Ta Ha — Verse 127
20:127 · Ta Ha
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وَكَذَ ٰلِكَ نَجۡزِی مَنۡ أَسۡرَفَ وَلَمۡ یُؤۡمِنۢ بِءَایَـٰتِ رَبِّهِۦۚ وَلَعَذَابُ ٱلۡءَاخِرَةِ أَشَدُّ وَأَبۡقَىٰۤ ١٢٧
wakadhālika najzī man asrafa walam yu'min biāyāti rabbihi walaʿadhābu l-ākhirati ashaddu wa-abq
Ta Ha / Ta Ha (20:127)
Connections 3 single-source 2 commentators
Multi-source connections
No verses on this ayah are cited by 2 or more commentators using numeric S:A notation. All extracted references come from a single source's commentary.
Single-source mentions (3) cited by only one commentator
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Q 13:34 (ar-Ra`d)
cited by
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Q 20:124 (Ta Ha)
cited by
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Q 65:10 (at-Talaq)
cited by
By commentator who cites how many verses on this ayah
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Ma'arif-ul-Quran 2 verses
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Tafsir Ibn Kathir (abridged) 1 verse
Note: these connections are extracted from numeric S:A references inside the commentary text and are therefore biased toward mufassirun who use that notation. Prose-style references (e.g. "Surat al-Baqarah verse 30") will be added later, which should surface additional multi-source consensus.
This is how We reward those who go too far, and who do not believe in their Lord’s revelations. The greatest and most enduring punishment is in the Hereafter
wakadhālika najzī man asrafa walam yu'min biāyāti rabbihi walaʿadhābu l-ākhirati ashaddu wa-abq
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Tafsir Commentary
Severe Torment for Him Who transgresses beyond bounds
Allah says: `Thus We do requite those who transgress beyond bounds and believe the Ayat of Allah in this world and in the Hereafter.'
لَّهُمْ عَذَابٌ فِى الْحَيَوةِ الدُّنْيَا وَلَعَذَابُ الاٌّخِرَةِ أَشَقُّ وَمَا لَهُم مِّنَ اللَّهِ مِن وَاقٍ
(For them is a torment in the life of this world, and certainly, harder is the torment of the Hereafter. And they have no defender or protector against Allah.) 13:34 Therefore Allah said,
وَلَعَذَابُ الاٌّخِرَةِ أَشَدُّ وَأَبْقَى
(and the torment of the Hereafter is far more severe and more lasting.) meaning: a more grievous and more painful penalty than of this world they will remain therein, they will abide forever in such torment. Allah's Messenger ﷺ said to both husband and wife who took an oath, when the husband accused his wife of committing illegal sexual intercourse:
«إِنَّ عَذَابَ الدُّنْيَا أَهْوَنُ مِنْ عَذَابِ الْآخِرَة»
(Verily, the torment of this worldly life is more insignificant, compared to the punishment of the Hereafter.)
أَفَلَمْ يَهْدِ لَهُمْ كَمْ أَهْلَكْنَا قَبْلَهُمْ مِّنَ الْقُرُونِ يَمْشُونَ فِى مَسَـكِنِهِمْ إِنَّ فِى ذَلِكَ لأَيَـتٍ لاٌّوْلِى النُّهَى
And so just as We requite him who disregards the Qur’ān We requite him who is prodigal him who associates others with God and believes not in the signs of his Lord. And the chastisement of the Hereafter is more terrible than the chastisement of the life of this world and the punishment of the grave and more enduring longer lasting.
وهكذا نعاقب مَن أسرف على نفسه فعصى ربه، ولم يؤمن بآياته بعقوبات في الدنيا، ولَعذاب الآخرة المعدُّ لهم أشد ألمًا وأدوم وأثبت؛ لأنه لا ينقطع ولا ينقضي.
يقول تعالى وهكذا نجازي المسرفين المكذبين بآيات الله في الدنيا والآخرة لهم عذاب في الحياة الدنيا ولعذاب الآخرة أشق وما لهم من الله من واق" ولهذا قال" ولعذاب الآخرة أشد وأبقى" أي أشد ألما من عذاب الدنيا وأدوم عليهم فهم مخلدون فيه ولهذا قال رسول الله صلى الله عليه وسلم للمتلاعنين " إن عذاب الدنيا أهون من عذاب الآخرة ".
ثم ساق - سبحانه - سنة من سننه التى لا تختلف فقال : ( وكذلك نَجْزِي مَنْ أَسْرَفَ وَلَمْ يُؤْمِن بِآيَاتِ رَبِّهِ وَلَعَذَابُ الآخرة أَشَدُّ وأبقى ) .أى : ومثل ذلك الجزاء الأليم الذى أنزلناه بهؤلاء المعرضين عن ذكرنا نجازى كل من أسرف فى ارتكاب السيئات والموبقات ، وكل من لم يؤمن بآيات ربه بل كذب بها وأعرض عنها ، لعذاب الآخرة اشد من عذاب الدنيا ، و ( وأبقى ) منه أى : وأكثر بقاء ، وأطول زمانا من عذاب الدنيا .
القول في تأويل قوله تعالى : وَكَذَلِكَ نَجْزِي مَنْ أَسْرَفَ وَلَمْ يُؤْمِنْ بِآيَاتِ رَبِّهِ وَلَعَذَابُ الآخِرَةِ أَشَدُّ وَأَبْقَى (127)يقول تعالى ذكره: وهكذا نجزي: أي نثيب من أسرف فعصى ربه، ولم يؤمن برسله وكتبه، فنجعل له معيشة ضنكا في البرزخ كما قد بيَّنا قبل ( وَلَعَذَابُ الآخِرَةِ أَشَدُّ وَأَبْقَى ) يقول جلّ ثناؤه: ولعذاب في الآخرة أشدّ لهم مما وعدتهم في القبر من المعيشة الضنك وأبقى يقول: وأدوم منها، لأنه إلى غير أمد ولا نهاية.
( وكذلك ) أي وكما جزينا من أعرض عن القرآن كذلك ( نجزي من أسرف ) أشرك ، ( ولم يؤمن بآيات ربه ولعذاب الآخرة أشد ) مما يعذبهم به في الدنيا والقبر ، ( وأبقى ) وأدوم .
وَكَذَلِكَ نَجْزِي مَنْ أَسْرَفَ وَلَمْ يُؤْمِنْ بِآَيَاتِ رَبِّهِ وَلَعَذَابُ الْآَخِرَةِ أَشَدُّ وَأَبْقَى (127) وجملة { وكذلك نجزي من أسرف } الخ تذييل ، يجوز أن تكون من حكاية ما يخاطب الله به من يحشر يوم القيامة أعمى قصد منها التوبيخ له والتنكيل ، فالواوُ عاطفةٌ الجملةَ على التي قبلها . ويجوز أن تكون تذييلاً للقصّة وليست من الخطاب المخاطب به من يحشر يوم القيامة أعمى قصد منها موعظة السامعين ليحذروا من أن يصيروا إلى مثل ذلك المصير . فالواو اعتراضية لأن التذييل اعتراض في آخر الكلام ، والواو الاعتراضية راجعة إلى الواو العاطفة إلاّ أنها عاطفة مجموع كلام على مجموع كلام آخر لا على بعض الكلام المعطوف عليه .والمعنى : ومثل ذلك الجزاء نجزي من أسرف ، أي كفر ولم يؤمن بآيات ربّه .فالإسراف : الاعتقاد الضال وعدم الإيمان بالآيات ومكابرتها وتكذيبهما .والمشار إليه بقوله { وكذلك } هو مضمون قوله { فإن له معيشة ضنكاً } ، أي وكذلك نجزي في الدنيا الذين أسرفوا ولم يؤمنوا بالآيات .وأعقبه بقوله { ولعذاب الآخرة أشد وأبقى } ، وهذا يجوز أن يكون تذييلاً للقصة وليس من حكاية خطاب الله للذي حشره يوم القيامة أعمى . فالمراد بعذاب الآخرة مقابل عذاب الدنيا المفاد من قوله { فإن له معيشة ضنكاً } الآية ، والواو اعتراضية . ويجوز أن تكون الجملة من حكاية خطاب الله للذي يحشره أعمى ، فالمراد بعذاب الآخرة العذاب الذي وقع فيه المخاطب ، أي أشد من عذاب الدنيا وأبقى منه لأنّه أطول مدة .
{ وَكَذَلِكَ } أي: هذا الجزاء { نَجْزِي } ه { مَنْ أَسْرَفَ } بأن تعدى الحدود، وارتكب المحارم وجاوز ما أذن له { وَلَمْ يُؤْمِنْ بِآيَاتِ رَبِّهِ } الدالة على جميع مطالب الإيمان دلالة واضحة صريحة، فالله لم يظلمه ولم يضع العقوبة في غير محلها، وإنما السبب إسرافه وعدم إيمانه. { وَلَعَذَابُ الْآخِرَةِ أَشَدُّ } من عذاب الدنيا أضعافا مضاعفة { وَأَبْقَى } لكونه لا ينقطع، بخلاف عذاب الدنيا فإنه منقطع، فالواجب الخوف والحذر من عذاب الآخرة.
وكذلك نجزي من أسرف أي وكما جزينا من أعرض عن القرآن ، وعن النظر في المصنوعات ، والتفكير فيها ، وجاوز الحد في المعصية . ولم يؤمن بآيات ربه أي لم يصدق بها . ولعذاب الآخرة أشد أي أفظع من المعيشة الضنك ، وعذاب القبر . وأبقى أي أدوم وأثبت ؛ لأنه لا ينقطع ولا ينقضي .
God settled Satan as well as Adam on the earth and gave due warning in the very beginning that clashes of interest between the two would go on till Doomsday. Satan would make every possible effort to mislead mankind, therefore, people should make it a point to treat him as their greatest enemy and try to stay far away from his inducements. To give further guidance to man, God periodically sent him His messengers, or prophets, who instructed him in the reality of life in a language which was clearly intelligible to him. Now, the success or failure of man depends on his own acceptance or rejection of the Prophet’s guidance. One who accepts this guidance will once again be ushered into the comfortable life of paradise, whereas the life of one who fails to accept it will be a very severe one, from which he will never be able to escape. Those who turn away from God’s guidance will be reduced in the Hereafter to blindness, being deprived of both the eyes. The reason for this is that such people are given eyes in the world in order to be able to see and recognise God’s signs. But they live in such a manner that, when they encounter God’s signs, they fail to recognise them. Thus, they prove that, in spite of having eyes, they are really blind. So God will ask on that Day, what use it had been to give eyes to those who were determined to be blind.
وَمَنْ أَعْرَضَ عَن ذِكْرِي (And whoever turns away from My message - 20:124.) Here the word can refer both to the Qur'an and the Holy Prophet ﷺ as has been mentioned in other verses ذِكْرًا ﴿10﴾ رَّسُولًا (65:10). In both cases the meaning would be that if anyone fails in his duty to recite the Qur’ an or to comply with its commands, or if he fails to submit to the authority of the Holy Prophet then as punishment he would be condemned to a harsh and rigorous life in this world and would be raised blind on the Day of Resurrection.
The truth about the life of infidels and evil-doers being harsh in this world
Here one may ask that a life of penury and destitution in this world is not for the infidels and wicked people only but it afflicts good and pious people also. Indeed the prophets of Allah have to endure the greatest misfortunes and calamities in their worldly life. Sahih .al-Bukhari and all other books of Hadith contain a tradition in which, on the authority of Sa'd and others, the Holy Prophet ﷺ is reported to have said that the severest trials and tribulations are suffered by the prophets and in the case of the pious people those who enjoy a higher rank in the hierarchy are the ones who will get a greater share of misfortunes. On the other hand the infidels and the evildoers enjoy a life of comfort and affluence. Therefore the words of the Qur'an that such people would be condemned to a harsh and rigorous life can refer to the life in the Hereafter (آخرَت) only, because experience shows that they have, in this world, all the comforts of life.
The answer to the question posed above is that the punishment which the evil-doers will suffer in this world refers to the chastisement which awaits them in the grave where their existence will be made miserable and beyond endurance. Their graves will be their abodes and will squeeze them so tight that their graves will crack. There is a tradition in Musnad al-Bazzar on the authority of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ himself stated that the words مَعِيشَةً ضَنكًا (straitened life) occurring in this verse (124) refer to the existence in the grave. (Mazhari)
Another interpretation given to these words by Sayyidna Said ibn Jubair ؓ is that these people will be deprived of the gift of contentment which will result in an overpowering greed for worldly goods (Mazhari) but no amount of wealth will ever give them peace and content. The constant desire to augment their worldly possessions and the fear of any decrease in their size will always keep them anxious and uneasy. It is generally observed that the wealthy people who have all the means of comfort at their disposal actually are unable to enjoy comfort themselves, because comfort cannot be achieved without content and peace of mind.
(Thus do We reward him who is prodigal) him who associates partners with Allah (and believeth not the revelations of his Lord) i.e. the Scripture and the Messenger; (and verily the doom of the Hereafter will be sterner and more lasting) than the torment of this worldly life.