The essence of the speech is: Is it so that one upon whom the word of punishment has become due, you can save him? This is a conditional sentence that has been entered by the hamzah of denial and the fa of the consequence. Then the fa at the beginning is for conjunction with an omitted phrase indicated by the address, its estimation being: Are you the owner of their affair? So, one upon whom punishment has become due, you can save him. The second hamzah is the first one, repeated to emphasize the meaning of denial and improbability. The word 'who is in the Fire' has been placed in place of the pronoun, so the verse is, on this, a single sentence. Another interpretation is that the verse consists of two sentences: Is it so that one upon whom punishment has become due, you can save him? Or can you save one who is in the Fire? The omission of: 'so you can save him' is permissible because: 'Are you saving?' indicates that their deserving of punishment has descended while they are in this world, in the position of entering the Fire, until the striving of the Messenger of Allah, blessings and peace be upon him, and his exhausting himself in calling them to faith has descended to the position of saving them from the Fire. And the saying: 'Are you saving?' implies that Allah, glorified and exalted is He, is the one who alone has the ability to save from the Fire; no one else has that ability. Just as you cannot save the one who has entered the Fire from the Fire, you cannot save him from that which he is in of deserving punishment by attaining faith in him.