The Benefits of the Verse: ((On the Day when every soul will find what it has done of good present, and what it has done of evil...))

Our Lord, Mighty and Majestic, said: . Among the benefits of this verse is the warning and reminder regarding this day, this great day in which a person will find what he has done of good or evil. Among the benefits of this noble verse is the obligation, or at least the recommendation, for a person to remember this day, because His saying: includes both verbal remembrance and mental remembrance, meaning reflection in the heart. Among the benefits of this noble verse is the establishment of recompense for all people. Is this in its generality? Or are those who are not accountable excluded from it? It is possible; if we look at the generality of the wording, we say that it is inclusive, and for the non-accountable, good is recorded for them and evil is not recorded against them, so what they have done of good will be present, and what they have done of evil will be lifted from them. It is also possible that it refers to the souls that recompense befalls, whether as punishment or honor, and these are the accountable souls. Undoubtedly, it is not in its generality regarding animals, for animals do not fall under this. Yes. Among the benefits of this noble verse is the perfection of the power of Allah, Mighty and Majestic, in bringing forth what a person has done, whether little or much. From where is it taken that it is from little and much? From the relative pronoun "ma" which indicates generality. Among its benefits is the perfection of His, Mighty and Majestic, surveillance, and that nothing escapes Him; everything a person does, he will find. So you and your soul! Look at what you are presenting for this day of good or its opposite. Among the benefits of this noble verse is the establishment of the Last Day, which is the Day of Recompense, and it is known. Among the benefits of this noble verse is that evil makes its owner miserable. From where is this taken? Because His saying: is the counterpart to His saying: , and the requirement of the correspondence would be to say: "and what it has done of evil," because He said: , the opposite of which is evil, but He expressed evil by its outcome, which is misery, because evil makes its doer miserable. . Among the benefits of this noble verse is the establishment of feeling on that day, due to His saying: , because affection is pure love, and it is from feeling something. Among the benefits of this noble verse is the hatred of people, or the hatred of the wrongdoer for what he knows on that day, and that he loves there to be between him and it the distance between the East and the West, due to His saying: . And thus a person loves there to be a long distance between him and his evil deed, and between him and his companion of evil a long distance. Allah the Exalted said: ومن يعش عن ذكر الرحمن نقيض له شيطانا فهو له قرين وإنهم ليصدونهم عن السبيل ويحسبون أنهم مهتدون حتى إذا جاءنا قال يا ليت بيني وبينك بعد المشرقين فبئس القرين في الدنيا هم أصدقاء لكنهم في الآخرة أعداء نعم. ومن فوائد الآية الكريمة: رحمة الله بعباده بتحذيرهم نفسه لئلا يقعوا في عقوبته ونقمته، لقوله: ويحذركم الله نفسه . ومن فوائد الآية الكريمة: أنه ينبغي استعمال الأسلوب المناسب للحال، فالله عزوجل قال في هذه الآية: ويحذركم الله نفسه وفي آيات كثيرة يتحبب إلى عباده عزوجل ويتودد إليهم، لأن هذا المقام الذي نحن فيه مقام أيش ؟ تحذير وتهديد ومقام التحذير والتهديد ينبغي أن يؤتى فيه بالأساليب المناسبة، ولهذا يقال: إن غاية البلاغة صيغة الكلام مطابقا لمقتضى الحال، هذه غاية البلاغة أن يصاغ الكلام مطابقا لمقتضى الحال، لأنه لو صيغها غير مطابق لعد عيا، لو جاء صدوق لك وقال إن فلان قدم والله إنه قدم، والله إنه قدم، والله الذي لا إله إلا هو إنه قدم ويش تقول إنه بلاغة وإلا غير بلاغة ؟ غير بلاغة، أنت تقول أوقف أنا ما حلفتك إلى الآن ما قلت لك إنك كاذب حتى تحلف، فالإتيان بالكلام مطابقا لمقتضى الحال لاشك أنه غاية البلاغة كما في هذه الآية . ومن فوائد الآية الكريمة: إثبات الرأفة لله عزوجل، بل إثبات الاسم والصفة، لقوله: رءوف والرأفة أشد الرحمة وأرقها، أشد الرحمة وأرقها، وتأمل قوله تعالى عن نفسه: والله رءوف بالعباد وقوله عن نبيه: بالمؤمنين رءوف رحيم فإن رأفة الله عامة، أما رأفة النبي صلى الله عليه وسلم فهي خاصة بالمؤمنين، الكفار والمنافقون لا يرأف بهم يا أيها النبي جاهد الكفار والمنافقين واغلظ عليهم ومأواهم جهنم وبئس المصير هذه وصية الله لنبيه في الكفار والمنافقين، وفي جلب الزاني قال الله تعالى: ولا تأخذكم بهما رأفة في دين الله لكن الرب رءوف بعباده يسعهم حلمه ورحمته وعافيته ورزقه . ومن فوائد الآية الكريمة: أنه ينبغي للإنسان أن يعرف قدر نفسه بالنسبة إلى ربه، فما نسبة إلى ربه؟ أنه عبد، وأن الرب رب، وأن العبد يجب أن يكون من قابل لأمر أيش؟ لأمر الرب وأن يكون دليلا له، شرعا كما أنه دليل له قدرا ، كل الناس أدلة لله قدرا ما يستطيعون أن يخالفوا قدره، اكبر واحد في الدنيا وأشدهم عتوا يمرض ويموت، وهذا خضوع لأيش ؟ للربوبية القدرية، لكن من ليس بمؤمن ليس بخاضع لربوبية الشرعية نعم والله رءوف بالعباد . And whoever turns away from the remembrance of the Most Merciful, We assign to him a Satan who becomes his companion. And indeed, they turn them away from the path, and they think that they are guided. Until when he comes to Us, he will say, “Oh, if only there were between me and you a distance as far as the two eastern points! So evil is the companion in this world! They are friends in this world, but they will be enemies in the Hereafter. Yes. And among the benefits of this noble verse is: Allah’s mercy toward His servants by warning them against themselves so that they do not fall into His punishment and wrath, as He said: “And Allah warns you against Himself.” And among the benefits of this noble verse is: that it is necessary to use the appropriate style for the situation. So Allah, Mighty and Majestic, said in this verse: “And Allah warns you against Himself.” And in many verses, He, Mighty and Majestic, seeks to endear Himself to His servants and be affectionate toward them, because the position we are in is a position of what? Warning and threat. And in a position of warning and threat, it is necessary to use the appropriate styles. For this reason, it is said: The pinnacle of eloquence is for the form of speech to match the requirements of the situation. This is the pinnacle of eloquence: that speech is crafted to match the requirements of the situation. Because if it were crafted not to match, it would be considered a defect. If a truthful person came and said, “So-and-so has arrived, and by Allah, he has arrived, and by Allah, he has arrived, and by Him in whom there is no god but Him, he has arrived,” would you say that is eloquence or not eloquence? Not eloquence. You would say, “Stop! I have not sworn you to an oath until now; I have not told you that you are a liar until you swear.” So, bringing forth speech that matches the requirements of the situation is undoubtedly the pinnacle of eloquence, as in this verse. And among the benefits of this noble verse is: affirming the attribute of tenderness for Allah, Mighty and Majestic, indeed affirming the name and the attribute, as He said: “The Most Tender.” And tenderness is the most intense and gentlest of mercy, the most intense and gentlest of mercy. And reflect on His saying, Exalted is He, about Himself: “And Allah is tender to the servants,” and His saying about His Prophet: “To the believers He is tender and merciful.” So the tenderness of Allah is general, whereas the tenderness of the Prophet (peace and blessings be upon him) is specific to the believers. The disbelievers and the hypocrites are not shown tenderness. “O Prophet, fight the disbelievers and the hypocrites and be harsh toward them. And their home is the Fire, and evil is the destination.” This is the will of Allah for His Prophet regarding the disbelievers and the hypocrites. And regarding bringing in the fornicators, Allah, Exalted is He, said: “And let not tenderness toward them prevent you from carrying out the command of Allah.” But the Lord is tender to His servants; His forbearance, mercy, well-being, and provision encompass them. And among the benefits of this noble verse is: that a person should know his status in relation to his Lord. What is his status in relation to his Lord? That he is a servant, and the Lord is the Lord, and the servant must be responsive to the command of what? The command of the Lord, and be a proof for Him, by decree as He is a proof for him by decree. All people are proofs for Allah by decree; they cannot contradict His decree. The greatest person in the world and the most rebellious of them falls ill and dies. And this is submission to what? To the decree of lordship. But one who is not a believer is not submissive to the lordship of the Shari'ah. Yes, and Allah is tender to the servants.