وَلَو أَنَّ لِلَّذينَ ظَلَموا ما فِي الأَرضِ جَميعًا وَمِثلَهُ مَعَهُ لَافتَدَوا بِهِ مِن سوءِ العَذابِ يَومَ القِيامَةِ ۚ وَبَدا لَهُم مِنَ اللَّهِ ما لَم يَكونوا يَحتَسِبونَ
Even if the wrongdoers possessed all that is on the earth, and as much of it besides, they would surely offer it to redeem themselves with it from the terrible punishment on the Day of Resurrection, and there will appear to them from Allah what they had never reckoned.
EXEGESIS
Besides the main point of the verse (discussed in Exposition), the usage of law (even if) in this context implies the impossibility of the assumption that follows. That is, we will cease to possess and own things in the hereafter as we do in this world. It is impossible to pay any ransom to redeem oneself from the terrible punishment on that day (3:91, 5:36, 57:15, 70:15).
The Quran has identified many groups and several qualities as the examples and applications of wrongdoers. One of these groups that clearly relates to this verse is those who deny the resurrection (7:44-45). Another relevant group are those who refuse to answer the call of their Lord (13:18), which would connect this verse to the previous verses about the intercession and the remembrance of other-than-God. Letter fāʾ (so, thus) at the beginning of verse 49 could also indicate that verse 49 interprets what is meant here by wrongdoers.
The Quran has used yaḥtasibūna (reckon, calculate) in this verse, while it has used yaḥsabūna (suppose, deem, think) in many other verses. The difference could be that the former involves an exaggerated and emphasised meaning of the latter. It could also be that yaḥtasibūna indicates a possibility that one accepts and embraces wholeheartedly, as opposed to an idea that one considers only mentally.
EXPOSITION
When God judges between His servants concerning that about which they used to differ (verse 46), the verdict will be against the wrongdoers, but then it is too late to amend for one’s misdeeds (38:3). There are many other similar verses in the Quran that talk about how on the Day of Judgement the disbelievers, sinners, and wrongdoers would wish wholeheartedly and with utmost regret to pay anything in ransom in order to free themselves from the severe punishment of that day (3:91, 5:36, 10:54, 13:18). Some will even wish to give their spouses, their children, their entire family, and all people on earth in ransom (70:11-14). However, their wish will never be fulfilled: Indeed those who turn faithless, and die while they are faithless, a world of gold will not be accepted from any of them should he offer it for ransom. For such there will be a painful punishment, and they will have no helpers (3:91).
We should keep in mind that a day shall come when we will be willing to pay twice as much as anything that we can ever acquire in this world in order to redeem ourselves from our sins (5:36, 13:18). One who realises this would not wrong anyone in order to acquire worldly possessions.
There will appear to them from Allah what they had never reckoned. There are a few possible and related meanings for this: 1. They were never expecting that God’s punishment would befall them. 2. They were never expecting their deeds to be evil or worthy of punishment, because they suppose they are doing good (18:104). Therefore, the next verse would be an interpretation of what is said here. 3. They were hoping to repent from their deeds before death, but could not do so; or were optimistic that their evil deeds will be forgiven by God. 4. It is about the afterlife in general, including all of God’s promises and threats. They never took these forecasts that God sent by His apostles and in His books seriously, but they will find them to be true: They will say: ‘Woe to us! Who raised us from our place of sleep? ‘This is what the All-Beneficent had promised, and the apostles had spoken the truth!’ (36:52). 5. It is about the type, extent, and severity of their punishment, which will be something that they had never imagined, much like the rewards of the righteous (32:17).
On a more general level, this statement could also show that our calculations and reckoning (with regard to anything, including laws and regulations in this world) are not complete. This is also seen in verse 55, which says God’s wrath and punishment might overtake you whence you are unaware. There is always something that we can never reckon or comprehend due to the limited breadth of our knowledge and existence, and the only resolution out of this limitation is to have recourse to God.
What will appear to them is from Allah. The purpose of this explicit ascription might be to counter the non-believers’ total lack of regard for God, as discussed in the aforementioned verses, whereby the polytheists rejoice in the mention of other-than-God (verse 45) and consider them as sources of help and intercession (verses 38 and 43). Nonetheless, the next verse clarifies that it is only the evil of their own deeds that shall be recompensed to them. Today no soul will be wronged in the least, nor will you be requited except for what you used to do (36:54).
INSIGHTS FROM HADITH
- Muhammad ibn al-Munkadir (a man of piety among the Followers (tābiʿīn)) was very agitated and worried when he was about to die. He was asked about the cause of his distress. ‘I fear,’ he replied, ‘a verse from the book of God.’ Then he recited this verse and added: ‘I fear lest there should appear to me from Allah what I had never reckoned.’
Note: Expecting the unexpected makes the unexpected expected. The whole purpose of these verses is to make the readers realise that they have no idea of what could befall them from death onwards, and as a result, to follow the guidelines sent by one who has such knowledge.
INSIGHTS FROM OTHER TRADITIONS
- Neither their silver nor their gold shall be able to deliver them in the day of the LORD’S wrath.
[1] Furqan, 25/353; Qaraati, 8/182.
[2] Mizan, 17/272-273; Furqan, 25/353.
[3] Qaraati, 8/182.
[4] Tibyan, 9/35.
[5] Qurtubi, 15/265, narrated from Mujāhid and Suddī.
[6] Qurtubi, 15/265.
[7] Tabrisi.J, 3/459-460.
[8] Qaraati, 8/183, 190.
[9] Tabrisi.J, 3/460.
[10] Zephaniah 1:18.