Explaining that the Fire is created now, whether it remains or perishes, and the evidence for this.

And among the benefits of this noble verse is that the Fire exists now, based on His saying: It is known that this construction is a past tense verb; the sentence is in the past tense, and the past tense indicates the existence of the thing. This is a matter indicated by the Sunnah, for the Prophet (peace and blessings be upon him) was shown Paradise and the Fire, and he saw its people being tortured in it. He saw 'Amr ibn Luhay al-Khuza'i dragging his intestines in the Fire. He saw the woman who confined the cat until it died of hunger, for she had not fed it nor released it to eat the insects of the earth. And he saw in it the owner of the thin stick being tortured; he was a man with a thin stick who used to rob pilgrims on this road. When a pilgrim passed by, he would pull them with the stick. If the owner of the saddle noticed, he would claim that the one who pulled him was the stick, and that this stick was the one that pulled him. If he did not notice, he would take his property and walk away. So he was being tortured, may Allah protect us, with his stick in the Fire of Hell.
Then, does the Fire remain or does it perish? Some scholars mentioned the consensus of the Salaf that it remains and does not perish, while some mentioned a disagreement among some of the Salaf that it perishes. The correct view is that it remains forever, the eternity of eternities. The evidence for this is from the Book of Allah (Mighty and Majestic) in three verses of the Qur'an: in Surat al-Nisa, Surat al-Ahzab, and Surat al-Jinn. As for the verse in Surat al-Nisa, it is His saying: Zaki? Recite the verse from the beginning.
The student:

The Shaykh : Well done, may Allah reward you. And the one in Surat al-Ahzab? Al-Mu'akhar, share with us, may Allah reward you. And the one in Surat al-Jinn? Recite the verse from the beginning.
The student:
The Shaykh : And there is no speech after the speech of Allah. I even recall a commentary by our Shaykh 'Abd al-Rahman ibn Sa'di (may Allah have mercy on him) on the book *Shifa' al-'Alil* by Ibn al-Qayyim, where he mentioned that this is from the category of "every noble horse stumbles, and every sharp sword has a notch." How is it that the author (may Allah have mercy on him) argues with these proofs for the view that the Fire perishes, when the matter in it is clear? It is correct and strange for Ibn al-Qayyim (may Allah have mercy on him) that he presents the proofs with this strength for the view that the Fire perishes. In any case, as our Shaykh said in this issue, "every noble horse stumbles, and every sharp sword has a notch." This is one of the stumbles of Ibn al-Qayyim (may Allah have mercy on him). The correct view, of which there is no doubt, and which I am certain of, is that the Fire remains forever, the eternity of eternities. Because if the one who is made to remain in it is made to remain in an eternal abode, it necessitates that it itself be eternal. For if the resident of the house has an eternal residence, the Fire must also be eternal. As for His saying (Mighty and Majestic): it is like His saying regarding the people of Paradise: But since the pleasure and reward of the people of Paradise is a favor and a grace, He made it clear that this favor is not cut off, so He said: And since the punishment of the people of the Fire is from the category of justice and the absolute authority of the Lord (Mighty and Majestic), He said at the end of the verse: The meaning is not that they remained in it as long as the heavens and the earth exist except what Allah wills, by the action of Allah (Mighty and Majestic) who has complete authority.
And among the benefits of this noble verse is that the Fire is the abode of the disbelievers, based on His saying: As for those who enter it from among the sinners, they do not remain in it. They are in it like visitors and guests; they must come out of it. So the Fire is not called their abode, but it is the abode of the disbeliever only. As for the believing sinner, if Allah does not pardon him, he will be tortured in it for as long as Allah wills, then he will come out of it, either by intercession or by a grace and favor from Allah. As for the people of the Fire who are its true people, it has been prepared for them, so they will not come out of it — may Allah protect me and you from it — amen. And when He (Glorified and Exalted is He) mentioned this threat for the people of the Fire, He said: But before we move past the verse we are currently interpreting.