Tafsir of Al-Mulk 67:8

It almost bursts: This means that as it boils with them—like a cauldron boils with its contents—it separates, part from part.

With rage: That is, from the intensity of its anger toward them. Al-Raghib said: "Rage is the most intense form of anger." Al-Marzuqi stated in Al-Fasih that it is anger, or the worst of it. The blazing of the Fire against them, in its powerful effect upon them and the harm it inflicts, has been likened to the rage of an angry person toward another, exerting himself to inflict harm upon him, by way of an explicit metaphor (isti'arah tasrihiyyah).

It is also possible that this is an imaginative metaphor (takhayyuliyyah) subordinate to an implicit one (makniyyah), in that Hell, in the intensity of its boiling and the power of its effect on its inhabitants, is likened to a human being who is intensely enraged at another and exerts himself to inflict harm upon him. Thus, an image is conceived for it, like the image of an established, experiential state—which is the anger that motivates such behavior—and the term "rage" is borrowed for that imagined state.

It is also permissible that the attribution in "it almost bursts" to Hell is figurative, while the true attribution is to the Zabaniyah (the keepers of Hell), or that the speech is based on the omission of a genitive, meaning: "Its keepers burst with rage." It has been said that Allah, the Exalted, creates perception within it, so it becomes enraged at them, thus there is no figurative meaning in any sense; some reports support this. Some have claimed that there is no need for anything of what has been mentioned due to the presence of "almost" (takad), just as in the saying of the Exalted: "Its oil would almost glow, even if no fire touched it"—though there is room for objection to that. The sentence is either a circumstantial clause (hal) from the subject of "it boils" or it is another predicate. Talha read it as tatamayyazu (with two tas); Abu 'Amr read it as takad tamayyazu (with the dal assimilated into the ta); al-Dahhak read it as tamayazu (on the measure of tafa'ala, originally tatamayazu with two tas); and Zayd ibn 'Ali and Ibn Abi 'Abla read it as tamayyazu from the root maza.

Every time a group is thrown into it: This is a new beginning intended to explain the condition of its inhabitants after explaining the condition of Hell itself. It is said that it is to explain another state of its inhabitants. It is also permissible for the sentence to be a circumstantial clause from the pronoun referring to Hell, meaning: "Every time a group of disbelievers is thrown into it..."

Its keepers ask them: These are Malik and his assistants, peace be upon them. The questioner may be one or many. The question is not a request for information; rather, it is a question of rebuke and castigation. Within it is a spiritual torment added to their physical torment.

"Did no warner come to you?" Reciting to you the signs of Allah and warning you of the meeting of this Day of yours?