I said: This is a lie and a fabrication, and an attribution to the wise legislator by imposing on his words what they cannot bear; for he refers to the statement of Allāh regarding the inhabitants of Paradise: "Gardens of perpetual residence, which they will enter; they will be adorned therein with bracelets of gold and pearls, and their garments therein will be silk. And they will say, 'Praise be to Allāh, who has removed from us [all] sorrow. Indeed, our Lord is Forgiving and Appreciative. He who has settled us in the home of duration out of His bounty. There touches us not in it any fatigue, and there touches us not in it weariness.'" (Sūrah Fāṭir, verses 33-35). So you see that (Dār al-Muqāmah) in the verse is intended to mean Paradise; because whoever enters it resides therein and never leaves it, unlike (the Fire), which is not the same, "for the monotheists will exit from it as is known. That misguided person expanded the meaning of this word and said: it is the Hereafter, thus including the Fire as well, which is evidently false! He did this to include the life of the grave; as a prelude to using the ḥadīth—despite its oddity—to validate the false ḥadīth! This meaning I mentioned was pointed out by al-Rāghib al-Aṣbahānī in his unique book "al-Mufradāt fī Gharīb al-Qurʾān," where he said (2/418): "And (al-Muqāmah): residence, as Allāh said: (He who has settled us in the home of duration out of His bounty) similar to (the abode of eternity) and (Gardens of Eden)." And Qatādah said in the interpretation of the verse: "They have resided, so they do not move nor are they moved." Thus, the word has a purely linguistic meaning in the Qurʾān and ḥadīth, and it does not have a specific meaning in the sharīʿah as the misguided person claimed. It corresponds to the meaning of transformation, which is explicitly mentioned in the ḥadīth in the statement: "The desert dweller moves." And for this reason, Ibn al-Athīr said in "Gharīb al-Ḥadīth":