Tabari (1 passage)

1. Full Dutch translation of Tabari's text

   And His word ( يَوْمَ نَقُولُ لِجَهَنَّمَ ) "On the Day when We shall say to Hell (jahannam)" — He says: and I am no wrongdoer toward the servants on ( يَوْمَ نَقُولُ لِجَهَنَّمَ هَلِ امْتَلأْتِ ) "the Day when We shall say to Hell: Have you become full?" — and that is the Day of Resurrection. "And the Day when We say" is connected with "wrongdoer." The Exalted — praised be His mention — says on the Day of Resurrection to Hell (jahannam): ( هَلِ امْتَلأْتِ ) "Have you become full?" — on account of what had preceded of His promise to her that He would fill her with jinn and men together.

   As for His word ( هَلْ مِنْ مَزِيدٍ ) "Is there any more?", the scholars of interpretation (ahl al-taʾwīl) have differed concerning it. Some of them said: its meaning is: there is no more. They said: Allah says to her "Have you become full?" only after He has set His foot therein, whereupon one part of her contracts against another part and she says "enough, enough!" on account of her constriction. And when, while she has become thus, He says to her "Have you become full?", then at that moment she says "hal min mazīd," that is: there is no more, on account of the intensity of her fullness and the contraction of her parts against one another.

   * Mention of who said that:

   Muḥammad ibn Saʿd related to me, saying: my father related to me, saying: my uncle related to me, saying: my father related to me, on the authority of his father, on the authority of Ibn ʿAbbās, concerning His word ( يَوْمَ نَقُولُ لِجَهَنَّمَ هَلِ امْتَلأْتِ وَتَقُولُ هَلْ مِنْ مَزِيدٍ ). Ibn ʿAbbās said: "Verily Allah, the King, the Blessed and Exalted, His word had already preceded: لأَمْلأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ ('I shall surely fill Hell with jinn and men together'). So when mankind were raised and gathered, and the enemies of Allah were driven in throngs to the Fire, they plunged into Hell, multitude after multitude. Nothing was cast into Hell but that it vanished therein, and nothing filled her. She said: 'Did You not swear that You would fill me with jinn and men together?' Then He set His foot therein, and she said when He set His foot therein: 'Enough, enough, for I have become full and there is for me no more.' Nothing had filled her until she felt the touch of what was placed upon her; she contracted when there was laid upon her what was laid, and she became full, so that there was in her no room for a needle."

   Muḥammad ibn ʿAmr related to me, saying: Abū ʿĀṣim related to us, saying: ʿĪsā related to us; and al-Ḥārith related to me, saying: al-Ḥasan related to us, saying: Warqāʾ related to us — both — on the authority of Ibn Abī Najīḥ, on the authority of Mujāhid, concerning His word ( وَتَقُولُ هَلْ مِنْ مَزِيدٍ ), he said: Allah had promised her to fill her, and He said: Have I not fulfilled My promise to you? She said: is there any way (to enter)?

   It was related to me on the authority of al-Ḥusayn, saying: I heard Abū Muʿādh say: ʿUbayd informed us, saying: I heard al-Ḍaḥḥāk say concerning His word ( يَوْمَ نَقُولُ لِجَهَنَّمَ هَلِ امْتَلأْتِ وَتَقُولُ هَلْ مِنْ مَزِيدٍ ): Ibn ʿAbbās used to say: "Verily Allah, the King, His word had already preceded لأَمْلأَنَّ جَهَنَّمَ ('I shall surely fill Hell'). Nothing was cast therein but that it vanished therein; nothing filled her, until there remained of her inhabitants none but that he had entered therein, while nothing filled her. Then the Lord came to her and set His foot upon her, then He said to her: 'Have you become full, O Hell?' She says: 'Enough, enough; I have become full, You have filled me with jinn and men, so there is in me no more.' Ibn ʿAbbās said: nothing filled her until she felt the touch of the foot of Allah — exalted be His mention — and she contracted, so that there was in her no room for a needle."

   Others said: rather, its meaning is: increase me. It is "hal min mazīd" only in the sense of asking for more.

   * Mention of who said that:

   Ibn Ḥumayd related to us, saying: Yaḥyā ibn Wāḍiḥ related to us, saying: al-Ḥusayn ibn Thābit related to us, on the authority of Anas, he said: "It is cast into Hell and she says 'hal min mazīd' — three times — until He sets His foot therein, whereupon one part of her contracts against another part, and she says 'enough, enough' — three times."

   Yūnus related to me, saying: Ibn Wahb informed us, saying: Ibn Zayd said concerning His word ( يَوْمَ نَقُولُ لِجَهَنَّمَ هَلِ امْتَلأْتِ وَتَقُولُ هَلْ مِنْ مَزِيدٍ ): because she has already become full, and "hal min mazīd" means: is there anyone left over? He said: these are the two possible meanings of it, and Allah knows best. He said: they said this and that.

   The more correct of the two statements herein, in my view, is the statement of him who said: it has the meaning of asking for more, that is: is there anything more by which I may be increased?

   And we said that it is only the more correct of the two statements on account of the authenticity of the report from the Messenger of Allah ﷺ, namely what Aḥmad ibn al-Miqdām al-ʿIjlī related to me, saying: Muḥammad ibn ʿAbd al-Raḥmān al-Ṭufāwī related to us, saying: Ayyūb related to us, on the authority of Muḥammad, on the authority of Abū Hurayra, that the Messenger of Allah ﷺ said: "When it is the Day of Resurrection, Allah will not wrong any of His creatures in anything. And it is cast into the Fire, and it says 'hal min mazīd', until He sets His foot upon it; then He fills it, and one part of it contracts against another part, and it says: 'enough, enough'."

   Aḥmad ibn al-Miqdām related to us, saying: al-Muʿtamir ibn Sulaymān related to us, saying: I heard my father relate on the authority of Qatāda, on the authority of Anas, he said: "Hell (jahannam) keeps on saying 'hal min mazīd', until Allah sets His foot upon it, whereupon she says: 'enough, enough'. And there keeps remaining in Paradise (al-janna) empty space until Allah brings into being a creation and settles them in the remaining space of Paradise."

   Yaʿqūb ibn Ibrāhīm related to me, saying: Ibn ʿUlayya related to us, saying: Ayyūb and Hishām ibn Ḥassān informed us, on the authority of Muḥammad ibn Sīrīn, on the authority of Abū Hurayra, he said: "Paradise and the Fire disputed with one another. Paradise said: 'What is the matter with me that only the poor among men and their lowly ones enter me?' And the Fire said: 'What is the matter with me that only the tyrants and the arrogant enter me?' Then He said: 'You are My mercy, with you I reach whom I will; and you are My punishment (ʿadhāb), with you I reach whom I will; and for each of you two there is a filling.' As for Paradise, Allah will bring into being for her of His creation what He wills. And as for the Fire, they are cast therein and it says 'hal min mazīd', and they are cast therein and it says 'hal min mazīd', until He sets His foot therein; there it is then filled, and one part of it contracts against another part, and it says: 'enough, enough'." (11)

   Ibn ʿAbd al-Aʿlā related to us, saying: Ibn Thawr related to us, on the authority of Maʿmar, on the authority of Thawr, on the authority of Muḥammad ibn Sīrīn, on the authority of Abū Hurayra, that the Prophet ﷺ said: "Paradise and the Fire engaged in an exchange of words. Paradise said: 'What is the matter with me that only the poor among men enter me?' And the Fire said: 'What is the matter with me that only the tyrants and the arrogant enter me?' Then He said to the Fire: 'You are My punishment, with you I reach whom I will'; and He said to Paradise: 'You are My mercy, with you I reach whom I will; and for each of you two there is a filling.' As for Paradise, Allah — Mighty and Exalted is He — will bring into being for her what He wills; and as for the Fire, they are cast therein and it says 'hal min mazīd', until He sets His foot therein; there it is then filled, and one part of it contracts against another part, and it says: 'enough, enough'."

   Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, on the authority of Anas, he said: the Messenger of Allah ﷺ said: "Hell (jahannam) does not cease; it is cast into and she says 'hal min mazīd', until the Lord of the worlds sets His foot upon her, whereupon one part of her contracts against another part and she says: 'enough, enough, by Your might and Your generosity'. And there keeps remaining in Paradise empty space until Allah brings into being for it a creation and settles them in the remaining space of Paradise."

   Ibn al-Muthannā related to us, saying: ʿAbd al-Ṣamad related to us, saying: Abān al-ʿAṭṭār related to us, saying: Qatāda related to us, on the authority of Anas, that the Messenger of Allah ﷺ said: "Hell keeps on saying 'hal min mazīd', until the Lord of the worlds sets His foot therein, whereupon one part of her contracts against another part and she says: 'by Your might, enough, enough'. And there keeps remaining in Paradise empty space until Allah brings into being a creation and settles them in the remaining space of Paradise."

   He said: ʿAmr ibn ʿĀṣim al-Kilābī related to us, saying: al-Muʿtamir related to us, on the authority of his father, saying: Qatāda related to us, on the authority of Anas, he said: Hell does not cease to say 'hal min mazīd' — and he mentioned something similar, "except that he said: or as he said."

   Ziyād ibn Ayyūb related to us, saying: ʿAbd al-Wahhāb ibn ʿAṭāʾ al-Khaffāf related to us, on the authority of Saʿīd, on the authority of Qatāda, on the authority of Anas, on the authority of the Prophet ﷺ, he said: "Paradise and the Fire disputed with one another. The Fire said: 'Into me enter the tyrants and the arrogant'; and Paradise said: 'Into me enter the poor and the needy'. Then Allah — Mighty and Exalted is He — revealed to Paradise: 'You are My mercy, with you I reach whom I will'; and He revealed to the Fire: 'You are My punishment, with you I reach whom I will; and for each of you two there is a filling.' As for the Fire, it says: 'hal min mazīd?', until He sets His foot therein, whereupon it says: 'enough, enough'." Thus there is in the saying of the Prophet ﷺ "Hell does not cease to say 'hal min mazīd'" a clear proof that it has the meaning of asking for more and not the meaning of negation, because His word "does not cease" is a proof for the succession of statement after statement.

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   Footnotes:

   (11) "qaṭ qaṭ", and before it preceded: "qad qad". Both have the meaning of: "enough, enough".

   Show original Arabic

   وقوله ( يَوْمَ نَقُولُ لِجَهَنَّمَ ) يقول: وما أنا بظلام للعبيد في ( يَوْمَ نَقُولُ لِجَهَنَّمَ هَلِ امْتَلأْتِ ) وذلك يوم القيامة, ويوم نقول من صلة ظلام. وقال تعالى ذكره لجهنم يوم القيامة : ( هَلِ امْتَلأْتِ ) ؟ لما سبق من وعده إياها بأنه يملأها من الجِنَّة والناس أجمعين. أما قوله ( هَلْ مِنْ مَزِيدٍ ) فإن أهل التأويل اختلفوا في تأويله, فقال بعضهم: معناه: ما من مزيد. قالوا: وإنما يقول الله لها: هل امتلأت بعد أن يضع قدمه فيها, فينـزوي بعضها إلى بعض, وتقول: قطِ قطِ, من تضايقها; فإذا قال لها وقد صارت كذلك: هل امتلأت؟ قالت حينئذ: هل من مزيد: أي ما من مزيد, لشدّة امتلائها, وتضايق بعضها إلى بعض. * ذكر من قال ذلك: حدثني محمد بن سعد, قال: ثني أبي, قال: ثني عمي, قال: ثني أبي, عن أبيه, عن ابن عباس, قوله ( يَوْمَ نَقُولُ لِجَهَنَّمَ هَلِ امْتَلأْتِ وَتَقُولُ هَلْ مِنْ مَزِيدٍ ) قال ابن عباس: " إن الله الملك تبارك وتعالى قد سبقت كلمته: لأَمْلأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ فلما بعث الناس وأحضروا, وسيق أعداء الله إلى النار زمرا, جعلوا يقتحمون في جهنم فوجا فوجا, لا يلقى في جهنم شيء إلا ذهب فيها, ولا يملأها شيء, قالت: ألستَ قد أقسمت لتملأني من الجِنَّة والناس أجمعين؟ فوضع قدمه, فقالت حين وضع قدمه فيها: قدِ قدِ, فإني قد امتلأت, فليس لي مزيد, ولم يكن يملأها شيء, حتى وَجَدَتْ مسّ ما وُضع عليها, فتضايقت حين جعل عليها ما جعل, فامتلأت فما فيها موضع إبرة ". حدثني محمد بن عمرو, قال: ثنا أبو عاصم, قال: ثنا عيسى; وحدثني الحارث, قال: ثنا الحسن, قال: ثنا ورقاء جميعا, عن ابن أبي نجيح, عن مجاهد, قوله ( وَتَقُولُ هَلْ مِنْ مَزِيدٍ ) قال: وعدها الله ليملأنها, فقال: هلا وفيتك؟ قالت: وهل من مَسلك. حُدثت عن الحسين, قال: سمعت أبا معاذ, يقول: أخبرنا عبيد, قال: سمعت الضحاك يقول فى قوله ( يَوْمَ نَقُولُ لِجَهَنَّمَ هَلِ امْتَلأْتِ وَتَقُولُ هَلْ مِنْ مَزِيدٍ ) كان ابن عباس يقول: " إن الله الملك, قد سبقت منه كلمة لأَمْلأَنَّ جَهَنَّمَ لا يلقى فيها شيء إلا ذهب فيها, لا يملأها شيء, حتى إذا لم يبق من أهلها أحد إلا دخلها, وهي لا يملأها شيء, أتاها الربّ فوضع قدمه عليها, ثم قال لها: هل امتلأت يا جهنم؟ فتقول: قطِ قطِ; قد امتلأت, ملأتني من الجنّ والإنس فليس في مزيد; قال ابن عباس: ولم يكن يملأها شيء حتى وجدت مسّ قدم الله تعالى ذكره, فتضايقت, فما فيها موضع إبرة ". وقال آخرون: بل معنى ذلك: زدني, إنما هو هل من مزيد, بمعنى الاستزادة. * ذكر من قال ذلك: حدثنا ابن حُمَيد, قال: ثنا يحيى بن واضح, قال: ثنا الحسين بن ثابت, عن أنس, قال: " يلقى في جهنم وتقول: هل من مزيد ثلاثا, حتى يضع قدمه فيها, فينـزوي بعضها إلى بعض, فتقول: قطِ قطِ, ثلاثا ". حدثني يونس, قال: أخبرنا ابن وهب, قال: قال ابن زيد, في قوله ( يَوْمَ نَقُولُ لِجَهَنَّمَ هَلِ امْتَلأْتِ وَتَقُولُ هَلْ مِنْ مَزِيدٍ ) لأنها قد امتلأت, وهل من مزيد: هل بقي أحد؟ قال: هذان الوجهان في هذا, والله أعلم, قال: قالوا هذا وهذا. وأولى القولين في ذلك عندي بالصواب قول من قال: هو بمعنى الاستزادة, هل من شيء أزداده؟ وإنما قلنا ذلك أولى القولين بالصواب لصحة الخبر عن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم بما حدثني أحمد بن المقدام العجلي, قال: ثنا محمد بن عبد الرحمن الطفاويّ, قال: ثنا أيوب, عن محمد, عن أبي هُريرة, أن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم قال: " إِذَا كانَ يَوْمُ القِيامَةِ, لَمْ يَظْلِمِ اللّهُ أحَدًا مِنْ خَلْقِهِ شَيْئا, وَيُلْقِي فِي النَّارِ, تَقُولُ هَلْ مِنْ مَزِيدٍ, حتى يَضَعَ عَلَيْها قَدَمَهُ, فَهنالكَ يَمْلأها, وَيُزْوَى بَعْضُها إلى بَعْضٍ وَتَقُولُ: قَطْ قَطْ". حدثنا أحمد بن المقدام, قال: ثنا المعتمر بن سليمان, قال: سمعت أبي يحدّث عن قتادة, عن أنس, قال: " ما تزال جهنم تقول: هل من مزيد؟ حتى يضع الله عليها قدمه, فتقول: قدِ قدِ, وما يزال في الجنة فضل حتى ينشئ الله خلقا, فيُسكنه فضول الجنة ". حدثني يعقوب بن إبراهيم, قال: ثنا ابن علية, قال: أخبرنا أيوب وهشام بن حسان, عن محمد بن سيرين, عن أبي هُريرة, قال: " اختصمت الجنة والنار , فقالت الجنة: ما لي إنما يدخلني فقراء الناس وسقطهم; وقالت النار: ما لي إنما يدخلني الجبارون والمتكبرون, فقال: أنت رحمتي أصيب بك من أشاء, وأنت عذابي أصيب بك من أشاء, ولكل واحدة منكما ملؤها. فأما الجنة فإن الله ينشئ لها من خلقه ما شاء. وأما النار فيُلقون فيها وتقول: هل من مزيد؟ ويلقون فيها وتقول هل من مزيد, حتى يضع فيها قدمه, فهناك تملأ ويزوى بعضها إلى بعض, وتقول: قط, قط" (11) . حدثنا ابن عبد الأعلى, قال: ثنا ابن ثور, عن معمر, عن ثور, عن محمد بن سيرين, عن أبي هريرة أن النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم قال: " احْتَجَّت الجَنَّةُ والنَّارُ, فَقالَتِ الجَنَّةُ: مالي لا يَدخُلُنِي إلا فُقَرَاءُ النَّاسِ؟ وَقالَتِ النَّارُ: مالي لا يَدْخُلُنِي إلا الجَبَّارُون والمُتَكَبِّرُونَ؟ فَقالَ للنَّار: أنْت عَذَابِي أُصِيبُ بِكِ مَنْ أشاءُ; وَقالَ للْجَنَّةِ: أنْتِ رَحْمَتِي أُصِيبُ بِكِ مَنْ أشاءُ, وَلِكُلِّ وَاحِدَةٍ مِنْكُما مِلْؤُها; فأمَّا الجَنَّةُ فإنَّ الله عَزَّ وَجَلَّ يُنْشِئُ لَهَا ما شاء; وأمَّا النَّارَ فَيُلْقَوْنَ فِيها وَتَقُولُ: هَلْ مِنْ مَزِيدٍ, حتى يَضَعَ قَدمَهُ فيها, هُنالكَ تَمْتَلِئ , وَيَنـزوي بَعْضُها إلى بَعْضٍ, وَتَقُولُ: قَطْ, قَطْ". حدثنا بشر, قال: ثنا يزيد, قال: ثنا سعيد, عن قتادة, عن أنس, قال: قال رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم : " لا تَزَالُ جَهَنَّمُ يُلْقَى فِيها وَتَقُولُ: هَلْ مِنْ مَزِيدٍ حتى يَضَعَ رَبُّ العَالمِينَ قَدَمَهُ, فَيَنـزوِي بَعْضُها إلى بَعْضٍ وَتَقُولُ: قَدْ, قَدْ, بِعِزَّتِك وكَرَمِكَ, وَلا يَزَالُ فِي الجَنَّة فَضْلٌ حتى يُنْشئ اللّهُ لَهَا خَلْقا فَيُسْكِنَهُمْ فَضْلَ الجَنَّةِ ". حدثنا ابن المثنى, قال: ثنا عبد الصمد, قال: ثنا أبان العطار, قال: ثنا قتادة, عن أنس, أن رسول الله صَلَّى الله عَلَيْهِ وَسَلَّم , قال: " لا تَزَالُ جَهَنَّمُ تَقُول هَلْ مِنْ مَزِيدٍ حتى يَضَعَ رَبُّ العَالمِينَ فيها قَدَمَه, فَيَنـزوِي بَعْضُها إلى بَعْض, فَتَقُولُ: بِعِزَّتِكَ قَطْ, قَطْ; وَما يَزَالُ فِي الجَنَّةِ فَضْلٌ حتى يُنْشِئَ اللّهُ خَلْقا فَيُسْكِنَه في فَضْلِ الجَنَّةِ ". قال: ثنا عمرو بن عاصم الكلابي, قال: ثنا المعتمر, عن أبيه, قال: ثنا قتادة, عن أنس, قال: ما تزال جهنم تقول: هل من مزيد فذكر نحوه " غير أنه قال: أو كما قال. حدثنا زياد بن أيوب, قال: ثنا عبد الوهاب بن عطاء الخفاف, عن سعيد, عن قتادة, عن أنس, عن النبيّ صَلَّى الله عَلَيْهِ وَسَلَّم , قال: " احْتَجَّتِ الجَنَّةُ والنَّارُ, فَقالَتِ النَّارُ: يَدْخُلُنِي الجَبَّارُونَ والمُتَكَبِّرُونَ; وَقالَتِ الجنَّةُ: يَدخُلُنِي الفُقَرَاءُ وَالمَساكِينُ; فأَوْحَى اللّهُ عَزَّ وَجَلَّ إلى الجَنَّة: أنْتِ رَحْمَتِي أُصِيبُ بِكِ مَنْ أشاءُ; وأَوْحَى إلى النَّار: أنْتِ عَذَابِي أُصِيبُ بِكِ مَنْ أشاءُ, وَلِكُلّ وَاحِدَةٍ مِنْكُما مِلْؤُها; فأمَّا النَّارُ فَتَقُولُ: هَلْ مِنْ مَزِيدٍ؟ حتى يَضَعَ قَدَمَهُ فِيها, فَتَقُولُ: قَطْ قَطْ". ففي قول النبي صَلَّى الله عَلَيْهِ وَسَلَّم : " لا تَزَالُ جَهَنَّمُ تَقُولُ هَلْ مِنْ مَزِيدٍ " دليل واضح على أن ذلك بمعنى الاستزادة لا بمعنى النفي, لأن قوله: " لا تزال " دليل على اتصال قول بعد قول. ------------------ الهوامش : (11) قط قط ، وتقدم قبله : قد قد . وهما بمعنى : كفى كفى .