Tafsir of Al-Qalam 68:13

Similarly, it has been narrated from ‘Ikrimah, who recited:

A Zanim, whose father is known, Through the mother’s adultery, possessing a base lineage.

It is derived from zanamah (a flap of skin), which is that which hangs from the skin on the throat of a goat; it is like a segment of its ear that is slit and left hanging. This was considered the most severe of all reproaches because, usually, if the seed is corrupt, the one who grows from it is corrupt. Hence, the Prophet—may Allah bless him and grant him peace—said: "The fruit of adultery (i.e., its child) will not enter Paradise." This is interpreted as applying to the majority; for, because of the corruption of his seed, he is usually corrupt and possesses no good at all, thus he does not perform the deeds that would lead him into Paradise. Some of the notable scholars said: "This is stated by way of warning and allusion against the adulterer," and it has been interpreted that he does not enter Paradise with the foremost ones, based on the Hadith of al-Darimi from ‘Abdullah bin ‘Umar in a marfu‘ (elevated) manner: "There will not enter Paradise: one who is undutiful to parents, nor a child of adultery, nor a constant giver who reminds people of his favors, nor an addict of wine." For he grouped him with the undutiful, the reminder of favors, and the wine addict, and there is no doubt that according to the People of the Sunnah, they are not from the group that will never enter Paradise.

It is also said: "The meaning is that he will not enter Paradise due to the actions of his parents if he dies in childhood, but rather he will enter it solely by the grace of Allah the Almighty and His mercy—just as with the children of the disbelievers according to the majority."

Ibn Jubayr narrated from Ibn Abbas that al-zanim is "the one who is known for evil, just as a sheep is known by its zanamah (the flap of skin)." In a narration by Ibn Abi Hatim from him: "He is the man who passes by a people, and they say: 'An evil man.'" The end result is one. It is also narrated from him that he is "the one known for al-ma’bunah (being the passive partner in sodomy)." It is not hidden that the ma’bun (sodomite) is a fountainhead of evils; indeed, even those who have not reached the level of that heinous act in such matters are, in the majority of cases, likewise. There is no need for excessive citation on this subject; the poet’s statement suffices:

I have often offered you sincere affection, Yet you turned to walk the crooked path. I have often hoped for kindness from you, But prudence called to me: "Do not hope."

Ibn Jarir and Ibn Marduyah recorded from him (Ibn Abbas) that he said: "There was revealed to the Prophet—may Allah bless him and grant him peace—And do not obey every habitual swearer... until ‘atulin ba‘da dhalika zanim. He did not know [the meaning of zanim] until there appeared on him—peace and blessings be upon him—[a sign], and we recognized it for him; it was a flap of skin on his neck like the flap of a goat."

This is problematic, as a physical mark of this nature is not an attribute of censure, let alone being greater than the attributes that preceded it, as "after that" implies. It is hardly appropriate to make the prohibition contingent upon it. Moreover, it is known that the one described by these qualities is not a specific person, due to the word "every" (kull). What has been narrated in the reports—that it was al-Walid bin al-Mughirah al-Makhzumi, who was a da‘i (an adopted child) among the Quraysh and not of their stock, whom his father claimed after eighteen years from his birth, or al-Hakam, the outcast of the Messenger of Allah—may Allah bless him and grant him peace—or al-Akhnas bin Shariq, whose origin was from Thaqif but who was counted among [the tribe of] Zuhrah, or al-Aswad bin ‘Abd Yaghuth, or Abu Jahl—is by way of explaining the sabab al-nuzul (reason for revelation). It is said regarding this that the intent is to censure him for his ugly character after having censured him for what preceded it. It is as you see, so reflect, and perhaps you will attain that which settles the mind and removes the difficulty.