Tafsir of Al-Mu'minoon 23:62-65

Al-Mu'minun (The Believers): Verses 62–65

It is known that after the Almighty mentioned the manner of the sincere believers' deeds, He mentioned two rulings concerning the deeds of His servants.

Regarding al-wus'a (capacity), there are two opinions:

1. It means ability (ṭāqah): This is the view of al-Mufaddal.
2. It means less than ability: This is the view of the Mu'tazila, Muqatil, al-Dahhak, and al-Kalbi. They argue that wus'a is so named because action within it is expansive, not difficult or restrictive.

Through this, it is clarified that those sincere ones were not burdened beyond what they did. Muqatil stated: Whoever cannot pray standing should pray sitting, and whoever cannot sit should pray by signaling, because {We do not burden any soul beyond its capacity}. The Mu'tazila use this verse to deny the obligation of what is beyond one's ability, a matter previously discussed.

This is similar to His saying: {This is Our Book, it speaks about you with truth} (Al-Jathiyah: 29), and {It leaves nothing, small or great, except that it has enumerated it} (Al-Kahf: 49).

Know that the Almighty likened the Book to one who issues a clear statement. The Book itself does not speak, but it articulates what is contained within it, just as a truthful speaker articulates when he is righteous.

If one asks: Those to whom this Book is presented are either those who deem it impossible for Allah to lie, or those who permit it. If they deem it impossible, they believe everything He says, whether the Book exists or not. If they permit it, they will not trust that Book because they allow for the possibility that He—may He be exalted—wrote something contrary to what occurred. In both scenarios, what benefit is there in that Book?

We reply: Allah does what He wills. Furthermore, it is not unlikely that this serves as a benefit (maṣlaḥah) for the accountable angels.

As for {and they will not be wronged}, this is similar to {and they will find what they did present, and your Lord does not wrong anyone} (Al-Kahf: 49).

The Mu'tazila said that injustice (ẓulm) is either by increasing punishment, decreasing reward, punishing for something unknown, or burdening them with what they cannot bear. Thus, the verse indicates that the servant is the originator of his action, otherwise punishing him for it would be injustice, and it indicates that the Almighty does not burden what is beyond capacity.

The response is: When He commanded Abu Lahab to believe, and belief requires affirming everything Allah informs about, and among what He informed is that Abu Lahab will not believe, then He commanded him to believe that he will not believe. Thus, everything you mentioned is incumbent upon you [if you hold that view].

{Nay, but their hearts are in a deep heedlessness concerning this} (23:64).

There are two opinions regarding this:

1. It refers to the disbelievers: This is fitting for them, as it is not fitting for the believers. "This" refers to what has been explained in the Qur'an, or this Book that speaks the truth, or this state of those who fear (the believers). {And they have deeds other than that}: Meaning, deeds other than their ignorance and disbelief. Some said this refers to their current deeds, while others said it refers to the future, which is closer because {they will be working on them} leans toward the future. The reason for saying {they will be working on them} is that these deeds are established in Allah's knowledge, His decree, and the Preserved Tablet (al-Lawḥ al-Maḥfūẓ), so they must perform them to enter the Fire due to the misery decreed for them by Allah beforehand.

2. Abu Muslim's chosen view: It describes the fearful ones (al-mushfiqīn): It is as if the Almighty said, after describing them: {And We do not burden any soul beyond its capacity}, and the limit of what these fearful ones achieved is what they brought. {And with Us is a Book} that preserves their deeds, {that speaks the truth, and they will not be wronged}; rather, their full reward for all their deeds will be given to them. {Nay, but their hearts are in a deep heedlessness concerning this}—this is also a description of their bewilderment, as if He meant: Despite their awe and fear, they are like those confused about whether their deeds are accepted or rejected. {And they have deeds other than that}: Meaning, they also have supererogatory acts (nawāfil) and ways of righteousness beyond what they are committed to, whether deeds they have already done or will do in the future. Then, the Almighty returns by saying: {Until, when We seize those immersed in luxury with the punishment}, to describe the disbelievers.

Know that Abu Muslim's view is preferable because if the speech can be connected to what immediately precedes it—the mention of the fearful ones—that is better than connecting it to what follows, especially since a person might be encouraged to do good by hearing that their deeds are preserved, just as one might be warned against evil. Furthermore, a person intensely preoccupied with the Hereafter might be described as having his heart in a deep heedlessness, meaning he is overwhelmed by thoughts concerning the acceptance or rejection of his deeds, and whether he performed them as required or fell short.

If one asks: What is meant by {concerning this}? What is the reference (ishārah)? We reply: It refers to their awe and fear, even though these states have overcome their hearts.

As for His saying: {Until, when We seize those immersed in luxury with the punishment}, the author of al-Kashshāf said that ḥattā (until) here is that which begins the subsequent clause, and the clause is the conditional sentence.

Know that there is no doubt that the pronoun in {those immersed in luxury (mutrafīhim)} refers back to the disbelievers mentioned previously, as punishment is only fitting for them. There are two interpretations for this punishment:

1. It refers to the punishment that befell them on the Day of Badr.
2. It is the punishment of the Hereafter.

Then the Almighty clarified that when the punishment befalls those among them who were enjoying luxury, they will cry out (yaj’arūn), meaning their voices will rise in supplication and clamor due to the severity of their state. They will be told, in a manner of rebuke: {Do not cry out this Day; indeed, you will not be helped by Us} (23:65). Nothing will avert what is intended to befall you. Through this, the Almighty indicated that on the Day of Judgment, they will reach this degree of distress and regret, which serves as a call for them in this world to abandon disbelief and proceed toward faith and obedience, as they benefit from this [warning] now.

{It was [often] recited to you, but you used to turn back on your heels in aversion, Arrogantly discussing it at night, [as] you shunned it. Have they not pondered the word, or has there come to them that which had not come to their fathers of old? Or have they not recognized their Messenger, so they are denying him? Or do they say, "He has madness"? Rather, he has brought them the truth, but most of them are averse to the truth. And if the truth had followed their inclinations, the heavens and the earth and whomever is in them would have been ruined. Rather, We have brought them their reminder, but they are from their reminder turning away. Or do you ask them for a fee? But the reward of your Lord is best, and He is the best of providers} (23:66–71).