Al-Marsad: the limit in which the observation occurs. The meaning is that Hell is the limit of the tyrants, where they are observed for punishment, and it is their final destination. Or it is a watch for the people of Paradise, where the angels observe them as they are received there, because their passage is upon it, and it is a final destination for the tyrants. Al-Hasan and Qatadah said something similar, stating it is a path and passage for the people of Paradise.

Ibn Ya'mur read: 'Indeed, Hell,' with the opening of the hamzah, indicating the reason for the establishment of the Hour, that Hell was a watch for the tyrants, as if it were said: this was for the establishment of recompense. It was read: 'labithin' and 'lubithin,' and 'labith' is stronger, because the 'labith' is one who experiences 'labith,' and 'lubith' is only said for one whose nature is to remain, like one who squats in a place and hardly moves from it for ages upon ages. Whenever an age passes, another follows it without end, and the terms 'age' and 'a period' are hardly used except where the succession of times and their continuity is intended, and the derivation supports this. Do you not see to the 'haqib' of the rider, and the 'haqib' that is behind the saddle?

It is said that an 'age' is eighty years, and it may be intended: 'labithin in it for ages without tasting therein coolness or drink except for boiling water and pus.' Then they will be replaced after the ages with another kind of punishment other than boiling water and pus. There is another interpretation: it could be from 'haqba 'amuna' when its rain and goodness decrease, and 'haqba' of such-and-such is when he misses out on sustenance, so he is 'haqib,' and its plural is 'ahqab,' which stands as a state for them, meaning 'labithin in it for two periods,' meaning two periods that are narrow and lacking in goodness.

And His saying: 'They do not taste therein coolness or drink' is an explanation of it, and the exception is disconnected, meaning: they do not taste therein coolness and a refreshing drink that relieves them from the heat of the fire, nor a drink that quenches their thirst, but they will taste therein boiling water and pus. It is said that 'coolness' refers to sleep. And it was narrated: 'The cold prevented the cold,' meaning: the cold prevented sleep.

And it was read: 'ghasaqan,' with both light and heavy pronunciation: it is what flows from their pus, described with the source, or that which is in accordance. Abu Haywah read: 'wifaqan,' an active form from 'wafaqa' like 'kadhdhaba' for lying, and the active form in the verb 'fa'ala' is commonly found in the speech of eloquent Arabs, who do not say anything else. I heard some of them interpret a verse and he said: 'I have interpreted it in a way that no one has heard before.'

It was read with light pronunciation, which is a source of lying, as evidenced by the saying: 'So I believed her and I lied to her.' The person benefits from his lying.

And it is like His saying: "He caused you to grow from the earth as a plant," meaning: And they denied Our signs, so they lied a lie. Or you can interpret it as 'they lied,' because it includes the meaning of 'they lied,' for every denier of the truth is a liar. And if you take it to mean 'the act of lying,' its meaning is: And they denied Our signs, so they lied in a lying manner. Or they lied about it as liars, because if they were liars in the eyes of the Muslims and the Muslims were liars in their eyes, then there is mutual lying between them. Or because they speak in a manner that is excessive in lying, like one who strives in a matter, reaching the utmost of his effort. And it has been read as 'kathaba,' which is the plural of 'kadhdhab,' meaning: they denied Our signs as liars. And the liar can also mean a singular person who is eloquent in lying; it is said: a lying man, like saying: Hassan, and Bakhil, making it an adjective for the source of 'kadhdhab,' meaning: an excessive lying denial. Abu al-Samal read: "And everything We have enumerated," in the nominative as a beginning, 'a book' as a source in the place of enumeration, and 'We have enumerated' in the meaning of 'We have written,' for the encounter of enumeration and writing in the sense of recording and gathering. Or it could be in a state meaning: written in the tablet and in the records of the guardians. The meaning is: the enumeration of their sins, as His saying: "Allah has enumerated it and they have forgotten it," which is an interruption. And His saying: "So taste," is a consequence of their disbelief in the reckoning and their denial of the signs, and it is a verse of great severity. And enough for you is: 'We will not increase you,' indicating that the abandonment of increase is like an impossibility that does not fall under correctness. And its coming in the manner of turning is a witness that the anger can be intense. And from the Prophet, blessings and peace be upon him: "This verse is the harshest in the Qur'an upon the people of the Fire." [Narrated by Ibn Abi Hatim and Al-Thalabi from the narration of Jisr ibn Farqad Al-Sabkhi from Al-Hasan. I asked Abu Barzah Al-Aslami and he mentioned it, and Jisr is weak. And it was narrated by Al-Tabarani and Al-Bayhaqi in Al-Shu'ab as a stop.]}