And when it was mentioned in the story of 'Uhud, the return of the hypocrites and the defeat of some of the believers, which was the cause of the victory of the disbelievers; and Allah, glorified and exalted is He, criticized that upon them by saying that they fled from the causes of happiness and eternal life to what they must face; and to that He referred by His saying: 'Say, if you were in your homes' [Aal 'Imran: 154] 'And if you are killed in the way of Allah' [Aal 'Imran: 157] 'Say, avert death from yourselves' [Aal 'Imran: 168] 'And do not think that those who were killed in the way of Allah' [Aal 'Imran: 169]; and other than that, which He rebuked them with regarding their return out of fear of death; and their desire for the extension of life; along with what He began with regarding the death of this noble Prophet; and that his killing is possible, as was the case with those before him from his brothers among the messengers - upon all of them be the best prayers and peace; and He concluded by informing that many of the messengers were killed; so that was a certainty; for no one is protected from death, whether specific or general; combined with what we observe of that at every moment; He depicted that death after it became present to the sight in a manner that necessitated its declaration; indicating that their condition in their fleeing and returning, and what followed that from their words is like one who is in doubt about it; so He said (the Most High): 'Every soul' - meaning: every living being; from 'Isa and others; from the people of Paradise and Hell; 'will taste death'; meaning: and this is the meaning with which the movement of the soul in the body ceases; and it will remain after its death; for tasting must be while the taster is alive, sensitive; and whoever is subject to the taste of death is subject to the taste of the Fire; and he is a servant in need; so the wise one is the one who strives for salvation from it; and for rescue, as did the pure ones among them, 'Isa and Muhammad - blessings and peace be upon both of them -; and its arrangement after the verses necessitating the fulfillment of the rewards by recompense for them; and that He is not unjust to the servants; of great goodness; and that is also appropriate for concluding the verse with the declaration; to fulfill the rewards on the Day of Judgment; and that being distanced from the Fire and entering Paradise is indeed the success; not the greed in this world for the self and wealth; which perhaps was a cause for the extension of life; and abundance of wealth; by His saying: 'And indeed you will be given' - meaning: you will be granted; 'your rewards' - in full; as a recompense for what you have done; of good and evil; 'on the Day of Resurrection'; and as for what occurs before that from the bliss of the grave and the like; it is partial; not a fulfillment; 'So whoever is removed' - meaning: distanced on that day with a great distancing; quickly; 'from the Fire and admitted to Paradise, he has indeed succeeded'; meaning: with the everlasting life and the remaining bliss.

And the meaning is that every soul will be paid in full for what it has earned. So you will be paid your reward for your patience with their harm; and likewise, those who obey you will be rewarded for what they have neglected of your rights. They will be thrown into the depths of the fire. And the restriction is an indication of the ugliness of their eagerness for the spoils and other forms of immediate expansion. That is, the requirement of the religion you have entered into is this; and that is a warning against turning to hastening any of the reward in this world - as Abu Bakr, may Allah be pleased with him, said at the beginning of his Islam: "I found a commodity on credit; I have never come across a commodity more precious than it; and it is (there is no god but Allah)." So the conclusion is that every soul - that is, cautious of death; and resigned - will taste death. So what is the point of being cautious of it by refraining from fighting or fleeing from the enemy?! And you will be paid your rewards - that is, O people of Islam - which you were promised for good deeds on the Day of Resurrection. So why do you want to hasten it by your rushing towards the spoils or other things that increase in the worldly affairs? So you become among those who hasten the good things in this worldly life. Whoever - that is, as it is known that there is no success in this world except by what brings one closer to Allah, glorified and exalted is He - it follows from that that whoever is removed from the fire - that is, by having his reward fulfilled; and he did not hasten his good things - and he enters Paradise - that is, by what he has done of good deeds; he has attained eternal life, along with the lasting good things - he has indeed succeeded; that is, the utmost success.

And when it was established that there is no success except that, his saying was confirmed: "And what is the worldly life"; that is, which was prolonged for them in it; and it was removed from the martyrs; "except the enjoyment of delusion"; that is, the enjoyment that the devil deceives people with until they are deceived by it; so they are cheated by leaving the everlasting and taking the fleeting things; with the end of their pleasures; and regret over their desires with the fear of the consequences.

And in that, there is also a relevance from another perspective; which is that when He consoled him - glorified and exalted is He - with the messengers who adhered to patience; and striving in obedience; until they died; and their nations; and they left what was in their hands; unable to defend themselves; and there remained only His kingdom - glorified and exalted is He -; and that the two groups are awaiting the recompense; the messengers for the completion of success; and the disbelievers for the completion of destruction; He informed that every soul is likewise; so that the obedient may strive; and the disobedient may restrict themselves; and in that is an implication against the hypocrites who turned back from "Uhud"; out of fear of being killed; and they said about the martyrs: "If they had obeyed us, they would not have been killed" [Al-Imran: 168]; that is, what you fled from must come; and the life you preferred is an enjoyment that one regrets who has devoted himself to enjoyment; just as the deceived one regrets the enjoyment by which he was deceived; so the fortunate one is the one who strives to ensure that his death is in the pleasure of his Lord, from whom there is no escape from returning to Him; and standing before Him.