بَلَىٰۚ مَن كَسَبَ سَیِّئَةࣰ وَأَحَـٰطَتۡ بِهِۦ خَطِیۤـَٔتُهُۥ فَأُو۟لَـٰۤىِٕكَ أَصۡحَـٰبُ ٱلنَّارِۖ هُمۡ فِیهَا خَـٰلِدُونَ
قَوْلُهُ تَعالى: ﴿بَلى مَن كَسَبَ سَيِّئَةً وأحاطَتْ بِهِ خَطِيئَتُهُ فَأُولَئِكَ أصْحابُ النّارِ هم فِيها خالِدُونَ﴾ قَدْ عُقِلَ مِنهُ اسْتِحْقاقُ النّارِ بِما يَكْسِبُ مِنَ السَّيِّئَةِ وإحاطَتِها فَكانَ الجَزاءُ مُسْتَحَقًّا بِوُجُودِ الشَّرْطَيْنِ غَيْرَ مُسْتَحَقٍّ بِوُجُودِ أحَدِهِما، وهَذا يَدُلُّ عَلى أنَّ مَن عَقَدَ اليَمِينَ عَلى شَرْطَيْنِ في عِتاقٍ أوْ طَلاقٍ أوْ غَيْرِهِما أنَّهُ يَحْنَثُ بِوُجُودِ أحَدِهِما دُونَ وُجُودِ الآخَرِ.
His statement, the Most High: {Yes, rather, whoever earns an evil deed and his sin encompasses him - then those are the companions of the Fire; they will be therein eternally.} From it is understood the deserving of the Fire by what one earns of the evil deed and its encompassing. So the recompense was deserved by the existence of the two conditions, not deserved by the existence of one of them. And this indicates that whoever makes an oath upon two conditions in [a matter of] manumission, or divorce, or other than them, that he breaks his oath by the existence of one of them without the existence of the other.