatives of this root always refer to entry into hellfire.
EXPOSITION
Finally, if the person who dies is among the people of the left hand – the same people who were astray deniers (verse 51) – then he will be welcomed and treated by boiling water, to be followed by entry into hell. There is a clear contrast between how the people of the right hand are treated with peace while the people of the left hand are welcomed by boiling water.
It is interesting that the verses refer to the third group by their acts and qualities, clarifying and reemphasising that this grievous end is only because of their own defiance and persistence on the wrong path.
INSIGHTS FROM HADITH
- The Prophet said: ‘If one loves meeting God, then God also loves meeting him; and if one dislikes meeting God, then God also dislikes meeting him.’ Then some of the audience fell on their knees weeping, saying: ‘Alas, for indeed we dislike death.’ The Prophet then consoled them by saying: ‘That is not as you think. Rather, it is about the time of death: if he be of the close ones, then a restful breath, a fragrant breeze, and a garden of bliss. When he is given this news, he loves meeting God and God loves meeting him. But if he be of the deniers, the astray ones, then a treat of boiling water. When he is given this news, he dislikes meeting God and God dislikes meeting him.’ There are other similar narrations to this, with slight differences.
- Imam Ali (a) described the questioning and punishment of the grave as follows: ‘… Until the crowd that was accompanying him disperses and his mourners return. Then he is made to sit in his grave and answer in a whispering voice to dumbfounding questions and a difficult examination. So tremendous are the calamities there: treatment of boiling water, entry into hell, eruptions of its flames, and the blast of its roar … Indeed we seek refuge in God.’
REVIEW OF TAFSĪR LITERATURE
Similar to what was said for verses 88-89, boiling water and entry into hell are not mentioned as something that will be paid out as retribution, but are mentioned right after naming the deniers, the astray ones. This implies that the reality of the astray deniers is nothing but boiling water and entry into hell, although this becomes evident to them only after death. Thus, these verses are like the following verse: As for the perverse, they will be firewood for hell (72:15).
Although there are many Quranic and rational proofs for the embodiment of actions, these verses do not primarily concern that principle. What is mentioned here is rather a summary of the rewards and punishments that were discussed previously in the chapter and should be interpreted in a like manner. Moreover, it would be difficult to interpret Then ‘Peace be on you,’ [a greeting] from the people of the right hand in the same way as implied by the embodiment of actions or souls. Another problem with this argument is that it totally ignores the styles of eloquence and the beauties of literature found in these verses. Overall, our fascination with truly noble, subtle, and robust principles should not cause us to deviate from the primary and apparent meanings of the verses in an attempt to make them congruent to the principle that we have otherwise proven to be correct.
[1] Ayn; Raghib, under ṣ-l-w.
[2] Ahmad, 4/259-260.
[3] Bukhari, 7/191; Muslim, 8/65-66; Suyuti, 6/167.
[4] Nahj, sermon 83.
[5] Jawādī Āmulī, Tasnīm, 2/471, 13/644, 16/209, 20/204.