And when this hastening in this manner should only be in what is confirmed to be a source of happiness, and with the confirmation that it is a source of happiness, it should only be in what brings about eternal happiness; he said, warning against that, denying that they should have what should not be the case, that their action should be only for it, while it was among their mockery when they gathered to hear what he recited, to say: If what he says is true regarding resurrection and Paradise, we would be happier with it than them, as I am happier than them in this world, as Allah, the Most High, said, recounting their words: "And if I were to return to my Lord, indeed I have for Him the best reward" [Fussilat: 50]. This is because often the mistake arises from the fact that a person may be in good in this world and think that this prevents him from the Fire, because he is good in the essence of the matter, or he may think that his being given respite while upon falsehood is something he is pleased with, not knowing that he does not become agitated or anxious and rushes except for one who fears loss, or it may be something beyond his will: "Does he hope" meaning by this coming, and he expressed it with hope to indicate that they have reached the utmost in foolishness by seeking the most precious of things without a reason they have taken for it.

And when their coming was in the form of separation without waiting for a group to gather with another group, he said: "Every person among them" meaning individually, and when the beloved is entering Paradise, it is not that he comes from a specific entrance, he said, establishing the action: "to be entered" meaning by the entrance while he is a disbeliever without a faith that purifies him, just as the Muslim is entered, so the wrongdoer and the doer of good are equal: "the Garden of Delight" meaning there is nothing in it except delight in all that is in it, according to the measure of its control.