Indexed OCR Text

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Surah Al-Muddaththir: 74 : 1 - 56
makes a loud high sound'. After stating that the Day of Doom will be very
horrible for all the infidels, a particular arrogant and conceited disbeliever
has been described. He was a great mischief-maker and the gravity of his
punishment will befit the enormity and gravity of his sins.
The Annual Income of Walid Ibn Mughirah: Ten Million Guineas
The disbeliever referred to here is Walid Ibn Mughirah. Allah had
favoured him with abundant wealth, property and children. According to
Ibn 'Abbas 4%, his land, property and gardens stretched from Makkah to
Ța'if. According to Thauri, his annual income was ten million Dinars.
Some scholars have estimated less than this amount. It is, nonetheless,
agreed that the income and yearly produce of his fields and gardens were
available in every season, winter or summer. Thus the Qur'an says:
and I gave him extensive wealth, [12] and) وَجَعَلْتُ لَه، مَالًا مَّمُدُودًا. وَبَنِيْنَ شُهُوْدًا
sons present before (his) eyes ... 74:12-13) He was recognised as the Arab
leader. He was known among his fellow citizens by the title of raihanah
(the Fragrance) of the Quraish. He himself used to boastfully refer to
himself as Wahid Ibn-ul-Wahid 'Unique, the son of the Unique', meaning
'Neither I have any match in my nation, nor my father Mughirah.'.
[Qurțubi]. But he was ungrateful to Allah for His favours. Despite
accepting Qur'an as the Word of Allah, he imputed a lie to the Qur'an,
calling it sorcery and calling the Holy Prophet
a sorcerer. Tafsir of
Qurtubi recounts the story thus: When the following passage of the
Qur'an was revealed, the Holy Prophet
was reciting it:
لحمّ ﴿١﴾ تَنْزِيْلُ الْكِتْبِ مِنَ اللهِ الْعَزِيزِ الْعَلِيْمِ ﴿٢﴾ غَافِرِ الذَّنْبِ وَقَابِلِ التَّوُبِ شَدِيْدٍ
الْعِقَابِ لا ذِى الطَّوُلِ ﴿ لا إِلهَ إِلاَّ هُوَ إِلَيْهِ الْمَصِيْرُ ﴿٣﴾
Ha Mim. [1] This is revelation of the Book from Allah, the
Mighty, the All-Knowing, [2] the One who forgives sins and
accepts repentance, the One who is severe in punishment, the
One who is the source of all power. There is no god but He. To
Him is the ultimate return (of all) [3]. [40:1-3].
Walid Ibn Mughirah, hearing the recitation, exclaimed
spontaneously, in which he was forced to concede as follows:
والله لقد سمعت منه كلامًا ماهو من كلام الانس ولا من كلام الجّن وان له
لحلاوة وان عليه لطلاوة وان اعلاه لمُثمر وانّ اسفله لمغدق وانّه ليعلو ولا يُعلى

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Surah Al-Muddaththir: 74 : 1 - 56
عليه وما يقول هذا بشر.
'By Allah! I have heard such a speech from him [Muhammad]
as can neither be the speech of a mortal, nor of Jinn. It has
sweetness and elegance. Its upper part is fruit-bearing, and its
lower part causes water to flow. Its beauty, no doubt, surpasses
the beauty of all speeches, and cannot be superseded. It is not
the speech of any human being. '
When the Quraish heard about what the great wealthy Arab leader
had to say, it created a great convulsion in the Quraish, because it
resulted in a wide inclination of the people towards Islam. This was a
cause for concern for the leaders of the Quraish. They gathered and
discussed (that if Walid were to embrace the Islamic faith, the rest of the
Quraish would soon follow suit.) Abu Jahl put their mind at ease when he
took upon himself the responsibility of speaking to him and solving the
problem.
Dialogue between Abu Jahl And Walid: They Concur on the Holy
Prophet's Veracity
Abu Jahl went to Walid and sat next to him, pretending to be very
sad. Walid enquired, 'What is the matter? Why do you look so sad?' Abu
Jahl made the reply, 'The Quraish decided to collect money for you and
help you in your old age. Now they have learnt that you visit Muhammad
and son of Abu Quhafah [ie Sayyidna Abu Bakr 46] so that you may
have some eatables from them, and to this end you flatter them. You
praise their speech. (Obviously, it was a lie that the Quraish was
collecting money to help Walid. The lie was invented merely to make him
angry. Similarly it was also a lie that he was getting food from the Holy
Prophet .)' Walid was highly enraged on hearing this. His anger knew
no bounds and said in arrogance and conceit, 'How can the Quraish think
this? I swear by Lat and 'Uzza [the two Arabian idols], I am not in need of
their food. Do they not know that I am superior to them in abundance of
wealth? However, when you say that Muhammad
is insane, nobody
would believe it. Did you ever see him perform any any act of insanity?'
Abu Jahl replied Jury 'Never, by God!' He said, 'You claim that
Muhammad
is a soothsayer. Did you hear him speak like a
soothsayer?' Abu Jahl's reply was again in the negative. Then Walid
said, 'You say that he is a poet. Did you hear him recite poetry?' When
Abu Jahl declared that he had not, Walid added, 'You say that he is a

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Surah Al-Muddaththir: 74 : 1 - 56
liar. Did you ever heard him telling a lie? Abu Jahl was forced to concede
that they had never heard him tell a lie. (In fact, they had conferred upon
him the titles of As- Sadiq 'The Truthful' and Al-'Amin 'The Honest'.).
Then Walid said, 'You say that he is a soothsayer. Have you then seen
him uttering such words or doing such acts as the soothsayers are
accustomed to? We know well the utterings of the soothsayers.
Muhammad's discourse cannot be held as the utterance of a soothsayer.'
Abu Jahl again had to admit. 'No, by God!' Now Abu Jahl had to
withdraw from all such false allegations, but he was wondering what he
¿ to stop them from
should say to the people about the Holy Prophet
following him. So, he said to Walid, "Then, you tell me what we should
say about him?" Walid started thinking, then he raised his eyes towards
Abu Jahl, frowned in a hateful manner, and ultimately replied, 'I think
is not
he is certainly a magician'. He knew well that the Holy Prophet
a magician either. But in order to devise an excuse for saying so, he
argued, 'Do you not see how his speech separates husband from wife,
brother from brother and father from son? This is the magical effect of
faith. As soon as a person embraces the faith, he begins to hate his
unbelieving mother, father and other relatives.' The verses describe him
thus:
إِنَّهُ، فَكَّرَ وَقَدَّرَ. فَقُتِلَ كَيْفَ قَدَّرَ. ثُمَّ قُتِلَ كَيْفَ قَدَّرَ، ثُمَّ نَظَرَ. ثُمَّ عَبَسَ وَبَسَرَ. ثُمَّ اَدْبَرَ
وَاسْتَكْبَرَ. فَقَالَ إِنْ هَذَا إِلَّ سِحْرٌ يُؤْثَرُ. إِنْ هَذَا إِلَّا قَوْلُ الْبَشَرِ.
(He pondered and suggested. [18] Death onto him! How [bad] is
the suggestion he has put forward! [19] Again, death unto him!
How [bad] is the suggestion he has put forward! [20] Then he
looked [to those around him,] [21] then he frowned and scowled,
[22] then turned his back, and waxed proud, [23] then said,
"This is nothing but traditional magic; [24] this is nothing but
saying of a mortal." ... 25)
The word gaddara is derived from taqdir, and literally denotes 'to
suggest'. The wretched Walid was fully convinced of the veracity of the
Messengership of the Holy Prophet
, but his anger got the better of
him, and being vanquished by his arrogance and conceit, he had decided
to oppose him. However, he wanted to abstain from lying openly, so that
he might not be exposed to shame and disgrace. Therefore, he pondered
very carefully, and suggested that he should be labelled a 'magician' on
the grounds that his speech causes separation between father and son,

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Surah Al-Muddaththir: 74 : 1 - 56
and between brothers, as it happens in the case of sorcery. He is therefore
cursed repeatedly in the verses cited above.
Unbelievers Abstained from Telling Lies
When we analyse, it would appear very clearly that all unbelievers
and transgressors were involved in committing all kinds of sins and
shameful deeds, but they abstained from the enormity of telling lies. Abu
Sufyan's statement in the royal court of Heraculus shows that the pagans
were willing to sacrifice their lives and children in opposing the Holy
Prophet g, but they were not willing to tell lies lest they are socially
stigmatised as liars. Alas, in this so-called progressive world where
everything moves retrogressively 'telling lies' is no sin. It is in fact treated
as a great art. Let alone unbelievers, even the pious and religious
Muslims do not find it hateful. They pride upon telling lies and getting
others to tell lies. We seek Allah's refuge from such an attitude.
Children's Stay with the Father is a Great Boon
While mentioning the favours Allah had bestowed on Walid, the Holy
Qur'an has said,
بَنِيْنَ شُهُوْدًا
'and sons present before (his) eyes, [13]'
This shows that just as the birth of children and their being alive are
a boon of Allah, their staying with parents is also a great divine blessing,
because it is the cause of coolness of their eyes and a satisfaction of their
heart. Additionally, abiding in their presence, children can be of
assistance to the parents in their service and businesses. But the progress
which this retrogressive age is making is based on gold and silver
currencies. Comfort and peace are founded on promissory notes. Parents
throw away their children in foreign countries. They are happy at their
children's staying overseas for years, and it does not matter if they do not
see their faces all their lives as long as they receive news of their huge
earnings and salaries or income, enabling them to express their
superiority to their family members. This indicates that they are unaware
of the concept of peace and comfort. This should be the result of forgetting
Allah as the Qur'an says:
نَسُوا اللهَ فَانْسُهُمْ آَنْفَسَهُمُ
' ... those who forgot Allah, so He made them forget their own

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Surah Al-Muddaththir: 74 : 1 - 56
selves_[59:19]'
And no one knows the hosts of your Lord but He ... ) وَمَا يَعْلَمُ جُنُودَ رَبِّكَ إِلَّا هُوَ
... 74:31) Muqatil, among the leading authorities, says that this is rebuttal
to Abu Jahl's statement. When he heard this verse which says that there
are nineteen angels in charge of Hell, he addressed the youth of Quraish
and said that Muhammad
has only nineteen companions, so there is
nothing to worry about. Baihaqi records a narrative from Suddi that
when verse 30 was revealed, a foolish Quraishi unbeliever, Abul-Asalain
by name, spoke out: 'O nation of Quraish, I alone am sufficient for the
nineteen. I will take care of ten with my right arm, and nine with my left
arm. Thus I will put an end to all nineteen of them.' On this occasion, this
verse was revealed. 'O fools, first of all one angel is sufficient for all.
Moreover, the number nineteen refers to the chiefs of angels. Under each
of these angels, the number of Allah's angels is legion beyond human
count or computation. Allah alone knows their number. They are ready at
hand to carry out the punishment to the unbelievers and transgressors.'
In the next verses, there is the mention of the Hereafter and its
horrors.
it (saqar: Hell) is one of the greatest things .... 74:35) The) إِنَّهَا لَإِحْدَى الْكُبَرِ
pronoun in the phrase innaha refers to sagar 'Hell' which has been
mentioned in one of the preceding verses. The word kubar is the plural of
kubra which is an adjective for dahiyah or musibah 'calamity'. The verse
purports to say that Hell which the unbelievers will enter will be one of
the greatest calamities. Besides, there will be many different kinds of
torments and tortures.
to the one who wishes to come forward) لِمَنُ شَآءَ مِنْكُمُ أَنْ يَتَقَدَّمَ أَوْ يَتَآَخَّرَ
[towards good deeds] or to go back [from them] ... 74:37) In this context, 'to
come forward' signifies 'coming forward towards faith and obedience' and
ta'akhkhur 'to go backward' signifies 'moving away from faith and
obedience'. The verse purports to warn against the torment and torture of
the Hellfire. This applies to all human beings in general. Some accept the
warning and are guided by the truth, and the unfortunate ones hold back
from accepting the warning, turn away from it and reject it.
Everyone will be detained [in the) كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِيْنَةٌ إِلَّا أَصُحِبَ الْيَمِيْنِ

646
Surah Al-Muddaththir: 74 : 1 - 56
Hell] because of what he did, [38] except the People of the Right, [i.e. those
who will be given their Book of Deeds in their right hands] ..... 74:38-39)
The word rahinah is used in the sense of marhunah 'will be detained'.
The word is derived from rahn 'to give something valuable to a
pawnbroker as a security for a debt. The valuable thing is thus merely
detained by the pawnbroker. He cannot use it or take advantage of it'.
Likewise, every person on the Day of Judgement will be detained in lieu
of his sins, except those who will be given their Book of Deeds in their
right hands. In this context, 'detention' could refer to being detained in
Hell. In this case, the statement would mean that every person will be
held in pledge in Hell against his sins to receive punishment, except the
People of the Right. The context indicates that the People of the Right are
those who have repaid their debt, i.e. they have fulfilled their obligations
in this world towards Allah and other human beings. In these instances
there is no need for them to be detained. This interpretation seems to be
plain, simple and straightforward. However, if 'detention' refers to being
held at some other place before giving account or before admission into
Paradise or Hell, it signifies that every person will be held to give an
account of his deeds. No person will be permitted to move out unless the
account is taken. In this case, the exception of the People of the Right
could refer to the sinless who are not accountable, such as minors or
immature children as explained by Sayyidna 'Ali
. According to a
Tradition, a segment of the Holy Prophet's
community would be
exempted from accountability. They will enter Paradise without having to
account for actions. Possibly, it could be referring to this segment.
According to Surah Al-Waqi'ah, there will be three categories of people on
the Plain of Gathering: [1] sabiqun 'the Foremost' and mugarrabun 'who
have attained nearness to Allah'; [2] the People of the Right; and [3] the
People of the Left. On this occasion, the mugarrabun have been merged
with 'the People of the Right', and only the latter people have been
mentioned. From this point of view, there is no express text which states
that all the People of the Right will be excepted, and will not be detained
for accountability. The first interpretation, that is being held in Hell,
appropriately fits the context. And Allah knows best!
Then intercession of intercessors will not avail) فَمَا تَنُفَعُهُمُ شَفَاعَةُ الشُّفِعِيْنَ

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Surah Al-Muddaththir: 74 : 1 - 56
them ... 74:48) The attached pronoun of tanfa'uhum refers to those sinners
who have been mentioned in the preceding verses. They confessed to four
crimes: [1] they did not perform obligatory prayers; [2] they did not feed
the poor, that is, they did not spend on the necessities of the poor; [3] they
indulged (in mocking at the truth) along with those who indulged in
opposing Islam or committing sins and shameful deeds; and [4] they
denied the Day of Requital.
This verse purports to say that whoever has these characteristics,
including denial of the Day of Requital, is an infidel. The intercession of
anyone who tries to intercede for an infidel will be of no benefit to him on
the Day of Judgement. Even if all the intercessors join forces to intercede,
it will not help. This is because intercession is only useful if the conditions
for it are met. Therefore, the verse uses the plural expression, thus:
شفاعة الشافعين
'intercession of intercessors'
No Intercession will Benefit an Unbeliever, but will Benefit a
Believer
It is deducible from the verse under comment that, besides infidels, all
Muslims, even though they may be sinners, will benefit from intercession
as many authentic ahadith bear ample testimony to this. The intercessors
will be the Prophets of Allah, Allah's friends and righteous personalities.
It is confirmed that the general body of believers will intercede for one
another, and their intercession will be accepted.
A Special Note
Sayyidna 'Abdullah Ibn Mas'ud 4% narrates that Allah's angels and
Prophets, the martyrs and the righteous will intercede for sinners in the
Hereafter, and they will be delivered from Hell by virtue of their
intercession, except the four types of sinners who have been classified
above, that is, those who failed to perform their obligatory prayer and to
pay their Zakah, those who opposed Islam with the opponents of Islam
and denied the Hereafter. This shows that intercession will not be
accepted for those who fail to perform their obligatory Salah and pay their
Zakah. However, other narratives indicate that the correct view with
regard to the verse under comment is that the unacceptability of

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Surah Al-Muddaththir: 74 : 1 - 56
intercession refers to those sinners who commit the four types of crimes
that include the rejection of the Hereafter. Besides the rejection, it is not
necessary that sinners committing other sins should be punished in the
same way. However, there are other Hadith narratives that refer to
certain major sins which deprive people of intercession. For instance, if a
person denies the veracity of intercession, or if he denies the existence of
the Pond of Kauthar, he will have no share in either of the two.
So what has happened to them that they are) فَمَالَهُمْ عَنِ التَّذْكِرَةِ مُعْرِضِيْنَ
turning away from the Reminder ... 74:49)
The word tadhkirah (Reminder), in this context, refers to the Holy
Qur'an, because the word literally signifies a 'reminder or something that
reminds'. The Qur'an is unique in reminding Allah's attributes of
perfection, His mercy and wrath, and the reward and punishment.
Towards the end, the verse 54 has explained that the 'Reminder' is the
Holy Qur'an that is rejected by them. The allergy of the infidels against
the Holy Qur'an has been mentioned in verses 50 and 51 in the following
words, ◌ٍكَانَّهُمُ حُمُرٌ مُّسُتَنْفِرَةٌ. فَرَّتُ مِنُ قَسُوَرَة "as if they were wild donkeys, fleeing
from a lion?" The word gaswarah used in verse 51 has two meanings: [1] a
'lion'; and [2] an 'archer' or a 'hunter'. Both meanings have been reported
from the noble Companions.
He is worthy to be feared, and worthy to ... ) هُوَ اَهُلُ التَّقُوَى وَأَهْلُ الْمَغْفِرَةِ
forgive ... 74:56) Allah is 'Ahl-ut-taqwa in the sense that 'He alone is
worthy to be feared and entitled to be obeyed'. Ahl-ul-Maghfirah signifies
that 'He alone is the Being Who forgives the sins of even the greatest
sinners whenever He so wishes': No one else has the power to do this .
Alhamdulillah
The Commentary on
Surah Al-Muddaththir
Ends here

649
Surah Al-Qiyamah : 75 : 1 - 40
Surah Al-Qiyamah
(The Resurrection)
This Surah is Makki. It contains 40 verses and 2 sections
بسم الله الرحمن الرحيم
With the name of Allah, the All-Merciful, the Very-Merciful
Verses 1 - 40
لَا أُقُسِمُ بِيَوْمِ الْقِيْمَةِ ﴿٢﴾ وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ ﴿٢﴾ آَيَحْسَبُ
الْإِنْسَانُ أَّنُ نَّجْمَعَ عِظَامَةُ ﴿٣ٌ﴾ بَلَى قُدِرِيُنَ عَلَى أَنْ نُسَوِّى بَنَانَهُ
، بَلْ يُرِيدُ الْإِنْسَانُ لِيَفْجُرَ أَمَامَةً ﴿6﴾ يَسْئَلُ آيَّانَ يَوُمُ الْقِيمَةِ
فَإِذَا بَرِقَ الْبَصَرُ ﴿٧﴾ وَخَسَفَ الْقَمَرُ ﴿٨﴾ وَجُمِعَ الشَّمُسُ
وَالْقَمَرُ ﴿٤﴾ يَقُوُلُ الْإِنْسَانُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ ﴿٢﴾ كَلَّا لَا وَزَرَ
(﴾ إِلَى رَبِّكَ يَوْمَئِذِ الْمُسْتَقَرُّ ﴿١٢) يُنَبَّوا الْإِنْسَانُ يَوْمَئِذٍ بِمَا
قَدَّمَ وَاَخَّرَ ﴿١٣﴾ بَلِ الْإِنْسَانُ عَلَى نَفْسِهِ بَصِيْرَةٌ ﴿١٤﴾ وَلَوْ اَلْقى
مَعَاذِيْرَةً ﴿١٥﴾ لَاتُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ ﴿١٦﴾ إِنَّ عَلَيْنَا جَمْعَهُ
وَقُرْآنَهُ ﴿١٢َا فَإِذَا قَرَأَنْهُ فَاتَّبِعُ قُرْآنَهُ ﴿١٨﴾ ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ ﴿١٠﴾ كَلَّا
بَلْ تُحِبُّونَ الْعَاجِلَةَ ﴿٢﴾ وَتَذَرُوُنَ الْآخِرَةَ ﴿٢﴾ وُجُوهٌ يَّوْمَئِذٍ
نَّاضِرَةٌ ﴿٢٢﴾ إِلَى رَبِّهَا نَاظِرَةٌ ﴿٢﴾ وَوُجُوُهُ يَّوْمَئِذٍ بَاسِرَةٌ ﴿٢٤﴾ تَظُنُّ
أَنْ يُفْعَلَ بِهَا فَاقِرَةٌ ﴿٢٥﴾ كَلَّ إِذَا بَلَغَتِ التَّرَاقِىَ ﴿٢٦﴾ وَقِيْلَ مَنُ سَكَة
رَاقٍ ﴿٢٧﴾ وَّظَنَّ أَنَّهُ الْفِرَاقُ ﴿٢٨﴾ وَالْتَفَّتِ السَّاقُ بِالسَّاقِ ﴿٢٩﴾

650
Surah Al-Qiyamah : 75 : 1 - 40
إِلَى رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ ﴿٣٠َ﴾ فَلَا صَدَّقَ وَلَا صَلَّى ﴿٢١﴾ وَلَكِنْ
كَذَّبَ وَتَوَلّى ﴿٢٢﴾ ثُمَّ ذَهَبَ إِلَى أَهْلِهِ يَتَمَطَّى ﴿ٌ﴾ أَوْلِى لَكَ
فَأَوْلى ﴿٢٤﴾ ثُمَّ أَوْلِى لَكَ فَاَوْلى ﴿٥ٌ﴾ آَيَحْسَبُ الْإِنْسَانُ أَنْ يُتْرَكَ
سُدِّى ﴿٢﴾ آلَمْ يَكُ نُطْفَةً مِّنُ مَّنِيِّ يُّمُنِى ﴿٢٧﴾ ثُمَّ كَانَ عَلَقَةً
فَخَلَقَ فَسَوَّى ﴿٢٨﴾ فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالْأُنْثَى ﴿٣٩﴾
اَلَيْسَ ذلِكَ بِقُدِرٍ عَلَى أَنْ يُّحْيِىَ الْمَوْتى ﴿٤﴾
I swear by the Day of Resurrection, [1] and I swear by
the self-reproaching conscience, (that Resurrection is a
reality.) [2] Does man think that We will never
reassemble his bones? [3] Yes, We are able to reset
(even) his fingertips perfectly. [4] But man wishes to go
on violating Allah's injunctions (even in future) ahead
of him. [5] He asks, "When will be this Day of
Resurrection?" [6] So, when the eyes will be dazzled, [7]
and the moon will lose its light, [8] and the sun and the
moon will be joined together, [9] on that day man will
say, "Where to escape?" [10] Never! There will be no
refuge at all. [11] On that day, towards your Lord will be
the destination (of everyone.) [12] Man will be informed
of what he sent ahead and what he left behind. [13]
Rather, man will be a witness against himself, [14] even
though he may offer his excuses. [15]
(O Prophet,) do not move your tongue (during
revelation) for (reciting) it (the Qur'an) so as you
receive it in hurry. [16] It is surely undertaken by Us to
store it (in your heart), and to let it be recited (by you
after revelation is completed). [17] Therefore, when it is
recited by Us (through the angel), follow its recitation
(by concentration of your heart). [18] Then, it is
undertaken by Us to explain it. [19]
Never! (think that your denial of Resurrection is
correct) But you like that which is immediate, [20] and
neglect the Hereafter. [21] Many faces, that day, will be
glowing, [22] looking towards their Lord, [23] and many
faces, that day, will be gloomy, [24] realizing that a
back-breaking calamity is going to be inflicted on them.
[25] Never! (think that you will remain in this world
forever) When the soul (of a patient) reaches the

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clavicles, [26] and it is said, "Who is an enchanter (that
can save him?)" [27] and he realizes that it is (the time
of) departure (from the world,) [28] and one shank is
intertwined with the other shank, [29] then on that day,
it is to your Lord that one has to be driven. [30]
So (the denier of the Hereafter) neither believed, nor
prayed, [31] but rejected the truth and turned away
(from it), [32] then he went to his home puffed up with
pride. [33] (It will be said to such a man,) Woe to you,
then woe to you! [34] Again, woe to you, then woe to
you! [35] Does man presume that he will be left
unchecked? [36] Was he not an ejaculated drop of semen?
[37] Then he became a blood-clot, then He created (him)
and made (him) perfect, [38] and made from him two
kinds, male and female. [39] Has He no power to give life
to the dead? [40]
Commentary
,I swear by the Day of Resurrection) لا أُقْسِمُ بِيَوْمِ الْقِيْمَةِ. وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ
[1] and I swear by the self-reproaching conscience, (that Resurrection is a
reality.) ... 75:1-2). The negative particle la 'nay' prefixed to the oath in this
context has no meaning. When the object of oath is to refute the false
thought of an opponent, this redundant negative particle is used before
oath. This usage is commonplace in Arabic idiom. Such usage is sometimes
employed in our language [in Urdu] as well [as an answer to some
objection or in repudiation of what is said before or] to emphasize an
important subject. This Surah refutes and rebuts doubts about the
possibility of the Resurrection by the rejecters. The Surah first swears an
oath by the Resurrection, and then by the self-reproaching conscience.
The complement or subject of oath is contextually understood - the Day of
Resurrection is a reality and it shall come to pass. The object of oath in
verse [1] is to affirm and emphasize the importance of the subject about
which an oath is taken. In this instance, it is the Resurrection. In verse
[2], the object of oath is to lay emphasis on the importance of self-
reproaching conscience and its acceptability in the sight of Allah. The
word nafs means 'soul' or 'life' and the word lawwamah is derived from
lawm signifying 'reproach or upbraid'. The phrase refers to the human
conscience that upbraids him for doing bad deeds. It upbraids him not
only for doing bad deeds, but also for doing good deeds - 'why did you not
do more good, and attain higher stages [of development]?' In short, a

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perfect believer reproaches and upbraids himself all the time whether
doing good or bad. His reproaching himself for bad deeds is quite
understandable, but why should he reproach, blame or criticize himself
for good deeds? He should try to reach for higher goals in life by doing
better deeds. He upbraids himself for missing out on that score. This
interpretation is reported from Sayyidna Ibn 'Abbas 4
and other leading
authorities on Tafsir [Ibn Kathir and others].
On the same basis, Sayyidna Hasan al-Basri ws dl , interpreted
nafs lawwamah as nafs mu'minah meaning, the 'believing soul' and said
that 'By Allah! A believer at all times upbraids his own self. It is obvious
why he should reproach himself when he commits evil. He reproaches
himself when he does good deeds as well, because he feels that he has not
performed his duties of servitude and Divine worship adequately. He feels
that he has not fulfilled and consummated his obligations of slave-hood
perfectly. Therefore, he reproaches himself for his shortcomings in the
performance of his duties and obligations.'
Interpretation of Lawwamah
Sayyidna Ibn 'Abbas <%, Hasan al-Başri ( AU) , and others have
expressed the view that Allah has sworn an oath by the self-reproaching
conscience in order to show honour for the believing souls who take
account of their deeds, regret, and feel sorry for, their shortcomings and
reproach themselves.
Three kinds of Nafs
The foregoing interpretation of An-nafs-ul-lawwamah embraces
An-nafs-ul-mutma'innah. The two terms are titles of a God-fearing
person.
In Sufi terminology, we come across the following concepts. The noble
Sufis say that man in his nature goes through three stages of human
development. The first stage is called] An-nafs-ul-ammarah 'the self that
tempts (to evil)' as said by the Holy Qur'an:
إِنَّ النَّفْسَ لَآَمَّارَةٌ بِالسُّوْءِ
' ... Surely, man's inner self often incites to evil_[12:53]'
The second stage of development is called An-nafs-ul-lawwamah 'the
self that blames' - translated above as 'the self-reproaching conscience'.

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The first stage is developed into the second stage when the traveler
perform righteousness, and exerts himself in riyadah 'ascetic discipline'
and mujahadah 'spiritual struggle'. This Self is conscious of its own
imperfections. It regrets its evils and shortcomings, but it is not completely
cut off from the evils. The third and highest stage of development is called
An-nafs-ul-mutma'innah 'the self at peace'. This self develops into this
stage when it progressively performs righteousness and attains Divine
nearness and applies the sacred laws of Shari'ah so rigorously that
Shari'ah becomes his nature and develops a natural hatred for anything
contrary to Shari'ah . The title of the self at this stage is mutma'innah.
Then an oft-repeated objection of the disbelievers is mentioned, that
is, when they are dead and reduced to bones and dust, how will they be
raised again to life. The following verse rebuts this objection, thus:
Yes! We are able to reset [even] his fingertips) بَلى قدِرِيْنَ عَلَى أَنْ تُسَوِّى بَنَانَهُ
perfectly ... 75:4). Man is amazed and surprised and thinks that Allah is
unable to gather his tiny particles that have been scattered and
reassemble his decomposed bones and give him a new life. The verse
effectively rebuts this objection by saying that this has happened once
before. Every man who grows and develops in the world, his body is
composed of particles and elements gathered from different parts of the
world. Allah has infinite power to do anything. He will gather the
disintegrated bones and the scattered particles of man from different parts
of the world and give them life again, as he did the first time. It is not
impossible for Him to breathe soul into his structure the second time, as it
was not impossible the first time. Why should it be surprising?
Divine Wonders in the Resurrection of Bodies
Allah is able not only to raise man's dead body again, but also to
reconstruct every part of his body perfectly up to the minute detail of the
very delicate fingertips and individual fingerprints. Man will be given the
same body as he had in his worldly life without the slightest difference.
Since the inception of time until the end of the world, zillions of human
beings of different shapes and sizes come and die. Even if anyone
remembers them, it is an impossible task to recompose them precisely. But
Allah says in the verse under comment that He is quite able to recreate
not only the large limbs, members and organs of the dead, but He is also
able to put together his fingertips. The word Banan 'fingertips' is specially

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mentioned here because they are among the smallest parts of the body. If
Allah is able to recreate such small parts [with such precision], it would
not be impossible for Him to recreate the larger limbs of the body, such as
arms or hands or legs or feet.
Another reason why banan 'fingertips' finds a special mention is that
Allah has characterized every human body with some identification
marks through which one person could be distinctly recognized and
distinguished from the other. For instance, the human face is no more
than a few square centimeters; yet it has such distinctive characteristics
that no two faces look exactly alike. Despite man's tongue and throat
being alike, the sounds and voices of young and old, and of men and
women are easily distinguishable. Even more amazing than this, are the
fingertips and fingerprints. No two thumbprints or fingerprints are alike.
Fingertips look alike, but the fingerprints are different. There are zillions
of human beings, but the patterns of lines on the skins of the fingers is
distinctly recognizable. Thumbprints have played a decisive role in court
decisions and judgements. Technical analysis reveals that the patterns of
lines are not only on the skin of the thumbs, but also on the skins of all
the fingers - distinguishable and recognizable.
In sum, man is amazed as to how Allah will reassemble his bones and
give him a new life again, but he should think further than this. He will
be raised with the same face, shape and size, and with the same
distinctive features, so much so that his fingertips and fingerprints will be
reshaped as they were in the first instance of his creation. Fa-tabarak
Allahu Ahsanul khaliqin - 'Glorious is Allah, the Best of Creators!'
But man wishes to go on violating Allah's) بَلُ يُرِيدُ الْإِنْسَانُ لِيَفْجُرَ آَمَامَةً
injunctions [even in future] ahead of him ... 75:5). The word amam signifies
'ahead or future'. The verse purports to say that the unbeliever or the
unmindful man does not ponder over the manifestations of Divine
Omnipotence, so that he may regret his denial in the past and make
amends for the future. In fact, he wishes to persist in his denial,
polytheism and sins even in the future.
So, when the eyes will be) فَإِذَا بَرِقَ الْبَصَرُ. وَخَسَفَ الْقَمَرُ. وَجُمِعَ الشَّمْسُ وَالْقَمَرُ
dazzled, and the moon will lose its light, and the sun and the moon will be
joined together, ... 75:7-9). This describes the scenes of the Resurrection.
-

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The verb bariqa means for the eyes 'to be dazzled and unable to see'. On
the Day of Resurrection, the eyes of all will be dazzled and will not be
able to see consistently. The verb khasafa is derived from khusuf which
means 'to lose light and become dark'. The verse purports to say that the
moon will lose its light or will be eclipsed. The statement that 'the sun and
the moon will be joined together' signifies that not only the moon will lose
its light, but also the sun will be eclipsed. Astronomers have discovered
that the sun has the original light, and the light of the moon is borrowed
from the sun. Allah says that the sun and the moon on the Day of
Resurrection will be fused together, so that they both will lose their lights.
Some scholars interpret this statement to mean that on that Day the sun
and the moon will rise from the same point, as some narratives report.
And Allah know best!
,Man will be informed of what he sent ahead) يُنَبَّؤا الإِنْسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَآَخَرَ
and what he left behind .... 75:13). Sayyidna 'Abdullah Ibn Mas'ud and
Ibn 'Abbas um are reported to have said that 'what he sent ahead' refers
to the good deeds he has sent forth before his death. The words 'what he
left behind' refers to the good or bad, useful or harmful custom he
invented and left behind which people follow. He will continue to receive
its reward or punishment. Qatadah " said that 'what he sent ahead'
refers to a good deed he did in his lifetime; and 'what he left behind' refers
to a good deed he could have done but did not do and wasted his time or
opportunity.
Rather, man will be a witness) بَلِ الْإِنْسَانُ عَلى نَفُسِهِ بَصِيْرَةٌ. وَلَوُ اَلْقى مَعَاذِيْرَةً
against himself, even though he may offer his excuses .... 75:14-15). One
meaning of the words başir and başirah is 'to see'. Another meaning of
başirah is 'evidence', as for instance in:
قَدْجَآءَ كُمُ بَصَائِرُ مِنْ رَّبِّكُمُ
' ... There have come to you evidences 1 from your Lord_[6:104]'
In this verse the word basa'ir is the plural of basirah and it means
'evidence, proof, argument or insight'. The word ma'adhir is the plural of
mi'dhar meaning, 'excuse'. The verse purports to say that for purposes of
following the procedures of fairness and justice, man will be shown each
(1). Another meaning of the word is 'insights' according to which we have translated the
verse 6:104 in the text. (Muhammad Taqi Usmani)

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of his deeds on the Plain of Reckoning, although in fact this will not be
necessary for him, because every man knows what he does in this world,
and he will recall his deeds in the Hereafter, even though he will make
excuses. Furthermore, he will see all his good and bad actions on the
Plain of Reckoning as the Qur'an says:
وَوَجَدُوا مَا عَمِلُوا حَاضِرًا
' ... And they will find what they did all there_[18:49]'
If the word başirah is taken in the sense of 'evidence, or proof, the
verse signifies that man will be a clear proof against himself, in spite of
any excuses he might offer. However, man fails to realize that in this
situation, the limbs of his own body [his hearing, his sight, his two hands
and his two legs] will testify against him. This is the meaning of the words
.'[75:15] .even though he may offer his excuses' وَلَوُ اَلْقَى مَعَاذِيْرَه،
Thus far, there was the description of the conditions and horrors of
the Day of Resurrection. The next four verses are a special guidance for
the Messenger
of Allah to be followed by him at the time of revelation.
When Jibra'il Amin & al descended with a set of verses, the Holy Prophet
feared that there might be discrepancy in his listening and reciting it
accordingly. His other fear was that he might forget some portion of it, or
some word might escape his memory. As a result, when Jibra'il Amin Se
recited a verse, he would exert himself in repeating the words
immediately upon hearing them. In this manner, the strain would be
multiplied. Allah revealed four verses in which he is advised not to exert
himself so strenuously, because the matter has been simplified for him.
Allah has taken upon Himself the responsibility of collecting it in his
heart, making him recite it and conveying it to the people, thus:
لَا تُحَرِّكُ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ ﴿١٦﴾ إِنَّ عَلَيْنَا جَمْعَةً وَقُرْآنَهُ ﴿١٧﴾ فَإِذَا قَرَأَنْهُ فَاتَّبَعُ
قُرْآنَةَ ﴿١٨﴾
([O Prophet,] do not move your tongue [during revelation] for
[reciting] it [the Qur'an] so as you receive it in hurry. It is
surely undertaken by Us to store it [in your heart], and to let it
be recited [by you after revelation is completed]. Therefore,
when it is recited by Us [through the angel], follow its recitation
[by concentration of your heart] ... 75:16-18).

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The word Qur'an here means 'recitation'. In other words, when
Jibra'il Se recites the Qur'an, you should not recite it along with him,
but listen to it attentively. When its recitation is completed, follow its
recitation. Here the words 'follow its recitation', by general consensus of
the scholars, means 'when Jibra'il & # recites, be silent and listen to it.'
Muqtadis (those praying behind an Imam) should not recite the
Qur'an in salah
According to an authentic Hadith, Imam (one who leads a
congregational prayer) in prayer is supposed to be followed by muqtadis
(those who follow Imam). Therefore, they follow him. When the former
bows, the latter must bow; and when he prostrates, the latter must all fall
in prostration. In line with this principle, a Hadith in Şahin Muslim adds:
'.When he [the Imam] recites, be silent and listen' اذا قرا فانصتوا
This explains the function of an Imam. In matters of bowing and
prostrating, the followers should do as he does, that is, they should
perform the acts of bowing and prostrating along with him. However,
following him in the matter of recitation is different. When the Imam
recites, the followers should be silent and listen. This is the argument of
Imam Abu Hanifah and some other Imams in holding that the muqtadis
should not recite when following an Imam in prayer. And Allah knows
best!
In conclusion, the passage says: "إِنَّ عَلَيْنَا بَيَانَه (Then, it is undertaken by
Us to explain it ... 75:19). In other words, it is Allah's concern to explain the
true message of the verses. In fact, the meaning of every single word of
the Qur'an will be made plain to the Holy Prophet . He need not be
concerned about it. These four verses laid down the injunctions pertaining
to Qur'an and its recitation. Now the Surah reverts to its basic theme of
Resurrection. It describes the conditions and horrors of the Hereafter.
Here a question arises as to the contextual relationship between the four
verses and the rest of the Surah where they have been studded. Before
the four verses, while describing the Resurrection, it was made plain that
Allah's knowledge is infinite, so much so that every man will be
resurrected in the same state, the same shape and size, in which he was
created the first time. His fingertips will be reconstructed with the same
precision that they were created the first time; and his fingerprints will be
redesigned with the same patterns of lines on their skins as were designed

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the before. There will be not a hair's breadth of a difference. This is
possible only because Allah is Omniscient; His knowledge is infinite and
all-encompassing; and His preserving capacity is incomparable,
unparalleled and unique. On the basis of these attributes, the four verses
were revealed to console and comfort the Holy Prophet . The Holy
Prophet
gis told: 'You can forget, and it is possible that you could make
a mistake in transmission. But Allah is beyond these things. Allah has
taken upon Himself the responsibility of storing the words of the Qur'an
in your heart or explaining the message to you. Do not worry about all
this. It is Our concern.' After these four verses, the Surah resumes the
description of the conditions of Resurrection.
Many faces, that day, will be glowing, looking) وُجُوُهُ يَّوْمَئِذٍ نَّاضِرَةٌ إِلَى رَبِّهَا نَاظِرَةٌ
towards their Lord, ... 75:23). The word nadirah means 'fresh'. In other
words, many faces that day will be happy, fresh and radiant. The words
'looking towards their Lord' mean 'gazing at their Lord'. This proves that
the inmates of Paradise will see Allah in the Hereafter with physical
eyes. The scholars of Ahlus-sunnah (those following the classic way of
interpreting the religion) are unanimous on this issue. The Mu'tazilites
and the Kharijites deny the possibility of seeing Allah, even in Paradise.
Their reasoning is philosophical scepticism. They say that there are
certain conditions of distance that must be met between the one who sees
with his physical eyes and the object that is seen. But these conditions
cannot be met between the Creator and the created. The Ahlus-sunnah
respond that in the Hereafter the Beatific Vision of Allah will be beyond
the need of these conditions. He will be seen [unlike any material being]
beyond space, direction, shape or form. Hadith narratives make the
subject even clearer. The inmates of Paradise will occupy different
positions. Consequently, some will see Allah on a weekly basis, on
Fridays. Others will see Him daily, morning and evening. Yet others will
see Him all the time under all conditions. [Mazhari].
لا
كَلَّا إِذَا بَلَغَتِ الَّرَاقِىَ ﴿٢٦﴾ وَقِيْلَ مَنْ سكنةَ رَاقٍ ﴿٢٧﴾ وَّظَنَّ أَنَّهُ الْفِرَاقُ :
26
وَالْتَّفِّتِ السَّاقُ بِالسَّاقِ ﴿٢٩﴾ إِلَى رَبِّكَ يَوْمَئِذْنِ الْمَسَاقُ ﴿٣٠)
(When the soul [of a patient] reaches the clavicles, and it is said,
"Who is an enchanter [that can save him?]", and he realizes
that it is [the time of] departure [from the world,] and one
shank is intertwined with the other shank, then on that day, it

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is to your Lord that one has to be driven .... 75:26-30]
In the preceding verses, reckoning on the Day of Reckoning and
conditions of the inmates of Paradise and Hell were described. In these
verses, man's attention is drawn to his approaching death, which he
should not neglect. He should embrace the faith and do deeds of
righteousness before death overtakes him, so that he may attain salvation
in the Hereafter. The above verse depicts the scene of death. The
unmindful man forgets his death until his soul comes up to his collar-bone
[throat]. The healers fail to heal him, and the people look for enchanters
to save him. When one shank is entwined with the other, he realizes that
it is the final moments of his parting. At this juncture neither is his
repentance acceptable nor a righteous deed. Therefore, it is necessary for
a wise person to make amends before this moment arrives. In the
statement, ◌ِوَالْتَفْتِ السَّاقُ بِالسَّاق (and one shank is intertwined with the other
shank) the word saq means 'shank'. This statement could mean that,
being agitated and restless, he strikes one shank on the other, or rubs one
shank against the other. It could also signify that if one leg is placed on
the other, and the dying person wants to move it, he would not be able to
do so. [Sha'bi and Hasan have interpreted it in this way].
Sayyidna Ibn 'Abbas 4 says that the two 'shanks' refer to the two
worlds: the Here and the Hereafter. The verse signifies 'the last day of the
days of this world and the first day of the days of the Hereafter; one
affliction will be joined to another, and the agony of leaving this world
will be joined to the agony of the punishment awaiting the disbeliever in
the next world'. And Allah knows best!
6
٣٥
أَوْلِى لَكَ فَاَوْلى ﴿٣٤﴾ ثُمَّ أَوْلِی لَكَ فَأَوْلی
'[It will be said to such a man,] Woe to you, then woe to you!
Again, woe to you, then woe to you !... (75:34-35)
The word aula is the inverted form of wail which means 'destruction'.
The expression 'woe' has been mentioned four times for the person who
has made it his habit to deny and reject, and was steeped in wealth, and
died in that state. Therefore, destruction has been heaped on him four
times: [1] at the time of death; [2] in the grave; [3] at the time of
Resurrection; and finally [4] at the time of entering Hell.
Has He no power to give life to the) اَلَيْسَ ذلِكَ بِقُدِرٍ عَلَى أَنْ يُّحْبِىَ الْمَوْتِى

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dead ?... (75:40). Can it be imagined that the Supreme Being in whose
controlling power is death and life and the entire world is not able to
bring the dead to life? The Holy Prophet og is reported to have said:
'When anyone recites this verse of Surah Al-Qiyamah, he should say:
Yes indeed I am among those who bear witness" بَلى وانا على ذلك من الشّهدين
that He has the power to do it". The same Hadith narrative states that
اَلَيْسَ اللهُ بَاحُكَم الْحكِمِينَ when a person recites Surah Tin and reaches the verse
'Is Allah not the Greatest Ruler of all the rulers? [95:8]', he should utter
the same words. The same Hadith states that when a person recites
Surah Al-Mursalat and reaches the verse ◌َفَبَأَىّ حَدِيثٍ بَعْدَهُ يُؤْمِنُون 'Now, in
which discourse, after this, will they believe? [77:50]', he should say Jų G.l
'I believe in Allah'
Alhamdulillah
The Commentary on
Surah Al-Qiyamah
Ends here