His saying, exalted and majestic is He: "This, and indeed for the transgressors is a wretched destination. Hell, they will burn therein, and wretched is the resting place. This, so let them taste it: scalding water and foul purulence. And other similar pairs. This is a crowd entering with you; no welcome for them; indeed, they will burn in the Fire." They said, "But you, no welcome for you; you have brought this upon us, and wretched is the abode." They said, "Our Lord, whoever brought this upon us, increase for him a double punishment in the Fire."

The interpretation: This matter, and it is possible that the interpretation is: This is a reality, or something like it. And "the transgressor" is the one who exceeds in evil, taken from: he transgresses, and the transgression here is in disbelief. And "the destination" is the return. And "Hell" is a substitute for His saying: "a wretched destination." And "they will burn therein" means: they will directly experience its heat and burning. And "the resting place" is what a person spreads out and uses.

And His saying, exalted is He: "This, so let them taste it," it is possible that "this" is a subject, and the predicate is "scalding water." And it is possible that the interpretation is: This matter, so let them taste it. And it is possible that "this" is in a position of accusative by an action indicated by "so let them taste it," and "scalding water" is, on this, an implied predicate. Ibn Zayd said: The scalding water is their tears gathering in pools, and they will be given to drink from it. The majority read: "and foul purulence" with a lightening of the 's'. It is a name meaning the flowing liquid. It is narrated from Qatadah that it is what flows from the pus of the people of the Fire. It is narrated from Al-Suddi that it is what flows from their springs. It is narrated from Ka'b Al-Ahbar that it is what flows from the poison of the scorpions of the Fire, which is said to be gathered in a spring there. And Al-Dahhak said: It is the coldest of things. And Abdullah ibn Buraidah said: It is the foulest of things, and it was narrated by Abu Sa'id from the Prophet, blessings and peace be upon him. Hamzah, Al-Kisai, and Hafs from Asim read: "and foul purulence" with a strengthening of the 's', meaning: flowing, and this is the reading of Qatadah, Ibn Abi Ishaq, Ibn Wathab, and Talhah. The meaning in it is as we have presented from the differences, except that it is a reading of weakness: because "foul purulence" may either be an adjective, so there is an omission of the described and the establishment of the adjective in its place, and this is not well regarded here, or it may be a noun, and nouns of this weight are few in the speech of the Arabs, like "the one who leads" and similar.

And the majority of the people read: "And another" in the singular, which is a nominative by way of beginning. There is a difference in estimating its news. A group said: Its estimation is: And they have another punishment. Another group said: Its news is: "pairs." And it is from the same kind that he informs about all that is "pairs" regarding the individual, as that individual has degrees and ranks of punishment, some strong and some lesser than it. Also, from another perspective, that every part of it is named by the name of the whole, as they said: "And his temples have turned gray," so they made every part of the temple a temple. And as they said: "A camel with two humps," and similar to this, do you not see that a group of the interpreters said: This other one is the coldness of hell? It is as if they made every part of it coldness. Abu Amr alone read: "And others" in the plural, and this is the reading of Al-Hasan, Mujahid, Al-Jahdari, Ibn Jubair, and Isa. It is a nominative by way of beginning, and its news is "pairs," and "of the same kind" in the place of the description. Abu Ubaid and Abu Hatim preferred this reading, due to the description being plural. And "others" does not decline because it is shifted from the definite article as a description. This is because the right of "af'al" and its plural is that it should not be used except with the definite article. So when "others" was used without the definite article, that was a shift for it. And it is permissible for "others" to be described by the indefinite, as His saying: "A number of days are others" [Al-Baqarah: 184], unlike all that has shifted from the definite article like "sahar" and similar in that it is not permissible to be described by the indefinite, because this shift in "others" is considered in preventing the declension, and it is not considered in the prohibition of the description of the indefinite, just as they consider something in one ruling and not in another ruling, like the lam in their saying: "No father for you," and the lam connected to the kaf is considered a separator for the genitive, and for that reason, the entry of "no" was permissible, and it was not considered in that "father" should be declined by the particle. Its state - if it is separated and not added - is that it should be declined by the movements, so the "lam" came negating the ruling from where it was declined by the movements as if it were added, and it is considered a separator in that it permitted the entry of "no." Mujahid read: "of the same kind" with a kasra on the shīn. And "pairs" means: types, and the meaning is: they have boiling water, and ghassaq, and other foods of the kind mentioned and similar to it, and many types.

And His saying, exalted is He: "This is a group" is what is said to the people of the fire when the generality of the disbelievers and their followers are led; for their leaders enter the fire first. It is more apparent that the one saying this to them is the angels of punishment, which is what Al-Thaalabi and others have narrated. It is possible that this is from the saying of some of them to others, so one of them says: "No welcome to them," meaning: there is no spaciousness of place nor good that they will encounter. And "the group" is a team of people. And His saying, exalted is He: "But you, no welcome to you" is a narration of the saying of the followers when they heard the saying of the leaders. "You have brought this upon us" means: By your misleading, you have caused us to incur this, as if you have done this to us.

And His saying, exalted is He: "They said, Our Lord" is a narration of the saying of the followers as well. They called upon their leaders that their punishment be multiplied.