Sūrah 102 · Āyāt 6–8

You will see the Blaze — and be questioned about the bliss (102:6-8)

The passage moves from threat to certainty to interrogation, and the sources track each step. On {latarawunna l-jaḥīm} al-Ṭabarsī and al-Ṭūsī agree the lām is an oath and distinguish the two "seeings": the first "before entering, at the standing-place," when the Fire "is made to appear" on the Day of Resurrection; the second {ʿayna l-yaqīn} "after entering it… by direct witnessing when you are punished by it." Both equate ʿayn al-yaqīn with "sheer certainty" (maḥḍ al-yaqīn). al-Ṭabāṭabāʾī (al-Mīzān) pushes deeper and dissents from the majority: he argues the first seeing is not the resurrection-vision but "a seeing of insight (ruʾyat al-baṣīra), the seeing of the heart that is among the effects of yaqīn," citing Abraham being shown "the dominion of the heavens and the earth, that he might be of those of certainty" (6:75) — a vision "precluded for these distracted ones because certainty itself is precluded for them"; the second seeing is the witnessing on the Day of Resurrection. Tafsīr al-Qummī and the opening al-Burhān gloss agree minimally: "it is inevitable that you will see it."

The weight of the passage falls on {thumma la-tusʾalunna… ʿani l-naʿīm}, and here the sources split along two axes. The first is the scope of "the bliss." al-Ṭabarsī and al-Ṭūsī array the classical options: al-Ḥasan ("none is questioned about bounty except the people of the Fire"); Qatāda and most scholars (every responsible person is questioned about every bounty); food and drink and pleasures (Saʿīd b. Jubayr); "health and leisure," backed by the Prophetic ḥadīth Ibn ʿAbbās relates — "two bounties in which many people are cheated: health and leisure"; and "security and health" (Ibn Masʿūd, Mujāhid, and reported from al-Bāqir and al-Ṣādiq). al-Ṭūsī even preserves the curious view, "the depilatory paste in the bath," from ʿUmar. Both also distinguish naʿīm from niʿma lexically — only the latter intrinsically obligates gratitude. The Enlightening Commentary harmonizes the whole: naʿīm "has a very vast sense covering all the divine bounties," material and spiritual.

The second axis is the distinctively Shīʿī gloss: al-naʿīm is the walāya of the Prophet and Ahl al-Bayt. Tafsīr al-Qummī states it flatly — "about the guardianship," with the proof-text {wa-qifūhum innahum masʾūlūn} (37:24) and the Jamīl ← al-Ṣādiq tradition that "this community will be questioned about what God bestowed through His Messenger, then through his infallible Household." al-Mīzān reconciles the two axes elegantly: the bliss is genuinely every bounty, but one is questioned about a thing "inasmuch as it is a bounty" — and what discloses a bounty's true purpose and right use is the religion, expounded by the Prophet and the Imams; hence "the questioning about the bliss returns to a questioning about the Prophet and the Imams after him." al-Baḥrānī (al-Burhān) gathers the largest dossier of walāya-narrations — al-Ṣādiq's reply to Abū Ḥanīfa ("we are the bliss"), al-Riḍā's insistence that God "does not question His servants about what He graciously bestowed" but about "love of us, the Household," and the ḥadīth that the first thing asked after death is the testimony plus "that you, ʿAlī, are the walī of the believers." One narration in this set carries sharp sectarian polemic (glossing al-munkar as "the two who wronged ʿAlī of his right"); it is recorded strictly as transmitted, not endorsed, and flagged for human review. The Enlightening Commentary closes on the same harmonizing note as al-Mīzān, and with a supplication to be granted "the bounty of Faith and vicegerency."