77. By way of consultation, which demonstrates the esteem in which angels are held by their Lord.

"Angels are super terrestrial, incorporeal, real and objective beings, not personified qualities and abstractions. They are faithful servants of God and His trusted messengers, and as pure spirits absolutely sinless and incorruptible. They are, in Islam, as unmistakably distinct from `gods' as from men" (Majid).

78. The word khalifah has been variously interpreted. We will discuss only those that have been stated by the commentators at this point.

Khilafah

Ibn Jarir, Ibn Kathir, Shanqiti and many other commentators' first choice of meaning is that the term khalifah is used for those who follow eacy other, i.e. successors, in the same sense in which Allah (swt) used the word in the verse (10: 14): ثُمَّ جَعَلْنَاكُمْ خَلائِفَ فِي الأَرْضِ مِنْ بَعْدِهِمْ لِنَنْظُرَ كَيْفَ تَعْمَلُونَ "Then we placed you as successors in the land after them so that We might see how you act."

Accordingly, Ibn Jarir says, a king is called 'khalifah' because he succeeds another that was before him.

He adds: Whom did man succeeded? One explanation from Ibn `Abbas is that the earth was inhabited by the Jinn before the advent of man; they spread corruption and shed blood after which Allah (swt) sent in Iblis (Shaytan) with angels under his command to restore order. Iblis was able to destroy a large number of them and drive the rest to the mountains and seas. Subsequently, Allah (swt) created Adam and placed him in their stead; hence He said: 'I am going to place a khalifah on the earth.'

Ibn Kathir agrees with Ibn Jarir in the meaning of the term. However, Ibn Kathir's preference is that humans succeeds humans. His words are: A people who will follow each other on the earth, epoch after epoch, generation after generation, as said Allah (swt) in (35: 39): وَيَجْعَلُكُمْ خُلَفَاء الأَرْضِ "He it is who made you succeed each other on the earth."

Similarly, in (27: 62): أَمَّن يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَاء الأَرْضِ "Who is it that responds to the call of the constrained when he calls Him and removes the evil, and makes you successors of the earth?"

Again, in (43: 60): وَلَوْ نَشَاء لَجَعَلْنَا مِنكُم مَّلائِكَةً فِي الأَرْضِ يَخْلُفُونَ "And if We had willed We would have made of you angels succeeding one another on the earth."

Likewise, in (7: 169): فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ "Then came after them (evil) successors."

(Quotation from Ibn Kathir ends here).

A second meaning which is based on a statement attributed to Ibn Mas`ud, Ibn `Abbas and some other Companions of the Prophet (saws), and as reported by Ibn Jarir, is that the term khalifah stands for anyone who will execute and administer Allah's orders on others and carry out His Will. Specifically, whom does it apply to? Qurtubi answers: Here, the term khalifah applies, according to Ibn Mas`ud, Ibn `Abbas, and rest of the interpreters, to Adam (asws), for he was appointed to administer Allah's commands.

Can the term be applied to all men? If the answer is yes, then the attendant difficulty has not gone unperceived, viz. if Man has been placed as a khalifah on the earth in the sense that he executes Allah's commands or Will, then, surely, he has not proven to be so. The great majority of his kind have, in all stages of Man's history, actually refused to acknowledge Allah's sovereignty, far from executing His Will. What then did Allah mean by calling him khalifah? Ibn Jarir, Kalbi and Shanqiti try to resolve the issue by advancing the theory that if this meaning of the term khalifah is correct then it was Adam (asws) and those who will follow in his footsteps both in submission to Allah as well as in executing His orders that are the khulafa'. As for the great majority, who spread corruption and shed blood, they are khulafa' in the other sense; viz. successors of those who went before them, generation after generation.

Imam Razi writes: Who is meant by the term khalifah? There are two opinions: one, Adam (asws), and the other, his progeny. It is the progeny that the angels had in mind when they said, 'Are You going to place therein someone who is going to work corruption and shed blood?' Now, what is meant by the term khalifah? The answer is, as for those who said that Adam (asws) is meant by the word khalifah, they disagreed over the sense in which Allah used the term. One group holds that when Allah (swt) cleared the earth of the Jinn, and placed Adam (asws) in their stead, he became the successor and hence the khalifah. This is the opinion of Ibn `Abbas. The second opinion is that Adam was the khalifah in the sense of executing and administering Allah's commands over His creations on earth. This opinion comes from Ibn Mas`ud, Ibn `Abbas, and Suddi. It is strengthened by the verse which says (38: 26): يَا دَاوُودُ إِنَّا جَعَلْنَاكَ خَلِيفَةً فِي الأَرْضِ ‘(O Da'ud) We have appointed you a khalifah on the earth.'

As for those who hold that the progeny of Adam is meant by the word khalifah, they said they are khalifah in the sense that they succeed each other. This is the opinion of Hasan al Busri, and is strengthened by the verse (35: 39): هُوَ الَّذِي جَعَلَكُمْ خَلائِفَ فِي الأَرْضِ 'He it is who made you khala'if (successors) in the earth.'

Some people understand the term khalifah as someone who exercises authority delegated to him by Allah, and acts as His deputy or agent in enforcing that authority on others. Such a meaning is incorrect. Ibn Taymiyyah, who has extensively dealt with the subject, is especially averse to the use of the term khalifatullah, or the word khalifah in the sense of a deputy or an agent. He believes that the term khalifah has no religious or spiritual connotation; it merely indicates succession in time. He goes a step further and says that it is shirk to say that someone is khalifatullah, for Allah stands in no need of a deputy or agent, so that when Abu Bakr (ra) was addressed by someone as, "O Khalifatullah," (although in a sense he was, being the leader of the ummah, who executed Allah's commands and administered His laws), he angrily retorted: "I am not khalifatullah. I am khalifatu Rasulullah (i.e. the Prophet's successor)." Indeed Allah (swt) is Himself the Khalifah (i.e. one who takes care of those whose masters cannot look after them), as said the Prophet (saws) in the prayer words for the travelers: اللَّهُمَّ أَنْتَ الصَّاحِبُ فِي السَّفَرِ وَالْخَلِيفَةُ فِي الأَهْلِ "O Allah! (Truly) You are The Companion in the journey (with us) and You are The Khalifah of the family (we have left behind)." ("The Political Thoughts of Ibn Taymiyyah," Qamaruddin Khan).

When Allah (swt) uses the term khalifah for a Prophet, as He did for Da'ud (asws) in verse: "O Da'ud, We have appointed you a khalifah on the earth," it means, according to Ibn Taymiyyah, nubuwwah, and when referred to their true followers it would mean imamah (leadership), as in verse (24: 55): وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُم فِي الأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ "Allah has promised those of you who believe and do good that He will surely make them the leaders in the land even as He made those before them leaders."

Raghib al Asfahani wrote in his Al Mufradat: "Khilafah is substitution for another, either because of the death of he who is being substituted, or because of his absence, or because of his inability (to discharge his duties), or for the reasons of honoring a deputy. It is in this last sense that Allah has used the term for his true followers (awliyaa') on earth, as He said, 'He it is who made you khala'if in the land.'"

Shanqiti also accepts the possibility that the allusion by the term khalifah could be to Adam (asws), since he was a Prophet, and all Prophets are khalifatullah, although he does not elaborate on what exactly is meant by khalifatullah; nor does he extend the khilafah to others, such as the true followers of the prophets.

Alusi is with Ibn Jarir in his preference and meaning of the term as applied to Adam (asws) and his progeny, except that he indicates that the preference of the Sufiya is that it is Adam who is meant by the term khalifah in this verse and that our Prophet (saws) is the Khalifah al A`azam.

Mufti Muhammad Shafi` is of the opinion that the last and final khalifah of Allah was our Prophet, [using the term in the sense of nubuwwah], and that his khilafah will last till the Last Hour. All those who rule by his Shari`ah will be "his" khulafa', as indicated in a hadith in Bukhari and Muslim which records the Prophet (saws) as saying: "كَانَتْ بَنُو إسْرَائِيلَ تَسُوسُهُمُ الأَنْبِيَاءُ، كُلّمَا هَلَكَ نَبِيّ خَلَفَهُ نَبِيّ، وَإنّهُ لاَ نَبِيّ بَعْدِي. وَسَتَكُونُ خُلَفَاءُ فَتَكْثُرُ" "The (political, social and religious) organization of the Children of Israel was in the hands of prophets. When one of the prophets died, Allah replaced him with another. After me, however, there will be no prophet, but khulafa' and there will be many."

Rashid Rida Misri has another interpretation to offer, according to which Man is khalifah in the general sense of being superior to all other creations of Allah, endowed with the powers of mind and intellect that make it possible, and hold promise for the future, of endless growth in the range of thought and action.

Summary:

a) Ordinarily the term khalifah is used for those who succeed others. In this sense the progeny of Adam (asws) are khulafa.' They succeed each other, generation after generation.

b) The term can also be used for those who follow and execute Allah's will on the earth. The Prophets and (perhaps) their true followers are khulafa' in this sense.

c) Khilafah can also mean nubuwwah or imamah depending on the application.

d) Khilafah can also refer to Man's special position in the scheme of things because of the powers of thought and action that he has been given to the denial of many other beings. In this sense, that is, the ability (though to a very limited degree) to exercise power and abilities that are Divine (of course, to an unlimited degree), every individual is a potential khalifah who must prove his khilafah by using the powers and abilities given, in accordance with his Lord's will.

d) Vicegerent is not the right word for khalifah because of the meaning of substitution inherent in it.

It might also be pointed out that in the political theory of Islam the term khalifah is synonymous with imam, and khilafah with imamah, and this verse has been considered as the basis for the establishment of khilafah in the ummah. Some commentators (for instance Qurtubi, Ibn Kathir and Shanqiti) have, therefore, discussed at this point the question of imamate or political leadership and organization of the ummah (Au.).

e) Another understanding has been, as discussed by al-Batliyusi (d. 637 AH) in his al-Tanbih, that Allah gave man the power of intellect, as a result of which he thinks, acts, leads, orders and prevents. Allah made the land and sea, earth and heavens subjected to him, which is what it means to make him Khalifah on the earth.

In other words, some of the powers and attributes that Allah possesses in their unlimited degree, have been bestowed to man in a limited degree and allowed him freedom to exercises them; so that he hears and sees, manipulates and invents, constructs and destroys, orders and prevents, punishes or rewards, lays the rules and enforces the laws, is kind or angry, and consequently, rules over the earth, which has been termed as Khilafah of the earth, and he the Khalifah (Au.).

Finally, according to Zayd b. `Ali, a variant reading has been, khaliqa in place of khalifah, meaning "creation" (Qurtubi, Ibn Kathir, Alusi and others). The verse will then mean, "And when your Lord said to the Angels: 'I am going to place a (new) creation in the earth.'

79. The angels said those words not by way of protest or complaint but out of wonder and further inquiry (Ibn Jarir), since they had the premonition that Man was going to spread corruption in the land (Ibn Kathir, Ibn `Abbas, Ibn Mas`ud, a few other Companions, Suddi, Qatadah and Hasan).

Another possibility is that they had known how the Jinn had behaved on the earth, and feared that the same will be repeated by Man (Ibn Kathir `Abdullah ibn `Umar, Mujahid, Abu al `Aliyyah).

Another opinion of Ibn `Abbas' is that by way of this consultation the angels were put to test, as everyone of Allah's creation is put to test even the heaven and the earth were put to test when they were asked (41: 11): ثُمَّ اسْتَوَى إِلَى السَّمَاء وَهِيَ دُخَانٌ فَقَالَ لَهَا وَلِلأَرْضِ اِئْتِيَا طَوْعًا أَوْ كَرْهًا قَالَتَا أَتَيْنَا طَائِعِينَ "Then He assumed istawaa on the heaven - while it was smoke – and on the earth and said, 'Come willingly or unwillingly.' They said, 'We come willingly'" (Ibn Kathir).

80. The words tasbih and taqdis have several meanings. But, according to Ibn `Abbas, Ibn Mas`ud, and some other Companions, in this verse they mean: "We worship, and address our supplications to You (nusalli)" Ibn Kathir.

However the general meaning of tasbih is to glorify and extol greatness, while that of taqdis is to sanctify, or purify, as well as 'celebrate holiness, and to proclaim greatness.' Hence, according to Ibn Jarir, the meaning is: "We purify Thee from all that the polytheists falsely attribute to You as Your qualities, worship You, and, attribute to You all the good qualities that truly belong to You as against the blasphemies uttered against You by the unbelievers."

A hadith in Sahih of Muslim reported by Abu Dhar (ra) says that the Prophet (saws) was asked, عن أبي ذر :أن رسول الله صلى الله عليه وسلم سئل: أي الكلام أفضل؟ قال "ما اصطفى الله لملائكته أو لعباده: سبحان الله وبحمده".‏ "What words are the best?" He replied: "Those that Allah chose for His angels: سبحان الله وبحمده".‏

81. According to Ibn `Abbas, Ibn Mas`ud, a few Companions of the Prophet (saws), and Mujahid, the meaning is: "I know about the rebellious nature of Iblis (who used to live with them until then, and who pretended to be very pious), of which you are unaware" (Ibn Jarir).

Another opinion is that "it was in Allah's knowledge that among men would be Prophets, Messengers, and the pious who will inherit Paradise (something the angels had no known)" Qatadah, Ibn Kathir).

Qurtubi adds: But a more general meaning is also possible which is, 'I know what has happened in the past, what is happening now and what will happen in the future, which you do not.'

82. Ibn Jarir relates on the authority of Abu Musa al Ash`ari that the Prophet (saws) said: "Allah (swt) created Adam (asws) from a handful of dust that He took from all over the earth. Therefore, the children of Adam are of every hue and composition as the earth itself is: red, black, white, mixed, the cheerful the melancholic, the evil and the virtuous." But the hadith could not be traced in leading trustworthy works (Au.).

83. That is, taught him all the names of his own offspring, the angels, animals, and anything else he would have anything to do with (later in his life) Ibn Jarir, Ibn Kathir and others.

"The term ism (name) implies to all philologists, an expression 'conveying the knowledge [of a thing]...applied to denote a substance or an accident or an attribute, for the purpose of distinction' (Lane IV, 1435): in philosophical terminology, a 'concept'" (Asad).

Yusuf Ali adds: "...(The) commentators take to mean the inner nature and qualities of things, and things here would include feelings."

84. This was in order to demonstrate that khilafah, administration of justice and organization of life on the earth, required special qualities based on knowledge, which the angels lacked (Alusi).

85. Qurtubi comments: It is a good habit to say 'I do not know' when one is asked about a thing in religion and he does not know, referring the matter to the more knowledgeable following the example of the angels, the Prophets and good scholars. The Prophet has predicted that a time will come when knowledge will be withdrawn due to the death of the `ulamaa', so that only the ignorant will remain who will be asked and they will give answers based on their own opinion (rather than the revealed knowledge), misguiding themselves and others. In a sahih hadith related by Ibn `Umar, the Prophet is reported to have been asked about the best patch on the earth. He said, خير البقاع المساجد وشر البقاع الأسواق (للحديث شواهد يتقوى بها كما أفاده الحافظ ابن حجر - فيض القدير) "The best patches of the earth are mosques, and the worst the commercial centers."

[Qurtubi quotes a longer version as in Tabarani, but we have chosen the above which has been trusted by Ibn Hajr: Au.].

Qurtubi follows up with many examples coming from the Companions and others, one of which is related by Ka`b al Qurazi. He says that once a man asked `Ali (ra) about something. He told him it is so and so. The man said, "No, leader of the faithful, it is actually this way." `Ali said in reply: "You are right and I was wrong." Another example is that of Imam Malik. Haytham b. Jamil reports: "I was present when he was asked 48 questions. In reply to 32 of them he said, 'I do not know.'"

As to which of the two is superior, the angels or man, Qurtubi states that there is no consensus among the scholars over the question because of lack of an authoritative statement of the Prophet. The fact that angels were asked to prostrate before Adam (asws), he adds, does not necessarily prove that Man is superior to angels.

86. This shows that the qualifications for khilafah are knowledge and understanding (so long as one's practice is not in contradiction with his knowledge), and not deeds and spiritual exercises (Thanwi).

Razi writes: This verse proves the merit of knowledge. Had there been anything else more meritorious than knowledge, Allah (swt) would have asked Adam to demonstrate it.

87. That is, I am aware of the pride and arrogance that Iblis conceals in his heart (Ibn `Abbas, Ibn Mas`ud, and others Tabari).

Razi comments: You should know that no one knows the secrets of Allah's wisdom save Himself. The angels for instance saw only the evil qualities in man, and belittled him on that score. In Iblis they saw only the qualities of devotion to Allah and held him in great esteem. But Allah knew that even if Adam committed sins, he will come back with repentance, and that even if Iblis devoted himself to Allah, he would come up with the boastful assertion, "I am better than he," (as stated in the Qur'an as his reason of refusal to prostrate himself to Adam).

88. Prostration before Allah is by way of worship, and before others it is by way of reverence as was the prostration of the angels before Adam or of Yusuf's brothers before him (Zamakhshari). Now, it remains totally prohibited in Islam. The Prophet was asked by his Companions if they could prostrate themselves before him. He replied that it is not permissible in our Shari`ah. "Had it been permissible," he said, "I would have asked women to prostrate themselves before their husbands" (Ibn Kathir).

89. Literally, Iblis is the "despaired one." That is, despaired of ever being forgiven for his sin of disobedience emanating from pride. It is not clear how Iblis (Satan) reached the company of the angels in order to be included among those who were ordered to prostrate themselves to Adam. The opinion of Ibn `Abbas as reported by Ibn Jarir is that he was of a tribe of angels called Jinn who had been created from fire, while other angels had been created from Light (noor). Outwardly, he professed to be a very pious person devoted to Allah, but inwardly proud and rebellious. Another opinion is that of Hasan al Busri who believes he was never one of the angels, but of a different species. When he was commissioned by Allah to discipline the Jinn on the earth who were shedding much blood among themselves, and when he succeeded in driving them away into the mountains and seas, he was promoted and allowed to live among the angels in the heavens. Hence, when the angels were ordered to prostrate themselves before Adam (asws), he became one of those to whom the order was applicable. Ibn Kathir believes Al Hasan's opinion is strong and authentic.

90. The last phrase of the original can also be translated as: "He (already) was (in the knowledge of Allah) of the infidels" (Qurtubi); for he was proud, and a proud person will not enter Paradise. A hadith of Muslim says: عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ عَنْ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لا يَدْخُلُ الْجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنْ كِبْرٍ "Whoever bears in his heart as little pride as equal to the weight of an atom, will not enter Paradise" (Ibn Kathir).

91. Although it is not stated explicitly in the Qur'an if by the term jannah the allusion here is to the same Paradise that the people will be rewarded with in the Hereafter, most scholars deduce from the verses that follow and from various ahadith on the subject that Adam and Eve dwelt in the same Paradise.

"Was the Garden of Eden a place on this earth? Obviously not, for, in verse 36 below, it was after the Fall that the sentence was pronounced: 'On earth will be your dwelling place'" (Yusuf Ali).

92. They were allowed to eat the fruits from any part of the Garden so that they might have no excuse for eating from the single prohibited tree (Zamakhshari).

93. "Note that the tree remains nameless and unspecified in the Qur'an" (Majid).

In the absence of a hadith, Ibn Jarir presents various opinions but concludes that it is pointless to find out what tree it was, since, it has no bearing on our life. Shajarah, he says, is used in Arabic for any plant that can stand on its stem, and hence is also applicable to the stems of grains such as wheat.

94. That is, those who transgress their own souls through disobedience of their Lord.

95. Majid writes: "This shows that the Prophets can commit mistakes. Says Mullah `Ali Qari in his "Sharh al Fiqh al Akbar": 'The Prophets have slipped and committed errors ... This is the opinion held by the majority of scholars....as against the Sufiya and some philosophers (mutakallimun) who deny this and say that the Prophets have not been subject to forgetfulness or errors.'"

96. That is, brought them out of the state of peace, abundance, and innocence by inducing them to eat from the tree. The Qur'an says elsewhere that both of them ate from the forbidden tree. See Taa ha, verse 121 (Au.).

97. That is, Adam and Eve (peace upon them), and Satan the accursed.

98. According to Ibn `Abbas, al Hasan, Sa`id b. Jubayr, Dahhak, and Mujahid, the words were (7: 23): رَبَّنَا ظَلَمْنَا أَنْفُسَنَا وَإِنْ لَمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ "O Lord! We have wronged ourselves. If You do not forgive us, and show us compassion, indeed we shall be the losers."

Ibn Kathir also mentions Hakim as having recorded in his "Mustadrak" a report (on the criteria of Bukhari and Muslim) according to which Ibn `Abbas said that the words alluded to in this verse are the following: عن ابن عباس رضي الله عنهما ، فتلقى آدم من ربه كلمات فتاب عليه قال : أي رب ألم تخلقني بيدك ؟ قال : « بلى » . قال : أي رب ، ألم تنفخ في من روحك ؟ قال : « بلى » . قال : أي رب ، ألم تسكني جنتك ؟ قال : « بلى » . قال : أي رب ألم تسبق رحمتك غضبك ؟ قال : « بلى » . قال : أرأيت إن تبت وأصلحت أراجعي أنت إلى الجنة ؟ قال : « بلى » . قال : فهو قوله ( فتلقى آدم من ربه كلمات) - هذا حديث صحيح الإسناد ولم يخرجاه (تعليق الذهبي قي التلخيص : على شرط البخاري ومسلم) "Adam said, 'O My Lord! Did You not create me with Thy own Hands?'

It was said: 'Yes.'

'And blew into me a spirit from You?'

It was said: 'Yes.'

'And my Lord: Did You not place me in Paradise?'

It was said: 'Yes.'

'And is it not true that Your Compassion has overcome Your anger?'

It was said: 'Indeed.'

'And You had written it beforehand that I will commit this error?'

It was said: 'Indeed.'

'Will You then allow me back into the Paradise if I repented?'

He said: 'Yes.'

The reference then is to the words, "When Adam obtained from his Lord a few words."

99. Note that Eve (asws) has not been mentioned as also being forgiven. This is because in the Qur'anic method of narration women are not mentioned separately unless there is a specific need. They are included by default in any address to man (Au.).

100. Although the sin was forgiven, i.e., no punishment followed, Adam and Eve (asws) had to still descend to the earth (in consequence of the physical effects and: Au.) because Allah (swt) wished to try them and their progeny, and to impress upon them that if a single sin was the cause of their exit, how would an easy re entry be possible for anyone loaded with many? (Qurtubi).

Shafi` has the following point: The first order to "go down" was because of the sin committed. But after Adam repented, and Allah forgave him, he had yet to descend to the earth in order to assume khilafah, which was one of the many purposes of his creation.

101. In the form of a Prophet or revealed literature that he will leave behind (Au.).

102. Mawdudi writes: "Ayat is the plural of ayah which means a sign or token which directs one to something important... (In the Qur'an) sometimes it denotes a sign or an indication. In certain other places the phenomena of the universe are called the ayat (signs) of Allah, for the reality to which the phenomena points is hidden behind the veil of appearances. At times the miracles performed by the Prophets are also termed ayat, since they show that the Prophets were envoys of the Sovereign of the universe. Lastly, individual units of the Book of Allah are also called ayat because they point to the ultimate reality, and because the substantive excellences are clear tokens of the attributes of the Author of the Book. The sense in which the word ayah has been used in a particular verse becomes evident from the context of its occurrence."

103. The Prophet (saws) has said: عَنْ أَبِي سَعِيدٍ قَالَ: قَالَ رَسُولُ اللّهِ صلى الله عليه وسلم: "أَمّا أَهْلُ النّارِ الّذِينَ هُمْ أَهْلُهَا، فَإِنّهُمْ لاَ يَمُوتُونَ فِيهَا وَلاَ يَحْيَوْنَ. وَلَكِنْ قَوْمٌ أَصَابَتْهُمُ النّارُ بِذُنُوبِهِمْ (أَوْ قَالَ بِخَطَايَاهُمْ) فَأَمَاتَهُمْ إِمَاتَةً. حَتّى إِذَا كَانُوا فَحْماً. أُذِنَ بِالشّفَاعَةِ "As for the people of the Fire, they shall be its inhabitants. They shall neither die in it nor live. But there will be people who would have entered into it because of their sins and errors. It will kill them in one go. When they would have become coals, intercession would be permitted on their behalf" (Ibn Jarir). Ibn Kathir adds that a similar hadith has been recorded by Muslim.