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One of the occasions of revelation of the Sura denotes that the beginning verses of the Sura, which are about shortchanging, can be about those tradesmen who dealt in fraud in Medina. Other verses of the Sura mostly resemble, from the point of tone, the Meccan Suras, whose short and meaningful verses warn of the Resurrection and the horrible events of the Hereafter.
In The Name of Allah, The Beneficent, The Merciful
Sura Mutaffifin (Defrauders)
No.83 (36 Verses)
Contents of the Sura:
Opinions are divided about this Sura on whether it is a Meccan Sura or a Medinan one.
One of the occasions of revelation of the Sura denotes that the beginning verses of the Sura, which are about shortchanging, can be about those tradesmen who dealt in fraud in Medina.
Other verses of the Sura mostly resemble, from the point of tone, the Meccan Suras, whose short and meaningful verses warn of the Resurrection and the horrible events of the Hereafter. Particularly, the last verses of the Sura, which speak about the mockings of the disbelievers at the believers, match the earlier environment of Mecca where Muslims were in a minority and unhelievers were in a majority.
Perhaps, it is for this reason that some commentators consider a part of the Sura Meccan and another part of it belonging to the Medina period. But, on the whole, this Sura seems chronologically close to the Meccan period.
In any case, the theme of the Sura is divided into five catagories:
1. It seriously warns and threatens the defrauders.
2. It points to the lack of strong belief in the Resurrection as being the origin of corruption and great sins.
3. There are some hints in this Sura showing the end of the Wicked on That Great Day.
4. It points to some of the great gifts and delightful blessings of the Righteous in the Garden of Bliss.
5. The unbelievers, foolishly mocking at the believers, in this life, and the reverse situation, in the Hereafter, is briefly referred to in the Sura.
The Virtue In Studying the Sura:
There is a tradition from the holy Prophet (p.b.u.h) that says:
The person who studies Sura Mutaffifin (Defrauders), Allah will make him drink of the pure, sealed drink, on That Day. (1)
And there is also a narration from Imam Sadiq (p.b.u.h.) which says: The person who recites Sura Mutaffifin (Defrauders) in his obligatory prayers, Allah will keep him safe from fire on the Day of Judgement. Then, neither the fire will meet him nor will he meet the fire. (2)
These great rewards are for the one who studies it and acts accordingly, of course.
(1) Majma'-al-Bayan, vol. 10, p. 451.
(2) Thawab-ul-a'mal, based on Nur-uth-Thaqalayn, vol. 5, p. 527.
Sura Mutaffifin
(Defrauders)
No.83 (Verses 1-6)
(1)
æóíúáñ áøöáúãõØóÝøöÝöíäó
(2) ÇáøóÐöíäó ÅöÐóÇ ÇßúÊóÇáõæÇú Úóáóì ÇáäøóÇÓö íóÓúÊóæúÝõæäó
(3) æóÅöÐóÇ ßóÇáõæåõãú Ãóæ æøóÒóäõæåõãú íõÎúÓöÑõæäó
(4) ÃóáóÇ íóÙõäøõ ÃõæáóÆößó Ãóäøóåõã ãøóÈúÚõæËõæäó
(5) áöíóæúãò ÚóÙöíãò
(6) íóæúãó íóÞõæãõ ÇáäøóÇÓõ áöÑóÈøö ÇáúÚóÇáóãöíäó
In The Name of Allah, The Beneficent, The Merciful
1. Woe to the defrauders,
2. Who, when they take a measure from people, take it in full,
3. But when they give by measure or weight to men, they cause loss (give less than what is due).
4. Do they not think that they shall be raised (to life again)?
5. For a Great Day
6. The Day when (all) mankind shall stand before the Lord of the Worlds?
The Occasion of Revelation:
Ibn-Abbas says that when the Prophet (p.b.u.h.) arrived in Medina a large group of tradesmen used to deal fraudulently, then Allah sent down these verses and, thereafter, they did not commit further fraud.
Another tradition says that: a large number of the inhabitants of Medina were tradesmen at that time. They used to deal fraudulently and many of their dealings were religiously unlawful. Then, these verses were revealed and the Prophet (p.b.u.h.) recited them to the citizens of Medina. He also added: There are five for five. They asked him which 'five' were for which five'. And he answered: No nation broke their promise but that Allah set their enemies over them.
No society passed Judgement without suffering excessive poverty when they were heedless of the laws of Allah.
No nation fornicated without being faced with abundant fatality.
No sect committed fraud save those whose crops became rotted and famine plagued them.
No community refused paying Alms tax except that they were parched by draught. (1)
The late Tabarsi has cited about the occasion of revelation of these verses that there was a man in Medina by the name of Abu - Jahinah who had two scales for measuring: one of them was big, which he used when he wanted to buy things, and the other was small, which was used when he used to sell things. (Then, this Sura was revealed and warned him and the likes of him).(2)
Commentary:
Woe to Those Who Deal in Fraud.
In these verses, before everything, it addresses the shortchangers and says:
Woe to the defrauders.
This is a threat, indeed, from Allah to these arrogant, unmanly oppressors who tread on the rights of the people.
The term /mutaffifin/ is based on /tatfif/ derived from /taf/ which means 'the edge of something'; and everything which is slight or insufficient has been called /tafif/ as well as a measure which is not completely full viz., the content is up to the edge, but it is not sufficiently full. Then, the different forms of this term have been used for 'shortchanging'.
The word /wayl/, here, means; 'woe, or a great misfortune, or sorrow, or death, or punishment, or a very hot site in Hell'. It is usually used when it is meant 'an evil and lowly sense or damnation'. The word is very short, but it implies many ideas.
It is noteworthy that a narration from Imam Sadiq (p.b.u.h.) says that Allah has not used the term /wayl/ 'woe', in the Qur'an, for anyone unless He has called the one a pagan, as He says: ....and woe to the Unbelievers because of the (coming) Judgement of a momentous Day,(Sura Maryan, No. 19, verse 37.).(3)
Thus, by this narration we understand that 'dealing in fraud' is akin to 'paganism'.
Who, when they take a measure from people, take it in full.
But when they give by measure or weight to men; they cause loss (give less than what is due).
Some of the commentators have understood from the above verse that /mutaffif/ 'a defrauder' is a person who takes more than his right when he buys something and gives less than what is due when he sells it, and Allah has used the word 'woe' against him, in both cases.
However, this idea is wrong because the term /yastaufun/ means that they take their right fully, but, there is nothing in verse 2 which indicates that they take something more than what is their right.
In comparison with these two circumstances of when they buy something they take it in full, but, when they must give in full what is due from them, they do not and cause a loss, Allah curses them.
This is noteworthy, too, that in dealing, with others, when they take their own right, it is speaking of 'measure' and they take measure in full, but when they are going to give people's rights to them, it is speaking of both 'measure and weight' and they give them less than what is their due. This difference in the usage, of the words, may be due to one of the following reasons:
The first is that, in old times when wholesale trades used to occur the buyers mostly used big measures because, scales were not big enough for weighing very heavy loads, but smaller measures were more suitable and easily available. However, in selling things they had both wholesale (by measures) and retail (by weights).
The second is that for taking a share, it is more suitable to use 'measure' because, shortchanging is more easy when weighing things and provides a greater possibility to commit fraud.
This point is also notable that though the verses speak about shortchangers, undoubtedly 'fraud' must be taken, here, in a more general sense: It consists of giving short measure and short weight, but it covers much more than that. It includes any shortchanging in numericals, (the countable items which are sold one by one). Or, it may include lazy workers or employees who do their duty insufficiently: so the verses condemn even them.
Some commentators consider a broader scope for the meaning of the verses. They say that any changes in 'limits set by Allah' and any deterioration in social relations and morals may be involved. Although there is no clear implication about them in the verses, the idea is not inappropriate.
Hence, it is narrated from' Abdullah - ibn - Mas'ud , a companion of the Prophet's (p.b.u.h.), who said: Prayer is measurable. If one fills its measure completely (and says a prayer perfectly) Allah will give him a complete reward, but if not, Allah's word about Mutaffifin (defrauders) will be against him, too. (4)
Then, to threaten them (the defrauders) reproachfully, it questions:
Do they not think that they shall be raised (to life again)?
For a Great Day.
On the day whose account, punishment, and primary events and horrors are all great.
The Day when (all) mankind shall stand before the Lord of the Worlds?
That is, if they believed in the Hereafter and they knew an account will be given there, and all their deeds are recorded for the Judgement, before the Lord, and whoever has done an atom's weight of good or evil shall behold it on That Great Day, they would not commit oppression and would never tread on the rights of anyone.
Many of the commentators took the term /yazunnu/, based on the term / zann /, to mean 'conviction'. It resembles Sura Baqarah, No. 2, verse 249 which says: ...But those who were convinced that they must meet Allah said: 'How oft, by Allah's will, hath a small force vanquished a big one?'...
A tradition from Hazrat Ali (p.b.u.h) for the commentary of the verse attests to the idea. He said about the meaning of the verse: Do they not think that they shall be raised (to life again), that it renders: Are they not sure that they will be raised (to life again)?(5)
It has also been narrated that he said: There are two kinds of /zann/ 'imagination': one is 'of doubt' and the other is 'of conviction'. What are given in the Qur 'an about Resurrection are those of the 'imagination of conviction' and what are given about the World are those of the imagination 'of doubt'. (6)
It is notable that, as Raqib has said in his book Mufradat, the term /zann/ basically is a word used for that case which happens in a person's mind where there are some implications in a person's thoughts about something. If they are convincing, the knowledge and confidence rise, but if they are feeble, there will be a mere 'delusion'.
Thus, the term /zann/ 'imagination', inspite of its present day usage, has a broad meaning in the Qur'an that consists of the sense of both 'knowledge' and 'apprehension'.It has been used sometimes with the former meaning and sometimes with the latter one.
Explanation:
'Dealing in Fraud' is One of the Factors of Mischief in the Land.
The Holy Qur'an frequently condemns fraud, for example, in the story of Shu'ayb in Sura Shu'ara, No.26, verses 181 to 183 it says: Give just measure, and cause no loss (to others by fraud). And weigh with scales true and upright. And withhold not things justly due to men, nor do evil in the land, working mischief.
Hence, dealing in fraud unjustly, with measure or weight, is counted as working mischief in the land. This is an evidence for the idea that shortchanging is one of the aspects of social evils.
And, also, in Sura Rahman, NO.55, verses 7-8, justice in weights, which should be applied by people, is counted of the Balance of the firmament which Allah raised high, where it says: And the firmament has He raised high, and He has set up the Balance (of Justice), In order that you may not transgress (due) balance. This means that justice and balance of the scale should be observed seriously, because it is an important factor not only in social affairs, but it is, in fact, a part of the balance the regulation in all the world that Allah has created.
For the same reason, the great leaders of Islam have paid much attention to it. For example, Asbaq-ibn-Nabatah has quoted from Hazrat Ali (p.b.u.h) that when he was on the pulpit, he said: O tradesmen! 'practical theology'is first then trade. And he repeated it thrice, then finally added: A tradesman is a wicked man and a wicked man will be in Hell except for those who take their right in justice and give people's right (in full). (7)
Another narration from Imam Baqir (p.b.u.h.) says that when Amir-al-Mo' mineen Ali (p.b.u.h.) was in Kufa, every morning he used to enter the markets and walk through them carrying a whip with him over his shoulder (for the punishment of the offenders). He would stand in the middle of the market and call: O traders, fear Allah!. When people heard his voice they dropped what they were doing and listened to his words carefully. Then he said: Ask Allah for goodness, and be easy in your dealing with people, to be blessed. And approach the customers (in dealing), and make patience a model of decorum for yourself. And restrain from swearing; and avoid telling lies. Stand against cruelty, and treat the oppressed justly. Do not approach usury. Give just measure and weight, nor withhold from the people the things that are their due: commit not evil in the land with intent to do mischief.
And, also, as it was mentioned for the occasion of revelation of the verses, the Prophet (p.b.u.h.) said: No sect committed fraud save those whose crops rotted and famine plagued them.
As a consequence from the above words, we find out that the use of short weights has been one of the great factors of destruction and punishment for some of the past generations which caused disturbances in their economical order, and the descent of Divine Punishment.
It has been emphasized even in Islamic traditions about business behaviours that believers should give others a bit more when measuring or weighing something, and take from others a bit less than that which is due. This is opposite to what is mentioned in these verses about the treatment of the defrauders, Who when they take a measure from people, take it in full, But when they give by measure or weight to men, they cause loss (give less than what is due.).
the other hand, as it was mentioned before, 'fraud' has such a broad meaning that envelops any shortchanging in any business or problem or responsibility whether they are personal or social or Divine.
(1) Tafsir Fakhr-i-Razi, vol. 31, p. 88.
(2) Majma'-al-Bayan, vol. 10, p. 452.
(3) Usul-i-Kafi, based on Nur-uth-Thaqalayn, vol. 5. p. 527.
(4) Majma'-al-Bayan. vol. 10, p. 452.
(5) Borhan, Commmentary, vol. 4, p. 38.
(6) Nur-al-Thaqalayn, vol. 5, p. 528.
(7) Al-Kafi, vol. 5, Chapter: 'Trade'.
Sura Mutaffifin
(Defrauders)
No.83 (Verses 7-10)
(7)
ßóáøóÇ Åöäøó ßöÊóÇÈó ÇáÝõÌøóÇÑö áóÝöí ÓöÌøöíä
ò (8) æóãóÇ ÃóÏúÑóÇßó ãóÇ ÓöÌøöíäñ
(9) ßöÊóÇÈñ ãøóÑúÞõæãñ
(10) æóíúáñ íóæúãóÆöÐò áøöáúãõßóÐøöÈöíäó
7. Nay! Most surely the Record of the Wicked is (preserved) in sijjin.
8. And what informs you of what 'Sijjin'is ?
9. (It is) a Register (fully) inscribed.
10. Woe, That Day, to the deniers,
Commentary:
What Informs You What 'Sijjin' Is?
To follow the theme of the former verses about shortchangers, and the relation between sin and the lack of strong belief in the Day of Judgment, a part of the destiny of the Wicked on That Day is mentioned in the next verses.
At first, it says that they, in vain, think that there is no Record of account given in the Hereafter, but,
Nay! Most surely the Record of the Wicked is (preserved) in Sijjin',.
It is a Register (fully) inscribed.
There are mainly two commentaries for these verses:
1. The meaning of / kitab /, here, is the record of Man in which all the deeds, irrespective of great or small, are exactly inscribed.
The term / sijjin / means a 'register' wherein the deeds of all Mankind are recorded. In other words, it is like a ledger where the account of the creditors and the debtors are registered on separate pages, one by one. The thing that is understood, from this verse and the next verses, is that all the deeds of the Wicked are registered in a book by the name of 'Sijjin' and all the deeds of the Righteous are registered in another book by the name of 'Illiyin'.
The term /sijjin/ is based on /sijn/ which has different meanings, such as: 'prison, hard, anything hard, a terrible place in the bottom of Hell'; the place where the records of the Wicked are held, and it is a proper name for the fire of Hell.
Tarihi says in Majma'-al-Bahrain for the root word of /sijn/: It is mentioned in the commentary that it is 'a complete work'comprising the deeds of the Wicked, of Jinn and of mankind. (Tarihi has not made it clear as to whose commentary this is).
The symmetries that attest to the above idea are as follows:
1. The term /kitab/ book', in cases like this in the Holy Qur'an, means 'Record'.
2. The last verse, which has come as a description for the term 'sijjin', says: (It is) a Register (fully) inscribed. Some commentators have not taken the verse as a description for 'sijjin', but, this idea certainly does not apply to the apparent meaning of the words.
3. Some have said that the term /sijjin/ and /sijjil/ have the same meaning. And we know that /sijill/ means: 'a grand book'.
4. It is understood, from the verses of Qur'an, that the deeds of all Mankind are inscribed, in several books, so that no one will have any excuse for their deeds.
The first 'book' is the personal record of the individuals, which will be given to the hand of its owner: for the Righteous to their right hand, and for the evildoers to their left hand; and there are many verses, in the Qur'an, that verify this idea.
The second is the one that can be called 'The Record of the Sects', as mentioned in Sura Jathiya, NO.45, verse 28 which says: ...Every sect will be called to its Record....
The third one is the Record of all humankind: The Wicked and the Righteous. The 'book' that, in these verses and the following ones, has been called 'Sijjin' for the former and 'llliyin' for the latter.
In short, according to this commentary, 'Sijjin' is the ledger, the complete work, in which all the deeds of the Wicked are recorded. It is called 'Sijjin', perhaps for the reason that its contents cause the Wicked to be imprisoned in Hell. Or, the book, itself, is in the bottom of Hell, in contrast with the book of the Righteous, which is in 'Illiyin of Heaven.
2. The second commentary says that 'Sijjin' means 'Hell', which is a very big prison for the Wicked, or it is a terrible site in Hell, and the meaning of 'The Record of the Wicked' is 'the destiny of the Wicked' which is inscribed for them. Therefore, the verse means: surely the destiny of the Wicked is in Hell. There are many examples of the application of the meaning of the term 'book', in the Holy Qur'an, with this sense. For instance, in Sura Nisa, No. 4 verse 24, after saying that: And (prohibited are) all married women except those whom your right hands possess, it says: ... / kitaballah 'alaykum /, (this is) Allah's ordiance to you.... And, Sura Anfal, No.8, verse 75 says: ...kindred by blood have prior rights over each other in the ordiance of Allah....
The matter that attests to this commentary is that 'Sijjin' has been commented on as being Hell, the same meaning as the narrations and Islamic works have.
In the commentary of 'Ali - ibn - Ibrahim for the meaning of the verse: Nay! Most surely the Record of the Wicked is (preserved) in Sijjin, it is said that: their appointed chastisement is in 'Sijjin', (Hell).
A narration from Imam Baqir (p.b.u.h.) also says:
'Sijjin' is the seventh earth and 'Illiyin' is the seventh heaven (indicating the lowest and the highest places). (1)
There are many narrations which say that the deeds which are not fit to be accepted by Allah will descend and fall in Sijjin. A tradition from the Prophet (p.b.u.h.) says that: Sometimes it happens that the appointed angel, for gathering up the deeds of a servant, ascends joyfully with a good deed of the servant. Then Allah says: 'Put it in Sijjin, because the servant did not seek My Countenance in it'. (2)
On the whole, it is understood from the narrations that 'Sijjin' is a very low place in Hell, where the wrong actions or the record of the evil deeds of the Wicked are sent to, or their destiny is for them to be imprisoned therein.
According to this commentary, the verse (It is) a Record (fully) inscribed is an emphasis on the verse ... Most surely the Record of the Wicked is (preserved) in Sijjin, ( not as a commentary for Sijjin ). Then the verse means that this is a punishment inscribed for them, surely.
The term / marqum / is based on /raqm/ 'large, bold writing' and since these writings are clear and unambigous, the term may refer to the decisiveness and clearness of it.
These two commentaries can be considered together, because in the first commentary 'Sijjin' means 'the ledger of the deeds of the Wicked', and in the second one it means Hell or the bottom of the earth. And it is clear that these are 'causes and effects' for each other. That is, when the record of a person is registered in 'the ledger of the deeds of the Wicked', it results in their being sent to the lowest point of Hell.
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In the last verse of this portion, in a startling short sentence, the end to come of those who deny the Resurrection is pointed out. It says: Woe That Day, to the deniers.
It is the denial from which the various sins,including dealing in fraud and transgression, originate. In the first verse it says: Woe to the defrauders', and now it says: Woe, That Day, to the deniers, which briefly, but meaningfully points to the kinds of painful and horrible chastisements awaiting them.
It is noteworthy that in the first verse 'the defrauders' and then in verse seven, 'the Wicked' and in verse ten 'the deniers' are mentioned. This shows that there is a close connection between denying the Resurrection and those deeds. The relationship between these will be dealt with more clearly in the following verses.
(1) Nur-uth-Thaqalayn, vol. 5, p. 530, Tradition 15.
(2) Nur-uth-Thaqalayn, vol. 5, p. 530, Tradition 19.
Sura Mutaffifin
(Defrauders)
No.83 (Verses 11-17)
(11)
ÇáøóÐöíäó íõßóÐøöÈõæäó Èöíóæúãö ÇáÏøöíäö
(12) æóãóÇ íõßóÐøöÈõ Èöåö ÅöáøóÇ ßõáøõ ãõÚúÊóÏò ÃóËöíãò
(13) ÅöÐóÇ ÊõÊúáóì Úóáóíúåö ÂíóÇÊõäóÇ ÞóÇáó ÃóÓóÇØöíÑõ ÇáúÃóæøóáöíäó
(14) ßóáøóÇ Èóáú ÑóÇäó Úóáóì ÞõáõæÈöåöã ãøóÇ ßóÇäõæÇ íóßúÓöÈõæäó
(15) ßóáøóÇ Åöäøóåõãú Úóä ÑøóÈøöåöãú íóæúãóÆöÐò áøóãóÍúÌõæÈõæäó
(16) Ëõãøó Åöäøóåõãú áóÕóÇáõæÇ ÇáúÌóÍöíãö
(17) Ëõãøó íõÞóÇáõ åóÐóÇ ÇáøóÐöí ßõäÊõã Èöåö ÊõßóÐøöÈõæäó
11. Those who deny the Day of Judgement
12. And none denies it but every Transgressor, the Sinner!
13. When Our Signs are recited to him, he says: 'Myths of the ancients'.
14. Nay! Rather what they used to do has put rust upon their hearts.
15. Nay, most surely on That Day they shall be debarred from their Lord,
16. Then, they will enter the fire of Hell.
17. Then it will be said (to them): 'This is that which you used to deny.'
Commentary:
Sin Works as Rust Upon the Heart.
The previous verses made clear the dreadful end of the unbelievers. The following verses begin with an introduction to unbelievers also. It says: Those who deny the Day of judgement.
And none denies it but every Transgressor, the Sinner!
It means that the denial of the Day of Judgement is not based on reasoning and logical thinking, but those who want to be oppressors, whenever they wish, and to be the sinners of any corruption, take joy in denying the Hereafter.
They want to continue their evil deeds, freely and without thinking about their responsibilities. They do not pay attention to their conscience. They know no laws. The case is similar as can be found in Sura Qiyamat, No. 75, verse 5. It says: But man wishes to do wrong (even) in the time in front of him, (then he denies the Hereafter).
Hence, as belief has an affect on deeds, the same evil deeds affect on the formation of beliefs. This very idea will be divulged, clearly, in the commentary of the next verses.
Now, the third characteristic of the deniers of the Hereafter is mentioned. It says:
When Our Signs are recited to him, he says: 'Myths of the ancients'.
They are not only and Sinners, but mock the Signs of Allah and say that they are old myths like a series of ancient stories belonging to the very early periods of Man, which have no real value. In this way, and under the pretext of calling them myths, they want to withdraw themselves from the duties that the verses of the Qur'an define for them.
The sinners raise the subject as an excuse to flee from the truth and do not accept Allah's invitation. This idea is mentined not only in this verse, but there are also nine other verses that denote just the same matter, about the sinners, and their excuse of calling these myths including Sura Furqan, No. 25, verse 5 which says: And they say: 'Tales of the ancients, which he has caused to be written: and they are dictated before him morning and evening'.
In Sura Ahqaf, NO. 46, verse 17 when an ungodly son is being advised by his godly parents that the promise of Allah is true and all will be called to life again, after death, he mocks their words and says: ...this is nothing but tales of the ancients.
However, wrong doers always seek some vain excuses to make their conscience content, on the one hand, and to get rid of the just people's protests, on the other hand. It is a wonder how these kind of persons have often had some similar behaviour, as if they had been whispering the same things into each others ears throughout history, matters such as: sorcery, divination, madness, myths and the like.
The Holy Qur'an points to the main origin of their wickedness in the next verse where it says:
Nay! Rather what they used to do has put rust upon their hearts.
What an alarming sense it is! What they do works as rust on their hearts and vanishes the first light and the early brightness that is really from the divine nature which Allah created in them. That is why the characteristic of truth, the shine of Revelation; with its full beaming brightness, does not reflect on their hearts.
The Qur'anic term /ran/ is based on /rayn/ (rust). As Raqib says in Mufradat, it means: 'the coating or film formed on the precious things'.
And some other philologists meant it as 'the redish-brown or redish yellow coating formed on iron or steel, and the like, by oxidation'; as occurs during exposure to air and moisture and it is usually a sign of the decay of the metal. Then, as a consequence, naturally its radiance disappears.
There will be a description, under the title of 'Explanation' that you will study later about the destructive effects of sin which dulls the light and radiance of the heart, even to the point of wiping it out.
Nay, most surely on that Day they shall be debarred from their Lord.
And this is the most painful punishment of the evildoers in contrast with the spiritual meeting and the presence of the Righteous before their Lord, which is the best of blessings and the highest reward for them.
The term / kalla / 'Nay' is usually used to negate a previous statement. For this case, commentators have delivered many probabilities; some of which are as follows:
It is an emphasis on the term 'Nay', in the former verse, and it is not true what they say about the Hereafter being myths of the ancients.
Or, it is not so that the rust, which sin causes upon their hearts, will be wiped off. They shall be debarred from seeing Allah both in this world and the Next.
Or, as it is said in some other verses of the Qur'an, that they think that even if they are brought back to their Lord, they shall surely be given some kind of blessings there.
It is not as they think, though, and they will have the worst punishments and the most severe tortures in the Hereafter.
Truly, there will be a return, to us, of our worldly actions in the Hereafter. Those who neglect the truth, in this life, and their deeds have affected their hearts like rust, will be deprived from the Mercy of Allah and will never be able to see His appearance in the spiritual world, and they will never meet Him; the Sublime.
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