His saying, exalted and majestic is He: "What is said to Me will not be changed, and I am not unjust to the servants." "On the Day We will say to Hell, 'Are you full?' and it will say, 'Are there any more?" And Paradise will be brought near to the righteous, not far away. "This is what you are promised for every penitent, observant one." "Who feared the Most Merciful in secret and came with a heart returning [to Him]." "Enter it in peace; that is the Day of Eternity." "For them is whatever they wish therein, and We have more." The meaning: I have preceded with the warning that I will punish the disbelievers in My Fire, so the saying will not be changed with Me, nor will what I have decreed be diminished. Then He removed the point of objection by saying: "And I am not unjust to the servants," meaning: this is justice among them; for I have excused, delayed, and granted them understanding, and I have guided them to the path and the two ways, and I have sent the messengers. Al-Farra' said: The meaning of His saying, exalted is He: "What is said to Me will not be changed," means: what is denied before Me, for I know all matters. Thus, the reference here is to the lie of the one who said, 'I did not oppress him.' His saying, exalted is He: "On the Day We will say to Hell," it is permissible that His saying, exalted is He: "And I am not unjust to the servants," works in the context. It is also permissible that an implied action works in it. The majority of the reciters and Hafs from Asim read: "We will say" with the 'n,' which is the reading of Al-Hasan, Abu Rujai, Abu Ja'far, and Al-Amash. Abu Ali favored it based on His saying, exalted is He: "I have preceded" and His saying: "And I am not unjust." Nafi' and Asim - in the narration of Abu Bakr - read: "He will say," meaning: Allah will say. This is the reading of Al-A'raj, Shaiba, and the people of Medina. Al-Hasan, Ibn Mas'ud, and Al-Amash also read: "It will be said" in the passive form. And His saying: "Are you full?" is a confirmation and a stopping point. People differed on whether this confirmation occurred and it became full or it did not become full. Those who said it became full interpreted her saying: "Are there any more?" as a confirmation and denial of more, meaning: is there a place with Me where something can be added? This interpretation is similar to the saying of the Prophet, blessings and peace be upon him: "Did 'Aqil leave us a house?" This is the interpretation of Al-Hasan, Amr, and Wasil. Those who said it was not full interpreted her saying: "Are there any more?" as a question and a desire for increase. Al-Rummani said: It is said that the meaning is that the keepers of it will say, and the saying that she is the speaker is more apparent. People differed regarding the saying of Hell, whether it is literal or metaphorical. That is, its state is like that of one who, if he spoke, would say such and such. This runs parallel to: "My camel complained to me of the length of the journey." And it parallels the saying of Dhul-Rumma: "... the stones and the playthings will speak to me."

And the one who leans towards the saying of Hell: ﴿Is there any more?﴾ is that it is a reality, and that it said this while it is not full. This is the saying of Anas ibn Malik, may Allah be pleased with him, and this is clarified by the authentic, mutawatir hadith, the words of the Prophet, blessings and peace be upon him: "Allah will say to Hell: 'Have you been filled?' It will say: 'Is there any more?' Until the Compeller places His foot in it, and it will say: 'Enough, enough,' and some of it will shrink back to some of it." The people have differed in the meaning of this hadith. A group of the theologians went to say that "the Compeller" is a generic name, and that it refers to the tyrants among the children of Adam. It has been narrated that Allah, glorified and exalted is He, counts among the tyrants a group with which He will fill Hell in the end. It has also been narrated from the Prophet, blessings and peace be upon him, that "the skin of the disbeliever will become forty cubits thick," and his body will grow in proportion to this. All of this is from the filling of Hell. The majority have gone to say that "the Compeller" is the name of Allah, blessed and exalted is He, and this is the correct view. For in the authentic hadith, it is said: "Then the Lord of the worlds will place His foot in it." The interpretation of this is that "the foot" refers to what has been prepared for it from His creation, and He has made them in His knowledge among its inhabitants. This is also indicated by His saying, glorified and exalted is He: ﴿And give good tidings to those who have believed that they will have a position of truth with their Lord﴾ [Yunus: 2]. So the foot is what has been presented from something. This is also reflected in the saying of the poet:

"Connect with your Lord and take a step That will save you on the day of stumbling and falling"

And in the saying of al-Ajaj:

"...................... And He establishes the kingdom for a king with a step"

Meaning: with a noble and advanced status. This interpretation has been narrated from Ibn al-Mubarak and from al-Nadr ibn Shumayl, and it is the saying of the usuliyyin. In the book of Muslim ibn al-Hajjaj: "Then the Compeller will place His foot in it," and its meaning is the multitude that He has prepared for it. It is said for a large gathering of people: "a foot," likening it to the foot of locusts. The poet said:

"So a foot from among the people passed by it, and some from the Yemeni tribe drew near to them."

The essence of the consideration in this hadith is that the limb and the analogy and what follows it are all negated. So there remains nothing but the expression of words in these permissible forms in the speech of the Arabs.

And "brought near" means: it has come close. And His saying, glorified and exalted is He: "not far away" is an affirmation and clarification that this nearness is in distance. For "it was brought near" could have been understood to mean by promise and notification, so the possibility was removed by His saying: "not far away."

And His saying, exalted is He: "This is what you are promised." It is possible that its meaning is: they are told in the Hereafter at the approach of Paradise: This is what you were promised in the world. It is also possible that the meaning is an address to the Ummah of Muhammad, blessings and peace be upon him, meaning: This is what you are promised, O people, for every oft-repentant, observant one. And "the oft-repentant" is the one who returns to obedience and to the guidance of his soul. Ibn Abbas and Ata said: The oft-repentant is the one who glorifies [Allah], from His saying, exalted is He: "O mountains, respond with him" [Saba: 10]. And Al-Shabi and Mujahid said: It is the one who remembers his sins and seeks forgiveness. Al-Muhasibi said: It is the one whose heart inclines towards Allah, exalted is He. And Ubayd ibn Umayr said: We used to talk about the one who, when he stands up from his gathering, seeks forgiveness from Allah for what occurred in that gathering. And likewise, the Prophet, blessings and peace be upon him, used to do. And "the observant" means: he obeys the commands of Allah, exalted is He, and adheres to them, and avoids His prohibitions. Ibn Abbas, may Allah be pleased with him, said: He is observant of his sins until he repents from them.

And His saying, exalted is He: "Whoever fears the Most Merciful in the unseen" may be a description of "the oft-repentant" or a substitute for "every." It may also be an elevation by way of beginning, and the news is: they are told: "Enter it in peace." It may also be conditional, so the response would be: they are told: "Enter it in peace." And His saying, exalted is He: "in the unseen" means: not witnessed by him. He only believes in His Messenger and hears His Book. Its meaning has come on the Day of Resurrection. And "the returning" is the one who turns to good and inclines towards it. And His saying, exalted is He: "Enter it" is an estimation said to them, or it is said to them, as previously mentioned. And "in peace" means: with safety and security from all afflictions. And His saying, exalted is He: "That is the Day of Eternity" is in contrast to His earlier statement regarding the disbelievers: "That is the Day of Warning" [Qaf: 20].

And His saying, exalted is He: "For them is what they wish for therein, and with Us is more" is news that they will be given all their hopes. Then, exalted is He, has made the increase that He has for the blessed believers ambiguous. And it is also ambiguous in His saying, exalted is He: "No soul knows what has been hidden for them of joy for the eyes" [As-Sajda: 17]. And this has been explained by the authentic hadith of His Messenger, blessings and peace be upon him: "Allah, exalted is He, says: I have prepared for My righteous servants what no eye has seen, no ear has heard, and has not crossed the heart of a human. Rather, what I have informed them of." And Al-Tabari and others have mentioned lengthy hadiths and weak matters in specifying this increase; because Allah, blessed and exalted, says: "No soul knows" [As-Sajda: 17] and they are aiding it with effort and longing. It has been narrated from Jabir ibn Abdullah and Anas, may Allah be pleased with them, that the increase is the gaze upon the Face of Allah, exalted is He, without how.