In verses 2:165–2:167, Allah mentions key themes in rhythmic repetitions:
Love: 3 times in 2:165.
Seeing: 4 times across 2:165–2:167.
Punishment: 3 times across 2:165–2:166.
Followers following the followed: 3 times across 2:166–2:167.
Disassociation: 3 times across 2:166–2:167.
A structural pattern here mapping earthly causes to eternal consequences.
Consider the picture Allah draws when He says, "and the bonds that united them will be cut off" (وَتَقَطَّعَتْ بِهِمُ ٱلْأَسْبَابُ). Translation alone falls far short of the rich imagery of the Arabic. Etymologically, the word sabab (سبب) refers to a sturdy rope, like the one used to draw water from a well, which becomes the literal reason and means for obtaining life-sustaining water. A sabab is anything you must hold onto to reach a destination you couldn't reach on your own; a road to a city is its sabab. Drawing on that same image, my "rope," "path," or "reason" to my brother is our maternal bond, the shared womb that bore us is also a sabab.
So the verse evokes multiple layers at once:
"and their reasons [to follow one another] snap"
"and the ropes holding [the followers and the followed] together break"
"and their ways [to one another or to their beliefs] are disconnected"
"and their relations [to one another or to their beliefs] are shattered"
English translation is a poor replacement for the vivid picture Allah paints. Translation makes it sound as though Allah actively cuts off these asbab (plural of sabab). While He certainly has power over all things, that is not strictly what the grammar emphasizes here. The verb taqatta'at (تَقَطَّعَتْ) is reflexive: the ropes snap on their own. The sheer act of witnessing the punishment, the Hellfire, instantly dissolves all hopes, bonds, paths to safety, and false beliefs. The realization itself shatters their ties, which is far more profound than simply stating their bonds will be cut off.
And [yet], among the people are those who take other than Allāh as equals [to Him]. They love them as they [should] love Allāh. But those who believe are stronger in love for Allāh. And if only they who have wronged would consider [that] when they see the punishment, [they will be certain] that all power belongs to Allāh and that Allāh is severe in punishment.
[And they should consider that] when those who have been followed disassociate themselves from those who followed [them], and they [all] see the punishment, and cut off from them are the ties [of relationship],
Those who followed will say, "If only we had another turn [at worldly life] so we could disassociate ourselves from them as they have disassociated themselves from us." Thus will Allāh show them their deeds as regrets upon them. And they are never to emerge from the Fire.
When I first memorized 2:48, the powerful imagery of Allah's words was all I could think about. It wasn't until I came across 2:123 that I started looking at it and its counterpart more deeply.
Why did Allah mention Intercession (شَفَـٰعَةٌ) first in the former, but second in the latter, and vice versa for Ransom (عَدْلٌ)? What is the wisdom in that?
And why is the prefix of the verb "be accepted" for Intercession a masculine prefix (يُقْبَلُ) and not a feminine one (تُقْبَلُ), since the noun Intercession is feminine (شَفَـٰعَةٌ) as it has a taa' marbuta (ة) at the end of it?
It turns out scholars of the past and present have discussed both questions.
Regarding the first issue: the ordering of the two words. Everything The Great Creator does is with purpose, so He first introduces the Children of Israel, their behavior, and their beliefs. He reminds them of the conditions of their Covenant (2:40), how they had given themselves the authority to trade knowledge for wealth (2:41), and how they decided what to share and conceal from the people (2:42). He also highlights how they advised people to do good without following it themselves (2:44). Thus, He emphasized that this entitlement would not earn them any intercession on the Last Day and placed it first.
Compare that to 2:123. Just two verses prior, in 2:121, Allah states that those who were given the Book recite it with its true recital (i.e. they implement it). This is a good work that they have done, yet it will not serve as a ransom, and hence the word Ransom is mentioned first here. Therefore, the order of Intercession and Ransom depends on the subject matter and overall theme preceding the verses.
As for the second issue: the use of the masculine verb (يُقْبَلُ). Linguistically, there is no grammatical issue. Even though the noun (شَفَـٰعَةٌ) is grammatically feminine, it does not refer to a biological female that gives birth or lays eggs, and hence a masculine verb can be used.
Additionally, the masculine verb when used in Arabic is more general and all-encompassing. So when Allah says "No intercession will be accepted" (وَلَا يُقْبَلُ مِنْهَا شَفَـٰعَةٌ) using the masculine verb, He is implying "none whatsoever," conveying greater intensity. In the second verse, He says "nor will intercession benefit it" (وَلَا تَنفَعُهَا شَفَـٰعَةٌ). Here, He uses the feminine verb, which is softer, as those who were given the Book were engaging in good deeds by reciting it truly.
This opens another dimension of reflection I never knew before. Another example is 10:22. When Allah discusses the wind, He uses a masculine adjective when it is harsh (رِيحٌ عَاصِفٌۭ) and a feminine adjective for the same noun when it is gentle (بِرِيحٍۢ طَيِّبَةٍۢ).
I cannot wait to find other examples of masculine verbs or adjectives used differently with nouns as a vehicle to convey specific meaning.
It is He who enables you to travel on land and sea until, when you are in ships and they sail with them by a good wind and they rejoice therein, there comes a storm wind and the waves come upon them from every place and they expect to be engulfed, they supplicate Allāh, sincere to Him in religion, "If You should save us from this, we will surely be among the thankful."
And fear a Day when no soul will suffice for another soul at all, and no compensation will be accepted from it, nor will any intercession benefit it, nor will they be aided.
And fear a Day when no soul will suffice for another soul at all, nor will intercession be accepted from it, nor will compensation be taken from it, nor will they be aided.
I was trying to recite 46:14 and couldn’t remember whether it was يفعلون or يعملون. In English they both translate to "do", as in "as a reward for what they used to do."
So I looked it up. The difference is actually very stark, where يفعلون from the root فعل, indicates any action, be it with intention or without. So it’s the kind of do that an animal does, an action devoid of directed intention, based on instinct perhaps.
Now consider يعملون from the root عمل. This is closer to working something. An action with intention.
Every work (عمل) is an action (فعل), but not every action (فعل) is a work (عمل).
This completely blew my mind. OF COURSE those who go to Paradise do so based on what they used to WORK, i.e. do with intention.
I'm never going to forget this again! And now I’m super excited to see other examples in the words of Allāh ﷻ that are about doing/working and the consequences.
Some people were confused because إِلَـٰهٌ is an indefinite noun, and some orientalists said that the ayah mentions the indefinite noun of إِلَـٰهٌ twice, as if referring to two different gods, one in the heavens and one on the earth, but what they missed is وهو الذي which is a relative pronoun (اسم موصول) making the mention of إِلَـٰهٌ definite after all.