فَما يُكَذِّبُكَ بَعدُ بِالدّينِ

So what makes you deny the retribution?

EXEGESIS

Yukadhdhibu is the second verbal form of the root word k-dh-b, which in this form implies denying or rejecting something by attributing falsehood to it.^{‎[1]Raghib, under k-dh-b.}

The word dīn which is translated here as retribution has been interpreted in different ways. The first meaning is a way of life or religion.^{‎[2]Razi, 32/112; Mishkāt, vol. 1, verse 4.} The Quran uses this word with the same meaning in 3:19: Indeed, with Allah religion (dīn) is islām.

The second meaning mentioned for dīn which seems to be the most widely used is retribution.^{‎[3]Lisan, 13/169; Iʿjāz al-Bayān ʿan Maʿānī al-Qurʾān, 2/892; Muhit, vol. 10; Ibn Kathir, 8/468.} This meaning is used in 1:4: Master of the Day of Retribution, and in many other verses and traditions.

The two meanings may be linked together since one of the essential teachings of religion is that every action and behaviour of man has certain consequences for which he is responsible, and for which he will be punished or rewarded: On that day Allah will pay them in full their due recompense (dīn) (24:25). 

The third meaning mentioned for dīn is reckoning.^{‎[4]Lisan, 13/169.} It is recorded in a tradition from the Holy Prophet: ‘Verily the cleverest of you is the one who reckons (dāna) himself and acts for the hereafter.’^{‎[5]Amali.T, p. 529.} Dayyān, which is one of the attributes of God, refers to the one who reckons others. Therefore, the word dīn includes both retribution and reckoning. One may say that there is a relation between the two meanings, because true and just retribution can only take place where there is accurate accounting.^{‎[6]Mishkāt, vol. 1, verse 4.}

For further discussions on the word dīn refer to the Exegesis of 1:4.

EXPOSITION

This verse addresses the intellect of man and asks: after all the proofs and evidences sent by God, what then causes man to deny retribution? The human being is not created to live in this world for a short period of time and then to perish. Rather, this world is a prelude to the hereafter which is much greater and is the eternal realm. The trees and plants die and come back to life every year, and on a daily basis thousands of foetuses are formed and thousands of people die; all of these are signs of resurrection and the power of God, yet some people deny it.^{‎[7]Nemuneh, 27/146.} It is therefore clear that dīn in the context of this verse refers to retribution and accounting, and the next verse also confirms this.^{‎[8]Nemuneh, 27/146.}

REVIEW OF TAFSĪR LITERATURE

Some commentators^{‎[9]Alusi, 30/177.} have stated that at face value this verse is addressed to the Prophet; however, Tabatabai regards this unlikely, even though the addressing pronoun is singular;^{‎[10]Mizan, 20/542.} usually, such singular addresses are used as a literary device for advice or admonition.

[1] Raghib, under k-dh-b.
[2] Razi, 32/112; Mishkāt, vol. 1, verse 4.
[3] Lisan, 13/169; Iʿjāz al-Bayān ʿan Maʿānī al-Qurʾān, 2/892; Muhit, vol. 10; Ibn Kathir, 8/468.
[4] Lisan, 13/169.
[5] Amali.T, p. 529.
[6] Mishkāt, vol. 1, verse 4.
[7] Nemuneh, 27/146.
[8] Nemuneh, 27/146.
[9] Alusi, 30/177.
[10] Mizan, 20/542.