Al-A'la: (10) Sayazakkaru man yakhsha (He will remember who fears [Allah]).

The First Issue: Know that people are divided into three groups regarding the Resurrection (Ma'ad):

1. Those who are certain of its truth.
2. Those who allow for its possibility but are not decisive, neither affirming nor denying it.
3. Those who insist on its denial and are certain it will not occur.

The first two groups experience khashyah (fear/awe). As for the third group, they have neither khashyah nor fear.

Given this, the verse is open to two interpretations:

1. Interpretation 1: The one who fears (yakhsha) is the one who knows Allah, His perfect power, knowledge, and wisdom. This knowledge necessitates certainty in the Resurrection. This is supported by the verse: “Indeed, those who fear Allah among His servants are the learned (ulama)” (Fatir: 28). It is as if Allah, after saying, “So remind, if the reminder benefits,” clarifies in this verse who benefits from the reminder. Since benefiting from the reminder is contingent upon the presence of khashyah in the heart—and the states of the heart are known only to Allah—the Messenger was obligated to generalize the call to achieve the objective. The goal is to remind those who benefit, and there is no way to reach them except by generalizing the reminder.

2. Interpretation 2: Khashyah is present in the doers (the righteous) and the hesitant non-obstinate ones. Most people are hesitant and not obstinate; the obstinate among them are few. If we add the knowledgeable ones (who are certain) to the hesitant ones (who are the majority), the overwhelming majority are non-obstinate. Furthermore, many who appear obstinate only do so verbally. As for true obstinacy in the heart, it is extremely rare, if it occurs at all. Moreover, when a person hears the warnings that he “will burn in the Great Fire” (Al-A'la: 12) and that he “will neither die therein nor live” (Al-A'la: 13), his heart breaks. Thus, the majority of people, in most circumstances, must listen and benefit. The one who turns away is rare. Abandoning great good for the sake of little evil is itself a great evil. Therefore, from this perspective, the command “So remind, if the reminder benefits” necessitates generalizing the reminder.

The Third Issue: The letter Sīn (س) in Sayazakkaru (He will remember) can mean sawfa (soon/will). The future tense from Allah is obligatory, like His saying: “We will make you recite, and you will not forget” (Al-A'la: 6). Alternatively, it could mean that whoever fears Allah will eventually remember—even after a long time—through contemplation and reflection. Thus, after a long period, remembrance occurs. And Allah knows best.

The Fourth Issue: Knowledge is only called Tadhakkur (remembrance) if the knowledge was present initially and then forgotten. This state is not present in the disbelievers, so how did Allah call it Tadhakkur? The answer is: Due to the strength and clarity of the proofs, it is as if that knowledge was present, but it was subsequently removed due to imitation (of others) and obstinacy. For this reason, Allah called it Tadhakkur.

The Fifth Issue: It is said that this verse was revealed concerning Uthman ibn Affan, and others say it was revealed concerning Ibn Umm Maktum.

As for the Almighty's saying:

! 7 < { Wa yatajannabuha al-ashqa Alladhi yasla an-nara al-kubra } > 7 !

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But the most wretched one will avoid it, He who will burn in the Great Fire.