الآية رقم (26) - ثُمَّ إِنَّ عَلَيْنَا حِسَابَهُمْ

(26) - (Then indeed, upon Us is their account. (26))

Allah (swt) will reckon their deeds for them. If they did good, they will receive good, and if they did evil, they will receive evil.

الآية رقم (25) - إِنَّ إِلَيْنَا إِيَابَهُمْ

(25) - (Indeed, to Us is their return. (25))

Their return is to Allah (swt).

الآية رقم (24) - فَيُعَذِّبُهُ اللَّهُ الْعَذَابَ الْأَكْبَرَ

(24) - (Then Allah will punish him with the greatest punishment. (24))

The punishment in the hereafter is much greater than the punishment of the worldly life.

الآية رقم (23) - إِلَّا مَن تَوَلَّى وَكَفَرَ

(23) - (However, he who turns away and disbelieves -. (23))

This is an exception so that a person does not think that he has escaped from the grip of divine justice and Allah (swt) reminds them of the consequences. The issue does not end with the end of this life, but there is another everlasting life.

الآية رقم (22) - لَّسْتَ عَلَيْهِم بِمُصَيْطِرٍ

(22) - (You are not over them a controller. (22))

There is no coercion or force with which you can compel any person to have a faith, and this is a response to Takfir, extremism and terrorism. Allah (swt) does not want his servants to have faith by force rather by free will. Allah (swt) cares about hearts not the appearances. If Allah (swt) had willed for all people to believe He would have made them as angels:

 { وَلَوْ شَاءَ رَبُّكَ لَآمَنَ مَن فِي الْأَرْضِ كُلُّهُمْ جَمِيعًا ۚ أَفَأَنتَ تُكْرِهُ النَّاسَ حَتَّىٰ يَكُونُوا مُؤْمِنِينَ}

(And had your Lord willed, those on earth would have believed – all of them entirely. Then, [O Muhammad], would you compel the people in order that they become believers?) (Yunus: 99)

This indicates clearly that the Prophet (saws) has come to direct people and their account is not upon him.

الآية رقم (21) - فَذَكِّرْ إِنَّمَا أَنتَ مُذَكِّرٌ

(21) - (So remind, [O Muhammad]; you are only a reminder. (21))

Defining the mission of the Prophet (saws) that is just to remind people of the covenant of faith in the innate of human beings. After that, it is not his responsibility whether they believe or disbelieve. So how it comes to say that we fight people to believe while Allah (swt) says:

 {وَقُلِ الْحَقُّ مِن رَّبِّكُمْ ۖ فَمَن شَاءَ فَلْيُؤْمِن وَمَن شَاءَ فَلْيَكْفُرْ}

(And say, “The truth is from your Lord, so whoever wills – let him believe; and whoever wills – let him disbelieve.”) (Al-Kahf: 29)

  {لَا إِكْرَاهَ فِي الدِّينِ}

(There shall be no compulsion in [acceptance of] the religion.)
(Al-Baqara: 256)

الآية رقم (20) - وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ

(20) - (And at the earth - how it is spread out? (20))

The earth is round and it is spinning. It is outspread to be suitable for human’s life.

As if these four verses are set in one system; linked to each other. After talking about the humble and pleased faces, then the scenes in these four verses that say to the human being: Pay attention to your role in life, you have not been created futility and will not be left in vain. Then the speech is addressed to the Prophet Muhammad (saws):

الآية رقم (19) - وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ

(19) - (And at the mountains - how they are erected? (19))

For indeed they are firmly affixed; does not move neither fall.

الآية رقم (18) - وَإِلَى السَّمَاء كَيْفَ رُفِعَتْ

(18) - (And at the sky - how it is raised? (18))

How the sky is raised without pillars.

الآية رقم (17) - أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ

(17) - (Then do they not look at the camels - how they are created? (17))

This is call for thinking and pondering upon. The verses move from the talking about the hidden world of Hell and Paradise to the world of witness, to a scene from Arab world specially the Bedouins who own the camels. Camels represent the most precious thing to the Arabs at the time or revelation so that, Allah (swt) calls them and all the people to ponder upon these signs of miracles.

Let’s think of the camel, it is the ship of the desert, huge in body, heavy in weight, does not have hooves as the horses but pads which are suitable for traveling. These pads facilitate his walk even for a very far distance even though the desert is rugged and not even.

الآية رقم (16) - وَزَرَابِيُّ مَبْثُوثَةٌ

(16) - (And carpets spread around. (16))

The description in these verses does not reflect the actual reality

The description that is provided by the verses is not exclusive or a depiction of reality, but rather an approximation of the facts.

الآية رقم (15) - وَنَمَارِقُ مَصْفُوفَةٌ (And cushions lined up. (15))

(15) -

الآية رقم (14) - وَأَكْوَابٌ مَّوْضُوعَةٌ

(14) - (And cups put in place. (14))

Drinking containers are prepared and presented.

الآية رقم (13) - فِيهَا سُرُرٌ مَّرْفُوعَةٌ

(13) - (Within it are couches raised high. (13))

In the Paradise, no one sleep or sit on the floor rather the dwellers are raised on elevated coaches and this is a manifestation of pleasure.

الآية رقم (12) - فِيهَا عَيْنٌ جَارِيَةٌ

(12) - (Within it is a flowing spring. (12))

The flowing springs are the most interesting bliss. Allah (swt) chooses this image according to the environment of the Arabs at that time where finding a flowing water easily was a very important matter to them. This image indicates that in the Paradise not only the necessities are available, rather, there are entertainment and pleasure. Hence, this view of flowing springs and the plenty of water give relax and happiness.

الآية رقم (11) - لَّا تَسْمَعُ فِيهَا لَاغِيَةً

(11) - (Wherein they will hear no unsuitable speech. (11))

The unsuitable speech is every unuseful speech. Let us consider the accuracy and greatness of this expression. There is an indication that the corruption in this worldly life comes from the ill speech which results anxiety, turmoil, fear, misery, sparring and collision; the sinful speech which may involve belief, thinking, words and even the life movement and others.

Therefore, in Paradise there is not any ill speech whatsoever because it is the place of pleasure for the pious. In it there is nothing but calm, rest, stability and reassurance.

Because the sinful speech prevailed in our life, consequently, we see the contrary of these matters; the society suffer from hustle, bustle of life, anxiety and fear instead of rest and stability. For that Allah (swt) describes the believers as:

 {قَدْ أَفْلَحَ الْمُؤْمِنُونَ % الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ % وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ % وَالَّذِينَ هُمْ لِلزَّكَاةِ فَاعِلُونَ}

(Certainly will the believers have succeeded % They who are during their prayer humbly submissive % And they who turn away from ill speech % And they who are observant of zakah. (Al-Muminoon:1-4))

Turning away from ill speech is mentioned between the most important two duties; prayer and alms giving (Zakat).

الآية رقم (10) - فِي جَنَّةٍ عَالِيَةٍ

(10) - (In an elevated garden, (10))

It is high in place and position.

الآية رقم (9) - لِسَعْيِهَا رَاضِيَةٌ

(9) - (With their effort [they are] satisfied (9))

They are satisfied with what they sought in this worldly life. That is because they saw the fruitfulness and the good results of their efforts.

Comparing this image with:

 

 {عَامِلَةٌ نَّاصِبَةٌ}

(Working [hard] and exhausted. (3))

 

Both of them have strived but there is a big difference between the two results and the goals.

So, what an excellent endeavor that ends its doer to Heaven and its bliss! and what a wretched endeavor that ends with its doer to the Fire!

Just is the wise who evaluates the consequences.

الآية رقم (8) - وُجُوهٌ يَوْمَئِذٍ نَّاعِمَةٌ

(8) - ([Other] faces, that Day, will show pleasure. (8))

We can notice a significant point that Allah (swt) mentioned the punishment of the disbeliever first then the bliss of the believers. That is because this is suitable to the speech about the overwhelming event when the faces of the disbelievers and disobedient who were laboring in the worldly life with disobedience, yet they face bad consequences, therefore, they will be humbled and humiliated, dragging their chains in the Hell and its valleys. So they will suffer from both the hardship of fatigue and the pain of torment.

The Arabic language does not include any words or expressions that express unfamiliar meanings. Allah (swt) addresses us of as much we understand and perceive of the hereafter pleasure, but in reality, it is above what we imagine. This is because the language clarifies just the things you can recognize.

Since the Paradise and the Hell are hidden and we know nothing about them, then there are no vocabularies that describe them. So that the messenger (saws) said:

(Allah said, ‘I have prepared for My pious worshipers such things as no eye has ever seen, no ear has ever heard of, and nobody has ever thought of.)[1]

Therefore, in this verse there is a close meaning that can be understood:

([Other] faces, that Day, will show pleasure. (8))

The faces are dressed with cheerfulness, pleasure and happiness. Of course, this image exceeds what we may imagine and see. In the worldly life we see soft, fresh faces that have brightness and attraction that reflect what its owner’s soul enjoins of contentment, tranquility, faith and peace of mind.

[1] Sahih Muslim, book of Pertaining to Paradise, its description, its bounties and its intimates , hadith No (2824)

الآية رقم (7) - لَا يُسْمِنُ وَلَا يُغْنِي مِن جُوعٍ

(7) - (Which neither nourishes nor avails against hunger. (7))

This is the characteristics of their food and it is of types according to the level of punishment. Just as bliss has many high ranks according to the level of faith, so torment has low various ranks according to the level of disbelieving.

Because their food is as described, so it will neither nourish nor avail against hunger since it is meant for punishment.