In the third verse the book speaks about the eternal life of the punishments very clearly. It says
“The wretched ones shall be in the fire; there will be for them nothing but heaving and sighs. They will there as long as the heavens and earth exist except if God wills otherwise: recompense without break.”
In the end of the verse it says “except if God wills otherwise” for he does what he desires.
( It is certain that there will heavens and earth on that day and both will be as the Qura’n has described them but will be manifest after this earth and the heavens have been destroyed and this new earth and heavens will be eternal.)
Some have said that this word is a hint in Arabic for eternal life because there are many des c r i p tions in Arabic Grammar for eternity like “Maalah Kawkab” (when the days and nights will pass consecutively). there are the writings of Imam Ali about the time when the ignorant new Muslims objected against the distribution done by the Imam of the Baitol Maal because the expected that he too will be prejudice in distribution like the Third Khalifa so that the foundations of the empire may be strengthened. The Imam said:
“Do you ask me to be unjust on these people for the sake of my worldly success who live under this government? By god I will not do so long as the people debate in the night and the stars on the horizon rise and set after each other.” (1)
In other languages too we find words that denote, eternity.
The single question that remains is “if the above verses speak about the eternal damnation then why is an exception mentioned at the end of this verse? (Except if your God wishes otherwise) because it means then the punishment will not be eternal and they can all be included in this exception and the result will be right the opposite.
Some other commentators and Tabrisi in Majmaul Bayan have quoted ten explanations each from the elders but since many of them are unreliable they will not be mentioned( Tabrisi has also quoted these opinions but not accepted them) We will take the arguments that have substance.
In the first instances the exception is to show the complete authority of God, his command and his control over everything. We should not think that this eternal punishments exists not because He has decreed it for He can change everything He wants. He has decided that these sinners should stay in Hell for ever. The same thing has been said in earlier verses about those in Paradise. It then says, “Ataa-an gayra maj-zuuz” or an unending gift. This sentence clarifies that the exception does not depict the end of bounties or punishment but is mentioned only to show His complete authority.
In the second instances it says that that the exception includes those who do not deserve eternal punishment for they will stay in hell for a short time like the believers and then go to Paradise and the term “ except as you wills” refers to them. The disbelieving sinners will stay in Hell (according to the Arab language they are not included in the exceptions but are exceptions for this exception)
A similar meaning is there for those in Paradise for the they will stay there forever except the sinners among the Muslims who will be first taken to hell and then to Paradise. This exception mentioned in this verse does not affect the eternal punishment.
The fourth verse explains the issue of “Khaluud” and that there will be no reprieve for the punishment of the sinners. It says that God has not been unjust to them but they have been unjust to themselves. It then adds: “they will call out “O guard of Hell! We wish that your Lord annihilated us (so that we could have peace) but he will answer “No you shall remain.”
The word “Maakis” is a proof about their unrelenting and eternal punishment. (2)
This is the reason why Allama Tabrisi has explained in Majmaul Bayan that “Makisuun” here refers to never ending or permanent stay.
Though the verse does not say that the Malik will speak immediately or after some time, but some commentators have said that this will be done after a long time and with utter disdain. Some have said that this will be said after forty years and some have said after a hundred years. Ibn Abbas is quoted to have said that this will be said after a thousand years (3) so that they should remain continuously in waiting and be in pain and disgrace.
The verse tells us that there will be no death but they will suffer the punishment relentlessly.
The fifth verse speaks about there being no escape from Hell and this in other words means a permanent stay. The verse speaks about the negligence showed by those who misled about those they waylaid and the latter’s desire to sever connection with them if they can return to this world. It says: “So God will show them (the fruits of) their deeds as (noting but) regrets. They will have no way out of the fire.”
What can they do but show regret for their past lives? It is a remorse about having followed those who misled blindly. It is a repentance about their wasted past, about hoarding wealth illegally and then leaving it for others, the regret of having lost the opportunity to ask for forgiveness but such things are useless because the door to repentance and forgiveness have been sealed.
According to Allama Tabatabai in Al Mizan who clarified after explaining this verse, “This is a proof against such people who believe that one day the punishments in Hell will come to an end.”
1. Nahjul Balagha sermon 126
2. The word “Makas” means to remain waiting according to Raghib in Mafuradat though it is used for a temporary stay also but when the word is used in absolute terms then it refers to an eternal stay.
3. Tafsir Kabeer vol. 27 page 227; Tafsir Qartabi vol.9 page 5937 and Majmaul Bayan too quote the hadith about forty years.
