'In the name of Allah, the Most Gracious, the Most Merciful' His saying, the Exalted and Majestic: "They will be shown to them. The criminal wishes he could ransom himself from the punishment of that Day by his children, and his wife, and his brother, and his clan that sheltered him, and whoever is on earth entirely, then it would save him. No! Indeed, it is the Blaze, a remover of the scalp. It calls to him who turned away and fled, and gathered [wealth] and hoarded. Indeed, mankind was created anxious. When evil touches him, he is impatient, and when good touches him, he withholds, except for the prayerful, who are constant in their prayer." (p-405) The criminal - in this verse - is the disbeliever, as indicated by the severity of the threat, and He mentioned "the Blaze." A sinner may also fall under what has been mentioned in the beginning. The majority of people read: "that Day" with a kasra on the meem, while Al-A'raj read it with a fathah. Since it is added to something that is not firmly established, both forms are permissible. Abu Haywah read: "from a punishment" with tanween, and "that Day" with a fathah on the meem, and "the wife" here refers to the spouse. And "the clan" - in this verse - refers to the close relatives of the man, for example, the Banu Hashim with the Prophet, blessings and peace be upon him. The term "clan" in the speech of the Arabs also refers to the wife, but the mention of "the spouse" in this verse leaves no meaning for "the clan" except for the aspect we have mentioned. And His saying, the Exalted, "then it would save him" - the doer is the ransom that is implied in His saying, glorified and exalted is He: "he could ransom himself," for it is the preceding mention. Al-Zuhri read: "sheltered him" and "would save him" with the two pronouns raised. And His saying, the Exalted: "No! Indeed, it is the Blaze" is a response to their words and what they wished for, meaning: the matter is not as such. Then He began to inform about "the Blaze," which is a layer of the layers of Hell. In this term, there is a magnification of its matter and its horror. The seven reciters, Abu Ja'far, Al-Hasan, and the people read: "a remover" with a raised form, while Hafs from Asim read: "a remover" with a nasb form. The raised form is based on the idea that "the Blaze" is a substitute for the pronoun in the nasb, and "a remover" is the news of "Indeed." Or it is based on the implication of a subject, meaning: it is a remover, or that the pronoun in "Indeed, it is" refers to "the story," and "the Blaze" is a beginning, and "a remover" is a news. Or it could be that "the Blaze" is the news of "Indeed" and "a remover" is a substitute for "the Blaze," or that "the Blaze" is the news and "a remover" is another news after the first news. Al-Zajjaj said: "a remover" is raised in the sense of praise. Al-Qadi Abu Muhammad, may Allah have mercy on him, said: And this is the saying that it is the news of a beginning, its estimation being: it is a remover; because if the speech contains the meaning of praise or blame, you may cut it off by raising it with the implication of a subject, or by nasb with the implication of a verb. And whoever read with nasb, that is either for the praise of "the Blaze" as we said, or for the state of "the Blaze" for what is in it of the meaning of burning, as if He, the Exalted, said: No! Indeed, it is the fire that burns fiercely. Al-Zajjaj said: It is a confirmed state. And "the scalp" is the skin of a person, and it is said: the skin of the head and the crown, as said by Al-Hasan, and from it is the saying of Al-A'sha:

And it was narrated by Abu Amr ibn al-Ala' "his shins". There is no witness in the house for this narration. Abu Ubaidah said: I heard an Arab saying: "My shins bristled." And the shins are also the legs of the animal, and from it is "the shins of the animal." The shins are also every limb that is not a vital organ, and from it is "he threw and missed the vital organ." Ibn Jarir said: The shins are the tendons and the heels. So the fire of "Ladhā" takes this from the son of Adam and removes it from him.

And His saying, the Exalted, ﴿It calls those who turned away and fled﴾ refers to the disbelievers. The people differed in its calling. Ibn Abbas and others said: It is a reality, calling them by their names and the names of their fathers. Al-Khalil ibn Ahmad said: It is an expression of its eagerness for them and its asking them for what it expected of its punishment. And Tha'lab said: "It calls" means: it destroys. The Arabs say: "May Allah destroy you," meaning: may He ruin you. Al-Khalil narrated this from the Arabs.

And "aw'a" means: He placed it in containers. You say: I have retained knowledge and I have stored wealth and goods. From it is the saying of the poet:

The good remains even if time is long with it ∗∗∗ ∗∗∗ and the evil is the worst of what you have stored as provisions.

And this is a reference to wealthy disbelievers who made the gathering of wealth and the accumulation of their affairs the meaning of their lives. They gathered it unlawfully and withheld it from the rights of Allah, the Exalted. Abdullah ibn Hakim would not tie his pouch and would say: I heard Allah, the Exalted, say: "And he gathered and stored."

And His saying, the Exalted, "Indeed, man" is general for the name of the species, but the reference here is to the disbelievers because the matter is with them and there is much plotting. And "halak" is fear and turmoil that afflicts a person in times of fear and in times of greed. And similar to it is His saying, blessings and peace be upon him: "The worst of what is in man is greedy fear and cowardly abandonment." And His saying, the Exalted, ﴿Except for the praying﴾ means: except for the believers who regard the Hereafter as more important than the affairs of this world. The meaning is: this meaning is less in them because they strive with piety. And the majority read: "on their prayer" in the singular, while Hasan read: "on their prayers" in the plural. And His saying, the Exalted, "perpetual," the majority said: the meaning is: they are stationed, standing, and do not leave it at any time, so they do not abandon it. And this is in the obligatory prayer. As for the voluntary prayer, the continuity on it is to increase it according to one's ability. And he, blessings and peace be upon him, said: "The most beloved deed to Allah is that which is done consistently by its doer." And Ibn Mas'ud said: Continuity is performing it at its time, and abandoning it is disbelief. And 'Uqbah ibn 'Amir said: "Perpetual" means: they recite in their prayer and do not look right or left, and from it is the perpetual water.