Exposition of the Holy Quran – 75 Al-Qiyaamah (G A Parwez)
Surah 75: Al-Qiyaamah
(The Day of Reckoning)
(1) Tell them that it is not as you think (that you can do whatever you like and no one would question you). I call to witness the period of qiama (when the consequences of your deeds shall manifest themselves).
(2) And I call to witness the person who is ashamed when he realizes his mistake(1) (12:53); that Allah’s Law of Mukafat is an absolute reality; and that it brings out the result of every human deed, whether it manifests itself in this world or in the hereafter.
(3) Does man think that after his death he would not be brought back to life again (36:78, 37:16)? (And that he would be saved from facing the consequences of his wicked deeds?) Does he think that the foundation on which the whole structure of life is raised will wither away with death and that it cannot be assembled again? There he is wrong!
(4) For Us to do so is not difficult at all. We have the power to reconstruct the faculties which establish his life and which give him control over the use of other things.
(5) The fact is that man does not deny the concept of life hereafter because he believes it to be impossible. Rather, he denies it because the consequence of this belief is that he has to take every step with full responsibility. He should realize his responsibility and not do anything wrong. However, man shirks this responsibility and wishes to be left unchecked for the remaining period just as he has already spent his life with utter irresponsibility. His desire to escape from the consequences of his erroneous deeds is the biggest hurdle which
stops him from accepting the concept and reality of life after death.
(6) That is why when he is reminded about the day of qiama, he immediately starts to question, “When will it be the day of qiama?” (What self-deception! Would man be saved from the consequences of his deeds just because he does not believe in the divine Law of Mukafat? Whether he believes in it or not, the law will continue to work. There will be life after death and he will have to face the consequences of his deeds.)
(7) (As for the occurrence of qiama only the Almighty has knowledge about it. But this much can be said with certainty that) When it does happen, the eyes will be dazzled. (You should remember that one qiama occurs in this world as well, when one’s deeds are manifested as results. The other qiama occurs after death when the results of deeds are manifested there. Qiama here appears as conflict between nations, or in various other ways in life. When this conflict takes place here, the opponents shall be shocked; and)
(8) The moon will darken (as the authority and ignorance of Arabs would end).
(9) The sun and the moon would be brought together (the forces of Persia and Arabia would merge together)(2).
(10) (On the day of accountability, whether it occurs in this world or in the hereafter) Man will say in utter bewilderment, “To which place can I flee to find refuge?”
(11) On that day there shall be no place for escape or refuge.
(12) At that time the journey’s end would be the court of your Rabb. Man will not be able to escape.
(13) On that day, the result of all his deeds, including whatever he had sent ahead and everything that he has left behind, will come before him.
(14) On that day, man will be a witness against his own self. (No external evidence or proof will be required. His own self, which would be carrying the imprints of his every action, will bear the evidence.)
(15) At present, his self-deceptive mind produces many excuses in support of his erroneous deeds and tries to cover up the reality. But at that time all his deeds shall be unveiled and no excuse whatsoever will be of any avail!
(16) All the people looking for excuses will be told, “There is no use of moving your tongue in such haste. Do you think that with this sharp talk the matter will be sorted out? No. The matter will not be settled in this way!(3)
(17) We have undertaken the responsibility upon Ourselves to collect the entire stock of his deeds, past and present, and to preserve it with extra care.
(18) So (O mankind) when We have collected (your deeds) and preserved them carefully, you have to follow their outcome. You have to go in the direction they take you.
(19) In this way, We will bring forth to you the results of your deeds.
Oh Rasool! You should not hurry in taking action on any matter. You should wait until the whole programme has been revealed to you by Wahi (20:114). You need not worry about the fact that the Qur’an is being revealed to you gradually. Its collection and preservation is Our responsibility. Your responsibility is to follow these laws and injunctions. To do so, it is important that their meanings are understood very clearly.
We have taken that responsibility as well. We repeat every subject many times and thus explain it fully. This is the way to understand the Qur’an.
(20) You are so averse to the concept of life after death because you have only immediate gains in mind. You think that the objective of life is only to have worldly gains;
(21) And neglect the future;
(22) Although the pleasures of the future life are far superior to the immediate worldly gains. Those who attain these pleasures have faces which are fresh and shining with happiness.
(23) They will enjoy the sights, the bounties and blessings of their Rabb.
(24) On the contrary, the faces of those who will not get any of these things will be sad and desperate,
(25) As they would be apprehensive about the great calamity that is bound to befall them.
(26) (They should be in absolutely no doubt about the life hereafter.) The fact is that when a man is breathing his last, and his breath gets stuck in his throat,
(27) Everyone says that whatever is possible should be done to help him. (And if no medicine is working then) Let some wizard or magician recite some charms or amulets.
(28) From this the dying person realizes that the end is near.
(29) Then the anguish and hardships, one after another, start befalling him and those who will be left behind.
(30) At that time the person will be driven from all sides towards the court of your Rabb.
(31) (In the light of these facts) Tell the person who does not testify to Our Law of Mukafat; who does not take the straight path; (who)
(32) Instead belies and tries to escape from it; and (who)
(33) With pride and arrogance goes back to his people:
(34) “Woe to you, O unfortunate person! How good it would have been for you (had you followed the divine law)?
(35) “Alas! You could have understood how useful this course would have been for you.”
(36) The biggest mistake of man is that he thinks that life has neither any objective, nor a destination. He thinks that life has neither any established path, nor any directives guiding him to the right way. He believes he has been left alone (like a stray camel) to do whatever he chooses and go wherever he likes. Consequently, man only works towards the physical gains of life, without trying to develop his own personality. Thus, all his life’s efforts go waste (despite the fact that life is the integration of short term and long term gains). (In other words, it is the integration of the worldly objectives and the principles of deen. If deen and worldly life; the spirit and matter; and permanent values as well as political and social ways are not integrated properly, then the purpose of human life cannot be achieved. Divine guidance teaches such integration and thus makes human effort meaningful.)
(37) He should bear in mind that he has passed through various stages of evolution to attain the human form. In the beginning he was a drop of semen which was dropped in the womb;
(38) Then in the mother’s womb He formed it into an embryo that was suspended, and by various combinations, He fashioned it into an excellently proportioned shape; (and)
(39) Due to its distinction into sexes, male and female were paired.
(40) Therefore, can He not bring the dead back to life again? Is He not capable of doing that? (If one accepts the concept of life after death, then it is not difficult to believe wahi and the Law of Mukafat. This is the foundation stone of the entire divine programme.)
(1) It is commonly said that every person has power within himself to distinguish between right and wrong (the voice of conscience). This is not right. Man has no such power. This distinction can only be done by divine wahi. If anyone does something against his own conscience and is ashamed of it; that does not mean that what he thinks to be right is really right or that what he considers false is really false (12:53).
(2) The flag of pagan Arabs had an imprint of the Moon and the Persian Empire’s flag had that of the Sun. If these verses point to the lesser qiama that occurred in this world, then that would be the revolution in Arab ignorance and the political life of Persia, due to the advent of Islam.
(3) If the explanations of verses 16-19 are considered to be in continuation of the previous verses, then it would be as has been noted above.
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