Commentary on Tafsir al-Jalalayn: “(Is he who guards himself) to be cast (with his face into the worst of the punishment on the Day of Resurrection?)” meaning the most severe of it, by being thrown into the Fire with his hands shackled.

The Shaykh : The people who guard themselves from the punishment try to escape from it, but one who encounters something may encounter it with good news, joy, and happiness. So interpreting “guards himself” with “is cast” is undoubtedly deficient. However, sometimes the author interprets the Qur'an with what approximates it. He said: "

will shield with his face the worst of the punishment on the Day of Resurrection

يتقي بوجهه سوء العذاب يوم القيامة

[Az-Zumar 39:24]

meaning the most severe of it". So he interpreted “worst” (su') with “worst” (aswa'), and “worst” (aswa') is undoubtedly a superlative noun, while “worst” (su') is not a superlative noun. Accordingly, the author has interpreted the Book with something higher than it. The obligatory thing is that the interpreter should correspond to the interpreted text. If the author (may Allah have mercy on him) had said “the bad punishment,” it would have been more eloquent in correspondence to the Qur'an. He says: "by being thrown into the Fire with his hand shackled to his neck...". It is as if he took this from the fact that he guards himself from the punishment with his face, because if his hand were free, he would have guarded himself from the punishment with his hand. But I say that it is not necessary that guarding oneself from the punishment with one's face implies that one's hand is shackled, because one's hand may be loose and not bound. However, one cannot defend oneself, or one thinks that defending oneself with one's face is more severe, so one defends oneself with one's face. He said: "... in mention ... in entering Paradise?". And the answer is no. And in that case, the interrogation is for negation, meaning that he who guards himself with his face from the worst of the punishment is not equal to he who was safe from the punishment and he who guards himself.
"

And it will be said to the wrongdoers

وقيل للظالمين قِيلَ لِلظَّالِمِينَ

meaning the disbelievers of Makkah

Taste what you used to earn."

ذوقوا ماكنتم تكسبون

[Az-Zumar 39:24]

meaning their recompense". His statement: "to the wrongdoers, meaning the disbelievers of Makkah". It is as if he took this from his statement: . Otherwise, the wrongdoers here are a general term, a general expression describing the disbelievers of Makkah and others, and this is preferable. If it is said that indicates that this is regarding the later ones, we say yes, it indicates that it is regarding the later ones. But every messenger was preceded by a messenger, so the people of 'Ad denied before them, the people of Nuh and Thamud denied before them, and so on. So “the wrongdoers” is general for the disbelievers of Makkah and others. But the first ones to be included in it, without doubt, are the disbelievers of Makkah, because the Qur'an was revealed as a rebuke to them, a denial, and a call.
The author said: "

and the punishment came to them from where they did not perceive.

فأتاهم العذاب من حيث لا يشعرون

[An-Nahl 16:26]

Surah al-Zumar 25, from a direction that did not cross their minds". And this, as we said, is an interpretation of “most severe” and ... rather than it being that the punishment comes to them while they are on the verge of being prepared for it.