إِنَّهُم كانوا لا يَرجونَ حِسابًا
Indeed they did not expect any reckoning.
EXEGESIS
The root rajā means hope and optimism, as opposed to fear (khawf). The most basic meaning of the verse would be: they had no hopes for any reckoning. Given that hope is a positive expectation, the verse could have a few possible meanings: 1. They were not looking forward to any reckoning because they had not prepared for it, and they had nothing to make them optimistic or excited about the hereafter and the reckoning. 2. Fear and apprehension, as in verse 71:13, that is: they had no fear of God’s reckoning of their deeds. 3. The verse is clearly about belief versus unbelief, and there are strong grounds for anyone who is a believer to be hopeful of his reckoning. 4. What is really meant by hope is expectation, and since hope is the highest type of expectation it has been used here to indicate the strength of their expectation. 5. It is a subtle sign that God is more worthy of hope than fear. In other words, one should be hopeful and optimistic that such a munificent judge will reckon his deeds.
However, given the other Quranic usages of this root, it can be argued that what is meant here is that they did not believe in any reckoning, or that they did not attach any possibility to any upcoming reckoning. The reason why the verse refers to this belief as an expectation is because the object of belief is hidden from us (ghayb). This is exactly why it is a matter of īmān (faith, belief). The same usage is seen in other verses that talk about those who look forward to God (33:21), those who do not expect to encounter God (10:7, 10:11, 10:15, 25:21), those who do not expect any resurrection (25:40), and those who do not expect Allah’s days (45:14), all of which are matters of the unseen (ghayb). Therefore, the element of expectation (and thus uncertainty) is used in these contexts because they talk about matters of faith in the unseen. The same meaning could apply to the root yaʾs (despair, disappointment) in the verse: they have despaired of the hereafter, just as the faithless have despaired of the occupants of the graves (60:13).
The verbal form of this verse (kānū lā yarjūna) shows the continuation and establishment of the quality or action that is being discussed. This itself could be a justification for So [now] taste! We shall increase you in nothing but punishment! (verse 30). They will be censured for their persistent lack of confidence in God’s warnings: This is indeed what you used to doubt! (44:50).
EXPOSITION
This verse is essentially about their lack of faith in life after death. However, instead of saying life after death, it says reckoning. The reason for this is that believing in life after death is necessary but not sufficient. One must also expect the reckoning of his deeds so that it may dissuade him from what is wrong and evil toward what is true and good. This might also explain why the verse talks about expectation or speculation of reckoning, as opposed to firm faith and certainty about it. It is because even the expectation of reckoning would be sufficient to keep one away from evil and sin.
One should be certain and confident about the reckoning. However, not only were they not confident about the reckoning, they did not even expect it. That is, they attached no probability to it and did not take it into their consideration and calculations whatsoever. This makes them more blameworthy. Do they comprehend the knowledge of the hereafter? No, they are in doubt about it. Rather, they are blind to it (27:66).
One can invert verse 27 and infer: had they had any expectation of any reckoning they would not have sinned and rebelled. This is because even a small possibility of having to face reckoning would bring one’s actions under check and control. When the amount of loss is catastrophic, even a slight probability of its occurrence would require more protection and precaution. This small expectation and possibility can be realised by either contemplation and applying reason, or listening to and accepting the warnings of the truthful and trustworthy messengers: And they will say: ‘Had we listened or applied reason, we would not have been among inmates of the blaze’ (67:10; also see 50:37, 22:46).
INSIGHTS FROM HADITH
- Imam Ali (a) said: ‘O servants of Allah! Weigh yourselves before you are weighed and assess yourselves before you are assessed. Breathe before suffocation of the throat. Be submissive before you are harshly driven. Know that if one is not aided [by God] against his own nafs (soul, self, ego) to admonish and restrain it, he will not find [or benefit from] any restrainer or admonisher from outside.’
[1] Raghib, under r-j-w.
[2] Muqātil ibn Sulaymān, Tafsīr Muqātil ibn Sulaymān, 4/563; Tabari, 30/11, narrated from Qatādah; Razi, 31/18, narrated from Muqātil and many early exegetes.
[3] Razi, 31/18.
[4] Furqan, 30/52.
[5] Tibyan, 10/245.
[6] Nahj, sermon 90.