Tafsir of Al-Furqan 25:13

"A place" (makānan) is in the accusative case as an adverb of place. "Thereof" (minhā) acts as a state (ḥāl) describing it, as it was originally an adjective; it is also permissible that it relates to the verb "are thrown" (ulqū).

His saying, "narrow" (ḍayyiqan), is an adjective for "a place," signifying an increase in the intensity of distress alongside the narrowness, just as comfort is linked with expansiveness. This is the secret behind describing Paradise as having a width equal to the heavens and the earth. Ibn Abi Hatim recorded from Yahya ibn Usayd that the Messenger of Allah (peace be upon him) was asked about the words of the Almighty: "And when they are thrown," etc., and he replied: "By Him in whose hand is my soul, they are forced into the Fire just as a peg is forced into a wall." Ibn Abbas (may Allah be pleased with them both) said: "It narrows upon them just as the iron tip narrows on a spear."

Al-Kalbi recited: "The lowest ones, Allah raises them, and the highest ones, the entrants bring them down, so they become crowded." Ibn Kathir recited ḍayqan with a quiescent yā’.

"Bound together" (muqarranīna) is a state (ḥāl) describing the pronoun in "are thrown" (ulqū); meaning, when they are thrown into a narrow place while being bound together, their hands tied to their necks with shackles. It is also said: they are bound together with the devils in chains, every disbeliever with his devil, and upon their legs are fetters. This was narrated from al-Jubba’i. Abu Shaybah, a companion of Mu’adh ibn Jabal, recited "muqarranūna" in the nominative case, and Ibn Khalawayh attributed this recitation to Mu’adh. According to al-Baḥr, this is justified by it being a substitute (badal) for the pronoun in "are thrown," acting as a substitute of an indefinite noun for a definite one.

"They will call out therein for destruction" (da‘aw hunālika thubūrā):

That is, for perdition, as stated by al-Dahhak and Qatadah. "Destruction" (thubūrā) is the object of "they call out"; meaning, they cry out for it, saying, "O our destruction!" in the sense of "Come forth, for this is your time." Many have interpreted the "calling" as meaning "wishing," such that they wish for destruction so they may be delivered from what is even more severe; as it is said, "There is something more severe than death, with which one wishes for death."

Abu al-Baqa’ permitted the accusative case for "destruction" (thubūrā) as an absolute object (maṣdar) for the verb "call out," meaning: they call out a calling. It is also said it is an absolute object for an omitted verb, and the object of "call out" is implied; meaning, they call out to those who do not answer them, saying: "We are destroyed by a destruction." Both views are, as you can see, weak. The calling for destruction is not exclusive to human disbelievers, for it applies to the devil as well. Ahmad, Ibn Abi Shaybah, ‘Abd ibn Humayd, al-Bazzar, Ibn al-Mundhir, Ibn Abi Hatim, Ibn Mardawayh, and al-Bayhaqi in al-Ba‘th recorded with a sound chain of narration from Anas that the Messenger of Allah (peace be upon him) said: "The first to be clothed in a garment of Fire is Iblis; he will place it upon his eyebrows and drag it behind him, while his progeny follow him. He will cry out, 'O my destruction!' and they will say, 'O their destruction!' until he stands at the Fire; he will say, 'O my destruction!' and they will say, 'O their destruction!'"—the rest of the hadith. In some narrations, it states that the first to say this is Iblis, then his followers follow him. The apparent meaning includes both human and jinn disbelievers. One should not imagine that this is exclusive to certain human disbelievers based on the claim that the verse was revealed concerning Abu Jahl and his companions, for the reason for that is self-evident.