20:127 Taa-Haa (Taa-Haa)

وهكذا نعاقب مَن أسرف على نفسه فعصى ربه، ولم يؤمن بآياته بعقوبات في الدنيا، ولَعذاب الآخرة المعدُّ لهم أشد ألمًا وأدوم وأثبت؛ لأنه لا ينقطع ولا ينقضي.

{ وَكَذَلِكَ } أي: هذا الجزاء { نَجْزِي } ه { مَنْ أَسْرَفَ } بأن تعدى الحدود، وارتكب المحارم وجاوز ما أذن له { وَلَمْ يُؤْمِنْ بِآيَاتِ رَبِّهِ } الدالة على جميع مطالب الإيمان دلالة واضحة صريحة، فالله لم يظلمه ولم يضع العقوبة في غير محلها، وإنما السبب إسرافه وعدم إيمانه. { وَلَعَذَابُ الْآخِرَةِ أَشَدُّ } من عذاب الدنيا أضعافا مضاعفة { وَأَبْقَى } لكونه لا ينقطع، بخلاف عذاب الدنيا فإنه منقطع، فالواجب الخوف والحذر من عذاب الآخرة.

يقول تعالى وهكذا نجازي المسرفين المكذبين بآيات الله في الدنيا والآخرة لهم عذاب في الحياة الدنيا ولعذاب الآخرة أشق وما لهم من الله من واق" ولهذا قال" ولعذاب الآخرة أشد وأبقى" أي أشد ألما من عذاب الدنيا وأدوم عليهم فهم مخلدون فيه ولهذا قال رسول الله صلى الله عليه وسلم للمتلاعنين " إن عذاب الدنيا أهون من عذاب الآخرة ".

And so just as We requite him who disregards the Qur’ān We requite him who is prodigal him who associates others with God and believes not in the signs of his Lord. And the chastisement of the Hereafter is more terrible than the chastisement of the life of this world and the punishment of the grave and more enduring longer lasting.

وَمَنْ أَعْرَ‌ضَ عَن ذِكْرِ‌ي (And whoever turns away from My message - 20:124.) Here the word can refer both to the Qur'an and the Holy Prophet ﷺ as has been mentioned in other verses ذِكْرً‌ا ﴿10﴾ رَّ‌سُولًا (65:10). In both cases the meaning would be that if anyone fails in his duty to recite the Qur’ an or to comply with its commands, or if he fails to submit to the authority of the Holy Prophet then as punishment he would be condemned to a harsh and rigorous life in this world and would be raised blind on the Day of Resurrection.

The truth about the life of infidels and evil-doers being harsh in this world

Here one may ask that a life of penury and destitution in this world is not for the infidels and wicked people only but it afflicts good and pious people also. Indeed the prophets of Allah have to endure the greatest misfortunes and calamities in their worldly life. Sahih .al-Bukhari and all other books of Hadith contain a tradition in which, on the authority of Sa'd and others, the Holy Prophet ﷺ is reported to have said that the severest trials and tribulations are suffered by the prophets and in the case of the pious people those who enjoy a higher rank in the hierarchy are the ones who will get a greater share of misfortunes. On the other hand the infidels and the evildoers enjoy a life of comfort and affluence. Therefore the words of the Qur'an that such people would be condemned to a harsh and rigorous life can refer to the life in the Hereafter (آخرَت) only, because experience shows that they have, in this world, all the comforts of life.

The answer to the question posed above is that the punishment which the evil-doers will suffer in this world refers to the chastisement which awaits them in the grave where their existence will be made miserable and beyond endurance. Their graves will be their abodes and will squeeze them so tight that their graves will crack. There is a tradition in Musnad al-Bazzar on the authority of Sayyidna Abu Hurairah ؓ that the Holy Prophet ﷺ himself stated that the words مَعِيشَةً ضَنكًا (straitened life) occurring in this verse (124) refer to the existence in the grave. (Mazhari)

Another interpretation given to these words by Sayyidna Said ibn Jubair ؓ is that these people will be deprived of the gift of contentment which will result in an overpowering greed for worldly goods (Mazhari) but no amount of wealth will ever give them peace and content. The constant desire to augment their worldly possessions and the fear of any decrease in their size will always keep them anxious and uneasy. It is generally observed that the wealthy people who have all the means of comfort at their disposal actually are unable to enjoy comfort themselves, because comfort cannot be achieved without content and peace of mind.