Tafsir of Az-Zumar 39:19

"Is then one against whom the word of punishment has been justified [able to be saved]? Can you save those who are in the fire?"

This is an exposition of the opposites of those previously mentioned, presented by way of generalization, and a formal recording of their deprivation of guidance. They are the worshippers of the Taghut (idolatry/tyrant) and the followers of its footsteps, as indicated by the expression describing them as those "against whom the word of punishment has been justified." The intended "word" is the saying of the Exalted: "I will surely fill Hell with you and with those among them who follow you, all together." It is said the verse was revealed concerning Abu Jahl and his ilk.

The Hamza (interrogative particle) denotes denial, and the Fa (conjunction) is for conjunction with a suppressed clause. "Man" (he who) is conditional, according to the view of al-Hufi and others. The apodosis of the condition is "Can you save," and the Hamza preceding it serves for emphasis and expansion of the discourse, similar to the poet’s saying: The Yemeni party knew that I, when I say "As for after," am its orator. For the entry of the Hamza into the apodosis or the condition is sufficient; you say: "A-in akramtaka tukrimuhu?" (If I honor you, do you honor me?), just as you say: "In akramtaka atukrimuhu?" (If I honor you, do you honor me?). You do not repeat it in both unless for emphasis, because the two sentences—the condition and the consequence—after the introduction of the particle, are single units. Interrogation is only directed at the content of the sentences when the objective is confirmation. The denial conveyed by the Hamza relates to the content of both the conjoined and the conjoining clauses, except that the objective in the conjoined clause is the denial of the consequence.

The implicit meaning is: "Are you the master of people's affairs, capable of managing them, such that he upon whom the punishment is justified, you can rescue him?" This implies: "You are neither the master of people’s affairs nor are you capable of rescue; rather, the Master and the One capable of rescue is Allah, the Almighty and Majestic." The phrasing shifted from "then you rescue him" to what is in the noble structure to further intensify the denial and dismissal. It also contains an indication that their deserving punishment while in this world—signaled by the condition—is treated as if they were already in the Fire. Furthermore, the state of the Prophet (peace and blessings be upon him) in his extreme effort to obtain their guidance and his diligence in calling them to faith is likened to the state of one who intends to rescue someone already in the Fire.

In the Hashiyah of al-Khafaji, it is narrated from al-Sa'd that this verse contains a metaphor (isti'arah) that only the masters of rhetoric recognize: the isti'arah tamthiliyyah makniyyah (allegorical metonymic metaphor). This is because the text treats that which is indicated by the words "Is then he..."—namely their deserving punishment while still in the world—as equivalent to their entry into the Fire in the Hereafter. Consequently, this leads to treating his (peace and blessings be upon him) expenditure of effort in calling them to faith as equivalent to rescuing them from the Fire, which is one of the concomitants of being in the Fire. He then said: "You have already known from his position that the qarinah (indicator) of a makniyyah metaphor may be investigative, as in the 'breaking of a covenant'." Consider this.

It is said that "the Fire" is a metaphor for misguidance, based on the principle of naming the effect by the cause, and "rescue" is a substitute for "guidance" as an elaboration of the metaphor; or it is a metaphor for the call to faith and obedience. However, this is not the most sound view.

It is also permitted that the apodosis (consequence) is suppressed and the sentence "Can you save..." is an initiating sentence reinforcing the first. The estimate would be: "Is he against whom the word of punishment is justified—can you save him? Can you rescue those in the Fire?" There is no difference between these two views regarding the fact that the Fa in the first is for conjunction with a suppressed clause, nor in the fact that the meaning rests upon treating their desert of punishment in this world as equivalent to their entry into the Fire, and likening his state (peace and blessings be upon him) in his extreme effort for their guidance to the state of one who wants to rescue those in the Fire. Yes, according to the first interpretation, it is one sentence, and according to the second, it is two.

Abu Hayyan opined that "man" (he who) is a substantive noun acting as the subject (mubtada') whose predicate is suppressed. He reported that some grammarians estimate it as "do you grieve over him," others as "do you save him," and others as "can you rescue him." It is clear that the latter estimation is the most appropriate. He mentioned that the grammarians hold that the Fa in such a construction is for conjunction, and its place is before the Hamza, but the Hamza was brought to the front because it has the priority of place in the sentence (sadr al-kalam). He said that the statement that each is in its place is a view unique to al-Zamakhshari, as far as we know. In al-Mughni, it is argued that the Hamza is brought forward from a later position, and based on this, the conjoined clause is estimated as: "Are you the master of their affairs?" or "What Allah has informed of will happen without fail," or "Every disbeliever is deserving of punishment," or other such things that suit the intended meaning.