And when this indicates forgiveness, He followed it with what indicates honor, saying: ﴿And he returns﴾ meaning he returns from himself without disturbance, with desire and acceptance ﴿to his family﴾ meaning those whom Allah has made him worthy of in Paradise. He will be more familiar with them and with the abode (p-341) that He has prepared for him from his abode in this world. And when happiness is in the abundance of joy without restraint, He built for the action the saying: ﴿Joyful﴾ [meaning - ] he has been given a garden and silk. For he was in this world among his family anxious about the presentation to Allah, distressed and harmed, holding himself accountable morning and evening with a difficult reckoning, along with what he is [in - ] from the troubles of family, the narrowness of living, and the evils of opponents. So he mentioned here the fruit and the cause because it is the intended one specifically, and in the other part the cause and the origin. And the truthful one, the Mother of the Believers, Aisha, may Allah be pleased with her, found this verse problematic due to what was narrated from her in the authentic [hadith] with two phrases, one of which is: 'No one is held accountable except that he perishes,' and the second: 'Whoever is questioned about the reckoning will be punished.' Aisha, may Allah be pleased with her, said: So I said: O Messenger of Allah! Is it not Allah who says ﴿So as for he who is given his record﴾ [Al-Inshiqaq: 7] the verse? He said, blessings and peace be upon him: 'That is merely the presentation.'" So if the first wording is what she heard, the problem in it is clear, as it returns to a universal necessity that is 'Everyone who is held accountable perishes,' and the verse refers to a particular negation which is 'Some of those who are held accountable do not perish,' and this is contradictory. Then the wording of the second is from the actions of the narrators. And if the second is what she heard, then the way to estimate the problem in it is to say: The discussion in the language is from thoroughness, which is reaching the goal, and that is in the reckoning (p-342) by mentioning the Majestic and the insignificant and the recompense for it. Thus, the matter also returns to a universal necessity that is 'Everyone who is held accountable for all his deeds will be punished,' and that includes every reckoning, whether it is easy or not, because the general includes all its specifics. And the verse affirms that whoever is given his record in his right hand will be held accountable for it and will not perish. And the truthful one, may Allah be pleased with her, is knowledgeable that the record contains all deeds, as He, the Exalted, said: ﴿He does not omit a small or a great thing except that He has enumerated it﴾ [Al-Kahf: 49] and from the narration of the guardians and others. Thus, the matter returned to the fact that some of those who are held accountable for all their deeds do not perish. And then the apparent contradiction arose, so she asked, and he, blessings and peace be upon him, confirmed her on the problem and answered her with what amounts to that the intended meaning of reckoning in the hadith is its literal meaning, which is the mention of all deeds [of them - ] - and the confrontation regarding each of them. And that is the meaning of discussion. So the meaning of 'Whoever is questioned about the reckoning' is whoever is held accountable with a true reckoning by mentioning all his deeds and the confrontation regarding each of them. And that the intended meaning of reckoning in the verse is a part of the literal meaning, which is the mention of deeds only without confrontation, and that is by the indication of inclusion metaphorically, as it is the application of the name of the whole to the part. And for this reason, the truthful one, may Allah be pleased with her, would say after this in the interpretation of the verse: He acknowledges his sins and then He overlooks them - as Abu Hayyan narrated from her. And based on this, his saying, blessings and peace be upon him, in what was narrated by the two Shaykhs from Ibn Umar, may Allah be pleased with them: (p-343) 'Indeed, Allah, the Exalted, will bring the believer close on the Day of Resurrection and will place His shade over him and cover him, then He will say to him: Do you recognize the sin of such and such - until He reminds him of all his sins, and he sees within himself that he has perished. Allah, glorified and exalted is He, says: I concealed it for you in this world, and I forgive it for you today.' And the wording 'His shade' indicates that, for the shade of the bird is its wing, and when its chick falls into its shade, it treats it with utmost kindness. So Allah, the Exalted, is more merciful and kinder.