Al-Mutaffifin

See ayat 6 for tafseer.

See ayat 6 for tafseer.

See ayat 6 for tafseer.

See ayat 6 for tafseer.

See ayat 6 for tafseer.

Ibn ʿAbbās relates that when the Noble Prophet PBUH & His Pure Progeny entered Medina, many people were afflicted with the practice of giving short measure. God therefore revealed these verses, and upon their revelation the people accepted them and abandoned the practice of short measuring. In another narration it is reported that many of the inhabitants of Medina were traders who were accustomed to giving short measure and who engaged in numerous unlawful practices. In such circumstances these verses were revealed. The Messenger of God PBUH & His Pure Progeny recited these verses to the people of Medina and then said: (خمس بخمس) — “Five things correspond to five things.” They asked, “O Messenger of God, what are these five things that correspond to five things?” He PBUH & His Pure Progeny replied: (ما نقض قوم العهد إلا سلط الله عليهم عدوهم، وما حكموا بغير ما أنزل الله إلا فشا فيهم الفقر، وما ظهرت فيهم الفاحشة إلا فشا فيهم الموت، ولا طففوا الكيل إلا منعوا النبات وأخذوا بالسنين، ولا منعوا الزكاة إلا حبس عنهم المطر). No people break their covenant except that God sets their enemy over them; no community judges by other than what God has revealed except that poverty spreads among them; no people openly commit indecency except that death becomes widespread among them; no people give short measure except that their crops are withheld and they are seized by famine; and no people withhold zakāt except that rain is withheld from them. (Source: Tafsīr Fakhr al‑Rāzī, vol. 31, p. 88.) The late al‑Ṭabrisī reports in Majmaʿ al‑Bayān concerning the occasion of revelation of these verses that there was a man in Medina named Abū Juhaynah who possessed two measures, one large and one small. When purchasing, he used the large measure for his own advantage, and when selling, he used the smaller measure. (Thus this sūrah was revealed, warning him.) This account is also reported by Abū al‑Futūḥ and al‑Marāghī in their respective tafsīrs. (Source: Majmaʿ al‑Bayān, vol. 10, p. 452.)

In the Qur’anic verses, the practice of giving short measure is repeatedly condemned. At times this appears in the account of the Prophet Shuʿayb عليه السلام, where he addresses his people, saying: أَوْفُوا الْكَيْلَ وَلَا تَكُونُوا مِنَ الْمُخْسِرِينَ وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ (al‑Shuʿarāʾ 26:181–183). Thus, neglecting justice in weighing and measuring is described as corruption upon the earth, and it is counted among major social evils. In Sūrat al‑Raḥmān, verses 7–8, observing justice in weight and measure is equated with the presence of justice in the cosmic order of creation itself, where it is said: وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ أَلَّا تَطْغَوْا فِي الْمِيزَانِ. This indicates that fairness in measurement is not a minor issue; rather, it is in fact a manifestation of fundamental justice and an integral component of the universal order governing all existence. For this reason, the great Imams of Islam attached exceptional importance to this matter. In a well‑known narration reported by Aṣbagh ibn Nubātah, he states that he heard Amīr al‑Muʾminīn ʿAlī عليه السلام saying from the pulpit: (يا معاشر التجار! الفقه ثم المتجر) — “O community of merchants! First acquire religious understanding, then engage in trade.” He repeated this statement three times, and then added: (التاجر والفاجر في النار إلا من أخذ الحق وأعطى الحق) — “The trader is sinful, and the sinful is in the Fire, except one who takes his due and gives what is due to others.” In another narration transmitted from Imām Muḥammad al‑Bāqir عليه السلام, it is reported that when Amīr al‑Muʾminīn ʿAlī عليه السلام was in Kūfa, he would come every morning to the markets, moving through each one, with a whip over his shoulder. He would stop in the center of every market and call out loudly: “O merchants! Fear God.” When the traders heard his call, they would set aside whatever was in their hands and listen attentively to his words. He would then say: (قدموا الاستخارة وتبركوا بالسهولة واقتربوا من المبتاعين وتزينوا بالحلم وتناهوا عن اليمين وجانبوا الكذب وتجافوا عن الظلم وأنصفوا المظلومين ولا تقربوا الربا وأوفوا الكيل والميزان ولا تبخسوا الناس أشياءهم ولا تعثوا في الأرض مفسدين). After this, he would continue to circulate through the markets, then return to the seat of governance to attend to people’s grievances and judge between them. As is also mentioned in the occasions of revelation of these verses, the Messenger of God PBUH & His Pure Progeny said: “Any people who give short measure will have their agriculture taken away from them and will be afflicted by famine.” From what has been stated above, it becomes clear that one of the causes of the destruction of certain past communities and the descent of divine punishment upon them was their practice of giving short measure. This conduct led to their economic ruin as well as the arrival of God’s chastisement. Indeed, Islamic narrations concerning the ethics of trade state that it is preferable for believers, when measuring and weighing, to give slightly more and, when taking their own due, to accept slightly less—completely contrary to the behavior of those alluded to in the above verses, who took their own rights in full while diminishing the rights of others. Moreover, as was noted earlier in the interpretation of the preceding verses, according to the view of some exegetes, the issue of giving short measure carries a broader meaning. It encompasses every form of deficiency in fulfilling social, individual, and God‑related obligations and responsibilities, all of which fall within its scope.

The Qur’anic verses repeatedly condemn the practice of giving short measure. At times this appears in the account of the Prophet Shuʿayb عليه السلام, when he addressed his people saying: أَوْفُوا الْكَيْلَ وَلَا تَكُونُوا مِنَ الْمُخْسِرِينَ وَزِنُوا بِالْقِسْطَاسِ الْمُسْتَقِيمِ وَلَا تَبْخَسُوا النَّاسَ أَشْيَاءَهُمْ وَلَا تَعْثَوْا فِي الْأَرْضِ مُفْسِدِينَ — “Give full measure and do not be among those who cause loss. Weigh with the straight balance, do not diminish people’s things, and do not spread corruption in the land” (al‑Shuʿarāʾ 26:181–183). Thus, neglecting justice when weighing or measuring is described as فساد في الأرض, a form of social corruption. In Sūrat al‑Raḥmān, verses 7–8, observing justice in weight and measure is placed alongside the principle that justice governs the very order of creation: وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ أَلَّا تَطْغَوْا فِي الْمِيزَانِ — God raised the heaven and set the balance so that you may not transgress in the balance. This indicates that fairness in measurement is not a trivial matter but in reality reflects the fundamental principle of justice and forms part of the universal order that governs all existence. For this reason, the great Imams of Islam placed strong emphasis on this issue. In a well‑known narration reported by Aṣbagh ibn Nubātah, he states that he heard Amīr al‑Muʾminīn ʿAlī عليه السلام addressing the people from the pulpit, repeatedly saying three times: (يا معاشر التجار! الفقه ثم المتجر) — “O company of merchants! Acquire understanding of the religion first, then engage in trade.” He then concluded by saying: (التاجر والفاجر في النار إلا من أخذ الحق وأعطى الحق) — “The trader is a sinner, and the sinner is in the Fire, except for one who takes only his due and gives what is due to others” (al‑Kāfī, vol. 5, Bāb Ādāb al‑Tijārah, ḥadīth 1). In another narration from Imām Muḥammad al‑Bāqir عليه السلام, it is reported that when Amīr al‑Muʾminīn ʿAlī عليه السلام was in Kūfa, he would go every morning to the markets, walking through each one in turn, carrying a whip over his shoulder. Standing in the middle of every market, he would call out loudly: “O company of merchants! Fear God.” Upon hearing this, whatever was in the hands of the traders would be set aside, and they would listen attentively to his words. He would then say: (قدموا الاستخارة وتبركوا بالسهولة واقتربوا من المبتاعين وتزينوا بالحلم وتناهوا عن اليمين وجانبوا الكذب وتجافوا عن الظلم وأنصفوا المظلومين ولا تقربوا الربا وأوفوا الكيل والميزان ولا تبخسوا الناس أشياءهم ولا تعثوا في الأرض مفسدين) — “Seek the good from God, deal with people gently to obtain blessing, draw close to customers, adorn yourselves with forbearance, avoid excessive oaths, keep away from lying, shun injustice, give justice to the oppressed, do not approach usury, give full measure and weight with complete fairness, do not diminish people’s goods, and do not act corruptly in the land.” He would continue this practice, then return to the seat of governance to hear people’s grievances and judge between them (al‑Kāfī, Bāb Ādāb al‑Tijārah, ḥadīth 3, with slight abridgement). As also mentioned in the occasions of revelation of these verses, the Prophet PBUH & His Pure Progeny stated that “any people who give short measure will have their agriculture taken from them and will be afflicted with drought.” From what has been mentioned, it becomes clear that among the causes of the destruction of certain past communities and the descent of divine punishment upon them was their practice of giving short measure. This misconduct led both to their economic ruin and to the coming of God’s punishment. Indeed, Islamic narrations on the ethics of trade state that it is better for believers, when measuring or weighing, to give slightly more and, when taking their own due, to accept somewhat less—completely contrary to the conduct of those mentioned in the above verses, who demanded their own rights in full while diminishing the rights of others (see Wasāʾil al‑Shīʿah, vol. 12, Abwāb al‑Tijārah, Bāb 7, p. 290). Furthermore, as noted earlier in the interpretation of the preceding verse, according to some exegetes the issue of giving short measure carries a broader meaning. It encompasses every form of deficiency in fulfilling social, personal, and God‑related responsibilities, all of which fall within its scope.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

See ayat 10 for tafseer.

After the discussion in the preceding verses concerning those who give short measure and the connection between sin and the lack of firm faith in the Day of Resurrection, these verses point to one aspect of the condition of the wicked and the immoral on that Day. It first declares: كَلَّا إِنَّ كِتَابَ الْفُجَّارِ لَفِي سِجِّينٍ — not as they imagine regarding the Resurrection and the absence of reckoning; rather, the record of the wicked is indeed in سِجِّين. Then it adds: وَمَا أَدْرَاكَ مَا سِجِّينٌ — and what will make you know what سِجِّين is? كِتَابٌ مَرْقُومٌ — a written and sealed record. With regard to these verses, two well‑known views are presented. The first view holds that كِتَاب refers to the individual record of deeds itself. There is no small or great action that is not counted therein; everything is recorded precisely, without omission. According to this view, سِجِّين denotes a comprehensive register in which all individual records of human deeds are gathered together. In simple terms, it resembles a complete ledger in which the account of every debtor is written separately and independently on its own page. The verses under discussion, and those that follow, indicate that the deeds of all wicked individuals are contained in the book called سِجِّين, while the deeds of all righteous individuals are recorded in another book called عِلِّيِّين. The word سِجِّين is derived from the root سجن, meaning a prison. It carries various meanings: a harsh and severe prison; a firmly enclosed place; a terrifying valley in the lowest depths of Hell; the place where the records of the wicked are kept; or Hellfire itself. In Majmaʿ al‑Baḥrayn, al‑Ṭurayḥī states regarding this root: “According to interpretation, سِجِّين is a comprehensive book, the register of evil, in which God has recorded the deeds of the unbelievers and sinners among jinn and humans.” Al‑Ṭurayḥī does not specify whether this interpretation is transmitted from an infallible source or from others. The second view is that سِجِّين is used in its well‑known and established sense, namely Hell itself, which is a vast prison for all the wicked, or a particularly severe and constricted place within Hell. On this interpretation, كِتَابُ الْفُجَّارِ refers to the destiny that has been written for them, and the meaning of the verse would be: “The decreed and certain destiny of the wicked lies in Hell.” The use of the word كِتَاب in the Qur’an with this meaning appears in many places. For example, in Sūrat al‑Nisāʾ, verse 24, after stating that married women are forbidden, it adds كِتَابَ اللَّهِ عَلَيْكُمْ, meaning that this ruling, and those preceding it, are obligations prescribed by God for you. Likewise, in Sūrat al‑Anfāl, verse 75, we read وَأُولُوا الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّهِ, meaning that close relatives have greater right over one another according to the ordinances decreed by God. What supports this interpretation is that سِجِّين has been explained in Islamic reports and traditions in precisely this sense, that is, as Hell. In the Tafsīr of ʿAlī ibn Ibrāhīm it is stated that the meaning of إِنَّ كِتَابَ الْفُجَّارِ لَفِي سِجِّينٍ is that whatever punishment has been decreed for them is in سِجِّين (Hell). A narration from Imām Muḥammad al‑Bāqir عليه السلام also states: السِّجِّينُ الْأَرْضُ السَّابِعَةُ وَعِلِّيُّونَ السَّمَاءُ السَّابِعَةُ, meaning that سِجِّين is the seventh earth and عِلِّيِّين the seventh heaven, indicating the lowest and the highest realms. Numerous narrations further indicate that deeds that are not worthy of nearness to God will be rejected and placed in سِجِّين. In one narration transmitted from the Messenger of God PBUH & His Pure Progeny it is reported that an angel may ascend joyfully with the deed of a servant, but when he presents it, God, Mighty and Majestic, says: place it in سِجِّين, for the servant did not intend My pleasure by it. From all these narrations it follows that سِجِّين is an extremely low place in Hell in which the deeds or the records of the wicked are placed, or that their destined end is to remain confined in that prison. According to this interpretation, the phrase كِتَابٌ مَرْقُومٌ functions as an emphasis of the statement إِنَّ كِتَابَ الْفُجَّارِ لَفِي سِجِّينٍ, not as an explanation of سِجِّين itself; that is, it signifies a definitive and irrevocable punishment written for them. The word مَرْقُوم comes from رقم, meaning clear and explicit writing, and since writing is free of ambiguity, this expression may indicate something fixed, unmistakable, and never erased or forgotten. Both interpretations can therefore be correct: in the first, سِجِّين refers to the universal register of all wicked deeds; in the second, it refers to the depth and abyss of Hell. It is evident that these two are related as cause and effect: when a person’s record of deeds is placed among the comprehensive register of the wicked, that itself becomes the cause for his being dragged down to the lowest pit of Hell. In the final verse under discussion, with a profoundly stirring expression, the Qur’an points to the ominous end of those who deny the Resurrection, declaring: وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ — “Woe on that Day to the deniers.” This denial is the source of many kinds of sins, one of which is giving short measure. At the beginning of the sūrah it states وَيْلٌ لِّلْمُطَفِّفِينَ, and here it says وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ — an expression which, despite its brevity, alludes to manifold painful punishments and dreadful afflictions. It is noteworthy that the first verse speaks of those who give short measure, the subsequent verses address the wicked in general, and the final verse mentions the deniers of the Resurrection, clearly demonstrating the close connection between this belief and the actions that stem from it, a connection that becomes even more evident in the verses that follow.

1. In the Qur’an, in contexts of this kind, the term كِتَاب is generally used in the sense of a record of deeds (nāmā‑yi aʿmāl). 2. The final verse, which is expressed in the form of an explanation of سِجِّين, states that it is a written and sealed record; therefore, the view of some who do not accept these verses as an interpretation of سِجِّين is clearly contrary to the apparent meaning of the text. 3. Some have held that سِجِّين and سِجِّيل share the same meaning, and it is known that سِجِلّ (with kasrah on sīn and jīm and a doubled lām) signifies a very large book. (See Rūḥ al‑Maʿānī, vol. 30, p. 70, and Majmaʿ al‑Baḥrayn, entry s‑j‑l.) 4. Other Qur’anic verses indicate that human deeds are recorded in multiple registers, so that at the time of reckoning no excuse or pretext remains for anyone. One category consists of individual records of deeds, which will be placed into the hands of the respective persons on the Day of Resurrection—into the right hand of the righteous and into the left hand of the wicked. Numerous Qur’anic verses allude to this. A second record may be described as the register of entire communities, referred to in Sūrat al‑Jāthiyah, verse 28: كُلُّ أُمَّةٍ تُدْعَىٰ إِلَىٰ كِتَابِهَا—“On the Day of Resurrection every community will be summoned to its record.” The third is a universal register comprising the deeds of all the righteous and the wicked alike, which in the verses under discussion and those that follow is designated as سِجِّين and عِلِّيِّين. In summary, according to this interpretation, سِجِّين is the comprehensive ledger in which the records of all the wicked are gathered. It is called سِجِّين because the contents of this register result in their imprisonment and confinement in Hell, in contrast to the record of the righteous, which is placed in the exalted realm of عِلِّيِّين in Paradise. The second interpretation understands سِجِّين in its well‑known sense as Hell itself—a vast prison for all the wicked, or a particularly severe and constricted region within Hell. Accordingly, كِتَابُ الْفُجَّارِ would signify the very destiny decreed for them, and the meaning of the verse would be: “The fixed and definitive fate of the wicked lies in Hell.” The use of the word كِتَاب in this sense occurs frequently in the Qur’an. For example, after declaring that married women are forbidden, Sūrat al‑Nisāʾ, verse 24 adds: كِتَابَ اللَّهِ عَلَيْكُمْ, meaning that these rulings are obligations prescribed by God. Likewise, in Sūrat al‑Anfāl, verse 75, it is stated: وَأُولُوا الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّهِ—that close relatives have a greater right according to the ordinances decreed by God. What further supports this interpretation is that, in Islamic reports and traditions, سِجِّين has indeed been interpreted as Hell. In the Tafsīr of ʿAlī ibn Ibrāhīm it is stated that the meaning of إِنَّ كِتَابَ الْفُجَّارِ لَفِي سِجِّينٍ is that whatever punishment has been decreed for them is in سِجِّين—that is, in Hell. A narration from Imām Muḥammad al‑Bāqir عليه السلام likewise states: السِّجِّينُ الْأَرْضُ السَّابِعَةُ وَعِلِّيُّونَ السَّمَاءُ السَّابِعَةُ, meaning that سِجِّين is the seventh earth and عِلِّيِّين the seventh heaven, symbolizing the lowest and highest realms respectively. Numerous traditions further indicate that deeds unworthy of nearness to God will be rejected and consigned to سِجِّين. In one narration transmitted from the Prophet PBUH & His Pure Progeny it is reported that sometimes an angel ascends joyfully with a servant’s deed, but when presenting his good deeds God says: place them in سِجِّين, for he did not intend My pleasure through them. All these narrations lead to the conclusion that سِجِّين is an extremely low place within Hell where the deeds or the records of the wicked are deposited, or that their very destiny is to be confined in that prison. According to this interpretation, the phrase كِتَابٌ مَرْقُومٌ serves as an emphatic reinforcement of إِنَّ كِتَابَ الْفُجَّارِ لَفِي سِجِّينٍ, rather than an explanation of سِجِّين itself—meaning that this is a written, definitive, and irrevocable punishment decreed for them. The term مَرْقُوم literally denotes clear inscription or writing, and since writing is free from ambiguity, it may also signify something fixed, unmistakable, and never erased or forgotten. Both interpretations can therefore be valid: in the first, سِجِّين refers to the universal register of the deeds of the wicked; in the second, it refers to the depths of Hell itself. Clearly, the two are related as cause and effect—when a person’s record is placed within the comprehensive register of the wicked, that very fact results in his being dragged to the lowest abyss of Hell. Finally, in the concluding verse under consideration, the Qur’an employs a deeply stirring expression to indicate the dreadful end of those who deny the Resurrection: وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ—“Woe, on that Day, to the deniers.” This denial is the fountainhead of many kinds of sin, one of which is fraud in measurement. At the beginning of the sūrah it declares وَيْلٌ لِّلْمُطَفِّفِينَ, and here it states وَيْلٌ يَوْمَئِذٍ لِّلْمُكَذِّبِينَ—a concise expression that nevertheless encompasses manifold painful punishments and terrifying afflictions. It is noteworthy that the opening verse addresses those who give short measure, the subsequent verses speak of the wicked in general, and the final verse mentions the deniers of the Resurrection, clearly showing the close connection between this belief and the immoral actions that stem from it—a connection that is reflected even more clearly in the verses that follow.

See ayat 17 for tafseer.

See ayat 17 for tafseer.

See ayat 17 for tafseer.

See ayat 17 for tafseer.

See ayat 17 for tafseer.

See ayat 17 for tafseer.

The final verse of the preceding passage clearly pointed to the ominous fate of the deniers and rejecters. The verses under discussion first introduce these individuals by stating that they are those who deny the Day of Recompense: الَّذِينَ يُكَذِّبُونَ بِيَوْمِ الدِّينِ. It then adds: وَمَا يُكَذِّبُ بِهِ إِلَّا كُلُّ مُعْتَدٍ أَثِيمٍ—that is, only those who deny the Day of Recompense are those who are transgressive and sinful. In other words, the true cause of denying the Resurrection is not logic, reasoning, or reflection; rather, those who wish to persist in wrongdoing and continue committing sins deny the Resurrection. (Note that أَثِيم is an intensive adjective indicating persistence and continuity in sin.) Such people wish to carry on their vices and immoral conduct with what they imagine to be complete freedom, without any sense of responsibility, pressure, or mental disturbance, and without recognizing any law as binding. This is similar to what is stated in Sūrat al‑Qiyāmah, verse 5: بَلْ يُرِيدُ الْإِنسَانُ لِيَفْجُرَ أَمَامَهُ—“Rather, the human being wishes to continue in sin throughout what lies ahead of him,” and therefore he denies the Resurrection. Just as beliefs influence actions, so too do corrupt actions influence beliefs. These meanings will become clearer in the interpretation of the following verses. The next verses point to a third characteristic of those who deny the Resurrection, stating: إِذَا تُتْلَى عَلَيْهِ آيَاتُنَا قَالَ أَسَاطِيرُ الْأَوَّلِينَ—when Our verses are recited to them, they say, “These are legends of the former peoples.” Such individuals, in addition to being transgressive and sinful, mock the divine signs and dismiss them as tales and imagined stories, relics of humanity’s age of ignorance. (The term أَسَاطِير is the plural of أُسْطُورَة, commonly used for false or imaginary narratives.) By this pretext they seek to evade the responsibility that hearing and acknowledging these verses would entail. Not only in this sūrah, but throughout the Qur’an, we read that brazen criminals used this same excuse to turn away from the divine call. Indeed, in nine places the Qur’an records that the polytheists employed this very claim, as in وَقَالُوا أَسَاطِيرُ الْأَوَّلِينَ اكْتَتَبَهَا فَهِيَ تُمْلَى عَلَيْهِ بُكْرَةً وَأَصِيلًا (al‑Furqān 25:5). In Sūrat al‑Aḥqāf, verse 17, a defiant young man who stands against his kind and believing parents mocks all their advice by saying: مَا هَذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ. Some exegetes have stated that the verse under discussion was revealed regarding al‑Naḍr ibn al‑Ḥārith ibn Kaladah, the son of the Prophet’s aunt and one of the leaders of disbelief and deviation. However, it is evident that revelation in a particular circumstance does not prevent the verse from applying more broadly. In any case, defiant individuals habitually invent baseless excuses to escape the reproach of conscience and to avert the objections of truth‑seekers, thereby finding a false sense of ease. Strikingly, they almost always spoke in the same manner, as though throughout history they whispered to one another the same labels: sorcery, soothsaying, madness, and legend. Yet the Qur’an, in the verse that follows, once again points to the true root of their defiance, declaring: كَلَّا بَلْ رَانَ عَلَى قُلُوبِهِم مَّا كَانُوا يَكْسِبُونَ—not as they suppose; rather, their evil deeds have rusted over their hearts, depriving them of the ability to perceive the truth. This is a profoundly stirring expression: their actions have coated their hearts with rust and extinguished the light bestowed by God‑given nature. Consequently, the radiant face of truth, brilliant like the shining sun, does not illuminate their hearts, nor do the lights of revelation reflect within them. The word رَانَ, from the root رَيْن, as explained by al‑Rāghib, refers to the rust that forms upon precious objects. Other lexicographers describe it as a reddish film that adheres to iron and similar materials under the influence of moisture, known in Persian as zang or zangār, generally a sign of age and decay and a natural indication of the loss of clarity and brilliance. At times the term is also used to denote the overpowering of one thing by another, or falling into a condition from which escape is impossible, all of which are implications of its original sense. The destructive effects of sin in extinguishing the heart’s luminosity will be discussed separately under the heading of thematic points. The following verse continues: كَلَّا إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ—not as they imagine; rather, on that Day they will be veiled from their Lord. This is their most painful punishment, the very opposite of the exalted and most delightful blessing that the righteous will enjoy through the spiritual encounter with the Lord of the worlds and presence in the court of divine nearness. The particle كَلَّا is commonly used to negate what has preceded it, and exegetes have proposed several interpretations here: first, that it negates their claim that the Day of Resurrection is a mere tale; second, that it negates the possibility that the rust covering their hearts will be removed, for they are deprived of witnessing divine beauty both in this world and the next; or third, that it negates their assertion, found elsewhere in the Qur’an, that even if the Resurrection were to occur they would still enjoy divine blessings, as in وَمَا أَظُنُّ السَّاعَةَ قَائِمَةً وَلَئِن رُّدِدتُّ إِلَى رَبِّي لَأَجِدَنَّ خَيْرًا مِّنْهَا مُنقَلَبًا. Rather, they will be seized by the most severe punishments and harshest torments in the Hereafter. Indeed, the Hereafter is a reflection and grand embodiment of one’s deeds in this world. Those who here turn away from witnessing the truth, whose actions have rusted over their hearts, will there too be veiled from their Lord, lacking the capacity to behold divine beauty and deprived of the spiritual encounter with the True Beloved. Thereafter, they will certainly enter the Fire of Hell: ثُمَّ إِنَّهُمْ لَصَالُوا الْجَحِيمِ. Entry into Hell is a direct consequence of being veiled from the Lord, inseparable from it; and undoubtedly, the fire of separation from divine vision is even more burning than the fire of Hell itself. Finally, it is said: ثُمَّ يُقَالُ هَذَا الَّذِي كُنتُم بِهِ تُكَذِّبُونَ—then it will be said to them, “This is what you used to deny.” These words will be addressed to them as a form of rebuke, reproach, and censure, constituting a spiritual torment for that foolish and obstinate group.

Not only in the verse of this sūrah has the darkening of the heart been attributed to the effects of sin; rather, in many other Qur’anic verses these meanings are repeatedly stated and clearly emphasized. In one place it is said: كَذَلِكَ يَطْبَعُ اللَّهُ عَلَى كُلِّ قَلْبِ مُتَكَبِّرٍ جَبَّارٍ—“Thus God sets a seal upon every heart of an arrogant and tyrannical person” (al‑Muʾmin 40:35). Elsewhere, regarding a group of obstinate and contentious sinners, it declares: خَتَمَ اللّهُ عَلَى قُلُوبِهِمْ وَعَلَى سَمْعِهِمْ وَعَلَى أَبْصَارِهِمْ غِشَاوَةٌ وَلَهُمْ عَذَابٌ عَظِيمٌ—“God has sealed their hearts and their hearing, and over their eyes is a covering, and for them is a great punishment” (al‑Baqarah 2:7). And in Sūrat al‑Ḥajj we read: فَإِنَّهَا لَا تَعْمَى الْأَبْصَارُ وَلَكِن تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ—“For it is not the eyes that become blind, but rather the hearts within the breasts that become blind” (al‑Ḥajj 22:46). Indeed, the most destructive effect of sin and persisting in it is the darkening of the heart and the extinction of the light of knowledge and perception. Sins are committed by the limbs, but they affect the heart, transforming it into coarse and putrid mire. This is the stage at which a person can no longer distinguish between the path and the well, becoming afflicted by strange confusions and grievous errors that astonish others. He strikes the axe upon his own feet and destroys the capital of his own happiness. In a ḥadīth, the Prophet of Islam PBUH & His Pure Progeny is reported to have said: (كثرة الذنوب مفسدة للقلب)—“The abundance of sins corrupts the heart.” Another ḥadīth from the Prophet PBUH & His Pure Progeny states: (إن العبد إذا أذنب ذنبًا نُكِتَتْ في قلبه نُكْتَةٌ سوداء، فإن تاب ونزع واستغفر صُقِل قلبه، وإن عاد زادت حتّى تعلو قلبه، فذلك الرَّيْن الذي ذكر الله في القرآن: كَلَّا بَلْ رَانَ عَلَى قُلُوبِهِم مَّا كَانُوا يَكْسِبُونَ)—“When a servant commits a sin, a black spot appears on his heart. If he repents, desists, and seeks forgiveness, his heart is polished; but if he returns to sin, the darkness increases until it envelops the entire heart. That is the ‘rust’ which God has mentioned in the Qur’an: كَلَّا بَلْ رَانَ عَلَى قُلُوبِهِم مَّا كَانُوا يَكْسِبُونَ.” This same meaning is transmitted from Imām Muḥammad al‑Bāqir عليه السلام with slight variation. Likewise, in al‑Uṣūl al‑Kāfī it is reported from the Messenger of God PBUH & His Pure Progeny: (تذاكروا وتلاقوا وتحدّثوا، فإنّ الحديث جلاء القلوب، إنّ القلوب لَتَرِين كما يَرِين السيف، وجلاؤه الحديث)—“Engage in remembrance, meet one another, and transmit (the teachings), for discourse is the polish of hearts. Hearts rust just as swords rust, and their polish is discourse.” From the perspective of psychological principles as well, it has been established that a person’s actions invariably affect the soul, gradually shaping it in their own image, to the extent that they influence modes of thought and decision‑making. It is also noteworthy that by persisting in sin, a person gradually sinks into spiritual darkness and reaches a stage where sins appear to him as virtuous deeds—he begins to regard his vices as virtues. At times he even takes pride in his sins; upon reaching this stage, there remains no possibility of return for him. This is among the most dangerous conditions that can befall a human being.

Although many exegetes have attempted to posit an implied element in the verse كَلَّا إِنَّهُمْ عَن رَّبِّهِمْ يَوْمَئِذٍ لَّمَحْجُوبُونَ, suggesting that these sinners will be veiled from God’s mercy, or from His grace, generosity, and reward, it appears that the verse does not require any such ellipsis. They will, in reality, be veiled from their Lord, whereas the righteous and pure will attain the station of nearness to God and benefit from the abode of the Beloved and from inner, spiritual witnessing (shuhūd bāṭinī). It is the faithless and sinful inhabitants of Hell who are deprived of this immense grace and unparalleled blessing. Some pure‑hearted believers are granted this vision even in this world, whereas blind‑hearted criminals will be deprived of it even in the next. The pure of heart are always in the presence of God, while these dark‑souled, insightless individuals remain far removed from Him. The former derive such delight from intimate communion with Him that it needs no description, whereas these sinners are so deeply immersed in the ill consequences of their sins that no path of deliverance remains open to them. تو کز سرائے طبیعت نمی روی بیروں کجا بکوئے حقیقت گزر توانی کرد جمالِ یار ندارد حجاب و پردہ ولے غبارِ راہ نشاں تا نظر توانی کرد You do not step beyond the abode of nature—how, then, can you traverse the alley of reality? The Beloved’s beauty has no veil or curtain, but it is the dust of the path that must be swept away so that you may see. Amīr al‑Muʾminīn ʿAlī عليه السلام famously says in the supplication of Kumayl: (هَبْنِي صَبَرْتُ عَلَى عَذَابِكَ فَكَيْفَ أَصْبِرُ عَلَى فِرَاقِكَ)—even if I were to endure Your painful punishment, how could I endure separation from You?

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See ayat 28 for tafseer.

See ayat 28 for tafseer.

See ayat 28 for tafseer.

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See ayat 28 for tafseer.

See ayat 28 for tafseer.

See ayat 28 for tafseer.

Paradise, while others have held that its appearance in the plural form serves as an intensification, conveying ascent upon ascent and elevation upon elevation. In any case, these interpretations are analogous to those previously discussed concerning سِجِّينٍ. One interpretation holds that كِتَابَ الْأَبْرَارِ refers to the register of deeds of the righteous believers, preserved within a comprehensive ledger that records the actions of all the faithful, a register of exceedingly high rank; or that these records are situated in the loftiest realms or the heights of Paradise. All of these meanings point to the exalted station of the righteous themselves. In one tradition it is reported that the Messenger of God PBUH & His Pure Progeny said that عِلِّيِّينَ refers to the seventh heaven and the lower part of the Throne of God. This stands in direct opposition to the fate of the wicked, whose place is the lowest depths of Hell. Another interpretation understands كِتَاب as the definitive decree and fixed destiny by which the righteous have been assigned the highest levels of Paradise. There is no contradiction between these explanations: their records stand in a universal register located in the highest realms, and the divine decree likewise establishes their own abode in the loftiest ranks of Paradise. To underscore the grandeur and significance of عِلِّيِّينَ, the text continues: وَمَا أَدْرَاكَ مَا عِلِّيُّونَ, indicating that it is a station beyond imagination, conjecture, and even the grasp of intellect—so exalted that no one, not even the Messenger of God PBUH & His Pure Progeny, can fully comprehend its magnitude and limits. The Qur’an then itself provides clarification, saying: كِتَابٌ مَّرْقُومٌ. According to the interpretation that understands عِلِّيِّينَ as the comprehensive register of the righteous, this phrase describes that record as a written and fixed register; under the second interpretation, it means that this is a firmly inscribed divine decree establishing their destiny in the highest ranks of Paradise. Thus كِتَابٌ مَّرْقُومٌ explains كِتَابَ الْأَبْرَارِ, not عِلِّيِّينَ itself. The passage then adds: يَشْهَدُهُ الْمُقَرَّبُونَ—it is witnessed by the مُقَرَّبُونَ. Some exegetes have taken the مُقَرَّبُونَ here to be the angels brought near to God, who witness the deeds or fixed destiny of the righteous. However, subsequent verses indicate that the مُقَرَّبُونَ are a select group of God’s chosen servants from among the believers, occupying an exceptionally elevated rank and bearing witness over the deeds of other righteous people, as stated in وَالسَّابِقُونَ السَّابِقُونَ أُوْلَئِكَ الْمُقَرَّبُونَ, and likewise in وَيَوْمَ نَبْعَثُ فِي كُلِّ أُمَّةٍ شَهِيدًا عَلَيْهِم مِّنْ أَنفُسِهِمْ وَجِئْنَا بِكَ شَهِيدًا عَلَى هَـؤُلاَءِ. Thereafter, the Qur’an begins to describe some of the immense rewards of the righteous, declaring: إِنَّ الْأَبْرَارَ لَفِي نَعِيمٍ. The term نَعِيمٍ, meaning abundant and overflowing bliss, appears here in the indefinite form, signifying grandeur and vastness; it indicates blessings and favors beyond the bounds of description, encompassing all material and spiritual delights of Paradise. It then elaborates upon some of these, stating: عَلَى الْأَرَائِكِ يَنظُرُونَ—they will be reclining upon splendid couches and gazing upon these blessings and scenes, delighting in them. الأَرَائِكِ, the plural of أَرِيكَة, refers to beautifully adorned couches or canopied thrones, symbolizing the most elegant and luxurious seating upon which the righteous will be settled in Paradise. Linguistically, the term has been traced variously to Arabic and Persian roots, but Qur’anic usage clearly establishes its meaning as an exquisite, ornamented throne or couch enjoyed by those of honor and blessing. The expression يَنظُرُونَ is intentionally left unrestricted, not specifying what they behold, thereby allowing breadth of meaning: they will gaze upon the divine grace, upon God’s incomparable beauty, upon the innumerable delights of Paradise, and upon scenes of overwhelming splendor that dazzle the eyes. For among human pleasures, the pleasure of sight is among the greatest. It then adds: تَعْرِفُ فِي وُجُوهِهِمْ نَضْرَةَ النَّعِيمِ, indicating that freshness, joy, and delight will be plainly visible upon their faces, requiring no inquiry; whereas, if one were to look upon the faces of the people of Hell, sorrow, misery, humiliation, and despair would be manifest. The term نَضْرَة signifies freshness and radiant vitality, characteristic of those who live a life of true well‑being. After couches, gazing, comfort, and joy, the passage points to another blessing, the drink of Paradise: يُسْقَوْنَ مِن رَّحِيقٍ مَّخْتُومٍ—they will be given to drink from sealed, purified wine. This شرابِ طهور is entirely unlike the intoxicants of this world that incite sin and delirium; rather, it produces clarity, vitality, and refined spiritual joy. Most exegetes understand رَّحِيق as pure wine, free from any admixture, and مَّخْتُومٍ as sealed, signifying absolute purity and special honor, like a vessel sealed for a distinguished guest and opened only in their presence. It then specifies: خِتَامُهُ مِسْكٌ—its seal is of musk, unlike worldly vessels sealed with clay, so that the fragrance of musk and perfume permeates the air. Some have interpreted this to mean that the final taste left in the mouth after drinking will be the fragrance of musk, but in view of the preceding verse this interpretation appears remote. Having described the attributes of the purified wine of Paradise, the verse concludes: وَفِي ذَلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ—for such blessings, and particularly for this purified wine, let those who aspire compete with one another. The exegetes explain تنافس as striving by multiple individuals to attain a precious and noble thing, each desiring to obtain it without harming the other, a dignified and elevated form of competition. This meaning parallels verses such as سَابِقُوا إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ and وَسَارِعُوا إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ. The expression used here is especially elegant, inspiring longing for these incomparable rewards through faith and righteous deeds, and exemplifying the Qur’an’s eloquence and rhetorical beauty. Finally, the last blessing mentioned in this passage is described: وَمِزَاجُهُ مِن تَسْنِيمٍ—its mixture is from تَسْنِيمٍ, عَيْنًا يَشْرَبُ بِهَا الْمُقَرَّبُونَ—a spring from which the مُقَرَّبُونَ drink. These verses indicate that تَسْنِيم is the most exalted of the Paradise drinks, reserved especially for the مُقَرَّبُونَ, while the general righteous partake of رَّحِيقٍ مَّخْتُومٍ mixed with it. The name تَسْنِيم, linguistically associated with a spring flowing from above, has led exegetes to say that it is a drink descending from the highest levels of Paradise. Thus, the drinks of Paradise are of various kinds: some flow as rivers, some are sealed within vessels, and the most sublime flows down from the loftiest realms—none equal in rank, purity, or effect to تَسْنِيم. The spiritual intoxication it produces is beyond description. Yet it must be emphasized once more that all of this is but a faint outline perceived from afar, for the true nature of the priceless and unparalleled bounties of Paradise cannot be captured by language or pen, as the Qur’an itself affirms: فَلَا تَعْلَمُ نَفْسٌ مَّا أُخْفِيَ لَهُم مِّن قُرَّةِ أَعْيُنٍ.

In numerous Qur’anic verses, there is repeated discussion of the ابرار, the مقربین, and the great reward and recompense prepared for them. Thus, in accordance with Sūrat Āl ʿImrān, verse 193, the اولوالالباب (those endowed with strong reason and insight) supplicate that the end of their lives be among the ابرار: وَتَوَفَّنَا مَعَ الْأَبْرَارِ. Likewise, in the verses of Sūrat al‑Dahr abundant reward and recompense are described for them (al‑Dahr, verses 5–22), and Sūrat al‑Infiṭār, verse 13, as well as the verses of Sūrat al‑Muṭaffifīn under discussion, repeatedly set forth the divine favors shown to them. The ابرار, as we have previously stated, is the plural of برّ; they are those who possess expansive spirits, lofty resolve, sound belief, and righteous action. The مقربین are those who enjoy nearness of rank and station in the presence of God. Between these two groups there is, in outward appearance, a relationship of general and particular: all مقربین are among the ابرار, but not all ابرار are مقربین. A tradition is reported from Imam Ḥasan al‑Mujtabā عليه السلام stating: (كُلَّمَا فِي كِتَابِ اللَّهِ عَزَّ وَجَلَّ مِنْ قَوْلِهِ إِنَّ الْأَبْرَارَ فَوَاللَّهِ مَا أَرَادَ بِهِ إِلَّا عَلِيَّ بْنَ أَبِي طَالِبٍ وَفَاطِمَةَ وَأَنَا وَالْحُسَيْنَ)—“Wherever in the Book of God, Mighty and Majestic, the expression إِنَّ الْأَبْرَارَ occurs, by God, none other is intended by it than ʿAlī ibn Abī Ṭālib, Fāṭimah, myself, and al‑Ḥusayn.” (Source: Nūr al‑Thaqalayn, vol. 5, p. 533, ḥadīth 33.) There is no doubt that the five noble ones—the sacred خمسۂ نجبا—constitute the most complete and eminent manifestation of the ابرار and مقربین. As we noted in the discussion of Sūrat al‑Dahr, that great sūrah alludes to Amīr al‑Muʾminīn ʿAlī عليه السلام, Fāṭimah عليها السلام, Ḥasan عليه السلام, and Ḥusayn عليه السلام, and its eighteen verses address their virtues, even though the specific occasion of revelation does not restrict the breadth and general applicability of the verses’ meaning.

From various Qur’anic verses it becomes evident that in Paradise there exist numerous kinds of purified beverages, bearing different names and qualities, which in every respect differ from the impure intoxicants of this world. Worldly wines destroy reason, induce madness, and become a source of hostility, bloodshed, turmoil, and corruption. They are foul‑smelling, unpleasant in taste, and ritually impure. By contrast, the drinks of Paradise generate intellect, joy, and spiritual love. They are fragrant, perfumed, and pure, and those who drink them experience an indescribable form of spiritual intoxication and delight. Two such varieties have already been mentioned in this sūrah: رَحِيقٍ مَّخْتُومٍ and تَسْنِيمٍ. Other types are described in Sūrat al‑Dahr and in additional Qur’anic verses, each of which has been specified in its relevant context. It is noteworthy that numerous narrations describe these heavenly drinks as a reward granted to those who refrain from worldly wine, who give drink to the thirsty, and who extinguish the fire of grief and sorrow burning within the hearts of believers. The Messenger of God PBUH & His Pure Progeny said to ʿAlī عليه السلام: (يا علي من ترك الخمر لله سقاه الله من الرحيق المختوم) — “O ʿAlī, whoever abandons wine for the sake of God, God will give him drink from the sealed, pure wine.” (Source: Nūr al‑Thaqalayn, vol. 5, p. 533, ḥadīths 37 and 40.) Even more noteworthy is another narration from the same source stating that if someone abandons worldly wine not for God, but even for a non‑divine motive, God will still give him drink from that heavenly wine. (Source: Nūr al‑Thaqalayn, vol. 5, p. 533, ḥadīths 37 and 40.) Yes, those who abstain from wine in order to safeguard their own well‑being are in reality أُولُو الْأَلْبَابِ, and as is known from Sūrat Āl ʿImrān, verse 193, the Ulu al‑Albāb are also included among the ابرار, who will partake of the purified drinks of Paradise. In another narration transmitted from ʿAlī ibn al‑Ḥusayn عليه السلام, it is stated: (من سقى مؤمناً من ظمأ سقاه الله من الرحيق المختوم) — “Whoever gives drink to a thirsty believer, God will give him drink from the sealed wine.” (Source: Nūr al‑Thaqalayn, vol. 5, p. 534, ḥadīth 35.) In yet another narration it is reported: (من صام لله في يوم صائف سقاه الله من الظمأ من الرحيق المختوم) — “Whoever fasts for God on a hot summer day, God will quench his thirst on the Day of Resurrection with the sealed wine.” (Source: Majmaʿ al‑Bayān, under the verses in discussion, vol. 10, p. 456.)

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See ayat 36 for tafseer.

See ayat 36 for tafseer.

Exegetes have transmitted two occasions of revelation (asbāb al‑nuzūl) for these verses. The first is that one day ʿAlī ibn Abī Ṭālib عليه السلام passed by a group of the disbelievers of Mecca together with a number of believers, whereupon the disbelievers began laughing at ʿAlī and those believers and mocking them. Consequently, the above verses were revealed, clarifying the condition of those mocking disbelievers on the Day of Resurrection. Al‑Ḥākim Abū al‑Qāsim al‑Ḥaskānī reports in Shawāhid al‑Tanzīl, on the authority of Ibn ʿAbbās, that إِنَّ الَّذِينَ أَجْرَمُوا refers to the hypocrites of Quraysh, while الَّذِينَ آمَنُوا refers to ʿAlī ibn Abī Ṭālib عليه السلام and his companions and supporters. (Referenced in Majmaʿ al‑Bayān, vol. 10, p. 457. The revelation of these verses concerning ʿAlī عليه السلام and the polytheists of Mecca is also recorded in numerous works of exegesis such as al‑Qurṭubī, Rūḥ al‑Maʿānī, al‑Kashshāf, and the Tafsīr of Fakhr al‑Rāzī.) The second reported occasion of revelation is that these verses were revealed concerning ʿAmmār, Ṣuhayb, Bilāl, and other poor believers like them, who were subjected to ridicule and mockery by Qurayshite polytheists such as Abū Jahl, al‑Walīd ibn al‑Mughīrah, and ʿĀṣ ibn Wāʾil.

After the preceding verses, which spoke of the blessings and rewards prepared for the righteous, the verses under discussion turn to one aspect of the afflictions and wounds that the believers endured in this world on account of faith and piety, so that it may become clear that the great reward they receive is not without cost or struggle. These verses describe the ugly and painful mockery of the disbelievers and their confrontations with the believers, presenting four forms of the disbelievers’ reaction. It first states: إِنَّ الَّذِينَ أَجْرَمُوا كَانُوا مِنَ الَّذِينَ آمَنُوا يَضْحَكُونَ. The wicked and disbelieving used to laugh at the believers—a contemptuous and demeaning laugh, born of rebellion, arrogance, conceit, and heedlessness. It is always people of narrow understanding and inflated pride who resort to such foolish laughter in the face of pious believers. Notably, the use of أَجْرَمُوا instead of kafarū indicates that disbelievers are recognized by their sinful conduct, since disbelief has always been the fountainhead of transgression and crime. The next verse depicts another reprehensible behavior: وَإِذَا مَرُّوا بِهِمْ يَتَغَامَزُونَ. Whenever the disbelievers passed near a group of believers, they mocked them through gestures and glances, signaling to one another with their eyes and insinuating mockery—saying, in effect: “Do you see these worthless people who claim nearness to God? Look at these barefoot and destitute ones who allege revelation descends upon them, and these naïve people who say that decayed bones will return to life.” Thus they exchanged empty and derisive remarks of this kind. It appears that when believers passed by a gathering of polytheists, the polytheists would openly laugh at them, while when passing nearer to the believers—where direct mockery was more difficult—they resorted to suggestive glances and gestures. The expression يَتَغَامَزُونَ, from ghamz (signaling defect or ridicule through eye or hand), in the reflexive form, indicates that they acted collectively, each signaling to the other in coordinated mockery. Their behavior did not end there. Even in private settings and social gatherings away from the believers, they continued this ridicule. Thus the verse adds: وَإِذَا انقَلَبُوا إِلَى أَهْلِهِمُ انقَلَبُوا فَكِهِينَ. When they returned to their families and associates, they remained amused and delighted, as though they had achieved some triumph, boasting over what they had done. The word فَكِهِينَ (from fukāhah, light‑hearted jesting) portrays a cheerfulness rooted in mockery, as though ridicule itself were a source of pleasure for them. A fourth form of their hostility appears in the next verse: وَإِذَا رَأَوْهُمْ قَالُوا إِنَّ هَؤُلَاءِ لَضَالُّونَ. Whenever they saw the believers, they declared them misguided, because in the eyes of the disbelievers idol‑worship and superstition were the path of guidance, while monotheism was error. They imagined that the believers had traded tangible worldly pleasures for a deferred Hereafter. This stage represents an escalation beyond mere mockery, often marking the beginning of harsher opposition, as historically seen in the response to great prophets and emerging divine religions. Because most believers in those early communities held no social power and lacked wealth, the disbelievers viewed them with contempt, devalued their faith, and mocked their religious commitment. The Qur’an responds by stating: وَمَا أُرْسِلُوا عَلَيْهِمْ حَافِظِينَ. The disbelievers were never appointed as guardians or supervisors over the believers’ lives—so by what right and by what reasoning did they sit in judgment over them? This recalls the response to similar arrogance in the time of Noah, when the elite of his people objected: وَمَا نَرَاكَ اتَّبَعَكَ إِلَّا الَّذِينَ هُمْ أَرَاذِلُنَا. Noah replied that it was not for him—or them—to judge those whom God knew best: اللَّهُ أَعْلَمُ بِمَا فِي أَنفُسِهِمْ. The scene is then reversed in the Hereafter: فَالْيَوْمَ الَّذِينَ آمَنُوا مِنَ الْكُفَّارِ يَضْحَكُونَ. On that Day, the believers will laugh at the disbelievers. Since the Hereafter is the arena of divine justice’s manifestation and the reflection of worldly deeds, it is fitting that the steadfast believers witness the humiliation of those who mocked them. Some reports describe how doors of Paradise are opened before the disbelievers in illusion, only to be shut abruptly, while the believers observe and laugh. The believers will be عَلَى الْأَرَائِكِ يَنظُرُونَ—seated upon adorned couches, observing scenes of boundless divine bounty and dignity granted to them, and the painful humiliation of the arrogant disbelievers. Finally, the sūrah concludes with a rhetorical question: هَلْ ثُوِّبَ الْكُفَّارُ مَا كَانُوا يَفْعَلُونَ. This interrogative is declarative in force, filled with irony and reproach—whether spoken by God, the angels, or the believers. It mocks the delusion of those who imagined that their mockery and evil deeds would somehow merit reward. ثُوِّبَ, from the root implying “return,” indicates recompense—what ultimately comes back to a person as the consequence of actions, whether good or evil. Thus this concluding verse serves as a fitting response to those who mocked the believers and the signs of God: they now receive the full return of what they used to do.

Throughout the long history of the prophets, we repeatedly observe that one of the primary tactics used by the enemies of God against the believers has been ridicule and mockery. Qur’anic verses have frequently drawn attention to this phenomenon. Since mockery and derision usually arise from individuals who are arrogant, who consider themselves superior to others, and who look upon people with contempt, it is hardly surprising that disbelieving, oppressive, stubborn, and idol‑worshipping groups would employ such methods against the people of faith. The same pattern persists in the present age. In the lamentable conflicts and divisions of the world today, sarcasm, scorn, and mockery appear in various forms. Even now, attempts are made to force supporters of truth to abandon their stance by exploiting this ancient tactic. Yet believers find reassurance and inner peace by reflecting on the divine promises—one example of which appeared in the preceding verse—and this contemplation instills within them a spirit of resistance against their dark‑hearted opponents. In principle, mockery, derision, suggestive gestures, malicious insinuation, and frivolous laughter directed against the truth—such as those alluded to in the aforementioned verse—constitute major sins and are unmistakable signs of ignorance and arrogance. A thoughtful, rational, and alert person, even if hypothetically detached from any particular creed, would never permit himself to resort to such methods; he would confront his opponent only through reasoned and logical argument. O God, protect us all from arrogance, ignorance, pride, and haughtiness. Our Lord, grant us the spirit of seeking truth, devotion to truth, and humility. O God, place our record of deeds in ʿIlliyyīn, and keep us far removed from the ranks of those recorded among Sijjīn. Āmīn, O Lord of the worlds.