إِنَّا كَفَيْنَاكَ الْمُسْتَهْزِئِينَ ﴿۹۵﴾ الَّذِينَ يَجْعَلُونَ مَعَ اللَّهِ إِلَهًا آخَرَ فَسَوْفَ يَعْلَمُونَ ﴿۹۶﴾ وَلَقَدْ نَعْلَمُ أَنَّكَ يَضِيقُ صَدْرُكَ بِمَا يَقُولُونَ ﴿۹۷﴾ فَسَبِّحْ بِحَمْدِ رَبِّكَ وَكُنْ مِنَ السَّاجِدِينَ ﴿۹۸﴾ وَاعْبُدْ رَبَّكَ حَتَّى يَأْتِيَكَ الْيَقِينُ ﴿۹۹﴾

﴾95﴿ Innaa kafainaakal mustahzi'een
﴾96﴿ Allazeena yaj'aloona ma'al laahi ilaahan aakhar; fasawfa ya'lamoon
﴾97﴿ Wa laqad na'lamu annaka yadeequ sadruka bimaa yaqooloon
﴾98﴿ Fasabbih bihamdi Rabbika wa kum minas saajideen
﴾99﴿ Wa'bud Rabbaka hattaa yaatiyakal yaqeen

﴾95﴿ We are always content with You in the face of mockers
﴾96﴿ Those who associate another helper with Allah, the Exalted, will soon come to know
﴾97﴿ And indeed, We know that your chest becomes tight because of what they say
﴾98﴿ So glorify your Lord with His praise and be among those who prostrate
﴾99﴿ And worship your Lord until death comes to you

[95] In this verse, there is consolation for the Prophet, and it is another example of a worldly warning. The (al-musta'hzi'īn)—those who mocked—were five chiefs of Makkah who were destroyed, either all together on the Day of Badr or individually at different times, as al-Khāzin has detailed.
[96] This refers to the reason behind their mockery—namely, that they committed shirk in divinity, and because of this, they used to mock the Prophet.
[97] In this, there is consolation for the Prophet (May Allah bless him and give him peace), and the constriction of the heart is something that occurs naturally and without one's control.
[98،99]In this verse, there is a remedy for the constriction of the heart, and it contains three etiquettes. It also serves as a conclusion to the call of Tawḥīd in the surah.
(al-yaqīn) refers to death—just as it is mentioned in verse 47 of Sūrah al-Muddaththir, and also in the hadith of ‘Uthmān ibn Maẓ‘ūn (may Allah be pleased with him): “Faqad jā’ahu al-yaqīn” (Indeed, certainty has come to him). This narration is reported by Imām Bukhārī.
Death is called yaqīn (certainty) because its coming to every soul is a matter of consensus and absolute certainty.
Benefit: Some misguided Sufis have interpreted yaqīn as the “gnosis of Allah Most High,” and they use this verse to claim that once a person reaches gnosis through worship, then the obligation of worship is lifted from him, and sins are no longer considered sins for him.
However, this is disbelief, misguidance, and ignorance, for several reasons:
First: The Prophets (peace be upon them) and the noble Companions were the best of those who knew Allah, yet they never abandoned worship until death.
Second: Before yaqīn is the stage of doubt, and worship during doubt is not valid, because worship is based on intention, and intention and doubt contradict each other.
Third: According to the Qur’an, authentic hadiths, and the statements of the early scholars (salaf), it is firmly established that yaqīn in this verse refers to death. Any interpretation that contradicts the hadith and the sayings of the salaf is a distortion—and distorting the Qur’an is disbelief.
Ibn Kathīr and Al-Alūsī have both strongly refuted such misinterpretations in their tafsīr of this verse.