Tafsir of Ar-Rahman 55:35

(Yursalu ‘alaykuma) is an initiation of speech in response to a presumed question regarding the motive for fleeing, or regarding what will befall them; meaning: there shall be sent upon the two of you (a shuwadh), which is the pure flame, as has been narrated from Ibn ‘Abbas. Abu Hayyan cited as evidence for this the statement of Hassan: "I satirized you, so you humbled yourself before us in ignominy, with a rhyme that flares (like the shuwadh)."

It is also said: it is the flame mixed with smoke. Mujahid said: it is the red flame that is detached. Others said: it is the green flame. Ad-Dahhak said: it is the smoke that emerges from the flame. Others said: it is fire and smoke together. ‘Isa, Ibn Kathir, and Shibl read it as (shiwadh) with a kasra on the shin.

(Min nar) is linked to yursalu or to an implied element; it is an adjective for shuwadh. The (min) denotes initiation—that is, originating from fire—and the nunation is for magnification.

(Wa nuhasun) is the smoke that has no flame, as stated by Ibn ‘Abbas to Nafi‘ ibn al-Azraq, and he recited as evidence for him the statement of al-A‘sha or an-Nabigha al-Ja‘di: "It glows like the light of a fueled lamp; God did not put in it any nuhas (smoke)." It is also narrated from him, and from Mujahid, that it is the well-known copper (brass)—meaning molten copper shall be poured upon your heads. Al-Raghib interpreted it as flame without smoke, then said: that is due to its resemblance in color to copper.

Ibn Abi Ishaq, an-Nakha‘i, Ibn Kathir, and Abu ‘Amr read (wa nuhasin) in the genitive case, as a conjunction to nar. It is also said: as a conjunction to shuwadh, and it is in the genitive due to proximity, so do not be heedless.

Al-Kalbi, Talha, and Mujahid also read it in the genitive, but they vocalized the nun with a kasra (nihas), which is a dialectal variant. Ibn Jubayr read it as nuhsin, as one says "a day of nahs (misfortune)." ‘Abd al-Rahman ibn Abi Bakra and Ibn Abi Ishaq also read it as nahsun, in the imperfect tense, its past tense being hassa—meaning "he killed it"—that is, "you shall be killed by the torment." From Ibn Abi Ishaq also: nahas with three different vocalizations on the ha as an optional choice. Hanzala ibn ‘Uthman read nahasun with a fatha on the nun and a kasra on the sin. Al-Hasan and Isma‘il read nuhusun with two dammas, and the kasra—it being the plural of nuhas like lihaf and luhuf. Zayd ibn ‘Ali read nursilu with a nun, and shuwadhan in the accusative case, and nuhasan likewise, as a conjunction to shuwadhan.

(Fala tantasirani) (35) (Fala tamtani‘ani)—and this, according to Ad-Dahhak, is also in this world. Ibn Abi Shaybah extracted from him that he said regarding the verse: "A fire will emerge from the direction of the West, gathering the people, such that it will gather the monkeys and the swine; they will spend the night where they spend the night, and they will rest at midday where they rest at midday."

It is stated in al-Bahr: The intent is the rendering of the Jinn and mankind incapable, meaning: you two are in a state where if this were sent upon you, you would not be able to prevent what is sent upon you.