قالَ أَمّا مَن ظَلَمَ فَسَوفَ نُعَذِّبُهُ ثُمَّ يُرَدُّ إِلىٰ رَبِّهِ فَيُعَذِّبُهُ عَذابًا نُكرًا

He said: ‘As for him who is a wrongdoer, we will punish him. Then he shall be returned to his Lord and He will punish him with a dire punishment.

EXEGESIS

Nukr (dire) literally means that which is opposite to what the heart knows and is satisfied with. Thus the verbs nakara and ankara mean ‘his heart has not accepted it, nor has his tongue admitted it’. In brief, nukr is the opposite of that which is known and that which is understood by reason to be good.^{‎[1]Tahqiq, 12/239.}

In this verse it refers to a punishment that a person finds horrible and distasteful,^{‎[2]Tibyan, 7/87.} or alternatively it may be something unknown, a punishment which no one else has seen the likes of.^{‎[3]Mizan, 13/362.}

EXPOSITION

Previously, God had given Dhū al-Qarnayn the option to either punish the conquered nation or to deal with them mercifully. Now we are told what he chose to do.

He said: Dhū al-Qarnayn apparently said this to his soldiers and followers (and not to God), after he had understood the choice that God had given him. This understanding is supported by what he says next, speaking first of the punishment that will befall them in this life and then what awaits them in the hereafter.^{‎[4]Muhit, 7/222.} It is also possible that this statement is directed at the people he is about to pass judgement upon. In either case, this is best understood as a declaration of intent, rather than a conversation with his Lord.

As for him who is a wrongdoer: The wrongdoer should refer to the one who has wronged himself (and not just others). Hence, this might refer to either disbelief (kufr), assigning partners to God (shirk), or any other sins.^{‎[5]Tibyan, 7/87; Tantawi, 8/571.} Many have limited it to just shirk,^{‎[6]Suyuti, 4/249; Alusi, 8/356.} or kufr.^{‎[7]Tabari, 16/11; Thalabi, 6/191; Baghawi, 3/213; Razi, 21/497; Qurtubi, 11/52.} It has been said to mean those who refused Dhū al-Qarnayn’s call to faith and remained stubbornly in disbelief and idolatry would be punished by him in this world and then punished by God in the hereafter.^{‎[8]Baydawi, 3/292.}

However, the more apparent meaning is that it refers to being unjust and spreading corruption and oppression, especially considering that Dhū al-Qarnayn was a king and a just one at that, he would have been concerned with eradicating injustice in his kingdom.^{‎[9]Mizan, 13/362.} It is also the most fitting considering the previous verse, You may either punish them, or treat them with kindness, which suggests that they had committed some crimes and could be forgiven for those at Dhū al-Qarnayn’s discretion. If we claim their wrongdoing was idolatry, it would not make sense that they could then be forgiven for that at Dhū al-Qarnayn’s discretion if he had been commanded to punish them. However, for those who were causing political unrest or social strife and other such problems, it is fitting indeed to allow the just king to use his discretion on how to deal with them. 

We will punish him: Dhū al-Qarnayn uses we. Some have said that this is the royal plural, as often used by kings.^{‎[10]Muhit, 7/222; Alusi, 8/356.} In this sense it could also mean ‘me and my army’.^{‎[11]Baydawi, 3/292.} Others have said that it is because he is attributing the action to God as well, but that is unlikely.^{‎[12]Alusi, 8/356.}

As for what their punishment was, many exegetes have mentioned that Dhū al-Qarnayn executed those people.^{‎[13]Tabrisi, 6/757; Tabari, 16/11; Thalabi, 6/191; Baghawi, 3/213; Alusi, 8/356.} However, there is no reason to limit the punishment to just execution, and it may be any punishment that befit the crime.^{‎[14]See Mizan, 13/362; Tantawi, 8/571.}

Then he shall be returned to his Lord: after their execution, or natural expiry, they would be returned to God for their final judgement and just and full recompense.

And He will punish him with a dire punishment: the dire punishment is of course hell that they will face after the Day of Judgement,^{‎[15]Tibyan, 7/87; Tabari, 16/11.} which is far worse than any punishment they might face in this world, even if they be put to death.^{‎[16]Tibyan, 7/87.}

REVIEW OF TAFSĪR LITERATURE

Ālūsī, who had preferred the view that the previous verse was a statement made by a prophet accompanying Dhū al-Qarnayn, says this verse is likely the response of Dhū al-Qarnayn to that prophet.^{‎[17]Alusi, 8/356.}

[1] Tahqiq, 12/239.
[2] Tibyan, 7/87.
[3] Mizan, 13/362.
[4] Muhit, 7/222.
[5] Tibyan, 7/87; Tantawi, 8/571.
[6] Suyuti, 4/249; Alusi, 8/356.
[7] Tabari, 16/11; Thalabi, 6/191; Baghawi, 3/213; Razi, 21/497; Qurtubi, 11/52.
[8] Baydawi, 3/292.
[9] Mizan, 13/362.
[10] Muhit, 7/222; Alusi, 8/356.
[11] Baydawi, 3/292.
[12] Alusi, 8/356.
[13] Tabrisi, 6/757; Tabari, 16/11; Thalabi, 6/191; Baghawi, 3/213; Alusi, 8/356.
[14] See Mizan, 13/362; Tantawi, 8/571.
[15] Tibyan, 7/87; Tabari, 16/11.
[16] Tibyan, 7/87.
[17] Alusi, 8/356.