Introduction
Both these sūrahs form a pair with regard to the subject discussed in them. The first sūrah substantiates the Day of Judgement by the testimony of the reproaching soul, while the second sūrah substantiates this claim by the divine inspiration of good and evil in a person’s soul. However, by contrast, an element of glad tidings of the future is very prominent in the second sūrah.
The sūrahs basically address the leadership of the Quraysh and it is evident from their contents that like the previous sūrahs they were revealed in Makkah in the phase of indhār-i-‘ām of the Prophet’s mission (sws).
The central theme of both the sūrahs is to substantiate the Day of Judgement and to warn the Quraysh with its reference.
Explanation
سورة القيامة
لَا أُقْسِمُ بِيَوْمِ الْقِيَامَةِ وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ أَيَحْسَبُ الْإِنسَانُ أَلَّن نَجْمَعَ عِظَامَهُ بَلَى قَادِرِينَ عَلَى أَن نُّسَوِّيَ بَنَانَهُ بَلْ يُرِيدُ الْإِنسَانُ لِيَفْجُرَ أَمَامَهُ يَسْأَلُ أَيَّانَ يَوْمُ الْقِيَامَةِ (١-٦)
فَإِذَا بَرِقَ الْبَصَرُ وَخَسَفَ الْقَمَرُ وَجُمِعَ الشَّمْسُ وَالْقَمَرُ يَقُولُ الْإِنسَانُ يَوْمَئِذٍ أَيْنَ الْمَفَرُّ كَلَّا لَا وَزَرَ إِلَى رَبِّكَ يَوْمَئِذٍ الْمُسْتَقَرُّ يُنَبَّأُ الْإِنسَانُ يَوْمَئِذٍ بِمَا قَدَّمَ وَأَخَّرَ بَلِ الْإِنسَانُ عَلَى نَفْسِهِ بَصِيرَةٌ وَلَوْ أَلْقَى مَعَاذِيرَهُ (٧-١٥)
لَا تُحَرِّكْ بِهِ لِسَانَكَ لِتَعْجَلَ بِهِ إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ (١٦-١٩)
كَلَّا بَلْ تُحِبُّونَ الْعَاجِلَةَ وَتَذَرُونَ الْآخِرَةَ وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ إِلَى رَبِّهَا نَاظِرَةٌ وَوُجُوهٌ يَوْمَئِذٍ بَاسِرَةٌ تَظُنُّ أَن يُفْعَلَ بِهَا فَاقِرَةٌ (٢٠-٢٥)
كَلَّا إِذَا بَلَغَتْ التَّرَاقِيَ وَقِيلَ مَنْ رَاقٍ وَظَنَّ أَنَّهُ الْفِرَاقُ وَالْتَفَّتِ السَّاقُ بِالسَّاقِ إِلَى رَبِّكَ يَوْمَئِذٍ الْمَسَاقُ (٢٦-٣٠)
فَلَا صَدَّقَ وَلَا صَلَّى وَلَكِن كَذَّبَ وَتَوَلَّى ثُمَّ ذَهَبَ إِلَى أَهْلِهِ يَتَمَطَّى أَوْلَى لَكَ فَأَوْلَى ثُمَّ أَوْلَى لَكَ فَأَوْلَى (٣١-٣٥)
أَيَحْسَبُ الْإِنسَانُ أَن يُتْرَكَ سُدًى أَلَمْ يَكُ نُطْفَةً مِّن مَّنِيٍّ يُمْنَى ثُمَّ كَانَ عَلَقَةً فَخَلَقَ فَسَوَّى فَجَعَلَ مِنْهُ الزَّوْجَيْنِ الذَّكَرَ وَالْأُنثَى أَلَيْسَ ذَلِكَ بِقَادِرٍ عَلَى أَن يُحْيِيَ الْمَوْتَى (٣٦-٤٠)
In the name of Allah, the Most Gracious, the Ever Merciful
[They think that the Day of Judgement will never be]; By no means1! I present as evidence the Day of Judgement itself2. And [they think that the Day of Judgement is a far-fetched reality]. By no means! I present as evidence this reproaching soul3 [within you]. Does man4 think that We will not be able to bring together his bones? Why not? We can put together his very finger tipsn5. [No this is not so]; in fact [the truth is that] man wants to be mischievous before his [conscience]6. He asks ‘When will the Day of Judgement be7?’ (1-6)
But on the day when the sight is dazed and the moon eclipsed and the sun and the moon brought together, this very man will say ‘Whither to flee?’8 -- No! there is no refuge now!9 Towards your Lord that Day is the resting place. On that Day will man be informed what he sent forth and what he left behind.10 [No he cannot deny it]; in fact, he himself is a witness upon his own self however much he may put up excuses.11 (7-15)
[To reveal to them, as soon as possible, the undeniable and ultimate truth of the Qur’ān O Prophet!] do not move your tongue swiftly to acquire this [Qur’ān]. Verily, upon Us is its collection and recital.12 So when We have recited it follow this recital [of Ours].13 Then upon Us is to explain it14 [to you wherever need be]. (16-19)
[No O People! You cannot deny it;] certainly not! In fact [the truth is that] you only love this fleeting life and remain heedless of the life to come.15 [But it will turn up and turn up in a manner that] some faces will be joyous on that Day awaiting the graciousness of their Lord and some faces will be gloomy16 apprehending that there is going to befall them that which breaks their backs. (20-25)
[No you cannot deny it]; certainly not! On the Day when the soul reaches the collar-bone and it is said: what enchanter [can save him]!17 and he [-- the dying man --] will think that it is parting time and the shank will embrace the shank18 . On that Day, towards your Lord is the departure. (26-30)
But [look at this man]! He neither believed in [the good fate of the Hereafter]19 nor prayed; on the contrary, he denied and turned away. Then he went to his family conceitedly. Woe be to you, then woe be to you! And again woe be to you, then woe be to you! (31-35)
Does man think that he will be left to go unrestrained?20 Was he not a drop of a fluid poured forth?21 Then he became a clot [from this fluid]. Then He [-- his Lord--] created him; then fashioned him in due proportion. Then made pairs of him: male and female. Is He[now] not able to raise the dead to life?22 (36-40)
سورة الإنسان
هَلْ أَتَى عَلَى الْإِنسَانِ حِينٌ مِّنَ الدَّهْرِ لَمْ يَكُن شَيْئًا مَّذْكُورًا إِنَّا خَلَقْنَا الْإِنسَانَ مِن نُّطْفَةٍ أَمْشَاجٍ نَّبْتَلِيهِ فَجَعَلْنَاهُ سَمِيعًا بَصِيرًا إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا (١-٣)
إِنَّا أَعْتَدْنَا لِلْكَافِرِينَ سَلَاسِلَا وَأَغْلَالًا وَسَعِيرًا إِنَّ الْأَبْرَارَ يَشْرَبُونَ مِن كَأْسٍ كَانَ مِزَاجُهَا كَافُورًا عَيْنًا يَشْرَبُ بِهَا عِبَادُ اللَّهِ يُفَجِّرُونَهَا تَفْجِيرًا يُوفُونَ بِالنَّذْرِ وَيَخَافُونَ يَوْمًا كَانَ شَرُّهُ مُسْتَطِيرًا وَيُطْعِمُونَ الطَّعَامَ عَلَى حُبِّهِ مِسْكِينًا وَيَتِيمًا وَأَسِيرًا إِنَّمَا نُطْعِمُكُمْ لِوَجْهِ اللَّهِ لَا نُرِيدُ مِنكُمْ جَزَاء وَلَا شُكُورًا (٤-٩)
إِنَّا نَخَافُ مِن رَّبِّنَا يَوْمًا عَبُوسًا قَمْطَرِيرًا فَوَقَاهُمُ اللَّهُ شَرَّ ذَلِكَ الْيَوْمِ وَلَقَّاهُمْ نَضْرَةً وَسُرُورًا وَجَزَاهُم بِمَا صَبَرُوا جَنَّةً وَحَرِيرًا مُتَّكِئِينَ فِيهَا عَلَى الْأَرَائِكِ لَا يَرَوْنَ فِيهَا شَمْسًا وَلَا زَمْهَرِيرًا وَدَانِيَةً عَلَيْهِمْ ظِلَالُهَا وَذُلِّلَتْ قُطُوفُهَا تَذْلِيلًا وَيُطَافُ عَلَيْهِم بِآنِيَةٍ مِّن فِضَّةٍ وَأَكْوَابٍ كَانَتْ قَوَارِيرَا قَوَارِيرَ مِن فِضَّةٍ قَدَّرُوهَا تَقْدِيرًا (١0-١٦)
وَيُسْقَوْنَ فِيهَا كَأْسًا كَانَ مِزَاجُهَا زَنجَبِيلًا عَيْنًا فِيهَا تُسَمَّى سَلْسَبِيلًا وَيَطُوفُ عَلَيْهِمْ وِلْدَانٌ مُّخَلَّدُونَ إِذَا رَأَيْتَهُمْ حَسِبْتَهُمْ لُؤْلُؤًا مَّنثُورًا وَإِذَا رَأَيْتَ ثَمَّ رَأَيْتَ نَعِيمًا وَمُلْكًا كَبِيرًا عَالِيَهُمْ ثِيَابُ سُندُسٍ خُضْرٌ وَإِسْتَبْرَقٌ وَحُلُّوا أَسَاوِرَ مِن فِضَّةٍ وَسَقَاهُمْ رَبُّهُمْ شَرَابًا طَهُورًا إِنَّ هَذَا كَانَ لَكُمْ جَزَاء وَكَانَ سَعْيُكُم مَّشْكُورًا (١٧-٢٢)
إِنَّا نَحْنُ نَزَّلْنَا عَلَيْكَ الْقُرْآنَ تَنزِيلًا فَاصْبِرْ لِحُكْمِ رَبِّكَ وَلَا تُطِعْ مِنْهُمْ آثِمًا أَوْ كَفُورًا وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلًا وَمِنَ اللَّيْلِ فَاسْجُدْ لَهُ وَسَبِّحْهُ لَيْلًا طَوِيلًا (٢٣-٢٦)
إِنَّ هَؤُلَاء يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءهُمْ يَوْمًا ثَقِيلًا نَحْنُ خَلَقْنَاهُمْ وَشَدَدْنَا أَسْرَهُمْ وَإِذَا شِئْنَا بَدَّلْنَا أَمْثَالَهُمْ تَبْدِيلًا إِنَّ هَذِهِ تَذْكِرَةٌ فَمَن شَاء اتَّخَذَ إِلَى رَبِّهِ سَبِيلًا وَمَا تَشَاؤُونَ إِلَّا أَن يَشَاء اللَّهُ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا يُدْخِلُ مَن يَشَاء فِي رَحْمَتِهِ وَالظَّالِمِينَ أَعَدَّ لَهُمْ عَذَابًا أَلِيمًا (٢٧-٣١)
In the name of Allah, the Most Gracious, the Ever Merciful.
Has there also passed over man a period of time when he was a thing not worthy of mention?23 Indeed, We have created manfrom a drop of mingled sperm. We continued to test him24 until We made him capable of hearing and seeing25 [such that] We showed him the right and wrong path26. It is now up to him to be grateful or ungratefu27. (1-3)
[We showed him the right and wrong path; so therefore] We have prepared for the ungrateful chains and yokes and a Blazing Fire28. But [those who are grateful], the loyal, they indeed will drink cups of wine29 flavoured with camphor30, a spring near31 which these servants of Allah will drink and take out its channels wherever they want with great ease. They used to keep their vows32 and remained fearful of the Day whose horror will spread far and wide, and used to give food to the poor, the orphan and the captive33 in spite of being needy of it; [their driving force being:] we are feeding you for Allah only. No reward do we desire from you nor thanks. (4-9)
Verily, we dread from our Lord a Day, grim and distressful. So Allah [their Lord] saved them34 from the affliction of that Day and bestowed them with freshness and joy, and as reward for being patient35 [in this world] gave them Paradise [to live in] and robes of silk [to wear]. They will be reclining in it on thrones and will feel neither the heat of the sun nor the cold of the winters36. The shades of its trees will bow down over them and the clusters of their fruits will be within their easy reach37. And dishes of silver [to eat from] and goblets of crystal [to drink from] will be passed around them. And the crystal will be of silver which they [--their attendants--] will have aptly arranged [for every service].38 (10-16)
[Besides this], they will be given to drink a wine flavoured with Zanjabi$l. This is also a spring therein called Salsabi$l. They will be attended by boys graced with eternal youth39. When you see them you will think that they are pearls scattered about. And wherever you look you will see great bliss and a kingdom glorious [such] that even the over garments of [the dwellers of paradise] will be of green silk and brocade and satin40. They were adorned with bracelets of silver41 [and then they reached the place where] their Lord gave them pure wine to drink42. Indeed, this is a reward of your deeds and [congratulations to you that] your endeavours have been acknowledged. (17-22)
[Just do not care about what they say O Prophet!] 43. We alone have revealed this Qur’ān and revealed it in a profound manner. So with perseverance wait for the judgement of your Lord and pay no heed to any sinner or ingrate among them. [We shall take care of them] and remember the name of your Lord from dawn to dusk and prostrate yourselves before Him in the night and glorify Him till late at night.44 (23-26)
[They are not submitting O Prophet! because] indeed they love this fleeting life only and are ignoring a heavy Day of doom. [Truly], We created them and strengthened their joints [and undoubtedly] whenever We intend We will replace them in exactly the same form they are in.45 [Leave them alone if they do not submit]. This [Qur’ān] is only a reminder. So whoever wishes he should take the path leading to Allah and you do not wish [O People!] until Allah so wishes [according to His law]46. Indeed, Allah is all-knowing, wise. He admits into His mercy whomever He wishes [on the basis of this knowledge and wisdom]. And for the wrongdoers, He has prepared a grievous punishment. (27-31)
1. The sūrah begins with the strong negation of a notion. This linguistic style is often employed when the premises which is negated is such a indubitable reality that it invokes a stern and immediate negation.
2. The negated premise -- the Day of Judgement -- is such a manifest truth that it is an evidence upon itself. For a keen mind and a reflective soul, the testimony of this Day is written large on every particle and every entity of this world.
3. A person’s conscience which rebukes him on every sin is perhaps the greatest evidence of the Day of Reckoning. This chiding conscience within him shows that he will not be left unaccountable for his deeds. One day he will be called to account. A person may be blind to the brimming evidence of this Day in the world around him, but he cannot be blind to the world within him, unless of course he has lulled the calls of his conscience to sleep.
4. To show disgust at the indifferent attitude of the leadership of the Quraysh, they have not been addressed directly and a general word ‘man’ has been used.
5. In other words, the smallest of joints of the human body will be set right on that Day by the Almighty.
6. The Qur’ān says that the scepticism of its addressees regarding the recreation of man is mere escapism on their part. They very well know that this is not at all difficult for the Creator of the universe. In reality, they have become slaves to their whims and desires. In spite of the reminders and warnings of the conscience within them they have opted for a life of vice and as such have negated their own selves. This mischief before their souls is similar to that of a thief who steals in front of a judge.
7. An element of scorn is imbued in this query.
8. The unbecoming question posed in the previous verse by the disbelievers is dismissed without an answer and a picture of some of the formidable events which will take place on the Day of Judgement is drawn. The implied meaning being that the disbelievers, instead of asking to hasten its advent, should take heed lest its too late -- for once it alights, they themselves will cry out: ‘Whither to flee?’
9. This will be the answer given to the despairing question.
10. That is all bad deeds done as well as the results of shunning the good ones will come in front of him.
11. After a small digression on the events of the Day of Judgement, the topic of man’s denial is taken afresh and completed: His own conscience is a witness upon this Day in spite of all his lame excuses.
12. The Prophet (sws) quite naturally was very eager to acquire the whole of the Qur’ān as soon as possible in order to recite it out to his addressees once and for all. The disbelievers also used to sarcastically pose the question that why was the Qur’ān being revealed in portions. Here the Prophet (sws) is directed to be calm and patient. The Almighty has His own plan and scheme about the revelation of the Qur’ān, which is then subsequently stated in the succeeding verses. He is assured that it is the responsibility of the Almighty to collect and compile the Qur’ān as well as to recite it to him in a certain sequence. It is the Almighty Himself who will preserve the text of the Qur’ān as well as the mode of its recital. Consequently, as is evident from these verses, the Qur’ān was compiled in a certain order in the lifetime of the Prophet (sws) and recited to him in a specific way.
13. The Prophet (sws) is directed to follow the recital of the Qur’ān done before him by the Almighty through archangel Gabriel after it has been collected in the form of a book. It is this very Qur’ān which we have among us today, and a vast majority of the Ummah recites it in the same manner as was recited to the Prophet (sws) by Allah.
14. This refers to those verses which were revealed to explain and elucidate a previously sent down verse. These verses generally begin with the words kazālika ubiyyinul Allāh ... or by words of similar meaning and also point to the fulfilment of the promise of explanation mentioned in this verse.
15. After urging the Prophet (sws) to be patient, the verses revert to address the Quraysh and point out the real reason of their denial.
16. This is a picture of the people on the Day of Judgement in anticipation of the kind of fate which awaits them: the bliss of Heaven or the ignominy of Hell.
17. This is an expression of `no hope' on the part of the people attending to the dying man. They will despairingly say that no one can save him now. The use of the passive qi$la is very meaningful: the situation will be so grave that no one will be able to pay attention to the person who says these words.
18. A depiction of the state of weakness and helplessness of the departing person.
19. The Quraysh were not willing to believe that the believers -- so penniless and unprosperous in this world -- would be duly rewarded in the next world.
20. Here at the end, the sūrah is reverting back to the subject with which it began.
21. The way the actual Arabic word yumnā (poured forth) has been used in the passive sense in the verse shows the very limited role a man plays in the creation of new life. The only thing he does is implanting a drop in the mother's womb. It is the power, wisdom and providence of the Almighty which then fashions a living individual from it.
22. The power of the Almighty which has manifested itself with such variety and profundity in the world around man should be more than enough proof for him that creating him a second time is no difficult a task for Him at all.
23. The interrogative style adopted in this verse has its own subtleties, and conveys a host of meanings which a simple declarative style does not. Such a style is adopted when a person is bent upon deviating from a claim which is self-evident and is also acknowledged by him as true. Here the query is imbued with many aspects: it reminds man of his lowly origination and the way he has progressed from a helpless individual to a person who is capable of doing what he intends; it expresses anger, reproach and grief over the ungrateful attitude he has adopted; it records a sort of protest and complaint on this attitude and last not least sounds a very effective appeal in his ears to ponder on what he is doing. The real stress of this verse may well be understood if one takes into consideration the arrogant attitude adopted by the Quraysh , the foremost addressees of this sūrah.
24. Here the word ‘test’ means testing and examining the fertilized egg of a human being at various phases of its development. The Almighty assessed the human embryo at the end of each phase whether it had gained the required attributes to pass on to the next phase or not. These phases of development are mentioned in detail in the Qur’ān at (22:5) and (23:12-14).
25. This actually refers to the higher faculties of man like the faculties of sense and reason, which distinguish him from an animal. For an animal also sees and hears, yet his sight and hearing are altogether different from those of man. It is these faculties which make it possible for man to distinguish between right and wrong, as referred to by the next verse.
26. The real word as-sabi$l actually refers to an-najdayn (90:10), the two paths of right and wrong specified by the Qur’ān.
27. A person while exercising his free will can adopt both the good or the right path. The first is an expression of gratitude on his part and the second that of ingratitude.
28. The free will endowed to man as well as the cognizance of the good and evil he possesses entail that a Day will come when he be punished for his ungratefulness.
29. This, in contrast, will be the fate of the grateful.
30. Here the Qur’ān itself has specified that Camphor is the name of a spring and is not the camphor which exists in this world. Why the spring has been named so is something which will only be revealed in the next world.
31. Drinking on the banks of a spring, it must be kept in consideration, has always been a cherished arrangement.
32. Here a special quality of the grateful is alluded to. They used to fulfil their vows, which were over and above the obligations of their religion.
33. A mention of the captives is peculiar to the early times when there was no formal system of imprisonment. The captives, during these times used to fulfil their needs by asking people.
34. The past tense adopted in this verse is a literary style to express certainty of events which are to take place in the future.
35. Paradise is actually the reward of one’s patience and steadfastness in doing good deeds. It needs the utmost inner strength to combat evil in a world which is downright enthralling and captivating in its charms.
36. This refers to the ideal climate of paradise. Man would be relieved of the biting cold and steaming heat he encounters in this world.
37. This is a mention of the ease a person will have in benefiting from the delights of Paradise. The fruits of the trees in this world need labour and hard work if someone wants to pluck them, but the fruits one encounters in Paradise will present themselves to him. Once again, one must bear in mind the attraction of fruit laden orchards for the foremost addressees of the Qur’ān.
38. That is the vessels and goblets will be of different sizes and shapes and the attendants of paradise will have appropriately arranged them in various shelves so that they can swiftly put to use whatever type of set a situation demands.
39. The words ‘eternal youth’ signify that their alertness and vivacity will never leave them. They will forever serve the dwellers of Paradise with vigour and enthusiasm. It must be kept in mind that experience is an essential ingredient of any good service; however, it comes with old age when a person looses most of his eagerness. But in Paradise the experience of old age and the vigour of youth will find themselves blended together.
40. In other words, if the over garments are so exquisite, one can easily imagine how splendid their apparel would be.
41. Elsewhere in the Qur’ān, gold bracelets are similarly mentioned. This only points to the variety in the favours of the Almighty. Once again, the subtle use of the past tense is to be noted in this verse.
42. That is after drinking from the springs of Camphor and Salsabi$l, they will gradually reach the place where the Almighty Himself will present them with pure wine. This will be the culmination of the royal treatment given to them.
43. These verses urge the Prophet (sws) to show patience and steadfastness at the hostile response of his addressees. He should shed all his worries for it is the Almighty who has revealed the Qur’ān with great profundity and it is He who will take care of its deniers. The Arabic word āthim (sinner) refers to a person who does not fulfil the rights of his fellow human beings and the word kafūr (ingrate) refers to one who does not fulfil the rights of Allah. Although a person is generally a sinner and an ingrate at the same time, yet in most personalities one characteristic takes preponderance over the other. An āthim is cruel, miserly and indifferent to his surroundings and a kafūr is self-centred, egotistic and arrogant. In the leadership of the Quraysh a perfect example of the first type of character was Abu Lahab and of the second Abu Jahal. In other words, by referring to the leadership by these attributes the real reason of their denial is brought to light to assure the Prophet (sws).
44. The Prophet (sws) is told that the only way to persevere and remain resolute in his mission is to remember the Almighty as much as he can.
45. That is re-create them in the same form once again.
46. The Almighty according to His law guides only those who prove themselves to be worthy of His guidance, and misleads only those who make themselves worthy of it because of their misdeeds.