Sūrah Qiyāmah

Central Theme and Relationship with the Previous Sūrah

Like the previous sūrahs of this group, this sūrah too warns the
disbelievers about the Day of Judgement. The previous sūrah ended on
the note that the real reason due to which the slaves to worldly pleasures
were evading the reminders of this Day was that they had lost their
innate guidance of discerning good and evil. The practice of the
Almighty is that those who are alive to this guidance are blessed with
further guidance, and those who become indifferent to it become so blind
and deaf to the truth that no reminder is able to influence them.
In order to fully delineate this law of guidance, the Almighty has sworn
by the reproaching soul found innately in every human being and has
presented it to substantiate the Day of Judgement. This reproaching soul
is hidden in a person and chides him on every evil that emanates from
him. Its very existence in a human being is ample proof of the fact that
man will not be left unaccountable and is not given any absolute powers.
In other words, it is not possible that the Almighty remain unconcerned
with what good or evil he may do. Man is a mini-world and the existence
of the reproaching soul within him suggests that this mega-world also
has a reproaching soul which is called the Judgement Day. It will
manifest itself one day and reproach and chide people on their evil deeds
– people who remained indifferent to their internal mechanism of
reproach.
It is evident from this discussion that the greater Day of Judgement has
a reflection in every human being in the form of his conscience and
reproaching soul which can be termed as a lesser Day of Judgement. In
other words, if a person does some evil, he does not do it in hiding; he
does so at the very doors of the divine court of justice before a divine
judge. Consequently, after presenting the reproaching soul as witness, the
ُ َ َ َ َ ُ ْ َ ‫ﺴﺎن‬
Qur’ān says: ‫ﻔﺠﺮ أﻣﺎﻣﻪ‬
ُ َ ْ ُ ُ َْ
‫اﻹ‬ ‫ﺪ‬ ‫ﻳﺮ‬ ‫ﺑﻞ‬
ِ ِ ِ (in fact, man wants to be mischievous
before his [conscience]). This veryْ aspect is explained in subsequent verses
ُ َ َ َ َ َ ََْ ٌَ َ َْ ََ ُ َ ْ َْ
by the words: (*(-*+ :'() ‫ﻣﻌﺎذﻳﺮه‬ ِ ‫ﺑﺼ!ة و ﻮ أﻟ‬
ِ ‫ﻔﺴﻪ‬#
ِ ِ $ ‫اﻹ ﺴﺎن‬ ِ ‫( ﺑﻞ‬in fact, he
himself is a witness upon his own self however much he may present
excuses, (75:14-15)).
Here it should be kept in consideration that the experts of modern moral
Sūrah Qiyāmah 2
philosophy have also acknowledged certain basic virtues as virtues and
certain basic vices as vices and regarded this to be a foundational
principle. They have then gone on to build their theories on this principle.
However, they have not been able to tell from where they have deduced
these virtues to be virtues and these vices to be vices. As a result, the
edifices they have built have no foundation to stand upon. Nevertheless,
they accept that man has an awareness of basic virtues and basic vices. In
this sūrah, the Qur’ān has referred to this aspect by saying that the
Almighty has not only made man innately aware of good and evil, He has
also blessed him with a conscience which chides him on evil deeds and
praises him on good ones. And then, the Qur’ān, on the basis of this
psychological reality, has substantiated the Day of Judgement and the
reward and punishment that will take place on that Day. In other words, if
the Almighty has devised a method for reproaching a person from within
him on every evil that emanates from him and praising him on every good
that ensues from him, how is it possible that He will not bring about a Day
of accountability for the whole of this world and each person be rewarded
and punished for his deeds?

Analysis of the Discourse

Following is an analysis of the discourse of this sūrah:
Verses (1-6): An oath is sworn by the Day of Judgement on the
certainty of the Day. The reproaching soul in man is also presented as a
proof of this Day and it is asserted that those disbelievers who are
demanding to hasten the advent of this day and regard their recreation
after being decayed in the dust to be an impossibility are actually going
against the very testimony of their conscience. Their example is that of
an audacious thief who steals right before the eyes of the judge.
Verses (7-15): A rejoinder is sounded to those who are demanding to
hasten the advent of the Day of Judgement: today they are trying to deny
an obvious reality and are pestering the Prophet (sws) by asking him to
hasten the arrival of the Day of Judgement; however, when it will come
about with a great upheaval, they will acknowledge that there is no place
for them to escape to. On that Day, there will be no resting place for
anyone except with God. Each person will be called upon to answer for
every deed of his, and this reality is not hidden to them even though they
might try their utmost to cover it up by vain talk.
Verses (16-19): The Prophet (sws) is asked to refrain from showing hurry
in acquiring the Qur’ān and is asked to exercise patience; however much
his opponents might show haste, he should not be influenced by them and
demand the Qur’ān be revealed soon; he should calmly acquire it in the
manner it is being revealed and disseminate it to his people. The Almighty
Sūrah Qiyāmah 3
is revealing it as per His wisdom and expediency. He has taken upon
Himself the responsibility of its collection and arrangement, protection
and preservation, explanation and elucidation. The Prophet (sws) should
not worry about any of these aspects.
Verses (20-25): The disbelievers of the Day of Judgement are rebuked
and told that they have no basis for this denial. Whatever baseless excuses
they are offering originate from their love of this world against the call of
their own conscience. They also originate from their indifference to the
Hereafter whereas it is a certain reality. On that day, many faces will be
fresh expecting the blessing of their Lord, and many faces will be gloomy
thinking that a back-breaking calamity is about to befall them.
Verses (26-40): No one should remain under the misconception that the
Almighty will let people go scot-free. Everyone will have to face the
agony of death, and in this state of helplessness will have to take the
journey towards his Lord. Unfortunate is he who neither spent in the way
of God nor prayed to Him; on the contrary, whenever he would be
reminded of these duties, he would express utter arrogance and walk
away conceitedly to his family. Everyone should remember the fact that
it is not at all difficult for the Almighty to re-create man once he dies and
decays for it was the Almighty Who created him from a drop of sperm
and perfected him and blessed him with various abilities.

Text and Translation

ََْ
ِِ َ ‫ﺎن ا‬3‫ﺮ‬4 ‫اﷲ ا‬
‫ﺮﺣﻴﻢ‬ ِ .
ُ َ َ ‫ﻤﻊ‬C َ َ ْ ‫ﻟﻦ‬E َ ْ ‫ﺴﺎن‬4 َ ُ َ ْ َ
ُ َ ْ َ (>) ‫ﻠﻮاﻣﺔ‬ 4
َ 4 ‫ﺑﺎ=ﻔﺲ ا‬ ْ4 ُ ُْ ََ َ َ ْ ‫ﻴﻮم‬8 ْ َ ‫أﻗﺴﻢ‬ ُ ْ ُ ‫َﻻ‬
‫ﻋﻈﺎﻣﻪ‬ ِ ‫اﻹ‬
ِ ‫ﺴﺐ‬G‫أ‬ ِ ِ ِ ‫أﻗﺴﻢ‬ ِ ‫وﻻ‬ ( * ) ‫اﻟﻘﻴﺎﻣﺔ‬
ِ ِ ِ ِ ِ
َ ُ َ َ ْ ْ ُ َ َ َ َ ََ
ُ ْ َ ‫ﻳﺎن‬E
‫ﻳﻮم‬
َ 4
‫ﺴﺄل‬R ْ َ (() ‫أﻣﺎﻣﻪ‬ ُ َ َ ‫ﻔﺠﺮ‬ َ ُ ْ َ ِ ‫ﺴﺎن‬ ُ َ
‫اﻹ‬ ُ ُ ‫( َﺑﻞ‬+) ‫ﻨﺎﻧﻪ‬8 ُ َ َ َ ‫ﺴﻮي‬ َ O َ ‫أن‬ ْ َ ‫ﻗﺎدر‬
ِ ‫ﻳﺮ ﺪ‬ ِ $ ‫ﻦ‬ ِ N‫( ﺑ‬H)
ِ
ُ َُ ْ
َ َ َ ‫ﺸﻤﺲ‬ ُ ْ 4 ‫و]ﻊ ا‬ َ ُ َ ([) ‫اﻟﻘﻤﺮ‬ ُ َ َ ‫وﺧﺴﻒ‬ ْ َ َ َ َ ْ
ُ َ َ ‫ﺑﺮق‬ َ َ َ َ َ َ ْ
‫واﻟﻘﻤﺮ ^ُ)_( `ﻘﻮل‬ ِ (') TU‫ا‬ ِ َ ‫ﻓﺈذا‬ِ ( S ) ‫اﻟﻘﻴﺎﻣﺔ‬
ِ ِ
ُ ْ ُ 4َُ َ
c َ ْ ُ ٍ ِ َ ْ َ ‫ﻚ‬i‫ر‬ ْ َ َ
O َ j‫وزر )**( إ‬ َ
َ َ َ ‫ ﻻ‬g (*e) ‫ﻤﻔﺮ‬ 4 َ َ
c َ ‫أ`ﻦ ا‬ ْ ْ ََْ ُ َ ْ
‫اﻹ َﺴﺎن‬ ِ ‫ﺒﺄ‬n‫ﻳﻮﻣﺌﺬ ا ﻤﺴﺘﻘﺮ )>*( ﻳ‬ ِ
َ ‫ﻳﻮﻣﺌﺬ‬
ٍ ِ ‫اﻹ ﺴﺎن‬ ِ
َ ُ َ ِ َ َ ‫*( َو ْﻮ أﻟ‬+) ‫ﺑﺼ!ة‬ َ ْ َ َ ٌ ْ
َ َ ‫ﻔﺴﻪ‬# $ ‫*( َﺑﻞ اﻹ َﺴﺎن‬H) ‫وأﺧﺮ‬ َ َ َ ُ ْ ْ 4
َ َ ‫ﻗﺪم‬ َ َ ‫ﺑﻤﺎ‬ 4 َ َ ‫ﻳﻮﻣﺌﺬ‬ ََْ
‫ﻣﻌﺎذﻳﺮه )(*( ﻻ‬ ِ ِ ِ ِ ِ ٍِ
ْ ََْ َ 4 ْ Oَُ
4 ُ (*[) ‫ﻗﺮآﻧﻪ‬ ُ َ ْ ُ ‫ﻓﺎﺗﺒﻊ‬ ْ 4 َ ‫ﻗﺮأﻧﺎه‬ ُ َ َ َ ‫وﻗﺮآﻧﻪ )'*( َﻓﺈ َذا‬ ُ َ ْ ُ َ ‫]ﻌﻪ‬ ُ َ ْ َ ‫ﻋﻠﻴﻨﺎ‬ ََ ْ َ َ َ
‫ﻢ‬t ِ ِ ‫*( ِإن‬S) ‫ﺑﻪ‬ ِ ِ ‫ﻌﺠﻞ‬oَ ِ ‫ﺑﻪ ِﺴﺎﻧﻚ‬ ِ ِ ‫ﺮك‬q
ٌَ َ ََْ ٌ ُ ُ ََ ْ َ ُ َََ ََ َْ َ c ُ َْ 4َ َُ ََ ََْ َ 4
‫ة‬w‫ﻧﺎ‬ ِ ‫ﻳﻮﻣﺌﺬ‬ ٍ ِ ‫اﻵﺧﺮة )*>( وﺟﻮه‬ ِ ‫>( وﺗﺬرون‬e) ‫اﻟﻌﺎﺟﻠﺔ‬ ِ ‫ﺒﻮن‬q ِ ‫ ﺑﻞ‬g (*_) ‫ﻴﺎﻧﻪ‬8 ‫ِإن ﻋﻠﻴﻨﺎ‬
َ 4َ ٌَ َ َ ََُْ َْ c َُ ٌَ َ َ َْ ٌ ُ ُ َ ٌَ َ َOَ َ
‫ ِإذا‬g (>() ‫ﻓﺎﻗﺮة‬ ِ ‫>( {ﻈﻦ أن `ﻔﻌﻞ ِﺑﻬﺎ‬+) ‫ة‬z‫ﺑﺎ‬ ِ ‫ﻳﻮﻣﺌﺬ‬ ٍ ِ ‫>( ووﺟﻮه‬H) ‫ﻧﺎﻇﺮة‬ ِ ‫ﻬﺎ‬i‫ ر‬j‫)>>( ِإ‬
4 ‫ﺴﺎق ﺑﺎ‬ ُ 4 ْ 4َ َ ْ ُ َ ُ4 4 ََ ْ َ َ ‫ﻣﻦ‬ ْ َ ‫ﻴﻞ‬€‫و‬ َ َ َ 4 ‫ﺑﻠﻐﺖ‬ ْ َََ
(>_) ‫ﺴﺎق‬ ِ ِ ‫ا‬ ‫ﻔﺖ‬o‫وا‬ (>[ ) ‫اﻟﻔﺮاق‬ ِ ‫ﻧﻪ‬E ‫وﻇﻦ‬ (>' ) ‫راق‬ ٍ ِ ( >S ) |‫اﻟ}ا‬ ِ
Sūrah Qiyāmah 4
َ َ َ ‫ﻢ‬t
4 ُ (H>) …‫وﺗﻮ‬ 4َََ َ 4 َ ْ ََ 4 َ َ 4 ََ ُ َ َْ َ َْ َ Oَ َ
‫ذﻫﺐ‬ ‫وﻟ„ﻦ ﻛﺬب‬ ِ (H*) N‫( ﻓﻼ َﺻﺪق َوﻻ َﺻ‬He) ‫ﻤﺴﺎق‬ ‫ﻳﻮﻣﺌﺬ ا‬
ٍ ِ ‫ﻚ‬i‫ ر‬j‫ِإ‬
َْ ُ َ ْ ُ َ ْ َ َ َ ََْ َ َ َ َْ 4 ُ َ ََْ َ َ َ َْ 4 َ َ َ ‫أﻫﻠﻪ‬ َْ َ
‫اﻹ ﺴﺎن أن‬ ِ ‫ﺴﺐ‬G‫أ‬ ( H( ) …‫ﻓﺄو‬ ‫ﻚ‬ …‫أو‬ ‫ﻢ‬t (H+ ) …‫ﻓﺄو‬ ‫ﻚ‬ …‫أو‬ ( HH ) ‫`ﺘﻤﻄﻰ‬ ِ ِ j‫ِإ‬
َ
4 َ َ ‫ﻓﺨﻠﻖ‬
َ َ َ ‫ﻋﻠﻘﺔ‬ َ
ًَ َ َ َ 4ُ َ ْ ُ Ž‫ﻣ‬ ًَ ُْ ُ َ ْ َ َ ً َ َُْ
(H[) ‫ﻓﺴﻮى‬ ‫ﻢ ’ن‬t (H') •‫`ﻤ‬ • َ ‫ﻣﻦ‬ ْ ‫ﻄﻔﺔ‬#
ِ ‫( أ ﻢ ﻳﻚ‬HS) ‫`}ك ُﺳﺪى‬
ِ
َ ْ َْ َ ُْ ْ َ ََ َ َ َ َ ََْ َ ُْ َ ََ 4 َْ ْ 4 ُْ ََ َ َ
(+e) ˜‫ﻤﻮ‬ ‫™ ا‬Gِ ‫أن‬ $ ‫ﺑﻘﺎدر‬
ِ
ٍ ِ ‫ﻚ‬ ِ ‫ذ‬ ‫ﺲ‬š‫أﻟ‬ (H_ ) “‫واﻷﻧ‬ ‫ﺰوﺟ– ا•ﻛﺮ‬ ِ ‫ﻓﺠﻌﻞ ِﻣﻨﻪ ا‬
In the name of Allah, the Most Gracious, the Ever Merciful.
By no means! I swear by the Day of Judgement. And by no means! I
swear by the reproaching soul. Does man think that We will not be able
to bring together his bones? Why not? We will put him together such
that We will set right even the sections of his fingers. In fact, man wants
to be mischievous before his [conscience]. He asks: “When will the Day
of Judgement come?” (1-6)
Thus when the sight is dazed and the moon eclipsed and the sun and
the moon brought together, at that time man will say “Whither to flee?” –
No! there is no refuge now! Towards your Lord that Day is the abode.
On that Day, man will be informed what he sent forth and what he left
behind. In fact, he himself is a witness upon his own self however much
he may put up excuses. (7-15)
To swiftly learn it, do not hastily move your tongue to read it. It is Our
responsibility to collect and to recite it. So when We have recited it,
follow this recital. Then upon Us is to explain it. (16-19)
Certainly not! In fact, you people only love this world and are heedless
of the life to come. How many a face will be bright on that Day awaiting
the graciousness of their Lord and how many a face will be gloomy on
that Day apprehending that there is going to befall them a back-breaking
calamity. (20-25)
Certainly not! On the Day when the soul will be stuck in the collar
bone and it is said: “Who is it that can weave a spell now?” and he will
think that it is parting time and the shank will embrace the shank. On that
Day, towards your Lord is the departure. (26-30)
Thus he neither testified nor prayed; on the contrary, he denied and
turned away. Then he went away to his people conceitedly. Woe be to
you! Yet again woe be to you! And again woe be to you! Yes again woe
be to you! (31-35)
Does man think that he will be left to go unchecked? Was he not a
mere drop of sperm poured forth? Then he became a clot of blood and
then God created him and then perfected him. Then made pairs of him:
male and female. Is not that God able to raise the dead to life? (36-40)
 Sūrah Qiyāmah 5
Explanation
َ َ ْ ْ َ ‫أﻗﺴﻢ‬ُْ َ
(*) ‫اﻟﻘﻴﺎﻣﺔ‬
1
ِ ِ ‫ﻴﻮم‬8ِ ِ ُ ِ ‫ﻻ‬
When a particle of negation occurs before an oath the way it has
occurred here, it is not meant to negate the oath; it is in fact meant to
refute a notion of the addressee for whose refutation the oath had been
sworn in the first place. I have explained this style in various instances
earlier as well. Examples of such a style not only abound in Arabic, it
exists in most other languages as well. When we want to immediately
refute a notion of someone, we say: “No! By God! The truth of the matter
is such and such.” What is conveyed by such a style is that so baseless is
the notion of the addressee that the speaker is not even willing to wait so
much as to negate it after the oath; he refutes it and in fact finds it
necessary to express his disgust before the oath. Some people have
regarded the particle of negation as superfluous and some regard it to
directly relate to the verb it precedes. However, as per linguistic
principles of Arabic, both these views are not correct. I have refuted them
at various places in this tafsīr. My mentor, Imām H@amīd al-Dīn Farāhī,
has also discussed this issue at length in his tafsīr. Those who want to see
the details are advised to look it up.
Here the complement of oath (muqsam ‘alayh) is not mentioned for two
reasons:
Firstly, it is so evident that there is no need to express it in words. In
other words, the oath itself bears evidence to its complement. The sun is a
witness on itself as they say. Many examples of such suppression can be
seen in preceding sūrahs. For example, ْ O in Sūrah Qāf and in Sūrah S@u‘ād,
ْ َ ْ ُ َ ْ ُ َ
the oaths of ‫ﻤﺠﻴﺪ‬ ِ ِ ‫اﻟﻘﺮآن ا‬
ِ ‫ و‬and ‫ا•ﻛﺮ‬
ِ ‫اﻟﻘﺮآن ِذي‬
ِ ‫ و‬occur without their
complements. The purpose of such oaths is to inform the addressee that
what is being refuted by him is itself so obvious a testimony to its truth
and veracity that there exists no possibility to deny it.
Secondly, the oath sworn by the reproaching soul mentioned
subsequently is such a self-obvious testimony on the Day of Judgment
that refuting it, as will be explained later, is tantamount to refuting one’s
own conscience. In the presence of such a testimony, no further evidence
is required for the Day of Judgement. In such cases, the premise which is
to be substantiated and the testimony which substantiates it assume the
status of the oath and the complement of oath respectively.

1. By no means! I swear by the Day of Judgement.

Sūrah Qiyāmah 6
ْ4 ُ ُْ ََ
َ 4 4 ‫ﺑﺎ=ﻔﺲ ا‬
2
(>) ‫ﻠﻮاﻣﺔ‬
ِ ِ ِ ‫أﻗﺴﻢ‬
ِ ‫وﻻ‬
This is the second oath. Its complement (muqsam ‘alayh) is also not
mentioned in words. The reason is that this complement is hidden within
the oath. Thus what is implied is that the existence of the reproaching
soul within man is evidence enough for the Day of Judgement. In other
words, this second oath delineates both the oath and its complement, and
points to the fact that no external evidence is required for this Day. Its
reflection is found within man and he is able to see it too even though he
may put forth various reasons to refute it.
The reproaching soul is not an independent entity; it is part of the
human soul. The Almighty has fashioned the human soul such that He
has blessed it with an awareness of good and evil. He has also prescribed
a principle for the success and failure of a person: he who cleanses his
soul of evil will succeed and he who contaminates his soul with evil will
be doomed. In Sūrah Shams, the words are:
ْ َ َ َ 4َ ْ َ َ َ ْ َ ْ َ َ َ ْ َ َ َ َ ُ ُ َ َ َََْ َ 4 َ َ َ
َ َ ‫وﻗﺪ‬
ْ َ ‫ﺧﺎب‬ ََْ
‫ﻣﻦ‬ ‫ﻔﺲ وﻣﺎ ﺳﻮاﻫﺎ ﻓﺄ ﻬﻤﻬﺎ ﻓﺠﻮرﻫﺎ و{ﻘﻮاﻫﺎ ﻗﺪ أﻓﻠﺢ ﻣﻦ ز›ﻫﺎ‬#‫و‬ ٍ
َ 4 َ
(*e-' :_*) ‫دﺳﺎﻫﺎ‬
And the soul bears witness and the perfection given to it, then [God]
inspired it with its evil and its good that he succeeded who purified it
and he failed who soiled it. (91:7-10)

Because of being composed thus, at times, the human soul loses its
balance by being overcome with its desires and induces a person to do
evil. This proclivity of the soul is called the Enticing Soul (nafs@-i@
ammārah) by the Qur’ān. The Prophet Joseph (sws) has referred to this
aspect of the soul thus:
ٌَ 4َ َ ْ4 4 ْ َ ُ Oَُ َ َ
ِ c ‫ﻷﻣﺎرة ِﺑﺎ‬
(*>:(H) ‫ﺴﻮء‬ ‫ ِإن ا=ﻔﺲ‬ž‫ﻔ‬#
ِ ‫أﺑﺮىء‬ ‫وﻣﺎ‬
I do not claim my soul to be free from sin: the soul is very prone to
evil. (12:53)

However, this soul also possesses an awareness of virtue; hence as

long as it is able to maintain balance, it even reproaches its own self if
some vice emanates from it; at the same time, it also feels disgust and
revulsion if some other person indulges in vice and reproaches it. It is
this very aspect of the soul which is called the reproaching soul here.
The strategy which a person should adopt in maintaining the balance of

2. And by no means! I swear by the reproaching soul.

Sūrah Qiyāmah 7
his soul is that he should keep his Lord and the Day of Judgement in his
remembrance. This remembrance checks the soul and never lets the soul
totally submit to its desires. If a person errs, the reproaching soul at once
checks him, and makes him realize his folly; the person then turns to
God in repentance and tries to make amends. The soul which is able to
achieve this balance is called the Satisfied Soul (nafs@-i mut@ma’innah).
This is the highest position a person can reach in training and
disciplining his soul. The Almighty has urged him to try to attain this
position and blessed mankind with His divine law so that it can attain
this position by adhering to it. Such a soul will be blessed with a unique
gift in the Hereafter: The Almighty shall be pleased with it and it shall be
pleased with the Almighty.
It is evident from this explanation that the awareness of vice being vice
is innately found in man from the very moment he was created. Adam’s
son Cain while being overcome with jealousy killed Abel; however, after
this murder, he tried to hide his corpse. This effort obviously was
undertaken by him because he realized his sin. The most evil of men
commits a sin not because he regards it to be a virtuous act, but because
he is overwhelmed with desires and emotions. If he goes against his
conscience in this matter, he does so against his natural inclinations. The
proof of this is that if someone else commits the same sin against him he
regards it to be a vice and protests against it. If one examines the
conscience of wicked people, one will see that they too respect virtuous
acts even though they do not do such acts. Ever since man started to live
as a collectivity he has always set up a system of justice in it. Even
though, at times, certain sins engulf a whole society and dominate virtue,
the collective conscience of the society never condones this. In fact,
there always exist people in such a society who carry out the same
responsibility in it as is carried out by the reproaching soul found within
every upright person. When the situation reaches the extent that a society
becomes totally bereft of virtue, then as per the law of providence, such a
society is wiped out from the face of the earth.
Now the question is that if a person has a guardian within his
conscience which chides him on every evil that emanates from him, then
how can it be imagined that man will not be held accountable for his
deeds. Why would he go scot-free if he spends a life in whatever manner
he wants to while negating the calls of his conscience? If a person will
not be held accountable for his deeds, then where has this chiding
conscience come into him from? If his Creator is unconcerned about the
good and evil which emanates from him, then why and from where has
He given him the feeling of being elated at a good deed and being
pricked by his conscience at a bad one? Then from here another question
Sūrah Qiyāmah 8
arises: If God has set up a miniature court of justice in every person, then
why will He not set up a greater court of justice which will hold the
whole world accountable for good and evil which emanate from it and
not reward and punish people accordingly? Any person who deliberates
on these questions while disregarding his desires will reach the
conclusion that the very being of a person bears witness that he has
innate knowledge of good and evil; he will not be left unaccountable;
there definitely shall come one day when he will be punished for any
misdeeds he may have done and be rewarded for his good deeds. To
remind a person of this Day, the Almighty has placed a miniature court
of justice within a person’s soul so that man does not remain indifferent
to it, and if ever he becomes indifferent he can catch a glimpse of it by
merely reflecting on his inner-self. It is this reality which sages have
taught us by saying that man is a miniature world and within this
miniature world there is a reflection of the greater world. If a person has
a true comprehension of his own self, he is able to comprehend both God
and the Hereafter. The famous Socrates adage says: “Know Thyself”.
ْ َ ََ َ
َ O َ ُ ‫أن‬
ُ َ َ َ ‫ﺴﻮي‬ َ ََ ُ َ َ َ َ ْ َ ْ 4 َ ُ َ ْ ‫ﺴﺐ‬G‫أ‬
ُ َ ََْ
3
(+) ‫ﻨﺎﻧﻪ‬8 $ ‫ﻗﺎدر ﻦ‬
ِِ N‫( ﺑ‬H) ‫ﻤﻊ ِﻋﻈﺎﻣﻪ‬C ‫ﻟﻦ‬E ‫اﻹ ﺴﺎن‬ ِ
Although the general word “man” is used in these verses, the address is
directed to the disbelievers of the Day of Judgement among the Quraysh
whose doubts raised about this day have been discussed in the previous
sūrahs. This general style of address is adopted to express disgust at their
attitude. These verses assert that the evidence on the Day of Judgement is
found within man; one does not have to look in the external world.
However, these people are of the view that after dying and being decayed
in dust the Almighty will not be able to bring together their bones. It is
asserted in this verse that if this looks impossible to them and on its basis
they deny the Day of Judgement even though their conscience bears
witness to it, then they should remember that not only will the Almighty
gather their bones, He will gather them with such power and perfection
َ َ
that even the sections of their fingers will be put together. The word ‫ﻨﺎن‬8َ
means each of “the sections of a finger”. The implication is that the
Almighty will be able to join together even the minutest of joints.
َ
Theَ word ‫ﻗﺎدر َﻦ‬
ِ ِ is an accusative of state (hāl) from the plural pronoun
ََْ .
in ‫ﻤﻊ‬C

3. Does man think that We will not be able to bring together his bones? Why
not? We will put him together such that We will set right even the sections of
his fingers.
Sūrah Qiyāmah 9
ُ َ َ َ ‫ﻔﺠﺮ‬
(() ‫أﻣﺎﻣﻪ‬
ُ َ ْ ُ ُ َْ
َ ُ ْ َ ِ ‫ﺴﺎن‬ ‫اﻹ‬
ِ ‫ﻳﺮ ﺪ‬
ِ ‫ﺑﻞ‬
4

The implication of this verse is that it is mere vain talk on the part of
the disbelievers to deny the Day of Judgement because they think that
gathering bones is improbable. The reality is that they have become
slaves to their desires: while following them they want to be mischievous
before the judge appointed by the Almighty. This judge is not far away;
he is sitting within them. Their example is that of a thief who wants to
steal in front of a judge.
ُ َ ََ
Exegetes have generally taken the word ‫( أﻣﺎﻣﻪ‬in front of him) to mean
that man in his future life wants to continue to adhere to sin. For this
reason, he tries to invent excuses for denying the Day of Judgement.
However, if this interpretation is accepted, it does not relate to the
reproaching soul and nor does it become an irrefutable argument against
his attitude. Here the word “in front of” means before his conscience and
reproaching soul he wants to be mischievous in spite of reminders from
this faculty. The greatest evidence of the Day of Judgement is found
within man; however, what can one do about a person who becomes
adamant in denying his own self?
The argument found in this verse is that a man’s conscience is enough
to bear evidence of the Day of Judgement; however, one cannot shut the
mouth of a person who is audacious enough to tell a lie before his own
conscience.
It also follows from this that a person who commits a vice against his
reproaching soul or in other words his own conscience is one who
actually commits vice in the presence of God. This is because one’s
conscience is a judge appointed by God, as indicated above. Thus, a vice
committed before it is a vice committed before God.

َ َ ْ ُ َْ َ 4 َ َُ ْ َ
5
(S) ‫اﻟﻘﻴﺎﻣﺔ‬
ِ ِ ‫ﻳﺎن ﻳﻮم‬E ‫ﺴﺄل‬R
This is a mention of the stubbornness of those who disbelieved in the
Day of Judgement. In spite of the fact that an accountability court is
found within them and they are also aware of it, they ask about the
advent of that Day. They would sarcastically remark: “If it is to come
why is it not coming? We are tired of being threatened about it. It was in
fact never supposed to come and neither will it come in the future. So
why should we be overawed by these threats. Those who are claiming
that it will come one day must bring it and show it to us. Only then will

4. In fact man wants to be mischievous before his [conscience].

5. He asks: “When will the Day of Judgement come?”
Sūrah Qiyāmah 10
we believe it. Mere verbal claims will not convince us.”
َ ْ َ ُ َ ْ ‫`ﻘﻮل‬
‫ﻳﻮﻣﺌﺬ‬
ُ َُ ُ َ َ ْ َ ‫ﺸﻤﺲ‬
ُ ْ 4 ‫و]ﻊ ا‬ ُ َ َ ْ ‫وﺧﺴﻒ‬
َ ُ َ ([) ‫اﻟﻘﻤﺮ‬ َ َ َ َ ُ َ َ ْ ‫ﺑﺮق‬ َ َ َ َ
ٍ ِ ‫اﻹ ﺴﺎن‬ ِ (_) ‫واﻟﻘﻤﺮ‬ ِ (') TU‫ا‬ ِ ‫ﻓﺈذا‬
ِ
6 َ ْ
c َ ‫أ`ﻦ ا‬
(*e) ‫ﻤﻔﺮ‬ َ َْ
The implication of these verses is that today these disbelievers are
showing impatience at the delay in the Day of Judgement as if they are
fully ready to encounter it. But where will they run to when they actually
face its horrors?
Since the demand of being shown the Day of Judgement is an
absolutely absurd demand, no reply is given by the Qur’ān to it.
However, some horrific aspects of that Day are portrayed by it in these
verses.
The state of affairs portrayed belongs to the category of the
mutashābihāt. We cannot grasp their true form in this world. The
purpose of this portrayal is to show that such will be the upheaval that
will ensue on that Day that the sun and the moon will leave their own
orbits and adopt the same path. Who can comprehend the horrific nature
of this? The implication is that if people even have a semblance of
intellect in them, they should seek refuge from these horrors and adhere
to the path which is being shown to them and which will save them from
these horrors. Thus they should stop showing impatience on its delay.
It should remain clear that the incidents which will happen on that Day
mentioned here merely give a slight picture of what will happen, and are
only a handful of what else will happen when the Day comes. In the
coming sūrahs of this group, various other aspects of the Day will be
depicted. These too will only be a few, for the tongue is unable to portray
all of them.

ََْ َ Oَ َ
c َ َ ْ ُ ْ ‫ﻳﻮﻣﺌﺬ ا‬ َ َ َ 4َ
7
(*>) ‫ﻤﺴﺘﻘﺮ‬ ٍ ِ ‫ﻚ‬i‫ ر‬j‫ ﻻ َوزر )**( ِإ‬g
This is the answer to the question quoted in the previous verse:
“Whither to flee?” Except for seeking refuge with God all other paths
and ways will be closed to them.

َ 4 َ َ ‫ﻗﺪم‬
(*H) ‫وأﺧﺮ‬ َ 4 َ ‫ﺑﻤﺎ‬
َ ‫ﻳﻮﻣﺌﺬ‬ ُ َ ْ ُ4َُ
َ ْ َ ‫ﺴﺎن‬ ‫اﻹ‬
ٍ ِ ِ ‫ﺒﺄ‬n‫ﻳ‬
8
ِ
Mentioned in this verse is the real reason for the advent of the Day of

6. Thus when the sight is dazed and the moon eclipsed and the sun and the
moon brought together, at that time man will say “Whither to flee?”
7. – No! there is no refuge now! Towards your Lord that Day is the abode.
8. On that Day, man will be informed what he sent forth and what he left behind.
 Sūrah Qiyāmah 11
Judgement. Being informed here means being shown the consequences of
the deeds. The results of both the vices a person committed in the
previous world and the virtues he failed to attain will become apparent to
him. At many places in the Qur’ān, it is specifically mentioned that on the
Day of Judgement those who remained indifferent to it will express
extreme frustration. They will express regret for not having done good
deeds in the previous world and not having followed the warnings of the
َ 4َ
of God and not professing faith in them. The words ‫ ﻗﺪم‬and
4َ َ
Messengers
‫ أﺧﺮ‬embrace all the evil deeds and vices committed by such people.
It should be kept in mind that to achieve success in the Hereafter, a
person has to do many good deeds and evade evil ones. However, those
who are indifferent to the Hereafter or deny it either are indifferent to or
deviate from deeds which pave the way for their success in the Hereafter.
On the other hand, all their life they keep committing deeds which will
lead them to doom in the Hereafter. This verse sounds a warning to such
deprived and bereft people.

ُ َ ِ َ َ َ ْ ‫*( َو َ ْﻮ َأﻟ‬+) ‫ﺑﺼ!ة‬

(*() ‫ﻣﻌﺎذﻳﺮه‬
ٌَ َ َْ ََ ُ َ ْ َْ
9
ِ ‫ﻔﺴﻪ‬#
ِ ِ $ ‫اﻹ ﺴﺎن‬
ِ ‫ﺑﻞ‬
ُ ْ
ُ ‫َﺑﻞ‬
These
َ verses explain
ْ what is mentioned earlier by the words: ‫ﻳﺮ ﺪ‬ ِ
ُ َ َ ‫ﻔﺠﺮ‬
‫أﻣﺎﻣﻪ‬ َ ُ ْ َ ِ ‫ﺴﺎن‬
ُ َ
‫اﻹ‬
ِ (in fact, man wants to be mischievous before his
[conscience]). There,ْ the discourse
َ 4 َ َُ ْ َ
with relation to the question posed by
the opponents: ‫اﻟﻘﻴﺎﻣﺔ‬
َ َ ُ ْ َ
ِ ِ ‫ﻳﺎن ﻳﻮم‬E ‫ﺴﺄل‬R (when will the Day of Judgement
come?) had shifted to the portrayal of the Day of Judgement. Now in this
verse the discourse returns to its original course and the subjectَ under
َْ ََ ٌَْ َ َ ٌ َ
discussion is completed. The expression ‫ﻔﺴﻪ‬# ِ $ ‫ﺑﺼ!ة‬ ِ means $ ‫ﺷﺎﻫﺪ‬ ِ
َْ
‫ﻔﺴﻪ‬#
ِ ِ (he is a witness upon his own self). The reason for this has already
been mentioned earlier: the reproaching soul within man bears witness to
the Hereafter. There is no need to go far to find a testimony to this Day.
He can see its reflection within his own conscience.
ٌ َ َ
ٌ ْ ِ َ َ is a plural of ‫ﻣﻌﺬرة‬ ٌ َ َ . A ‫ ي‬has been
The word ‫ﻣﻌﺎذﻳﺮ‬ ِ . It is actually ‫ﻣﻌﺎذر‬ ِ
ْ ََ
added in it just as it has been added in !‫ﻣﻨﺎﻛ‬ ِ . It means
ُ َ َ ُ falseَ َ
pretexts and
baseless excuses. There is an Arabic proverb: ‫ﻤﻌﺎذر ﻣ ِذب‬ ِ َ ‫( ا‬excuses are
but lies). Some people think that it is a plural of ‫ﻣﻌﺬار‬ ِ ِ which in the
Yemenite tongue means “a curtain”. I disagree with this view because the
Qur’ān has been revealed in the idiomatic language of the Quraysh and
not that of the people of Yemen.

9. In fact, he himself is a witness upon his own self however much he may put
up excuses.
Sūrah Qiyāmah 12
ُْ ْ 4 َ ُ َ ْ َ َ َ َ
ُ‫ﻗﺮآﻧَﻪ‬ ُ َ ُْ َ ُ ََْ ََْ َ 4 َ َ َْ َ َ َ ْ Oَُ َ
‫ﻓﺎﺗﺒﻊ‬
ِ ‫ﻓﺈذا ﻗﺮأﻧﺎه‬ ِ (*') ‫*( ِإن ﻋﻠﻴﻨﺎ ]ﻌﻪ وﻗﺮآﻧﻪ‬S) ‫ﺑﻪ‬
ِ ِ ‫ﻌﺠﻞ‬oِ ‫ﺑﻪ ِﺴﺎﻧﻚ‬ ِ ِ ‫ﺮك‬q ‫ﻻ‬
ََْ َ 4 4 ُ
ُ َ َ َ ‫ﻋﻠﻴﻨﺎ‬
10
(*_) ‫ﻴﺎﻧﻪ‬8 ‫ﻢ ِإن‬t (*[)
These verses urge the Prophet (sws) to be patient on the hastiness and
various new demands of his opponents. It was with the sole support of
divine revelation through which the Prophet (sws) was able to truly
discharge the heavy responsibility of openly warning his people imposed
on him by the Almighty. He was like a soldier, fighting at a battle front
,who could not move even one step without guidance from his Lord. In
order to torment him, his opponents would raise all sorts of demands and
objections before him. In this manner, they would try their utmost to
check his advance in his preaching mission. Earlier in this sūrah, one of
their demands is cited: they would ask the Prophet (sws) to bring forth
the Day of Judgement which he was threatening them with; if it was
certain to come, why was it not arriving? Similarly, they would object
that if the Qur’ān is God’s word, why was it not revealed all at once? In
short, they would shower objections from all sides, and the Prophet
(sws), on the other hand, would wait for divine revelation to answer all
these objections. It was through divine revelation that that his heart
would receive strength, his soul would be rejuvenated, his intellect
guided and his determination strengthened. Consequently, it is evident
both from the Qur’ān and H@adīth that whenever there was a delay in the
advent of revelation because of some divine wisdom, he would keep
looking up to the heavens. This impatience and keenness would also be
evident when Gabriel would deliver the revelation to him. Like an
enthusiastic student he would want to learn all the revelation as soon as
possible and also preserve it fully lest even a drop of this blessed rain go
waste. With this background in mind, let us now deliberate on these
verses.
َ َ ْ َ َ َ ْ Oَُ َ
By the words ‫ﺑﻪ‬ ِ ِ ‫ﻌﺠﻞ‬oَ ِ ‫ﺑﻪ ِﺴﺎﻧﻚ‬
ِ ِ ‫ﺮك‬q ‫ ﻻ‬the Prophet (sws) has been
stopped from showing hastiness and impatience which would overcome
him whenever a revelation would descend upon him. Although the subject
of keenness and hastiness is very commonly found in the literature of
most languages, it is almost impossible to express in words the hastiness
and impatience with which the Prophet (sws) would be overcome when
he would receive a revelation after a long gap and in the face of his
opponents idle talk. When a child is hungry and his mother presses him to

10. To swiftly learn it, do not hastily move your tongue to read it. It is Our
responsibility to collect and to recite it. So when We have recited it, follow this
recital. Then upon Us is to explain it.
Sūrah Qiyāmah 13
her bosom, he wants to drink all the milk in a single breath; when a
traveller exhausted from traversing a desert sees a bucket full of water
after a long wait, he wants to gulp all of it in one sip; similarly, if a
person, suffering from the pangs of being away from his beloved, receives
a letter from her, he would want to read each and every word of it in a
single glance. Although these examples are deficient, yet as indicated
earlier, they can give us some idea of the hastiness and anxiety so
spontaneously expressed by the Prophet (sws) whenever he would be
blessed with divine revelation.
The reasons for this impatience were many, as referred to before. Thus,
for example:

• All the strategy that needed to be adopted by him in the capacity of

God’s Messenger could only be known through divine revelation.
• His spiritual, moral and intellectual needs could only be fulfilled
through it.
• He would receive from it the guidance needed to face the existing and
future circumstances.
• It was through it that he would be able to answer the objections and
demands which his adversaries would keep posing to him every now
and then.
• His great love for knowledge and his sensitivity in preserving it also
contributed very much to it.

All these motives were very genuine and noble; however, it was God’s
wisdom that the Qur’ān be revealed gradually – just as it was being done.
Consequently, the Prophet (sws) was repeatedly urged to exercise
patience. In Sūrah T@āhā (114-115) too he has been similarly urged. I
have already referred to some aspects of this there. Here too the subject
primarily is the same. However, with respect to his mental state during
the time of revelation of this sūrah, here he has been subsequently
assured of the preservation of the Qur’ān also. The Almighty has taken it
upon Himself to collect and arrange it and to recite it before the Prophet
(sws) and make him memorize it as well as to explain any verse of the
Qur’ān which needs elaboration. The Prophet (sws) was told to be
content on whatever portion of the Qur’ān he would receive and not
show hastiness and anxiety about it. He should also not worry about its
preservation. He should leave all these to his Lord. Every task would be
completed at its appointed time in accordance with the wisdom of God.
ُ َ ُْ َ ُ ََْ ََْ َ 4
The words ‫ ِإن ﻋﻠﻴﻨﺎ ]ﻌﻪ وﻗﺮآﻧﻪ‬sound an assurance to the Prophet (sws)
on his anxiety referred to earlier. Since a great divine treasure was being
Sūrah Qiyāmah 14
entrusted to him, it was but natural for him to preserve each and every
word that was being given in his custody. The Almighty has assured him
that the responsibility of preserving and reciting it is His responsibility.
َْ
The word ‫ ]ﻊ‬is a comprehensive one: it means preservation in the
heart of the Prophet (sws) and also bringing together all the parts of the
Qur’ān. Consequently, the Prophet (sws) would continuously receive
guidance regarding the placement of the revealed verses in various
sūrahs. As a result, he would direct the collectors to insert these verses at
their specific places. They, of course, obeyed these instructions diligently.
A further arrangement that was made by the Almighty was that in
each Ramad@ān, the Prophet (sws) would read out the Qur’ān revealed till
that time to Gabriel in order to safeguard any loss from memory. It is
evident from various narratives that in the last Ramad@ān of the Prophet
َ ُْ
(sws) this reading took place ْ twice. The word ‫ﻗﺮآﻧﻪ‬ points to this reading.
ُ َ ُْ ْ 4 َ ُ َ ََ َ َ
The verse ‫ﻓﺎﺗﺒﻊ ﻗﺮآﻧﻪ‬ ِ ‫ﻓﺈذا ﻗﺮأﻧﺎه‬ ِ implies that the Prophet (sws) should not
ask that the Qur’ān be quickly revealed to him. He should leave the
matter to God, Who would reveal it in a specific amount as per His
wisdom. He will also arrange to preserve and collect and arrange it. The
Prophet’s responsibility is to only follow the recital of what has been
read out to him of the Qur’ān. He should read it, act on it and call people
towards it. Also, he should pay no heed to the demand of people who are
asking for its revelation in one go.
4 4ُ
A further assurance is sounded to the Prophet (sws) in the verse ‫إن‬ِ ‫ﻢ‬t
َ ََ ََْ َ
ُ‫ﻴﺎﻧﻪ‬8 ‫ﻋﻠﻴﻨﺎ‬. If explanation is required of any part of the Qur’ān, it is the
responsibility of the Almighty to furnish it. The Prophet (sws) need not
fret about this. It will be done when the time comes. This is a reference
to the tabyīn verses which were revealed to explain and elucidate a
previously revealed directive or to abrogate or to complete it. I have
referred to these elucidatory verses at a number of places in this tafsīr.
ٌ –¡‫ﻳ‬ َ َ
ُ Oَُ ‫ﻚ‬
The words ‫اﷲ‬ ِ ‫ﻛﺬا‬ generally occur after َthem. They actually are the
َْ َ 4 4 ُ
ُ َ َ َ ‫ﻋﻠﻴﻨﺎ‬
fulfilment of the promise mentioned in ‫ﻴﺎﻧﻪ‬8 ‫ﻢ ِإن‬t.
I will now present excerpts from the tafsīr of my mentor Imām H@amīd
al-Dīn Farāhī which he has written while explaining these verses. He
writes:11

The exegetes think that the cause of the haste mentioned in these
verses is that the Prophet (sws) would be anxious about losing any part
of the Qur’ān. I do not differ with this view; however, there are some

11. H@amīd al-Dīn Farāhī, Majmū‘ah Tafāsīr, 2nd ed. (Lahore: Faran
Foundation, 1998), 211-212.
Sūrah Qiyāmah 15
more details in this which need to be understood.

When the Prophet (sws) would receive divine guidance, he would

think that he was being given a great responsibility and that he was
being entrusted with a great thing; the slightest of blemish or loss of
even a single letter would hold him accountable before God.
Simultaneously, he wished to receive more and more divine revelation
for any part of it might be instrumental in giving guidance to his
people. Both these aspects are very evident regarding this matter.
Consequently, the assurance sounded to him in this sūrah takes into
consideration both these aspects.

The preservation of the Qur’ān has been promised by the Almighty

both in a concise and comprehensive manner. Thus, for example, it is
said:
ْ َ ْ ََ ْ ََ َْ
ْ O ‫ ٌﻞ‬¤‫ﺧﻠﻔﻪ َﺗ‬
َ ‫ﻣﻦ‬ ُ َْ َْ َ َ ٌ َ َ ‫ ُﻪ‬4‫ﻧ‬¢‫َو‬
‫ﺣﻜﻴﻢ‬
ٍ ِ ِ ِِ ‫ﻣﻦ‬
ِ ‫وﻻ‬ ‫ﻳﺪﻳﻪ‬
ِ –8
ِ ‫ﻣﻦ‬
ِ ‫ﺎﻃﻞ‬U‫ا‬
ِ ِ ِ ‫ﻋﺰ ٌﺰ ﻻ‬
‫ﻳﺄ{ﻴﻪ‬ ِ ‫ﻟﻜﺘﺎب‬ِ ِ
َ
(+>-+* :+*) ‫ﻴﺪ‬3
ٍ ِ
And this is a mighty scripture. Falsehood cannot reach it neither from
in front of it nor from behind it. It is a revelation from a wise and
glorious God. (41:41-42)

At another place, the words are:

َ ُ ََ ُ َ 4 َ َ ْ O َ ْ 4 َ ُ ْ َ 4
(_:*() ‫¦ﺎﻓﻈﻮن‬
ِ § ‫ﻧﺎ‬¢‫و‬ ِ ‫ِإﻧﺎ ¨ﻦ ﻧﺰ=ﺎ ا•ﻛﺮ‬
It was We that revealed the Reminder, and We shall Ourself preserve
it. (15:9)

It is evident from these verses that there is no possibility of any

addition or deletion in the Qur’ān. Consequently, there exists a
consensus in the whole of this ummah that the Qur’ān has remained
preserved. The popular view attributed to the Imāmiyyah sect that a
part of the Qur’ān has been made to disappear is totally against the
opinion of their authorities. Sayyid Murtad@ā, Muh@ammad Ibn H@asan al-
T@ūsī (popularly known as the Sheikh al-T@āi’fah), Abū ‘Alī T@abarī,
T@abrasī (the author of Majma‘ al-bayān), Muhammad Ibn ‘Alī ibn
Bābawayh al-Qummī – all have vehemently denied this absurd view.
Muhammad ibn ‘Alī ibn Bābawayh al-Qummī says: “It is our belief
that the very Qur’ān revealed to the Prophet by the Almighty is the one
which is found between two covers in the Muslim ummah. There is not
a single letter of the Qur’ān more than this. A person who attributes to
Sūrah Qiyāmah 16
us the view that we believe the Qur’ān consisted of more is a liar.”
Regarding the narratives which are found in their literature in this
matter, Sayyid Murtad@ā says that those among the Imāmiyyah and the
H@ashawiyyah sects who differ with this view are of no significance
because their view is based on some weak Ah@ādīth that they regard to
be authentic. However, on the basis of such weak Ah@ādīth, a proven
and a certain reality cannot be rejected.

Farāhī subsequently goes on to state the conclusions he has drawn from

the above quoted verses of Sūrah Qiyāmah:12

First, the Qur’ān was collected and arranged in the lifetime of the
Prophet (sws) and recited to him in a specific sequence. If this promise
was to be fulfilled after his death, he would not have been asked to
follow this new recital [referred to by the words: “So when We have
recited it out, follow this recital”].

Second, the Prophet (sws) was directed to read the arranged Qur’ān in
its new sequence … this directive means that the Prophet (sws) must
have communicated the final arrangement of the Qur’ān the way it was
finally recited to him. And this arrangement must have been the same
as the one found in the guarded tablet (the lawh@-i mah@fūz@). This is
because the final recital had to match the original recital [found in the
tablet].

Third, after this collection and arrangement, the Almighty explained

whatever He intended to from among specifying a general directive or
vice versa, furnishing supplementary directives and reducing the scope
of some directives.

Farāhī further states:13

All these conclusions are evident from the Qur’ān and also
corroborated by H@adīth literature. Consequently, the Prophet (sws)
would read out whole sūrahs of the Qur’ān to people and this could not
have been possible unless they had been read out to him in their
specific sequences. The Companions (rta) would listen to and preserve
the Qur’ān in accordance with this arrangement and abide by it. It is
known that the Prophet (sws) would direct the Companions (rta) to
place the revealed verses of the Qur’ān at specific places of specific

12. Ibid., 212-213.

13. Ibid., 213.
Sūrah Qiyāmah 17
sūrahs and the Companions (rta) would obey this directive. Then when
some explanatory verse would be revealed, the Prophet (sws) would
have it written at either the place immediately following the verses
which needed this explanation or at the end of the sūrah in case these
verses related to the whole theme of the sūrah.

Deliberation reveals another distinct feature of these explanatory

verses: they themselves contained words which would show that these
verses have in fact been revealed as explanation. They would generally
4 ُ ُ Oَُ َ َ َ
be of the wording: ‫ﻠﻨﺎس‬ِ ِ ‫أﻳﺎﺗﻪ‬
ِ ِ ‫( ﻛﺬا ِﻚ ﻳ¡– اﷲ‬thus does the Almighty
explain His verses for people … )

Similarly, it is known from authentic and agreed upon narratives that

once the whole of the Qur’ān had been revealed, Gabriel recited the
complete Qur’ān to the Prophet (sws) in its real sequence. This clears
many doubts about the sequence and arrangement of the Qur’ān.
ََ ْ َ ُ َََ ََ َْ َ c ُ َْ 4َ
14
(>*) ‫اﻵﺧﺮة‬
ِ ‫>( وﺗﺬرون‬e) ‫اﻟﻌﺎﺟﻠﺔ‬
ِ ‫ﺒﻮن‬q
ِ ‫ ﺑﻞ‬g
After urging the Prophet (sws) to show patience on the piecemeal
revelation of the Qur’ān, the discourse returns to its original sequence.
The disbelievers are addressed and told that their attitude about the Day
of Judgement is not because they do not have any argument in its
support; its greatest argument is found in their own conscience. The real
reason for this attitude of denial is that they are infatuated with this
world and its luxuries, and do not have the patience and grit to leave its
immediate pleasures ْ َ forُ َ the deferred pleasures of the Hereafter.
َ ََ
The words ‫اﻵﺧﺮِة‬ِ ‫ وﺗﺬرون‬mean “you are showing indifference to the
Hereafter”. The implication is that the Hereafter is not hidden from them;
since the pleasures of this world are at hand and those of the Hereafter
are not, they are intentionally showing indifference to the Hereafter.
ََُْ َْ c َُ ٌَ َ ََْ ٌ ُ ُ َ ٌَ َ َOَ َ ٌَ َ ََْ ٌ ُ ُ
‫`ﻔﻌﻞ‬ ‫>( {ﻈﻦ أن‬+) ‫ة‬z‫ﺑﺎ‬
ِ ‫ﻳﻮﻣﺌﺬ‬
ٍِ ِ ‫ﻬﺎ‬i‫ ر‬j‫ة )>>( ِإ‬w‫ﻧﺎ‬
‫>( ووﺟﻮه‬H) ‫ﻧﺎﻇﺮة‬ ِ ‫ﻳﻮﻣﺌﺬ‬
ٍِ ‫وﺟﻮه‬
ٌَ َ َ
15
(>() ‫ﻓﺎﻗﺮة‬
ِ ‫ِﺑﻬﺎ‬
The implication of these verses is that if for the sake of this world they
are showing indifference to the Hereafter they should do so; but they

14. Certainly not! In fact you people only love this world and are heedless of the
life to come.
15. How many a face will be bright on that Day awaiting the graciousness of
their Lord and how many a face will be gloomy on that Day apprehending that
there is going to befall them a back-breaking calamity.
Sūrah Qiyāmah 18
should remember that the reality they are disregarding is certain to come,
and on that Day the situation will be totally different. The faces of those
who spent their life in its awareness will be fresh and bright. They will
await the blessings and mercy of God. On the other hand, the faces of
those who led their lives while being indifferent to it will be bleak and
gloomy and they will apprehend a calamity which will break their backs.
Portrayed in these verses is actually the situation that will arise before
people enter Paradise or Hell. When those worthy of Paradise will see
that at every step angels are welcoming them with words of peace and
reverence, their faces will turn bright in anticipation of the bright future
which awaits them. They will be hopeful that the time is arriving when
they will be the recipients of God’s promised mercy in its ultimate form.
On the contrary, the situation faced by the disbelievers at each step will
make their faces glum and gloomy: they will anticipate the back-
breaking punishment promised to them and to which they had paid no
heed in the previous world.
ٌَ َ َOَ َ
The words ‫ﻧﺎﻇﺮة‬ ِ ‫ﻬﺎ‬i‫ ر‬j‫ ِإ‬mean that these people will
َ await the blessings
and favours of their Lord. When the preposition j‫ ِإ‬is used with ‫ﻧﻈﺮ‬ َ ِ َ just
as it means to look at something, it also means to await someone’s
blessings andَ ُfavours. Lexicographers explain this thus: if someone says
َ ْ ُّ ُ َْ َ4
‫ﻢ ِإ ِ ﻚ‬t ‫اﷲ‬
ِ j‫ﻨﻈﺮ ِإ‬# ‫ﻤﺎ‬#‫ ِإ‬to someone from whom he is expecting blessings
and favours, it would mean: “I await God’s blessings and after them your
favours”.16
The context also supports this interpretation. The mental state of َ those
ٌَ َ َ ََُْ ْ c َُ
who will be going to Hell is depicted thus: ‫ﻓﺎﻗﺮة‬ ِ ‫{ﻈﻦ أن `ﻔﻌﻞ ِﺑﻬﺎ‬
(apprehending that there is going to befall them that which breaks their
backs). Because of this apprehension, their faces will be gloomy and
apprehensive. In contrast, the believers are described as those who will
expect and await the manifestation of their Lord’s greatest mercy and as
a result their faces will be joyous and َ cheerful.
ٌَ َ َ ََُْ ْ
The expression ‫ﻓﺎﻗﺮة‬ ِ ‫ أن `ﻔﻌﻞ ِﺑﻬﺎ‬is grammatically analyzed by
Zamakhsharī thus: ‫( أي ﻳﻔﻌﻞ ﺑﻬﺎ ﻓﻌﻞ ﻫﻮ « ﺷﺪﺗﻪ و ﻓﻄﺎﻋﺘﻪ ﻓﺎﻗﺮة‬they will be
17

meted out such punishment of which the intensity will break their backs).
Although other grammatical analyses are also possible, I would prefer
this. Examples of this will be seen in the succeeding sūrahs.

16. Sa‘īd al-Khūrī Shartūnī, Aqrab al-mawārid fī fus@ah@i al-‘arabiyyah wa al-

shawārid, 1st ed., vol. 5 (Tehrān: Dār al-uswah, 1416 AH), 432.
17. Abū al-Qāsim Muh@ammad ibn ‘Umar al-Zamakhasharī, Al-Kashshāf ‘an
h@aqā’iq al-tanzīl wa ‘uyūn al-aqāwīl fī wujūh al-ta’wīl, vol. 4 (Beirut: Dār
ih@yā’ al-turāth al-‘arabī, n.d), 664.
Sūrah Qiyāmah 19
ٌَ َ
The word ‫ﻓﺎﻗﺮة‬ِ refers to a calamity which shatters the bones of the
spinal chord.
Some people derive man’s observation of God by the verse ‫ﻬﺎ‬i‫ َر‬j‫ِإ‬
َO َ
ٌَ َ
‫ﻧﺎﻇﺮة‬
ِ . In my opinion, this verse does not refer to this if its context and
occasion are understood. It is, in fact, a verse with an entirely different
context and occasion. Similarly, those who oppose man’s observation of
God
َ and in frenzy of this opposition alter the meaning of the preposition
j‫ ِإ‬have erred in their interpretation. My view on this issue is that our
belief in God in this world is not based on observation of Him. We
believe in Him because certain signs and indications strongly point to
His existence; however, in the Hereafter our belief in Him will be based
on direct observation, and we will be able to directly witness every
reality we profess faith in. As far as the nature of this observation is
concerned, we cannot determine it in this world. It is from the category
of mutashābihāt and one is not allowed to delve into the mutashābihāt.
Only God, the Almighty knows the nature of this observation.
ُ ُ َ ْ ُ4َ 4 ََ
ْ 4 َ ْ َ (>[) ‫اﻟﻔﺮاق‬ َ ْ َ َ َ (>S) |‫اﻟ}ا‬ َ 4َ
ْ َ َ َ ‫إذا‬
َ 4 ‫ﺑﻠﻐﺖ‬
‫ﺴﺎق‬4 ‫ﻔﺖ ا‬o‫وا‬ ِ ‫ﻧﻪ‬E ‫راق )'>( وﻇﻦ‬
ٍ ‫ﻴﻞ ﻣﻦ‬€‫و‬ ِ ِ ِ g
ُ َ َْ َ َْ َ Oَ َ 4
18
(He) ‫ﻤﺴﺎق‬ ‫ﻳﻮﻣﺌﺬ ا‬
ٍ ِ ‫ﻚ‬i‫ ر‬j‫ﺴﺎق )_>( ِإ‬ ِ ‫ِﺑﺎ‬
Those who are slaves to worldly pleasures are reminded of the agonies
of death and of the state of helplessness a person will be in at that time.
They should not regard the Day of Judgement to be improbable. It shall
definitely come and they will have to take the long journey back to their
Lord. Their vigour and enthusiasm will end; so helpless will they be that
the shank will embrace the shank. It is in their own interest to prepare for
this journey and turn towards the Almighty before this happens and
before their souls are stuck in the collar bone.
Whatever my mentor, Imām Farāhī, has written while explaining these
verses is based on sound research. In the following paragraphs, I will
summarize in his own words what he has written in his tafsīr. He writes:19
4 ْ ََ
َ ‫ َﺑﻠﻐﺖ‬is for the soul which is not
The pronoun found in the phrase |‫اﻟ}ا‬
ِ
mentioned here. An example of such a suppression also occurs in the
َ ُ ْ ُ ْ ‫ﺑﻠﻐﺖ‬
following verse of Sūrah Wāqi‘ah: ([H:(S) ‫ا¦ﻠﻘﻮم‬
َََ َ َََْ
‫إذا‬
ِ ِ ‫( ﻓﻠﻮﻻ‬when

18. Certainly not! On the Day when the soul will be stuck in the collar bone
and it is said: “Who is it that can weave a spell now?” and he will think that it is
parting time and the shank will embrace the shank. On that Day, towards your
Lord is the departure.
19. Ibid., 215-218.
Sūrah Qiyāmah 20
under your very eyes a man’s soul reaches the throat, (56:83)). Such a
suppression is customary in Arabic. Hence it was not necessary to
mention the antecedent of the pronoun. Examples of such a
suppression are also found in classical Arabic.

H@ātim T@ā’ī says:

¬‫اء ﻋﻦ اﻟﻔ‬-‫ اﻟ‬Ž‫أ ﻣﺎوي ﻣﺎ ﻳﻐ‬

‫إذا ﺣ¯ﺟﺖ ﻳﻮﻣﺎ و ﺿﺎق ﺑﻬﺎ ا ﺼﺪر‬
(O Māwiyyah! What use will wealth be to a person when the soul will
be trapped in the chest.)20

In the above quoted couplet, the nomen agentis (fā‘il) of the verb is the
soul but has been suppressed as per the linguistic principle alluded to
earlier. Examples of such a suppression are also found in the Qur’ān.
4 َ َ ْ َ ََ َ ََ َ
In Sūrah Fat@ir, it is said: (H(:+() ‫داﺑﺔ‬
ٍ ‫ﻇﻬﺮﻫﺎ ِﻣﻦ‬ ِ $ ‫( ﻣﺎ ﺗﺮك‬not one creature
would be left alive on the earth’s surface, (35:45)). Here one can see
َ
that the antecedent of the pronoun ‫ ﻫﺎ‬which is “the earth” has been
َ ْ َ َ
suppressed … The sentence ‫راق‬ ٍ ‫ﻴﻞ ﻣﻦ‬€‫و‬ ِ َ (and it is said: “Who is it that
can weave a spell now?”) expresses the severity and sensitivity of the
َ
situation. The passive tense ‫ﻴﻞ‬€ِ has great eloquence in it. In other
words, such will be the severity of the situation that no one will be able
to pay attention to the person who will speak these words. To put it
another way, the importance of these words will make people totally
indifferent to their speaker. Everyone will be rehearsing these words.
When the word ‫ﻣﻦ‬ ْ َ comes before an undefined noun, it implies severity
in demand or great despair. T@arfah says:

Ž‫إذا اﻟﻘﻮم ﻗﺎ ﻮا ﻣﻦ ﻓ¬ ﺧﻠﺖ أﻧ‬

°‫ﺴﻞ و ﻢ أﺗﺒ‬±‫ﻋﻨﻴﺖ ﻓﻠﻢ أ‬
(When the nation calls out: “Is there a young man?” I understand that
they are referring to me; then I do not display laziness and weakness.)21

… let us now see what the intentionality of the verse is and the purpose
for which this style has been adopted here. In my opinion, the verse
can be interpreted in two ways and there is in reality no difference

20. Ibn Manz@ūr, Lisān al-‘arab, vol. 13, 333.

21. T@rfah ibn al-‘Abd, Dīwān, vol. 1, 5.
Sūrah Qiyāmah 21
between these two interpretations.

The first interpretation is that when a person will be close to death and
will be in an unconscious state, the attendants will worriedly call out:
“Is there some conjurer who can cure this dying person?”

The second interpretation is that the attendants will say: “The matter is
now finished; who can cure this dying man?” This of course is an
expression of hopelessness and when the sick person will hear it, he
will become sure that the time for his departure has arrived. The
following couplet by Khansā portrays this situation:

§ ²‫ﻨﺎﻳﺎ ﻣﻦ ﻳﺼ‬³‫ﻟ„ﻦ ﺳﻬﺎم ا‬

‫ﺸﻔﻪ ﻃﺐ ذي ﻃﺐ و ﻻ راق‬R ‫ﻢ‬
(He who is stung by the arrows of death cannot be cured by the
competence of a doctor nor the conjuring of a conjurer.)22

Both these interpretations of the verse are possible and I have

presented both of them for [the analysis of the readers]. They can adopt
anyone of them. However, in my opinion, the second of these
interpretations is closer to the context.
4
While explaining the expression ‫ﺴﺎق‬ 4 ُ َ َْ 4 ْ
ِ ‫ﻔﺖ ا ﺴﺎق ِﺑﺎ‬o‫وا‬, Farāhī writes:
The meaning of the shank embracing the shank is that a person will not
be able to walk. This will be because of intense weakness and
helplessness. As long as a person is alive, he is vigorously active in all
spheres of his life; however, when he dies, it seems that his shanks
have mutually embraced themselves.

… “the shank embracing the shank” is a very apt expression of frailty

and helplessness. The purport of the verse is: what will happen when a
doctor loses hope in the sick person, relatives withdraw in frustration,
the once obedient limbs are no longer under control and he has to go to
his Lord with a heavy burden?

Some people have interpreted the word ‫ ﺳﺎق‬to mean “severity of the
situation”. However, this view is of those people who have no
knowledge of the Arabic language. These people do not understand the
difference between the whole and the part. No doubt, the words

22. Abū al-Farj al-As@bahānī, Āghānī, vol. 16, 71.

Sūrah Qiyāmah 22
‫ ﻛﺸﻒ ﻋﻦ ا ﺴﺎق‬when taken as a single expression is commonly used in
Arabic to connote “vigour, liveliness and eagerness”. However, when
these words are used separately, then the word ‫ ﻛﺸﻒ‬means “to unveil”
and ‫ ا ﺴﺎق‬means “the shank”. It is not that when used separately, then
too they will connote the same meaning as they carry when used
together in this expression.

A narrative ascribed to Ibn ‘Abbās (rta) says that ‫ ا ﺴﺎق‬means the last
day of this world and the first day of the next. I think the narrators have
not faithfully transmitted what he might have said. If the ascription is
correct, it could be a reference to the situation which would arise at
that time and not a delineation of the meaning of this word.

Once the correct meaning of the shank embracing the shank is

َ Oَ َ
َ ْ َ ‫ﻚ‬i‫ر‬
understood, the occasion and context of the next sentence: ‫ﻳﻮﻣﺌﺬ‬
ٍ ِ j‫ِإ‬
ُ َ َْ
‫( ا ﻤﺴﺎق‬on that Day, towards your Lord is the departure) can be grasped
automatically. It is as if man is scolded for his indifference in preparing
for this journey; he remained busy acquiring worldly pleasures and
luxuries and reached a stage when in this pursuit he lost all his strength
and energy; how will he now be able to reach his Lord in such a state?
َْ َ َ َ َ 4ُ
4 َ َ َ ‫أﻫﻠﻪ‬ 4ََ َ 4 َ ْ ََ 4 َ َ 4 ََ
(HH) ‫`ﺘﻤﻄﻰ‬ ِ ِ j‫ﻢ ذﻫﺐ ِإ‬t (H>) …‫وﻟ„ﻦ ﻛﺬب َوﺗﻮ‬ ِ (H*) N‫ﻓﻼ َﺻﺪق َوﻻ َﺻ‬
َ ََْ َ َ َ َْ 4 ُ َ ََْ َ َ َ َْ
23
(H() …‫ﻓﺄو‬ ‫ﻢ أو… ﻚ‬t (H+) …‫ﻓﺄو‬ ‫أو… ﻚ‬
Depicted in these verses is the state of deprivation of these disbelievers
of the Hereafter: the journey is very exacting; yet they have no resources
and provisions to take along. They have neither offered the prayer to the
Almighty nor spent in His way even though these were the two deeds
which were to be of use to them ْ in this journey.
ْ ُ َ 4 َ
An ellipsis of the word •‫ﺑﺎ¦ﺴ‬ ِ has occurred after ‫ ﺻﺪق‬because of
strong linguistic indications. In Sūrah Layl, this suppression is expressed
thus:

َ ْ ُ ْ ِ ‫ه‬µš‫ﻓﺴﻨ‬
ُ ُ O َ ُ َ َ •‫ﺑﺎ¦ﺴ‬ َ 4 َ َ َ4 َ َ ْ َ ْ َ 4ََ
َ ْ ُ ْ ‫وﺻﺪق‬
('-( :_>) ‫ى‬µš‫ﻠ‬ ِ {‫ﻓﺄﻣﺎ ﻣﻦ أ´ﻄﻰ وا‬
So, he who gave in the way of Allah and was God-fearing and
attested to the good fate of the Hereafter, We shall make him traverse
an easy path. (92:5-7)

23. Thus he neither testified nor prayed; on the contrary, he denied and turned
away. Then he went away to his people conceitedly. Woe be to you! Yet again
woe be to you! And again woe be to you! Yet again woe be to you!
Sūrah Qiyāmah 23

It needs to be kept in consideration that spending in the way of God is

very difficult for people who do not believe in the Hereafter and the
good fate encountered there. This abyss can only be crossed by those
whose hearts are satisfied that whatever they will spend shall be returned
to them in the form of an eternal treasure in the Hereafter. It is this belief
in the reward of the Hereafter which motivates a person to spend in the
way of God. Those who deny it are never induced to such spending. In
Sūrah Layl, the verses succeeding the ones quoted earlier portray this
fact thus:

َ ْ ُ ْ ِ ‫ه‬µš‫ﻓﺴﻨ‬ َ ْ ُ ْ ‫و·ﺬب‬
ُ ُ O َ ُ َ َ •‫ﺑﺎ¦ﺴ‬ َ 4 َ َ •‫واﺳﺘﻐ‬ َ َ ْ َ 4ََ
َ ْ َ ْ َ ‫¶ﻞ‬
(*e-[ :_>) ‫ى‬µ‫ﻠﻌ‬ ِ ِ ‫وأﻣﺎ ﻣﻦ‬
And he who showed miserliness and was indifferent and belied the
good fate, We shall make him traverse an arduous path, (92: 8-10)
َ 4 ََ
َ ‫ ﻓﻼ‬will be that the
In the light of these verses, the meaning of ‫ﺻﺪق‬
person neither attested to the good fate of the Hereafter nor did he spend
in the way of the Almighty. In other words, the meanings of both
rejecting the Hereafter and stinginess are implied in this expression.
4 َ ََ
After this, the words are: N‫( وﻻ ﺻ‬and he did not pray). In other words,
the real motive for spending in the way of God and offering the prayer is
belief in reward in the Hereafter. When this belief is non-existent in
them, how can these deeds emanate from these people.
Here once again let us refresh what is so often expressed in this tafsīr:
it is on prayer and spending in the way of God – the two primary deeds –
that the sharī‘ah is based. It is evident from this verse that both of these
are themselves dependent upon belief in the Hereafter. People in whom
this belief is not4 strong, َ will not be able to undertake them.
َ ََ َ 4 ْ ََ َ 4 َ َ 4 َ
In the verse: …‫وﺗﻮ‬
4 َ َ ‫وﻟ„ﻦ ﻛﺬب‬ ِ , the word ‫ﻛﺬب‬4 َ occurs in contrast to ‫ﺻﺪق‬
and the word …‫ ﺗﻮ‬occurs in contrast to N‫ﺻ‬. In other words, what was
befitting for them was to testify to the Messenger and to the Hereafter
and spend in the way of God and offer the prayer to Him; however, they
belied the Hereafter and became indifferent.
4 َ َ َ َْ َ َ َ َ 4ُ
The verse ‫أﻫﻠﻪ `ﺘﻤﻄﻰ‬ ِ ِ j‫ﻢ ذﻫﺐ ِإ‬t portrays this indifference and a little
deliberation will show that the reason for this indifference has also been
referred to in it: When people whose wealth and children have made them
arrogant are reminded to fear God and the Hereafter, such reminders have
no effect on them. They think that their affluence and abundance in
family members is a sure sign of them being on the right path. For this
reason, they do not entertain the reminders of people who try to point out
their folly. Instead of being influenced by such reminders, they
Sūrah Qiyāmah 24
conceitedly take a walk to their family vainly taking their prosperity and
riches to be a clear sign of their correctness. Moreover, they go as far as
to think that the real fault lies in people themselves bereft of prosperity
yet are sounding such reminders and admonitions.
Here one should keep in mind what the Qur’ān mentions very
frequently in various styles: the believers live amongst their family
members continuously fearing the Almighty lest they are not able to
properly care for the family and in this way earn God’s wrath in any
way. This sense of responsibility on theَ part of the believers is expressed
َ ْ ُ َ ْ َُْ 4ُ 4 ُ َ
thus in the Qur’ān: (>S:(>) –‫¸ﺸﻔﻘ‬ ِِ ‫أﻫﻠﻨﺎ‬
ِ «ِ ‫ﺒﻞ‬€ ‫( ﻗﺎ ﻮا ِإﻧﺎ ﻛﻨﺎ‬they will say:
“we have always remained fearful in the matter of our family,” (52:26)).
Exactly opposite is the attitude of people whose hearts are devoid of
God’s fear. They regard their family to be a source of pride and conceit
and as a clear sign of their good fortune. For this reason, they are in the
state of inebriation mentioned in the anecdote of the companion of an
ً َ َ َ َ َ c ُ َ َ (I
orchard in Sūrah Kahaf in these words: (H(:*[) ‫ﻫﺬه َأﺑﺪا‬ ِ ِ ‫ﺗ¡ﻴﺪ‬ِ ‫ﻣﺎ أﻇﻦ أن‬
don’t reckon that this will ever perish! (18:35)). َ The mentality of such
ُ َ ْ ْ َ َ َُ َ َ َ
people is mentioned thus in Sūrah Mut@affifīn: ‫أﻫﻠﻬﻢ اﻧﻘﻠﺒﻮا‬
َ َ ِ ِ j‫و ِإذا اﻧﻘﻠﺒﻮا ِإ‬
(H* :[*) –‫ﻓﻜﻬ‬
ِِ (and when they would return to their people, they would
ََْ ‫ﻚ‬
َ َ ََْ 4 ُ َََْ َ َ ََْ ََْ
return engrossed,َ (81:31).
In the verses: …‫ﻓﺄو‬ …‫ﻢ أو‬t …‫أو… ﻚ ﻓﺄو‬, the word …‫أو‬ is from ‫ و ﻞ‬which
is used for expressing anger, reproach, and hatred. In classical Arabic,
this word is used abundantly. For example, Khansā’ says:

‫ﻤﻮم‬¹‫ ا‬º ž‫ﻫﻤﻤﺖ ﺑﻨﻔ‬

‫ﺎ‬¹ …‫ أو‬ž‫ﻓﺄو… =ﻔ‬
(I made many intentions about my soul; what a pity on my soul; what a
pity.)24

Some Urdu translators have translated it as “befitting” which is against

Arabic principles and also not in accordance with the context.
In the previous verses, the address was indirect. Here in these verses the
address has become direct. This change in address is to express sorrow
and hatred. I have alluded to this aspect at various places in this tafsīr.
ًََ َ َ 4ُ َ ْ ُ Ž‫ﻣ‬ ً َ ْ ُ ُ َ ََْ ً ُ َ َُْ ْ َ ُ َ ْ ُ َ ََْ
‫ﻢ ’ن َﻋﻠﻘﺔ‬t (H') •‫`ﻤ‬ • َ ‫ﻣﻦ‬
ِ
ْ ‫ﻄﻔﺔ‬#
ِ ‫ﻳﻚ‬ ‫ﻢ‬ ‫أ‬ ( HS ) ‫ﺳﺪى‬ ‫اﻹ ﺴﺎن أن `}ك‬ ِ ‫ﺴﺐ‬G‫أ‬
َْ َ َ َ َ َ َ ْ َ َ َ ُ ْ َ
َ 4 –‫ﺰوﺟ‬ َْ ْ 4 ُْ َ َ َ َ (H[) ‫ﻓﺴﻮى‬ ََ َ َ
4 َ َ ‫ﻓﺨﻠﻖ‬
ٍِ ِ ‫ﺲ ذ ِﻚ‬š‫( أﻟ‬H_) “‫ا•ﻛﺮ َواﻷﻧ‬
‫ أن‬$ ‫ﺑﻘﺎدر‬ ِ ‫ﻓﺠﻌﻞ ِﻣﻨﻪ ا‬

24. Al-Khansā’, Dīwān, vol. 1, 102.

Sūrah Qiyāmah 25
َ ْ َْ َ ُْ
25
(+e) ˜‫ﻤﻮ‬ ‫™ ا‬G
ِ
Here in these verses, the sūrah ends on the very subject with which it
َ َ ََ ُ َ َ َ ََْ ْ 4َ ُ َ ْ ُ َ ََْ
began. In the beginning it was said: ‫ﻗﺎدر ﻦ‬
ِ ِ N‫ﻤﻊ ِﻋﻈﺎﻣﻪ ﺑ‬C ‫ﻟﻦ‬E ‫اﻹ ﺴﺎن‬ ِ ‫ﺴﺐ‬G‫أ‬
ْ َ ََ
َ O َ ُ ‫أن‬
ُ َ َ َ ‫ﺴﻮي‬
(+-H :'() ‫ﻨﺎﻧﻪ‬8 $ (does man think that We will not be able to
bring together his bones? Why not? We can put him together even his
very finger-sections, (75: 3-4)). After that, the discourse had shifted to
man’s arrogance and his deliberate concealment of the truth and to the
portrayal of the horrific events of the Day of Judgement. Now, here at
the end, this question is raised again and answered: do people who
express their doubt on being raised to life again after death think that
man will be left unaccountable? If leaving him unaccountable is against
the justice and wisdom of the Almighty, how will re-creating him again
be difficult for the Almighty? Does he not reflect on the various stages of
his creation. His creation begins with a drop of fluid being poured forth
in the mother’s womb. The passive tense in the word •‫`ﻤ‬ َ ْ ُ points to a lack
of attention and any elaborate arrangement. The person who pours it
forth has nothing more to do with it after this act; he has no knowledge
of what happens to it and what it undergoes. All later changes and
developments in it are done by providence which, with remarkable
creativity, makes it pass through various stages encompassed in layers of
darkness. The drop of fluid becomes a clot of blood. Then it is brought
into shape and later perfected. Finally, it emerges in the form of a man or
a woman. In all these stages, it is providence which fashions and moulds
it; no one else has any role in this. Therefore, man needs to realize that
the God Whose signs of power, wisdom and creativity can be so
abundantly seen in this way in a human being, is amply capable of
recreating him once he dies.
With the grace of God, with these lines, I come to the end of this
sūrah’s tafsīr. ‫( و § ا¦ﻤﺪ « ا»ﻧﻴﺎ و اﻵﺧﺮة‬gratitude be to Him in this world
and in that to come)

Rah@mānābād,
19th January, 1979 AD
19th S@afr, 1399 AH
_________________

25. Does man think that he will be left to go unchecked? Was he not a mere
drop of sperm poured forth? Then he became a clot of blood and then God
created him and then perfected him. Then made pairs of him: male and female.
Is not that God able to raise the dead to life?