Two layers of emphasis inside each of these verses again, by using the same devices for emphasis as verse 10. Though you deny it, the Abrār will be indulged and engrossed in blessings, comfort and bliss while the Fujjār will be overwhelmed by a blazing fire. These people of course deny Dīn and hence, the righteous and the unrighteous are equal in their sight. It does not matter what you do, good or bad. Hence Allah says that contrary to your beliefs, the righteous will receive good for good and the wicked will receive what they earned as well.
Abrār comes from the root bāʾ rāʾ rāʾ which means land and a desert. There is a big discussion among linguists as to how this root can mean righteousness. Land, as opposed to the sea, implies safety and stability because the sea remains turbulent and unsettled with the constant surging and movement of its waves which can, at any time, overwhelm the ship sailing on it. The Qurʾān used this root to mean righteousness. It implies righteousness that remains constant and stable. Constant and unwavering obedience. Secondly, the Arabs used the same root for a person whose merchandise or products spread and sold across vast regions. The root bāʾ rāʾ rāʾ describes a vast land as if it spreads out like a desert. Obedience is derived from the expansive openness of the land described because obedience is submission, and submission comes from extending and opening your heart without hesitation or obstacles.61 In my opinion, this root refers to the constant and stable condition of righteousness in addition to submission.
In Surah ʿAbasa, Allah used the same root for the angels who bring down revelation to the messengers on earth but with a different pattern. The pattern used there is used for a plural that is extremely high in number whereas the one used in this verse, is used for something that is in plural, but relatively less in number. There are less righteous human beings than angels.
Next, Allah says the Abrār are in blessings, bliss and comfort, as if engrossed in them, surrounded by them from all sides, being one with them. Their state of life and whatever surrounds it, is of blessings, bliss and comfort.
Same for the Fujjār, they will be overwhelmed, overtaken, and engulfed inside a blazing fire. Fujjār comes from the root fāʾ jīm rāʾ which means explosion and sudden outward spreading.62 This root was used for the dawn because the light of the dawn spreads outwards suddenly from the cover of darkness. When used for people, it describes a person who impulsively rushes into sins and disobedience to Allah. These people denied being taken to account. If a criminal thinks he will get away with whatever crime he commits, what will he do? He will rush impulsively into other crimes without even blinking. This describes people who are by nature, driven to commit crimes, who commit sins without even batting an eye, and this is the natural result of denying recompense on the day of resurrection.
While the Fujjār are in a blazing fire
Commentary covering verses 13–14
Two layers of emphasis inside each of these verses again, by using the same devices for emphasis as verse 10. Though you deny it, the Abrār will be indulged and engrossed in blessings, comfort and bliss while the Fujjār will be overwhelmed by a blazing fire. These people of course deny Dīn and hence, the righteous and the unrighteous are equal in their sight. It does not matter what you do, good or bad. Hence Allah says that contrary to your beliefs, the righteous will receive good for good and the wicked will receive what they earned as well.
Abrār comes from the root bāʾ rāʾ rāʾ which means land and a desert. There is a big discussion among linguists as to how this root can mean righteousness. Land, as opposed to the sea, implies safety and stability because the sea remains turbulent and unsettled with the constant surging and movement of its waves which can, at any time, overwhelm the ship sailing on it. The Qurʾān used this root to mean righteousness. It implies righteousness that remains constant and stable. Constant and unwavering obedience. Secondly, the Arabs used the same root for a person whose merchandise or products spread and sold across vast regions. The root bāʾ rāʾ rāʾ describes a vast land as if it spreads out like a desert. Obedience is derived from the expansive openness of the land described because obedience is submission, and submission comes from extending and opening your heart without hesitation or obstacles.61 In my opinion, this root refers to the constant and stable condition of righteousness in addition to submission.
In Surah ʿAbasa, Allah used the same root for the angels who bring down revelation to the messengers on earth but with a different pattern. The pattern used there is used for a plural that is extremely high in number whereas the one used in this verse, is used for something that is in plural, but relatively less in number. There are less righteous human beings than angels.
Next, Allah says the Abrār are in blessings, bliss and comfort, as if engrossed in them, surrounded by them from all sides, being one with them. Their state of life and whatever surrounds it, is of blessings, bliss and comfort.
Same for the Fujjār, they will be overwhelmed, overtaken, and engulfed inside a blazing fire. Fujjār comes from the root fāʾ jīm rāʾ which means explosion and sudden outward spreading.62 This root was used for the dawn because the light of the dawn spreads outwards suddenly from the cover of darkness. When used for people, it describes a person who impulsively rushes into sins and disobedience to Allah. These people denied being taken to account. If a criminal thinks he will get away with whatever crime he commits, what will he do? He will rush impulsively into other crimes without even blinking. This describes people who are by nature, driven to commit crimes, who commit sins without even batting an eye, and this is the natural result of denying recompense on the day of resurrection.
61 Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 1, p. 94
62 Al-Muʿjam al-Ishtiqāqī al-Muʾaṣṣal li-Alfāẓ al-Qurʾān al-Karīm, vol. 3, p. 1634