'His saying - glorified and exalted is He -: "Certainly, those who have denied the meeting with Allah have certainly lost, until when the Hour comes upon them suddenly, they will say, 'Oh, how regretful we are for what we neglected in it,' while they bear their burdens on their backs. How evil is what they bear!" This is a continuation of the news about the loss of the deniers; it includes the magnification of the calamity that has befallen them. The term 'loss' is used in such contexts; for whoever takes disbelief and follows it, it is as if he has given up faith and discarded it. Thus, it resembles a transaction of taking and giving. The reference in this verse is to those who said, 'Indeed, this is our worldly life.' And His saying: 'in meeting with Allah' means: in returning to Him; and to His rulings; and His power. Just as you say: 'So-and-so met his deeds,' meaning: 'he faced their consequences and outcomes.' And 'the Hour' is the Day of Resurrection. The definite article has been introduced without prior mention due to its familiarity and establishment in the souls, and the widespread knowledge of it. Also, His saying: 'in meeting with Allah' has included it. And 'suddenly' means: unexpectedly. You say: 'The matter surprised me,' meaning: 'it came upon me suddenly.' From this is the saying of the poet: 'But they repented, and I did not fear the suddenness; and the most terrifying thing is when the unexpected surprises you.' Its position is as a source, in the place of the circumstance, just as you say: 'I killed him patiently.' Sibawayh does not permit the analogy to it, nor do you say: 'So-and-so came quickly,' and similar phrases. The call of regret is to magnify the matter and to emphasize it. Sibawayh said: It is as if the one who calls out to regret, or wonder, or joy, or woe, is saying: 'Come closer; or attend; for this is your time; and your season.' In that is a magnification of the matter for the speaker himself and for the listener, if there is a listener present. This magnification for the self and the listener is also the intended purpose in calling out to inanimate objects, like your saying: 'Oh, house!' and 'Oh, abode!' And in calling out to what does not have reason, like their saying: 'Oh, camel!' and similar phrases. And 'we neglected' means: we fell short while being able to avoid the neglect. This is the true meaning of neglect. The pronoun in His saying: 'in it' refers back to the Hour; meaning: in its preparation. This is the saying of Al-Hasan. And Al-Tabari said: It refers back to the transaction that is implied by the mention of loss at the beginning of the verse. It is also possible that the pronoun refers back to this world, as the meaning necessitates it. The circumstantial phrase can come in the position of: 'Zayd is in the house.' And its return to the Hour means: in its matters; and the preparation for it, similar to: 'Zayd is engaged in knowledge.'

And His saying, glorified and exalted is He, "And they carry their burdens"; the verse; the "wa" is the conjunction of the state; and the burdens are the plural of "wizr"; with the "waw" being broken; and it is the weight of sins; you say from it: "wazara; yaziru"; if he carries; Allah, glorified and exalted is He, said: "And no bearer of burdens will bear the burden of another"; and you say: "Wazara the man; so he is mawzūr"; Abu Ubaidah said: and the general public says: "ma'zūr"; and if this is coupled with "ma'jūr" then the Arabs say: "ma'zūr"; and indeed the Prophet, blessings and peace be upon him, said to women he met coming from the graves: "Return as those carrying burdens, not as those rewarded"; Abu Ali and others said: this is for the adherence to the wording; and the burden here is a metaphor and a comparison to the weight of loads; and the comparison is strengthened by placing it on the backs; as it is usually the place for carrying weights; and whoever said that it is from "al-wazar"; (p-348) and it is the mountain to which one seeks refuge; and from it: "al-wazīr"; and he is "the helper"; so it is an unclear statement; and Al-Tabari and others said: this is in terms of reality; and they narrated in this a report that the believer will meet his deeds in the best form; and the most fragrant; and he will greet him; and say to him: "As long as I rode you in the world; and exerted you; ride me today"; he said: so he carries the likeness of the deed; and the disbeliever will meet his deeds in the ugliest form; and the most foul; and he will curse him; and say: "I am your vile deed; as long as you rode me in the world with your desires; so I will ride you today"; he said: so he carries the likeness of his deed and his burdens on his back.

And His saying, glorified and exalted is He, "Indeed, evil is what they carry"; is an announcement of the evil of what they sin; it implies the magnification of that; and the emphasis on it; and this is like the saying of the Prophet, blessings and peace be upon him: "Indeed, let the witness convey to the absent"; and His saying: "Indeed, have I conveyed?"; for he intended the emphasis; and the testimony; and all of this is implied by "Indeed"; as for "evil is what they carry"; it is a mere report; like the saying of the poet:

I am pleased with a plan of disgrace without benefit ∗∗∗ ∗∗∗ so this is an evil satisfaction, O Qais, son of Ilan

And "evil"; is a past verb; and "what"; is the subject of it; as you say: "the matter of such and such has displeased me"; and it is possible that "evil" here is used in the manner of "bitter"; and it is estimated for it what is estimated for "bitter"; as it has come in the Book of Allah, glorified and exalted is He, "Evil is the example of the people" [Al-A'raf: 177].