يَوْمَ نَقُولُ لِجَهَنَّمَ هَلِ ٱمْتَلَأْتِ وَتَقُولُ هَلْ مِن مَّزِيدٍۢ
The day when We shall say to hell, ‘Are you full?’ It will say, ‘Is there any more?’
وَأُزْلِفَتِ ٱلْجَنَّةُ لِلْمُتَّقِينَ غَيْرَ بَعِيدٍ
And paradise will be brought near for the Godwary, it will not be distant [any more]:
هَٰذَا مَا تُوعَدُونَ لِكُلِّ أَوَّابٍ حَفِيظٍۢ
‘This is what you were promised. [It is] for every penitent and dutiful [servant]
مَّنْ خَشِىَ ٱلرَّحْمَٰنَ بِٱلْغَيْبِ وَجَآءَ بِقَلْبٍۢ مُّنِيبٍ
who fears the All-beneficent in secret and comes with a penitent heart.
ٱدْخُلُوهَا بِسَلَٰمٍۢ ۖ ذَٰلِكَ يَوْمُ ٱلْخُلُودِ
Enter it in peace! This is the day of immortality.’
لَهُم مَّا يَشَآءُونَ فِيهَا وَلَدَيْنَا مَزِيدٌۭ
There they will have whatever they wish, and with Us there is yet more.
وَكَمْ أَهْلَكْنَا قَبْلَهُم مِّن قَرْنٍ هُمْ أَشَدُّ مِنْهُم بَطْشًۭا فَنَقَّبُوا۟ فِى ٱلْبِلَٰدِ هَلْ مِن مَّحِيصٍ
How many generations We have destroyed before them, who were stronger than these, insomuch that they ransacked the towns?! So, is there any escape [from Allah’s punishment]?
إِنَّ فِى ذَٰلِكَ لَذِكْرَىٰ لِمَن كَانَ لَهُۥ قَلْبٌ أَوْ أَلْقَى ٱلسَّمْعَ وَهُوَ شَهِيدٌۭ
There is indeed an admonition in that for one who has a heart, or gives ear, being attentive.
English translation: Ali Quli Qarai
The passage stages a terrible dialogue — 'The Day We say to Hell, Are you filled? and it says, Is there any more?' — against its opposite: 'Paradise is brought near for the God-fearing, not far,' promised 'for every oft-returner and keeper who feared the All-Merciful unseen and came with a penitent heart. Enter it in peace; this is the Day of Eternity. They have what they wish therein, and with Us is more.' It closes by recalling mightier nations destroyed and drawing the moral: 'a reminder for one who has a heart, or gives ear while he is a witness.'
al-Mizan treats Hell's speech as literal, not merely figurative: since God reports the speech of hands, feet and skins, and knowledge pervades all existents, the question and answer are real. On 'with Us is more,' Tabatabaʾi reads a bounty exceeding anything the will or knowledge of the blessed can reach, and he glosses the closing 'heart' as the organ of reason that discerns truth from falsehood. Tusi and Tabarsi supply the lexicon and the range of glosses — izlaf as 'bringing near to good,' awwab as the penitent returner (or, per Ibn ʿAbbas, the glorifier), hafiz as the keeper of God's command, and the debate over the length of a 'generation' — while underscoring that the destroyed nations were stronger yet found 'no escape.'
The Imami narrations converge in al-Qummi and al-Bahrani on a vivid tradition of v.30: when the Fire is filled, the Garden pleads that God's promise to fill it be honoured, and God creates a new people for the Garden — al-Sadiq's tender coda, 'Blessed are they, they never saw the cares of this world.' On v.35 both gloss 'with Us is more' as the gaze upon God's mercy and blessing, al-Bahrani explicitly making it 'a refutation of those who assert bodily vision.' On v.37 al-Bahrani preserves Musa al-Kazim's equation of 'heart' with 'intellect' and ʿAli's sermon-claim, 'I am the possessor of the heart' — while al-Qummi reads 'gives ear as a witness' as 'heard and obeyed.' The Enlightening Commentary carries the published English. No source was silent for this passage.