And when it was established by this that it is not permissible in wisdom to leave them without recompense, with what is observed of the oppression of some of them towards others, in opposition to what the sound intellect certainly requires, it was such that no one among them would accept it, nor would any created being acknowledge that a master could have slaves in his possession who would oppress one another, and he would neglect them. Rather, he must intervene between them or take from the oppressor for the sake of the oppressed. Even if that master were the least of people and the most ignorant among them, how much more so if he were rational? How much more if he were a ruler? How much more if he feared no one? How much more if he were just and equitable, whose knowledge and power, glorified and exalted is He, are firmly established? It is good, in every way, that this should be a reason for the denial of anyone who thinks that Allah neglects His servants in judging between them, for the recompense of each of the obedient and the disobedient for what they have done, with what you see of the oppression of some of them towards others, and that the oppressor may die before retribution. So he said, attributing the promise to what the writers have expressed regarding the reward for the believers, who have long been oppressed by the oppressors, and their rights have been diminished by the wicked, and the warning regarding what the address has implied for the reproach of the criminals, who have long transgressed against others: "So what?" This means that it leads to the establishment of proof regarding the completeness of power and regarding the oppression of the servants against one another, that it is said to you, confirming you in what you have informed about that Allah, glorified and exalted is He, will resurrect the creatures after their death to recompense each one for what they have done, and as a denial against whoever has denied you: "What?" "What could possibly be attributed to falsehood, O most noble of creation, and the most complete of them in soul, and the most pious of them in honor, and the purest of them in creation and character?" He expressed it with "what" as an indication that the falsehood in this, along with this decisive proof contained in this surah, is among the things that cannot be comprehended, but rather is less than that. "After" means after witnessing the oppression of some people against others, making use of the state of reversal, and he was stripped of the neighbor, indicating that whoever believed before the throes of death and whose faith was connected to his death was among those who would have an ungrudging reward. "By the religion" means the recompense for everyone according to what he deserves, in a manner of justice and fairness, for the sake of those actions in which the chances have prevailed over the intellects, so there occurred through them from oppression and harm what no rational person among the servants could find it acceptable to leave the doer of it without recompense, until the majority of the actions of the servants became oppressive. And it is the nature of kings to be just among their servants and subjects, so how about Allah, glorified and exalted is He, who has legislated that for His servants? And it has been established by what He has of this great character, upon this well-ordered system and the most upright methodology, that He is the Wise, who has no wise one besides Him, the All-Knowing, who has no knower besides Him.