Two Good Rewards for the People of Faith and Righteous Deeds

Dhū al-Qarnayn mentioned two rewards for the people of faith and righteous deeds:

1) A Good End for the Righteous Believers: Whoever believes and does righteous deeds, a good rank and a good end are his: “But as for whoever believes and does righteous deeds, for him is the goodly reward”; that is, “for him is the goodly, as a reward”.

2) The Ease of Religious Obligation: We will obligate him to a matter that is easy for him and not hard: “and we shall speak to him, of our command, what is easy”. What is meant by “our command” is apparently the obligatory command.(105)

From this sentence it emerges that the words of all the divine prophets (a.s.), in every school, have a heartfelt core and a soul-deep substance and are pleasing; the resonance of religion is pleasant to the ears of all human beings, and the words of religion are accepted within people, because they are innate.

The Noble Qur’an says that God wants ease for you, not hardship: “God wants ease for you and does not want hardship for you”;(106) “God does not want to place any difficulty upon you”;(107) “and He has not placed upon you any difficulty in religion”.(108) The source of all these eases is that the foundation of the school was revealed with pleasing content: “And We have certainly made the Qur’an easy for remembrance”.(109) According to this verse and other verses about this divine Book, the Qur’an is easy and weighty, and not hard or slack. Being easy and weighty are two positive attributes, and not being hard or slack are two negative attributes of the Noble Qur’an; that is, this Book carries a scholarly load, but it is not difficult.

On the basis of these verses, religion is in harmony with human fiṭrah and is pleasing, not imposed. This point is the guidance of all the divine prophets (a.s.).(110) God the Glorified states its subtle degree in the conversation with Dhū al-Qarnayn, through his tongue, thus: “and we shall speak to him, of our command, what is easy”.