Transliteration:( Afamanw wa'adnaahu wa'dan hasanan fahuwa laaqeehi kamam matta'naahu mataa'al hayaatid dunyaa summa huwa Yawmal Qiyaamati minal muhdareen )
158. It should be remembered that all will be presented before Allah Almighty, but the believers will present themselves with joy, while the infidels will be brought forward by force, like the criminals.
159. Allah Almighty will say this directly Himself, or indirectly through the angels. This statement would be to express wrath and not one of mercy. Thus, it is in no way against this verse "Neither it talked to them" because there it is a negation of a statement of mercy.
The tafsir of Surah Qasas verse 61 by Ibn Kathir is unavailable here.
Please refer to Surah Qasas ayat 60 which provides the complete commentary from verse 60 through 61.
(28:61) Now, he to whom We have promised a good which he is going to obtain can he be like him whom We have given the good things of this life, but who will be brought up for punishment[84] on the Day of Judgement?
84. This is the fourth answer to their excuse. To understand it fully one should bear in mind two things: First, the present life which is no more than a few years for anyone is only the temporary phase of a journey. The real life which will be everlasting is yet to come. In this life man may amass as much provision as he may please and live the few years at his disposal as comfortably as he can, it will in any case come to an end, and man will depart from the world empty handed. No sensible person will like to make the bad bargain of suffering the everlasting distress and affliction in the Hereafter in exchange for the pleasures and comforts of his brief sojourn in the world. As against this, he would rather prefer to face a few years of hardships here and earn the goodness that may earn him everlasting bliss and comfort in the eternal life of the next world.
Secondly, Allah’s religion does not demand that man should totally refrain from seeking and enjoying the good things of life and discard its adornments in any case. Its only demand is that he should prefer the Hereafter to the world, for the world is perishable and the Hereafter everlasting; and the pleasures of the world are inferior and of the Hereafter superior. Therefore, man must try to attain those provisions and adornments of the world that may enable him to fare well in the everlasting life of the next world, or at least protect him from the eternal loss there. But in case there is a question of a comparison between the two, and the success of the world and of the Hereafter oppose and contradict each other, the faith demands, and this is the demand of man’s good sense too, that he should sacrifice the world to the Hereafter, and should never adopt the way of only seeking the transitory provisions and adornments of this world, which inevitably lead to his ruin in the Hereafter forever.
Keeping these two things in view let us see what Allah says to the disbelievers of Makkah in the foregoing sentences. He does not tell them to wind up their business, stop their trade and follow His Prophets and become mendicants. What He says is that the worldly wealth of which they are so enamored, is very meager and they can utilize it only for a few days in this worldly life. Contrary to this, that which is with Allah is much better both in quality and in quantity and is also everlasting. Therefore, they would be foolish if for the sake of benefiting by the limited blessings of this transitory life, they adopted the way whose evil results they will have to suffer in the form of everlasting loss in the next world. They should judge for themselves as to who is successful: He who exerts himself in the service of his Lord and then is blessed with His favors for ever, or he who will be produced as a culprit in His court, only after having had an opportunity of enjoying unlawful wealth for a few days in the world.
Related Ayat(Verses)/Topics