The Believers — Verse 62

The Justice of Allah and the Frivolity of the Idolators Allah tells us of His justice towards His servants in this world, in that He does not task any person except according to his capacity, i.e., He does not burden any soul with more than it can bear. On the Day of Resurrection He will call them to account for their deeds, which He has recorded in a written Book from which nothing is omitted. He says: وَلَدَيْنَا كِتَابٌ يَنطِقُ بِالْحَقِّ (and with Us is a Record which speaks the truth,) meaning, the Book of deeds وَهُمْ لاَ يُظْلَمُونَ (and they will not be wronged.) means, nothing will be omitted from their record of good deeds. As for evil deeds, He will forgive and overlook many of them in the case of His believing servants. Then Allah says, denouncing the disbelievers and idolators of the Quraysh: بَلْ قُلُوبُهُمْ فِى غَمْرَةٍ (Nay, but their hearts are covered), meaning because of negligence and misguidance, مِّنْ هَـذَا (from this.) means, the Qur'an which Allah revealed to His Messenger . وَلَهُمْ أَعْمَـلٌ مِّن دُونِ ذَلِكَ هُمْ لَهَا عَـمِلُونَ (and they have other deeds, besides which they are doing.) Al-Hakam bin Aban narrated from `Ikrimah, from Ibn `Abbas that وَلَهُمْ أَعْمَـلٌ (and they have other deeds,) means, evil deeds apart from that, i.e., Shirk, هُمْ لَهَا عَـمِلُونَ (which they are doing.) means, which they will inevitably do. This was also narrated from Mujahid, Al-Hasan and others. Others said that this phrase means: وَلَهُمْ أَعْمَـلٌ مِّن دُونِ ذَلِكَ هُمْ لَهَا عَـمِلُونَ (And they have other deeds, besides which they are doing.) It was decreed that they would do evil deeds, and they will inevitably do them before they die, so that the word of punishment may be justified against them. A similar view was narrated from Muqatil bin Hayyan, As-Suddi and `Abdur-Rahman bin Zayd bin Aslam. This is a clear and appropriate meaning. We have already quoted from the Hadith of Ibn Mas`ud: «فَوَ الَّذِي لَا إِلهَ غَيْرُهُ إِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا ذِرَاعٌ، فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ فَيَدْخُلُهَا» (By Him besides Whom there is no other God, a man may do the deeds of the people of Paradise until there is no more than a forearm's length between him and it, then the decree will overtake him and he will do the deeds of the people of Hell, then he will enter Hell...) حَتَّى إِذَآ أَخَذْنَا مُتْرَفِيهِمْ بِالْعَذَابِ إِذَا هُمْ يَجْـَرُونَ (Until when We seize those of them who lead a luxurious life with punishment; behold, they make humble invocation with a loud voice.) means, when the punishment and vengeance of Allah comes to those who are living a happy life of luxury in this world and overtakes them, إِذَا هُمْ يَجْـَرُونَ (behold, they make humble invocation with a loud voice.) means, they scream their calls for help. This is like the Ayat: وَذَرْنِى وَالْمُكَذِّبِينَ أُوْلِى النَّعْمَةِ وَمَهِّلْهُمْ قَلِيلاً - إِنَّ لَدَيْنَآ أَنكَالاً وَجَحِيماً (And leave Me Alone (to deal) with the beliers, those who are in possession of good things of life. And give them respite for a little while. Verily, with Us are fetters, and a raging Fire.) 73:11-12 كَمْ أَهْلَكْنَا مِن قَبْلِهِم مِّن قَرْنٍ فَنَادَواْ وَّلاَتَ حِينَ مَنَاصٍ (How many a generation have We destroyed before them! And they cried out when there was no longer time for escape.) 38:3 لاَ تَجْـَرُواْ الْيَوْمَ إِنَّكُمْ مِّنَّا لاَ تُنصَرُونَ (Invoke not loudly this day! Certainly you shall not be helped by Us. ) means, no one is going to save you from what has happened to you, whether you scream aloud or remain silent. There is no escape and no way out. It is inevitable: the punishment will surely come to you. Then Allah mentions the greatest of their sins: قَدْ كَانَتْ ءَايَـتِى تُتْلَى عَلَيْكُمْ فَكُنتُمْ عَلَى أَعْقَـبِكُمْ تَنكِصُونَ (Indeed My Ayat used to be recited to you, but you used to turn back on your heels.) meaning, when you were called, you refused and resisted. ذَلِكُم بِأَنَّهُ إِذَا دُعِىَ اللَّهُ وَحْدَهُ كَـفَرْتُمْ وَإِن يُشْرَكْ بِهِ تُؤْمِنُواْ فَالْحُكْمُ للَّهِ الْعَلِـىِّ الْكَبِيرِ ("This is because, when Allah Alone was invoked, you disbelieved, but when partners were joined to Him, you believed! So the judgment is only with Allah, the Most High, the Most Great!") 40:12 مُسْتَكْبِرِينَ بِهِ سَـمِراً تَهْجُرُونَ (In pride, talking evil about it by night.) refers to the arrogant pride which the Quraysh felt because they believed themselves to be the guardians of the Ka`bah, when in fact this was not the case. As An-Nasa'i said in his Tafsir of this Ayah in his Sunan: Ahmad bin Sulayman told us that `Ubaydullah told us from Isra`il, from `Abdul-A`la that he heard Sa`id bin Jubayr narrating that Ibn `Abbas said, "Talking by late night became disapproved of when this Ayah was revealed: مُسْتَكْبِرِينَ بِهِ سَـمِراً تَهْجُرُونَ (In pride, talking evil about it by night.) He said, "They boasted about the Ka`bah and said, `We are its people who stay up talking at night.' They used to boast and stay up and talk at night around the Ka`bah. They did not use it for the proper purpose, and so in effect they had abandoned it." أَفَلَمْ يَدَّبَّرُواْ الْقَوْلَ أَمْ جَآءَهُمْ مَّا لَمْ يَأْتِ ءَابَآءَهُمُ الاٌّوَّلِينَ

And We do not task any soul beyond its capacity what it can bear — thus he who is not able to pray standing let him pray sitting down and he who is not able to fast let him eat; and with Us is a Record that speaks the truth regarding what it a soul has done — and this Record is the Preserved Tablet al-lawh al-mahfūz wherein deeds are written down; and they namely the souls in their acts will not be wronged in a single thing thereof and so nothing is diminished of the reward for good deeds nor is anything extra added to the evil deeds.

We burden no soul save to its capacity. The highway of the religion has a beginning and an end. The beginning belongs to the folk of the Shariah and the end to the lords of the Haqiqah. The practice of the folk of the Shariah is service according to the Shariah, and the attribute of the lords of the Haqiqah is exile in contemplation. The foundation of the folk of the Shariah was built with easiness. MuṣṬafā said, “I was sent out with easy and indulgent unswervingness.” The weak and the folk of concessions do not have the capacity for heavy burdens. The Exalted Lord put concessions into the Shariah for their sake and set aside heavy burdens: We burden no soul save to its capacity. This is the same as saying, “He placed no hardship upon you in the religion [22:78]. God desires for you ease and does not desire for you hardship [2:185].” As for the traveling of the lords of the Haqiqah, God founded that on discipline and difficulty. They are addressed by the words, “Struggle in God as is the rightful due of His struggle [22:78]. Be wary of God as is the rightful due of His wariness [3:102]. Whether you show what is within your souls or you hide it, God will bring you to account for it [2:284].” The Pir of the Tariqah was asked about Sufism. He said, “It is nothing but throwing away the spirit; otherwise, do not busy yourself with the nonsense of the claimants.” Al-Jurayrī said, “God does not burden the servants with recognizing Him in His measure; He only burdens them in their measure, for He says, 'We burden no soul save to its capacity.' Were He to burden them in His measure, they would be ignorant of Him and would not recognize Him, for no one but He recognizes His measure and no one other than He recognizes Him in reality.” God burdened the servants with recognizing Him in the measure of their obedience and the extent of their ability, not in the measure of His majesty and exaltedness. Everyone can know Him in his own measure, but only He knows and recognizes how He is in Himself. God says, “They encom- pass Him not in knowledge [20:110]. The All-Merciful.

We burden no soul save to its capacity. The highway of the religion has a beginning and an end. The beginning belongs to the folk of the Shariah and the end to the lords of the Haqiqah. The practice of the folk of the Shariah is service according to the Shariah, and the attribute of the lords of the Haqiqah is exile in contemplation. The foundation of the folk of the Shariah was built with easiness. MuṣṬafā said, “I was sent out with easy and indulgent unswervingness.” The weak and the folk of concessions do not have the capacity for heavy burdens. The Exalted Lord put concessions into the Shariah for their sake and set aside heavy burdens: We burden no soul save to its capacity. This is the same as saying, “He placed no hardship upon you in the religion [22:78]. God desires for you ease and does not desire for you hardship [2:185].” As for the traveling of the lords of the Haqiqah, God founded that on discipline and difficulty. They are addressed by the words, “Struggle in God as is the rightful due of His struggle [22:78]. Be wary of God as is the rightful due of His wariness [3:102]. Whether you show what is within your souls or you hide it, God will bring you to account for it [2:284].” The Pir of the Tariqah was asked about Sufism. He said, “It is nothing but throwing away the spirit; otherwise, do not busy yourself with the nonsense of the claimants.” Al-Jurayrī said, “God does not burden the servants with recognizing Him in His measure; He only burdens them in their measure, for He says, 'We burden no soul save to its capacity.' Were He to burden them in His measure, they would be ignorant of Him and would not recognize Him, for no one but He recognizes His measure and no one other than He recognizes Him in reality.” God burdened the servants with recognizing Him in the measure of their obedience and the extent of their ability, not in the measure of His majesty and exaltedness. Everyone can know Him in his own measure, but only He knows and recognizes how He is in Himself. God says, “They encom- pass Him not in knowledge [20:110]. The All-Merciful.

We burden no soul save to its capacity. The highway of the religion has a beginning and an end. The beginning belongs to the folk of the Shariah and the end to the lords of the Haqiqah. The practice of the folk of the Shariah is service according to the Shariah, and the attribute of the lords of the Haqiqah is exile in contemplation. The foundation of the folk of the Shariah was built with easiness. MuṣṬafā said, “I was sent out with easy and indulgent unswervingness.” The weak and the folk of concessions do not have the capacity for heavy burdens. The Exalted Lord put concessions into the Shariah for their sake and set aside heavy burdens: We burden no soul save to its capacity. This is the same as saying, “He placed no hardship upon you in the religion [22:78]. God desires for you ease and does not desire for you hardship [2:185].” As for the traveling of the lords of the Haqiqah, God founded that on discipline and difficulty. They are addressed by the words, “Struggle in God as is the rightful due of His struggle [22:78]. Be wary of God as is the rightful due of His wariness [3:102]. Whether you show what is within your souls or you hide it, God will bring you to account for it [2:284].” The Pir of the Tariqah was asked about Sufism. He said, “It is nothing but throwing away the spirit; otherwise, do not busy yourself with the nonsense of the claimants.” Al-Jurayrī said, “God does not burden the servants with recognizing Him in His measure; He only burdens them in their measure, for He says, 'We burden no soul save to its capacity.' Were He to burden them in His measure, they would be ignorant of Him and would not recognize Him, for no one but He recognizes His measure and no one other than He recognizes Him in reality.” God burdened the servants with recognizing Him in the measure of their obedience and the extent of their ability, not in the measure of His majesty and exaltedness. Everyone can know Him in his own measure, but only He knows and recognizes how He is in Himself. God says, “They encom- pass Him not in knowledge [20:110]. The All-Merciful.

We burden no soul save to its capacity. The highway of the religion has a beginning and an end. The beginning belongs to the folk of the Shariah and the end to the lords of the Haqiqah. The practice of the folk of the Shariah is service according to the Shariah, and the attribute of the lords of the Haqiqah is exile in contemplation. The foundation of the folk of the Shariah was built with easiness. MuṣṬafā said, “I was sent out with easy and indulgent unswervingness.” The weak and the folk of concessions do not have the capacity for heavy burdens. The Exalted Lord put concessions into the Shariah for their sake and set aside heavy burdens: We burden no soul save to its capacity. This is the same as saying, “He placed no hardship upon you in the religion [22:78]. God desires for you ease and does not desire for you hardship [2:185].” As for the traveling of the lords of the Haqiqah, God founded that on discipline and difficulty. They are addressed by the words, “Struggle in God as is the rightful due of His struggle [22:78]. Be wary of God as is the rightful due of His wariness [3:102]. Whether you show what is within your souls or you hide it, God will bring you to account for it [2:284].” The Pir of the Tariqah was asked about Sufism. He said, “It is nothing but throwing away the spirit; otherwise, do not busy yourself with the nonsense of the claimants.” Al-Jurayrī said, “God does not burden the servants with recognizing Him in His measure; He only burdens them in their measure, for He says, 'We burden no soul save to its capacity.' Were He to burden them in His measure, they would be ignorant of Him and would not recognize Him, for no one but He recognizes His measure and no one other than He recognizes Him in reality.” God burdened the servants with recognizing Him in the measure of their obedience and the extent of their ability, not in the measure of His majesty and exaltedness. Everyone can know Him in his own measure, but only He knows and recognizes how He is in Himself. God says, “They encom- pass Him not in knowledge [20:110]. The All-Merciful.

We burden no soul save to its capacity.The highway of the religion has a beginning and an end. The beginning belongs to the folk of the Shariah and the end to the lords of the Haqiqah. The practice of the folk of the Shariah is service according to the Shariah, and the attribute of the lords of the Haqiqah is exile in contemplation.The foundation of the folk of the Shariah was built with easiness. MuṣṬafā said, �I was sent out with easy and indulgent unswervingness.� The weak and the folk of concessions do not have the capacity for heavy burdens. The Exalted Lord put concessions into the Shariah for their sake and set aside heavy burdens: We burden no soul save to its capacity. This is the same as saying, �He placed no hardship upon you in the religion [22:78]. God desires for you ease and does not desire for you hardship [2:185].�As for the traveling of the lords of the Haqiqah, God founded that on discipline and difficulty. They are addressed by the words, �Struggle in God as is the rightful due of His struggle [22:78]. Be wary of God as is the rightful due of His wariness [3:102]. Whether you show what is within your souls or you hide it, God will bring you to account for it [2:284].�The Pir of the Tariqah was asked about Sufism. He said, �It is nothing but throwing away the spirit; otherwise, do not busy yourself with the nonsense of the claimants.�Al-Jurayrī said, �God does not burden the servants with recognizing Him in His measure; He only burdens them in their measure, for He says, 'We burden no soul save to its capacity.' Were He to burden them in His measure, they would be ignorant of Him and would not recognize Him, for no one but He recognizes His measure and no one other than He recognizes Him in reality.� God burdened the servants with recognizing Him in the measure of their obedience and the extent of their ability, not in the measure of His majesty and exaltedness. Everyone can know Him in his own measure, but only He knows and recognizes how He is in Himself. God says, �They encom- pass Him not in knowledge [20:110]. The All-Merciful.

ولا نكلف عبدًا من عبادنا إلا بما يسعه العمل به، وأعمالهم مسطورة عندنا في كتاب إحصاء الأعمال الذي ترفعه الملائكة ينطق بالحق عليهم، ولا يُظْلم أحد منهم.

يقول تعالى مخبرا عن عدله في شرعه على عبادة في الدنيا أنه لا يكلف نفسا إلا وسعها أي إلا ما تطيق حمله والقيام به وأنه يوم القيامة يحاسبهم بأعمالهم التي كتبها عليهم في كتاب مسطور لا يضيع منه شيء ولهذا قال " ولدينا كتاب ينطق بالحق " يعني كتاب الأعمال " وهم لا يظلمون " أي لا يبخسون من الخير شيئا وأما السيئات فيعفو ويصفح عن كثير منها لعباده المؤمنين ثم قال منكرا على الكفار والمشركين من قريش.

ثم ختم - سبحانه - هذه الآيات الكريمة المشتملة على صفات المؤمنين الصادقين ، ببيان أن هذه الصفات الجليلة لم تكلف أصحابها فوق طاقتهم ، لأن الإيمان الحق إذا خالطت بشاشته القلوب يجعلها لا تحس بالمشقة عند فعل الطاعات ، وإنما يجعلها تحس بالرضا والسعادة والإقدام على فعل الخير بدون تردد ، فقال - تعالى - ( وَلاَ نُكَلِّفُ نَفْساً إِلاَّ وُسْعَهَا . . . ) .أى : وقد جرت سنتنا فيما شرعناه لعبادنا من تشريعات ، أننا لا نكلف نفساً من النفوس إلا فى حدود طاقتها وقدرتها . كما قال - تعالى - : ( لاَ يُكَلِّفُ الله نَفْساً إِلاَّ وُسْعَهَا ) والمراد بالكتاب فى قوله - تعالى - : ( وَلَدَيْنَا كِتَابٌ يَنطِقُ بالحق . . ) كتبا الأعمال الذى يحصيها الله - تعالى - فيه ويشهد لذلك قوله - سبحانه - : ( هذا كِتَابُنَا يَنطِقُ عَلَيْكُم بالحق إِنَّا كُنَّا نَسْتَنسِخُ مَا كُنتُمْ تَعْمَلُونَ ) وقوله - تعالى - ( وَوُضِعَ الكتاب فَتَرَى المجرمين مُشْفِقِينَ مِمَّا فِيهِ . . . ) والمراد بنطق الكتاب بالحق : أن كل ما فيه حق وصدق . أى : ولدينا صحائف أعمالكم ، التى سجلها عليكم الكرام الكاتبون ، وفيها جميع أقوالكم وأفعالكم فى الدنيا ، بدون زيادة أو نقصان ، بل هى مشتملة على كل حق وصدق فقد اقتضت حكمتنا وعدالتنا أننا لا نظلم أحداً وإنما نعطى كل إنسان ما يستحقه من خير ، ونعفو عن كثير من الهفوات .وبذلك نرى الآيات الكريمة ، قد مدحت المؤمنين الصادقين ، ووصفتهم بما هم أهله من صفات كريمة .

يقول تعالى ذكره: ولا نكلف نفسا إلا ما يسعَها ويصلح لها من العبادة; ولذلك كلَّفناها ما كلفناها من معرفة وحدانية الله، وشرعنا لها ما شرعنا من الشرائع.( وَلَدَيْنَا كِتَابٌ يَنْطِقُ بِالْحَقِّ ) يقول: وعندنا كتاب أعمال الخلق بما عملوا من خير وشرّ، ينطق بالحقّ( وَهُمْ لا يُظْلَمُونَ ) يقول: يبين بالصدق عما عملوا من عمل في الدنيا، لا زيادة عليه ولا نقصان، ونحن موفو جميعهم أجورهم، المحسن منهم بإحسانه والمسيء بإساءته ( وَهُمْ لا يُظْلَمُونَ ) يقول: وهم لا يظلمون، بأن يزاد على سيئات المسيء منهم ما لم يعمله فيعاقب على غير جُرْمه، وينقص المحسن عما عمل من إحسانه فينقص عَمَّا له من الثواب.

قوله : ( ولا نكلف نفسا إلا وسعها ) أي : طاقتها ، فمن لم يستطع القيام فليصل قاعدا ، ومن لم يستطع الصوم فليفطر ، ( ولدينا كتاب ينطق بالحق ) وهو اللوح المحفوظ ، " ينطق بالحق " يبين بالصدق ، ومعنى الآية : لا يكلف الله نفسا إلا وسعها إلا ما أطاقت من العمل ، وقد أثبتنا عمله في اللوح المحفوظ ، فهو ينطق به ويبينه . وقيل : هو كتب أعمال العباد التي تكتبها الحفظة ، ( وهم لا يظلمون ) ولا ينقص من حسناتهم ولا يزاد على سيئاتهم . ثم ذكر الكفار ، فقال :

وَلَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا وَلَدَيْنَا كِتَابٌ يَنْطِقُ بِالْحَقِّ وَهُمْ لَا يُظْلَمُونَ (62)تذييل لما تقدم من أحوال الذين من خشية ربهم مشفقون . لأنه لما ذكر ما اقتضى مخالفة المشركين لما أمروا به من توحيد الدين ، وذكر بعده ما دل على تقوى المؤمنين بالخشية وصحة الإيمان والبذل ومسارعتهم في الخيرات ، ذيل ذلك بأن الله ما طلب من الذين تقطعوا أمرهم إلا تكليفاً لا يشق عليهم ، وبأن الله عذر من المؤمنين من لم يبلغوا مبلغ من يفوتهم في الأعمال عذراً يقتضي اعتبار أجرهم على ما فاتهم إذا بذلوا غاية وسعهم . قال تعالى { ليس على الضعفاء ولا على المرضى ولا على الذين لا يجدون ما ينفقون حرج إذا نصحوا لله ورسوله } [ التوبة : 91 ] .فقوله : { ولا نكلف نفساً إلا وسعها } خبر مراد منه لازمه وهو تسجيل التقصير على الذين تقطعوا أمرهم بينهم . وقطع معذرتهم ، وتيسير الاعتذار على الذين هم من خشية ربهم مشفقون كقوله تعالى : { يريد الله بكم اليسر } [ البقرة : 185 ] مع ما في ذلك من جبر الخواطر المنكسرة من أهل الإيمان الذين لم يلحقوا غيرهم لعجز أو خصاصة .ولمراعاة هذا المعنى عطف قوله : { ولدينا كتاب ينطق بالحق } وهو معنى إحاطة العلم بأحوالهم ونواياهم . فالكتاب هنا هو الأمر الذي فيه تسجيل الأعمال من حسنات وسيئات وإطلاق الكتاب عليه لإحاطته . وفي قوله { لدينا } دلالة على أن ذلك محفوظ لا يستطيع أحد تغييره بزيادة ولا نقصان . والنطق مستعار للدلالة ، ويجوز أن يكون نطق الكتاب حقيقة بأن تكون الحروف المكتوبة فيه ذات أصوات وقدرة الله لا تُحد .وأما قوله { وهم لا يظلمون } فالمناسب أن يكون مسوقاً لمؤاخذة المفرّطين والمعرضين فيكون الضمير عائداً إلى ما عاد إليه ضمير { فتقطعوا أمرهم } [ المؤمنون : 53 ] وأشباهه من الضمائر والاعتماد على قرينة السياق ، وقوله { بل قلوبهم في غمرة من هذا } [ المؤمنون : 63 ] وما بعده من الضمائر . والظلم على هذا الوجه محمول على ظاهره وهو حرمان الحق والاعتداء .ويجوز أن يكون الضمير عائداً إلى عموم الأنفس في قوله { ولا نكلف نفساً إلا وسعها } فيكون قوله { وهم لا يظلمون } من بقية التذييل ، والظلم على هذا الوجه مستعمل في النقص من الحق كقوله تعالى : { كلتا الجنتين آتتْ أكلها ولم تظلم منه شيئاً } [ الكهف : 33 ] فيكون وعيداً لفريق ووعداً لفريق . وهذا أليق الوجهين بالإعجاز .

ولما ذكر مسارعتهم إلى الخيرات وسبقهم إليها، ربما وهم واهم أن المطلوب منهم ومن غيرهم أمر غير مقدور أو متعسر، أخبر تعالى أنه لا يكلف { نَفْسًا إِلَّا وُسْعَهَا } أي: بقدر ما تسعه، ويفضل من قوتها عنه، ليس مما يستوعب قوتها، رحمة منه وحكمة، لتيسير طريق الوصول إليه، ولتعمر جادة السالكين في كل وقت إليه. { وَلَدَيْنَا كِتَابٌ يَنْطِقُ بِالْحَقِّ } وهو الكتاب الأول، الذي فيه كل شيء، وهو يطابق كل واقع يكون، فلذلك كان حقا، { وَهُمْ لَا يُظْلَمُونَ } أي لا ينقص من إحسانهم، ولا يزداد في عقوبتهم وعصيانهم.

قوله تعالى : ولا نكلف نفسا إلا وسعها ولدينا كتاب ينطق بالحق وهم لا يظلمون قوله تعالى : ولا نكلف نفسا إلا وسعها قد مضى في ( البقرة ) وأنه ناسخ لجميع ما ورد في الشرع من تكليف ما لا يطاق . ولدينا كتاب ينطق بالحق أظهر ما قيل فيه : أنه أراد كتاب إحصاء الأعمال الذي ترفعه الملائكة ؛ وأضافه إلى نفسه لأن الملائكة كتبت فيه أعمال [ ص: 125 ] العباد بأمره ، فهو ينطق بالحق . وفي هذا تهديد وتأييس من الحيف والظلم . ولفظ النطق يجوز في الكتاب ؛ والمراد أن النبيين تنطق بما فيه . والله أعلم . وقيل : عنى اللوح المحفوظ ، وقد أثبت فيه كل شيء ، فهم لا يجاوزون ذلك . وقيل : الإشارة بقوله : ولدينا كتاب القرآن ، فالله أعلم ، وكل محتمل والأول أظهر .

One whose discovery of God is such that he is awe-struck by Him becomes different from other men, in that his God-fearing mentality makes him extremely serious. His seriousness guarantees that he fully realises the weight of divine proofs and he submits to God completely. In the present world, there are two ways in which a man may exert himself — one is the way of the world and the other is the way of the Hereafter. Those who possess the above-mentioned qualities, are exactly those who strive towards the Hereafter. However, in the present world, to strive towards the Hereafter is an extremely difficult task. It is one in which a man is prone to different types of shortcomings. But, Almighty God’s requirement of every man is exactly commensurate with his capacity to fulfill it. Everybody’s capacity and performance are both completely within the knowledge of God and this very fact ensures that, on the Day of Judgement, everyone will receive whatever concession he is justifiably entitled to and everyone will receive the reward which he actually deserves.

أُولَـٰئِكَ يُسَارِ‌عُونَ فِي الْخَيْرَ‌اتِ وَهُمْ لَهَا سَابِقُونَ Those people are accelerating towards the (real) good things, and they are the foremost to attain them. - 23:61 The meaning of مُسَارَعَت فِی الخَیرَات is that just as ordinary human beings run after worldly gains and try to leave other competitors behind, these good and virtuous people strive to gain spiritual reward and try to excel others in their efforts to fulfill their religious obligations.

And We task not any soul) with works (beyond its scope) beyond its capability, (and with Us is a Record) this is the Record of the recording angels (al-hafazah) who record people's good and bad works (which speaketh the Truth) they will testify truthfully and fairly, (and they will not be wronged) their good deeds will not be diminished and their bad works will not be increased.