Ghafir 40:74–82

In verse 74, it was said: قَالُوا ضَلُّوا عَنَّا (They will say, "They are lost to us,...), that is, once they reach Jahannam, the disbelievers will say that all those idols and shaitans they used to worship have disappeared in the sense that they do not see them around, though, they might as well be lying somewhere in a corner of Jahannam, as their being in Jahannam stands proved from other verses of the Qur'an, for instance: إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ اللَّهِ حَصَبُ جَهَنَّمَ , (Surely, you and whatever you worship other than Allah are the fuel for Jahannam - Al-Anbiya', 21:98)

The word: تَفْرَ‌حُونَ (tafrahun) in verse 75: (This is because you used to rejoice on the earth wrongfully,

and because you used to show arrogance.) has been derived from: فَرَح (farah) which means to be happy while the word: تَمْرَ‌حُونَ (tamrahun) is from: مَرَح (marah) which means to exult unduly or to trample over the rights of others by priding on one's wealth and power. Hence, this kind of marah or undue exultation is absolutely blameworthy and Haram (unlawful). As for farah or marah, it can be explained by saying that seeking enjoyment out of sinfulness under the intoxication of wealth coupled with the absence of any thought of there being a God is certainly Haram and impermissible. Meant in this verse is this kind of farah - as it also appears in the story of Qarun (Korah) in the same sense: لَا تَفْرَ‌حْ إِنَّ اللَّهَ لَا يُحِبُّ الْفَرِ‌حِينَ ("Do not exult. Surely, Allah does not like the exultant.-a1-Qasas, 28:76). There is another degree of farah - that one takes good things of life as blessings from Allah Ta’ ala, and expresses his or her joy on having these - this is permissible, in fact, is recommended (mustahabb), and desirable. It is about such farah that the Qur'an has said: فَبِذَٰلِكَ فَلْيَفْرَ‌حُوا (with these they should rejoice Yunus, 10:58). As for marah, it is a cause of punishment absolutely, without any restriction. Therefore, no qualifying words were added to it. But, in the case of farah, the words: بِغَیرِالحَقِ (bi ghayril-haqq: wrongfully) are added. It was thus pointed out that jubilating over the undue and the impermissible was forbidden (Haram) while being pleased with blessings that are rightful and permissible as an expression of gratitude was an act of ` ibadah (worship of Allah) and thawab (reward from Him).

In verse 77, it was said: فَاصْبِرْ‌ إِنَّ وَعْدَ اللَّهِ حَقٌّ فَإِمَّا نُرِ‌يَنَّكَ (Therefore, be patient. Surely, the promise of Allah is true. Then, whether We show you [ in your life ] a part of the promise We are making to them, or make you die [ before they are punished ], in any case they have to be returned to Us). From this verse it appears that the Holy Prophet ﷺ was hopefully waiting for the disbelievers to be punished. Therefore, it was to comfort him that he was asked to be somewhat patient about it. The promise of Allah for them, that they will be punished, will certainly be fulfilled - may be during his lifetime, or after he has departed from the mortal world. Waiting for the disbelievers to be punished apparently seems contrary to the dignity of one who was sent with universal mercy. But, here the matter is different. When the purpose of punishing criminals is to bring comfort to innocent believers who were oppressed, then, the punishment of criminals is not contrary to compassion and mercy. Nobody regards the punishment given to a criminal against the dictate of mercy.