Al-Ahqaf (The Dunes): (13) Indeed, those who said...

Verse 13: {إِنَّ الَّذِينَ قَالُوا رَبُّنَا اللَّهُ ثُمَّ اسْتَقَامُوا}

(Indeed, those who said, "Our Lord is Allah," then remained steadfast...)

Allah, having established the proofs for Tawhid (Oneness of God) and Prophethood, and having refuted the doubts of the deniers, now mentions the path of the truthful and the verified.

The phrase {ثُمَّ اسْتَقَامُوا} (then remained steadfast) was previously explained in Surah As-Sajdah. The difference between the two passages is that in Surah As-Sajdah, it is mentioned that the angels descend saying, {أَلَّا تَخَافُوا وَلَا تَحْزَنُوا} (Fear not, nor grieve). Here, however, the intermediary (the angels) is removed, and it is stated that {لَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ} (there will be no fear upon them, nor will they grieve).

By combining both verses, we understand that the angels convey this good news to them, and that the Truth, the Exalted, also hears them saying this good news directly, without an intermediary.

These verses indicate that those who believe in Allah and perform righteous deeds will experience no fear or grief after the Resurrection. Therefore, the scholars of verification state that on the Day of Judgment, they will be safe from terrors. Some interpret this as the fear of punishment being removed from them. However, the fear of Majesty and Awe never leaves the servant. Do you not see that the angels, despite their high ranks and perfect infallibility, do not have fear removed from them? Allah says: {يَخَافُونَ رَبَّهُم مِّن فَوْقِهِمْ} (They fear their Lord above them) (An-Nahl: 50). This issue has been exhaustively discussed in many verses, such as {لَا يَحْزُنُهُمُ الْفَزَعُ الْأَكْبَرُ} (The Greatest Terror will not grieve them) (Al-Anbiya: 103).

Verse 14: {أُولَٰئِكَ أَصْحَابُ الْجَنَّةِ خَالِدِينَ فِيهَا جَزَاءً بِمَا كَانُوا يَعْمَلُونَ}

(Those are the companions of Paradise, abiding therein eternally, as a reward for what they used to do.)

The Mu'tazila derive several points from this verse:

1. {أُولَٰئِكَ أَصْحَابُ الْجَنَّةِ} (Those are the companions of Paradise) implies exclusivity (Hasr). This indicates that the inhabitants of Paradise are only those who said, "Our Lord is Allah," and then remained steadfast. This supports the view that a person who commits a major sin before repentance does not enter Paradise.
2. {جَزَاءً بِمَا كَانُوا يَعْمَلُونَ} (as a reward for what they used to do) indicates the invalidity of the view that reward is purely grace (Fadl) and not a recompense (Jaza').
3. {بِمَا كَانُوا يَعْمَلُونَ} (for what they used to do) affirms that the servant possesses the capacity for action.
4. This indicates that an effect (the reward) can occur subsequent to its cause (the action), or that an effect can exist before the cause, as the preceding action necessitates the subsequent reward.
5. It implies that the servant deserves recompense from Allah. The greatest form of this deserving is kindness to parents.

Verse 15: {وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ إِحْسَانًا}

(And We have enjoined upon man, to his parents, good treatment...)

This verse follows the previous point, emphasizing kindness to parents. We have discussed similar verses in Surah Al-'Ankabut and Surah Luqman. There are several issues here:

Issue 1: Recitation Variants 'Asim, Hamzah, and Al-Kisai recited it as {بِوَالِدَيْهِ إِحْسَانًا} (good treatment/kindness, as a verbal noun). The rest recited it as {حُسْنًا} (good/beautifully, as an adjective/adverb).

• Argument for Ihsanan (Verbal Noun): The verse in Surah Al-Isra' reads: {وَبِالْوَالِدَيْنِ إِحْسَانًا} (And to parents, good treatment). The meaning is: We commanded him to convey Ihsan (goodness) to them.
• Argument for Husnan (Adjective/Adverb): The verse in Al-'Ankabut reads: {وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ حُسْنًا}, and there is no variation there. The meaning is that we commanded him to perform a good deed towards them. The word Husnan is used here as an intensive form, similar to saying, "This man is knowledge and generosity." Husnan is accusative (Mansub) as a Maf'ul Mutlaq (absolute object), because the meaning of {وَوَصَّيْنَا الْإِنسَانَ بِوَالِدَيْهِ} is: We commanded him to treat them well (an yuhsina ilayhima), hence {إِحْسَانًا} or {حُسْنًا}.

Verse 16: {حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا}

(His mother carried him with hardship and gave birth to him with hardship.)

Issue 1: Recitation Variants of Kuhran Ibn 'Amir, 'Asim, Hamzah, and Al-Kisai recited {كُرْهًا} (with a dammah on the Kaf). The rest recited it with a fathah ({كَرَهاً}). It is said they are two linguistic variants, like Du'fun and Da'fun. Al-Wahidi noted that Kuruh (with dammah) is the verbal noun (Masdar) from Karihtu al-shay'a akrahu (I disliked the thing). Karah (with fathah) is the noun, as if it means the disliked thing. He cited {كُتِبَ عَلَيْكُمُ الْقِتَالُ وَهُوَ كُرْهٌ لَّكُمْ} (Fighting has been ordained for you while it is hateful to you) (Al-Baqarah: 216) – here it is with dammah. He also cited {أَن تَرِثُوا النِّسَاءَ كَرْهًا} (that you should inherit women against their will) (An-Nisa': 19) – here it is in the circumstantial case (Hal), and it is not read otherwise than with fathah. Generally, what is a Masdar or in the circumstantial case is better with fathah, while what is a noun, like Dhahabtu bihi 'ala kurh (I went with him unwillingly), is better with dammah.

Issue 2: Meaning of Hardship The commentators state that the mother carried him with hardship and delivered him with hardship. This does not refer to the beginning of the pregnancy, as that is not hardship. Allah says: {فَلَمَّا تَغَشَّاهَا حَمَلَتْ حَمْلًا خَفِيفًا} (So when he covered her, she carried a light load) (Al-A'raf: 189), referring to the initial stage (sperm, clot, piece of flesh), which is not difficult. The hardship ({كُرْهًا}) refers to when the pregnancy becomes heavy and the pains of labor (Shiddat al-Talaq).

Issue 3: The Mother's Right The verse indicates that the mother's right is greater. Allah first mentioned both parents ({بِوَالِدَيْهِ}), then singled out the mother ({حَمَلَتْهُ أُمُّهُ كُرْهًا وَوَضَعَتْهُ كُرْهًا}). This shows her right is greater, and the hardships she endures due to the child are more numerous. Relevant traditions (Ahadith) are mentioned in this context.

Verse 17: {وَحَمْلُهُ وَفِصَالُهُ ثَلَاثُونَ شَهْرًا}

(And his gestation and weaning period are thirty months.)

Issue 1: Meaning of Fisal This is an instance of omitting the possessed noun (Mudaf). The intended meaning is: "And the period of his gestation and weaning is thirty months." Fisal means weaning, which is separating him from milk. If one asks why it is called Fisal (separation) if the verse intends to specify the duration of nursing, the answer is that since nursing is immediately followed by and related to weaning (as nursing ends with it), it is named after the weaning.

Issue 2: Minimum Gestation Period This verse indicates that the minimum duration of pregnancy is six months. Since the total period of gestation and nursing is thirty months, and Allah states: {وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ} (And mothers may nurse their offspring for two whole years) (Al-Baqarah: 233). If we subtract the two full years (24 months) from thirty months, the minimum pregnancy period remaining is six months.

It is narrated that 'Umar was presented with a woman who gave birth after six months, and he ordered her to be stoned. 'Ali said there is no stoning for her, citing the evidence we mentioned. 'Uthman intended to do the same until Ibn 'Abbas recited this verse to him.

Experience and intellect also support this. Experts in experience state that the formation of the fetus has a determined time. When this time doubles, the fetus moves. When this total doubles again, the fetus is delivered.

• If formation takes 30 days, movement occurs at 60 days, and delivery at 120 days (total 180 days = 6 months).
• If formation takes 35 days, movement at 70 days, delivery at 210 days (total 220 days = 7 months).
• If formation takes 40 days, movement at 80 days, delivery at 240 days (8 months).
• If formation takes 45 days, movement at 90 days, delivery at 270 days (9 months).

Galen stated that if one is very precise about gestation periods, they might find a woman delivering after 184 nights. Ibn Sina claimed to have witnessed this. Thus, the minimum gestation period, according to the Quran and sound experience, is six months.

The maximum gestation period is not explicitly stated in the Quran. Ibn Sina mentioned in Al-Shifa' that he heard from a trustworthy source that a woman delivered a child with teeth already grown after four years of pregnancy, and the child lived. Aristotle said that the periods of birth for animals are fixed except for humans; sometimes they deliver at seven months, sometimes at eight (though survival in the eighth month is rare except in specific regions like Egypt), and usually after the ninth month.

The experientialists clarify that their rule (doubling the formation time for movement, and doubling the total for delivery) is an approximation, not a precise determination, as it may vary by days, since no definitive proof supports this exact calculation; it is based on experience.

Further Elaboration on Fetal Development (Based on Medical Experience cited by Al-Razi): The period during which the fetus completes its formation is divided into stages:

1. The semen, if retained, forms a sphere. Due to the heat involved in animal formation, it thickens, becoming like froth by the sixth day.
2. The appearance of three blood-like spots: one in the center (which becomes the heart), one above (the brain), and one to the right (the liver). After three more days (total 9 days), red threads appear between them.
3. Blood circulation permeates everything, forming a clot ('Alaqah), which takes another six days (total 15 days).
4. It becomes flesh, with the three organs differentiated and the marrow moisture extending. This completes in 12 days (total 27 days).
5. The head separates from the shoulders, and the limbs from the ribs, and the sense of touch begins to manifest partially or hiddenly. This takes another 9 days (total 36 days).
6. The separation of these parts becomes distinct, and the sense of touch manifests clearly, taking another 4 days (total 40 days). This may extend to 45 days. The minimum is stated as 30 days.

These medical observations align with the Prophet's saying: "The creation of one of you is gathered in his mother's womb for forty days." Experts note that a miscarriage after 40 days, if examined, shows distinct, small limbs when placed in cold water.

Issue 3: Implications for Fiqh (Jurisprudence) This verse establishes the minimum duration of pregnancy and the maximum duration of nursing.

• Minimum Pregnancy: Established as six months (as shown above).
• Maximum Nursing: Established by combining this with {وَالْوَالِدَاتُ يُرْضِعْنَ أَوْلَادَهُنَّ حَوْلَيْنِ كَامِلَيْنِ} (Al-Baqarah: 233).

Jurists derive many rulings from these two benchmarks. If the minimum pregnancy is six months, a woman delivering then is protected from accusations of adultery. If nursing ends after two years, any subsequent nursing does not establish kinship ties (Rida'ah), thus protecting the woman from complications regarding strangers. The purpose behind setting these limits (6 months minimum pregnancy, 2 years maximum nursing) is to safeguard women from harm, immorality, and suspicion.

(Note: Al-Wahidi narrated from 'Ikrimah that if pregnancy is 9 months, nursing is 21 months; if 6 months, nursing is 24 months. Al-Razi states the previously established view is correct.)

Verse 18: {حَتَّىٰ إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً قَالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ}

(Until, when he reaches maturity and reaches forty years, he says, "My Lord, enable me to be grateful for Your favor which You have conferred upon me and upon my parents...)

Issue 1: Meaning of Ashudd (Maturity) The commentators differed on the meaning of Ashudd:

• Ibn 'Abbas (via 'Ata') interpreted it as 18 years.
• The majority interpret it as 33 years. Al-Farra' argued that 40 is closer in sequence to 33 than to 18, citing the verse in Al-Muzzammil regarding dividing the night vigil.
• Al-Zajjaj preferred 33 years because this is when the human body reaches its physical completion.

Scholarly Analysis of Human Stages: The stages of animal life are three, based on the balance of innate moisture (Rutubah Ghariziyyah) and innate heat (Hararah Ghariziyyah):

1. Stage of Growth and Development (Nushu' wa Nama'): Innate moisture dominates heat. Organs are capable of expansion in length, width, and depth.
2. Stage of Stasis (Waqf) / Youth: Moisture balances heat, sufficient for preservation without excess or deficiency.
3. Stage of Decline: Moisture is deficient in preserving heat. This has two sub-stages:
   • Hidden Deficiency: Old age (Kuhulah).
   • Apparent Deficiency: Senility (Shaykhukhah).

The lunar cycle (28 days) is divided into four parts (7 days each), which influences worldly conditions. Experts divide the stage of growth and development into four "weeks" (periods of 7 years):

• End of the 1st Week (7 years): Bones harden slightly, strength increases, weak teeth are replaced by strong ones, and sexual desire strengthens in digestion.
• End of the 2nd Week (14 years): Heat strengthens, moisture decreases, channels widen, digestive power increases, organs solidify sufficiently, and the seed material is generated. This is often when puberty is legally established (according to Shafi'i). At this point, the innate heat strengthens, moisture lessens, and the brain balances, completing the rational/psychic faculties (thought and memory). Hence, legal maturity (and accountability) is established, often around 15 years.
• End of the 3rd Week (21 years): The individual enters full completion; the beard grows for males, and beauty/perfection increases.
• End of the 4th Week (28 years): These states continue to increase until the end of this week, where increase ceases.

The stage of youth (stasis) lasts for one "week" (7 years), totaling 35 years. Since temperaments cause variation, 40 years is set as the limit. This age (40) is when perfection, both legally and medically, is achieved: natural and animal faculties settle, and rational/intellectual faculties begin to reach completion.

Therefore, reaching Ashudd (maturity/end of growth) is different from reaching 40. Ashudd is the end of the growth stage, while 40 is the end of the youth/stasis stage. After 40, natural and animal faculties begin to decline, while rational and intellectual faculties begin to complete. This proves the soul is distinct from the body: the body declines at 40, while the soul continues to perfect itself.

The verse confirms this: {حَتَّىٰ إِذَا بَلَغَ أَشُدَّهُ وَبَلَغَ أَرْبَعِينَ سَنَةً} indicates that the perfection derived from natural and animal faculties ends, and the perfection derived from rational and intellectual faculties begins. This is why turning toward servitude and obedience to Allah begins at this age.

It is narrated that no prophet was sent before the age of 40, except for Jesus (peace be upon him), who was made a prophet from birth, though the revelation likely came after 40. The Prophet Muhammad (PBUH) was also sent around 40. 'Umar ibn 'Abd al-'Aziz used to say this supplication upon reaching 40. It is narrated that Gabriel told the two recording angels to be gentle with the servant in his youth until he reached 40, at which point they should record and verify strictly.

Issue 2: The Parents' Rights This verse implies that a person needs the care of their parents until near this age because the intellect is incomplete and requires parental guidance for interests and warding off harm. This highlights that the parents' favors extend long after birth, making it almost impossible for the child to repay them except through supplication and beautiful remembrance.

Issue 3: Specificity to Abu Bakr (R.A.) Al-Wahidi narrated from Ibn 'Abbas and many later and earlier commentators that this verse was revealed concerning Abu Bakr As-Siddiq (R.A.).

• Argument: Allah specified the duration of gestation and weaning (30 months), which can vary. This suggests the measure refers to a specific individual whose actual period matched this estimate.
• Furthermore, not everyone says this specific prayer. It must refer to a specific person who uttered it around this age. Abu Bakr was slightly younger than the Prophet (PBUH) and embraced Islam near the age of 40, when the Prophet was commissioned.
• The end of the verse states: {أُولَٰئِكَ الَّذِينَ نَتَقَبَّلُ عَنْهُمْ أَحْسَنَ مَا عَمِلُوا وَنَتَجَاوَزُ عَن سَيِّئَاتِهِمْ فِي أَصْحَابِ الْجَنَّةِ} (Those are the ones from whom We will accept the best of what they did and overlook their evil deeds, [admitted] among the companions of Paradise). This implies the best of creation, as Allah accepts their best deeds and forgives all their sins. The Ummah agrees that the best creation after the Messenger of Allah (PBUH) is either Abu Bakr or 'Ali. It cannot be 'Ali (R.A.) because he embraced Islam in his youth, not near 40. Thus, the intended person is Abu Bakr (R.A.).

Issue 4: Meaning of Awzi'ni Ibn 'Abbas said it means "Inspire me." The author of As-Sihah says: Awza'tuhu bi al-shay' means "I incited him to it," so he is Mawzu'un bihi (incited). Asking Allah for thanks (Istawza'tu Allah shukrahu) means "I sought inspiration from Allah for thanks," so He inspired me.

Issue 5: The Three Requests in the Supplication The supplicant asks Allah for three things:

1. To be enabled to thank Him for His favors upon him.
2. To be enabled to perform righteous deeds that He accepts.
3. To rectify his offspring for him.

Order of the Requests:

1. Spiritual over Physical: The highest form of happiness is psychic (thanking Allah), followed by physical (bodily obedience), and the lowest is external (family/wealth). The order reflects this hierarchy.
2. Gratitude over Action: Gratitude (Shukr) is an act of the heart, while outward action is of the limbs. The heart's action is nobler. Furthermore, gratitude concerns past blessings (like settling a debt), while outward action seeks future blessings (like seeking surplus). Settling a debt precedes seeking surplus.
3. Worship over Compassion: Seeking success in glorifying Allah (gratitude and obedience) precedes seeking success in compassion for His creation (offspring). Glorifying God's command takes precedence over compassion for His creation.

Issue 6: Dependence on Divine Aid The request {أَوْزِعْنِي} (enable me/inspire me) proves that no act of obedience is completed without Allah's help. If the servant were independent, this request would be futile. Commentators suggest that {أَنْ أَشْكُرَ نِعْمَتَكَ} includes faith (Iman). This is supported by Surah Al-Fatiha: {اهْدِنَا الصِّرَاطَ الْمُسْتَقِيمَ * صِرَاطَ الَّذِينَ أَنْعَمْتَ عَلَيْهِمْ} (Guide us to the straight path * The path of those upon whom You have bestowed favor*), meaning the favor of faith. If faith is from Allah, then thanking Him for it is thanking Him for His own action, which is ugly, as Allah dislikes those who "love to be praised for what they have not done" (Al 'Imran: 188).

• Regarding thanking Him for his parents' blessings: Every blessing Allah grants the parents has an effect reaching the child; thus, the child is commanded to thank Allah for both aspects.

The Second Request: {وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ} (And to do righteous deeds that please You). Righteousness is twofold: what the person thinks is righteous, and what Allah actually deems righteous and pleasing. The request is for success in the latter category.

The Third Request: {وَأَصْلِحْ لِي فِي ذُرِّيَّتِي} (And rectify for me my offspring). This is a great blessing for a parent, similar to Abraham's prayer: {وَاجْنُبْنِي وَبَنِيَّ أَن نَّعْبُدَ الْأَصْنَامَ} (And keep me and my sons away from worshipping idols) (Ibrahim: 35). The Fi (in) in {فِي ذُرِّيَّتِي} means: Grant me righteousness and place it within my offspring.

The supplicant concludes: {إِنِّي تُبْتُ إِلَيْكَ وَإِنِّي مِنَ الْمُسْلِمِينَ} (Indeed, I have repented to You, and indeed, I am of the Muslims). This shows that supplication is only valid when accompanied by repentance from disbelief and all evil, and by entering Islam and submission to Allah's command.

Those who hold this verse concerns Abu Bakr (R.A.) state that his parents, Abu Quhafah and Umm al-Khayr, embraced Islam—a distinction no other Companion shared. Regarding {وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ}, Ibn 'Abbas said Allah answered him by freeing nine believers tortured for Allah's sake, including Bilal and 'Amir ibn Fuhayrah, and He aided him in every good deed. Regarding {وَأَصْلِحْ لِي فِي ذُرِّيَّتِي}, Ibn 'Abbas said all of Abu Bakr's male and female children embraced Islam, a distinction no other Companion achieved.

Verse 19: {أُولَٰئِكَ الَّذِينَ نَتَقَبَّلُ عَنْهُمْ أَحْسَنَ مَا عَمِلُوا وَنَتَجَاوَزُ عَن سَيِّئَاتِهِمْ فِي أَصْحَابِ الْجَنَّةِ}

(Those are the ones from whom We will accept the best of what they did and overlook their evil deeds, [admitted] among the companions of Paradise.)

The verb {نَتَقَبَّلُ} (We accept) can be read with a dammah on the Ya' (passive voice, Nutaqabbalu) or with a fathah on the Nun (active voice, Nataqabbalu). Both convey the same meaning, as the action is known to be from Allah, similar to {يَغْفِرُ لَهُم مَّا سَلَفَ} (He will forgive them what has passed) (Al-Anfal: 38).

Allah states that He accepts the best of their deeds. Taqabbul (acceptance) from Allah means establishing a reward for that action.

Why "the best" (Ahsan) and not just "good deeds"?

1. Synonymity: Ahsan means Hasan (good), as in {وَاتَّبِعُوا أَحْسَنَ مَا أُنزِلَ إِلَيْكُم مِّن رَّبِّكُم} (And follow the best of what has been sent down to you from your Lord) (Az-Zumar: 55).
2. Distinction: Good deeds (Hasan) might refer to permissible acts (Mubah) that carry neither reward nor punishment. Ahsan refers to deeds that are recommended (Mandub) or obligatory (Wajib).

{وَنَتَجَاوَزُ عَن سَيِّئَاتِهِمْ} (and overlook their evil deeds): He accepts their obedience and overlooks their sins.

{فِي أَصْحَابِ الْجَنَّةِ} (among the companions of Paradise): This is similar to saying, "The prince honored me along with two hundred of his companions," meaning I was included among those he honored. It is in the accusative case (Hal), meaning "being among the companions of Paradise."

{وَعْدَ الصِّدْقِ} (the promise of truth): This is an emphatic verbal noun (Masdar Mu'akkid), as {نَتَقَبَّلُ} itself is a promise from Allah of acceptance and overlooking sins. This clarifies that the one described by these characteristics receives this recompense, which is a true promise from Allah.

Verse 20: {وَالَّذِي قَالَ لِوَالِدَيْهِ أُفٍّ لَّكُمَا أَتَعِدَانِنِي أَنْ أُخْرَجَ وَقَدْ خَلَتِ الْقُرُونُ مِن قَبْلِي وَهُمَا يَسْتَغِيثَانِ اللَّهَ وَيْلَكَ آمِنْ إِنَّ وَعْدَ اللَّهِ حَقٌّ فَيَقُولُ مَا هَٰذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ}

(And [mention] the one who says to his parents, "Uff to you both! Do you promise me that I will be brought forth [from the earth] when generations have already passed on before me?" While they both call upon Allah for help, [saying], "Woe to you! Believe! Indeed, the promise of Allah is true." He says, "This is not but legends of the former peoples.")

This verse describes the opposite extreme: the disbeliever who mistreats his parents.

Verse 21: {أُولَٰئِكَ الَّذِينَ حَقَّ عَلَيْهِمُ الْقَوْلُ فِي أُمَمٍ قَدْ خَلَتْ مِن قَبْلِهِم مِّنَ الْجِنِّ وَالْإِنسِ إِنَّهُمْ كَانُوا خَاسِرِينَ}

(Those are the ones upon whom the decree has been established concerning nations which had passed on before them of jinn and mankind. Indeed, they were the losers.)

The decree of punishment has been established against them, just as it was against previous nations of jinn and mankind who were losers.

Verse 22: {وَلِكُلٍّ دَرَجَاتٌ مِّمَّا عَمِلُوا وَلْيُوَفِّيَهُمْ أَعْمَالَهُمْ وَهُمْ لَا يُظْلَمُونَ}

(And for all there will be degrees according to what they did, and He will pay them in full for their deeds, and they will not be wronged.)

Everyone receives recompense according to their deeds, whether good or bad, and they will not be treated unjustly.

Verse 23: {وَيَوْمَ يُعْرَضُ الَّذِينَ كَفَرُوا عَلَى النَّارِ أَذْهَبْتُمْ طَيِّبَاتِكُمْ فِي حَيَاتِكُمُ الدُّنْيَا وَاسْتَمْتَعْتُم بِهَا فَالْيَوْمَ تُجْزَوْنَ عَذَابَ الْهُونِ بِمَا كُنتُمْ تَسْتَكْبِرُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَبِمَا كُنتُمْ تَفْسُقُونَ}

(And the Day the disbelievers are presented to the Fire, [it will be said], "You exhausted your good things during your worldly life and enjoyed them, so today you will be recompensed with the punishment of humiliation because you were arrogant upon the earth without right and because you were defiantly disobedient.")

On the Day of Judgment, when the disbelievers are exposed to the Fire, they will be told they squandered their good provisions in this life, enjoying them fully. Today, they receive the humiliating punishment because of their arrogance without justification and their persistent transgression (Fusuq).