Tafseer of The Dawn · Al-Fajr · 89:26
And none will bind [as severely] as His binding [of the evildoers].
Important: The Arabic source text is always authoritative. This translation is a study aid and has not been verified by scholars — do not use it as a basis for religious proof or for deriving rulings (ahkam). When in doubt, always consult the Arabic text and a qualified scholar.
And His word: فَيَوْمَئِذٍ لا يُعَذِّبُ عَذَابَهُ أَحَدٌ * وَلا يُوثِقُ وَثَاقَهُ أَحَدٌ (On that Day none shall torment as He torments * and none shall bind as He binds). The reciters, the reciters of the cities, are agreed in the recitation of this upon reading the dhāl of "yuʿadhdhib" and the thāʾ of "yūthiq" with a kasra, except for al-Kisāʾī, for he read this with a fatḥa on the dhāl and the thāʾ, relying in that upon a report — narrated from the Messenger of Allah, may Allah bless him and grant him peace, that he recited it so — which is weak in isnād.
Ibn Ḥumayd related to us, saying: Mihrān related to us, on the authority of Khārija, on the authority of Khālid al-Ḥadhdhāʾ, on the authority of Abū Qilāba, he said: the one who had the Prophet, may Allah bless him and grant him peace, recite it related to me: فَيَوْمَئِذٍ لا يُعَذِّبُ عَذَابَهُ أَحَدٌ (On that Day none shall torment as He torments).
And the correct view concerning this, according to us, is that which the reciters of the cities adhere to, and that is the kasra on the dhāl and the thāʾ, because of the consensus of the authoritative proof (al-ḥujja) of the reciters concerning it. If that is so, then the explanation of the words is: on that Day none shall torment with the torment of Allah as He torments anyone in this world, and none shall bind as He binds anyone on that Day in this world. And thus have those among the scholars of exegesis who recite it so explained it.
* Mention of who said this:
Bishr related to us, saying: Yazīd related to us, saying: Saʿīd related to us, on the authority of Qatāda, concerning His word: فَيَوْمَئِذٍ لا يُعَذِّبُ عَذَابَهُ أَحَدٌ (On that Day none shall torment as He torments): and none shall bind as Allah binds.
Ibn ʿAbd al-Aʿlā related to us, saying: Ibn Thawr related to us, on the authority of Maʿmar, on the authority of al-Ḥasan, concerning فَيَوْمَئِذٍ لا يُعَذِّبُ عَذَابَهُ أَحَدٌ * وَلا يُوثِقُ وَثَاقَهُ أَحَدٌ (On that Day none shall torment as He torments * and none shall bind as He binds) — he said: Allah knew that in this world there is torment and binding, so He said: on that Day none shall torment as He torments in this world, and none shall bind as He binds in this world.
As for the one who read this with a fatḥa, he took its explanation to be: on that Day none shall be tormented in this world like the torment of Allah on that Day, and none shall be bound in this world like His binding on that Day. And some of the later scholars who read it so with a fatḥa explained it as: on that Day none shall be tormented like the torment of the unbeliever, and none shall be bound like the binding of the unbeliever. And he said: how is the kasra permissible, when on that Day there is no tormenter besides Allah? But this explanation is an error, for the scholars of exegesis have explained it contrary to that, together with the consensus of the authoritative proof of the reciters concerning its recitation according to the meaning which the explanation of the scholars of exegesis has brought. And I think that nothing led him to recite it so except that he lost sight of the correct understanding in the exegesis.
