Overview

SURAH 75 Al-Qiyamah (The Resurrection)

Prologue

This surah puts forward such a great number of truths, scenes, images, special effects, tones and touches that no attentive heart can easily handle or escape from them. Furthermore, its distinctive style and musical cadence also combine to enhance its effect and bring it to a level that is again difficult to resist or to shed. It starts with two short verses with distinctive notes about the Day of Resurrection and the self-reproaching soul: "I need not swear by the Day of Resurrection and I need not swear by the self reproaching soul'" (Verses 1-2) The surah then continues with a discourse that from start to finish relates to both the human soul and the Day of Resurrection, often coupling them together. It is as if the opening two verses sum up the subject matter of the whole rural), or that they set the tone influencing its notes in a fine and beautiful way.

One of the great truths the surah speaks about is death. The reality of how death applies to every living creature, and from which none can escape or divert it from a loved one is a hard truth. It occurs at every moment, and is applicable to young and old, rich and poor, strong and weak alike. All stand in the same position: there is no escape, no evasion, no resistance, no intercession and no deferment. This suggests that death comes from a higher source, one mankind cannot influence in any way. When it occurs, man simply submits to this higher source.

This is the note with which the surah takes hold of our hearts: "Yet when the departing soul comes up to the throat, when it is said 'Can any charmer [do something now]?' When he knows it is the final parting, and one leg will be joined with another, to your Lord he will on that day be driven." (Verses 26-30)

Another great truth highlighted in the surah is how man comes into existence in the first place, and its significance in confirming the truth of resurrection. In this way we see how man's creation occurs according to careful planning. God informs people of the fine stages of their coming into existence, and how these stages succeed one another in such a marvellous procession that only He could have designed. Indeed, even those who deny the resurrection do not claim a different origin for this process. This, in itself, provides irrefutable evidence of the presence of the One God, who deals death and determines its timing. Moreover, death provides clear evidence that resurrection is easy, and also implies that it is necessary. It is, thus, seen as being consistent with the planning whereby man has a clear purpose, and that his life does not end without him accounting for his deeds. This is the note that touches hearts at the beginning of the surah: "Does man think that We will not put his bones together again?" (Verse 3) As it draws to its end, the surah says: "Does man think that he will be left without purpose? Was he not a mere drop of emitted sperm? It then became a clinging cell mass, and then God created and shaped it, fashioning out of it the two sexes, male and female. Is He not, then, able to bring the dead back to life?" (Verses 36 40)

One of the scenes the surah paints is that of the Day of Resurrection and the great celestial events that take place on that day. In this, we see the psychological upheaval that leaves man at a loss, unable to decide how to face these events. Thus, the great upheaval occurs in the centre of the universe, as well as in the very depths of the human soul, leaving man like a mouse in a trap. This comes in response to man as he wonders, with much doubt, about whether the Day of Resurrection will ever come. In so doing, he treats it with carelessness, persisting in his erring ways. God's response to all this is delivered with a quick rhythm, one that paints a fast succession of images and glimpses: "Yet man wants to deny what lies ahead of him. He asks: 'When will this Day of Resurrection be?' When the sight is dazzled and the moon eclipsed, when the sun and the moon are brought together, on that day man will say: 'Where to flee?' But no! There is no refuge. On that day, to your Lord all shall return. Man will be told on that day all that he put forward and all that he put back. Man will be a witness against himself even though he may put up his excuses." (Verses 5-15)

One of these images is that of the believers, with full trust in their Lord, looking up to His benevolent face in the midst of all this horror. Another image is of those on the other side, who have no bond with their Lord and no hope of His grace. These expect to receive what their earlier denials, disbelief and disobedience entail. This image is presented forcefully, as if it is taking place at the very moment the surah is being recited. It responds to people's love of this present world and their disregard of the life to come: "Yet you love this fleeting lift, and give no thought to the life to come. Some faces will on that day be radiant with happiness, looking towards their Lord,. and some faces will on that day be overcast with despair, realising that a great calamity is about to befall them." (Verses 20-25)

Four verses interrupt this sequence of truths to deliver a special directive to the Prophet concerning the way he receives Qur'anic revelations. It would also appear that this directive relates to something in particular about this surah. The Prophet had feared that he might forget something of what was being revealed to him, and in his eagerness to ensure that he did not forget, he used to repeat its verses, one by one, as they were recited to him. He would vocalise the words to make sure that he learnt them by heart. Therefore, he was given the following instruction: "Do not move your tongue repeating its words in haste. We shall see to its collection and recitation. When We recite it, follow its recitation. Then it will be for Us to make its meaning char." (Verses 16-19) This instruction is given to the Prophet to reassure him that the revelation of the Qur'an, its preservation, collection and explanation of its message are left to the Almighty, the Author of the Qur'an. The Prophet's own role is to receive the message and deliver it as he receives it. Therefore, he need not worry. He should receive the revelation in full and then he will find it engraved in his heart without change. This was exactly what happened. This instruction, however, has been retained at the precise point where it occurred. Is it not given in God's own words? God's word is sure to stay in place, whatever purpose it addresses. These four verses, therefore, represent words He said, and therefore, they stay in His book like the rest of it. In fact, retaining these four verses in the middle of the surah points to an inspiring truth concerning all God's words, whatever their purpose happens to be. It tells us that every word God said to His Messenger, Muhammad (peace be upon him), has been recorded; not a single letter has been lost.

As it listens to this surah, the human heart realises that there is no escape. Man will have to account for his deeds, with no one to protect him from God. His existence, in both this life and the life to come, is determined by God, according to His knowledge and planning. Meanwhile, man plays around and thinks himself too important: "He neither believed nor prayed, but denied the truth and turned away then he went back to his people full of arrogance." (Verses 31-33) As he faces this large number of truths, images and special effects, man is given an implicit but highly effective warning: "Your doom, man, comes nearer and nearer, and ever nearer and nearer." (Verses 34-35)

We see how the surah deals with man's obstinate rejection of the divine message, making him feel, in all clarity, the seriousness of its discourse about resurrection, the human soul and the accurate measure of life. It tells him that the Qur'an is also a very serious matter: not a single letter of it will ever be lost because it is all God's own words.

We have thus outlined the truths and images presented in the surah individually, but when these are read in the surah itself and as a whole they give a totally different effect. The sequence of these images, the way they are intertwined, and their presentation of an aspect of the truth at one time and then giving another aspect of it a little later are all characteristics of the Qur'an's inspiring style as it addresses the human heart. No other style or method could possibly achieve a similar effect.

Overview

(Verses 1 - 15)

Self-Reproaching Soul

I need not swear by the Day of Resurrection and I need not swear by the self-reproaching soul! Does man think that We will not put his bones together again? Yes, indeed! We are able to put in perfect order his very fingertips! Yet man wants to deny what lies ahead of him. He asks: 'When will this Day of Resurrection be?' When the sight is dazzled and the moon eclipsed, when the sun and the moon are brought together, on that day man will say: 'Where to flee?' But no! There is no refuge. On that day to your Lord all shall return. Man will be told on that day all that he put forward and all that he put back. Man will be a witness against himself, even though he may put up his excuses. (Verses 1-15)

The surah starts with a reference to making an oath, but then decides not to make it. This has a deeper effect than a straightforward oath, and this is what is intended. Indeed, a more literal rendering would be: 'I do not swear When this has been stated, the truths of the resurrection and self-reproaching soul appear in view.

There is much discussion of resurrection in the torah. As for the self-reproaching soul, various reports explain this. Al-Hasan al-Basri says: "You will always find a believer questioning himself: 'What did I mean by this word? What did I eat this food for? What do I mean by speaking to myself thus?' A transgressor will go on never blaming himself." AlHasan says: "Every single soul in the heavens and earth will be blaming himself on the Day of Judgement." 'Ikrimah says: "It is the soul that blames itself for good and bad things, saying: if only I did this or that." Sa'id ibn Jubayr said the same. Ibn 'Abbas says: "It is always blaming." He also says: "It is often blaming, much criticised." Mujahid says: "It regrets what has passed and blames for it." Qatadah says: "It is the one tending towards evil." Jarir says: All these definitions are in practically the same vein. However, what is closer to the apparent meaning of the Qur'nic statement is to say that it is the soul that blames a person for whatever he does, good or bad, and regrets what has passed." For our self, we prefer the first definition stated by al-Hasan al-Basri

Such a pious, self-reproaching soul, one that fears God's punishment, and is always cautious, looking around, reviewing its actions, identifying what it desires, making sure not to cheat itself, is certainly so honoured by God as to warrant mention alongside the Day of Resurrection. It is the opposite of the soul of one who wants to indulge in sin undeterred; who lies, turns away from the truth and then returns to his people full of arrogance, never taking stock of his actions and paying no heed to the truth.

"I need not swear by the Day of Resurrection and I need not swear by the self-reproaching sour (Verses 1-2) What is at the centre of this opening is the arrival of the Day of Resurrection, but when the oath is left aside, the surah does not mention the subject of that oath further. Instead, it picks it up in another form, as if to start a discourse having alerted our minds to it with this clear opening: "Does man think that We will not put his bones together again? Yes, indeed' We are able to put in perfect order his very fingertips!" (Verses 3 4)

The essential difficulty for the unbelievers was that they could not imagine that bones becoming dust and being swallowed by the earth could then be gathered together again to bring a human being back to life. This is also most probably true of some people today! The surah responds to this sort of thinking, confirming that putting everyone's bones back together will assuredly take place: "Yes, indeed/ We are able to put in perfect order his very fingertips!" (Verse 4) The surah reasserts this process of putting bones back together by stating something more complex, which is to put fingertips in their respective positions, just as they were in life. This implies that man will be brought back to life, with every little detail or small aspect of his physique put back in perfect order. Nothing is lost, however small!

This reconfirmation is enough here. Towards the end of the surah, we have another proof derived from the fact of man's first creation. Here, however, the surah exposes the mental flaw leading to this sort of thinking that cannot conceive of bones being put back together. Man simply wants to persist in his denial so that he goes on the loose, with nothing to check or restrain his march. He does not want to face any reckoning or requital. Therefore, he expects no resurrection and no answerability: "Yet man wants to deny what lies ahead of him. He asks: 'When will this Day of Resurrection be?"' (Verses 5-0 This question is stated in the Arabic with the interrogative pronoun ayyana, which adds to the normal equivalent of 'when', which is ayna, the doubling of the 'Y sound and a long a; a form that suggests the improbability of happening. This is in line with the desire of the questioner to run loose and continue with his sinful ways, undeterred by any thought of the hereafter. Indeed, the hereafter often acts as a restraint checking the desire to indulge in sin. Now this person tries to remove this restraint so that he can go ahead with sinful practices undeterred.

The answer that comes is swift, decisive, maintains a fast beat and uses hard-hitting words. It draws a scene of the Day of Resurrection in which human senses and feelings combine with celestial images to produce an awesome effect: "When the sight is dazzled and the moon eclipsed, when the sun and the moon are brought together, on that day man will say: 'Where to flee?"' (Verses 7-10) The sight is very swiftly distracted here and there, like lightning, and the moon is eclipsed and no longer reflects any light, while the sun and the moon are brought together after they have long been parted. Their familiar operation is disrupted since the entire celestial system, known for its accuracy of movement, is no longer operating. In the midst of all this upheaval, man stands terrified, asking, 'Where to flee?' The very question imparts a feeling of fear and utter panic. Man looks lost, wherever he turns his eyes he sees nothing but a blocked way.

There is no refuge or protection. No one can avert God's power and punishment, since all return to Him and there is no hiding place to seek other than the one He determines: "But no! There is no refuge.  On that day, to your Lord all shall return." (Verses 11-12) So what man has desired, hoping to be able to continue with his erring ways, fearing neither reckoning nor requital, is not what happens. On the contrary, everything will be reckoned, and he will be reminded of anything he may have forgotten. It will all be brought before him so that he faces his fair requital: "Man will be told on that day all that he put forward and all that he put back." (Verse 13) He will be told of what he did before his death, as also what effects his actions produced after his death, whether good or evil. Some actions produce long-lasting effects, and these effects are added to the account of the person who performed them.

Whatever excuses man may try to put forward, none will be accepted. He is responsible for himself, and it is his duty to bring himself to divine guidance. When he let himself sink into evil, only he himself can be answerable for this: "Man will be a witness against himself even though he may put up his excuses." (Verses 14-15)

It is worth noting here that every expression in the surah thus far is short and quick: the verses, the endings, the rhythm, the images and the reckoning process. This appears to he a response to man's attempt to disregard the whole idea of the Day of Reckoning and to think that it is too far off.