| Al-A'raf: (147) And those who denied Our signs...

Know that when the Almighty mentioned the reason why the arrogant were turned away from His signs, saying: {That is because they denied Our signs and were heedless of them} (Al-A'raf: 146), He then clarified the state of those deniers.

It was possible to assume that they might differ regarding the punishment, as some among them might perform certain righteous deeds. Therefore, the Almighty clarified the state of all of them—whether they were arrogant or humble, whether they had little good in deeds or much good—by saying: {And those who denied Our signs and the meeting of the Hereafter}.

This refers to their denial of the Resurrection and their boldness in committing sins. The Almighty then clarified that all their deeds are rendered void (nullified). The discussion regarding the true nature of nullification (Iḥbāṭ) has already been covered exhaustively in Surah Al-Baqarah, so there is no benefit in repeating it here.

Then the Almighty said: {Shall they be recompensed except for what they used to do?}

There is an omission here. The implied meaning is: Shall they be recompensed except for what they used to do? Or according to what they used to do?

Our scholars used this verse as evidence against the view of Abu Hashim, who held that one who abandons an obligatory duty deserves punishment merely by virtue of not performing that duty, even if no action contrary to it occurred.

They argued: This verse indicates that there is no recompense except for an action (ʿamal). Abandoning an obligation is not an action; therefore, one should not be punished for it. Thus, it is established that recompense only occurs for performing an action (i.e., the opposite of the abandoned duty).

Abu Hashim responded by saying: I do not call that punishment a recompense (jazāʾ), so the argument fails.

Our scholars responded to this objection: The recompense is called jazāʾ precisely because it recompenses and suffices to prevent the forbidden and encourage the commanded. If punishment follows merely from abandoning an obligation, then that punishment suffices as a deterrent from that abandonment, making it a jazāʾ. Therefore, it is established that there is no way to avoid calling it a recompense. And Allah knows best.

| {And the people of Moses made, after him, from their jewelry a molded calf, a body having a lowing sound. Did they not see that it neither spoke to them nor guided them on a way? They took it, and they were wrongdoers.}