Tafsir of An-Nazi'at 79:37

Surah An-Nazi'at: (37) But as for him who transgressed

[Issue 1: Regarding the response to the verse: {But when the Great Calamity comes} (An-Nazi'at: 34)]

There are two interpretations:

1. The first: Al-Wahidi said that the response is omitted, with the meaning being: When the Great Calamity comes, the people of Hell enter Hell, and the people of Paradise enter Paradise. This omission is indicated by what is mentioned concerning the dwelling place of the two groups. For this reason, Malik ibn Mu'awwal used to interpret the Great Calamity as: It is when the people of Paradise precede others to Paradise, and the people of Hell precede others to Hell.
2. The second: That the response is the statement: {Then indeed, Hell will be the refuge}. It is as if this is a consequence structured upon two conditions, similar to: "If tomorrow comes, whoever comes to me asking, I will give him." Similarly here: If the Great Calamity comes, then whoever comes transgressing, indeed Hell is his refuge.

[Issue 2: Regarding the identification of the transgressor]

Some said that the meaning of {transgressed And preferred the life of this world} refers to An-Nadr and his father, Al-Harith. If the verse was revealed upon the occurrence of some reprehensible act from them, then this is acceptable. However, if the intent was to specify them exclusively, it is remote, because the consideration is given to the generality of the wording, not the specificity of the occasion, especially when it is known by necessity of intellect that the cause necessitating this ruling is the mentioned description.

[Issue 3: The meaning of the descriptions]

The statement {transgressed} (ṭaghā) points to the corruption of the theoretical faculty (al-quwwah an-naẓariyyah). This is because whoever truly knows Allah knows the insignificance of his own self and the overwhelming power of Allah over him; thus, he will not exhibit transgression and arrogance.

The statement {And preferred the life of this world} (wa āthara al-ḥayāt ad-dunyā) points to the corruption of the practical faculty (al-quwwah al-ʿamaliyyah). This is mentioned because it is narrated from the Prophet (peace be upon him) that he said: "Love of the world is the head of every sin."

When a person—may Allah protect us—is characterized by these two traits, he has reached the utmost limit of corruption. This describes the disbeliever whose punishment is eternal. Specifying him with this state indicates that the sinner who does not reach this level will not have Hell as his refuge.

[Issue 4: The structure of the response]

The implied meaning of the verse is: {Then indeed, Hell is his refuge} (fa-inna al-jaḥīm hiya al-ma'wā lahu). The relative pronoun (la-hu) was omitted because the meaning is clear, like saying to a man: "Lower your gaze" (ighḍḍ aṭ-ṭarf), meaning "Lower your gaze."

I have another view concerning this: that the implication is: "Then indeed, Hell is the fitting refuge (al-ma'wā) for one who is characterized by these attributes and morals."