Tafsir of At-Tur 52:6

This means: ignited with fire. Ibn Jarir, Ibn al-Mundhir, Ibn Abi Hatim, and Abu al-Shaykh in al-Azama narrated from Sa'id ibn al-Musayyib that Ali (may Allah honor his face) said to a man from the Jews: "Where is the location of the fire in your Book?" The man replied: "The sea." Ali (may Allah honor his face) said: "I see him as truthful," and he recited: “And the kindled sea” (At-Tur: 6) and “And when the seas are ignited” (At-Takwir: 6). Mujahid, Shamr ibn Atiyyah, al-Dahhak, Muhammad ibn Ka'b, and al-Akhfash stated the same.

Qatadah said: "The Masjur (kindled) is the 'filled.' It is said, 'He sajara it,' meaning he filled it." In the view of a group, this refers to the encircling ocean. Others said it is a sea in the heaven beneath the Throne. This was narrated by Ibn Abi Hatim and others from Ali (may Allah honor his face), and by Ibn Jarir from Ibn Umar (may Allah be pleased with both of them). It is reported that both of them said regarding it: "It is thick water, called the 'Sea of Life.' Allah will shower the servants with it after the first Trumpet blast for forty mornings, and they will sprout in their graves."

Abu al-Shaykh narrated from al-Rabi' that it is the High Assembly (al-Mala’ al-A'la) beneath the Throne, as if he intended by this the vast space filled with angels. From Ibn Abbas, it is said that al-Masjur is that whose water has departed. Dhu al-Rumma the poet—and it is said he has no other narration than this—reported from the scholar (Ibn Abbas) that he said: "A woman went out to draw water and said, 'The basin is masjur,' meaning empty." Thus, it is among the addad (words with opposing meanings). Her statement was interpreted as referring to the known sea, and that its water will depart on the Day of Resurrection. In another narration from him, he interpreted it as "confined." From this comes the sajur (collar) of a dog, which is the restraint that holds it. It is as if he meant the sea is restrained from overflowing and drowning the entire earth, or from receding until the earth is devoid of it.

It is also said: al-Masjur is the "mixed," similar to calling an intimate friend sajir. Al-Raghib considered it to be from the same root as "stoking the oven" (sajarat al-tannur) because he is "mixed/stoked" with the affection of his companion. The meaning of this mixing is the meeting of the seas with their waters and their intermingling. Al-Rabi' said it is the mixing of fresh water with salty. It is also said: the mixing with the creatures of the sea. Another opinion is that it means "burst forth" (al-mafjur), derived from His saying: “And when the seas are burst forth” (Al-Infitar: 3). This is supported by what was narrated by Ibn al-Mundhir from Ibn Abbas in his interpretation of it as "released." If this is considered alongside his previous interpretation of it as "confined," it is also categorized among the addad.

Munabbih ibn Sa'id said: "It is Hell, named a sea because of its vastness and surging."

The majority hold that the intended meaning is the sea of this world, and it is to this view that I subscribe—that Masjur means "kindled." The proportionality between the oaths—once the purpose of the speech is determined—is manifest. The purpose here is to confirm the punishment of the Hereafter and establish its certainty and occurrence. Therefore, the Almighty swore by matters all indicating the perfection of His power, while being connected to the Origin and the Return.

At-Tur (the Mount) is the place of the conversation with Moses (peace be upon him) and the landing place of the signs of the Origin and the Return, which suits the subject of proving the Resurrection. The Book of deeds is likewise, with an allusion that the execution of punishment is justice from Him (the Almighty); it has been realized and recorded in the Book what leads to it. Before the “Frequented House” (al-Bayt al-Ma’mur), because it is the circumambulation site of the heavenly messengers, a manifestation of His greatness, and a place for their sanctification and glorification of Him (the Exalted). The “Raised Ceiling” (the sky), because it is their station from which the signs descend, and it contains Paradise. The “Kindled Sea”, because it is the location of the Fire.

If the Book is taken to mean the Torah, the proportionality with what precedes it is more apparent according to the noble view, although many did not hold this because they claimed that the "spread parchment" (al-raq al-manshur) does not suit it, as it was on tablets. It is not hidden from you that the prevalence of raq (parchment) for anything upon which a book is written generally weakens this claim to an extent. Furthermore, it is known that the Jews today do not write the Torah except on parchment, as if they derived this from their ancestors.

The Imam (al-Razi) said: "It is possible that the wisdom in swearing by the Mount, the Frequented House, and the Kindled Sea is that they are places of seclusion for three prophets with their Lord (the Almighty). As for the Mount, it was for Moses (peace be upon him), and he spoke with his Lord at it. As for the Frequented House, it was for the Messenger of Allah (peace be upon him), where he said: 'Peace be upon us and upon the righteous servants of Allah. I cannot enumerate Your praise; You are as You have praised Yourself.' As for the sea, it was for Jonah (peace be upon him), who said in it: 'There is no deity except You; exalted are You. Indeed, I have been of the wrongdoers.' Because of their honor through this, Allah (the Almighty) swore by them."

The mention of the Book is because the prophets had speech in these places, and speech is in the Book. The mention of the Raised Ceiling is to declare the loftiness of the Frequented House so that the greatness of the Prophet's (peace be upon him) status may be known. He then mentioned another aspect, but I swear that he did not bring forth anything significant in either of them. The first 'wa' (oath particle) is for the oath, and what follows it, according to Abu Hayyan, is for conjunction.