The verses before and after it, also, confirm the same idea.

The verses before and after it, also, confirm the same idea. Many commentators have meant it with the sense of 'folding up the heavens' which refers to the events of the first stage of the Resurrection, that is, the destruction of this world. This idea seems improbable, though, because it corresponds neither with the original meaning of the term /kushitat/ nor with the arrangement of the verses before and after it. For this reason, in the next verse, it says: And when Hell is set ablaze.

As Sura Taubah, No. 9, verse 49 says: ...And indeed Hell Surround the Unbelievers (on all sides) . Hell exits now, today, but, in this world, the curtains cover it and do not let us see it, as well as Heaven which, according to many verses of the Qur'an, is prepared for theRighteous, at this very moment. (1) Also, for the same reason, the next verse says: And when the Garden is brought nigh (for the righteous) . This very idea is mentioned in Sura Shuara, No.

26, verse 90 with a difference that it contains the word 'Righteous' but, this verse does not. The term /uzlifat/ is based on /zalf/ and /zulfa/ which means 'nearness, proximity, a near approach'. This nearness may be from the view point of 'place' or 'time' or from the view point of 'the means of preparation', or all of them, viz: Heaven is near to the believers both from the point of view of place and time of arrival and it is also easy for them to reach it.

It is worthy to note that it does not say that the Righteous approach Heaven, but it says 'Heaven is brought near for the Righteous' and this is the most honorable situation possible in this case. As was mentioned earlier Heaven and Hell are present just now, but, on that Day, Heaven is brought nearer and Hell is set more ablaze.

Then, finally, in the last verse of the current section which is, indeed, complementary to the previous verses and is a substantive clause for the conditional clauses occurred in the former twelve verses, it says: Every soul shall (then) know what it has produced (of its deeds) , This statement clearly shows that all the deeds of Man are present there, and Man's knowledge about them is a knowledge consisting of observation and self conviction.

This fact is mentioned in some other verses of the Qur'an, too, such as Sura Kahf, No. 18, verse 49: ...They will find all that they did', placed before them...; and Sura Zilzal, No.