Tafsir of Al-Baqarah 2:206

"And when it is said to him, 'Fear Allah' in your action, 'pride seizes him'—that is, it encompasses and surrounds him, and he becomes like one held captive by it. 'Pride' (al-'izzah) originally signifies the opposite of abasement, and here it is used metaphorically for arrogance and haughty defiance. '(By) sin'—meaning, accompanied by it, or because of his previous sin. It is also possible that 'seizes' (akhadhat-hu) is derived from 'taking' (al-akhdh) in the sense of binding or capturing; hence the word akhidh for a captive. This means that pride and the haughtiness of the Age of Ignorance made him a prisoner in the shackles of sin, from which he cannot escape.

'Then sufficient for him is Hell'—a nominal sentence consisting of a subject and predicate, meaning Hell is enough for him. It has been said that 'Hell' is the active agent (fa'il) of 'sufficient' (hasbuhu), standing in place of its predicate, with 'sufficient' acting as a verbal noun. It is strong due to its dependence on the particle fa which links the sentence to the preceding one. It has also been said that hasb is a past tense verbal noun meaning 'it sufficed,' though this view is contested.

'Hell' (Jahannam) is the proper name for the abode of punishment, or for one of its levels. It is indeclinable (ghayr al-munṣarif) due to its status as a proper noun and its feminine gender. It is considered an addition to the quadriliteral root by the inclusion of a third letter, following the measure fa'allal. In Al-Baḥr, it is stated that it is derived from the phrase 'a deep well (jahnam),' referring to one with a distant bottom; both are derived from jahm, which signifies hatred and harshness, following the measure fa'al. No attention should be paid to those who claim its measure is fa'allal like 'arandas, or that the measure fa'anl does not exist, for fa'anl exists in such words as dūnak and khafnak. It has also been suggested that it is Persian, originally kehanam, which was Arabized by replacing the kaf with a jim and dropping the alif; its indeclinability then results from its status as a proper noun and its foreign origin.

'And how wretched is the resting place'—a response to an implied oath. The specific object of the condemnation is omitted because it is obvious and determined. 'Resting place' (al-mihad) means a bed or that which is spread out for the side to lie upon; the expression is used mockingly.

The verse condemns anyone who becomes angry when told, 'Fear Allah.' For this reason, scholars have said: if a litigant says to a judge, 'Be just,' or the like, the judge may discipline him, but if he says, 'Fear Allah,' the judge should not. Ibn al-Mundhir recorded from Ibn Mas'ud (may Allah be pleased with him): 'It is among the greatest of sins for a man to say to his brother, "Fear Allah," and for him to reply, "Mind your own business, mind your own business."'"