His saying, glorified and exalted is He: "Allah confirms those who believe with the firm saying in the worldly life and in the Hereafter. And Allah leads astray the wrongdoers, and Allah does what He wills." "Have you not seen those who exchanged the favor of Allah for disbelief and brought their people to the house of destruction?" "They will burn in Hell, and wretched is the resting place." "And they made for Allah equals to mislead from His path. Say, 'Enjoy yourselves, for indeed your destination is to the Fire.'"

The firm saying in the worldly life and in the Hereafter is the word of sincerity and salvation from the Fire: "There is no deity but Allah" and the acknowledgment of prophethood. This verse encompasses the world from Adam, peace be upon him, until the Day of Resurrection. And Ta'us, Qatadah, and the majority of scholars said: "In the worldly life" refers to the duration of a person's life, and "and in the Hereafter" refers to the time of questioning in the grave. And Al-Bara' ibn 'Azib and a group said: "In the worldly life" refers to the time of questioning in his grave. Al-Bara' narrated this from the Prophet, blessings and peace be upon him, in a figurative wording, because that is during the duration of existence in the world, and His saying: "in the Hereafter" refers to the Day of Resurrection at the time of presentation. The first is better, and Al-Tabari preferred it.

And "the wrongdoers" in this verse refers to the disbelievers, as evidenced by the fact that He equated them with the believers, and equated confirmation with leading astray. And His saying: "And Allah does what He wills" is a confirmation of this prior division, as if a person saw the division and sought its cause in himself, and it was said to him: "And Allah does what He wills" by right of ownership. And in this verse is a refutation of the Qadarites. Al-Tabari mentioned in the description of the questioning of the servant in his grave hadiths, some of which are found in the authentic texts, and these are from the beliefs of the religion. The Mu'tazilah denied this and did not say that the servant is questioned in his grave. The group of Ahl al-Sunnah says that Allah creates for him in his grave perceptions and attainments, either with a life like the known or with the presence of the soul even if it does not attach to the body like the known. All of this is possible in the power of Allah, the Most High, except that in the hadiths it is mentioned that he hears the footsteps of the sandals, and among them is that he sees light like the sun approaching for setting, and in them: that he converses, and in them: his soul is returned to his body. All of this implies life, so glorified is the Lord of this power.

'In the name of Allah, the Most Gracious, the Most Merciful' And His saying, exalted is He: "Did you not see those who exchanged the favor of Allah for disbelief?" This is a warning about an example of the wrongdoers. The meaning is: they exchanged the gratitude for the favor of Allah for disbelief. This is like His saying, glorified and exalted is He: "And you make your provision that you deny" [Al-Waqi'a: 82]. And the favor of Allah referred to in this verse is Muhammad, blessings and peace be upon him, and his religion. Allah has bestowed it upon Quraysh, yet they disbelieved in the favor and did not accept it, and they exchanged it for disbelief. The intended meaning of those who disbelieved is the entirety of Quraysh, according to what is well-known of their condition. This is the saying of a group of the Companions and the Followers, may Allah be pleased with them. It has been narrated from Umar ibn al-Khattab and Ali ibn Abi Talib that it was revealed about the most wicked among Quraysh: the Banu Makhzum and the Banu Umayyah. Umar said: As for the Banu al-Mughira, they were restrained on the Day of Badr, and as for the Banu Umayyah, they were given respite for a time. Ibn Abbas said: This verse is about Jabala ibn al-Ayham. The judge Abu Muhammad, may Allah have mercy on him, said: Ibn Abbas did not mean that it was revealed about him, because the revelation of the verse was before his story. Rather, he meant that it encompasses whoever acted like Jabala until the Day of Resurrection. And His saying: "And they allowed their people" means: those who obeyed them and were with them in the alteration. It is as if the reference and reprimand are directed to the leaders and the notable ones. And [the destruction] is ruin, and from it is the saying of Abu Sufyan ibn al-Harith ibn Abd al-Muttalib: O Messenger of the King, indeed my tongue is a patch that I have not torn when I am ruined. It was said by al-Tabari, and he and others said: It is narrated for Ibn al-Zib'ari, and it is possible that he meant by "the ruin" the destruction in the Hereafter, and he explained it at that time by saying: "They will burn in Hell"; that is, they will be scorched by its heat and endure it. It is also possible that he meant by "the ruin" the destruction in this world by killing and disgrace, so the "home" would be the pit of Badr and similar places. And Ata ibn Yasir said: This verse was revealed about the slain of Badr, so his saying: "Hell" is in the accusative case like saying: "I struck Zayd" with an implied action that is necessitated by the apparent meaning, and "the abode" is the place of a person's settlement. And "the partners" is the plural of "partner," which means the like and the similar adversary, and the intended meaning is the idols. The 'lam' in His saying: "to lead astray" with the 'ya' pronounced is a 'lam' of purpose. Ibn Kathir and Abu Amr read: "to lead them astray" with the 'ya' opened, meaning themselves, so the 'lam' - on this - is a 'lam' of consequence and transformation. The others read it with the 'ya' pronounced, meaning to lead others astray. Their command to enjoy is a threat and warning, like His saying: "Do whatever you wish" [Fussilat: 40].