وَقَالَ قَرِينُهُ هَذَا مَا لَدَيَّ عَتِيدٌ ﴿۲۳﴾ أَلْقِيَا فِي جَهَنَّمَ كُلَّ كَفَّارٍ عَنِيدٍ ﴿۲۴﴾ مَنَّاعٍ لِلْخَيْرِ مُعْتَدٍ مُرِيبٍ ﴿۲۵﴾ الَّذِي جَعَلَ مَعَ اللَّهِ إِلَهًا آخَرَ فَأَلْقِيَاهُ فِي الْعَذَابِ الشَّدِيدِ ﴿۲۶﴾ قَالَ قَرِينُهُ رَبَّنَا مَا أَطْغَيْتُهُ وَلَكِنْ كَانَ فِي ضَلَالٍ بَعِيدٍ ﴿۲۷﴾ قَالَ لَا تَخْتَصِمُوا لَدَيَّ وَقَدْ قَدَّمْتُ إِلَيْكُمْ بِالْوَعِيدِ ﴿۲۸﴾ مَا يُبَدَّلُ الْقَوْلُ لَدَيَّ وَمَا أَنَا بِظَلَّامٍ لِلْعَبِيدِ ﴿۲۹﴾ يَوْمَ نَقُولُ لِجَهَنَّمَ هَلِ امْتَلَأْتِ وَتَقُولُ هَلْ مِنْ مَزِيدٍ ﴿۳۰﴾

﴾23﴿ Wa qaala qareenuhoo haazaa maa ladaiya 'ateed
﴾24﴿ Alqiyaa fee Jahannama kulla kaffaarin 'aneed
﴾25﴿ Mannaa'il lilkhayri mu'tadim mureeb
﴾26﴿ Allazee ja'ala ma'al laahi ilaahan aakhara fa alqiyaahu fil'azaabish shadeed
﴾27﴿ Qaala qareenuhoo Rabbanaa maaa atghaituhoo wa laakin kaana fee dalaalin ba'eed
﴾28﴿ Maa yubaddalul qawlu ladaiya wa maaa ana bizal laamil lil'abeed
﴾29﴿ Maa yubaddalul qawlu ladaiya wa maaa ana bizal laamil lil'abeed
﴾30﴿ Yawma naqoolu li'jahannama halim talaati wa taqoolu hal mim mazeed

﴾23﴿ And his companion says, This is what I have prepared
﴾24﴿ (It is said,) Throw into Hell every stubborn disbeliever
﴾25﴿ A preventer of good, a transgressor, a doubter
﴾26﴿ The one who assumes there is another worthy of worship besides Allah the Exalted—throw him into severe punishment
﴾27﴿ His companion says, Our Lord, I did not mislead him, but he was in deep error
﴾28﴿ Allah the Exalted says, Do not dispute before Me while I had already warned you of the punishment
﴾29﴿ The word with Me is not changed, and I am not unjust to the servants
﴾30﴿ The day We say to Hell, 'Are you full?' and it says, 'Is there more

[23] In this verse, one state is mentioned — that is the testimony of the companion (qarīn).
According to the view of most commentators, the qarīn refers to the appointed angels (Kirāman Kātbīn) who present the book of deeds for each person, ready and complete, on the Day of Judgment.
However, according to some other commentators, the qarīn refers to the devil (shayṭān) who was constantly with the person in the world — and on the Day of Judgment, he will testify against him.
[24,25,26] In this verse, two states are mentioned:
1. Being thrown into Hell (al-qāʾ fī jahannam)
2. Being cast into severe punishment (al-qāʾ fī ʿadhābin shadīd)
And six vile traits of the people of Hell are listed.
(أَلْقِيَا) — This is in the dual form, used for two angels: the sā’iq (driver) and shahīd (witness).
It is an imperative for emphasis and warning, telling them to throw the person in — one grabs from the head, the other from the feet, as mentioned in Surah Ar-Raḥmān (55:41).
(عَنِيدٍ) — This refers to someone stubborn in disbelief, combining kufr with ‘inād (willful rejection).
Such stubbornness includes many sins: denial of truth, arrogance, envy, belittling the truth, and defending falsehood with zeal.
(مَنَّاعٍ لِلْخَيْرِ) — Indicates that the person possesses traits of both the misguided and one who misguides others.
Al-khayr (the good) includes Tawḥīd, the Sunnah, the Qur’an, charitable spending in the path of Allah, and all obligatory rights.
(مُعْتَدٍ) — Suggests that the person also violated the rights of others (ḥuqūq al-ʿibād) through oppression and injustice.
[27] In this verse, two states are mentioned:
1. The denial of the companion (qarīn) — he disowns responsibility for leading the person astray.
2. The misguidance of the human being — which still remains, regardless of the denial.
Here, the qarīn refers to Shayṭān (the devil) — the one who was constantly with the person in the world.
On the Day of Judgment, Shayṭān will deny having misled him deliberately, as also mentioned in other verses (e.g., Surah Qāf: 27).
[28] In this verse, one state is mentioned: the dispute between the misguided humans and the devils (both jinn and human) on the Day of Judgment.
It becomes clear that they will argue and blame one another for their misguidance.
Then Allah stops them with the statement:
(لَا تَخْتَصِمُوا لَدَيَّ) — “Do not dispute before Me.”
Meaning: through the messengers and callers to truth (du‘āt al-ḥaqq), the warnings of punishment were already sent.
So now, you have no excuse left, and the proof has been established against you.
[29] In this verse, two states are also mentioned:
1. The uselessness of their dispute (ikhtiṣām) — it serves no purpose.
2. The absolute justice of Allah — He does not wrong anyone.
(وَمَا أَنَا بِظَلَّامٍ لِلْعَبِيدِ) — “And I am not unjust to the servants.”
This means: Your arguing is of no benefit, because there is no injustice in Our court.
Disputes typically occur to seek a just verdict from a judge — but Allah is always just, and His judgment has already been perfectly established.
[30] In this verse, two states of warning about the Hereafter (takhwīf ukhrawī) are mentioned:
1. The filling of Hell (imtīlā’ jahannam)
2. Its demand for more (ṭalab al-zīyādah)
(هَلِ امْتَلَأْتِ) — “Have you been filled?”
This statement is directed toward the people of Hell — informing them of its vastness, so no one assumes that so many people cannot possibly fit in it.
Most commentators say this is a request form — meaning, Hell seeks more people, indicating that it is not yet full.
An objection might arise: does this not go against the fulfillment of Allah’s promise?
The answer lies in the hadith: Hell will say, “Is there any more?” (hal min mazīd?) — then the Lord of Honor will place His foot upon it, and parts of it will draw together, and it will say: “Enough, enough! By Your honor and generosity!”
This affirms that eventually Hell will be filled in accordance with Allah’s promise.
(The “foot” — qadam — is affirmed for Allah in its literal wording without asking how or making comparisons; its reality is known only to Allah. This is the approach of the salaf (pious predecessors): affirming without distortion, denial, or interpretation.)