(سندع الزبانية)

"We shall call the Zabaniyah"—that is, the angels of punishment—to drag him to the Fire. The term is originally a condition referring to the aides of governors. There is disagreement regarding its derivation: some say it is a plural with no singular form from its own root, like ‘abadid. Abu ‘Ubaydah said it is zibniyah (with a kasra followed by a sukun), like ‘ifriyah. Al-Kisa’i said its singular is zibni (with a kasra), as if attributed to zabn (with a fatha), which means to push, then altered for the purpose of attribution, with the first letter vocalized with a kasra like unsi. The original plural was zabani, then it became zabaniyah by dropping one of the ya’s and substituting it with a ta’. ‘Isa ibn ‘Umar and al-Akhfash said its singular is zibniyah. The Arabs may apply this name to anyone whose violence is intense, even if they are not aides of governors; from this is the saying: "Feeders at the furthest extent, attackers in the battle, Zabaniyah (violent men), whose forbearance is great." The angels of punishment were named as such because they push those whom they punish into the Fire.

This "calling" refers to the worldly life, based on what has been narrated: that if he were to call his assembly, the Zabaniyah would seize him openly.

The apparent reading of sanad’u (We shall call) is that it is in the nominative case (marfu‘) because it is devoid of any particles that would cause it to be accusative (nasb) or jussive (jazm). It is inscribed in the Mus-hafs without a waw, following the orthography of the pronunciation, as the letter is dropped from the wasl due to the meeting of two silent letters, or to match falyad’u (so let him call). It has been said that it is jussive as a response to an imperative, but this is debatable. Ibn Abi ‘Ablah recited it as sayud’a al-zabaniyah (the Zabaniyah shall be called), in the passive voice, with al-zabaniyah in the nominative case.