ভূমিকা

“Is he then unto whom We have promised a goodly promise which he shall meet it, similar to him whom We have provided with the provision of the life of this world, then on the Day of Hereafter he shall be of those brought up (for punishment)?” The promises of Allah are both decisive and certain; and rewards in hereafter are both great and good.

In the previous verses, the words were about the persons who, for the enjoying of the bounties of the world, prefer disbelief to Faith and infidelity to Monotheism. Now, the verse under discussion defines the situation of this group in the Hereafter comparing the true believers.

At first, through a question, the Qur’an wants the conscience of all to judge, when it says: “Is he then unto whom We have promised a goodly promise which he shall meet it, similar to him whom We have provided with the provision of the life of this world, then on the Day of Hereafter he shall be of those brought up (for punishment)?” No doubt every vigilant conscience prefers the Divine goodly promises and His great lasting merits to a few days of enjoying of perishing bounties and fleeting joys which have pain and toil in sequel.

The Qur’anic sentence /fahuwa laqiyah/ (which he shall meet it) is an emphasis on the fact that the promise of Allah does not infringe, and it should be such, because to infringe the promise is either because of ignorance or powerlessness, none of which is found in Divine Essence. The Qur’anic sentence: “Then on the Day of Hereafter, he shall be of those brought up (for punishment)” refers to the calling before Allah (s.w.t.) for the reckoning of deeds.

Some commentators have rendered it into calling to the Hell Fire, but the first commentary is more suitable. However, this meaning shows that these polluted persons are drawn to this scene unwillingly, and it must be so, because the horror of reckoning and retribution has covered their whole entity.