His saying, exalted and majestic is He: "And We have certainly beautified the nearest heaven with stars, and We have made from them missiles for the devils, and We have prepared for them the punishment of the Blaze." "And for those who disbelieved in their Lord is the punishment of Hell, and wretched is the destination." "When they are thrown into it, they hear from it a inhaling sound while it boils over." "It nearly bursts with rage. Whenever a group is thrown into it, its keepers ask them, 'Did there not come to you a warner?'" "They will say, 'Yes, indeed, a warner came to us, but we denied and said, 'Allah has not sent down anything; you are not but in great error.'"

Allah, exalted and majestic is He, has informed that He has beautified the nearest heaven - that is, the one that is closest to us - with stars, which are the stars. If all the stars are in the nearest heaven, then this term is general for the planets. If there are planets in other heavens, then either He means the planets of the nearest heaven only, or He means all of them, since what is in other heavens is revealed by it and appears from it; thus, it has been beautified by it in some way. As for the effort to explain the locations of the planets and in which heaven they are, this saying is not from the Shari'ah.

And His saying, exalted and majestic is He: "And We have made from them missiles" means: and We have made from them. This is similar to saying: I honored the sons of so-and-so and did good by them, while you only did that with some and not all. This necessitates in the verse that the fixed stars and the constellations and everything by which one is guided on land and sea are not missiles. This is a text in the narration of the histories. And Qatadah, may Allah have mercy on him, said: Allah, exalted and majestic is He, created the stars as adornment and as missiles for the devils.

And to be guided by them on land and sea. Whoever says other than these three characteristics has over-exerted himself and lost his share of the Hereafter. And "We have prepared" means: We have made ready, and the pronoun in "for them" refers back to the devils.

The majority of the people read: "And for those who disbelieved in their Lord is the punishment of Hell" with the subject raised, and the news is in the preceding genitive. And Al-Hasan, in the narration of Harun from him, read: "the punishment of Hell" in the accusative, meaning: and We have prepared for those who disbelieved the punishment of Hell. The conjunction "and" is a conjunction of action upon action. This verse implies that the punishment of Hell is for the disbelievers who are eternally in it. It has come in the narration that groups will pass by Hell, its doors will be flung open, and intercession will have abandoned them. What is said about this is that "Hell" specifically refers to the uppermost layer of the fire, and then all the layers may be called "Hell" by the name of some of them. Just as it is said "star" for the Pleiades, then this is said for the planets as a generic name. Therefore, what is in this verse is Hell in its entirety, meaning: all the layers, and what is in the narration is the uppermost layer because it is the abode of the sinners. And "the inhaling sound" is the ugliest sound of a donkey. The raging of the fire and its boiling is with a sound like that.

His saying, exalted and majestic is He: "It nearly bursts with rage," means: it separates from one another due to the intensity of the turmoil, as the poet said in describing a dog that is agitated in its running:

And Al-Dahhak read: "Tamaayaza" with an alif. And Talhah read: "Tatamayyazu" with two ta's. And the majority read: "Tamayaza" with the ta being lightened. And Al-Bazzi and a group read: "Takadu Tamayz" with a dhamma on the dal and a shadda on the ta, on the basis that it is "Tatamayz" and one of the ta's was merged into the other. And a group read by merging the dal into the ta. And this involves merging the stronger into the weaker. And His saying, exalted is He: "Min al-ghayth" means: upon the disbelievers in Allah, exalted is He. And His saying, glorified is He: "Kullama ulqiya fiha fawjun", the fawj means: a group of people. And from it is His saying, exalted is He: "Fi din Allah afwajan" [An-Nasr: 2], the verse implies that no one enters it except that they are questioned - in the context of reproach - about the warnings, and they acknowledge that they came and denied them. And His saying, exalted is He: "Kullama" indicates limitation. Therefore, the verse implies regarding the children of the polytheists and others, and in those we estimate to be of a period, that they do not enter the Fire because no warning has come to them.

And the people differed regarding the matter of children. The ummah agreed that the children of the prophets, peace be upon them, are "in Paradise". And a group said: they are in the will of Allah. And they differed regarding the children of the polytheists. A faction said: they are in the Fire, and they argued with a hadith that was narrated: "They are from their fathers." And the opposers interpreted this hadith as pertaining to the rulings of this world. And others said: they are in the will of Allah. And others said: they are in Paradise, and this group argued with this verse in questioning the guardians, and with a hadith found in Sahih Al-Bukhari in the Book of Interpretation, which implies that they are in Paradise. And with his, blessings and peace be upon him, saying: "Every newborn is born upon the fitrah, then his parents make him a Jew or a Christian or a Magian," and the children have not reached the age to be subjected to any of this.

And His saying, exalted is He: "In antum illa fi dalal kabir" may be from the words of the angels to the disbelievers when they informed about themselves that they denied the warnings. And it may be from the words of the disbelievers to the warners.