The Tafsīr of Sūrat Al-Qiyāmah (Chapter - 75)

Which was revealed in Makkah

بِسْمِ ٱللَّهِ ٱلرَّحْمَٰنِ ٱلرَّحِيمِ

In the Name of Allāh, the Most Gracious, the Most Merciful.

Qur’an 75:1–15لَآ أُقْسِمُ بِيَوْمِ ٱلْقِيَٰمَةِ وَلَآ أُقْسِمُ بِٱلنَّفْسِ ٱللَّوَّامَةِ أَيَحْسَبُ ٱلْإِنسَٰنُ أَلَّن نَّجْمَعَ عِظَامَهُۥ بَلَىٰ قَٰدِرِينَ عَلَىٰٓ أَن نُّسَوِّىَ بَنَانَهُۥ بَلْ يُرِيدُ ٱلْإِنسَٰنُ لِيَفْجُرَ أَمَامَهُۥ يَسْـَٔلُ أَيَّانَ يَوْمُ ٱلْقِيَٰمَةِ فَإِذَا بَرِقَ ٱلْبَصَرُ وَخَسَفَ ٱلْقَمَرُ وَجُمِعَ ٱلشَّمْسُ وَٱلْقَمَرُ يَقُولُ ٱلْإِنسَٰنُ يَوْمَئِذٍ أَيْنَ ٱلْمَفَرُّ كَلَّا لَا وَزَرَ إِلَىٰ رَبِّكَ يَوْمَئِذٍ ٱلْمُسْتَقَرُّ يُنَبَّؤُا۟ ٱلْإِنسَٰنُ يَوْمَئِذٍۭ بِمَا قَدَّمَ وَأَخَّرَ بَلِ ٱلْإِنسَٰنُ عَلَىٰ نَفْسِهِۦ بَصِيرَةٌ وَلَوْ أَلْقَىٰ مَعَاذِيرَهُۥ

«1. Nay! I swear by the Day of Resurrection.»

«2. And nay! I swear by An-Nafs Al-Lawwāmah.»

«3. Does man think that We shall not assemble his bones?»

«4. Yes, We are able to put together in perfect order the tips of his fingers.»

«5. Nay! Man desires to break out ahead of himself.»

«6. He asks: "When will be this Day of Resurrection?"»

«7. So, when Bariqa the sight.»

«8. And the moon will be eclipsed.»

«9. And the sun and moon will be joined together.»

«10. On that Day man will say: "Where (is the refuge) to flee?"»

«11. No! There is no refuge!»

«12. Unto your Lord will be the place of rest that Day.»

«13. On that Day man will be informed of what he sent forward, and what he left behind.»

«14. Nay! Man will be well informed about himself,» «15. Though he may put forth his excuses.»

The Oath about the Final Return on the Day of Resurrection and the Refutation against the Plots of the Thinkers

It has been mentioned previously on more than one occasion that if the thing that is being sworn about is something that is being negated, then it is permissible to use the word "Lā" (Nay) before the oath to emphasize the negation. Here, what is being sworn about is the affirmation of the final abode and the refutation against the claim of the ignorant that the resurrection of bodies will not occur. This is why Allāh says,

Qur’an 75:1–2لَآ أُقْسِمُ بِيَوْمِ ٱلْقِيَٰمَةِ وَلَآ أُقْسِمُ بِٱلنَّفْسِ ٱللَّوَّامَةِ

«Nay! I swear by the Day of Resurrection. And nay! I swear by An-Nafs Al-Lawwāmah.»

Qatādah said, “This means, I swear by both of these things.”^{1Aṭ-Ṭabari 24:48.} This has also been reported from Ibn ‘Abbās and Sa‘īd bin Jubayr.^{2Ad-Durr Al-Manthūr 8:47, and Al-Qurṭubi 19:91.} Concerning the Day of Judgement, it is well known what it is. In reference to An-Nafs Al-Lawwāmah, Qurrah bin Khālid reported from Al-Ḥasan Al-Baṣri that he said about this Āyah, “Verily, by Allāh, we think that every believer blames himself. He says (questioning himself), 'What did I intend by my statement? What did I intend by my eating? What did I intend in what I said to myself?' However, the sinner proceeds ahead and he does not blame himself.”^{3Al-Qurṭubi 19:93.}

Ibn Jarīr recorded from Sa‘īd bin Jubayr that he said concerning Allāh’s statement,

Qur’an 75:2وَلَآ أُقْسِمُ بِٱلنَّفْسِ ٱللَّوَّامَةِ

«And nay! I swear by An-Nafs Al-Lawwāmah.»

“He criticizes himself in good and bad.” Similar has been reported from ‘Ikrimah. Ibn Abi Najīḥ reported from Mujāhid: “He is sorry for what he missed (of good deeds) and he blames himself for it.”^{4Aṭ-Ṭabari 24:50.} Allāh said;

Qur’an 75:3أَيَحْسَبُ ٱلْإِنسَٰنُ أَلَّن نَّجْمَعَ عِظَامَهُۥ

«Does man think that We shall not assemble his bones?»

meaning, 'on the Day of Judgement does he think that We are not able to return his bones and gather them from their various places?'

Qur’an 75:4بَلَىٰ قَٰدِرِينَ عَلَىٰٓ أَن نُّسَوِّىَ بَنَانَهُۥ

«Yes, We are able to put together in perfect order the tips of his fingers.»

meaning, 'does man think that We will not gather his bones? Surely, We will gather them and We are quite able to put together his fingertips. This means Our power is suitable to gather (and recreate) them, and if We wished We could surely resurrect him with more than what he originally had. We could make his Banān, which are the tips of his fingers, all equal (in length).' Concerning Allāh's statement,

Qur’an 75:5بَلْ يُرِيدُ ٱلْإِنسَٰنُ لِيَفْجُرَ أَمَامَهُۥ

«Nay! Man desires to break out ahead of himself.»

Sa'īd reported from Ibn 'Abbās that he said, "This means to proceed forward." Mujāhid said about,

Qur’an 75:5لِيَفْجُرَ أَمَامَهُۥ

«to break out ahead of himself.»

"This means that he wants to proceed ahead following his own whims." 'Ali bin Abi Ṭalḥah reported from Ibn 'Abbās that he said, "This refers to the disbeliever who denies the Day of Reckoning."^{5Aṭ-Ṭabari 24:54.} Ibn Zayd said the same thing.^{6Aṭ-Ṭabari 24:54.} Thus, Allāh says after this,

Qur’an 75:6يَسْـَٔلُ أَيَّانَ يَوْمُ ٱلْقِيَٰمَةِ

«He asks: "When will be this Day of Resurrection?"»

meaning, he says when will the Day of Judgement be? His question is only a question of denying its occurrence, and rejecting its existence. This is as Allāh says,

Qur’an 34:29–30وَيَقُولُونَ مَتَىٰ هَٰذَا ٱلْوَعْدُ إِن كُنتُمْ صَٰدِقِينَ قُل لَّكُم مِّيعَادُ يَوْمٍ لَّا تَسْتَـْٔخِرُونَ عَنْهُ سَاعَةً وَلَا تَسْتَقْدِمُونَ

«And they say: "When is this promise if you are truthful?" Say: "The appointment to you is for a Day, which you cannot put back for an hour nor put forward."» (34:29-30)

Here Allāh says,

Qur’an 75:7فَإِذَا بَرِقَ ٱلْبَصَرُ

«So, when Bariqa the sight.» Abu 'Amr bin Al-'Alā' recited this Āyah as Bariqa with a Kasrah under the letter Rā,^{7As is known from the recitation of Ḥafṣ.} which means to be diminished. That which he (Abu 'Amr) has said resembles the statement of Allāh,

Qur’an 14:43لَا يَرْتَدُّ إِلَيْهِمْ طَرْفُهُمْ

«Their gaze returning not towards them.» (14:43)

meaning, they will be looking this way and that way in horror. Their gaze will not be able to rest upon anything due to the severity of the terror on that Day.

Others recited it as Baraqa with a Fatḥah over the letter Rā, and its meaning is close to the first recitation (Bariqa). The intent here is that the eyes will be dazzled, humbled, diminished, and humiliated on the Day of Judgement due to the severity of the horrors and the greatness of the matters that they will witness on that Day. Concerning Allāh's statement,

Qur’an 75:8وَخَسَفَ ٱلْقَمَرُ

«And the moon will be eclipsed.»

meaning, its light will go away.

Qur’an 75:9وَجُمِعَ ٱلشَّمْسُ وَٱلْقَمَرُ

«And the sun and moon will be joined together.»

Mujāhid said, "They will be rolled up."^{8Aṭ-Ṭabari 24:57.} In explaining this Āyah, Ibn Zayd recited the following Āyāt,

Qur’an 81:1–2إِذَا ٱلشَّمْسُ كُوِّرَتْ وَإِذَا ٱلنُّجُومُ ٱنكَدَرَتْ

«When the sun is wound round and its light is lost and is overthrown, and when the stars fall.» (81:1,2)

It has been reported from Ibn Mas'ūd that he recited the Āyah as,

(وَجُمِعَ بَيْنَ الشَّمْسِ وَالْقَمَرِ)

(and the sun and the moon will be joined between each other.) Allāh said,

Qur’an 75:10يَقُولُ ٱلْإِنسَٰنُ يَوْمَئِذٍ أَيْنَ ٱلْمَفَرُّ

«On that Day man will say: "Where (is the refuge) to flee?"»

meaning, the human will see these horrors on the Day of Judgement and he will want to flee. He will say, "Where (is the place) to flee to?" This means, where is the escape or refuge? Allāh then says,

Qur’an 75:11–12كَلَّا لَا وَزَرَ إِلَىٰ رَبِّكَ يَوْمَئِذٍ ٱلْمُسْتَقَرُّ

«No! There is no refuge! Unto your Lord will be the place of rest that Day.»

Ibn Mas'ūd, Ibn 'Abbās, Sa'īd bin Jubayr and several others of the Salaf said, "There will be no salvation." This Āyah is similar to Allāh's statement,

Qur’an 42:47مَا لَكُم مِّن مَّلْجَإٍ يَوْمَئِذٍ وَمَا لَكُم مِّن نَّكِيرٍ

«You will have no refuge on that Day nor there will be for you any denying.» (42:47)

meaning, 'there will be no place for you to hide.' This is like what Allāh says here,

Qur’an 75:11لَا وَزَرَ

«There is no refuge.»

meaning, 'there will be no place for you to seek shelter.' Thus, Allāh says,

Qur’an 75:12إِلَىٰ رَبِّكَ يَوْمَئِذٍ ٱلْمُسْتَقَرُّ

«Unto your Lord will be the place of rest that Day.»

meaning, the place of return and the final destination. The Deeds of Man will be placed before Him on the Day of Judgement

Then Allāh says,

Qur’an 75:13يُنَبَّؤُا۟ ٱلْإِنسَٰنُ يَوْمَئِذٍۭ بِمَا قَدَّمَ وَأَخَّرَ

«On that Day man will be informed of what he sent forward, and what he left behind.»

meaning, he will be informed of all of his deeds, the old of them and the recent of them, the first of them and the last of them, the small of them and the large of them. This is as Allāh says,

Qur’an 18:49وَوَجَدُوا۟ مَا عَمِلُوا۟ حَاضِرًا وَلَا يَظْلِمُ رَبُّكَ أَحَدًا

«And they will find all that they did, placed before them, and your Lord treats no one with injustice.» (18:49)

Likewise, Allāh says here,

Qur’an 75:14–15بَلِ ٱلْإِنسَٰنُ عَلَىٰ نَفْسِهِۦ بَصِيرَةٌ وَلَوْ أَلْقَىٰ مَعَاذِيرَهُۥ

«Nay! Man will be well informed about himself, though he may put forth his excuses.»

meaning, he will be a witness against himself, knowing full well what he did, even though he will try to make excuses and deny it. This is as Allāh says,

Qur’an 17:14ٱقْرَأْ كِتَٰبَكَ كَفَىٰ بِنَفْسِكَ ٱلْيَوْمَ عَلَيْكَ حَسِيبًا

«(It will be said to him): "Read your book. You are sufficient as a reckoner against yourself this Day."»

'Ali bin Abi Ṭalḥah reported that Ibn 'Abbās said,

Qur’an 75:14بَلِ ٱلْإِنسَٰنُ عَلَىٰ نَفْسِهِۦ بَصِيرَةٌ

«Nay! Man will be well informed about himself.»

"His hearing, his sight, his two hands, his two legs and his limbs."^{9Aṭ-Ṭabari 24 :62.}

Qatādah said, "This means he is a witness against himself." In another narration from Qatādah he said, "By Allāh! If you wish to see him, you would see him as someone who sees the shortcomings of the people and their sins, yet he is heedless of his own sins." It used to be said, "Verily, it is written in the Injīl: 'O Son of Ādam, do you see the small splinters in the eye of your brother and disregard the tree stump that is in your eye, so you do not see it?'

" Mujāhid said,

Qur’an 75:15وَلَوْ أَلْقَىٰ مَعَاذِيرَهُۥ

«Though he may put forth his excuses.» "This means, even though he argues in defense of it, he is a witness against it."^{10Aṭ-Ṭabari 24:64.} Qatādah said,

Qur’an 75:15وَلَوْ أَلْقَىٰ مَعَاذِيرَهُۥ

«Though he may put forth his excuses.» "Even though he will try to make false excuses on that Day, they will not be accepted from him."^{11Aṭ-Ṭabari 24:65.} As-Suddi said,

Qur’an 75:15وَلَوْ أَلْقَىٰ مَعَاذِيرَهُۥ

«Though he may put forth his excuses.» "This means his argument." This is as Allāh says,

Qur’an 6:23ثُمَّ لَمْ تَكُن فِتْنَتُهُمْ إِلَّآ أَن قَالُوا۟ وَٱللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ

«There will then be no Fitnah^{12Excuses, statements or arguments.} for them but to say: "By Allāh, our Lord, we were not those who joined others in worship with Allāh."» (6:23)

Allāh also says,

Qur’an 58:18يَوْمَ يَبْعَثُهُمُ ٱللَّهُ جَمِيعًا فَيَحْلِفُونَ لَهُۥ كَمَا يَحْلِفُونَ لَكُمْ وَيَحْسَبُونَ أَنَّهُمْ عَلَىٰ شَىْءٍ أَلَآ إِنَّهُمْ هُمُ ٱلْكَٰذِبُونَ

«On the Day when Allāh will resurrect them all together; then they will swear to Him as they swear to you (O Muslims). And they think that they have something. Verily, they are liars!» (58:18)

Al-'Awfi reported from Ibn 'Abbās:

Qur’an 75:15وَلَوْ أَلْقَىٰ مَعَاذِيرَهُۥ

«Though he may put forth his excuses.»

"This is apologizing. Haven't you heard that Allāh said,

Qur’an 40:52يَوْمَ لَا يَنفَعُ ٱلظَّٰلِمِينَ مَعْذِرَتُهُمْ

«The Day when their excuses will be of no profit to wrongdoers.» (40:52)

and He says,

Qur’an 16:87وَأَلْقَوْا۟ إِلَى ٱللَّهِ يَوْمَئِذٍ ٱلسَّلَمَ

«And they will offer submision to Allāh on that Day.» (16:87)

and He says,

Qur’an 16:28فَأَلْقَوُا۟ ٱلسَّلَمَ مَا كُنَّا نَعْمَلُ مِن سُوٓءٍۭ

«Then they will (falsely) submit: "We used not to do any evil."» (16:28)

and their statement,

Qur’an 6:23وَٱللَّهِ رَبِّنَا مَا كُنَّا مُشْرِكِينَ

«By Allāh, our Lord, we were not those who joined others in worship with Allāh.» (6:23)"^{13Aṭ-Ṭabari 24:64.}

Qur’an 75:16–25لَا تُحَرِّكْ بِهِۦ لِسَانَكَ لِتَعْجَلَ بِهِۦٓ إِنَّ عَلَيْنَا جَمْعَهُۥ وَقُرْءَانَهُۥ فَإِذَا قَرَأْنَٰهُ فَٱتَّبِعْ قُرْءَانَهُۥ ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُۥ كَلَّا بَلْ تُحِبُّونَ ٱلْعَاجِلَةَ وَتَذَرُونَ ٱلْـَٔاخِرَةَ وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ إِلَىٰ رَبِّهَا نَاظِرَةٌ وَوُجُوهٌ يَوْمَئِذٍۭ بَاسِرَةٌ تَظُنُّ أَن يُفْعَلَ بِهَا فَاقِرَةٌ

«16. Move not your tongue concerning to make haste therewith.» «17. It is for Us to collect it and that it be recited.» «18. And when We have recited it to you, then follow its recitation.» «19. Then it is for Us to make it clear.» «20. But no! Rather you love the present life of this world,» «21. And neglect the Hereafter.» «22. Some faces that Day shall be Nāḍirah.» «23. Looking at their Lord.» «24. And some faces that Day will be Bāsirah,» «25. Thinking that some calamity is about to fall on them.»

How the Prophet ﷺ received the Revelation

This is Allāh teaching His Messenger ﷺ how to receive the revelation from the angel. For verily, he (the Prophet ﷺ) was rushing in his attempts to grasp the revelation and he would be reciting the revelation with the angel while he was reciting it. Therefore, Allāh commanded him that when the angel brings some revelation to him he should just listen. Allāh would make sure to collect it in his chest, and He would make it easy for him to recite it in the same way that it was revealed to him. Allāh would explain it, interpret it and clarify it for him. So the first phase was gathering it in his chest, the second phase was recitation and the third phase was its explanation and clarification of its meaning. Thus, Allāh says,

Qur’an 75:16لَا تُحَرِّكْ بِهِۦ لِسَانَكَ لِتَعْجَلَ بِهِۦٓ

«Move not your tongue concerning to make haste therewith.» meaning, with the Qur'ān. This is as Allāh says,

Qur’an 20:114وَلَا تَعْجَلْ بِٱلْقُرْءَانِ مِن قَبْلِ أَن يُقْضَىٰٓ إِلَيْكَ وَحْيُهُۥ وَقُل رَّبِّ زِدْنِى عِلْمًا

«And be not in haste with the Qur'ān before its revelation is completed to you, and say: "My Lord! Increase me in knowledge."» (20:114)

Then Allāh says,

Qur’an 75:17إِنَّ عَلَيْنَا جَمْعَهُۥ

«It is for Us to collect it» meaning, 'in your chest.'

Qur’an 75:17وَقُرْءَانَهُۥ

«and that it be recited.» meaning, 'that you recite it.'

Qur’an 75:18فَإِذَا قَرَأْنَٰهُ

«And when We have recited it to you,» meaning, 'when the angel has recited it to you from Allāh,'

Qur’an 75:18فَٱتَّبِعْ قُرْءَانَهُۥ

«then follow its recitation.» meaning, 'listen to it then recite it as he taught you to recite it.'

Qur’an 75:19ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُۥ

«Then it is for Us to make it clear.» meaning, 'after memorizing it and reciting it, We will explain it to you, clarify it and inspire you with its meaning according to what We intended and legislated.'

Imām Aḥmad recorded from Ibn 'Abbās that he said that the Messenger of Allāh ﷺ used to struggle very hard to grasp the revelation and he used to move his lips (rapidly with the recitation). The narrator, Sa'īd, then said, "Ibn 'Abbās said to me, 'I will move my lips like the Messenger of Allāh ﷺ used to move his lips (in order to show you).' " Then, the subnarrator said, "And Sa'īd said to me, 'I will move my lips like I saw Ibn 'Abbās moving his lips (in order to show you).' " Then Allāh revealed,

Qur’an 75:16–17لَا تُحَرِّكْ بِهِۦ لِسَانَكَ لِتَعْجَلَ بِهِۦٓ إِنَّ عَلَيْنَا جَمْعَهُۥ وَقُرْءَانَهُۥ

«Move not your tongue concerning to make haste therewith. It is for Us to collect it and that it be recited.»

Ibn 'Abbās said, "This means He will collect it in his chest to recite it.

Qur’an 75:18فَإِذَا قَرَأْنَٰهُ فَٱتَّبِعْ قُرْءَانَهُۥ

«And when We have recited it to you, then follow its recitation.»

meaning, listen to it and pay attention.

Qur’an 75:19ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُۥ

«Then it is for Us to make it clear (to you).»

So after this, when Jibrīl would leave, he would recite it as Jibrīl had taught him to recite it."^{1Aḥmad 1:343.}

This has also been recorded by Al-Bukhāri and Muslim. Al-Bukhāri's wording says, "So whenever Jibrīl would come to him he would be silent, and when Jibrīl had left he would recite it just as Allāh, the Mighty and Sublime had promised him."^{2Fatḥ Al-Bāri 1:39, 8:547, 549, 550, 707, and 13:508, and Muslim 1:330.} The Cause of rejecting the Day of Judgement is Love of the World and Heedlessness of the Hereafter

Concerning Allāh's statement,

Qur’an 75:20–21كَلَّا بَلْ تُحِبُّونَ ٱلْعَاجِلَةَ وَتَذَرُونَ ٱلْـَٔاخِرَةَ

«But no! Rather you love the present life of this world. And neglect the Hereafter.»

meaning, the only thing that has caused them to reject the Day of Judgement and oppose the true revelation and the Mighty Qur'ān Allāh revealed to His Messenger ﷺ is that their only concern is the present worldly life. They are preoccupied and distracted from the Hereafter.

Seeing Allāh in the Hereafter

Then Allāh says,

Qur’an 75:22وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ

«Some faces that Day shall be Nāḍirah.»

which comes from the word Naḍārah, which means splendid, radiant, glowing, delighted with goodness.

Qur’an 75:23إِلَىٰ رَبِّهَا نَاظِرَةٌ

«Looking at their Lord.» meaning, they will see Him with their very eyes. This is just as was recorded by Al-Bukhāri in his Ṣaḥīḥ,

Ḥadīthإِنَّكُمْ سَتَرَوْنَ رَبَّكُمْ عِيَانًا

«Verily, you all will see your Lord with your own eyes.»^{3Fatḥ Al-Bāri 13:430.}

The believers seeing Allāh in the abode of the Hereafter has been confirmed in the authentic Ḥadīths from numerous routes of transmission with the scholars of Ḥadīth. It is not possible to deny this or refuse it. Examples would be the Ḥadīths of Abu Sa'īd and Abu Hurayrah, and they are both recorded in the Two Ṣaḥīḥs. They both mentioned that some people said, "O Messenger of Allāh! Will we see our Lord on the Day of Judgement?" The Prophet ﷺ said,

Ḥadīthهَلْ تُضَارُّونَ فِي رُؤْيَةِ الشَّمْسِ وَالْقَمَرِ لَيْسَ دُونَهُمَا سَحَابٌ؟

«Are you harmed by seeing the sun and the moon when there are no clouds beneath them?»

They replied, "No." The Prophet ﷺ then said,

Ḥadīthفَإِنَّكُمْ تَرَوْنَ رَبَّكُمْ كَذَلِكَ

«Then you will surely see your Lord like that.»^{4Fatḥ Al-Bāri 13:430, 431 and Muslim 1:163,162.}

In the Two Ṣaḥīḥs it is recorded from Jābir that he said, "The Messenger of Allāh ﷺ looked at the moon on a night when it was full, and he said,

Ḥadīthإِنَّكُمْ تَرَوْنَ رَبَّكُمْ كَمَا تَرَوْنَ هَذَا الْقَمَرَ، فَإِنِ اسْتَطَعْتُمْ أَنْ لَا تُغْلَبُوا عَلَى صَلَاةٍ قَبْلَ طُلُوعِ الشَّمْسِ وَلَا قَبْلَ غُرُوبِهَا، فَافْعَلُوا

«Verily, you will see your Lord just as you see this moon! So if you are able to avoid missing a prayer before the rising of the sun (Fajr prayer) or before its setting ('Aṣr prayer) then do so.»"^{5Fatḥ Al-Bāri 13:429, and Muslim 1:439.}

Among the Ḥadīths, which Muslim was alone in recording, is a narration from Ṣuhayb that the Prophet ﷺ said,

Ḥadīthإِذَا دَخَلَ أَهْلُ الْجَنَّةِ الْجَنَّةَ - قَالَ - يَقُولُ اللهُ تَعَالَى: تُرِيدُونَ شَيْئًا أَزِيدُكُمْ؟ فَيَقُولُونَ: أَلَمْ تُبَيِّضْ وُجُوهَنَا؟ أَلَمْ تُدْخِلْنَا الْجَنَّةَ وَتُنَجِّنَا مِنَ النَّارِ؟ قَالَ: فَيَكْشِفُ الْحِجَابَ، فَمَا أُعْطُوا شَيْئًا أَحَبَّ إِلَيْهِمْ مِنَ النَّظَرِ إِلَى رَبِّهِمْ، وَهِيَ الزِّيَادَةُ

«When the people of Paradise enter the Paradise, Allāh will say, 'Do you want me to give you anything extra?' They will say, 'Haven't you whitened our faces? Haven't you entered us into Paradise and saved us from the Fire?' Then He will remove the veil and they will not be given anything more beloved to them than looking at their Lord, and that will be the extra (Ziyādah).» Then he recited this Āyah,

Qur’an 10:26لِّلَّذِينَ أَحْسَنُوا۟ ٱلْحُسْنَىٰ وَزِيَادَةٌ

«For those who have done good is the best and extra (Ziyādah).» (10:26)^{6Muslim 1:163.}

Also among the Ḥadīths, which Muslim was alone in recording, is the Ḥadīth of Jābir in which the Prophet ﷺ said,

Ḥadīthإِنَّ اللهَ يَتَجَلَّى لِلْمُؤْمِنِينَ يَضْحَكُ

«Verily, Allāh will appear before the believers while He is laughing.»^{7Muslim 1:178.}

This will take place on the open plains of the Resurrection place. In some of these Ḥadīths, it mentions that the believers will be looking at their Lord on the open plains and some mention that this will occur in the Gardens of Paradise.

If it were not due to fear of taking up a lot of space, we would present all of these Ḥadīths with their routes of transmission and wordings from those that are in the Ṣaḥīḥ collections, the collections of good narrations, the Musnad collections and the Sunan collections. However, we have mentioned this in separate places in this Tafsīr, and Allāh is the Giver of success.

This issue is something that the Companions, the Successors and the Salaf of this nation have agreed upon, and all praise is due to Allāh. It is something that is agreed upon between the Imāms of Islām and the guides of all mankind.

Blackening of the Faces of the Disobedient People on the Day of Judgement

Allāh says,

Qur’an 75:24–25وَوُجُوهٌ يَوْمَئِذٍۭ بَاسِرَةٌ تَظُنُّ أَن يُفْعَلَ بِهَا فَاقِرَةٌ

«And some faces that Day will be Bāsirah. Thinking that some calamity is about to fall on them.»

These are the faces of the sinners that will be Bāsirah on the Day of Judgement. Qatādah said, "This means gloomy."^{8Aṭ-Ṭabari 24:74.} As-Suddi said, "Their (the faces) color will change."^{9Al-Qurṭubi 19:110.}

Qur’an 75:25تَظُنُّ

«Thinking» meaning, they will be certain.

Qur’an 75:25أَن يُفْعَلَ بِهَا فَاقِرَةٌ

«that some calamity is about to fall on them.» Mujāhid said, "A disaster."^{10Aṭ-Ṭabari 24:74.} Qatādah said, "An evil." As-Suddi said, "They will be certain that they are going to be destroyed." Ibn Zayd said, "They will think that they are going to enter into the Hellfire." This situation is similar to Allāh's statement,

Qur’an 3:106يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ

«On the Day when some faces will become white and some faces will become black.» (3:106)

Similarly Allāh says,

Qur’an 80:38–42وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ ضَاحِكَةٌ مُّسْتَبْشِرَةٌ وَوُجُوهٌ يَوْمَئِذٍ عَلَيْهَا غَبَرَةٌ تَرْهَقُهَا قَتَرَةٌ أُو۟لَٰٓئِكَ هُمُ ٱلْكَفَرَةُ ٱلْفَجَرَةُ

«Some faces that Day will be bright. Laughing, rejoicing at the good news. And other faces, that Day will be dust-stained; darkness will cover them, such will be the disbelieving, wicked.» (80:38-42)

Allāh also says,

Qur’an 88:2–4وُجُوهٌ يَوْمَئِذٍ خَٰشِعَةٌ عَامِلَةٌ نَّاصِبَةٌ تَصْلَىٰ نَارًا حَامِيَةً

«Some faces, that Day will be humiliated. Laboring, weary. They will enter in the hot blazing Fire.» (88:2-4)

until Allāh says,

Qur’an 88:8–10وُجُوهٌ يَوْمَئِذٍ نَّاعِمَةٌ لِّسَعْيِهَا رَاضِيَةٌ فِى جَنَّةٍ عَالِيَةٍ

«(Other) faces that Day will be joyful. Happy with their endeavor. In a lofty Paradise.» (88:8-10)

And there are other similar Āyāt and discussions (in the Qur'ān).

Arabic quotation as printed; not matched to Tanzil, so not shown as the Qur’anكَلَّا بَلْ تُحِبُّونَ ٱلْعَاجِلَةَ وَتَذَرُونَ ٱلْـَٔاخِرَةَ وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ إِلَىٰ رَبِّهَا نَاظِرَةٌ وَوُجُوهٌ يَوْمَئِذٍۭ بَاسِرَةٌ تَظُنُّ أَن يُفْعَلَ بِهَا فَاقِرَةٌ كَلَّآ إِذَا بَلَغَتِ ٱلتَّرَاقِىَ وَقِيلَ مَنْ رَاقٍ وَظَنَّ أَنَّهُ ٱلْفِرَاقُ وَٱلْتَفَّتِ ٱلسَّاقُ بِٱلسَّاقِ إِلَىٰ رَبِّكَ يَوْمَئِذٍ ٱلْمَسَاقُ فَلَا صَدَّقَ وَلَا صَلَّىٰ وَلَٰكِن كَذَّبَ وَتَوَلَّىٰ ثُمَّ ذَهَبَ إِلَىٰٓ أَهْلِهِۦ يَتَمَطَّىٰٓ أَوْلَىٰ لَكَ فَأَوْلَىٰ ثُمَّ أَوْلَىٰ لَكَ فَأَوْلَىٰٓ أَيَحْسَبُ ٱلْإِنسَٰنُ أَن يُتْرَكَ سُدًى أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ يُمْنَىٰ ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّىٰ فَجَعَلَ مِنْهُ ٱلزَّوْجَيْنِ ٱلذَّكَرَ وَٱلْأُنثَىٰٓ أَلَيْسَ ذَٰلِكَ بِقَٰدِرٍ عَلَىٰٓ أَن يُحْـِۧىَ ٱلْمَوْتَىٰ هَلْ أَتَىٰ عَلَى ٱلْإِنسَٰنِ حِينٌ مِّنَ ٱلدَّهْرِ لَمْ يَكُن شَيْـًٔا مَّذْكُورًا إِنَّا خَلَقْنَا ٱلْإِنسَٰنَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَٰهُ سَمِيعًۢا بَصِيرًا إِنَّا هَدَيْنَٰهُ ٱلسَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا إِنَّآ أَعْتَدْنَا لِلْكَٰفِرِينَ سَلَٰسِلَا۟ وَأَغْلَٰلًا وَسَعِيرًا إِنَّ ٱلْأَبْرَارَ يَشْرَبُونَ مِن كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا

Qur’an 75:26–40كَلَّآ إِذَا بَلَغَتِ ٱلتَّرَاقِىَ وَقِيلَ مَنْ رَاقٍ وَظَنَّ أَنَّهُ ٱلْفِرَاقُ وَٱلْتَفَّتِ ٱلسَّاقُ بِٱلسَّاقِ إِلَىٰ رَبِّكَ يَوْمَئِذٍ ٱلْمَسَاقُ فَلَا صَدَّقَ وَلَا صَلَّىٰ وَلَٰكِن كَذَّبَ وَتَوَلَّىٰ ثُمَّ ذَهَبَ إِلَىٰٓ أَهْلِهِۦ يَتَمَطَّىٰٓ أَوْلَىٰ لَكَ فَأَوْلَىٰ ثُمَّ أَوْلَىٰ لَكَ فَأَوْلَىٰٓ أَيَحْسَبُ ٱلْإِنسَٰنُ أَن يُتْرَكَ سُدًى أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ يُمْنَىٰ ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّىٰ فَجَعَلَ مِنْهُ ٱلزَّوْجَيْنِ ٱلذَّكَرَ وَٱلْأُنثَىٰٓ أَلَيْسَ ذَٰلِكَ بِقَٰدِرٍ عَلَىٰٓ أَن يُحْـِۧىَ ٱلْمَوْتَىٰ

«26. Nay, when it reaches to the collarbones.» «27. And it will be said: "Who can cure him?"» «28. And he will think that it was the parting;» «29. And one shank will be joined with another shank.» «30. The drive will be on that Day to your Lord!» «31. So, he neither believed nor prayed!» «32. But on the contrary, he denied and turned away!» «33. Then he walked in conceit to his family admiring himself!» «34. Woe to you! And then woe to you!» «35. Again, woe to you! And then woe to you!» «36. Does man think that he will be left neglected?» «37. Was he not a Nutfah of semen emitted?» «38. Then he became an 'Alaqah; then shaped and fashioned in due proportion.» «39. And made of him two sexes, male and female.» «40. Is it not so then, that He would be able to give life to the dead?»

Certainty will occur at the Time of Death

Allāh informs of the condition at the time of death and what terrors it contains. May Allāh make us firm at that time with the Firm Statement. Allāh says,

Qur’an 75:26كَلَّآ إِذَا بَلَغَتِ ٱلتَّرَاقِىَ

«Nay, when it reaches to the collarbones.»

If we make the word "Kallā" negative, then this Āyah means, 'O son of Ādam! You are not able to deny that which I informed you of at that time (death). This will become something witnessed by you with your own eyes.' If we consider the word "Kallā" to be a word of affirmation, then this would be the most obvious meaning. In this case it would mean that it is certainly true when the soul reaches the collarbones - meaning, 'your soul will be pulled out of your body and it will reach your collarbones.' This is similar to Allāh's statement,

Qur’an 56:83–87فَلَوْلَآ إِذَا بَلَغَتِ ٱلْحُلْقُومَ وَأَنتُمْ حِينَئِذٍ تَنظُرُونَ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنكُمْ وَلَٰكِن لَّا تُبْصِرُونَ فَلَوْلَآ إِن كُنتُمْ غَيْرَ مَدِينِينَ تَرْجِعُونَهَآ إِن كُنتُمْ صَٰدِقِينَ

«Then why do you not (intervene) when (the soul of the dying person) reaches the throat? And you at the moment are looking on, but We are nearer to him than you, but you see not, then why do you not if you are exempt from the reckoning and recompense, bring back the soul, if your are truthful?» (56:83-87)

Thus, Allāh similarly says here,

Qur’an 75:26–27كَلَّآ إِذَا بَلَغَتِ ٱلتَّرَاقِىَ وَقِيلَ مَنْ رَاقٍ

«Nay, when it reaches to the collarbones. And it will be said: "Who can cure him?"»

'Ikrimah reported from Ibn 'Abbās that he said, "Meaning, who is the person who recites divine prayers of healing so that he may come and cure him?"^{1Aṭ-Ṭabari 24:75.} Abu Qilābah made a similar statement when he said,

Qur’an 75:27وَقِيلَ مَنْ رَاقٍ

«And it will be said: "Who can cure him?"» "This means who is the doctor that can cure him?"^{2Aṭ-Ṭabari 24:75.} Qatādah, Aḍ-Ḍaḥḥāk and Ibn Zayd all have similar statements.^{3Aṭ-Ṭabari 24:75.} 'Ali bin Abi Ṭalḥah reported from Ibn 'Abbās that he said concerning the Āyah,

Qur’an 75:29وَٱلْتَفَّتِ ٱلسَّاقُ بِٱلسَّاقِ

«And one shank will be joined with another shank.» "This is the last day of the days of this world and the first day of the days of the Hereafter. So there will be hardships that will meet (more) hardships, except for he whom Allāh has mercy upon."^{4Aṭ-Ṭabari 24:76.} 'Ikrimah said,

Qur’an 75:29وَٱلْتَفَّتِ ٱلسَّاقُ بِٱلسَّاقِ

«And one shank will be joined with another shank.» "The great matter (will be joined) with the great matter." Mujāhid said, "A test (will be joined) with a test." Al-Ḥasan Al-Baṣri said concerning Allāh's statement,

Qur’an 75:29وَٱلْتَفَّتِ ٱلسَّاقُ بِٱلسَّاقِ

«And one shank will be joined with another shank.» "These are your two shins when they are bound together."^{5Aṭ-Ṭabari 24:78.} In another narration from him (Al-Ḥasan) he said, "His two legs have died and they will not carry him while he used to walk around on them."^{6Al-Qurṭubi 19:112.} Concerning Allāh's statement,

Qur’an 75:30إِلَىٰ رَبِّكَ يَوْمَئِذٍ ٱلْمَسَاقُ

«The drive will be on that Day to your Lord!» meaning, the place of return and the destination. This is that the soul ascends into the heavens and Allāh says, "Return my servant to the earth, for verily, I have created them from it, I return them into it, and from it I will bring them out at another time." This has been reported in the lengthy Ḥadīth of Al-Barā'.^{7Aṭ-Ṭiwāl by Aṭ-Ṭabarāni no. 238, and similar with Al-Ḥākim 1:37, and Abu Dāwud.} Verily, Allāh says,

Qur’an 6:61–62وَهُوَ ٱلْقَاهِرُ فَوْقَ عِبَادِهِۦ وَيُرْسِلُ عَلَيْكُمْ حَفَظَةً حَتَّىٰٓ إِذَا جَآءَ أَحَدَكُمُ ٱلْمَوْتُ تَوَفَّتْهُ رُسُلُنَا وَهُمْ لَا يُفَرِّطُونَ ثُمَّ رُدُّوٓا۟ إِلَى ٱللَّهِ مَوْلَىٰهُمُ ٱلْحَقِّ أَلَا لَهُ ٱلْحُكْمُ وَهُوَ أَسْرَعُ ٱلْحَٰسِبِينَ

«He is the Irresistible (Supreme), over His servants, and He sends guardians over you, until when death approaches one of you, Our messengers take his soul, and they never neglect their duty. Then they are returned to Allāh, their True Master. Surely, for Him is the judgement and He is the swiftest in taking account.» (6:61,62)

Mentioning the Case of the Denier

Allāh says,

Qur’an 75:31–32فَلَا صَدَّقَ وَلَا صَلَّىٰ وَلَٰكِن كَذَّبَ وَتَوَلَّىٰ

«So, he neither believed nor prayed! But on the contrary, he denied and turned away!»

This is to inform about the disbeliever who used to deny the truth in his heart in the abode of this worldly life, and he used to turn away from acting according to its way. Thus, there is no good in him, internally or externally. Therefore, Allāh says,

Qur’an 75:31–33فَلَا صَدَّقَ وَلَا صَلَّىٰ وَلَٰكِن كَذَّبَ وَتَوَلَّىٰ ثُمَّ ذَهَبَ إِلَىٰٓ أَهْلِهِۦ يَتَمَطَّىٰٓ

«So he neither believed nor prayed! But on the contrary, he denied and turned away! Then he walked in conceit (full pride) to his family admiring himself!»(75:31-33) meaning, stubborn, cruel, obstinate, wanton, lazy, having no concern and doing no deeds. This is similar to Allāh's statement,

Qur’an 83:31وَإِذَا ٱنقَلَبُوٓا۟ إِلَىٰٓ أَهْلِهِمُ ٱنقَلَبُوا۟ فَكِهِينَ

«And when they returned to their own people, they would return jesting.» (83:31) Allāh also says,

Qur’an 84:13–14إِنَّهُۥ كَانَ فِىٓ أَهْلِهِۦ مَسْرُورًا إِنَّهُۥ ظَنَّ أَن لَّن يَحُورَ

«Verily, he was among his people in joy! Verily, he thought that he would never come back (to Us)!» (84:13,14) meaning, return.

Qur’an 84:15بَلَىٰٓ إِنَّ رَبَّهُۥ كَانَ بِهِۦ بَصِيرًا

«Yes! Verily, his Lord has been ever beholding him!» (84:15) Aḍ-Ḍaḥḥāk reported from Ibn 'Abbās that he said,

Qur’an 75:33ثُمَّ ذَهَبَ إِلَىٰٓ أَهْلِهِۦ يَتَمَطَّىٰٓ

«Then he walked in conceit to his family admiring himself!» "This means arrogantly."^{8Ad-Durr Al-Manthūr 8:363.} Qatādah and Zayd bin Aslam both said, "Strutting."^{9Aṭ-Ṭabari 24:81.} Allāh then says,

Qur’an 75:34–35أَوْلَىٰ لَكَ فَأَوْلَىٰ ثُمَّ أَوْلَىٰ لَكَ فَأَوْلَىٰٓ

«Woe to you! And then woe to you! Again, woe to you! And then woe to you!» This is a definite warning and threat from Allāh to those who disbelieve in Him and strut about when walking. This means, 'you deserve to strut like this while you have disbelieved in your Creator and Maker.' This is what is commonly said in this type of situation in order to mock and intimidate (someone). This is as Allāh says,

Qur’an 44:49ذُقْ إِنَّكَ أَنتَ ٱلْعَزِيزُ ٱلْكَرِيمُ

«Taste you (this)! Verily you were (pretending to be) the mighty, the generous!» (44:49) Similarly, Allāh says,

Qur’an 77:46كُلُوا۟ وَتَمَتَّعُوا۟ قَلِيلًا إِنَّكُم مُّجْرِمُونَ

«Eat and enjoy yourselves for a little. Verily, you are criminals.» (77:46) Allāh also says,

Qur’an 39:15فَٱعْبُدُوا۟ مَا شِئْتُم مِّن دُونِهِۦ

«So worship what you like besides Him.» (39:15) And like Allāh's statement,

Qur’an 41:40ٱعْمَلُوا۟ مَا شِئْتُمْ

«Do what you will.» (41:40) There are other examples of this as well. Abu 'Abdur-Raḥmān An-Nasā'ī recorded from Sa'īd bin Jubayr that he said, "I mentioned to Ibn 'Abbās,

Qur’an 75:34–35أَوْلَىٰ لَكَ فَأَوْلَىٰ ثُمَّ أَوْلَىٰ لَكَ فَأَوْلَىٰٓ

«Woe to you! And then woe to you! Again, woe to you! And then woe to you!» He (Ibn 'Abbās) replied, 'The Messenger of Allāh ﷺ said this to Abu Jahl, then Allāh, the Mighty and Sublime, revealed this Āyah.’ ”^{10An-Nasā'ī in Al-Kubrā 6:504.} Ibn Abi Ḥātim recorded from Qatādah that he said concerning Allāh's statement,

Qur’an 75:34–35أَوْلَىٰ لَكَ فَأَوْلَىٰ ثُمَّ أَوْلَىٰ لَكَ فَأَوْلَىٰٓ

«Woe to you! And then woe to you! Again, woe to you! And then woe to you!» "It is a threat followed by a threat, just as you hear it. They claim that the Prophet of Allāh grabbed the clothes of the enemy of Allāh, Abu Jahl. The Prophet ﷺ then said to him, 'Woe to you! And then (again) woe to you! Again woe to you! And then (again) woe to you!' At this the enemy of Allāh, Abu Jahl, said, 'Are you threatening me, O Muḥammad? By Allāh! Neither you nor your Lord are able to do anything, and verily, I am the mightiest person walking between its (Makkah's) two mountains.’ ”^{11This is a Mursal narration, but its meaning is supported by the previous narration.}

Man will not be left neglected

Allāh says,

Qur’an 75:36أَيَحْسَبُ ٱلْإِنسَٰنُ أَن يُتْرَكَ سُدًى

«Does man think that he will be left neglected?» As-Suddi said, "Meaning not resurrected." Mujāhid, Ash-Shāfi'ī and 'Abdur-Raḥmān bin Zayd bin Aslam, all said, "Meaning, he will not be commanded and prohibited." Apparently the Āyah includes both meanings. This means that he will not be left neglected in this worldly life, without being commanded and prohibited. He also will not be left neglected in his grave unattended to without being resurrected. Rather he will be commanded and prohibited in this life, and gathered back to Allāh in the abode of the Hereafter. The intent here is to affirm the existence of the abode of the final return and to refute whoever rejects it from the people of deviance, ignorance and stubbornness. Thus, Allāh uses the beginning of creation as a proof for the repetition of the creation in His saying,

Qur’an 75:37أَلَمْ يَكُ نُطْفَةً مِّن مَّنِىٍّ يُمْنَىٰ

«Was he not a Nutfah of semen emitted?» meaning, was not man a weak drop of sperm from a despised fluid known as semen, that is emitted from the loins into the wombs?

Qur’an 75:38ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّىٰ

«Then he became an 'Alaqah; then shaped and fashioned in due proportion.» meaning, he became a clot, then a lump of flesh, then he was formed and the soul was blown into him. Then he became a perfect creation with healthy limbs, as either a male or a female by the permission and decree of Allāh. Thus, Allāh says,

Qur’an 75:39فَجَعَلَ مِنْهُ ٱلزَّوْجَيْنِ ٱلذَّكَرَ وَٱلْأُنثَىٰٓ

«And made of him two sexes, male and female.» Then Allāh says,

Qur’an 75:40أَلَيْسَ ذَٰلِكَ بِقَٰدِرٍ عَلَىٰٓ أَن يُحْـِۧىَ ٱلْمَوْتَىٰ

«Is it not so then, that He would be able to give life to the dead?» meaning, is not He Who made this perfect creation from this weak drop of sperm able to repeat that as He did originally? And "the ability to repeat that" either refers to the origination only, or to both that and the process of perfecting it, according to two different views, as in Allāh's saying;

Qur’an 30:27وَهُوَ ٱلَّذِى يَبْدَؤُا۟ ٱلْخَلْقَ ثُمَّ يُعِيدُهُۥ وَهُوَ أَهْوَنُ عَلَيْهِ

«And He it is Who originates the creation, then He will repeat it; this is easier for Him.» (30:27) The first view is more popular, and Allāh knows best.

Supplication upon completing this Sūrah

Abu Dāwud recorded from Mūsā bin Abi 'Ā'ishah that he said, "A man used to pray on top of his house and whenever he recited,

Qur’an 75:40أَلَيْسَ ذَٰلِكَ بِقَٰدِرٍ عَلَىٰٓ أَن يُحْـِۧىَ ٱلْمَوْتَىٰ

«Is it not so then, that He would be able to give life to the dead?» he would say, 'Glory to You, of course.' So the people asked him about that and he said, 'I heard it from the Messenger of Allāh ﷺ.'"^{12Abu Dāwud 1:549.} Abu Dāwud was alone in transmitting this Ḥadīth and he did not mention who this Companion was, but there is no harm in that.

This is the end of the Tafsīr of Sūrat Al-Qiyāmah, all praise and thanks are due to Allāh.