As for His saying, the Exalted: **{Nay! Soon you will know * Then nay! Soon you will know}**, it connects to what precedes it and what follows it.

As for the connection to what precedes it, it is in the manner of refutation and denial. That is, the matter is not as these people imagine—that true happiness lies in the abundance of numbers and children.

As for its connection to what follows it, it is in the sense of an oath: Truly, you will know, but when the sinner repents, the disbeliever becomes Muslim, and the greedy person becomes ascetic.

Included in this is the saying of Al-Hasan: Do not be deceived by the multitude you see around you, for you will die alone and be reckoned with alone. This is reinforced by: **{The Day a man will flee from his brother * And his mother and his father * And his wife and his son * For every man that Day will have a concern of his own}** [Abasa: 34-37], and **{And certainly have We brought you to Us one by one, just as We created you the first time, and you have left behind you all the things We provided for you}** [Al-An'am: 94]. This prevents you from engaging in rivalry through accumulation.

They mentioned several interpretations for the repetition in **{Kallā}** (Nay!):

1. **For emphasis (Ta'kīd):** It is a warning following a warning, just as you say to someone being advised: "I tell you, then I tell you again, do not do it."

3. **According to Al-Ḍaḥḥāk:** **{Soon you will know}** refers to the disbelievers, and **{Then nay! Soon you will know}** refers to the believers. He used to recite it this way. Thus, the first is a threat, and the second is a promise.

4. **Regarding the depth of knowledge:** Everyone knows the ugliness of injustice and lying, and the beauty of justice and truthfulness, but they do not know the extent of their consequences and results. Then, the Exalted says, "You will know the preferred knowledge," but the detail allows for increase. So, whenever an increase in pleasure is attained, knowledge increases, and similarly concerning punishment. He divided that according to the senses: knowledge increases upon direct sight, then upon resurrection, then upon reckoning, then upon entering Paradise or Hellfire. That is why the repetition occurred.

5. **Regarding the stages of torment:** One of the two instances refers to the torment of the grave, and the other to the torment of the Day of Resurrection. This is narrated from Dharr, who said: "I used to doubt the torment of the grave until I heard Ali ibn Abi Talib (peace be upon him) say that this verse indicates the torment of the grave, and He said **{Then}** because there is death between the two worlds and the two lives."