The command to be conscious of Allah is repeated for emphasis: And be conscious of Allah in performing duties because it is linked to actions, and be conscious of Allah in avoiding sins because it is linked to what is akin to a warning. And 'the morrow' refers to the Day of Resurrection, which he named the day that follows your day for approximation. [Mahamud said: "The Day of Resurrection is called 'tomorrow' for approximation... etc." Ahmad said: It has been said regarding the saying of Allah, 'A soul will know what it has brought forth,' similar to His saying, 'On the Day when every soul will find what it has done of good present.' It has even been said that it is a reversal of speech intended to exaggerate what it reflects upon, like the saying, 'Perhaps those who disbelieved will wish.' Here, the meaning of 'perhaps' is akin to 'how many,' and more eloquent than the saying of the poet: 'I may leave the century with its fingers yellowed.' However, Al-Zamakhshari shied away from this meaning because the reality is the scarcity of souls reflecting on the matter of the Hereafter. So he interpreted it in a way that corresponds to reality, and it can be observed that the matter allows for it to be understood as an abundance of souls commanded to reflect on the Hereafter, and that there is no soul except that it has the right to comply with this command, which is a good consideration. For the action attributed to the soul here is not the occurrence of reflection until it becomes independent, but rather it is the request for reflection, which is a general attachment to every soul. And the fair assessment is that what Al-Zamakhshari mentioned is more plausible and better, and Allah is the Grantor of success.] And from Al-Hasan: He kept bringing it closer until he made it like tomorrow. And similarly, His saying, 'As if they had not dwelt therein yesterday,' means: to approximate the past time. It was said: He referred to the Hereafter as 'tomorrow' as if this world and the Hereafter are two days: one day and tomorrow. If you ask: What is the meaning of the indefiniteness of 'soul' and 'tomorrow'? I say: As for the indefiniteness of 'soul,' it is for the independence of the souls reflecting on what is due for the Hereafter, as if he said: Let one soul reflect on that. As for the indefiniteness of 'tomorrow,' it is for its greatness and the ambiguity of its matter, as if it were said: 'Tomorrow' whose essence is unknown due to its greatness. And from Malik ibn Dinar: It is written on the gate of Paradise: 'We found what we did, we profited from what we presented. We lost what we left behind; they forgot Allah, they forgot His right, thus making them forgetful of their own right through neglect.' [Mahamud said: "He made them forgetful through neglect." Ahmad said: Rather, He created forgetfulness in them.] Until they did not strive for it with what would benefit them with Him. Or He showed them on the Day of Resurrection from the horrors that they forgot themselves in, like His saying, 'Their sight will not return to them.'