خُذوهُ فَغُلّوهُ

ثُمَّ الجَحيمَ صَلّوهُ

‘Seize him, and fetter him!

Then put him into hell.

EXEGESIS

Here onwards to verse 32, the punishment of the wretched is described. Seize him, and fetter him! Then put him into hell is told to the zabāniyah – the angels who are the keepers of hellfire (96:18).

Ghullūhu (fetter him) in verse 30 is derived from the verb ghalla and it has several distinct meanings besides to handcuff, fetter, or shackle (as used in 7:157, 13:5, 34:33, 36:8, 40:71, 69:30, and 76:4). It also means to insert, stick, or penetrate something into something; to be dishonest and breach a trust (3:161); to be filled with hatred or rancour (7:43, 15:47, 59:10); to suffer violent or burning thirst; and, with the meaning of having one’s hands tied up, as a metaphor for being miserly (5:64). For example, the expression ghalla yadahu ilā ʿunuqihi (he fettered his hand to his neck) refers to a person who is niggardly and does not spend or give away anything.^{‎[1]Hans Wehr, gh-l-l.} This expression is taken directly from the verse, Do not keep your hand chained (maghlūlah) to your neck (17:29) to mean: Do not be niggardly.

In this verse, the literal meaning of seizing and fettering is given, which perhaps, besides the humiliation and punishment factor, is to prevent them from constantly trying to escape and run here and there meaninglessly.

Jaḥīm (hell) in verse 31 is derived from the verb jaḥama, which suggests that which is intensely hot and burning such as a fire, or even desire and covetousness. Jaḥīm here is, therefore, either a general reference to hellfire as a fiercely blazing fire, or a specific reference to one of the seven levels in hellfire.^{‎[2]The seven levels of hellfire being: saʿīr (76:4), saqar (74:27), laẓā (70:15), ḥuṭamah (104:4), hāwiyah (101:9), jahannam (4:140), and jaḥīm (83:16).} The Quran describes jaḥīm as a place reserved for those who disbelieve in God and belie His signs (5:10, 5:86, 57:19, 69:33), those who contend with God’s signs (22:51), and every rebel who prefers the life of this world over the hereafter (79:39). The tree of zaqqūm from which the inmates of hell eat, also emerges from the depths of jaḥīm (37:62-66).

Ṣallūhu (put him) is in the imperative form. It is from the root ṣ-l-y and carries two meanings: to kindle, burn, or roast with fire, and also to pray, supplicate, and invoke blessings. The latter meaning is explained under their applicable verses, such as 33:56.

Here we are concerned with the former meaning, which, in fact, is not literally to burn or roast in a fire but rather of someone or something coming close to and approaching another,^{‎[3]And it is this literal meaning that allows the verb ṣ-l-y to also mean to pray, supplicate, and invoke God’s blessings, as a means of attaining closeness to Him.} which in the case of fire would mean nearing its flames and thereby being exposed to its heat.

The frequent association of this verb with burning and fire may have given a common Arabic usage for the verb to mean burning or roasting (such as lamb or any meat)^{‎[4]Raghib, ṣ-l-y.} but otherwise, the literal meaning remains coming close to and proximity to something. So, for example, ṣalā al-ʿūd bil-nār (the wood was set alight with fire) is literally ‘the wood neared the fire and was exposed to it, thus experiencing its heat’.^{‎[5]Tahqiq, ṣ-l-y.} A clear proof of such a meaning is found in the verses: or bring you a firebrand so that you may warm (taṣṭalūn) yourselves (27:7, 28:29), meaning experience its heat from being close to it and not ‘so that you may burn yourselves’.

And hence, wherever the Quran uses this verb, it has been translated as the entry into hellfire and being cast into it rather than burning or roasting in it. For example: and soon they will enter (yaṣlawna) the blaze (4:10), We will soon make him enter (nuṣlīhi) the fire (4:30), hell, which they shall enter (yaṣlawnahā) (14:29, 38:56, 58:8), those who deserve most to enter it (bi-hā ṣiliyyan) (19:70), Enter it (iṣlawhā) today! (36:64), Except someone who is bound for (ṣāl) for hell (37:163), and entry (taṣliyah) into hell (56:94),^{‎[6]Quli Qarai also offers an alternate translation for this as ‘and roasting in hell’ but that, as explained, is not the literal meaning of the term here.} put him (ṣallūhu) (69:31), Soon I shall cast him (uṣlīhi) into saqar (74:26), then they will indeed enter (laṣālū) hell (83:16), and he will enter (yaṣlā) the blaze (84:12), he who will enter (yaṣlā) the great fire (87:12), They will enter (taṣlā) a scorching fire (88:4), and, Which none shall enter (yaṣlāhā) except the most wretched (92:15).

EXPOSITION

When the faithful shall be told, Eat and drink, enjoying (verse 24), it is plausible they may have the pleasure of hearing this from their Lord (see 36:58). The wretched, on the other hand, are not worthy of being addressed by God or of being rewarded with hearing from Him directly (2:174, 3:77), and the angels are commanded to mete out God’s punishment to them. The guilty are not even permitted to address God (23:108).

Various meanings for the Arabic word ghullūhu (fetter him), derived from ghalla, are explained under the Exegesis, such as being dishonest or possessing rancour, hate, and miserliness. It is interesting to note, once again, that one’s recompense and punishment in this world (see the Exposition of verse 5) and in the hereafter (see the Exposition of verse 32) are nothing but a manifestation of the evil within one’s psyche and fuelled by one’s thoughts, actions, and inner state.

Similarly, as noted in the Exegesis, jaḥīm (hell) is derived from the root jaḥama, which is also used to denote an intense burning desire or covetousness. Quoting from Imam al-Ṣādiq (a), Rāzī tells us: ‘Bliss is realisation of God and the witnessing [of divine truth], and jaḥīm [hell] is the darkness of lusts.’^{‎[7]Razi, 31/80.}

This also agrees with the prophetic tradition: ‘Paradise is surrounded by [what people deem] loathsome [in this world], and hellfire is ringed with lustful desires.’^{‎[8]Bihar, 67/78, h. 12; Bukhari, 8/76, h. 494.}

Rāzī also offers other equations for jaḥīm, to its opposite, naʿīm (bliss):

‘Naʿīm is contentment whereas jaḥīm is avarice; naʿīm is trusting in God whereas jaḥīm is greed; naʿīm is being occupied with God while jaḥīm is being preoccupied with other than God, the exalted.’^{‎[9]Razi, 31/80.}

Once again, the torments of hellfire in the hereafter appear to be a physical and outward manifestation of the inner states of the wicked whilst in this world. And in the mystics’ view, the souls of the wicked are already in jaḥīm in this world (and the souls of the righteous are in bliss even in this world) but their corporeal forms prevent them from realising this: No indeed! Were you to know with certain knowledge, you would surely see hell. Again, you will surely see it with the eye of certainty (102:5-7). This veil serves as a test and trial of faith for the righteous and offers respite to repent and exit the fire for the sinful. But for the faithless and wicked – who die while they are faithless (2:161, 3:91, 47:34) – when they shed this temporal body and are resurrected with their final true forms, they will awaken to what they were always besieged by, and therefore enter jaḥīm.

[1] Hans Wehr, gh-l-l.
[2] The seven levels of hellfire being: saʿīr (76:4), saqar (74:27), laẓā (70:15), ḥuṭamah (104:4), hāwiyah (101:9), jahannam (4:140), and jaḥīm (83:16).
[3] And it is this literal meaning that allows the verb ṣ-l-y to also mean to pray, supplicate, and invoke God’s blessings, as a means of attaining closeness to Him.
[4] Raghib, ṣ-l-y.
[5] Tahqiq, ṣ-l-y.
[6] Quli Qarai also offers an alternate translation for this as ‘and roasting in hell’ but that, as explained, is not the literal meaning of the term here.
[7] Razi, 31/80.
[8] Bihar, 67/78, h. 12; Bukhari, 8/76, h. 494.
[9] Razi, 31/80.