Continuation of the interpretation of the verse: (( ... And whoever disbelieves in the signs of Allah, then Allah is swift in reckoning )).

The sentence here is conditional, and the verb of the condition is and in is the answer to the condition, and it is joined with the particle "fa" (then) because the answer is a nominal sentence, and it is known that if the answer is a nominal sentence, it must be joined with "fa," though it may not be joined, but that is rare; it may not be joined, but that is rare. Allah the Mighty and Majestic says: Disbelief in the signs of Allah is divided into two matters: denial and lying, and arrogance and stubbornness, ignorance and lying. So he says "No," he says to the messenger, for example, "Why did Allah..." and he lies about the signs and denies them, or it is arrogance and stubbornness: he knows the truth and acknowledges it, but he is arrogant about it and stubborn. An example of arrogance and stubbornness is the disbelief of Iblis, for Iblis knew that what happened was the truth, but he refused and was arrogant and was among the disbelievers. And an example of lying is to lie that this is the messenger of Allah, as the polytheists did with the Prophet (peace and blessings be upon him), and as the enemies of the messengers before him did. And the truth is that each of them is attached to the other, for the one who lies is arrogant, and the one who is arrogant, even if he does not lie with his tongue, is a liar with his action, because he did not submit to the command of Allah. The signs are of two types: cosmic and legislative. So disbelief in the cosmic signs is to deny that Allah the Mighty and Majestic is the one who created them, or to believe that Allah the Exalted has a partner in them, or to believe that Allah has a helper in them. All of this is disbelief in the cosmic signs: denying that Allah created them, believing that Allah has a partner, believing that Allah has a helper. All of this is from the disbelief in the signs of Allah. And Allah the Exalted said: He denied three things: in terms of independence, in terms of partnership, a helper. Then he said regarding the fourth: for the perfection of His dominion, no one intercedes except whom He has permitted. So the result is that disbelief in the cosmic signs includes three matters: denying that Allah created them, believing that He has a partner in them, third: believing that Allah has a helper in that. As for disbelief in the legislative signs, you have known it; it revolves around two matters, and what are they? Denial and lying, and arrogance and stubbornness. Then he said: And this is a declarative sentence intended as a threat, meaning He will reckon with him, and He is swift in reckoning, the Mighty and Majestic. The swiftness is in time and in estimation. As for time, the world, however long it lasts, is swift in passing, is it not? And when we compare what has passed for us with what is to come, we find that all that has passed for us, even if the years are long, is as if it is nothing, as if it is nothing. How many years have passed for a person, and yet it is as if he was created now. Great swiftness. Likewise, the reckoning on the Day of Resurrection is swift, for Allah the Exalted will finish with all the creatures in the amount of half a day. And the proof of that is His saying, the Exalted: The siesta occurs in the middle of the day. This is the swiftness of the reckoning. But it may be difficult for a person to understand how Allah will reckon with the creatures on the Day of Resurrection, while He is One and they are countless, and none can count them except Allah? And the answer to this difficulty is from the Messenger of Allah (peace and blessings be upon him) when Abu Razin al-'Aqili asked him: "O Messenger of Allah, how will Allah reckon with us on a day, while He is One and we are all? The group is many." He said: "Shall I inform you, or did he say, shall I tell you, of something from the favors of Allah?" Meaning, you can infer the possibility of that from it. He said: "Yes." He said: "This is the moon, one moon, and everyone on the face of the earth sees it. Everyone on the face of the earth, if there is no obstacle, sees it, even though the moon is one of the smallest of Allah's creations, a sign of Allah, one of His smallest signs, and yet it encompasses the world, opposite to it on the surface of the earth. And this is an approximate example, otherwise the matter regarding the Creator is greater and more exalted. But the Messenger (peace and blessings be upon him) gives examples for the sake of approximation to the mind, not for definition. Have you not seen that he said: Yes? And without doubt, the certainty of the vision that a person has regarding Allah the Mighty and Majestic is much greater than the certainty of the vision that he has for seeing the moon or seeing the sun. But the Messenger (peace and blessings be upon him) intended by that approximation. The reckoning is that He will reckon with the person and question him, but for every attribute. The believer is not questioned by Allah the Mighty and Majestic, but He, Glorified and Exalted is He, confirms him with his sins and says, "You did such and such on such a day, on such a day." He acknowledges it, and it is not possible for him to deny it. If one denied, who would testify? His limbs, his limbs which are part of him, testify against him. Good, but Allah the Mighty and Majestic confirms His believing servant with the sins and he acknowledges, and He says: "I have concealed them from you in the world, and I forgive them for you today." Praise be to Allah. And how many sins Allah has concealed from us! If we counted what Allah has concealed from us of sins, we would not be able to count them. Who among us completes his prayer in the required manner? Except whom Allah wills. We cannot deny with absolute certainty, but except whom Allah wills. Who among us has not committed a secret sin for someone, or aggression, or a forbidden look, or cheating, even in an exam? Yes? So the important thing is that a person is not free from sins, but they are concealed, concealed by the mercy and favor of Allah the Mighty and Majestic. And if He had willed, He would have exposed them, but do not be deceived by this. All of it, perhaps with the multitude of sins, He will expose your matter to the people. Good. The reckoning of the disbelievers: they are reckoned with and stood before their deeds and shamed by them—may Allah protect us—and it is said: So does the reckoning differ or not? It differs, considering faith and disbelief.