بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ
أَرَأَيتَ الَّذي يُكَذِّبُ بِالدّينِ
Did you see him who denies the Retribution?
EXEGESIS
Yukadhdhibu is the second verbal from of the root word k-dh-b, which in this form implies denying or rejecting something by attributing falsehood to it.The imperfect tense is used to indicate continuity in denial.
The word dīn has been interpreted in different ways. The first meaning is a way of life or religion. 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: Master of the Day of Retribution (1:4); it has also been used in the same meaning in many traditions, for example: ‘You will be given retribution in the same way you give retribution [to others].’
These first 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 he will be punished or rewarded accordingly: On that day Allah will pay them in full their due recompense, and they shall know that Allah is the manifest reality (24:25).
The third meaning mentioned for dīn is reckoning. It is recorded in a tradition from the Messenger of God: ‘Verily the cleverest of you is the one who reckons himself and acts for the hereafter.’ 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, and there seems to be a relationship between these two meanings, since whilst there is a lack of accurate accounting, true and just retribution is not possible.
For further discussions on the word dīn refer to the Exegesis of 1:4.
EXPOSITION
In this verse the Quran is asking a rhetorical question to capture the focus of the audience to what follows in the ensuing verses. The use of the verb Did you see could refer to actual sight with the eyes, or it could refer to having knowledge of something, as if it is asking: Do you have knowledge of the one who denies the Day of Recompense, the time in which humanity will be questioned, accounted, and then rewarded or punished for what they have done in this world? The concept of retribution is an established principle in the Quran, yet there are those who deny it. This denial can either be on a practical level or on a theoretical level. One may theoretically accept and believe in the Day of Judgement, but may deny it through their actions. What is intended in this verse is the practical denial which manifests itself in actions.
In reality, the one who denies the retribution and recompense would also deny the concept of resurrection. The characteristics of such a person are described in the ensuing verses.
REVIEW OF TAFSĪR LITERATURE
Overall, there is no disagreement that this chapter describes the characteristics of those who reject the Day of Judgement and retribution. However, some scholars have specified the group of people that the verse is referring to. Faḍl-Allāh maintains that the group of people alluded to here are the hypocrites who rejected the Day of Judgement. Ṭabrisī states that the verse in question refers to the faithless.
In order to reconcile between these different interpretations and that which was presented in the Exposition of the verse, we can argue that the verse is general and refers to the characteristics of those who reject retribution, and that the hypocrites and the faithless are instances and examples of that general category. In reality, the verse applies to any group of individuals who possess the qualities mentioned in the subsequent verses and there is no contradiction between these opinions.
[1] Raghib, under k-dh-b.
[2] Razi, 32/112; Mishkāt, 1/4.
[3] Lisan, 13/169; Iʿjāz al-Bayān ʿan Maʿānī al-Qurʾān, 2/892; Muhit, 10/552; Ibn Kathir, 8/468.
[4] Kafi, 2/134.
[5] Lisan, 13/169.
[6] Amali.T, p. 529.
[7] Mishkāt, 1/4.
[8] Mizan, 20/425.
[9] Mizan, 20/425.
[10] Fadlallah, 24/440.
[11] Tabrisi, 10/834.