21. Even though the message of the Qur'an is addressed to all, benefiting from it depends on ones willingness and on God's succour in relation to that willingness. This is why the Qur'an first explained which kind of people can and which kind of people cannot benefit from the Qur'an. As this has been explained in the foregoing verses, the quintessence of the message to which the Qur'an invites all mankind is now put forth.
22. So that you are saved from false beliefs and unrighteous conduct in this life, and from the punishment of God in the Next.
23. That is, when man recognizes that all those things were done by none
but God, then worship, devotion and service must be exclusively for Him. For
who besides the Creator can legitimately claim these things from man?
Not to set up others as rivals to Allah means not to make anyone other than
God the object of worship, service and obedience that one owes to God alone.
Later on we shall see, in some detail, how the Qur'an itself specifies the forms
of worship and service which we owe exclusively to God, and wherein associating
anyone else amounts to shirk (associating others with God in His divinity).
This, the Qur'an seeks to eradicate.
24. Before this, in Makka, opponents had often been challenged to produce anything of comparable merit if they believed the Qur'an to be the work of a human being. In Madina the same challenge was reiterated. (For similar challenges made elsewhere in the Qur'an, see (10: 38); (11: 13); (17: 88) and (52: 33)
25. This suggests, in a subtle manner, that in the Next Life not only will the unbelievers become the fuel of hell-fire, but that the same fate will befall the idol-stones they worshipped and before which they had prostrated themselves. They will then know, for sure, how far their idols had any share in godhead.
26. The fruits of Paradise will not be so exotic in appearance as to be unfamiliar to people. They will resemble the fruits to which human beings are accustomed in this world, though infinitely excelling them in delicacy of taste. In appearance they may resemble, say mangoes, pomegranates and oranges, and the people of Paradise will be able to identify them as such. In taste, however, there will be no comparison between the terrestrial and heavenly fruits.
27. The Qur'anic text has the Arabic word azwaj which means 'spouses' or 'couples', and embraces both husband and wife. The husband is the zawj of his wife, and vice versa. In the Next World, however, this relationship of spouses will be qualified by purity. If a man has been virtuous in this world while his wife has not, their relationship in the Next World will be sundered and the man will receive another spouse who will be pure and virtuous. On the other hand, if a virtuous woman has had an evil husband she will be tied in companionship with a virtuous man. Where husband and wife have both been virtuous their relationship will become everlasting.