Al-Baqarah: (86) Those who bought...

Know that combining the attainment of worldly pleasures and the pleasures of the Hereafter is impossible and unattainable.

Allah Almighty enabled the accountable person to attain whichever one he wills and desires. Thus, if he occupies himself with attaining one, he forfeits the other for himself. Allah likened what the Jews turned away from—belief in what was in their books and the worldly pleasures they held, such as buying and selling—to this transaction. This is the utmost condemnation from Allah towards them, because the one who is cheated in buying and selling in this world is blameworthy, to the extent that he is described as having a defect in his intellect. Therefore, condemning the one who buys the goods of this world at the expense of the Hereafter is even more appropriate.

As for His saying, the Exalted: {nor will respite be granted them} [Al-Baqarah: 86], there are two issues concerning it:

The First Issue: Regarding the inclusion of the Fā’ (ف) in {nor will respite be granted them} (fa-lā yukhaffafu), there are two opinions.

1. The first is that it is a conjunction connected to {Those who bought} (ishturaw).
2. The second opinion is that it functions as the response to a command, like saying, "Those misguided ones, pay attention! There is no good in them."

The first opinion is stronger because it does not require an implied element.

The Second Issue: Some commentators interpreted the respite (takhfīf) as meaning that the punishment will not cease but will be continuous, because if it were to cease, it would indeed have been lightened. Others interpreted it as referring to the severity of the punishment, not its continuity.

The preferable view is to say that punishment can be lightened either by cessation or by being reduced in intensity at all times or at some times. When the Almighty described their punishment as {nor will respite be granted them}, this necessitates the negation of all that we have mentioned (i.e., neither cessation nor reduction).

As for His saying, the Exalted: {nor will they be helped} (wa-lā hum yunṣarūn), there are two perspectives:

1. The majority held that it negates help in the Hereafter, meaning no one will repel this punishment from them, nor will they be aided against whomever intends to punish them.
2. Some interpreted it as negating help in this world.

The first view is stronger because the Almighty made this the recompense for their deeds. Therefore, He said, {nor will respite be granted them}, and this description is only fitting for the Hereafter. This is because, although worldly punishment may occur, it becomes like the prescribed legal penalties (ḥudūd) established for the transgressor. Furthermore, disbelievers may sometimes become dominant over the believers.

7 < { And indeed, We gave Moses the Scripture, and We caused messengers to follow after him, and We gave Jesus, the son of Mary, clear proofs and supported him with the Holy Spirit. Is it that whenever a messenger brought you something your souls did not desire, you became arrogant? So a party you denied, and a party you would kill. } > 7 !