And when His saying, glorified and exalted is He: ﴿As for those who have believed and done righteous deeds﴾ [Ar-Rum: 15] in its forms from the verses indicates that this world is the abode of action, and that the abode of the Hereafter is the abode of recompense, and that the Barzakh is a barrier between them, so there will not be in one of them what is for the other. This is what caused His saying: ﴿On that Day﴾, meaning when the Hour rises, and this statement occurs ﴿No benefit﴾, meaning no benefit at all ﴿will be to those who have wronged﴾, meaning those who placed matters in other than their rightful places ﴿their excuse﴾, which is what establishes their excuse, and it is the making of a pretext in a way that removes what has appeared of the deficiency, for they have no excuse even if they strive to establish it. The expression is very severe in that it gives the impression that whoever has committed any wrongdoing, this will be his state one day, and it indicates that there will be among them excuses, and much pleading, and great humility, yet nothing will be accepted from them. This is based on the reading of the majority with the feminine form of the verb, which is more eloquent than the reading of the Kufans with the masculine form in the interpretation of the excuse, because if much excuse does not benefit, then little will not benefit either [which] is indicated by the bare form, nor the opposite. And it is possible that the reading of the majority is directed towards the disbelievers, while the reading of the Kufans is directed towards the sinners among the believers, for among them is one whose excuse will benefit him, and he will be pardoned. This is supported by what has been reported about "the last of the people of Hell to exit [from it] that he will ask to turn his face [away from it] and he will promise his Lord, glorified is He, that he will not ask for anything else, and when He turns him away from that, he sees a great tree and asks to be brought to its shade, and Allah will say: Did I not give you covenants and pledges [that you would not ask]? He will say: Yes! O my Lord! But I do not want to be the most miserable of Your creation - the hadith, and in it, "and his Lord excuses him." So this has accepted his excuse in general, and He does not require him to remove the blame, for that can only be done by action, and its time has passed, so forgiveness has come from beyond all of that.

And when admonition is from the way of beloved ones, He said: ﴿And they will not be asked﴾, meaning those who placed things in other than their rightful places ﴿to be admonished﴾, meaning it is requested from them outwardly or inwardly, with a hint or a statement, to remove what they have fallen into that necessitates blame, which is the grievance due to a deficiency that the blamed one falls into, for that can only be done through obedience, and its time has passed with the lifting of the veil for the loss of the abode in which obedience is beneficial due to their belief in the unseen. The expression indicates that the believers will be admonished with an admonition that delights them.