Then cast him into Hell. Then do not cast him except into Hell, which is the great fire, because he was a tyrant who exalted himself over the people. It is said: he cast into the fire and the fire cast him. He is taken in the chain: that it is wrapped around his body until it coils around him during it, and he is in between it exhausted and constricted, unable to move. And it is made seventy cubits long, intending to describe its length, as He said: 'If you ask forgiveness for them seventy times,' meaning: many times, because if it is long, the exhaustion is greater. And the meaning in presenting the chain before the taking is similar to presenting Hell before the punishment. That is: do not take him except in this chain, as if it is more horrific than other places of exhaustion in Hell. And the meaning of 'then' indicates the difference between the shackles and the punishment in Hell, and what is between them and the taking in the chain, not due to a delay in time. Indeed, it is an explanation in the manner of resumption, which is more eloquent, as if it were said: What is wrong with him that he is punished with this severe punishment? So it is answered with that. And in His saying: 'And does not urge the feeding of the needy' are two strong proofs of the gravity of the crime in depriving the needy. One of them: its conjunction with disbelief, making it a sign of it. And the second: mentioning urging without the action, to know that the one who neglects urging is in this status, so how about the one who neglects the action? And how good is the saying of the one who said: When the guests arrive, he is harsh on his family until their pots are full. We left a young man who is certain of hunger that when he settles among the people, he kills it. A young man who is like a sword, neither weak nor lazy in his stance. When the guests arrive, he is harsh on his family until their pots are full. It is said that it is for Al-Ajiri Al-Saluli. And it is said for Zaynab bint Al-Thaqafi mourning her brother Yazid. The flying and thick milk are synonymous. He likens hunger to a man who is an enemy to the people in a metaphorical manner, and affirming certainty for it is an imagination, and likewise killing it. This is an exaggeration in describing Yazid with generosity, and that he prevents hunger from entering the houses of the people and following them, until it is as if hunger fears him and is certain that if it enters the houses of the people, Yazid will kill it. And it is possible that the subject of 'settled' is the pronoun for Yazid, but the first is more eloquent, because it indicates that hunger did not enter upon the people out of fear of Yazid. And 'was' is a verb in the passive voice, and 'the sword' is an absolute object, meaning created in the form of a sword in moving to the place and executing the commands. The weak is the one who is humble and submissive, and 'the lazy' is like 'the cautious': a description of him, and the gathering of the mane is considering what is around it. And 'the Abajil' is the plural of 'Abjal,' which is a thick muscle in the thigh and leg, and a horse that is swift in running is called 'the Abajil.' And 'the harsh' - with a silent 'ain' and a stressed 'waw' - is of bad character, little patience for what he seeks, as if he needs to apologize for his bad character. And 'the large pots' refers to the big pots. He says: We left in the battle a generous young man, quick in the hospitality of the guests. When they come to him, he is of bad character towards his family, until his large pots are raised, and he improves his character as he used to.

He means by saying to urge them towards the villages and to hasten them and to oppose them. Regarding the saying "and to oppose them," in the authentic texts: a man is shaks, meaning: difficult in nature. And from Abu Darda, he used to urge his wife to increase the broth for the sake of the poor, and he would say: We have removed half of the chain by faith, should we not remove the other half? And it was said: it is to prevent the disbelievers. And their saying: "Should we feed one whom Allah would have fed if He wished?" The meaning is to provide food for the poor, which is hot and close, to ward off from him and to grieve over him, because they avoid it and flee from it, as His saying: "And no friend will ask of a friend." And the ghislin: the washing of the people of the Fire and what flows from their bodies of pus and blood, it is a deed of washing. The wrongdoers are the sinful ones, the companions of sins. And the error of a man is when he deliberately commits a sin. They are the polytheists. From Ibn Abbas: and it was recited: the khatiyun, by replacing the hamzah with a ya, and the khatoun by omitting it. And from Ibn Abbas: what are the khatoun? All of us make mistakes. And Abu Al-Aswad Al-Du'ali narrated from him: What are the khatoun? It is only the khati'un. What are the saboun? It is only the sabiqoon. And it is permissible that it is meant: those who step over the truth to falsehood and transgress the limits of Allah.