Tafsir Surah Al-Qiyamah (The Resurrection)
By: Ayatullah al-Uzma Nasir Makarim Shirazi in Tafsir Namuneh
Translated from Farsi into English by: Fatima Zabeth Beenesh
This sura descended at Mecca and it had 40 ayaat
The Contents of Sura e Qayamat(the Judgment Day)
According to the name of the sura its discussions are rotating around the axis of the troubles of the resurrection day, except some ayaat which mentioned about the noble Quran, the liars and the definitions regarding the judgment day, altogether revolve around these four 4 subjects.
1 The issue about the strange and extremely horrible catastrophe and devastation which happens at the end of the worldly life and in the beginning of judgement day.
2 The descriptions about the conditions of the people with the virtues deeds and the people with the immoral conducts.
3 The topic concerning the confused and disturbed moments of the death and the transfer from this world to the hereafter.
4 The discussion regarding the creation of man and his connection with the judgement day.
The virtues of reading Sura e Qayamat
In a narration from the messenger of God we read: those who read the Sura e Qayamat, I and jibril alaihis salam (Gabriel) will give witness that this person had true believe on the judgment day. And on this day his face will be most luminous than all the other people.
The definition:
Promise by the judgment day and the conscious of the people who are regretful
In a narration from Imam Sadiq alaihis salam we read: One who reads constantly the sura e Qayamat and practise upon it , the Compassionate God make this sura his companion with the most bright face, raising up with him from the grave on judgement day. And continuously bestows upon him glad tiding and smiles for him till he passes away from the pul e sirat(the bridge upon which the righteous people can cross on the road to paradise) and the meezan(scale to weight the deeds of man). The most important thing is to be practical on the contents of the Sura e Qayamat to attain all the mentioned blessings.
ÈöÓúãö Çááøåö ÇáÑøóÍúãÜóäö ÇáÑøóÍöíãö 
Al-Qiyamah (The Resurrection)
áóÇ ÃõÞúÓöãõ Èöíóæúãö ÇáúÞöíóÇãóÉö (75:1
I swear by the Day of Resurrection;
æóáóÇ ÃõÞúÓöãõ ÈöÇáäøóÝúÓö ÇááøóæøóÇãóÉö (75:2
And I swear by the self-reproaching person (a believer).
ÃóíóÍúÓóÈõ ÇáúÅöäÓóÇäõ Ãóáøóä äóÌúãóÚó ÚöÙóÇãóåõ (75:3
Does man think that We will not assemble his bones?
Èóáóì ÞóÇÏöÑöíäó Úóáóì Ãóä äøõÓóæøöíó ÈóäóÇäóåõ (75:4
Yes, We are Able to put together in perfect order the tips of his fingers.
Èóáú íõÑöíÏõ ÇáúÅöäÓóÇäõ áöíóÝúÌõÑó ÃóãóÇãóåõ (75:5
But man desires to continue in sin.
íóÓúÃóáõ ÃóíøóÇäó íóæúãõ ÇáúÞöíóÇãóÉö (75:6
He asks: "When will be this Day of Resurrection?"
Definition:
The swear upon the day of Qayamat and the regretful conscious of man
This surah is started by two meaningful oaths and said: I swear by the judgment day.
áóÇ ÃõÞúÓöãõ Èöíóæúãö ÇáúÞöíóÇãóÉö (75:1
Promise by the enlightened conscious and the reproach of the inner self.
æóáóÇ ÃõÞúÓöãõ ÈöÇáäøóÝúÓö ÇááøóæøóÇãóÉö (75:2
Important is that to see, what is the relation between these two pledges (swear upon the judgment day and the assurance upon the wide awake conscious).
The fact is that the proof for the fact of judgement day is the existence of the scolding conscious and the inner self of man. While practising the virtues deed fill the human soul with delight and happiness. Like this manner it rewards him. At the time of committing any crime or ugly deed it bring the soul under severe pressure of punishment and torture, to such extent that he sometimes that person commits suicide to get liberated from the punishment of his conscious.
It means that in fact the inner self issued the punishment and the culprit executed it with its own hands.
The reflexion of reproaching inner self in man is very much wide and extensive, in every manner it has to be studied intensely and in the discussion we will further indicate to the points.
When the minor world that is the entity of man in his heart had the miniature court of judgement then how the major world with all that greatness could not be able to give justice to the man.
At this point with the help of the moral conscious we realise the fact of the occurrence of the judgment day and from here also the interesting connection of these two pledges gets evident. In other words the first pledge is cause for the second pledge.
What is Nafs Lawwamah ?
ÇáäøóÝúÓö ÇááøóæøóÇãóÉö
(The human conscious which criticises the man’s misdeeds, if a man commits any sin he always thinks about the severity of that sin. This window nafse lavvame enters the man towards the self assured conscious nafse mutainna that wipes of all the dirt from the soul and bring him to compensate and renew inner self).
Another definition is the cursing of the people their inner selves while viewing the judgment day. The believers curse themselves as why they did not performed more good acts, the unbelievers blame themselves why they selected the way of blasphemy, polytheism and sins.
Yea this court of justice of inner self has so much greatness and admiration that the Majestic God swears by that soul and gives it exaltation. It is one of the essential elements that save the man. In the condition that the conscious must be wide awake and does not get weak and pathetic by committing the multiple sins.
This point is also interesting that the vow upon the judgement day and the cursing of inner self where all of you will be raised on the judgment day and reach to the punishment of your deeds.
It is noteworthy that it declares promise upon the judgment day, as the matter of resurrection is certain to that extent that before the deniers of it too we can solemnize the swear at the name of the judgment day.
Then it adds: Does the man thinks that we are not going to gather their bones?
ÃóíóÍúÓóÈõ ÇáúÅöäÓóÇäõ Ãóáøóä äóÌúãóÚó ÚöÙóÇãóåõ (75:3
Yea, we are able even to bring his fingers systematic and appropriate as it was initially created.
Èóáóì ÞóÇÏöÑöíäó Úóáóì Ãóä äøõÓóæøöíó ÈóäóÇäóåõ (75:4
In a narration it is quoted that one of the polytheists who was living in the neighbourhood of the prophet peace be upon him. His name was Ali ibn Abi Rabiya. He came to the prophet peace be upon him and asked him how the judgment day is? And when will it be going to happen? And then he added: That judgment day even if I see it with my own eyes still I will not attest it and I will not bring faith in you. Is it possible that God may gather these bones once again? It is impossible.
Here the above ayat descended and replied him hence the prophet peace be upon him stated about this immovable and resolute enemy and said: O my Protector and Provider God get me away from the terrible neighbour.
Same as this ayat it is observed in other ayaat of the holy Quran such as in The Sura e Yaseen ayat we read: One of the deniers of judgment day grasped a piece of decayed bone in his hands and told the prophet peace be upon him: who will give life to these bones as they have got rotten.
ÃóíóÍúÓóÈõ
This term indicating that these deniers of the judgment day were never had believe upon their own words they relied only upon the their own baseless guess and presumption.
But let us see why specifically it is stressed upon the subject of bones? This is for the reason that the bones are more durable than the other parts of the body. Hence when it gets rotten and got mingled with the soil and its particles dispersed, the hope of its return to its initial form is impossible in the view of the superficial people.
Secondly the bones are the important parts of the body as the pillar of the body is formed by the bones. And the entire movements from one place to another and the activities, the intensity, the multiplicity, forms and sizes are counted among the marvels of the creation. The value of single spinal bone gets evident when it becomes worthless then we observe that the whole body of man is paralysed.
ÈóäóÇäó
It means the fingers or the tips of the fingers. In both the features, it is indicating that the Holy God not only draws together the bones but it returns them into its initial face. And each and every small, minute bone of fingers is arranged accurately in its own place. More than that the Honourer God brings appropriately and returns back even the tips of his fingers into its initial form.
This term may be delicately indicating the lines of the finger tips of the human beings as it is said: they are the people hardly ever can be seen whose line of finger tips are similar. Or in other words the intricate and complicated line impressions, presents at the finger tips of every man, it is his recognition. Hence in our period the knowledge of finger lines had changed into the information and with the help of it many of the criminals had been acknowledged and many of the crimes detected. It provides adequately the recognition of the criminal for example a burglar when enters in a room or a house, and touches his hand to the door handle or the glass of the room or the lock or trunk and lefts the effects of his finger lines upon these things. Immediately that sample is saved and compared by the history of the criminals and the robbers and the culprit is arrested.
In the next ayat one the true reasons of denying the judgement day is indicated: it is not like that the man has doubt about the gathering of the bones of dead bodies and giving live to them. But the purpose of his denying is for the reason that he wants to continue his sins in his entire life.
Èóáú íõÑöíÏõ ÇáúÅöäÓóÇäõ áöíóÝúÌõÑó ÃóãóÇãóåõ (75:5
By denying the judgment day he wants to gain every kind of freedom for his waywardness, sins and cruelty for the satisfaction of his pseudo and fake desires and before the creation of God he wants to be free of any responsibility and duty. As the faith in the judgment day, the justice and impartiality of the Sovereign God is the great blockade before every sin and rebellion for him. He wants to hold this reign in his own hands and to break all the obstacles and to be free in all his practises.
This matter is not only related to the bygone period, even today one of the reasons for the inclination towards the materialism is the denial of the commencement of the life and the resurrection day, freedom for the practise of all the evils and responsibilities, to break every divine law else the reasons of the lives commencement and the judgment day is evident.
After that it adds: Hence he asked when is the Day of Judgment?
íóÓúÃóáõ ÃóíøóÇäó íóæúãõ ÇáúÞöíóÇãóÉö (75:6
He asks this question to refuse the facts to run away from the responsibilities and to clear his way for the rebelliousness.
This point is to be noted that they do not want to know the advent of the resurrection day. But this question is the beginning of their denial of the judgment day.
The points
1 the trail of conscious
From the gracious Quran it is well acquired that the inner soul and the real self of man had three stages.
1 ‘Nafs Ammare’ The real self which command the man that means the rebellious soul who constantly invites the man towards the ugliness and evils and beautifies the carnal desires before the man. This is the thing which the wife of the noble of Egypt, when deeds came across the end of his evils indicated towards it and said:
Ayat 53 Sura e Yusuf
æóãóÇ ÃõÈóÑøöìÁõ äóÝúÓöí Åöäøó ÇáäøóÝúÓó áÃóãøóÇÑóÉñ ÈöÇáÓøõæÁö ÅöáÇøó ãóÇ ÑóÍöãó ÑóÈøöíó Åöäøó ÑóÈøöí ÛóÝõæÑñ ÑøóÍöíãñ (12:53)
12:53
"And I free not myself (from the blame). Verily, the (human) self is inclined to evil, except when my Lord bestows His Mercy (upon whom He wills). Verily, my Lord is Oft-Forgiving, Most Merciful."
I never scold my inner soul, as the rebellious inner soul always commands towards the evils.
2 ‘Nafse lavvame’ is the well aware and wide awake soul though before the evils it did not yet protected itself often it footsteps slips.
And fells in the laps of the sins then soon after got wakeful and seeks penitence and turns back to the right path. Diverting the right path is quite possible for him but it is temporary not constant. He can commit sins but in the short period he scolds and reproaches himself and seeks the repentance.
It is the same soul which we call the moral conscious which in some of the people it is very strong and dominant in some of the people it is weak and feeble. Any how it exists in every man or committing the sins on large scale may cause to vanish that moral conscious.
3 Nafse Mutmainna, The soul which achieved the perfection and reached the stage of the contentment and brought in his control his rebellious soul and reached the stage of perfect piety and the feeling of the responsibility and now it is impossible for him to easily gets slip down.
This same as told in the Sura e Valfajr ayat 27 and 28 and said:
íóÇ ÃóíøóÊõåóÇ ÇáäøóÝúÓõ ÇáúãõØúãóÆöäøóÉõ (89:27
[To the righteous it will be said], "O reassured soul,
ÇÑúÌöÚöí Åöáóì ÑóÈøößö ÑóÇÖöíóÉð ãøóÑúÖöíøóÉð (89:28
"Come back to your Lord, Well-pleased (yourself) and well-pleasing to Him!
O the contented soul turn back towards your Provider God while you are pleased with your Lord and your Lord is happy with you.
Any way this nafse lavvame as we stated is a minor judgement day in the soul of every man that after committing a good or bad deed soon its verdict starts within the soul and verify its accounts.
Hence after committing an important good deed one feels so much relief in heart and his inner self filled till the brim with the joy and delight that its pleasure, greatness and beauty is indefinable by any statement and pen.
On the contrary to that if he commits a crime or blunders, in such a way he encircled into the frightening nightmares that the floods of sorrow grasp him and he burns within himself and gets fed up with his life and sometimes to get out from these painful clutches of feelings, he introduces himself to the authorities of the verdict and set out towards the gallows.
This moral conscious of man, to large extent resembles the court of justice and it is similar to the judgment day.
1 It is a judge, witness and the executer of the command; here in fact all of them are single. On the day of Qayamat ( the judgment day) it is in such a way that as it is mentioned in the ayat 46 of Sura e Zumar:
Þõáö Çááøóåõãøó ÝóÇØöÑó ÇáÓøóãóÇæóÇÊö æóÇáúÃóÑúÖö ÚóÇáöãó ÇáúÛóíúÈö æóÇáÔøóåóÇÏóÉö ÃóäÊó ÊóÍúßõãõ Èóíúäó ÚöÈóÇÏößó Ýöí ãóÇ ßóÇäõæÇ Ýöíåö íóÎúÊóáöÝõæäó (39:46)
Say (O Muhammad SAW): "O Allah! Creator of the heavens and the earth! All-Knower of the Ghaib (unseen) and the seen. You will judge between your slaves about that wherein they used to differ."
2 The court of justice of conscious does not accept any advice and bribe, does not belongs to any party in assembling the documents which is prevailed at present in the society. Similar to this too we read about the justice of the judgment day:
Ayat 48 of Sura e Baqara
Al-Baqara (The Cow)
æóÇÊøóÞõæÇú íóæúãÇð áÇøó ÊóÌúÒöí äóÝúÓñ Úóä äøóÝúÓò ÔóíúÆÇð æóáÇó íõÞúÈóáõ ãöäúåóÇ ÔóÝóÇÚóÉñ æóáÇó íõÄúÎóÐõ ãöäúåóÇ ÚóÏúáñ æóáÇó åõãú íõäóÑõæäó (2:48
And fear a Day (of Judgement) no soul will suffice for another soul at all, nor will intercession be accepted from him nor will compensation be taken from him nor will they be helped.
3 The trail of conscious investigates the huge files in a very short period and rapidly issues its final verdict. There is no appeal in it and no rehearing, not months and years of perplexity and distress. Same in the court of justice of the judgment day, we read;
Sura e ra’d ayat 41
Ar-Ra'd (The Thunder)
Ãóæóáóãú íóÑóæúÇú ÃóäøóÇ äóÃúÊöí ÇáÃóÑúÖó äóäÞõõåóÇ ãöäú ÃóØúÑóÇÝöåóÇ æóÇááøåõ íóÍúßõãõ áÇó ãõÚóÞøöÈó áöÍõßúãöåö æóåõæó ÓóÑöíÚõ ÇáúÍöÓóÇÈö (13:41
Have they not seen that we gradually reduce the land (of disbelievers, by giving it to the believers, in war victories) from its outlying borders. And Allah judges, there is none to put back His Judgment and He is Swift at reckoning.
4 His punishment on the contrary to the chastisement of the world’s official courts of justice creates a spark in his heart and soul so much so that it triumphs in the outer world too. First it pains the soul of man next its effect appears in his body, face and disturbs his sleep and food. As we read about the justice of the judgment day.
Sura e hamza ayat 6-7.
Al-Humazah (The Slanderer)
äóÇÑõ Çááøóåö ÇáúãõæÞóÏóÉõ (104:6
A fire kindled by God,
ÇáøóÊöí ÊóØøóáöÚõ Úóáóì ÇáúÃóÝúÆöÏóÉö (104:7
This will rise over the [guilty] hearts.
5 This justice court of conscious does not needs much witnesses and spectators but the awareness of the culprit himself is accepted in his favour and against him.
As in the court of the judgment day the elements of the human body, even his hands, legs and skin gives witness for his deeds as it is said:
Sura e Fusilat ayat 20
Fussilat (Explained in Detail)
ÍóÊøóì ÅöÐóÇ ãóÇ ÌóÇÄõæåóÇ ÔóåöÏó Úóáóíúåöãú ÓóãúÚõåõãú æóÃóÈúóÇÑõåõãú æóÌõáõæÏõåõãú ÈöãóÇ ßóÇäõæÇ íóÚúãóáõæäó (41:20
Till, when they reach it (Hell-fire), their hearing (ears) and their eyes, and their skins will confirm against them as to what they used to do.
This strange resemblance between these two courts of justice. It is another evidence of the fact that the judgment day is natural occurrence. How it can be accepted that the existence of man possess a drop of the great ocean. He had a court of justice, accounts and calculations of his deeds in the secret court of justice.
But how is it possible that there is not any court of justice within this great world of existence absolutely? It is unbelievable.
The names of the judgment day in the noble Quran
We are aware that the an important part of the Noble Quran’s knowledge and the matter of the faith rotates around the happening of the resurrection day as it has a great impression in the character building of man and bringing perfection.
The names which are selected for this day are to a great extent each and every name is representing a character of the judgment day and expressing many features of the resurrection day.
Every name contains the secrets there is some significant description and meaning in it, we must try hard to realise these meanings and bring out the secrets.
There are more than 100 names mentioned for the judgment day all or most of them are taken from the noble Quran like یæã ÇáÍÓÑÊ , یæã ÇáäÏÇãå, یæã ÇáãÍÇÓÈå, یæã ÇáãÓÃáå, یæã ÇáæÇÞÚå, یæã ÇáÞÇÑÚå, یæã ÇáÑÇÌÝå, یæã ÇáÑÇÏÝå, یæã ÇáØáÇÞ, یæã ÇáÝÑÇÞ, یæã ÇáÍÓÇÈ, یæã ÇáÊäÇÏ, یæã ÇáÚÐÇÈ, یæã ÇáÝÑÇÑ, ,یæã ÇáÍÞ, یæã Çá͘ã, یæã ÇáÝá, یæã ÇáÌãÚ, یæã ÇáÏیä, یæã ÊÈáی ÇáÓÑÇÆÑ, یæã áÇ یÛäی ãæáی Úä ãæáی ÔیÆÇ, یæã یÝÑÇáãÑÁãä ÇÎیå, یæã áÇ یäÝÚ ãÇá æ áÇ Èäæä ,
and .......یæã ÇáÊÛÇÈä
The most famous among them all which is mentioned 70 times in the noble Quran is
. یæã ÇáÞیÇãå
We believe that for wakening from the sleep of ignorance and arrogance and to bring in the control the reign of the rebellious inner self and to educate and guide the man, it is enough to think upon these names to think upon our condition on that magnanimous day.
We have to view the day when each and every one is present before God and the Paradise gets decorated and the hell set to blaze. For all of us get present before the divine court of justice. O Merciful God grant us protection and provide us shelter near you.
ÝóÅöÐóÇ ÈóÑöÞó ÇáúÈóóÑõ (75:7
But [on that Day,] when the eyesight is by fear perplexed,
æóÎóÓóÝó ÇáúÞóãóÑõ (75:8
and the moon is darkened,
æóÌõãöÚó ÇáÔøóãúÓõ æóÇáúÞóãóÑõ (75:9
and the sun and the moon are brought together
íóÞõæáõ ÇáúÅöäÓóÇäõ íóæúãóÆöÐò Ãóíúäó ÇáúãóÝóÑøõ (75:10
Man will say on that Day, "Where is the [place of] escape?"
ßóáøóÇ áóÇ æóÒóÑó (75:11
No! There is no refuge.
Åöáóì ÑóÈøößó íóæúãóÆöÐò ÇáúãõÓúÊóÞóÑøõ (75:12
To your Lord, that Day, is the [place of] permanence.
íõäóÈøóÃõ ÇáúÅöäÓóÇäõ íóæúãóÆöÐò ÈöãóÇ ÞóÏøóãó æóÃóÎøóÑó (75:13
On that Day man will be informed of what he sent forward (of his evil or good deeds), and what he left behind (of his good or evil traditions).
Èóáö ÇáúÅöäÓóÇäõ Úóáóì äóÝúÓöåö ÈóöíÑóÉñ (75:14
Nay! Man will be a witness against himself [as his body parts (skin, hands, legs, etc.) will speak about his deeds].
æóáóæú ÃóáúÞóì ãóÚóÇÐöíÑóåõ (75:15
Even if he presents his excuses
Definition:
The man is the best judge of himself
In the previous ayaat the dialogues of the deniers of judgment day ends about the resurrection day. They ask: If the judgment day is true then when it is going to happen? The ayat under discussion are the reply to their questions.
First indicating to the happenings, before the judgment day, the drastic change that occurs in the world and its entire systems get devastated and said: When the worried eye rotates with the intensity of horror and fear.
ÝóÅöÐóÇ ÈóÑöÞó ÇáúÈóóÑõ (75:7
When the moon turns murky and dark and gets eclipsed.
æóÎóÓóÝó ÇáúÞóãóÑõ (75:8
When the sun and the moon combine together
æóÌõãöÚó ÇáÔøóãúÓõ æóÇáúÞóãóÑõ (75:9
What does it mean? The moon and the sun assemble together? The interpreters have different definitions.
Sometimes they declare: both of them locate side by side or both of them rise from the east and sets in the west.
Sometimes they said: Both of them loose their lustre and brightness and join together.
May be the moon gradually impressed with the effects of the sun and draws closer to it, finally absorbed and both the sun and the moon will become bright less.
Any way the other ayat of Noble Quran too mentioned more or less about the last revolution of the world that the moon and the sun become murky and dark.
Consequently the world sinks in the darkness and obscurity.
Like this manner with the revolutionary and enormous change the world into end. Another gigantic revolution starts(with the blow of second trumpet brings he human beings to life). And the resurrection of the man starts. On that day the man says:
Where is the way to flee away?
íóÞõæáõ ÇáúÅöäÓóÇäõ íóæúãóÆöÐò Ãóíúäó ÇáúãóÝóÑøõ (75:10
Yea the unbelievers and the sinners who were denying the judgment day, that day they regretfully run for a shelter. Under the load of the sins and the fear of punishment seek the way to run away. Same as in the world while facing a disaster they were seeking a way to run out. They compare that world to this.
Soon it will be told to them: it is not like that, there is no shelter or a way to flee away
ßóáøóÇ áóÇ æóÒóÑó (75:11
“But the permanent shelter of all is towards the Merciful God and there is no shelter other than this.
Åöáóì ÑóÈøößó íóæúãóÆöÐò ÇáúãõÓúÊóÞóÑøõ (75:12
And the other translation for this ayat is, on that day the execution of ultimate law is in the authority of Sovereign God.
Or the permanent dwelling in the hell or heaven is under the rule of God.
The stay for the trail procedure and giving accounts of deeds is before the All Powerful God.
Some believe this ayat are from among the ayat which mentions the man’s excursion towards the eternal line of perfection.
Such as the ayat of Sura e Taghabun said:
At-Taghabun (Loss and Gain)
æóÅöáóíúåö ÇáúãóöíÑõ (64:3
The return of all is towards Him, the God the source of peace.
ÇáúÅöäÓóÇäõ Åöäøóßó ßóÇÏöÍñ Åöáóì ÑóÈøößó ßóÏúÍðÇ ÝóãõáóÇÞöíåö (84:6
Al-Inshiqaq (The Splitting Asunder)
O mankind, indeed you are laboring toward your Lord with [great] exertion and will meet it.
æóÃóäøó Åöáóì ÑóÈøößó ÇáúãõäÊóåóì (53:42
An-Najm (The Star)
And that to your Lord (Allah) is the End (Return of everything)
Obviously the human beings are the traveller who start their voyage from the margin of the non existence and reaches this region and from this expanse too they are proceeding towards the independent and unending existence. If they did not divert from the main route and the right path this movement towards the perfection continues till the eternity (without end), and they enter in the new stage of the nearness towards the Majestic God. If they divert from the main path they will collapse down and get perished.
Then in the continuation of this subject it adds: That day the man is made aware, to what task he gave the priority and to what duty he gave the last concern (in the world).
íõäóÈøóÃõ ÇáúÅöäÓóÇäõ íóæúãóÆöÐò ÈöãóÇ ÞóÏøóãó æóÃóÎøóÑó (75:13
This ayat has many definitions, the first description is that, the deeds which he send before hand or the traditions and traces which are left after his death, the good and evil traditions left between the people which they follow, their evils and virtues reaches him or a book and his written matters, the buildings he raised in the praiseworthy or immoral cause and the good and bad children whose effects will reach him.
After that the initial and very last deeds he performed in his life or in other words he will get aware of his every action.
Subsequently the wealth he sent beforehand (in the hereafter) and the wealth he left for the successors (in the world).
Some defined it, they are the sins he preferred to carry out first and the duties he gave them last preference to execute or vice versa.
But the first definition is most appropriate. Specifically in the narration from imam Baqir alaihis salam it is mentioned, who said:
In the next ayat it adds: though Merciful God and the angels make aware the man of all his deeds, there is no need for this announcement. The man himself and his body parts are his witnesses.
Èóáö ÇáúÅöäÓóÇäõ Úóáóì äóÝúÓöåö ÈóöíÑóÉñ (75:14
Though as much as he brings excuses for himself
æóáóæú ÃóáúÞóì ãóÚóÇÐöíÑóåõ (75:15
Like it is mentioned in the ayat 20 of Sura e Fussilat which said:
Fussilat (Explained in Detail)
ÍóÊøóì ÅöÐóÇ ãóÇ ÌóÇÄõæåóÇ ÔóåöÏó Úóáóíúåöãú ÓóãúÚõåõãú æóÃóÈúóÇÑõåõãú æóÌõáõæÏõåõãú ÈöãóÇ ßóÇäõæÇ íóÚúãóáõæäó (41:20
Until, when they reach it, their hearing and their eyes and their skins will give witness against them of what they used to do.
The ayat 65 of Sura e Yaseen said:
Ya-Sin (Ya-Sin)
Çáúíóæúãó äóÎúÊöãõ Úóáóì ÃóÝúæóÇåöåöãú æóÊõßóáøöãõäóÇ ÃóíúÏöíåöãú æóÊóÔúåóÏõ ÃóÑúÌõáõåõãú ÈöãóÇ ßóÇäõæÇ íóßúÓöÈõæäó (36:65
That Day, We will seal over their mouths, and their hands will speak to Us, and their feet will testify about what they used to earn.
Therefore on that court of justice the best witnesses upon the deeds are their body parts. More than anybody else he is aware about himself. Though for giving the ultimatum the all powerful God brought a lot of witnesses.
ãóÚóÇÐöíÑóåõ
ãÚÐÑÊ Is the plural of the
Basically it means to find out something which wipes out the effect of the sins which is the true quest to seek the excuse.
Any way the ruler upon the accounts of the great judgment day is one who is well aware with the secrets of inner self and the life that is exposed too all. He keep the man himself accountant of his deeds. As it is mentioned in the ayat 14 Sura e Asra
Al-Isra (The Journey by Night)
ÇÞúÑóÃú ßóÊóÇÈóßó ßóÝóì ÈöäóÝúÓößó Çáúíóæúãó Úóáóíúßó ÍóÓöíÈðÇ (17:14
(It will be said to him): "Read your book. You yourself are sufficient as an accountant against you, this Day."
Though the entire ayaat discuss about the occurrences of the resurrection day but it has widespread meanings, it includes the worldly life too. Here in this world the people are all aware of their condition but with the help of lying, relying upon the life full with deceitful show off living and blindly following the falsehood, conceal their real faces from the world.
Hence in the narration from imam Sadiq alaihis salam it is mentioned: Whenever someone among you who is adorned in outward appearance but inwardly engaged in the evil conducts. How can he judge himself? When he approaches his inner self he is well aware that he is not one whom the others recognize him.
When the Holy God declared: But the human being is very well aware of his inner self, when the conscious of man is pious, his outward appearance will become powerful too.
In the narration for the fasting of ailing persons, it is stated that one of the companions of the imam Sadiq alaihis salam asked him: what is the measure of the ailment which is justified for the iftar? Imam Sadiq alaihis salam replied: the man is best aware of his condition, he knows well how much strength he possess.
áóÇ ÊõÍóÑøößú Èöåö áöÓóÇäóßó áöÊóÚúÌóáó Èöåö (75:16
Move not your tongue with it, [O Muhammad], to hasten with recitation of the Qur'an.
Åöäøó ÚóáóíúäóÇ ÌóãúÚóåõ æóÞõÑúÂäóåõ (75:17
It is for Us to collect it and to give you (O Muhammad SAW) the ability to recite it (the Quran),
ÝóÅöÐóÇ ÞóÑóÃúäóÇåõ ÝóÇÊøóÈöÚú ÞõÑúÂäóåõ (75:18
So when We have recited it [through Gabriel], then follow its recitation.
Ëõãøó Åöäøó ÚóáóíúäóÇ ÈóíóÇäóåõ (75:19
Then it is for Us (Allah) to make it clear to you,
It is our duty to collect and protect the noble Quran
The Benevolent God temporarily changed the topic from the happenings of the judgment day and left the describing conditions of the believers and the unbelievers. And efficiently advised the prophet about the noble Quran and said: Do not make hast to move your tongue for reading the Quran.
áóÇ ÊõÍóÑøößú Èöåö áöÓóÇäóßó áöÊóÚúÌóáó Èöåö (75:16
In the description of this ayat the interpreters stated a lot of views that the prophet for the love to learn by heart the noble Quran, as soon as the envoy of revelation was reciting the ayaat for him he used to move is lips along with him and used to make hurry in learning the Holy Quran. The Honourer God stopped him, doing this and informed: do not perform this we ourselves compile them for you.
äÒæá Another fact: the Dignified Quran has two descents
Nuzul e daf,ee that is all of it at a time descended on the heart of great prophet pbuh at the night of Shab e Qadr.
Nuzul e tadriji, the gradual descend which happened in the period of thirty three years. The prophet as he was in urgency to propagate the message of Exalted God began to recite along with the Jibril alaihis salam. A command was sent to him to avoid this kind of behaviour and give the occasion to propagate and recite it.
As it is mentioned in the ayat 114 of Sura e Taha said:
Ta-Ha
æóáóÇ ÊóÚúÌóáú ÈöÇáúÞõÑúÂäö ãöä ÞóÈúáö Ãóä íõÞúÖóì Åöáóíúßó æóÍúíõåõ
20:114
[O Muhammad], do not hasten with [recitation of] the Qur'an before its revelation is completed to you.
Then it adds: It is up to us to gather them and recite upon you,
Åöäøó ÚóáóíúäóÇ ÌóãúÚóåõ æóÞõÑúÂäóåõ (75:17
In short do not get anxious about the gathering of the ayaat of gracious Quran. We will gather them and recite for you further more through the envoy of the revelation Jibril alaihis salam.
Whenever we narrate for you then, you follow it and recite.
ÝóÅöÐóÇ ÞóÑóÃúäóÇåõ ÝóÇÊøóÈöÚú ÞõÑúÂäóåõ (75:18
Then it is upon us to make it clear for you.
Ëõãøó Åöäøó ÚóáóíúäóÇ ÈóíóÇäóåõ (75:19
Therefore to combine holy Quran, and its recitation upon you, its clarification and the definition of the meanings is our duty, do not get nervous, the one who descended these ayaat in every stage he is protecting it. Your duty is only to follow the recitation of the envoy of revelation and in second stage to propagate it.
Some stated that by gathering, it does not mean that to compile it but to assemble it in the heart of Prophet Muhammad pbuh and to make him recite them.
In a hadis it is stated: the magnificent prophet pbuh after the descent of these ayaat at the moment of the descendent of those ayat he used to keep the silence completely and when the Jibril alaihis salam used to depart then he began to recite the those ayat which descended freshly.
ßóáøóÇ Èóáú ÊõÍöÈøõæäó ÇáúÚóÇÌöáóÉó (75:20
No! But you love the present life of this world (which passes soon).
æóÊóÐóÑõæäó ÇáúÂÎöÑóÉó (75:21
And give no thought to the life to come [and to Judgment Day]!
æõÌõæåñ íóæúãóÆöÐò äøóÇÖöÑóÉñ (75:22
Some faces will on that Day be bright with happiness,
Åöáóì ÑóÈøöåóÇ äóÇÙöÑóÉñ (75:23
Looking at their Lord.
æóæõÌõæåñ íóæúãóÆöÐò ÈóÇÓöÑóÉñ (75:24
And some faces, that Day, will be Basirah (dark, gloomy, frowning, and sad),
ÊóÙõäøõ Ãóä íõÝúÚóáó ÈöåóÇ ÝóÇÞöÑóÉñ (75:25
Thinking that some calamity was about to fall on them;
The smiling and the grim faces on the scene of judgment day
In these ayaat once again the topic turns towards the description of the resurrection and defines about the other aspects of the judgement day and same way the reasons of refusing that day and said: it is not like that the reason of the judgment day are hidden .But In fact you love this transient and temporary world.
ßóáøóÇ Èóáú ÊõÍöÈøõæäó ÇáúÚóÇÌöáóÉó (75:20
For this reason you leave the judgment day
æóÊóÐóÑõæäó ÇáúÂÎöÑóÉó (75:21
The reason for denying the judgment day is not the doubt in the ability to rearrange the rotten bones from the dispersed soil but your rigorous attachment to the worldly life, lusts and rebellious desires cause you to cast away any type of obstacle in our way. Since accepting the judgment day and the divine deeds and leaving the acts which are prohibited by God, which created many hurdles in their way hence they raise to reject the basic fact and totally leave the hereafter.
As we stated before one the important reasons to bent towards the materialism and rejecting the Source of Peace, God, the commencement of life and the judgment day and getting the freedom without any limitations, terms and conditions before the yearning for pleasures, lusts and every type of sin. Not only in the past but in the today’s world too this term is clearly obvious in its true meanings.
In fact both these ayaat stress upon the matter which is mentioned in the previous ayaat and said:
Èóáú íõÑöíÏõ ÇáúÅöäÓóÇäõ áöíóÝúÌõÑó ÃóãóÇãóåõ (75:5
But man desires to continue in sin.
íóÓúÃóáõ ÃóíøóÇäó íóæúãõ ÇáúÞöíóÇãóÉö (75:6
He asks: "When will be this Day of Resurrection?"
Then described the condition of the believers and the evil unbelievers on that day and in this manner said: Some faces are on that day delighted, smiling, luminous and beautiful.
æõÌõæåñ íóæúãóÆöÐò äøóÇÖöÑóÉñ (75:22)
äøóÇÖöÑóÉñ
It means a special kind of cheerfulness which is cause by the excess of the blessings and the comforts provided to man with contentment, beauty and illumination. That is the complexion of the cheeks proclaims how they are sink in the divine favours. In fact they are similar to the things which are mentioned in the ayat 24 of Sura e Mutaffifin.
Al-Mutaffifin (Those Who Deal in Fraud)
ÊóÚúÑöÝõ Ýöí æõÌõæåöåöãú äóÖúÑóÉó ÇáäøóÚöíãö (83:24
You will recognize by the radiance of pleasure in their faces.
This in the matter of materialistic contributions but in the matter of the spiritual gifts it is said: They look only towards the sparkling entity of Majestic God.
Åöáóì ÑóÈøöåóÇ äóÇÙöÑóÉñ (75:23
Looking at their Lord,
A glance with the eyes of soul with the help of the presence of the inner self, the view where they are absorbed in the entity of the unique complete perfect grace and gets such a spiritual pleasure which is indescribable, a single moment of it is far more superior and higher than the entire world and whatever existed in it.
The truth is to be noted that this ayat gives the meaning that they observe only and only him not other than him.
Therefore in some of the narrations in the definition of this ayat it is mentioned: they look upon the mercy, blessings and rewards of Compassionate God. Seeing all these is same as seeing the entity of Holy God.
Some of the ignorant people indicated the above ayat as viewing the Mighty God and said: We will sight the Majestic God with the same visible eyes.
While for this kind of seeing, it becomes essential for the Creator God to be physical that needs place, a particular bodily shape and condition. We know very well that his entity is far away from all these contaminations.
It is repeatedly stressed in the various ayaat of the Noble Quran such as in the ayat 103 of Sura e An’am we read:
Al-An'am (The Cattle)
áÇøó ÊõÏúÑößõåõ ÇáÃóÈúóÇÑõ æóåõæó íõÏúÑößõ ÇáÃóÈúóÇÑó
6:103
Vision perceives Him not, but He perceives [all] vision;
Anyway, one who have a little awareness of the Gracious Quran and the Islamic education they confess about this fact.
äóÇÙöÑóÉñ For the word
They bring some other definition and mentioned the believer only have expectations from the Provider God they not even rely upon their virtues deeds they are constantly wait for the mercy, benevolence and blessings of God. There is no inconvenience for the believers there. They wait there in complete peace.
We will end this discussion with the meaningful hadis of great prophet pbuh: When heavenly people enter the paradise, the Provider God will declare: Anything you want which I have to increase for you?
They will reply: O the Sustainer God, you granted us everything, did not you brightened our faces (by blessing us every superior thing). Did not you enter us in the heaven? Did not you saved us from the eternal fire.
At that moment all the veils gets aside. And they cite the God with the inner eyes of soul. At that situation nothing is more beloved to them than that sight of the great Forgiver God before them.
In front of them they are the people who have grim and wrinkled faces.
æóæõÌõæåñ íóæúãóÆöÐò ÈóÇÓöÑóÉñ (75:24)
ÈóÇÓöÑóÉñ
Means the gloomy and wrinkled faces, it is the reflection of the man while facing the chastisement, misery and awkwardness he expresses. And views hid deeds file empty with virtues performances, full with the evil deeds, he gets severely distressed and disheartened. They face change gloomy.
They know the dreadful punishment that will inflict upon them and break their back.
ÊóÙõäøõ Ãóä íõÝúÚóáó ÈöåóÇ ÝóÇÞöÑóÉñ (75:25
Any way this indicates the heavy back breaking punishments which are waiting for them in the hell.
While the previous group (the righteous people) are waiting for the favors of the Benevolent God and ready to meet the beloved God.
ßóáóøÇ ÅöÐóÇ ÈóáóÛóÊú ÇáÊóøÑóÇÞöíó (75:26
No, when (the soul) reaches to the collar bone (i.e. up to the throat in its exit),
æóÞöíáó ãóäú ÑóÇÞò (75:27
And it will be said: "Who can cure him and save him from death?"
æóÙóäóø Ãóäóøåõ ÇáúÝöÑóÇÞõ (75:28
And the dying one is certain that it is the [time of] separation
æóÇáúÊóÝóøÊö ÇáÓóøÇÞõ ÈöÇáÓóøÇÞö (75:29
And leg will be joined with another leg (shrouded)
Åöáóì ÑóÈöøßó íóæúãóÆöÐò ÇáúãóÓóÇÞõ (75:30
The drive will be, on that Day, to your Lord (Allah)!
The definition
In the continuation of the discussions about the hereafter and the fate of the believers and the unbelievers in these ayaat stated about the painful moments of the death which is window towards the another world.
It said: it is not like that, he will not bring faith till the time his soul reaches the passage of throat.
ßóáóøÇ ÅöÐóÇ ÈóáóÛóÊú ÇáÊóøÑóÇÞöíó (75:26
That day his eyes of limbo (barzakh) get wide opened and all the veils get aside and he observes the signs of the punishment and chastisement and he will get aware of his deeds. And at that moment they bring faith but the faith which is of no use to set right his worst condition.
ÇáÊóøÑóÇÞöíó
Means the bones clogged around the throat it is indicating the last moments of life. The body parts which have more distance from heart (like hands and legs) soon they become out of movement as if the soul gradually winding up to reach the throat.
At this moment the people around him are confused and perplexed in search of a way to save him: and they tell “is there anybody to come and save the patient from the death.
æóÞöíáó ãóäú ÑóÇÞò (75:27
They utter these words with disappointment, weakness and helplessness while they know that here is no other way to save him and even the doctor in unable to do anything.
In the next ayat pointed towards the anguish of the dying person and said: In this circumstance he completely loses hope of life and assured of leaving this world.
æóÙóäóø Ãóäóøåõ ÇáúÝöÑóÇÞõ (75:28
The fore legs twist and the moment of death reaches.
æóÇáúÊóÝóøÊö ÇáÓóøÇÞõ ÈöÇáÓóøÇÞö (75:29
This twisting together of body parts is because of the stress of the pain of giving up the life. At the result the limbs get motionless and the soul winds up from them.
In a hadis from imam Muhammad Baqir alaihis salam we read: the world is wind up around hereafter.
Some stated: The difficulties of the death wrapped around with problems of the judgment day.
in Arabic. ÓÇÞ
One of the meanings of this word in Arabic is calamity, severe accident and a great tragedy.
In the last ayat under discussion it is said: the route of all the people on that day is towards the Provider God’s court of justice and all the lines ends up there. Yea everybody return towards him and get himself present in its court of justice.
Åöáóì ÑóÈöøßó íóæúãóÆöÐò ÇáúãóÓóÇÞõ (75:30
This ayat stressed and points towards the occurrence of the judgment day and resurrection of the creatures of the God. The people’s movement towards God, the endless entity in every manner, for achieving the perfection.
The painful moment of death
As we are aware many a times the noble Quran stressed upon the moments of death specifically the moment when our soul leaves the body. And warns that every human being pass through these moments in life. Sometimes it is called
ÓßÑÊ ÇáãæÊ
It is defined as intoxicated and puzzled state of t death.
ÛãÑÇÊ ÇáãæÊ
It means the intensity of death.
It means the soul reaching the throat or bones near the throat.
On the whole it is it is under stood very well that those moments, contrary to the entire materialistic concept are the hard and painful moments. Why it should not be? Whereas those moments are the moments when the man transfers from one world to another world.
Same as when he was transferred from the state of foetus to the earth which occurred in much pain and hardship. Same way transferring to another world too he will go through the same circumstances.
But according to the Islamic traditions these moments passes conveniently upon the true believers where as for unbelievers it is thorny and ruthless. It for the reason that the desire to meet the Lord and his endless eternal blessings which is filled with mercy and kindness.
He becomes so much unaware of himself that they will not feel the pain of the moments of leaving the world.
Where the second group by the shock of the punishment, the pain of leaving and getting far away from the worldly life to which they were extremely attached. And in other words the pains of moments of transferring to another world will increase.
In a hadis from imam Zainul Abedin alaihis salam we read, when asked about the death he said: Death is for the believer is just like changing the dirty filthy dress full of insects and opening the heavy chains and iron collars, changing them into the best dresses and the most rosy perfumes, the most comfortable carriages and the most luxurious residence and as for the unbeliever is like taking out the costly and fine dress to the dirty and rugged dress and to change the residence from the fine-looking mansions to the horrifying houses and the major tortures.
In another Hadis from imam Sadiq alaihis salam we read that someone requested him to define about the death, imam said: for the believer it is like a sweet- smelling perfume he smell it and a state like sleep overcomes him and he gets relief from all the pain. And for the unbeliever it is like a sting of snake, scorpion and much more painful than that.
Any way death is a window towards the eternal life. Hence in a narration from hazrat Ali it is stated that who said: Every house have a door. The door of here after is death.
Yea to concentrate upon it deeply breaks the lusts of man and ends long desires and wipes the rust of ignorance from the mirror of the heart. Hence in a hadis we read: Remembering the death kills the rebellious lust inside the man and erases the roots of the ignorance from his heart. And strengthens the heart by the promises of the Protector God and make the attitude of man mild and gentle. Destroys all the signs of carnal desires in man and extinguish the fire of the greed in man. Discredit the world in the eyes of man. It has a meaning to the words told by the prophet Muhammad pbuh who said: One hour of thinking is better than the worship of one year.
ÝóáóÇ óÏøóÞó æóáóÇ óáøóì (75:31
And the disbeliever had not believed, nor had he prayed.
æóáóßöä ßóÐøóÈó æóÊóæóáøóì (75:32
But [instead], he denied and turned away.
Ëõãøó ÐóåóÈó Åöáóì Ãóåúáöåö íóÊóãóØøóì (75:33
Then he walked in full pride to his family admiring himself!
Ãóæúáóì áóßó ÝóÃóæúáóì (75:34
Woe to you [O man (disbeliever)]! And then (again) woe to you!
Ëõãøó Ãóæúáóì áóßó ÝóÃóæúáóì (75:35
Then woe to you, and woe!
ÃóíóÍúÓóÈõ ÇáúÅöäÓóÇäõ Ãóä íõÊúÑóßó ÓõÏðì (75:36
Does man think that he will be left neglected?
Ãóáóãú íóßõ äõØúÝóÉð ãøöä ãøóäöíøò íõãúäóì (75:37
Had he not been a sperm from semen emitted?
Ëõãøó ßóÇäó ÚóáóÞóÉð ÝóÎóáóÞó ÝóÓóæøóì (75:38
Then he became an 'Alaqa (a clot); then (Allah) shaped and fashioned (him) in due proportion.
ÝóÌóÚóáó ãöäúåõ ÇáÒøóæúÌóíúäö ÇáÐøóßóÑó æóÇáúÃõäËóì (75:39
And made him in two sexes, male and female.
ÃóáóíúÓó Ðóáößó ÈöÞóÇÏöÑò Úóáóì Ãóä íõÍúíöíó ÇáúãóæúÊóì (75:40
Is not that [Creator] Able to give life to the dead?
Definition:
The Exalted God created the man by a worthless sperm....
In the continuation of the discussion relating to the death, the first step towards the journey of hereafter in the past ayaat, it is said, the discussion is about the unbelievers by being empty with the provisions of journey.
First it said: This man who denied the judgment day will not bring faith and accept the ayaat of Quran and he will not bow down for the namaz before Him.
ÝóáóÇ óÏøóÞó æóáóÇ óáøóì (75:31
But he took the way to falsehood and turned his back towards the command of Merciful God.
æóáóßöä ßóÐøóÈó æóÊóæóáøóì (75:32)
ÝóáóÇ óÏøóÞó
It means not to approve the Day of Judgment, the accounts of deeds and the divine signs, the oneness of Majestic God and the prophecy of the messenger of Islam. But some of the interpreters count this term as the unbelievers leaving the payment of alms and nourishing the poor, it is mentioned along with the performance of namaz. The first interpretation is more correct.
In the next ayat it adds: then he returned to his family while he was walking proudly and arrogantly.
Ëõãøó ÐóåóÈó Åöáóì Ãóåúáöåö íóÊóãóØøóì (75:33
As he was thinking by getting the happy-go-lucky attitude and denying the prophet and the divine signs he achieved the significant success. He was intoxicated with the wine of the egotism and superiority. And returning to this family as usual he was quoting the honourable events occurred outside the house for him, even his walking and the body movement entirely relating his pride and haughtiness.
íóÊóãóØøóì
In fact this is taken by the term back and its meaning to turn back with proud or heedlessness and laziness.
Any way it is giving the same meaning as mentioned in the ayat 31 of Sura e Mutaffifin:
Al-Mutaffifin (Those Who Deal in Fraud)
æóÅöÐóÇ ÇäÞóáóÈõæÇú Åöáóì Ãóåúáöåöãõ ÇäÞóáóÈõæÇú Ýóßöåöíäó (83:31
And whenever they return to the people of their own, they return full of jest and joke talking about the believers.
Then addressing these unbelievers to warn them and said: You deserve more the chastisement of Lord.
Ãóæúáóì áóßó ÝóÃóæúáóì (75:34
Again the divine punishment is more suitable for you, more suitable.
Ëõãøó Ãóæúáóì áóßó ÝóÃóæúáóì (75:35
Woe upon you again woe upon you. The worldly virtues be away from you and the merits of hereafter be missing from you. The evils and punishments fall upon you, again the troubles and chastisement descend upon you.
It is stated in the narrations that the prophet pbuh grasped the hand of Abu Jahal (according to some describing, snatched his collar) and said:
Ãóæúáóì áóßó ÝóÃóæúáóì (75:34) Ëõãøó Ãóæúáóì áóßó ÝóÃóæúáóì (75:35
Abujahal said: For what, are you warning me? Nor you and your creator can do me any harm.
I am among the most powerful people of this territory. Here the All Hearing God descended these ayaat of Quran upon the messenger pbuh.
After that brings forth two interesting reasoning about the judgment day, one about the purpose of the creation and the wisdom of All Powerful God, Another related about his power, how he brings transforms the sperm and gives perfection to the sperm in the different stages of the foetus.
At first it is said: Does the man thinks that he is created without any cause, left aimless?
ÃóíóÍúÓóÈõ ÇáúÅöäÓóÇäõ Ãóä íõÊúÑóßó ÓõÏðì (75:36)
ÓõÏðì
Means aimless, without any cause, By the Insan here in this ayat it means the man who denies the judgment day. The ayat states: How he believes the Most High God creates this infinite universe with all its vastness and strangeness but there is no cause in the life of man? How this can be believed that every organ of man is creation for a particular cause. Eyes for viewing, ears for hearing, heart to provide food, water and oxygen to the entire cells even the lines on the tips of the fingers have their own metaphysics and the nature of reality but for the entire existence there is no plan and it is aimless and nonsense without any plan, programme , duties and limits.
A common man if creates an aimless thing the people criticise him. They omit his name from among the wise people. How for the Wise God is possible to create a purposeless creature?
And if it is said the cause of this life is a few days of this world. Just repeatedly eating, sleeping along with hundreds of pains, troubles and absolutely this great existence cannot be defined in this manner.
Hence we obtain a result that this man is created for more important cause that is eternal life near the kindness of the Benevolent God and towards the nonstop uninterrupting perfection.
Then described the next reason and added: Does not the man was merely a sperm in the beginning?
Ãóáóãú íóßõ äõØúÝóÉð ãøöä ãøóäöíøò íõãúäóì (75:37
After passing this stage transformed into the lump of blood and the God blessed a new formation and created him appropriate.
Ëõãøó ßóÇäó ÚóáóÞóÉð ÝóÎóáóÞó ÝóÓóæøóì (75:38
Again did not stop in this stage, the Glorious God from this sperm created two pairs of men and women.
ÝóÌóÚóáó ãöäúåõ ÇáÒøóæúÌóíúäö ÇáÐøóßóÑó æóÇáúÃõäËóì (75:39
The one who from a minute sperm in the darkness of the womb, every day transformed you in a new existence, dressed you in a new attire of life and blessed you a new face till finally the foetus changes into perfect man or woman and steps into the world from the womb of mother, does this creator is not able to create the dead body once again alive?
ÃóáóíúÓó Ðóáößó ÈöÞóÇÏöÑò Úóáóì Ãóä íõÍúíöíó ÇáúãóæúÊóì (75:40
In fact this description before the people who were often rejecting the possibilities of the raising up of human being after death after getting mingled into soil. To prove this fact the noble Quran turned his attention towards the beginning of his creation towards the marvellous stages of foetus and the strange evolutions of man, so that he get aware the Powerful God has supremacy and command over everything. In other words it is the best reason for the possibility of the coming into creation of an aim.
The points:
1 The evolutions of the foetus or the rebirth of the man!
äõØúÝóÉð
In fact this word means the less water or clear water.
Actually the transformations of the foetus is one of extraordinary phenomenon of the existence, in the last century the subject of embryology cast aside the veil of its secrets to a large extent.
The gracious Quran at the period when these matters of embryo was not yet discovered, repeatedly stressed upon that matter as a sign of the powers of the Mighty God and this grand divine book the noble Quran is a sign of the importance.
Though in these ayaat some of the stages of the foetus is stated but in another ayaat like in the starting ayat of Sura e Haj and the initial ayaat of Sura e Muminoon more stages of foetus are mentioned.
In a narration it is mentioned that the ayaat
ÃóáóíúÓó Ðóáößó ÈöÞóÇÏöÑò Úóáóì Ãóä íõÍúíöíó ÇáúãóæúÊóì (75:40
Is not that [Creator] Able to give life to the dead?
The prophet of Merciful God assured: O God you are sparkling clean you possess such power.
2- The system of sexuality in the existence of man
The points:
1 The evolutions of the foetus or the rebirth of the man!
äõØúÝóÉð
In fact this word means the less water or clear water.
Actually the transformations of the foetus is one of extraordinary phenomenon of the existence, in the last century the subject of embryology cast aside the veil of its secrets to large extent.
The gracious Quran on the period when these matters of was not yet discovered repeatedly stressed upon that matter as a sign of the powers of the Mighty God and it is sign of the significance of this grand divine book.
Though in these ayaat some of the stages of the foetus is stated but in another ayaat like in the starting ayat of Sura e Haj and the initial ayaat of Sura e Muminoon more stages of foetus are mentioned.
In a narration it is mentioned that the ayaat
ÃóáóíúÓó Ðóáößó ÈöÞóÇÏöÑò Úóáóì Ãóä íõÍúíöíó ÇáúãóæúÊóì (75:40
Is not that [Creator] Able to give life to the dead?
The prophet of Merciful God assured: O God you are sparkling clean you have such power.
2 The system of sexuality in the existence of man
With all the discussions about factors of sexuality in the foetus and under which condition it changes into male and female still nobody knows exactly about its factors.
May be some of the food and chemicals are possibly have effects in this affair. But certainly no factor can be decided regarding it. In other words only the all knowing God is aware about its fact.
On the other hand the relative balance is perpetually observed between them, though in most of the societies the number of women is more and rarely the number of men is more in some of the societies but on the whole the relative balance between both sexes is existed.
If supposedly someday will approach this balance changes into disproportion and the number of the women becomes ten times more. Think how the social evils will come into existence for, one man there are ten women or before one woman thay are many men, this way the world becomes chaotic.
The above stated:
ÝóÌóÚóáó ãöäúåõ ÇáÒøóæúÌóíúäö ÇáÐøóßóÑó æóÇáúÃõäËóì (75:39
How delicately and under the cover indicating these two subjects, in one way, the mysterious variety of the human beings and their division into two sexes and it points out about the period of foetus and the other subject of relative balance between both sexes.
O the most Generous Lord! We give witness that you have the power to dress up once again all the dead people with life in a moment. It is not difficult and complicated before your power.
O the Sovereign Lord! The day when the soul reaches till the passage of throat, we leave hope from everybody; our hope is only towards you.
O Majestic Lord! Make us well aware of the cause of our life.