and the jussive form, when its coordinated element is shifted away from it, is put in the accusative. This is like His saying: “and that He may know the steadfast” (Al ‘Imran 142): it is shifted from the jussive to the accusative for ease and to avoid the succession of jussive forms.

“Those who dispute concerning Our signs will know that there is no escape for them.” That is, those who deny the Quran will know, when they return to Allah after the Resurrection, that there is no escape for them from Allah’s punishment.

“Whatever you have been given is merely the enjoyment of this worldly life; but what is with Allah is better and more enduring for those who believe and place their trust in their Lord; those who avoid major sins and shameful deeds, and who, when angered, forgive; those who respond to their Lord, establish the prayer, conduct their affairs by mutual consultation, and spend from what We have provided for them; and those who, when wronged, defend themselves.” (36–39)

“Whatever you have been given”—of the adornments of this world (1)—“is merely the enjoyment of this worldly life,” not provision for the return to the Hereafter. “But what is with Allah”—of reward (2)—“is better and more enduring for those who believe and place their trust in their Lord.” This shows that the believer and the disbeliever are alike in that this world is a fleeting enjoyment which they both enjoy; then, when they come to the Hereafter, what is with Allah will be better for the believer.

“Those who avoid major sins”: Hamzah and al-Kisa’i recited it here and in Surah al-Najm in the singular: “the grave sin,” while the other reciters read it in the plural: “major sins.” We have already explained the meaning of major sins in Surah al-Nisa’ (3). “And shameful deeds”: al-Suddi said, “It means unlawful sexual intercourse.” Mujahid and Muqatil said, “That which entails a prescribed punishment.” “And who, when angered, forgive”: they show forbearance, suppress their rage, and pardon. 116/b

“Those who respond to their Lord”: they answer His call to obey Him. “And establish the prayer, conduct their affairs by mutual consultation,” consulting one another concerning matters that arise before them and not acting hastily; “and spend from what We have provided for them.”

“And those who, when wronged”—that is, subjected to oppression and aggression—“defend themselves”: they take retribution from those who wrong them without transgressing. Ibn Zayd said: “Allah has made the believers two types: one type forgives those who wrong them, and He mentioned them first in His saying, ‘And who, when angered, forgive’; and another type defends themselves against those who wrong them, and they are those mentioned in this verse.”

Ibrahim said concerning this verse: “They disliked being humiliated; yet when they had the power, they forgave.”

‘Ata’ said: “They are the believers whom the disbelievers expelled from Makkah and oppressed; then Allah established them in the land, until they took retribution from those who had wronged them.” (4)