Tafsir of Ta-Ha 20:99-101

"Thus do We relate to you..."

The Kaf in kadhālika (thus) is in the accusative position. This is a promise from Allah, the Almighty and Exalted, to His Messenger (peace be upon him). It means: Just as We have related to you the story of Moses and Pharaoh, We shall relate to you the rest of the accounts of nations, their stories, and their conditions. This is to multiply your proofs, increase your miracles, and so that the listener may take heed and the one who seeks insight may increase in the clarity of his religion. It also serves to confirm the argument against those who are obstinate and arrogant.

"...and We have given you from Us a Reminder (Dhikr)."

Meaning the Quran, which contains these stories and accounts worthy of reflection and consideration. It is a great Reminder and a noble Quran, containing salvation and happiness for those who turn to it; as for those who turn away from it, they have perished and become wretched.

"Whoever turns away from it, he will surely bear a burden (Wizr) on the Day of Resurrection."

By Wizr, He means a heavy, exorbitant punishment. He named it Wizr (burden) by likening its weight upon the punished and the difficulty of bearing it to a load that crushes the carrier, breaks his back, and causes him to gasp for breath. Alternatively, it is because it is the recompense for the Wizr, which is sin.

It is recited as yaḥmilūna (they will bear), pluralizing khālidīna (abiding eternally) based on the meaning, because "whoever" (man) is a general term that applies to more than one person. The singular pronoun in "turns away" (aʿraḍa) and what follows is based on the literal wording. Similar to this is the Almighty’s saying: "And whoever disobeys Allah and His Messenger, then indeed for him is the fire of Hell, abiding therein forever" (Jinn: 23).

"Abiding therein..."

Meaning in that burden, or in the bearing of it.

"...and evil it is as a burden for them on the Day of Resurrection."

Sāʾa (evil) is in the same category as biʾsa (how evil). The pronoun within it must be vague, explained by ḥamlan (as a burden). The specific object of the condemnation is omitted because the preceding Wizr indicates it; the estimation is: "Evil as a burden is their burden." This is like the omission in the Almighty’s saying: "Excellent is the servant, indeed he is one who returns" (Sad: 30, 44)—meaning Job is the one specifically praised. From this also is the Almighty’s saying: "And evil it is as a destination" (Nisa: 97, 115)—meaning Hell is an evil destination.

If you ask: What is the Lam in lahum (for them), and what does it relate to? I say: It is for clarification (li-l-bayān), as in the phrase hayta laka (come here to me).

If you ask: What prevents the pronoun in sāʾa from being the Wizr itself? I say: It is not valid for sāʾa—when it functions like biʾsa—to have a pronoun referring to a specific, non-vague thing.

If you ask: Then let it not be the sāʾa that functions like biʾsa; let it be the sāʾa from which the Almighty’s saying is derived: "The faces of those who disbelieved will be distressed" (Mulk: 27), meaning "grieved and saddened." I say: It is sufficient to turn you away from that to realize it would lead to interpreting the Word of Allah as: "And the burden will sadden them on the Day of Resurrection as a load." That is, besides the fact that you would then have to account for this Lam and this accusative noun.

"The Day the Trumpet is blown, and We will gather the criminals, that Day, blue-eyed. They will whisper among themselves, 'You have not remained but ten [days].' We are most knowing of what they say when the best of them in opinion says, 'You have not remained but one day.'"