Surah Al-Muminum Ayat 68-118 (end)

{68. Have they not pondered over the Word, or has there come to them what had not come to their fathers of old? 

69. Or is it that they did not recognize their Messenger so they deny him? 

70. Or they say: There is madness in him Nay, but he brought them the truth, but most of them are averse to the truth.

 71. And if Al-Haqq had followed their desires, verily, the heavens and the earth, and whosoever is therein would have been corrupted! Nay, We have brought them their reminder, but they turn away from their reminder. 

72. Or is it that you ask them for some Kharj? But the recompense of your Lord is better, and He is the Best of those who give sustenance. 

73. And certainly, you call them to the straight path. 

74. And verily, those who believe not in the Hereafter are indeed deviating far astray from the path. 

75. And though We had mercy on them and removed the distress which is on them, still they would obstinately persist in their transgression, wandering blindly.}

Refutation and Condemnation of the Idolators

Allah denounces the idolators for not understanding the Qur’an or contemplating its meaning, and for turning away from it, even though they had been addressed specifically in this Book which Allah did not reveal to any Messenger more perfect and noble, and especially since no Book or warner had come to their forefathers who had died during the Jahiliyyah. What these people, upon whom the blessing had been bestowed, should have done, was to accept it and give thanks for it, and try to understand it and act in accordance with it night and day, as was done by the wise ones among them who became Muslim and followed the Messenger, may Allah be pleased with them. “Have they not pondered over the Word?,” Qatadah said, “Because, by Allah, if the people had pondered the meaning and understood it properly, they would have found in the Qur’an a deterrent to disobeying Allah. But they only paid attention to the Ayat which are not entirely clear, and so they were destroyed because of that.” (Ad-Durr Al-Manthur 6:110)

Then Allah says, denouncing the disbelievers of the Quraysh: “Or is it that they did not recognize their Messenger so they deny him?” means, ‘do they not recognize Muhammad and the honesty, trustworthiness and good character with which he grew up among them Can they deny that or argue against it’ Jafar bin Abi Talib said to An-Najashi, the king of Ethiopia: “O King, Allah has sent to us a Messenger whose lineage, honesty and trustworthiness are known to us.” (Ibn Hisham 1:357) Al-Mughirah bin Shubah said something similar to the deputy of Kisra when he wanted to challenge him. When the Byzantine ruler Heraclius asked Abu Sufyan Sakhr bin Harb and his companions – who were still disbelievers and had not yet become Muslim – about the characteristics, lineage, honesty and trustworthiness of the Prophet, peace and blessings of Allah upon him, they could only tell the truth and admit that he was indeed noble and truthful. (Fath Al-Bari 1:42)

“Or they say: There is madness in him” This is a narration of what the Quraysh said about the Prophet, peace and blessings of Allah upon him. They said that he was making up the Qur’an by himself, or that he was crazy and did not know what he was saying. Allah tells us that their hearts did not believe that, they knew that what they were saying about the Qur’an was falsehood, for it had come to them from the Words of Allah and could not be resisted or rejected. So Allah challenged them and all the people of the world to produce something like it if they could – but they could not and would never be able to do so. So Allah says: “Nay, but he brought them Al-Haqq, but most of them are averse to the truth.”

Truth does not follow Whims and Desires

Allah says;“And if Al-Haqq had followed their desires, verily, the heavens and the earth, and whosoever is therein would have been corrupted!” Mujahid, Abu Salih and As-Suddi said, “Al-Haqq is Allah, may He be glorified.” (At-Tabari 19:57) What is meant by the Ayah is that if Allah had responded to the desires in their hearts and prescribed things accordingly, the heavens and the earth and whosoever is therein, would have been corrupted, i.e., because of their corrupt and inconsistent desires. As Allah says of them elsewhere: “Why is not this Qur’an sent down to some great man of the two towns?” (43:31) Then He says: “Is it they who would portion out the mercy of your Lord?” (43:32) And Allah says:“Say: “If you possessed the treasure of the mercy of my Lord, then you would surely hold back for fear of spending it.” (17:100), “Or have they a share in the dominion Then in that case they would not give mankind even a Naqir [speck on the back of a date stone].” (4:53) All of this goes to show how incapable mankind is and how divergent and inconsistent their ideas and desires are. Only Allah, may He be glorified, is Perfect in all His attributes, words, actions, laws, power and control of His creation, may He be exalted and sanctified. There is no God but He and no Lord besides Him. Then He says: “Nay, We have brought them their reminder,” meaning the Qur’an,“but they turn away from their reminder.”

The Prophet does not ask for any payment, and he calls to the straight path
“Or is it that you ask them for some Kharj?” Al-Hasan said, “A reward.'” (At-Tabari 19:58)  Qatadah said, “Some payment.” (Ad-Durr Al-Manthur 6:110) “But the recompense of your Lord is better” means, you are not asking for any wages or payment or anything for calling them to right guidance, rather you are hoping for a great reward from Allah, as He says: “Say: “Whatever wage I might have asked of you is yours. My wage is from Allah only.” (34:47) “Say: “No wage do I ask of you for this, nor am I one of the pretenders.” (38:86) “Say: “No reward do I ask of you for this except to be kind to me for my kinship with you.” (42:23) “And there came a man running from the farthest part of the town. He said: “O my people! Obey the Messengers. Obey those who ask no wages of you, and who are rightly guided.” (35:20-21) “And certainly, you call them to the straight path. And verily, those who believe not in the Hereafter are indeed deviating far astray from the path.”
The Situation of the Disbelievers 
“And verily, those who believe not in the Hereafter are indeed deviating far astray from the path.” meaning, they have gone astray and deviated.“And though We had mercy on them and removed the distress which is on them, still they would obstinately persist in their transgression, wandering blindly.” Here Allah tells of their stubbornness in their disbelief, in that even if He had removed the calamity from them and made them understand the Qur’an, they still would not follow it; they would still persist in their disbelief and stubborn transgression. This is like the Ayat:“Had Allah known of any good in them, He would indeed have made them listen; and even if He had made them listen, they would but have turned away with aversion.” (8:23) “And if (Lauw) you could but see when they will be held over the (Hell) Fire! They will say: “Would that we were but sent back (to the world)! Then we would not deny the Ayat of our Lord, and we would be of the believers!” Nay, it has become manifest to them what they had been concealing before. But if they were returned (to the world), they would certainly revert to that which they were forbidden.” (6:27-29) Until His statement: “be resurrected” This has to do with the knowledge of Allah. He knows about something that will not happen, but if it were to happen, He knows how it would be. Ad-Dahhak reported from Ibn Abbas: “Everything that is implied in the word: “If (Lauw)) is something that will never happen.”

{76. And indeed We seized them with punishment, but they humbled not themselves to their Lord, nor did they invoke with submission to Him. 

77. Until, when We open for them the gate of severe punishment, then lo! They will be plunged in despair. 

78. It is He Who has created for you hearing, eyes, and hearts. Little thanks you give. 

79. And it is He Who has created you on the earth, and to Him you shall be gathered back. 

80. And it is He Who gives life and causes death, and His is the alternation of night and day. Will you not then understand?

81. Nay, but they say the like of what the men of old said. 

82. They said: “When we are dead and have become dust and bones, shall we be resurrected indeed” 

83. “Verily, this we have been promised – we and our fathers before! This is only (from) tales of the ancients!”}

Allah’s saying: “And indeed We seized them with punishment,” means, ‘We tried and tested them with difficulties and calamities.’ His saying: “but they humbled not themselves to their Lord, nor did they invoke with submission to Him.” means, that did not deter them from their disbelief and resistance, rather they persisted in their sin and misguidance, “but they humbled not themselves” “nor did they invoke (Allah) with submission to Him.” they did not call on Him. This is like the Ayah: “When Our torment reached them, why then did they not humble themselves But their hearts became hardened,” (6:43) Ibn Abi Hatim recorded that Ibn Abbas said, “Abu Sufyan came to the Messenger of Allah and said, ‘O Muhammad, I ask you by Allah and by the ties of kinship between us, we have been reduced to eating camel hair and blood.’ Then Allah revealed, “And indeed We seized them with punishment, but they humbled not themselves.” This was also recorded by An-Nasa’i. (An-Nasai in Al-Kubra 6:413) The basis of this Hadith is in the Two Sahihs, where it says that the Messenger of Allah, peace and blessings of Allah be upon him, prayed against the Quraysh when he could not make any headway with them, and he said,

“O Allah, help me against them sending on them seven years (of famine) like the seven (years of drought) of Yusuf.” (Fath Al-Bari 8:435)

“Until, when We open for them the gate of severe punishment, then lo! They will be plunged in despair.” When the command of Allah reaches them and the Hour comes to them suddenly, and they are overtaken by the punishment of Allah which they were not expecting, then they will despair of any ease and goodness, and all their hopes will disappear.

A reminder of the Blessings of Allah and His immense Power

Then Allah mentions His blessings to His servants, in that He has given them hearing, sight and understanding through which they come to know things and draw lessons from them, the signs which attest to the Oneness of Allah and indicate that He is the One Who does what He wills and chooses what He wants.“Little thanks you give.” means, how little you thank Allah for the blessings He has given you. This is like the Ayah: “And most of mankind will not believe even if you desire it eagerly.” (12:103) Then Allah tells us about His great power and overwhelming authority, for He is the One Who originated creation and put people in all parts of the earth, with their different nations, languages and characteristics, then on the Day of Resurrection He will gather them all together, the first of them and the last, at a fixed time on a day appointed, and none will be left out, young or old, male or female, noble or insignificant, but all will be brought back as they were originally created. Allah said: “And it is He Who gives life and causes death,” meaning, He will bring the scattered bones back to life and cause the death of the nations, “and His is the alternation of night and day.” meaning, by His command night and day are subjugated, each of them following the other and never departing from that pattern, as Allah says: “It is not for the sun to overtake the moon, nor does the night outstrip the day?” (36:40). “Will you not then understand?” means, do you not have minds that tell you of the Almighty, All-Knowing to Whom all things are subjugated, Who has power over all things and to Whom all things submit

The Idolators thought that Resurrection after Death was very unlikely

Then Allah tells us about those who denied the resurrection, who were like the disbelievers who came before them: “Nay, but they say the like of what the men of old said. They said: “When we are dead and have become dust and bones, shall we be resurrected indeed” They thought it very unlikely that this would happen after they had disintegrated into nothing. “Verily, this we have been promised – we and our fathers before (us)! This is only the tales of the ancients!” This means, “It is impossible that we could be brought back. This was said by those who learned it from the books and disputes of the ancients.” This denial and rejection on their part is like the Ayah where Allah tells us about them: “Even after we are crumbled bones” They say: “It would in that case, be a return with loss!” But it will be only a single Zajrah, When behold, they find themselves on the surface of the earth alive after their death.” (79:11-14) “Does not man see that We have created him from Nutfah. Yet behold he (stands forth) as an open opponent. And he puts forth for Us a parable, and forgets his own creation. He says: “Who will give life to these bones after they are rotten and have become dust” Say: “He will give life to them Who created them for the first time! And He is the All-Knower of every creation!” (36:77-79)

{84. Say: “Whose is the earth and whosoever is therein If you know!” 

85. They will say: “It is Allah’s!” Say: “Will you not then remember” 

86. Say: “Who is (the) Lord of the seven heavens, and (the) Lord of the Great Throne?” 

87. They will say: “Allah.” Say: “Will you not then have Taqwa?” 

88. Say: “In Whose Hand is the sovereignty of everything And He protects, while against Whom there is no protector, if you know” 

89. They will say: “(All that belongs) to Allah.” Say: “How then are you deceived and turn away from the truth?” 

90. Nay, but We have brought them the truth, and verily, they are liars.}

The Idolators believe in Tawhid Ar-Rububiyyah, which requires them to believe in Tawhid Al-Uluhiyyah

Allah states that the fact that He is One and that He is independent in His creation, control, dominion and guides one to realize that there is no God except Him and that none should be worshipped except Him Alone, with no partner or associate. He tells His Messenger Muhammad to say to the idolators who worship others besides Him, even though they admit His Lordship, that He has no partner in Lordship. But despite this they still attributed partners in divinity to Him, and worshipped others besides Him even though they recognized the fact that those whom they worshipped could not create anything, did not own anything, nor do they have any control over anything. However, they still believed that these creatures could bring them closer to Allah, “We worship them only that they may bring us near to Allah” (39:3). So Allah says: “Say: “Whose is the earth and whosoever is therein?” meaning, “Who is the Owner Who has created it and whatever is in it of animals, plants, fruits and all other kinds of creation?” “If you know!” They will say: “It is Allah’s!” means, they will admit that this belongs to Allah Alone with no partner or associate. If that is the case,“Say: “Will you not then remember?” that none should be worshipped except the Creator and Provider. “Say: “Who is Lord of the seven heavens, and Lord of the Great Throne?” means, “Who is the Creator of the higher realm with its planets, lights and angels who submit to Him in all regions and in all directions Who is the Lord of the Great Throne, which is the highest of all created things” Allah says here: “and Lord of the Great Throne”, meaning the Mighty Throne. At the end of the Surah, Allah says: “the Lord of the Supreme Throne!” (23:116), meaning splendid and magnificent. The Throne combines the features of height and vastness with splendor and magnificence. This is why it was said that it is made of red rubies. Ibn Masud said, “There is no night or day with your Lord, and the light of the Throne is from the Light of His Face.” [This narration is not authentic however Muslim recorded a hadith from the Prophet with a similar meaning] “They will say: “Allah.” Say: “Will you not then have Taqwa?” meaning, since you admit that He is the Lord of the heavens and the Lord of the Mighty Throne, will you not fear His punishment for worshipping others besides Him and associating others with Him “Say: “In Whose Hand is the sovereignty of everything”  i.e., sovereignty is in His Hands. “There is not a moving creature but He has grasp of its forelock” (11:56). meaning, He has control over it. The Messenger of Allah, peace and blessings of Allah upon him, used to say,

“By the One in Whose hand is my soul.” 

When he swore an oath, he would say, 

“By the One Who turns over (controls) the hearts.”

He, may He be glorified, is the Creator, the Sovereign, the Controller, “And He protects (all), while against Whom there is no protector, if you know” Among the Arabs, if a leader announced his protection to a person, no one could go against him in that, yet no one could offer protection against that leader. Allah says: “And He protects (all), while against Whom there is no protector,” meaning, He is the greatest Master, and there is none greater than Him. His is the power to create and to command, and none can overturn or oppose His ruling. What He wills happens, and what He does not, will not happen. Allah says: “He cannot be questioned about what He does, while they will be questioned.” (21:23) He cannot be asked about what He does because of His greatness, Pride, overwhelming power, wisdom and justice, but all of His creation will be asked about what they did, as Allah says:“So, by your Lord, We shall certainly call all of them to account. For all that they used to do.” (15:92-93) “They will say: “(All that belongs) to Allah.” means, they will admit that the Almighty Master Who protects all while against Him there is no protector is Allah Alone, with no partner or associate.  “Say: “How then are you deceived and turn away from the truth” means, how can your minds accept the idea of worshipping others besides Him when you recognize and acknowledge that Then Allah says:“Nay, but We have brought them the truth,” which is the declaration that there is no god worthy of worship besides Allah, and the establishment of clear, definitive and sound proof to that effect,“and verily, they are liars.” means, in their worship of others alongside Allah when they have no evidence for doing so, as Allah says at the end of this Surah: “And whoever invokes, besides Allah, any other god, of whom he has no proof; then his reckoning is only with his Lord. Surely, the disbelievers will not be successful.” (23:117) The idolators have no evidence for what they are doing, which has led them into lies and misguidance. Rather they are following their forefathers and predecessors who were confused and ignorant, as Allah describes them: “We found our fathers following a certain way and religion, and we will indeed follow their footsteps.” (43:23)

{91. No son (or offspring) did Allah beget, nor is there any god along with Him. (If there had been many gods), then each god would have taken away what he had created, and some would have tried to overcome others! Glorified be Allah above all that they attribute to Him! 

92. All-Knower of the unseen and the seen! Exalted be He over all that they associate as partners to Him!}

Allah has no Partner or Associate

Allah declares Himself to be above having any child or partner in dominion, control and worship. He says: “No son did Allah beget, nor is there any god along with Him. (If there had been many gods), then each god would have taken away what he had created, and some would have tried to overcome others.” meaning, if it were decreed that there should be a plurality of deities, each of them would have exclusive control over whatever he had created, so there would never be any order in the universe. But what we see is that the universe is ordered and cohesive, with the upper and lower realms connected to one another in the most perfect fashion. “you can see no fault in the creation of the Most Gracious” (65:3). Moreover, if there were a number of gods, each of them would try to subdue the other with enmity, and one would prevail over the other. This has been mentioned by the scholars of `Ilm-ul-Kalam [Scholars who utilised philosophy in their teachings], who discussed it using the evidence of mutual resistance or counteraction. This idea states that if there were two or more creators, one would want to make a body move while the other would want to keep it immobile, and if neither of them could achieve what they wanted, then both would be incapable, but the One Whose existence is essential [i.e., Allah] cannot be incapable. It is impossible for the will of both to be fulfilled because of the conflict. This dilemma only arises when a plurality of gods is suggested, so it is impossible for there to be such a plurality, because if the will of one is fulfilled and not the other, the one who prevails will be the one whose existence is essential (i.e., God) and the one who is prevailed over will be merely possible (i.e., he is not divine), because it is not befitting for the one to be defeated whose existence is essential. Allah says:“and some would have tried to overcome others! Glorified be Allah above all that they attribute to Him!” meaning, high above all that the stubborn wrongdoers say when they claim that He has a son or partner. “All-Knower of the unseen and the seen!” means, He knows what is hidden from His creatures and what they see. “Exalted be He over all that they associate as partners to Him!” means, sanctified and glorified and exalted be He above all that the wrongdoers and liars say.

{93. Say: “My Lord! If You would show me that with which they are threatened, ” 

94. “My Lord! Then, put me not amongst the people who are the wrongdoers.” 

95. And indeed We are able to show you that with which We have threatened them. 

96. Repel evil with that which is better. We are best-acquainted with the things they utter. 

97. And say: “My Lord! I seek refuge with You from the whisperings of the Shayatin.” 

98. “And I seek refuge with You, My Lord! lest they should come near me.”}

The Command to call on Allah when Calamity strikes, to repel Evil with that which is better, and to seek refuge with Allah

Allah commands His Prophet Muhammad to call on Him with this supplication when calamity strikes: “My Lord! If You would show me that with which they are threatened.” meaning, ‘if You punish them while I am witnessing that, then do not cause me to be one of them.’ As was said in the Hadith recorded by Imam Ahmad and At-Tirmidhi, who graded it Sahih:

“If You want to test people, then take me to You [cause me to die] without having to undergo the test.” (Ahmad 5:243)

“And indeed We are able to show you that with which We have threatened them.” means, ‘if We willed, We could show you the punishment and test that We will send upon them.’

Then Allah shows him the best way to behave when mixing with people, which is to treat kindly the one who treats him badly, so as to soften his heart and turn his enmity to friendship, and to turn his hatred to love. Allah says:“Repel evil with that which is better.” This is like the Ayah: “Repel (the evil) with one which is better, then verily he, between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it except those who are patient” (41:34-35). meaning, nobody will be helped or inspired to follow this advice or attain this quality, “except those who are patient” meaning, those who patiently bear people’s insults and bad treatment and deal with them in a good manner when they are on the receiving end of bad treatment from them.“and none is granted it except the owner of the great portion” means, in this world and the Hereafter. And Allah says:“And say: “My Lord! I seek refuge with You from the whisperings of the Shayatin.” Allah commanded him to seek refuge with Him from the Shayatin, because no trick could help you against them and you cannot protect yourself by being kind to them. We have already stated, when discussing Istiadhah (seeking refuge), that the Messenger of Allah, peace and blessings of Allah upon him, used to say,

“I seek refuge with Allah, the All-Hearing, All-Seeing, from the accursed Shayatin, from his whisperings, evil suggestions and insinuations.” (Abu Dawud 1:490)

His saying: “And I seek refuge with You, My Lord! lest they should come near me.” means, in any issue of my life. So we are commanded to mention Allah at the beginning of any undertaking, in order to ward off the Shayatin at the time of eating, intercourse, slaughtering animals for food, etc. Abu Dawud recorded that the Messenger of Allah, peace and blessings of Allah upon him, used to say:

“O Allah, I seek refuge with You from old age, I seek refuge with You from being crushed or drowned, and I seek refuge with you from being assaulted by the Shayatin at the time of death.” (Abu Dawud 2:194)

{99. Until, when death comes to one of them, he says: “My Lord! Send me back,” 

 100. “So that I may do good in that which I have left behind!” No! (Kalla) It is but a word that he speaks; and in front of them is Barzakh until the Day when they will be resurrected.}

The Disbelievers’ Hope when death approaches 
Allah tells us about what happens when death approaches one of the disbelievers or one of those who have been negligent with the commands of Allah. He tells us what he says and how he asks to come back to this world so that he can rectify whatever wrongs he committed during his lifetime. Allah says: “My Lord! Send me back, so that I may do good in that which I have left behind!” No!” This is like the Ayat: “And spend of that with which We have provided you before death comes to one of you” until His saying:“And Allah is All-Aware of what you do” (63:10-11) “And warn mankind of the Day when the torment will come unto them” upto His saying; “that you would not leave (the world for the Hereafter).” (14:44) And His saying:“On the Day the event is finally fulfilled, those who neglected it before will say: “Verily, the Messengers of our Lord did come with the truth, now are there any intercessors for us that they might intercede on our behalf? Or could we be sent back so that we might do deeds other than those deeds which we used to do” (7:53) And: “And if you only could see when the criminals shall hang their heads before their Lord (saying): “Our Lord! We have now seen and heard, so send us back, that we will do righteous good deeds. Verily, we now believe with certainty.” (32:12) And; “If you could but see when they will be held over the (Hell) Fire! They will say: “Would that we were but sent back! Then we would not deny the Ayat of our Lord. ..” until His saying; “And indeed they are liars.” (6:27-28) “And you will see the wrongdoers, when they behold the torment, they will say: “Is there any way of return” (42:44) “They will say: “Our Lord! You have made us to die twice, and You have given us life twice! Now we confess our sins, then is there any way to get out” (40:11) and the Ayah after it: “Therein they will cry: “Our Lord! Bring us out, we shall do righteous good deeds, not what we used to do.” (Allah will reply) “Did We not give you lives long enough, so that whosoever would receive admonition could receive it And the warner came to you. So taste you (the evil of your deeds). For the wrongdoers there is no helper.” (35:37) Allah says that they will ask to go back, when death approaches, on the Day of Resurrection, when they are gathered for judgment before the Compeller (Allah) and when they are in the agonies of the punishment of Hell, but their prayer will not be answered. Here Allah says:“No! It is but a word that he speaks” The word Kalla (No!) is a word that is used to rebuke, and the meaning is: “No, We will not respond to what he asks for and We will not accept it from him.” “It is but a word that he speaks” refers to his asking to go back so that he can do righteous deeds; this is just talk on his part, it would not be accompanied by any action. If he were to go back, he would not do any righteous good deeds, he is merely lying, as Allah says:“But if they were returned, they would certainly revert to that which they were forbidden. And indeed they are liars” (6:28). Qatadah said: “By Allah, he will not wish to go back to his family and tribe, or to accumulate more of the things of this world or satisfy his desires, but he will wish that he could go back to do acts of obedience to Allah. May Allah have mercy on a man who does that which the disbeliever will wish he had done when he sees the punishment of Hell.”
Barzakh and Punishment therein
“and in front of them is Barzakh until the Day when they will be resurrected.” Abu Salih and others said that:“and in front of them” means before them. Mujahid said, Al-Barzakh is a barrier between this world and the Hereafter. Muhammad bin Kab said, “Al-Barzakh is what is between this world and the Hereafter, neither they are the people of this world, eating and drinking, nor are they with the people of the Hereafter, being rewarded or punished for their deeds.” Abu Sakhr said, “Al-Barzakh refers to the graves. They are neither in this world nor the Hereafter, and they will stay there until the Day of Resurrection.” (Ad-Durr Al-Manthur 6:116) “and in front of them is Barzakh”. In these words is a threat to those wrongdoers at the time of death, of the punishment of Barzakh. This is similar to the Ayat: “In front of them there is Hell” (45:10). “and in front of him will be a great torment” (14: 17). “until the Day when they will be resurrected”. means, he will be punished continually until the Day of Resurrection, as it says in the Hadith: “He will continue to be punished in it.” meaning, in the earth. (Tuhfat Al-Ahwadhi 4:183)

{101. Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another. 

102. Then, those whose Scales (of good deeds) are heavy, these! They are the successful. 

103. And those whose Scales (of good deeds) are light, they are those who lose themselves, in Hell will they abide. 

104. The Fire will burn their faces, and therein they will grin, with displaced lips (disfigured).}

The sounding of the Trumpet and the weighing of Deeds in the Scales.

Allah says that when the Trumpet is blown for the Resurrection, and the people rise from their graves, “there will be no kinship among them that Day, nor will they ask of one another.” meaning that lineage will be of no avail on that Day, and a father will not ask about his son or care about him. Allah says:“And no friend will ask a friend (about his condition), though they shall be made to see one another” (70:10-11). meaning, no relative will ask about another relative, even if he can see him and even if he is carrying a heavy burden. Even if he was the dearest of people to him in this world, he will not care about him or take even the slightest part of his burden from him. Allah says:“That Day shall a man flee from his brother. And from his mother and his father. And from his wife and his children.” (80:34-36) Ibn Mas`ud said, “On the Day of Resurrection, Allah will gather the first and the last, then a voice will call out, ‘Whoever is owed something by another, let him come forth and take it.’ And a man will rejoice if he is owed something or had been mistreated by his father or child or wife, even if it is little. ” This is confirmed in the Book of Allah, where Allah says:“Then, when the Trumpet is blown, there will be no kinship among them that Day, nor will they ask of one another.” This was recorded by Ibn Abi Hatim. (At-Tabari 19:72)

“Then, those whose Scales are heavy, these! they are the successful.” means, the one whose good deeds outweigh his bad deeds, even by one. This was the view of Ibn Abbas. (Ad-Durr Al-Manthur 6:418) “they are the successful.” means, those who have attained victory and been saved from Hell and admitted to Paradise. Ibn Abbas said, “These are the ones who have attained what they wanted and been saved from an evil from which there is no escape.” “And those whose Scales are light,” means, their evil deeds outweigh their good deeds.“they are those who lose themselves,” means, they are doomed and have ended up with the worst deal. Allah says:“in Hell will they abide.” meaning, they will stay there forever and will never leave. “The Fire will burn their faces” This is like the Ayah: “and fire will cover their faces” (14:50) and “If only those who disbelieved knew (the time) when they will not be able to ward off the Fire from their faces, nor from their backs” (21:39).“and therein they will grin, with displaced lips.” Ali bin Abi Talhah narrated from Ibn Abbas, “Frowning.” (At-Tabari 19:74)

{105. “Were not My Ayat recited to you, and then you used to deny them?” 

106. They will say: “Our Lord! Our wretchedness overcame us, and we were (an) erring people.” 

107. “Our Lord! Bring us out of this. If ever we return (to evil), then indeed we shall be wrongdoers.”}

Rebuking the People of Hell, their admission of Their Wretchedness and their Request to be brought out of Hell

This is a rebuke from Allah to the people of Hell for the disbelief, sins, unlawful deeds and evil actions that they committed, because of which they were doomed. Allah says: “Were not My Ayat recited to you, and then you used to deny them” meaning, ‘I sent Messengers to you, and revealed Books, and cleared the confusion for you, so you have no excuse.’ This is like the Ayat: “in order that mankind should have no plea against Allah after the Messengers” (4:165) “And We never punish until We have sent a Messenger” (17:15). “Every time a group is cast therein, its keeper will ask: “Did no warner come to you?” Until His saying;“So, away with the dwellers of the blazing Fire!” They will say:“Our Lord! Our wretchedness overcame us, and we were (an) erring people.” meaning, evidence has been established against us, but we were so doomed that we could not follow it, so we went astray and were not guided. Then they will say: “Our Lord! Bring us out of this. If ever we return (to evil), then indeed we shall be wrongdoers.” meaning, send us back to the world, and if we go back to what we used to do before, then we will indeed be wrongdoers who deserve punishment. This is like the Ayat:“Now we confess our sins, then is there any way to get out” Until His statement: “So the judgment is only with Allah, the Most High, the Most Great!” (40:11-12) meaning, there will be no way out, because you used to associate partners in worship with Allah whereas the believers worshipped Him Alone.