Ar-Rahman: (35-36) He will send against you both a flame of fire...

There are several issues here:

Question: What is the connection between this verse and what precedes it?

Answer: If we interpret the address ("O assembly of Jinn and humankind") as a call on the Day of Resurrection, then the meaning is: On that Day, He will send against you both a flame of fire, and you will have no victory. If you are able to slip away, then slip away!

If we interpret the address as being in this world, then the statement {If you are able} points to the fact that you cannot escape Allah. Thus, you may flee before the punishment befalls you, but you will have no helper to save you from the Fire after it befalls you and is sent upon you. It is as if He is saying: If you can flee so as to avoid the punishment, then flee. But when it becomes clear to you that there is no escape and you must fall into it, and when you fall into it and it is sent upon you, then know that you will not be victorious, meaning you will have no salvation. This is because salvation is either by warding off the punishment before it occurs or by being lifted from it afterward, and neither path is available to you.

Question: Why is the pronoun dual (-kumā) used in {ʿalaykumā} when the preceding address used the plural form in {in istaṭaʿtum} (if you are able) (33), addressing both groups? Also, why does it say {falā tantasirān} (you two will not be victorious) and previously {lā tanfudhūna illā bi-sulṭān} (you will not penetrate except with authority)?

Answer: There is a subtlety here. The statement {in istaṭaʿtum} is meant to demonstrate their inability and the greatness of Allah's dominion. It means: If you are able to penetrate by gathering your strength and numbers, then penetrate—but you cannot, due to your weakness. Since you cannot penetrate even when gathered and supporting one another, your inability is even more apparent when you are separated. Therefore, this is a general address to everyone when they are joined with all others—helpers and brethren.

As for {yursilu ʿalaykumā} (He will send against you both), this refers to the sending of the punishment upon the two types (Jinn and humankind) as categories, not upon every single individual within them. This is because the punishment and Fire are not sent upon all Jinn and humankind; rather, it is sent upon the two types, and some among them are saved by Allah's grace. However, no one will escape the regions entirely. This is supported by what we mentioned: there is no escape before the punishment, and no salvation after it descends. Yet, the inability to flee is general, while the lack of salvation is not absolute (i.e., some are saved).

A Second Answer (Linguistic): The address to the assembly (maʿshar) implies the plural: {in istaṭaʿtum} means "O assembly, if you are able." However, {yursilu ʿalaykumā} is not a direct address following the initial call, but rather an address to the present parties (the two types). Since the conjunction particle (wāw) is not explicitly mentioned to link the two groups in the initial address, using the dual form is more appropriate, similar to His saying {Fa-bi-ayyi ālā'i Rabbikumā tukadhdhibān} (Then which of the favors of your Lord will you both deny?), where the address is dual without an explicit preceding call. This is supported by His saying {Sanfarughu lakum ayyuhā al-thaqalān} (We shall attend to you, O two weighty ones) (31), where the address is explicitly pluralized because the call was explicitly stated. Conversely, where the call is not explicitly stated, the dual form is used, as in {Fa-bi-ayyi ālā'i Rabbikumā}.

Question: What are al-Shawāẓ and al-Nuḥās?

Answer: Al-Shawāẓ is the flame of the fire, its tongue. It is also said that this term is only used for fire mixed with smoke from burning wood. This seems to be derived from the philosophers' view that pure fire is invisible, like the fire in a highly stoked furnace or in a blazing kiln, where one sees light but not the fire itself.

As for al-Nuḥās, there are two interpretations:

1. Smoke.
2. Molten copper (al-nuḥās that is well-known to us).

If both terms are mentioned after addressing the two types, it might imply that each term is specific to one type. In that case, the lighter element (al-Shawāẓ) would be for humankind because it contrasts with their heavy nature, and the heavier element (al-Nuḥās) would be for the Jinn, as it also contrasts with their nature. Humankind is heavy, and fire is light; Jinn are light, and molten copper/smoke is heavy.

Alternatively, if al-Nuḥās means smoke, it is possible that both terms apply equally to both groups, which is the more apparent view.

Question: How is the word Nuḥās parsed if read in the genitive case (as Nuḥāsin)? If it is assumed to be in apposition (ʿaṭf) to al-Nār (Fire), then al-Shawāẓ (flame) would be made of copper, which is impossible.

Answer: There are two ways to answer this:

1. Implied Noun: The structure implies an omitted noun, such as "a flame of fire and a thing of copper," similar to the saying, "I girded myself with a sword and a spear."

2. Composition (More Apparent View): Al-Shawāẓ (flame) only occurs when the fire contains aerial and earthy components, which is the smoke. Thus, al-Shawāẓ is a compound of fire and al-Nuḥās (smoke). In this case, what is sent is a single entity, though it is composite.

If one argues that this interpretation offers no benefit in specifying al-Shawāẓ for sending, the reply is: The punishment of fire that is visible (containing smoke) is less severe than the punishment of invisible fire. This is because the fear precedes the actual falling into it, prolonging the torment. Pure fire is either invisible or seen as light, thus lacking the terrifying aspect of a visible flame.

His statement {wa-nuḥāsin falā tantasirān} (and copper/smoke, so you two will not be victorious) negates all forms of victory. Neither group will gain victory through the other, nor through any other means, even though the disbelievers say in this world: {naḥnu jamīʿun muntaṣirūn} (We are all victorious) (54:44).

Al-Intiṣār (victory/vindication) means being clothed in support. It is said of someone who takes revenge that he has achieved intaṣara from him, as if he snatched the victory for himself and clothed himself in it. This is related to retribution (intiqām) and seeking redress. Another meaning of al-Intiṣār is self-defense/resistance. Thus, {falā tantasirān} means "you two will not resist," which ultimately reverts to our initial meaning, as resistance implies being clothed in support.

Then Allah Almighty says: