Tafsir of Ghafir 40:46

"The Fire" is the subject, and the sentence of His saying, "They are exposed to it morning and evening," is its predicate. The sentence acts as an explanation for His saying, "And there encompassed..." and so on. It is permitted that "The Fire" be a substitution for "the worst of punishment," and that "they are exposed" be in the position of a state-clause (hal) referring to it (the Fire) or to the "folk" (Al). It is also possible that "The Fire" is the predicate of an omitted subject, which is the pronoun of "the worst of punishment"—as if it were said: "What is the worst of punishment?" and the reply was: "It is the Fire," while the sentence "they are exposed" remains an explanation, as previously mentioned.

In the first viewpoint, there is a grandeur regarding the matter of the Fire and a terror regarding its punishment that is not present in the latter, as mentioned by the author of Al-Kashshaf. The origin of this grandeur, according to what is in Al-Kashf, is the conciseness followed by explanation regarding the manner of their punishment, with each of the two sentences providing a type of terror: the first encompasses a punishment worthy of being called "the worst of punishment," and the second is the Fire to which they are exposed morning and evening.

The secret in providing the grandeur of the Fire in this way—rather than what involves the explanation of "the worst of punishment" and the clarification of the manner of punishment—is that when you interpret "the worst of punishment" as the Fire, you exaggerate the grandeur of the "worst of punishment," and then you initiate "they are exposed to it" as a completion to His saying, "And there encompassed the folk of Pharaoh," without the Fire having a [separate] entry into what the speech is driving at. But when you bring the two sentences without looking at the two singular terms as one being an explanation for the other, you have intended independence for "the Fire" by making it the reliance of the speech, and you have brought the sentence as a clarification and illustration for the first, as if you have heralded that it is clearer because it contains that which has nothing worse, meaning the Fire. Furthermore, one of the requirements of placing the predicate (musnad ilayh) at the beginning is that it signifies grandeur, given that the situation requires it, and here it is likewise, as is not hidden. The structure also provides confirmation, in the manner of [the example] "Zayd, I hit him." From here, the author of Al-Kashf said: "This is the [superior] viewpoint." It is supported by the recitation of those who read "The Fire" (an-Nara) in the accusative case, based on the fact that it is not governed by "I specify" (akhussu) or "I mean" (a’ni), but rather by an implied verb explained by "they are exposed to it," such as "they are brought to" (yuslawna), for their exposure to the Fire is their burning by it—from the saying: "The captives were exposed to the sword," meaning they were killed by it. This is from the category of metaphorical allegory, comparing their state to the state of merchandise presented to whoever wishes to take it; in this, the Fire is like the seeker desiring them due to the intensity of their worthiness of destruction. This exposure is for their souls.

Ibn Abi Shaybah, Hannad, and ‘Abd ibn Humayd narrated from Huzayl ibn Sharhabil that the souls of the folk of Pharaoh are in the interiors of black birds that go out and return to the Fire; that is their exposure. ‘Abd ar-Razzaq and Ibn Abi Hatim narrated something similar from Ibn Mas‘ud. These birds are images created for them from the images of their deeds. It is said that this is a matter of allegory, though that is not entirely certain.

Mentioning the two times is clear in its specification, meaning that they are exposed to the Fire once in the morning and once in the evening—that is, during what is morning and evening relative to us. Witness to this is what Ibn al-Mundhir, Al-Bayhaqi in Shu‘ab al-Iman, and others narrated from Abu Hurayrah, who used to cry out twice every day, morning and evening. He would say at the beginning of the day: "The night has departed and the day has come, and the folk of Pharaoh are exposed to the Fire." And he would say at the beginning of the night: "The day has departed and the night has come, and the folk of Pharaoh are exposed to the Fire." No one would hear his voice without seeking refuge with Allah the Exalted from the Fire. The interval between the two times is either through a cessation of the punishment or by their being punished with another type [of affliction] other than the Fire.

It is also permitted that the intention is perpetuity, being content with the two extremes that encompass all. Regardless, the verse provides clear evidence for the survival of the soul and the punishment of the Barzakh (the interval between death and resurrection), because after He mentioned that exposure, He—the Glorified and Exalted—said: "And on the day the Hour is established, 'Enter the folk of Pharaoh into the severest of punishment.'"

It is clear that there is a distinction [between the two states], so it is certain that this [exposure] is in the Barzakh. There is no one who says there is a difference between them and others, so the inference [of this punishment] applies generally. In the Sahihayn and elsewhere, from Ibn ‘Umar from the Messenger of Allah (may Allah bless him and grant him peace): "When one of you dies, his seat is exposed to him morning and evening. If he is of the people of Paradise, then [he sees] the people of Paradise; and if he is of the people of the Fire, then [he sees] the people of the Fire. So it is said: 'This is your seat until Allah the Exalted resurrects you.'"

Regarding "the day" (yawma), according to what Abu Hayyan preferred, it is governed by an implied verb, and the sentence is a conjunction to what preceded it; i.e., "And on the day the Hour is established, it is said to the angels: 'Enter the folk of Pharaoh into the severest of punishment,'" meaning the punishment of Hell, for it is more severe than what they were in, or the severest of Hell's punishment, for its punishments are of various colors, some more severe than others. Some say the severest of punishment is the punishment of the Abyss (Hawiyah). It is also said that it is governed by "Enter" (adkhilu).

Others said it is a conjunction to "evening" (‘ashiyan), so the governor of it is "they are exposed," and "Enter" is based on an implied [word of] "saying," which is [a view] as you can see. ‘Ali (may Allah honor his face), Al-Hasan, Qatadah, Ibn Kathir, the two Arabs, and Abu Bakr read "Enter" (udkhulu) as an imperative command for the folk of Pharaoh to enter—i.e., "Enter, O folk of Pharaoh"—and His saying...