And when he established the mention of the Hereafter, which is the ultimate return, and repeated it, and confirmed the recompense therein, and that the outcome is for the righteous, he followed it with what is in explanation of that, like the reason. He said, beginning anew, confirming and emphasizing what had been established in their minds regarding the denial of the Hereafter and what it necessitates at the time of his ﷺ departure from the honored Makkah, which is the distance of his return to it: "Indeed, He who has made the Quran obligatory upon you," meaning: has made it mandatory, "is the one who will surely bring you back." This means: after death, due to the difficulty of what He has mandated upon you and imposed upon you from its hardship, "to a great return." What a great return it is! In it, everyone will be recompensed for what they have done. Your Lord will resurrect you in it with a reward for your good deeds, a praiseworthy position that the first and the last will envy you for, because of what you endured in His matter from these hardships that even mountains cannot bear. If it were not for the return to this ultimate return, these obligations—most of which most people do not act upon and for which they are not recompensed for their violations—would be known as mere folly, which a rational human being is above. So how about the most just of judges! Strive in what you are in for the honor of that day, for the outcome is yours. The verse is similar to His saying, the Exalted: "And fear a day when you will be returned to Allah" [Al-Baqarah: 281], "Then to Him you will be returned" [Al-Baqarah: 28], "To Allah is your return" [Hud: 4], and other verses like that.

And it is permissible to say: to a return, what return? What place is it that is worthy of being aimed for by all who have exited from it, and it is the honored Mecca: your worldly homeland, as Ibn Abbas, may Allah be pleased with him, explained it, as narrated by al-Bukhari. And a return is worthy of His majesty to be mentioned for your entering it in armies by which Islam is honored, and by which disbelief and its people are humiliated continuously. And the adorned Paradise: your otherworldly homeland, in the most complete, highest, most honored, and most deserving of ways. So do not think that He will guide you in the way of your parents, blessings and peace be upon them: Ibrahim in his migration from Harran, the land of disbelief, to the holy land, and he did not return to it; and Ismail in his elevation from the holy land to a more sacred place than it, and he did not return to it. Rather, He will guide you in the way of your brother Musa, blessings and peace be upon him - the one to whom the Book was revealed just as the Quran, the criterion, was revealed to you - and the one whom they associated with you in their saying: "If only he were given like what was given to Musa" [Al-Qasas: 48] in his return to the city mentioned in this surah - as a prelude to this verse - that he exited from it fearful, anticipating - and it is Egypt - to Midian at the edges of the land of the Arabs, in a manner by which he destroyed his enemies. As for those who were not from his people, it was by drowning in water, and as for those who were from his people, it was by being swallowed into the earth. And He honored his allies from his people and others, just as you exited from your homeland, Mecca, fearful, anticipating to the noble city. However, your return - because you are the Prophet of mercy - and because your exit did not cause the killing of any one of them, nor will it lead to their destruction, but rather to their honor, safety, wealth, and steadfastness. And the choice of the term Quran over the term Book is due to what it contains of the gathering of necessary publication - as has been mentioned in al-Hijr - so the context suited that which is for publication, gathering, and separation from his land, then connection. For it has been narrated that this verse was revealed to the Prophet, blessings and peace be upon him, in al-Juhfa, which is on the way of migration.

And when it was understood from the conveying in this emphasis that there are those who exaggerate in denial and rejection according to this emphasis in affirmation, they say: The matter is not as such, nor will he return to the honored Mecca while one of us blinks an eye. He said, threatening on the way of resumption on his tongue, blessings and peace be upon him, due to the denial being a discrediting of him, just as Musa, blessings and peace be upon him, was discredited when he responded similarly as has been mentioned: "Say" - meaning: to these deniers of what I have informed you of: "My Lord" - meaning: the one who is gracious to me - "knows" - meaning: more than anyone else.

And when this story is established without dispute for a rational person, proving the Creator, and they would say: Whoever claims his return is misguided, the question was directed towards the one who is rightly guided to the truth and the misguided. This is evidenced by the opening of Mecca during the advance in those fierce battles, and the noble leaders. He said in the form of a question to demonstrate fairness and distance from accusation: 'Whoever comes with guidance,' meaning: the one who is clearer than this, I, in what I have brought from my Lord, with this speech that Allah bears witness to its miraculous nature that it is from Him, or are you in what you say from yourselves? 'And who is in misguidance,' meaning: are you in your apparent words, which are of great defect and shame, or am I 'clear,' meaning: evident in itself, manifesting to everyone what is in it of deficiency, even if the follower strives to conceal it.