Exegesis of the verse: (( How will it be when We gather them for a Day of which there is no doubt, and We give every soul what it has earned, and they will not be wronged )) .

That is, how will their condition be? How will their condition be at that time when We gather them for a Day of which there is no doubt? The interrogative is for emphasis, meaning: how great will their condition be on that Day, and how severe will their regret be when We gather them for a Day of which there is no doubt? That is, We gather them for this Day, or in it. The letter lam always comes with the meaning of "in," and they call it the lam of timing. From this is His saying, the Exalted: That is, before their number, or in anticipation of their number. So the Day of which there is no doubt means they are gathered for this Day, or in it, and it is the Day of Resurrection. And His saying: is either a statement with the meaning of prohibition, the meaning being: do not doubt in it, or it is a statement in its literal sense, and the meaning is that Allah, Mighty and Majestic, informs about this Day that it is one of which there is no doubt, meaning there is no doubt in its occurrence. This Day has been indicated by the Book, the Sunnah, and reason. As for the Book, how numerous are the verses in which the Last Day is affirmed, and how numerous are the examples Allah, Mighty and Majestic, gives to affirm this Day by the resurrection of the creatures. As for the Sunnah, there is also much affirmation of this Day. As for reason, it is because reason necessarily indicates that this creation must have a resurrection in which it is held accountable for what it was commanded, because it is not reasonable that Allah creates a creation, commands it and forbids it, sends messengers to it, and sends down books upon it, and permits the blood of those who do not submit to these books and follow these messengers, and then the result is that this humanity dies and is not resurrected, becoming dust. If this action were done by anyone, it would be said that this is one of the most foolish of foolishness. If a person made a garment, sewed it, perfected it, and made it the best it could be, and then in the end burned it, all people would consider this foolishness. How much more so with this creation which Allah, Mighty and Majestic, created, sent down books upon it, sent messengers to it, and permitted the blood and wealth of those who do not submit to these books and follow these messengers, and then the result is that this creation is destroyed without any punishment and without any reckoning? So the Book, the Sunnah, consensus, and reason all indicate the establishment of this Day about which Allah said: . "Wafaytu" means I gave. From this is their saying: "He gave him his right in full," meaning he gave him his right completely. And His saying: From among humans? Or from others? From among humans and jinn, meaning from those who are obligated, who were commanded and forbidden, they are the ones whose rewards are given in full. As for those to whom no command or prohibition is directed, they are gathered on the Day of Resurrection, but they have no deeds for which they are rewarded, so His saying does not include them: How will be the condition of those who turned away while they were turning aside? It will be the worst condition — may Allah protect us — because they will look at the people who have been rewarded with great reward, and at themselves who have been rewarded with humiliating punishment, so their deeds will become regrets for them — may Allah protect us — on the Day of Resurrection, and they will not benefit from their worldly life or their Hereafter. And His saying: means from good or evil, as indicated by the generality of the word "what." But how is it given in full? As for good, the worker is given a good deed with ten times its like, up to seven hundred times, up to many multiples. As for evil, the evil deed is given in full with its like, unless Allah forgives it. Allah may forgive it, or he may have good deeds that expiate these evil deeds. So the reward of Allah, Mighty and Majestic, and His giving in full of deeds revolves between grace and justice: grace for the people of good, and justice for the people of evil. As for the third part, which is injustice and oppression, this is impossible. For this reason He said: They will not be wronged, so nothing is deducted from his good deeds, and nothing is added to his evil deeds. And we know that whoever gives another person his right does not escape from three states: either he gives it with grace, or with justice, or with injustice. Except Allah, Mighty and Majestic, whose giving in full revolves between justice and grace. As for injustice and oppression, this is impossible, as He, the Exalted, said: And in the Holy Hadith, Allah, the Exalted, said: . And now we return to the benefits of the verse that we mentioned.