Sūrah 82 · Āyāt 13–19

The passage (82:13-19). The surah closes by sorting humanity into two destinies and then collapsing the Day of Recompense into a single defining fact. "Indeed the dutiful (al-abrar) are in bliss, and indeed the depraved (al-fujjar) are in a blaze, entering it on the Day of Recompense, and they shall not be absent from it." Then the awe-struck double question — "what will make you know what the Day of Recompense is?" — answered in one line: "a Day on which no soul shall avail another, and the command that Day belongs to God."

The two destinies, and who the fujjar are. Al-Tabarsi and al-Tusi read in close parallel: al-abrar are "the friends of God, obedient in the world," al-fujjar "those who departed from obedience into disobedience." Both then make the same juristic move on "they shall not be absent from it": the eternity it asserts forces al-fujjar to mean specifically the belying disbelievers — for the proof is settled that grave sinners among the Muslims do not abide forever, and must be brought out of the Fire to be paid their reward. Al-Mizan reaches the same conclusion by a different route — al-fujjar are "the shameless among the disbelievers, since there is no eternity for a believer in the Fire" — and reads "not absent from it" as equivalent to "they shall not come out of the Fire" (2:167), with the indefinite "bliss" and "blaze" sounding magnification. The Enlightening Commentary adds the lexical layer (abrar from birr; fujjar from fajr, "tearing open" the curtain of piety) and the sobering note that for such people "their life itself is a Hell, and their graves a ditch of fire."

The Day no one can know. On the doubled wa ma adraka ma yawmu'l-din, al-Tabarsi, al-Tusi and al-Mizan agree it magnifies the Day by declaring it beyond comprehension, the repetition for emphasis; al-Mizan calls it "a figure for the matter's grandeur, beyond the describer's description," and the Enlightening Commentary draws the lesson that if even the Prophet's vast knowledge could not fully encompass it, others' ignorance is plain.

No soul avails another; the command is God's. All four classical sources gloss la tamliku nafsun li-nafsin shay'a the same way: on that Day no one can defend another who deserves punishment, as people can in the world. Al-Mizan deepens it metaphysically — the bond between secondary causes and their effects is severed (2:166), so no soul avails another — and, with al-Tabarsi, harmonizes this with intercession: it is real but occurs only "by the leave of God who owns it." On wa'l-amru yawma'idhin lillah, al-Tabarsi, al-Mizan and the Enlightening Commentary all carry the Jabir-from-al-Baqir narration — "when the Day of Resurrection comes the rulers perish, and no ruler remains but God" — and al-Mizan glosses it precisely: the command is God's always; the Day only makes that manifest. The Imami sources press further: al-Qummi (and al-Burhan) preserve the Ibn 'Abbas enumeration of what "the command" comprises — dominion, power, sovereignty, might, omnipotence, beauty, splendour, awe, divinity — His alone; and al-Burhan adds the distinctive walaya reading from al-Baqir, "the dutiful are we ourselves, and the depraved are our enemies," recorded as transmitted alongside the plain sense the same sources affirm.